the judgments of the Lord—that is, siftings and trials, which, though painful to the feelings, are salutary in their results, and he ascribes these afflictive events to the Lord; since, without his will, not a hair can fall from our heads. He calls them right or just, and is therefore far from believing any wrong has been done him; on the contrary he thinks there is sufficient reason existing for his being thus afflicted. He acknowledges, that it is in faithfulness that the Lord has afflicted him, in order that he might fulfil his promises in him— not in wrath, for the purpose of destroying him, which he probably apprehended when under the pressure; in faithfulness, that thus he might bestow upon him the most glorious blessings; although it seemed to him at the time that he was being led to destruction; in faithfulness, in order to heal him of his many infirmities; whilst his iniquities pressed hard upon him, and unrighteousness seemed to have increasingly the upper hand of him; in faithfulness, since he secretly held him fast and supported him; for though the Lord lays a burthen upon us, he also helps us to bear it; whilst he at one time thought the Lord was no longer his

help; but then again perceived the hand of the Most High; in faithfulness, as long as it was needful to abase him, however much he might pray, cry, sigh, and complain against it, and say, "Is thy mercy clean gone for ever?" but not a moment longer did the time of suffering last, and then appeared his powerful aid. The Lord afflicted him in faithfulness to the degree which was requisite, so that he went bowed down, and bent beneath it, and the burden continued to increase until it became too heavy to be borne; but that very moment it was changed in such a wonderful manner, that it might be said, Who redeemeth thy life from destruction, who crowneth thee with lovingkindness and tender mercy; whilst even under his burden he also thought he should yet praise him; faithful in attacking him just on that side where it certainly pained him the most, but where it was also the most necessary; although he might probably think, Ah, if it were only any thing else but that; and yet just that was requisite for him, whilst something different was required for other patients. In short, it is in faithfulness that God afflicts and humbles his children. Formerly they went

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astray, and, with the best will and intention, began the work improperly; but their conduct is now conformable to the rule of the word. Certainly, he that has already passed through the furnace, may boast and declare the judgments of the Lord to be right. Let us be satisfied that we have an unspeakably faithful Lord and Master; and may this also become more apparent to us from the meditation we are at present about to resume on the subject..

We proceed with the consideration of Jacob's conflict, and its results; after having, on a former occasion, made ourselves somewhat more acquainted with the two combatants.

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When the Son of God saw that he could not prevail over him "-such is the continuation of the wonderful narrative-victory declared itself for Jacob, and the Son of God is obliged to yield! Nor is this any wonder, since he had bound his own hands by the promise, I will do thee good;" and thereby pointed out to his Omnipotence the direction it ought to take. It was able to clear away those things which were a hindrance to Jacob, but not to accelerate his destruction; it was able to pour out benefits upon him, but not divest him of them.

Omnipotence is the minister of Divine truth, and could do nothing against, but every thing for the truth. It could have rent heaven and earth asunder; but it was under the necessity of preserving Jacob unconsumed. Omnipotence is a Divine attribute, the exercise of which depends upon the will of God, who can therefore exert or restrain it at his pleasure. But with his truth the case is different; for it is a constituent part of his being, and it is impossible for him to act contrary to it, or he would cease to be Jehovah-that is, to be what he is. He has often entirely renounced his Omnipotence; so that nothing but weakness was visible in him. Where was his Omnipotence, when he fled into Egypt before the face of Herod? What is this the man who intends to save his people? Is this he who is to overcome the strong man armed, and bind him ? Is this the child who is the mighty God? Where was his Omnipotence, when he was bound, and nailed hand and foot to the cross, and when he was laid in the sepulchre? He still indeed possessed it; but he restrained it for the truth's sake, as he himself says, that the Scriptures might be fulfilled. There was a necessity for

it; for Omnipotence cannot be exercised against the truth, since God is willing to employ it only in favour of the truth. He had said of his sheep, "No man shall pluck them out of my hands;" the power of God was therefore obliged to be immediately exerted, when it seemed as if Jesus's assertion was about to be put to shame in the case of Peter, who denied his Master even with oaths and curses; the Lord then turned and looked at Peter, and regarded Satan, who was sifting him, with an omnipotent look: Omnipotence then became the servant of truth.

No one comprehended better than Abraham, Jacob's grandfather, what he possessed in Divine truth, and what he might risk and expect, when he had the word of God on his side. A posterity had been promised him in Isaac, which should be blessed and made a blessing. Yet him he was commanded to sacrifice. He boldly seized the knife, most firmly convinced, that God must keep his word, because he was able to do so; and thus he expected that his Omnipotence would minister to his truth, and that Isaac, though slain and burnt to ashes, would be raised from the dead, sooner than that God would suffer himself to be made a