The agreement being thus solemnly ratified, and the hour of separation at length come, they part with mutual satisfactionLaban with the self-gratulation of having made a virtue of necessity; and Jacob, well pleased to have escaped so happily from a danger so threatening. Laban returns with his train to Haran, and we hear of him no more. And little does it signify what became of an old miserly knave, whose name had been better blotted out of every record, than transmitted to posterity with so many notes of infamy upon it. Jacob goes on his way rejoicing towards Canaan, beloved of God, and respected of men. he was, on the seventh day, in Mount Gilead. | awful world." Guilt is timorous, jealous, and Providence once more interposes in his be- suspecting; innocence bold, believing, and half, and protects him from Laban's fury.— generous. Laban employs the most words; Charged with undutifulness and disrespect, Jacob has the purer and more righteous inand accused of a robbery which he would ra- tention. Laban does justice, not from a regard ther have died than commit, he defends him- to duty, but through fear of detection and self with the spirit of a man, with the dignity punishment; Jacob speaks and practises truth of conscious innocence, and the awful supe- because he loves it. The form of religion is riority of truth and virtue. Those who have employed by Laban to perfect the security a taste to relish the modest, manly, simple, which he wanted; Jacob scruples not to supathetic eloquence of a good and honest heart, peradd the form, where he felt the force of will, I am persuaded, find much pleasure in the obligation. Laban swears, that he might the perusal of Jacob's reply to Laban's accu- hold the other fast; Jacob, because he fears sation. "And Jacob was wroth, and chode an oath, and is willing at once to satisfy the with Laban; and Jacob answered and said to other and to bind himself. Laban, an idolaLaban, What is my trespass? What is my tor, calls to witness the gods whom the an sin, that thou hast so hotly pursued after me? cestors of Abraham and Nahor served "beWhereas thou hast searched all my stuff, yond the flood;" Jacob, a worshipper of the what hast thou found of all thy household living and true God, swears by "the fear of stuff? Set it here before my brethren, and his father Isaac," the God who has power to thy brethren, that they may judge betwixt save and to destroy. us both. This twenty years have I been with thee: thy ewes and thy she-goats have not cast their young, and the rams of thy flock have I not eaten. That which was torn of beasts I brought not unto thee; I bare the loss of it; of my hand didst thou require it, whether stolen by day or stolen by night. Thus I was, in the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes. Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle; and thou hast changed my wages ten times. Except the God of my father, the God of Abraham, and the fear of Isaac, had been with me, surely thou hadst sent me away now empty. God hath seen mine affliction, and the labour of my hands, and rebuked thee yesternight."* The power of truth is irresistible, and even Laban, though with an ill grace, is constrained to yield to it; and matters are at length amicably settled to their mutual satisfaction. To prevent as much as possible all future ground of fear and suspicion, a covenant of peace and good will is ratified between them, with all the solemnities of a sacrifice, an oath, a monumental pillar, and a feast of love. In the whole of which transaction, we cannot help remarking, that Laban, the party who had the wicked intention and the guilty conscience, is the first to propose, and the most eager to employ the awful formalities of compacts, and promises, and oaths. He knew that he himself needed to be thus bound, and therefore judges it necessary thus to bind the other. Laws are made for the violent and injurious, covenants for the false and perfidious. The light of an upright heart is its own law, the conscience of an honest man his own faithful witness, his own tremendous judge. What is the opinion of the world to conscious integrity? "The conscious mind is its own *Gen. xxxi. 36–42. He has hardly bidden his father-in-law farewell, when we find the angels of God pressing forward to meet him."* The history of these superior beings, and of their commerce with mankind, is so brief, so obscure, and so figurative, as rather to excite curiosity than to gratify it. It serves rather to furnish matter for speculation, than to convey distinct, full, and exact information. By the angels of God, who are said to have met Jacob on this occasion, some understand merely human messengers, whether deputed from among his own attendants to examine the country through which he was to travel, or some friendly strangers directed that way of Providence, to warn him of the approach of his brother Esau. But we cannot materially err by taking the words of Moses in their literal acceptation, and according to the more obvious sense which they convey. "Where fore should it be thought a thing incredible," that the same merciful God who condescended to visit Jacob's sleep at Bethel, with a vi sion of angels ascending and descending from Heaven to earth, to cheer and encourage his solitary progress to Haran, should vouchsafe to bless his waking thoughts at Mahanaim with a visit of these ministering spirits in *Gen. xxxii. 1. bodily form, to be the image and the assurance of the divine favour and protection in every hour of danger, in every time of need? What had that man to fear from the rage of an incensed brother, though that brother were followed by an armed host, around whom "the angels of the Lord encamped" in two hosts or bands. Whether the history, in this passage, is to be understood literally or figuratively; whether these angels were human or supernatural beings; this, in either view, well deserves remark, that Jacob was not induced, in confidence of the vision, to neglect any duty of piety or of prudence. Piety dictates the address and recommendation of himself to the God of angels and of men, which we read in the opening of our discourse; and in this he chiefly rested his safety. And prudence made such a wise arrangement of his affairs, as might either gain a brother by kindness, melt him by submission, or oppose him with success. The religion which, aiming at things uncommon, miraculous, or preternatural, neglects or despises the plain track of reason and revelation, is dangerous, and to be suspected. It ministers too much to human vanity; it would establish a standard, vague, variable, and capricious as the wild imagination of man; and, making every one in atters of faith, a law unto himself, would depreciate the "sure word of prophesy," which yields a steady, uniform, and certain light, to illuminate a dark world. sion. The beloved wife and her darling son are placed in the rear, farthest from danger, if danger there were, because first in the attention and respect of the fond husband and father. Unhappy Jacob! whether shall we pity or blame thee? In this management I see the dawnings of that unwise and unfortu nate preference, which afterwards raised such a tempest in the family, and pierced through the paternal heart with so many sorrows. The thirty-second chapter of this sacred book concludes with the history of an event in Jacob's life, so very singular and mysterious, as to baffle interpretation, and defy criticism. I mean, his wrestling with a person unknown, in the form of a man, whom he afterwards describes as God, and against whom he prevailed in the contest. If this transaction is to be understood according to the letter of the narration, the Spirit of God has seen meet to withhold the knowledge of some particulars which are necessary to a clear and distinct comprehension of it; and the inquirer is stopt short, with the reply of the angel who wrestled, to Jacob's request, "Tell me I pray thee thy name;" "Wherefore is it that thou dost ask after my name?"* The figurative meaning, and the practical intention and application, are more obvious: and it is this indeed with which we have chiefly to do. Jacob was that very morning to meet Esau, his brother, who was advancing toward him, at the head of four hundred men. Uncertain of his disposition and intentions, conscious of having given him much cause of offence, and apprised of the menacing and resentful language which he had formerly held concerning him, he shudders to think of the consequences of this formidable rencounter. And, having first poured out his soul to God in such a dreadful emer safety which wisdom and the necessity of his situation suggested, he again, it is natural to suppose, might have recourse to earnest prayer and supplication, and continue in it during a great part of the night and morn The disposition of his company, which Jacob made, in the view of meeting his brother either as a friend or an enemy, discovers the deepest wisdom and penetration. Every thing that might revive the memory of their ancient grudge is artfully suppressed. If there appear any ostentation of wealth, it is wealth devoted to the use and service of a brother.gency, and then adopted the measures for The message which was put into the mouths of the servants who conducted the droves of cattle, to be successively delivered to Esau, is wonderfully calculated to turn away the wrath of an angry man, "my lord Esau," "thy servant Jacob." And the present judi-ing. This, in the forcible and figurative ciously intended to disarm and mollify him, is, with equal judgment, exhibited and tendered not all at once, but slowly and gradually; insensibly to steal upon his heart, and imperceptibly to lull all his resentments asleep. He appears voluntarily paying a tribute of duty and affection as to his sovereign, not haughtily exacting submission and acknowledgment as from his vassal. Fear for his own life had driven him, twenty years ago, from the face of Esau, and now that his being is, as it were, multiplied in the persons of so nany, dear to him as his own soul, his apprehension increases in proportion. We cannot but observe, though we need not much wonder at, the partiality discovered in settling the order of this domestic proces phrase of oriental language, might be expressed "by his wrestling" with God "to the dawning of the day;" and is at length prevailing so far as to obtain from God some sensible sign or token, to assure him he should be carried through this, as through his other dangers and distresses, undestroyed, unhurt. The sign given him was calculated at once to express approbation of his faith, fortitude, and perseverance; and to convince him of his inferiority and weakness. The unknown wrestler, though seemingly foiled in the combat, by a simple touch dislocates a joint in the hollow of Jacob's thigh, and thereby disables him from continuing the struggle. Might not the wisdom of God be * Gen. xxxii. 29. employing such mystical representation and | expression to instruct men in the nature of prayer, and to enforce the obligation of it? "To the end that we should pray always and not faint." Do we prevail in our applications at the throne of grace? It is because our heavenly Father is disposed to yield, and stands out only to heighten our exertions, and call forth our importunity. Have we power with God, and prevail?" Then "what is man who shall die, and the son of man who is a worm?" Did Jacob sink and fail in the very moment of victory? We are just what God makes or permits us to be. 66 Whatever were the real circumstances of this extraordinary scene, it procured Jacob a new and an honourable name, which obliterated to his posterity, if not altogether to himself, that less honourable appellation which commemorated a little, though significant incident attending his birth, and which recorded the infamy of his unfair dealings with his father and brother; Jacob, the supplanter, is transformed into Israel, a prince with God. The vision of the Almighty is scarcely at an end, when the interview with Esau takes place. And we are then fittest for every service, for every trial, when we have settled matters with Heaven. He who by a touch disjointed Jacob's thigh, could by a word have scattered Esau's host. But behold a greater miracle! By a simple act of his sovereign will, he has in a moment changed Esau's heart. They meet, they converse, they love, as brothers ought to do. And "O how good and how pleasant it is for brethren to dwell together in unity!" We apprehend a strife of fierce and angry looks, of reproachful words, of violence and blood. But how joyful the disappointment! Behold a contention of kindness, a blessed contest of affection; the honest, heart-melting triumph of nature, the noble victory of goodness. Let the proud and the resentful peruse, with care, this inimitable scene of tenderness, painted in colours so bright and so touching by the pencil of inspiration,* and say, whether it be possible for any gratification of revenge, any depression of a hated rival, any triumph of violence and blood, to yield any thing that deserves the name of joy, compared with the sweet satisfaction which must have filled the bosoms of this pair of brothers, burying animosity and discord in mutual endearments, and expressions of good will. Ah, why should so many wretched brothers as there are of us, pass through a world in which there is so much unavoidable misery, estranged from one another; or madly, wantonly, wickedly interrupt and disturb each other's passage, by bitterness and wrath! What wretched things are wealth, and pomp, and state, and power, which will not permit * Gen. xxxiii. 4-15. brothers to live together in love as they might, and as, but for one or other of these disturbers of human quiet, they would do! Such scenes as that which now passed between Jacob and Esau ought to have been perpetual. But alas, it cannot be! Esau must return to his possession in Mount Seir that very day; and Jacob pursue his journey to Canaan. The paternal roof must no more cover their heads again at one time, nor the affectionate parents enjoy the supreme felicity of witnessing their reconciliation, and of strengthening it by their blessing and their prayers. Let the lower ranks of mankind rejoice, that a gracious Providence, in withholding from them affluence, and station, and distinction, has left them a blessing greater than all put together, friendship, and the means of exercising and enjoying it. Parents, as ye love your children, and wish to have them near you, and to bless you with a sight of their health and prosperity, be moderate in your views and efforts concerning them. Prospects of ambition, or of avarice, will of necessity banish them from your sight, will separate them from each other, will scatter them upon the face of the earth. Jacob, by slow movements, as the delicate condition of part of his retinue required, advances homewards in a south-west direction from the ford of Penuel, on the south bank of the Jabbok, towards Jordan; and arrived safe at the ford of Succoth. So called from the booths which he erected there, for a temporary repose to himself and family, in the plains of Jordan, about twelve or fifteen miles from Penuel; ten miles south of the sea of Galilee; and five south of the Jabbok, where it runs into Jordan: a city afterwards assigned by lot to the tribe of Gad. After resting at Succoth about a month, he proceeds to travel from Jordan west and by south about thirty-five miles, and arrives in peace and safety, according to the promise and covenant of the God of Bethel, which was ratified more than twenty years before, at Shechem, the city of Hamor, the Hivite; of whom he bought a field, in the same place where Abraham first pitched his tent upon coming into Canaan. And there Jacob erected an altar, and dedicated it by the name of El-Elohe-Israel, God, the God of Israel. Now this event happened in the year of the world two thousand two hundred and sixtysix; before Christ, one thousand seven hundred and thirty-eight; after the flood, six hundred and ten; from the peregrination of Abraham, one hundred and eighty-three; before Jacob's descent into Egypt, thirtytwo; before the going out of the children of Israel from Egypt, two hundred and fortyseven; and in the year of Jacob's life, nine ty-eight; Isaac, his aged father, living then at Beer-sheba, one hundred and fifty-seven years old. And this naturally furnishes ano ther resting place in the history of our patriarch. heir of the promise, at Bethel, at Mahanaim, lead our thoughts directly to the annuncia The next Lecture, if God permit, will tion, the nativity, the temptation in the wilresume the subject, and carry it forward to derness, the agony in the garden, the resura conclusion. We detain you only for a mo-rection, the ascension, the second coming of ment or two, to suggest a few thoughts on our blessed Lord. The wrestling at Peniel, the analogy of Jacob and Christ, from this is a strong figurative description of the powportion of the Scripture history. How beau-erful and prevalent intercession of the Prince tifully and how exactly does the account with God, Messiah himself, whose language which Jacob gives of himself as a shepherd is not "Father, I beseech thee," but "Father, correspond to the character of the "good I will." Jacob's safe and happy return to Cashepherd who giveth his life for the sheep!" naan, and to his father's house, every enemy "This twenty years have I been with thee: being subdued either by fear or by love, acthy ewes and thy she-goats have not cast companied with two bands of sons and daughtheir young, and the rams of thy flock have ters, wherewith God had enriched him in I not eaten. That which was torn of beasts, the land where he was a stranger, and where I brought not unto thee: I bare the loss of he had been humbled, and oppressed,-prefiit. Of my hand didst thou require it, whe-gures, as has been suggested in a former disther stolen by day, or stolen by night. Thus I was, in the day the drought consumed me, and the frost by night, and my sleep departed from mine eyes.' "*"And he said unto him, my lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should over-drive them one day, all the flock will die. Let my lord, I pray thee, pass over before his servant; and I will lead on softly, according as the cattle that goeth before me, and the children be able to endure; until I come unto my lord unto Seir."+"He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." Angels, thus ministering to the course, the triumphant return of the great Captain of salvation, to his father's house above, loaded with the spoils of principalities and powers: the power of hell vanquished by force, an elect world redeemed and rescued by love. "His right hand and his holy arm had gotten him the victory;" "he shall reign till he hath put all enemies under his feet," "sing praises to his name, sing praise." "Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men: yea, for the rebellious also, that the Lord God might dwell among them." • Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father: to him be glory and dominion for ever and ever." Amen. *Psalm lxviii. & † Rev. i. 5, 6. HISTORY OF JACOB. LECTURE XXVIII. And Jacob their father said unto them, Me have ye bereaved of my children; Josepu is not, and Simeon is not, and ye will take Benjamin away: all these things are against me. And Reuben spake unto his father, saying, Slay my two sons, if I bring him not to thee: deliver him into my hand, and I will bring him to thee again. And he said, My son shall not go down with you; for his brother is dead, and he is left alone: if mischief befal him by the way in the which ye go, then shall ye bring down my gray hairs with sorrow to the grave.-GENESIS xlii. 36-38. It is a pleasing and an useful employment | unlikely causes. There is no greater error to trace important events up to their sources; in conduct than to reckon certain actions reto mark the gradual progress of human af-lating to morals, trifling and insignificant. fairs; to observe the same persons at different periods of their existence, and in different situations; to discover on what delicate hinges their fortunes have turned; and to contemplate the wisdom, power, and goodness of Divine Providence, in producing the greatest effects from the slightest and most When revolutions in private families, and in empires, are pursued up to the springs from whence they flow, they are often found to commence in some little error, inadvertency, or folly, which, at the time, might have been despised or neglected. Just as mighty rivers begin their course in some paltry, obscure stream, which the peasant could dry up with the sole of his foot. The past is infinitely less perspicuous to the eye of human understanding, than the future is to divine intelligence. God "seeth the end from the beginning, saying, My counsel shall stand, and I will fulfil all my pleasure." The periods which make the most brilliant figure in the page of history, were periods of anxiety and trouble to the men and the nations who then figured on the scene. A life of many incidents is a life of much distress. When the writer has got a great deal to relate, the person whose life is recorded has had a great deal to suffer. Much more is written of Jacob than of any other of the patriarchs. Alas! it is only saying that his miseries were much more numerous and severe. In a life shorter than his father's by thirty-three years, calamity so crowded upon calamity, that it seems extended to the utmost stretch of even antediluvian longevity. What hour of his mature age is free from pain and sorrow? Not one! In what region does he find repose? No where. Canaan, Haran, Egypt, are to him almost equally inclement. As a son, a servant, an husband, a father; in youth, in manhood, in old age; he is unremittingly afflicted. And no sooner is one difficulty surmounted, one wo past, than another and a greater overtakes him. Formerly he had youthful blood and spirits to encounter and to endure the ills of life. Hope still cheered the heart, and scattered the cloud. But now, behold the hoary head sinking with sorrow to the grave; the spirit oppressed, overwhelmed, with a sea of trouble. Keen recollection summons up the ghosts of former afflictions, and past joys recur only to remind him that they are gone for ever; and black despair obscures, excludes the prospect of good to come. What heart is not wrung, at hearing a poor old man closing the bitter recapitulation of his misfortunes, in the words I have read, "All, all these things are against me?" Perhaps the life of no other man affords a like instance of accumulated distress. The mournful detail of this evening will present, collected within the compass of not many months, a series of the heaviest afflictions that ever man endured; and all springing up out of objects, in which the heart naturally seeks and expects to find delight. An only daughter dishonoured-his eldest hope stained with incest-Simeon and Levi polluted with innocent blood-Judah joined in marriage to a woman of Canaan, and a father by his own daughter-in-law-Joseph torn in pieces by wild beasts-his beloved Rachel lost in childbirth-his venerable father removed from him in the course of nature the miserable wreck and remains of his famiy ready to perish with famine-Simeon a prisoner in Egypt,-and Benjamin, the only remaining pledge of his Rachel's love, demanded and forced to be given up. What sorrow was ever like this sorrow?"This is the man who hath seen affliction by the rod of his wrath." And does all a partial mother's fondness; do all a father's blessings, wishes, and prayers; do all the promises and predictions of Heaven issue in this? "If in this life only there were hope," who so miserable as God's dearest children? Whose lot is so much to be deplored as that of the son of Isaac? Jacob, after an absence of more than twenty years, has returned to the land of his nativity. A guardian Providence has protected and delivered him from his avowed enemies, from Laban, and from Esau: but the most dangerous enemies of his repose are still nearer to him, they "are those of his own house." He has purchased an estate, he has spread his tent, he has erected his altar; "his mountain stands strong," what can move him? From what slight beginnings, do great events arise! Dinah the daughter of Jacob, prompted by female vanity, curiosi ty, or some other motive equally deserving blame, ventures, unattended, beyond the verge of the paternal superintendence and protection, and falls into danger and shame. She went out, says the scripture, "to see the daughters of the land." Josephus affirms, that she was attracted by the celebration of a great public festival, according to the manners of the country. Her youth, innocence, and inexperience inspire confidence; novelty awakens curiosity; beauty tempts, opportunity favours, and virtue is lost. From the first transgression, down to this day, female disgrace and ruin have begun in the gratification of an immoderate desire to see, and to know, some new thing; from an inclination to exhibit themselves, and to observe others. One daughter of Israel is much more likely to be corrupted by communication with many daughters of Canaan than they are to be improved by the conversation of that one There is much wisdom, my fair friends, in keeping far, very far within your bounds. There is danger, great danger, in advancing to the utmost limit of liberty and virtue. For, the extreme boundary of virtue is also the extreme boundary of vice; and she who goes every length she lawfully may, is but half a step from going farther than she ought, or perhaps than she intended. Desire is commonly extinguished by gra tification; but it is also sometimes inflamed by it. And so it was with Shechem. The first disorder of his passion and its effects, are not more to his shame, than the repara tion which he intended and attempted, is tu his honour. Indeed, if we except the leading step in this transaction, the whole proceeding on the part of the young prince is noble and generous to a high degree; and loudly |