GOD. Their ascending shows their going to receive the Divine orders and commands, and their descending, the execution of them. Or to speak more particularly of Jacob's present condition, one signified their safe conduct of him in his journey to Padanaram, and the other their bringing of him home again. Above the whole appeared the Almighty, as the immovable director of all events, from whom all things proceed as the first cause, and return at the last end."

When Jacob awoke, the awful impression of this vision remained strong in his mind; and he felt a holy dread at the idea that this was the peculiar place where the Majesty of heaven held communion with mankind on earth. Though the visitation was full of love and promise, yet there was something in it so awful and tremendous, that it made Jacob afraid, and he said, "How dreadful is this place! This is none other than the house of GOD; and this is the gate of heaven." Gen. xxviii. 17.

Now if such merciful communications fill the souls of the righteous with fear, how shall the ungodly and sinners abide the visitation of the Almighty? How will they appear when the Majesty of heaven shall come in judgment, seated in the clouds, and surrounded by millions of angels ready to execute his commands? Let this consideration make a deep impression upon our minds, and lead us instantly to secure the Divine favour, while the ladder of mercy, or the redemption wrought out for us by Jesus Christ, remains open to admit sinners into the "gate of heaven."

Jacob, in a grateful and devout spirit, consecrated this favourite spot by setting up "a stone for a pillar" upon the top of some other stones which he had gathered into a heap, as a monument of Gon's mercy to him. This place he called BETHEL, which signifies "the house of GOD;" and to render the consecration of it complete, he took oil and poured it thereon; a ceremony very remarkable

and which was afterwards admitted into the Mosaic ritual. Prophets, priests, and kings were all anointed with oil among the Jews, as types of Messiah; which word, as well as its correspondent Greek one, Christ, signifies THE ANOINTED. Hence it is that the psalmst, prophesying of the Redeemer, thus describes him: "The Lord thy GOD hath ANOINTED thee with the OIL of gladness above thy fellows." Psalm xlv. 7.

From hence Tacob set forward with a gladdened heart towards Mesopotamia; and we read of nothing else that befel him till he came to the well of Haran, where he met with some shepherds keeping their flocks, of whom he inquired concerning his uncle "And he said unto them, Is he well? And they said, he is well: and behold Rachel his daughter cometh with the sheep."

While he was thus conversing with the shepherds, his cousin drew near to the well with her flock, and Jacob instantly, with natural politeness and affection, went "and rolled the stone from the well's mouth, and watered the flock of Laban, his mother's brother."

This incident is beautifully picturesque. The female characters in this early part of the sacred history are all represented as engaged in domestic employments, when they are brought into particular notice. Sarah, at the entertainment of the angels, made cakes with her own hands, and baked them upon the hearth; Rebekah was discovered by Eliezer in the act of drawing water for her brother's household; and Rachel, the beautiful and beloved wife of Jacob, first appears tending her father's sheep.

In the early ages, and among the most enlightened people, females of the highest rank applied them selves to domestic occupations, and were not ashamed to be found at the loom and the distaff. Was Rachel hurt at being discovered in the dress of a shepherdess by Jacob? or did he think the less favourably of his fair cousin in meeting her thus at the well of Haran? On the contrary, a mutual affection appears to have been excited by the interview, and the obliging be

haviour of the stranger, no doubt, made a favourable impression upon the heart of Rachel. But when the ebullitions of joy at this meeting brought grateful tears from his eyes, and he discovered himself to her as the son of Rebekah, Rachel, full of eager gladness, ran home to inform her father, while Jacob remained in charge of the flock.

Laban, on hearing that his sister's son was arrived, ran forth to meet him, and welcomed him to his house. Jacob informed his uncle of all that had passed in his father's family, and of the reason of his coming to Padan-aram, at the same time offering to abide there as his servant. Laban readily accepted this tender of service, but insisted on paying him wages, saying, "Because thou art my brother, shouldest thou, therefore, serve me for nought?"

That love, which had taken possession of the heart of Jacob towards Rachel, prompted him to make an offer of serving Laban for her seven years. The old man saw through the advantages to be made by such a bargain, and took Jacob at his word. There was a striking difference between the courtship of Isaac and Rebekah, and that of Jacob and Rachel. Eliezer, the prudent and indefatigable steward of Abraham, intent upon his master's present happiness, brought the contract to an issue directly; but Laban, seeing that Jacob was more timorous, and easy to be imposed upon, contrived to bind him to his service, and to make it seem a favour bestowed. Jacob, however, was satisfied with serving seven years for Rachel; and "they seemed unto him but a few days, for the love which he had to her."

Love makes time fly swiftly in the presence of the object beloved, and supported by a consciousness of being equally esteemed in return. Jacob had constant opportunities of seeing the amiable qualities of Rachel, and he anticipated with delight the day when ne should claim the reward of his service. With what pleasure did he observe the period shorten which was to put him in possession of his first love; and

with what satisfaction did he find his affairs prosper, which gave him a prospect of being able to maintain his family, independent of his uncle!

When the seven years were elapsed, he demanded the fulfilment of the contract, to which Laban assented, and made a great feast in honour of the nuptials but in the evening the crafty knave imposed Leah, his eldest daughter, upon Jacob, and he knew it not till the morning. On discovering the cheat which had been put'upon him, he remonstrated with his uncle, and said, “What is this that thou hast done unto me? Did I not serve with thee for Rachel? Wherefore hast thou then beguiled me?" Laban could only urge in his excuse, that "it was contrary to the custom of the country to marry the younger before the first-born ;" though, if it was so, he should have mentioned it, as an honest man, when Jacob's proposal was first made. But Laban had more regard for his own interest than the law of rectitude, the welfare of his nephew, or the peace of his own children. He was sensible of the value of Jacob, seeing that his affairs had prospered mightily since his arrival, and therefore he contrived this expedient to retain him in his service. Well knowing that love would make large sacrifices to attain its object, he offered to give him Rachel also at the end of the week, on condition of his serving him another seven years. Jacob consented, and served Laban for Rachel, "whom he loved more than Leah."

But this conduct of Jacob was not pleasing in the sight of GOD; and therefore he caused the despised, or hated Leah, to be fruitful, while Rachel remained barren. Polygamy was not from the beginning, and certainly never had a Divine sanction; and though good men fell into the bad practice, yet it was generally followed by circumstances which showed the Divine displeasure. The peace of Jacob's family was soon disturbed. The fertility of Leah excited the jealousy of Rachel; and she at length forgot religion, decency, and respect for her husband, by saying,

"Give me children, or else I die." Jacob's reply was natural and proper, but it was expressed in passion: "And his anger was kindled against Rachel, and he said, Am I in God's stead, who hath withheld from thee the fruit of thy womb?" The good man had not lost his love for Rachel, though he was angry; but he trembled at the impiety of her demand, seeing that the difference between her and Leah was manifestly of Divine appointment.

Rachel, however, was determined upon obtaining her ends, and, therefore, gave Billah, her handmaid, to Jacob, thinking to obtain children by her; and Billah did accordingly bear two sons, whom Rachel called Dan and Naphthali.

To judge of the practice of ancient times is difficult; and this among others, appears to have been so common as to excite no censure. It was adopted by Sarah, in the case of Hagar; and Leah, copying her sister's example, gave Zilpah, her handmaid, to Jacob, by whom she had two sons, Gad and Asher.

But though the objects desired were obtained, yet. the comfort of the family was broken. Jarring interests produced much dissension, and Jacob expesienced vexation in the very quarter where he haa looked for happiness. They who project for themselves in the affairs of life, without consulting the Divine will, must not be surprised at meeting with crosses and troubles in the enjoyment of their pursuits. Poor Jacob had not only care and labour in Laban's family, but a weight of domestic trouble upon his head, through the feuds and jealousies of his wives. Leah bears six sons and a daughter; but every addition to his family only serves to irritate the mind and to provoke the complaints of Rachel.

At length Providence, which had designs to accomplish of the greatest importance, caused Rachel to be the joyful mother of a son, to whom, in the fulness of her heart, she gave the name of JOSEPH, saying, "GOD hath taken away my reproach, and