sented, and sware by the fear of his father Isaac; that is, by the God whom Isaac feared.

We are surprised to hear a man who had been seven days in pursuit of certain stolen gods, speak so much, and in so solemn a manner about Jehovah but wicked men will, on some occasions, utter excellent words. After all, he could not help manifesting his attachment to idolatry. When speaking to Jacob of Jehovah, he calls him the God of YOUR father, in a manner as if he was not his God; and in swearing to the solemn covenant which had been made between them, he does not appear to have invoked Jehovah as the only true God. It is very observable, that though he makes mention of the God of Abraham, yet it is in connexion with Nahor and their father, that is, Terah: but when Abraham was with Nahor and Terah, they were idolaters. To this purpose we read in Joshua; Thus saith the Lord God of Israel; Your fathers dwelt on the other side of the flood in old time, even Terah the father of Abraham, and the father of Nachor; and they served other gods. The God of Abraham, and Nahor, and Terah, therefore, were words capable of a very ill construction. Nor does Jacob appear to be ignorant of Laban's design in thus referring to their early ancestors; and therefore, that he might bear an unequivocal testimony against all idolatry, even that of Abraham in his younger years, he would swear only by the fear of his father Isaac, who had never worshipped any other than the true God. It were worth while for those who plead for antiquity as a mark of the true church, to consider that herein they follow the example of Laban, and not of Jacob.

Vir. 54, 55. Laban had professed his regret that he had not an opportunity to enjoy a day of feasting and of mirth at parting with his children. Such a parting would hardly have been seemly, even in a family which had no fear of God before their eyes. Jacob however makes a religious feast, previously to the departure of his father-in-law. He offered sacrifices upon the mount Galeed, and called his brethren, that is, the whole company, to eat bread: and they did eat bread, and tarried all night in the mount. And early in the morning Laban rose up, and kissed his sons and his daughters, and blessed them and Laban departed, and returned

unto his place. This parting proved final. We hear no more of Laban, nor of the family of Nahor. They might for several ages retain some knowledge of Jehovah; but mixing with it the superstitions of the country, they would in the end sink into gross idolatry, and be lost among the heathens.

On observing the place from which Baalam the son of Beor is said to have been sent for, to curse Israel, namely, Pethor of Mesopotamia,* or Aram,† or, as it is frequently called, Padan-aram ; and that it is the same with that in which Laban dwelt; I have been inclined to think he might be one of his descendants. He is supposed to have lived about two hundred and eighty years after Jacob's departure from that country, which in those ages would not include above two or three generations. The opinion of ancient Jewish writers, though often fabulous, yet when agreeing with what is otherwise probable, may serve to strengthen it. "The Targum of Jonathan on Numb. xxii. 5, and the Targum on 1 Chron. i. 44, make Baalam to be Laban himself: and others say he was the son of Beor, the son of Laban."‡ The first of these opinions, though in itself utterly incredible, yet may. so far be true as to hit upon the family from which he descended; and the last, allowing perhaps for a defect of one generation, appears to me to be highly probable. Add to this, the teraphim, or images, which Laban kept in his house, and which he would doubtless replace on his return, are supposed to be a sort of " talismans, were consulted as oracles, and in high esteem with the Chaldeans and Syrians, a people given to astrology, and by which they made their divinations. Hos. iii. 4. Zech. x. 2."§ According to this, Baalam the soothsayer would only tread in the steps of his ancestors; not utterly disowning Jehovah, but devoted to the abominations of the heathen.

If the above remarks be just, they show, in a strong point of light, the progress of apostasy and corruption. Laban imitated the corruptions of his ancestors, some of whom were good men ; and his descendants degenerated still more. Thus you will often see a man who has descended from religious parents, but whose

* Deut. xxiii. 4. † Num. xxiii. 7. See Gill on Num, xxii. 5 See Gill on Gen. xxxi. 19.

heart is entirely taken up with the world: he keeps up the forms of godliness, though he denies the power; and mixes with them all the evil that he can rake up from the examples of his forefathers, with considerable additions of his own. The next generation degenerates still more, having less of the form of religion, and more conformity to the world. The third throws off both the form and the power, retaining no vestige of the religion of their ancestors, excepting a few speculative notions, learnt from a few old books and sayings, which have no other influence upon them than to enable them to be more wicked than their neighbours, by sinning against somewhat of superior light. How important is it for good men to act in character in their families, inasmuch as every evil which they practise will be re-acted and increased by their carnal posterity!

DISCOURSE XLI.

JACOB'S FEAR OF ESAU-HIS WRESTLING WITH THE Angel.

Gen. xxxii.

VER. 1, 2. THE sacred writer, pursuing the history of Jacob, informs us that he went on his way, and the angels of God met him. And when he saw them, he said, This is God's host: and he called the name of the place Makanaim. That the angels of God are ministering spirits, sent forth to minister for them who shall be heirs of salvation, is a truth clearly revealed in the scriptures: but this their ministry has seldom been rendered visible to mortals. The angel of Jehovah, it is said, encampeth round about them that fear him, and delivereth them. But I do not recollect that any of these celestial guardians have appeared in this character to the servants of God, except in times of imminent danger. When a host of Syrians encompassed Dothan, in order to take Elisha, his servant was alarmed, and exclaimed, Alas, master, how shall we do? The prophet answered, Fear not: for they that be with us are more than they that be with them. Yet there was no earthly force to protect them. But when, in answer to the prophet's prayer, the young man's eyes were opened, he saw the mountain full of horses, and chariots of fire round about Elisha. In this case, God's hosts became visible, to allay the fear of man's hosts. Thus it was also in the present instance. Jacob had just escaped one host of enemies, and another is coming forth to meet him. At this juncture God's host makes its appearance, teaching him to whom he owed his late escape, and that he who had delivered, did deliver, and he might safely trust would deliver him. The angels