liar, for that was impossible; but otherwise every thing was possible with God, and through him, to him that believeth.

The Lord had

Jacob understood this also. promised him, saying, "I will do thee good." Hence his Omnipotence could only be exercised towards him in so far as it was in accordance with this promise; and because he adhered to it, the Almighty was unable to expel him from the place, but succumbed in the conflict.

Where is there a God like unto him, and how does Eternal Wisdom sport with his children! We may well pray with David (Psalm cxix. 38), "Stablish thy word unto thy servant." We should then see the glory of God, and find in it a consolation which does not suffer us to perish in our misery. Has he not promised us every thing requisite for our salvation, joy, and prosperity? And is it not made doubly sure to us by letter and seal, by Baptism and the Lord's Supper? What more can we desire? Will he not forgive transgresWhy do we therefore suffer anxious fears to perplex us? The devil, and our own deceitful hearts, may murmur against it as much as they please. Will he not give us

sion and sin?

a new heart, and make such people of us, as shall walk in his commandments, keep his statutes, and do according to them? And yet we are foolish enough to fear that we shall be obliged to retain our depraved hearts, because we cannot change them ourselves. Christ himself has engaged to be made unto us wisdom; can it be possible, therefore, that we should always continue foolish? He has undertaken our sanctification, and can we continue impure? In reality, we ought justly to feel much astonished at not being perfect saints: for what is the reason that we are not so? I think the chief cause of it lies in this, that we are too proud and self-righteous to expect every thing from pure grace, and for the sake of the word and promise of God; and are still desirous of accomplishing too much of ourselves, and of becoming too much in ourselves. Does not the true and faithful Word tell us that the Lord careth for us, and enjoin us to cast all our care upon him? But who believes this cheering truth? He that does so, finds rest and peace and refreshment when he is weary. But almost all refuse to listen to it, and care for themselves instead of believing. Hence they experience so

little of the glory of God, and torment themselves in vain with a burden which they have not strength to bear. We think it rational to trust to the creature, but absurd to hope in the living Creator. O what fools we are to act thus, seeing that we cannot change a single hair white or black! How happy we might be did we believe the words, "He careth for you;" therefore cast all your care upon him, both externally and internally. Were we at the same time humble, docile, and sufficiently resigned to his will, Jesus would not then put us to the blush by the example of the birds; but, like the lark in the storm, we should sing hymns of praise in the midst of difficulties; in short, in quietness and confidence would be our strength, and by returning and rest we should be saved. And is not his written word, whose minister and performer is Omnipotence, entirely of such a nature as to render us perfectly tranquil and easy? "For though the mountains may depart, and the hills be removed: yet my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee."

But are not the justice and holiness of God,

such attributes as ought reasonably to render us timid in applying his promises to us; and will not the consideration that we are sinners, make a great alteration in the matter? If Jacob had thought thus, and acted accordingly, he would soon have fled from the scene of conflict; for what else was he but a sinner; and if he were otherwise, how did he become so-of himself or by the favour of him that called him? "Even before the twins were born says Paul, " or had done either good or evil," in order that the purpose of God according to election might stand, not of works, but of him that calleth; it was said to Rebecca "The elder shall serve the younger." It is true we are sinners, but Jesus is come to save sinners; hence our right to the Saviour increases—if I may so speak-in the degree in which we become conscious of our sinfulness. We ought also to know, that God did not give Canaan to the people of Israel for the sake of their righteousness-for I know, says he, that thou art a stiff-necked and rebellious people—and likewise that his promises are founded on free grace, and on the blood of Jesus Christ. If any one were to imagine that he had claims upon the Divine promises be

cause of his good qualities and his good conduct, he would greatly deceive himself, and obtain little or nothing, because he did not understand how to buy without money. God knows what miserable sinners we are, much better than we do; and has so marked and designated us in his book, that it is difficult to think more highly of ourselves than we ought, according to the description there given. But notwithstanding this, he has, to the praise of the glory of his grace, vouchsafed the greatest and most precious promises to these very characters; and Christ, by his obedience, sufferings, and death, has sufficiently provided for the manifestation of Divine grace towards us, without any opposition from Divine justice and holiness. Grace, so to speak, is older than justice. The tree of life also is mentioned before the tree of the knowledge of good and evil, with the threatening attached to it. The promise, according to the doctrine of Paul (Gal. iii. 17), is at least four hundred and thirty years older than the law, which revealed the righteousness and holiness of God, but which detracts as little from his promised grace, as a legal testament among men, which is in force on the death of the testator, can afterwards be set