confidence, he endeavours to find refuge and hope in the blessing of God. He therefore "vowed a vow, saying, If God will be with me, and will keep me in this way that I go, and will give me bread to eat, and raiment to put on, so that I come again to my father's house in peace; then shall the Lord be my God." (Gen. xxviii. 20, 21.) Thus Jacob cultivated a sincere confidence in God: Were these his first efforts of the kind? Before leaving the scene of this remarkable visitation, he "took the stone that he had put for his pillows, and set it up for a pillar, and poured oil upon the top of it. And he called the name of that place Beth-el." (Gen. xxviii. 18, 19.) This was in accordance with the manners of the age. Moses repeatedly expressed his grateful remembrance in a similar manner: and such pillars, or perpendicular stones, consecrated to some religious purpose or object, were common in those ages, probably among all nations.

From Bethel Jacob travelled forward, and arrived safely at Haran, where he was kindly received and lodged by Laban, his mother's brother. If it were necessary to exhibit at length the personal history of this patriarch, his stay at Haran would furnish materials for lengthened inquiry and observation; but as it is our object to dwell only on those parts of his personal history which stood connected with the developement of the divine will in regard to his posterity, it will be sufficient to state that Jacob successively married Leah and Rachel, the daughters of Laban, for whom he served their father fourteen years. Afterward various arrangements were made for the remuneration of his service, in all of which Laban seems to have displayed great covetousness, and Jacob consummate knowledge and craft. The latter, favoured by Providence, was uniformly successful in this protracted contest. Jacob had eleven sons and one daughter; and although he came to Haran without any substance, the sacred historian informs us that "the man increased exceedingly, and had much cattle, and maidservants, and men-servants, and camels, and asses." (Gen. xxx. 43.)

This prosperity of Jacob was not at all agreeable to

the family of Laban. His sons complained that their father's property had been abstracted; and "Jacob beheld the countenance of Laban, and, behold, it was not toward him as before." (Gen. xxxi. 2.) In these painful and embarrassing circumstances, the elected patriarch was not left to the guidance of his own wisdom: "The Lord said unto Jacob, Return unto the land of thy fathers, and to thy kindred; and I will be with thee." (Verse 3.) Instructed by this communication, he saw the necessity for extreme caution in proceeding to act upon it. He therefore sent and called Rachel and Leah unto him in the field, and there justified his conduct, and informed them of the divine command which he had received. His wives fully entered into his views, and expressed themselves strongly respecting the covetous conduct of their father, saying, "Is there yet any portion or inheritance for us in our father's house? Are we not counted of him strangers? For he hath sold us, and hath quite devoured also our money;" adding, for the encouragement of their husband, "Now then, whatsoever God hath said unto thee, do." (Verses 14-16.) Jacob, rejoicing that his way was thus far opened, resolved immediately to obey the divine command. He therefore " rose up, and set his sons and his wives upon camels," (verse 17,) and with all his cattle and other property commenced his journey from Padan-aram towards the home of his father Isaac, in the land of Canaan.

Influenced by prudential motives, Jacob had taken advantage of the absence of Laban, who was at a distance superintending his sheep-shearing, to collect his family and his property, and begin his journey. When the father-in-law returned, and was made acquainted with the circumstances, he was greatly enraged; and having quickly collected his servants, pursued with eager haste Jacob and his family. From the temper in which this pursuit was begun, and the manner in which Laban conducted himself throughout the affair, there can be little doubt that he intended to inflict some serious injury on the patriarch, or to make some aggression upon his property. This was prevented by a special inter

position of Providence, the Lord appearing for this purpose unto Laban, in a vision by night. One cause of the anger of Laban, which rendered a collision between the parties imminent, arose out of the conduct of Rachel, who, without the knowledge of her husband, had secreted and taken with her the teraphim* (“gods") of her father. When Laban charged Jacob with this theft, he indignantly denied it; and as, after searching, they could not be found, Laban returned to his home, and Jacob continued his journey.

Although this danger had been so happily averted, a much greater one arose in apprehension before him. He did not shrink from an interview with Laban, because a strong consciousness of rectitude sustained him. But how could he meet his brother? In approaching his father's house, the sins of his youth pressed heavily upon his heart. He recollected his conduct towards Esau, and felt that he had merited his displeasure. These apprehensions were aggravated by reports which had reached him: for he had been told that Esau was coming to meet him with four hundred men. He naturally expected that the object of this movement was to carry into effect the threat which had been thrown out when he so clandestinely obtained his father's blessing. All this deeply afflicted Jacob, and led him to make earnest prayer to God for protection and deliverance. His prayer was heard, and Jehovah graciously met his case by special revelations; first at Mahanaim, about sixteen. miles from Mount Gilead, concerning which it is recorded, "The angels of God met him. And when Jacob saw them, he said, This is God's host." (Gen. xxxii. 1, 2.) No more information is given as to the appearance that was presented to Jacob, nor is its object explained: it cannot, however, be doubted that its intention was to strengthen his faith in God, and to confirm the promises which had been made to him at Bethel.

Distressed and embarrassed on account of the approach of Esau, Jacob removed, only four miles further, to Penuel.

*See note E, p. 58.

Here he arranged his substance and his family, and placed them in separate companies, so that he might, if possible, appease his brother, and at the same time afford those who were dearest to him the best opportunity of escaping, in case of danger. But, although Jacob had done all for the protection of his family that the greatest prudence and the most consummate ability could effect, he was still troubled, and therefore rose very early, long before day. Having tried the ford Jabbok, and found it passable, he sent over the several companies in order, himself remaining behind. While here, an event occurred as remarkable in its character, and, from the brevity and obscurity of the narration, as difficult to understand, as any which we find recorded in the sacred scriptures. It is said that "Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him. And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me. And he said unto him, What is thy name? And he said, Jacob. And he said, Thy name shall be called no more Jacob, but Israel for as a prince hast thou power with God and with men, and hast prevailed. And Jacob asked him, and said,

Tell me, I pray thee, thy name. And he said, Wherefore is

it that thou dost ask after my name? And he blessed him there." (Gen. xxxii. 24-29.)

Whatever may be the full meaning of this remarkable account,* it cannot be doubted that the significant alteration of Jacob's name, and the blessing which he obtained, dissipated all his apprehension in respect of Esau. But, although that danger might have been the primary cause of this struggle, it appears certain that the results went far beyond its removal. And as at Bethel we see the incipient exercise of Jacob's faith, so here its matured power is shown; and the patriarch ever afterward stands before us, saved from all

* See note F, p. 58.

that was indicated by the term "Jacob," and uniformly evincing, by the practice of elevated piety, that he had obtained princely power with God.

Strong in this blessing, Jacob went forward and met his brother. Instead of anger and destruction, the meeting was characterized by the greatest conciliation and affection. Having exchanged the most cordial greeting, Esau returned to Mount Seir, and Jacob went on to Sichem, each feeling for the other a respectful and tender love.

Jacob, having returned to Canaan, appears there as the heir to the promises which had been made unto Abraham and Isaac. This was now admitted; for Esau had taken up his residence at Mount Seir, while Jacob with his family continued "in the land of promise, as in a strange country, dwelling in tabernacles," looking for the fulfilment of the promise. (Heb. xi. 9.) At this time he was favoured with another special revelation from God. While he dwelt at Bethel, a place rich in associations as the scene of his first intercourse with heaven, God appeared to him again, and confirmed the change of his name from Jacob to Israel, and assured him that his promise should be fulfilled in the multiplication of his seed, and in their having that land for a possession.

Thus far the prospect presented to the patriarch and his family was most cheering. But they must have been well aware, that, however great the destiny to which they were appointed, the prophetic communication made to Abraham had, by interposing a dark night of subjection and sorrow, thrown the predicted blessing far into the distance. God had said unto Abraham, "Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; and also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. But in the fourth generation they shall come hither again : for the iniquity of the Amorites is not yet full." (Gen. xv. 13, 14, 16.)

This prediction was now to be fulfilled; and perhaps no