The mention

"eat of the finew which fhrank." here made of this rite, if not an exprefs approbation of it, at least implies no cenfure. It must at any rate be fuppofed, that there was a fpecial providence of God overruling the obfervance of this rite, as a perpetual memorial of that unparalleled interview, and of its defign. The children, feeing their fathers carefully abstain from eating of this finew, would as naturally fay, as concerning the paffover, "What mean ye by this?" They could not but reply, that they did it in remembrance of Jacob's wrestling with God in the appearance of man and in as far as their knowledge or faith reached, they would explain the relation of this manifeftation to the future appearance of the God of Jacob in human nature.

Various have been the opinions entertained, as to the reafon of Jacob's receiving the mark of weakness in this part of his body. I fhall venture a conjecture, which feems to arife from what has been already obferved, in regard to the fingular mode of fwearing ufed by him, as well as by his grandfather. As the Meffiah, the promised feed, was to fpring from his thigh; might not the allwife God fet this fignal mark of human imbecility here, ftill to remind Jacob and his pofterity, that, although he had received the promise of this peculiar bleffing, and a renewed confirmation of it on this occafion, it was not his natural birthright, nor procured by his own merit or power, but wholly of grace? According to this view, it might be the will of God, that Jacob should bear a mark

of

of weakness, as to that very point in which he was to be honoured above all other men; and have a perpetual leffon of humility, in regard to what would be moft apt to excite his natural pride.

This great doctrine, of the incarnation of a divine Perfon, was revealed comparatively in an obfcure manner to the patriarchs and under the law. Yet believers, who lived in thefe ages, faw the day of Chrift; they faw it afar off, and were glad. The promise of the incarnation of Chrift was the ground of their hope. This, as connected with a perfuafion of his prefence in the Church, as that divine Person who should at length actually affume human nature, was the foundation of their triumph over all the enemies who threatened her destruction d. Is not the ground of our triumph greatly enlarged? Is not the evidence of our fecurity wonderfully confirmed? God hath been "manifested in the flesh." Jefus is known as Immanuel. Are not we, then, under still stronger obligations to fing; "The LORD of hofts is with us, the God of Jacob is our refuge ?"

We have feen, that there were many preludes of the incarnation. Thus he, who from eternity engaged himself as our Surety, early manifefted his love to the children of men. These were all teftimonies of the infinite pleasure he had in the profpect of his work of mediation in our world. Thus he anticipated his habitation among men.

Did

d Ifa. vii. 11. 14.; viii. 9, 10.

1

Did the father delight in him? He delighted in those whom he was in a little to call his brethren. Was he the object of the infinite love of the Father as his effential image? He was equally fo, as the Surety of loft man. The Father loved him, because he was to lay down his life. Hence he declares, “I was daily his delights, rejoicing al"ways before him; rejoicing in the habitable * parts of his earth; and my delights were with' "the fons of men e." All the infinite love of the Father to him as the Surety, he as it were transferred towards thofe for whom he had undertaken, in the actings of his love to them. What unfpeakable reafon have we, then, to "love him "who firft loved us!"

SECTION XII.

The Miraculous Conception illuftrated from the Hiftory of Melchizedek ;-from various inftances of Conception beyond the ordinary courfe of Nature-from the Laws given to Ifrael concerning Virginity.

GOD did not merely foretell, and in various ways anticipate, the Incarnation of the Word: the Church was also informed, that he should

par

take

take of our nature in a way different from all mere men. Befides the prophecies concerning his being the feed of the woman, and being born of a virgin, there were various preludes of this wonderful event.

1. From an infpired writer we learn, that the history of Melchizedek had a particular reference to the character of the Meffiah. Being "without fa"ther, and without mother," he was "made like "unto the Son of God." This language has no respect to his natural birth; for in this refpect the king of Salem was undoubtedly like other men. But it refers to the filence of Scripture on this head. For it was the will of God there fhould be no account of his defcent, that he might historically refemble Him, who is without father as man, and without mother as God. The Apoftle, indeed, feems to have the official character of Christ especially in his eye; as he had no predeceffor in his priestly office and hence he proves its fuperiority to that in the family of Aaron. But even thofe who take the words in this view, admit that they alfo regard his perfonal character. This muft neceffarily be admitted. For had he not been "with"out father," as man, he would have wanted that perfection which was requifite according to the nature of the type. Beginning of days,"

after the common courfe of nature, would have

proved an infuperable bar to his being "a prieft "after the power of an endlefs life.??

e Heb. vii. 3.

II. In

६

II. In various inftances, God manifefted his power, in caufing women to conceive beyond the ordinary course of nature. There were two great obftacles to the accomplishment of the promise made to Abraham, of his having iffue by Sarah. She was conftitutionally barren; and when the promise was reftricted to her pofterity, fhe was paft the time of life. Any of these was of itself a fufficient obftacle. Although fhe had not been barren, no woman had ever proved a mother in her circumftances. Hence her fon Ifaac was an eminent figure of Chrift; because he was conceived, not properly by ftrength of nature, but by virtue of the promife. This wonderful conception could not but greatly affift faith, with refpect to the promise of "the feed of the woman." It fhewed that there was no abfurdity in believing that a virgin fhould conceive. The deadness of Abraham's body, and of Sarah's womb, made the one event naturally as impoffible as the other. Sarah could, no more than Mary, become a mother, but by a miracle. Ifaac was "born after "the Spirit," in confequence of his miraculous operation; and thus in a ftriking manner prefigured Him who was conceived by the power of the fame divine agent. It is remarkable, that as Sarah and Mary both made fubftantially the fame objection, the fame anfwer is given in both cafes; as if the Spirit of infpiration would thus call our attention to the intimate connexion between the two hiftories. Sarah faid, "Shall I of a furety "bear

督

Y 2

f. Gal. iv. 29.