A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. XII. The History and Mystery of Jacob's Birth.

HAving done Discoursing upon Isaac, (relating to the Covenant both in the History and Mystery) the next Patriarch is Jacob to be Discours'd upon, (in whose Life Isaac's History, &c. is farther handled) whose grand Remarks are Threefold.

• 1. His Birth.
• 2. His Life.
• 3. His Death.

1. Of his Birth, He was a Son of Prayer, his Father Isaac intreated the Lord (who hath the four Keys, of Heaven, of Hell, of Hearts, and of the Womb, all hanging at his Girdle,) for his Barren Wife Rebekah, and the Lord was intreated of him, Gen. 25.21.

Hence Note, I. That Isaac was an Husband Twenty years before he was a Father, for he was Forty years old when he was Marry'd to Rebekah, ver. 20. and he was Sixty when Jacob was Born, ver. 26. All Husbands are not Fathers, such as are Childless, remember blessed Isaac and blessed Abraham before him, Gen. 15.2. 'Tis no untrodden path, but 'tis as the All-wise God will give out that Blessing.

Note 2. An Husband may be blessed, though he be not blest to become a Father. 'Tis said expresly, the Lord blessed Isaac, Gen. 25.11. to wit, with all Spiritual Blessings, and with many Temporal, though he wanted that one of having Children, when yet God had promised an Innumerable Seed, Gen. 12.2. and 15.3. and 17.16, &c.

Note 3. Scoffing Ishmael's may be very Fruitful in Children, much sooner than godly Isaac's, for Ishmael was the Progenitor of Twelve Princes, Gen. 25.16. (according to Gods promise, Gen. 17.20.) when Isaac was yet writ Childless, ver. 21. by his Wives Barrenness.

Note 4. Gods Promise must not prevent Mans Prayer, but rather promote it, for though Isaac had Gods Promise of a Posterity, Gen. 21.12, &c. Yet doth he not neglect his own Prayer, but sued out the Promise by Prayer. We may not so presume upon Gods Promises as to be negligent in the practice of our own Duties, God will be enquired, Ezek. 36.37.

Note 5. Mans Prayer for accomplishing Gods Promise must be perform'd constantly and instantly. Thus Isaac multiplied Prayer, as the Hebr. [Vajegnetter] doth signifie. Depreca∣tus est [he intreated the Lord] with vehemency and perseverance, as well as multiplication (as Chrysostom observes) for full Twenty years. Thus Prayers for a Promise (like those Ar∣rows of Deliverance, 2 Kings 13.19.) must be often reiterated, before the performance of the promised Mercy can be received. Citò data vilescunt, what is lightly obtained, is but lightly esteemed, [The Lord was intreated of Isaac] though it was long first, after Twenty years praying for it. The Lord is a God of Judgment, and waits to be gracious in the best Season, Isa. 30.18. He holds us in Suspence sometime, but 'tis only to commend his Mercy the more to us; that Heavenly Manna, which was lightly come by, was as lightly set by.

Note, 6. 'Tis a Patriarchal practice and pattern for Husband and VVife to put up joynt Prayers to God together; the Hebrew [Lenochak Ishto] praesente Uxore, vel simul cum Uxore, importeth thus much; our Translation reads it [Isaac prayed for his Wife] but the Hebrew strictly is, è Regione Uxoris suae, directly over against his Wife, or before her, which Hebrew Phrase sheweth it was a Solemn conjunct Prayer, wherein Isaac prayed with her as well as for her. Now when they had lived long together without Children. This joynt Practice of Prayer is further confirmed from 1 Pet. 3.7. That your, viz. (Husband and Wives) joynt Prayers be not hindred.

Note, 7. Sad exercises and disappointments may attend the most Godly couple in the World; neither the Holy Estate of Wedlock, nor the Heavenly promise of Gods blessing, nor their own youth and strength could secure these two Holy ones from such Crosses as did gall their Shoulders for Twenty Years together; Children come not by any humane Vivacity or Vigour, but by the Divine gift and Benediction, Isaac did acknowledge in his Address to God.

The Rabbins say, the place of this joynt Prayer was either Mount Moriah, where Isaac had been Offered, Gen. 22.9. or the place of his private Prayer, where he had his Oratory for pouring out his Heart to God frequently, Gen. 24.63. but upon that and this occasion more fervently, looking upon the getting of a Wife and the begetting of Children as two mighty

important matters. 'Tis too Curious to ask where (seeing the Scripture is silent) 'tis enough to know what was done, though we know not where 'twas done.

This is plain, that Isaac intreated God in some such convenient place as▪ was acceptable to God (who is no respecter of either Persons or places, Act. 1.24 & 1 Tim. 2.8.) and God Answered his Prayer; for hereupon Rebekah (his VVife) Conceived, Gen. 25.21. whose long waiting was at last recompensed with the Birth of a most worthy Person; to wit, of Jacob the Patriarch: Nay, the Lord as a rich requital for her long Barrenness, gave her two Sons at one Burden; to wit, Jacob and Esau: The History whereof holds out a great Mystery, telling us how those Twins spurned and sprunted in her Womb after a more than a Natural manner. The Hebrew word [Vajith rotsatsu] signifies more than Calcitrabant, they kicked one another, but it implies that they ran at Tilt (as it were) one against the other, as Armies do in Battel: They did Bustle after an Extraordinary manner, and Justle each other, even to Bruising and Hurting both themselves and their Mother, while they strove for the primogeniture: This Supernatural contest, and intestine VVar in her own VVomb; exceedingly startles the good VVoman, and strains from her some passionate and Abrupt Speeches; saying, [If it be so why am I thus?] that is, why have I conceived, if I must feel such conflicts? Better no Children, than to be thus troubled with them: why did I desire it, if I must Die by it, or suffer Abortion? This she feared, forgetting that penalty inflicted [I will greatly multiply thy sorrow, &c. Gen. 3.16. which she should have Born more patiently, yet she presently Corrects her self into a better course, conveying her self into some by-corner to ask Counsel of God. The Rabbins say, she consulted with Shem: This could not be, for that Patriarch was Dead Ten Years before this; 'tis more probable (what others say) that she consulted God either by Melchizedeck, the Priest of the most high God, who was then alive, or by Heber the Father of the Hebrews, who (they say) had the Spirit of Prophecy, or by Abraham, the Friend of God, who lived Fifteen Years after this to his great joy. Undoubtedly that his Daughter Rebekah should conceive after so long a Barrenness; but the first sence (that she got into some retiring Room, and there poured out her Prayer immediately to God) is the soundest, safest and simplest sense: And from this private Prayer (whereby she prayed down her own passion and impatience, as some sleep out their Intoxications) she received this Oracle and Answer (either by an Angel or a Prophet, or rather some Divine Impulse upon her own Heart) that her perplexing misery had (indeed) a profound Mystery in it in that saying, [two Nations are in thy VVomb, &c. Gen. 25.23. To wit, two Fathers, of Edomites and Israelites.]

☞ Note, Hence, 1. God gives the Godly no pure Mercy without some mixture of Misery in this Life; he gave Rebekah the blessing of Conception after her long barrenness (which was one kind of the Curse) yet as an Allay of her joy therein, she must feel in her Womb such a dolorous Motion, and commotion, as brought her, if not to a Convulsion (that Deliquium Animi) yet to such a consternation of mind, as not only to be afraid she should bring forth some Monster that made all this Collision and concussion within her, but also to expostulate (in much indignation) both with God and with her Husband about it: All which was only to whet her up to Prayer.

Note, 2. In all our Maladies, we must not Despond, nor be swallowed up by too much worldly sorrow, nor use any indirect or unlawful means for their removal, but run to the great God (in Faith and Prayer) for the Remedies.

'Tis remarkable, neither Isaac nor Rebekah went to VVise-Men or VVizzards, to Star∣gazers or Fortune-Tellers, &c. Either about their want of Children, or about, their now stri∣ving and struggling in the VVomb; but make their address to a Prayer-hearing God, for which Chrysostom in Hom. 50. much commends their Piety and Religion, in not consulting the over curious Arts of the Devil, but the Oracle of God. Some say 'twas Abraham's Ora∣cle at Beersheba, but there seems to be no need for her (almost ready to Travel with Child-bear∣ing) to Travel unto Beersheba (at Distance from the VVell of Life where Isaac lived, Gen. 16.14. & 24.62. & 25.11.) having her Husband a Prophet at home, especially her God there, who is every where: However, she made no use of such Superstitious Charms (as she had seen her Carnal Kindred do in her own Country of the Chaldees) such as laying Agnus Castus; Lawrel, or such-like under her Head, to have a Dream or a Vision, directing her to some re∣lief: But, the Name of the Lord was her strong Tower, which she runs into by Prayer, and so was safe, Prov. 18.10. &c.

NB. Though we have not Oracles now, as the Patriarchs had then, yet have we a more sure word of Prophecy (which they had not) whereunto we do well to take heed, 2 Pet. 1.18, 19. The Authority of the Scripture is greater than the Voice of an Angel: Yea, 'tis equal to Gods Audible and immediate Voice, and of greater clearness and certainty to our understandings; for besides its Divine inspiration, 'tis both written and sealed: Therefore the Scripture must be

our, Counsellor, Psal. 119.24. Isa. 8.20. Whoever consults God seriously in the word of his Prophets and Apostles concerning matters of Faith and manners, cannot fall short of full Counsel; and by their constant and instant Prayers shall obtain help from God, as Isaac and Rebekah here did.

Note, 3. So Gracious (Exod. 22.27.) is the Prayer-hearing God to the Prayers of the God∣ly; that he grants them not only what they desire, but much more than, is desired: Thus Solomon had more than he asked, he had not only the things that he asked, but also other things that he asked not, 1 King. 3.13. God grants to him a greater measure of wisdom and knowledge (which he desired) more than he desired, and he granted him Riches and Honours which he desired not. Thus Rebekah here had more unfolded to her by Gods Oracle than she desired to know; for by Gods foretelling future events, concerning her double Burden, he Promised to her a safe Deliverance of them, without which two Nations could not spring from them, &c. Thus God comforts those that are cast down, (as he did her, instructing her of a Mystery in her Misery) we have oft more than we ask, Eph. 3.20. And could we seek Gods Kingdom first enough, then other things would seek us fast enough, Matt. 6.33.

This Divine Oracle the Holy Scripture explaineth two ways; 1. In the History, 2. In the Mystery.

First, As to the History, it hath Four Branches.

1. The quality of the Burden she bare in her Womb with so much Molestation; 'twas a Burden of vast consequence, Literally two Sons, and Figuratively two Nations; whereof they were to be the two Fathers or Princes: These both were the Idumaeans of Esau or Edom, and the Hebrews or Jews of Jacob or Israel: both which the Oracle of God calls Goijm or Gen∣tiles: And the Jews do foolishly, in Nick-naming Gentile-Christians [Goijm] by way of re∣proach, seeing God (himself) called them so, as well as us.

2. The Collision or Concussion of the Boys each against other in the Womb, which is ex∣plained, not to signifie any peril to the Mother, but the differing dispositions of the two Sons, which is expresly manifested betimes, Gen, 25.27. And the hatred of Esau to Jacob is further described, which was not Personal only, but Hereditary and National also, &c.

3. The Inequality of strength, both in these two Brothers, and in their People; Esau was stronger than Jacob, and the Edomites than the Israelites; where there is equality of Force be∣twixt two contrary Parties, there is a drawing Match of it, and neither wins the Day; but Esau is revealed to Rebekah to be stronger than Jacob, for he was Born all Hairy, more like a Man than a Child, a Bearded Man, or manly Child; hence called Esau of Gnasah; Hebr. made, as if made a perfect Man at the first, both with a Beard, and with a Pubes from his Birth, as if he had been a Mature Man, Hairy as a Kid. So being Superior in Force of Body he designs the Death of Jacob the weaker, and puts him to the run, into Mesopotamia; and when he returned (after Twenty Years absence) Esau meets him in an Hostile manner, with Four Hundred Cut-Throats at his Heels; when Jacob had but a tender Flock, no way accoutred for Defence or Resistance. Thus also the Edomites (of Esau) were a setled and powerful People, when the, Israelites (of Ja∣cob) were but wanderers in the Wilderness: The Posterity of Esau were sooner advanced to Royal Dignity than the Posterity of Jacob, who were at that time in Egyptian Bondage, under the Iron Rod, when the Posterity of Esau were then swaying a Golden Scepter, Gen. 36.31. Edom flouri••••••s with Kings and a Kingdom, while Israel was groaning under Aegypts Taskmasters: (So Pomp and Posterity is no sure sign of a true Church,) and when Israel came thence towards Canaan, desiring a bare passage through Edom thither, yet Edom denyed it, Numb. 20.14.

4. The Conquest or Victory of the lesser over the greater, or of the weaker over the stron, ger: [The elder shall serve the younger] Verab Jagnabod Isagnir. The particle Van is adver∣sative, and must signifie [But] Hebr. but the more shall serve the fewer, and greater the les∣ser, the Hebrew [Rab] (from whence great Men and Masters are call'd Rabbies, Joh. 1.39. & Mat. 23.8.) signifies one Superior in Dignity, as well as stronger in Body, this the Holy Ghost translateth, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the greater shall serve the lesser, Rom. 9.12. So Esau and his Edomites were every way Superior to Jacob and his Off-spring, but God inverted this order of Nature, for though Naturally the lesser serves the greater, as the Servant his Master, yet the great God will over-rule it so, that the Victory shall fall to the lesser over the greater, not so mu•••• by Humane helps, as by a Divine hand, If we take this Literally as to Persons, it cannot be 〈◊〉〈◊〉 that Esau did over serve Jacob, but rather the contrary, for Jacob call'd himself Esau's Servant, Gen. 32.18, 20. and he call'd Esau his Lord, Gen. 33.13, 14. and did him Homage, bowing himself to the Ground, many times before him, Gen. 33.3. &c. yet, though the Oracle hold not thus Literally, in respect of their Persons; it holds figurative∣ly true in respect of their Posterities, for the Posterity of Jacob (or Israel, Gen. 32.28.) did subdue the posterity of Esau: As,

1. Under David, 2 Sam. 8.14. (though afterwards for their Sins the Edomites broke their Yoke, as Isaac had Prophecy'd, Gen. 27.20. after their subjection of an hundred and fifteen years, 2 Kin. 8.20.) And

2. In the time of Hircanus the Son of Simon the Macchabee, as Josephus and others relate: after which, Herod an Idumean put the yoke upon them again, for he obtain'd to be King of the Jews, so that Jacobs Dominion (foretold by the Oracle) had indeed time enough for its Figurative accomplishment, being granted only [quamdiu se benè gesserint] upon their good Behaviour, yet must it be chiefly understood Mystically and Spiritually, both in respect of their Persons, and in respect of their Posterity. For,

1. As to their Persons, though Esau, that he might lose no time, began betimes to oppose Jacob, even before he was Born, and had also the Priviledge of Primogeniture which gave him a Ruledom over his younger Brother, Gen. 4.7. literally taken; but figuratively, Esau serv'd Jacob, and became his Inferior, when he sold him his Birth-right, and forfeited, yea forsook his Fathers Blessing in separating himself out of Canaan into Mount Seir, whereby he cast away his Fathers Religion, and cast himself out of his Fathers Covenant; then the greater became subject to the lesser, and Jacob got a threefold Dignity above Esau.

1. In the pre-eminence of the Birth-right, which was a Type of the Grace of Adoption.

2. In the Right of Inheritance in the Holy Land, which was a Type of the Heavenly Canaan.

3. In the Prerogative of both the Covenant and of the Church, out of which there is no Salvation: The Church of God was propagated in Jacob's Posterity, not in Esau, to which Church an humble Subjection is promised, Isa. 49.23. All these three prodigious Privi∣ledges did the Divine Oracle design to the younger, and detract from the elder; and that as they were Dona Throni, the Gifts of the Throne, as well as Dona Scabelli, Footstool-gifts: Things that were not only commodious to this present Life, but also pertaining to the Life to come, which their godly Parents might possibly (at least in part) understand. And,

2. In respect of their Posterity, though Edom flourish'd long in her Dukes and Kings, and fared better in this World than Israel in the House of Bondage, and in the wayless Wilderness did, as before, yet the Lord enabled David to cast his Shooe over Edom, Psal. 60.8. that is, I will throw my Shooe at the Heads of those Edomites, and make them to take it up, or I will make no more of Subduing them, than of casting my Shooe over them, or I will walk through their Countrey as a Conqueror, and trample upon them, yea, trend them under∣foot. 'Twas the Lord that brought him into the strong Cities of Edom, to Subdue and Sack them, Psal. 60.9, 10.

☞ Under all these literal and figurative meanings of this Historical part: There is, 2. A Mystical sense of this Oracle, a Mystery in the History which lies lurking in it; yet lifts up it self, and looks out of the Cloud (wherein it is wrapped) and offers to us no obscure signification.

The First Mystery is; The Doctrine of Predestination lay in the Womb of Gods Eternal Decree, as Esau and Jacob did in Rebekah's Womb; from whence (as to us) the state of Degeneration preceded the state of Regeneration, as Esau did Jacob in Birth; this is before time. That this is no Broken-Brain'd Allegory, nor the Frothy Exuberancy of any wanton Wit, appeareth from two Divine Testimonies; one from the Old Testament, and the other from the New. The First is that of the Prophet Malachi, Chap. 1, 2, 3. Saying, [Was not Esau Jacob's Brother, saith the Lord? yet I loved Jacob and hated Esau,] This is the Prophets Inference from the Divine Oracle [the Elder shall serve the Younger,] for servitude came in with a Curse, Gen, 9.25. So figureth out Reprobation or the Hatred of God, Joh. 8.34, 35. Gal. 4.30, 31. Having a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an utter Ruin, a Total and Final Desolati∣on to come upon his Country as an Infallible Argument of Gods rejecting them for ever, Ezek. 35.3, 7, 15. Wastness, Wastness, (as the Hebrew elegantly expresseth it) that is, ex∣tream and irrecoverable Destruction, should befall Mount Seir, God would make it a Den of Dragons and Devils, Obad. ver. 10, 11. and Psal. 137.7. with Ezek. 25.13, 14. They were (in Malachi's days) left in the Captivity of Babylon, (when the Jews were returned in∣to their own Land) as the People of Gods Curse and utmost rejection, and their Land irrepara∣bly Ruinated, because as Esau began betimes to Bristle at Jacob, and to bruise him in the Womb, so (his off spring) the Edomites were all along bitter Enemies to the Church, both joyning in her Miseries, and joyning with her Adversaries: Thus the Prophet Mal••chi most Emphatical∣ly Argueth how these two Brothers did both tumble in one Belly at the same time, they were Digged ••ut of the same Pit, and Hewed out of the same Rock, as Isa. 51.1. yet Esau the Heir was rejected; at least he was less loved than Jacob, (so the word [Hated] is taken, Gen. 29.31. Luk. 14.20. and Matth. 10.37.) he was passed by, and let alone to perish in

his Sin, as he and his were a People of Gods Curse, when Jacob and his were a People of Gods Choice. The 2. Testimony is that of the Apostle Paul, Rom. 9, 10, 11, 12, 13. Where he excellently inferreth from this Oracle that (profundum sine fundo) profound and unfathomably deep Doctrine of Election and Reprobation or rather Preterition, more properly opposed to Election: And he most Acutely argueth in the following Verses; how carnal Reason must not reprehend what it cannot comprehend: Surely Gods absolute Soveraignty is above that of the great Turks, who Destineth his Eldest Son to a Diadem, but his Younger to an Halter, &c. Dei voluntas est ratio rationum, nec tantùm recta, sed regula; saith Bonaventure well: God may do what he will with his own, Matth. 20.15. God being a tree Agent, cannot be unjust, he is bound to none; therefore there is no replying or wording it with him: Some are rejected, that his Mercy might the more be manifested to others who are Elected, which they come to know by their being effectually called, 2 Pet. 1.10. And by receiving the Pow∣er [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or priviledg (Heavenly Honour, Nonnus) to believe, Joh. 1.12. Act. 13.48. That the profound Mystery of Gods Eternal and unsearchable predestination is contained in this Mystical Oracle, is largely demonstrated by the Apostle Paul, with his many Antecedents and Consequents to it, in his 9. Chapter to the Romans, where first he deplores the Anathema and Rejection of his Countrymen the Jews, which he gathered from their Contumacious Re∣jecting the Gospel; whereas his Countrymen contradict him, boasting the contrary, that they could not be cast off without making the Promise of God frustrate: He to convince them, teacheth, that their Rejection did not Anticipate or Disannul Gods Promises, which were not made promiscuously to all the Carnal Seed of Abraham, but only to those Sons of Pro∣mise, which (by the gratuitous▪ Divine Election) were accounted the Seed, and did obtain the Promise: This distinction he vindicates from the Cavils of Carnal Reason by most apposite and undeniable Evidences.

As 1. By the Example of Ishmael and Isaac, both which were Born of Abraham, yet the latter only was reckoned for the Seed, and for the Son of Promise.

2. By the Example of Jacob and Esau, both which were Born of the same Parents at one Birth, yet Jacob only was Elect, and preferred before Esau, not by any Merit of his own, but by Gods free Electing Grace; because that discrimination was Designed, and Assign∣ed also (as he saith) before the Boys or Brothers were Born, as well as before they had done either good or Evil.

3. By the Testimony of this Oracle, Gen. 25.23. The Elder shall serve the Younger, where by Servitude must be meant the Abjection of Esau, and by Dominion, Jacobs Election to Grace, as the History of Esau's selling his Birthright to Jacob, and his missing Isaak's blessing; together with his proving but a profane Person, Heb. 12.16. doth amply Demonstrate.

4. By the Testimony of Malachi, [Jacob have I loved, and Esau have I hated.] Hatred and Love must be the Cause and Original of Gods passing by the one, and of Electing the other, as before.

5. By Gods Testimony to Moses, [I will have Mercy on whom I will have Mercy.]

6. By the Scriptures Testimony concerning the hardening of Pharaoh's Heart.

7. By the proportion of a Potters Soveraign power over the Clay. Hereupon the Apostle sets his Country-men to the Rights, saying, That the Election obtain'd the Promise, but the rest were hardened, Rom. 11.7. therefore God hath not cast off his people whom he fore-knew, ver. 22. Besides this clear Scripture Allegory, there be other three Mystical Senses of this Oracle given by the Rabbins, and by the Antient Fathers. As,

• 1. Rebekah's Womb resembles the VVomb of Providence.
• 2. The VVomb of Christendom.
• 3. The VVomb of Christianity; (all in time;) of the last first.

The first Mystery, or Mystical Sense is, This holds out the Doctrine of that Conflict or Combat in the Heart of a Christian. This lyes in the VVomb of Christianity (after we come out of the first state of Degeneration, by Grace, into the second state of Regeneration) as the striving and strugling was in the Womb of Rebekah: All the Twenty years of Rebekah's Barrenness, she felt not complain'd not of any such Concussions or Commotions within her: No more doth any Mortal (while under a Spiritual Barrenness of Grace and Godliness in the faln Estate) find or feel any true or gracious contest within betwixt Flesh and Spirit for (it may be) Twenty, Thirty or Forty years together. All that time the strong Man armed keeps all his goods in peace, Luke 11.21. Hebr. Beshalom. This is all the Devils delight, to dwell without disturbance, and reign (or play Rex) without controul. Abraham's House was quiet enough: Hagar and Sarab could dwell peaceably enough together 'till Isaac was Born, no sooner did Ishmael fall out with Isaac (that Heir of the Promise) this begat and began a commotion, Sarah must part with her Hagar, and cast out both the Mother and her

scossing Son: Thus it is 'twixt Flesh and Spirit. Every new Man is two Men, and hath in him two Armies, Cant. 6.13. the Army of the Flesh, and the Army of the Spirit, these two do oft Combat together, and do make Concussions in the VVomb of the Soul (which is the Field they pitch their Tents and Fight their desperate Battels in) as Esau and Jacob did in their Mothers Womb. The former and the latter couple are both Brothers, quia simul ja∣cent its eodem utero; hence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gr. a Brother ab [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] simul & [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] uterus, be∣cause Brothers lye in the same Womb, and these two both at one and the same time; and as Esau was the elder, and Born before Jacob, so Flesh is elder than the Spirit, for our Fleshly Estate is the first born: We are carnal before we are Spiritual. Now while the carnal Es∣tate continueth in us, and we in it; 'tis with us as 'twas with Barren Rebekah, there is no strife, no conflict in us at all, there is no crying out, as she did after her Conception, [if it be so, why am I thus?] we never make those out-cries, till Christ be formed in us, Gal. 4.19. and dwell in our Hearts by Faith, Eph. 3.17. until then, all's at peace. The strong Man armed keeps a peaceable possession of all his goods, until Christ (the stronger Man) come to dispossess him of his Dominion, Luke 11.21, 12. (when the Arm of the Lord is reveal'd) though not of his Habitation in us, for Peter (even in his Regenerate Estate) had the Devil in him, (when Christ said to him [Get thee behind me Satan, &c.] Mat. 16.23.) as well as Judas in his estate of Unregeneration, Joh. 6.70. yet with this Difference: The Devil had a Being and Dwelling only in Peter, but he had both these, and a Reigning Power also over Judas; he was of his Father the Devil, and the works of bis Father he both will and must do, Joh. 8.44▪ as one under his Dominion: But as to Peter and all regenerate ones, what is said of Daniel's Beast, may be said of the Dragon (that Beast of Hell) or crooked Serpent (more subtle than all the Beasts of the Field, Gen. 3.1.) that his Dominion is taken away, but his Life is prolonged for a Time and a Season, Dan. 7.12. And while this Dominion lasteth, there is a peace that lasteth also; yet is not this the peace of God, but 'tis the peace of the Devil, and a peace from the Devil too. Where there is no contrariety there must be unity, for contraria juxtase posita sese mutuò expellunt à suo susceptibili, Light expels Darkness, and Heat Cold, &c. by their contrariety, and though they may consist together in gradu Remisso (when they are equally Ballanced) in one and the same Subject, yet they cannot in gra∣du Intenso. The same Matter cannot be both Hot and Cold in the Highest Degree at the same time: While there is Oneness in Soveraignty, there must be Oneness in Subjection: Two distinct Powers or Principles in one Subject must make disturbance and opposition. Peace is the Harmony of things subordinate one to another, 'tis an Unity of parts in the whole, where there is no contrariety; for contraries cannot consist together in an intense degree: Tho the Devil be said to be seeking rest and not finding it, Mat. 12.43. all the rest he finds is to molest and mischief poor mortals) yet hath he a sort of Peace, both in himself, and in his Kingdom; hence we read, that a whole Legion of Devils (which is computed to be no less than 6000) could dwell together peaceably in one Man, Mar. 5.9. oh what a strong Garrison was there for Hell and Damnation, and all in Peace and Unity? 'Tis a Thousand pitties that six Thousand Devils (all Do-evils) could dwell quietly together, and yet a few scores or handfuls of Saints, (which are called Sons of Peace, Luk. 10.6. and should be Clusters of Grapes that have Bles∣sings in them, Isa. 65.8.) cannot do so; but know, though peace, (in it self) be a Divine Gift and Blessing, yet this Harmony among Devils is but a Cursed, Devilish peace; 'tis no true peace, a right grounded Agreement, but 'tis a plain Conspiracy against God: Unity without Verity is no better than an evil Confederacy against that which is good; and therefore Peace is always butted and bounded with Truth, which can never be found in the Father of Lies: There can be no right Concord, but what hath consistency with Truth: As Judah and Israel were two Sticks becoming one in the Hand of God, Ezek. 37.19. So Herod and P••late were two Sticks (and special Sticks both) becoming one in the Devils Hand, Luke 23.12. They two were made Friends in a Conspiracy against Christ: And so were oft the Pharisees and Sadducees (though of Heterogeneous and differing Principles) to oppose the Truth: As the Concord among Devils is mee••ly to uphold their own Kingdom against the Holy God and his Kingdom, so that Agreement in the Devils Instruments (such as Jesuites and Sorbonists, Franciscans and Dominicans, &c.) is a Devilish Conspiracy to uphold the Kingdom of the Beast against the Kingdom of the Stone, and of the Mountain, as Daniel Deciphers the King∣dom of Christ in contra-distinct Terms to the Kingdom of Antichrist: All the Enemies of Christ and of his Kingdom are like Sampson's Foxes, that were tyed together by their Tails, and their Faces looked several ways, yet with their Firebrands they carry'd along with them, they burnt down the standing Corn, Vineyards and Olive-yards of the Countrey, Judg. 15.4, 5. The Church hath many such Foxes (more than three hundred) that would spoil her Vines with their tender Grapes, Cant. 2.15. not only such as was Prince Herod in the Ma∣gistracy,

Luk. 13.32. but also the Prophane Priests in the Ministry, Ezek. 13.4. all both Crafty and Cruel for worrying Christs Lambs (as Herod and his Priests, the Herodians would have worry'd the Lamb of God) however those adversaries of the Reformed Religion have their Faces looking contrary ways (being of differing professions) yet are they all tied together by the Tail, and have their Fire-Brand tied therein, by their striving and strugling to put the Church all into a combustion: but 〈◊〉〈◊〉 ••••••pe God hath not yet said, that he would blot out the Name of Israel from under Heaven, 〈◊〉〈◊〉 ••4.27. nor that his Church should be a portion for those Foxes, Psal. 63.10. but that he will yet visit his Vines, Psal. 80.14. and both Watch and Water his Vineyards, Isa. 27.2, 3. The VVolves have been destroyed out of this Land by the Wisdom of a Victorious Prince; oh that we may see the like deliverance from the Foxes also, such as be the Jesuits, &c. who are the present Foxes, famous for their craftiness even to a Proverb:

Astutam Vapido servant sub pectore Vulpem,

As subtle as Foxes to deceive, altering sometimes their Countenance, but never their Condi∣tions, and as famous (or rather infamous, for their Cruelty in all Lands, vulpes vitibus volu∣cribus & agnis sunt maximè nocivae, Foxes are exceedingly destructive to Vines, Lambs and Fowls: This leads me to the second Mystery or Mystical sense of Rebekah's Womb, (having Jacob and Esau strugling in it) which holds forth,

2. The Womb of Providence, wherein the World and the Church struggle together. The World is the Esau or First-Born, for there must be a World, before there can be a Church in the World: The Church is said to stand upon the World, as upon a Sea of Glass mingled with Fire, Rev. 15.2. such a slippery Pavement hath she to stand upon, brittle as Glass (as well as slippery as Ice) yet transparent to the All-seeing Eye, and troublesome as the Sea, yea full of fiery Afflictions also, because the VVorld hates the Church, this Pavement hates all Holy ones that stand upon it: The VVorld will hate the Church (saith Christ) Joh. 15.18, 19. be∣cause the Church is not of the VVorld, tho' she be in the World, and because the VVorld is carried on by a contrary principle, and is condemned by a contrary practice of the Church, the World hates the Church, as Esau did Jacob, and as Inhospitable Savages, do those which land upon their Coasts; The VVorld is both the Elder and the Greater, than the Church.

1. The Elder, as the state of the Fall in the First Adam, was Elder than the Rise by the Second Adam; and Degeneration than Regeneration as before.

2. The Greater, In as much as the thing containing must be greater than the thing contain∣ed within its circumference: Yet this Oracle of God (which neither speaks Ambiguously, nor Fallaciously) solemnly saith [that the Elder or Greater, shall serve the Younger or Lesser] which shall certainly be accomplish'd, when the Rulers of the VVorld, come bending to the Church, Isa. 49.23. 1 Cor. 15.22, 23, 24. when God the Father gives to his Son Christ, the Hea∣then for his Inheritance, and the utmost part of the Earth for his possession, Psal. 2.8. and when all the Kingdoms of the VVorld, shall be the Kingdoms of the Lord, &c. Rev. 11.15, 16. Then the Elder is subjected to the Younger.

3. More Narrowly, Rebekahs VVomb represents the VVomb of Christendom (commonly so called) which is only a part of the World, and that part thereof wherein the Christian Reli∣gion is professed, and in this Womb there is an Esau as well as a Jacob, to wit, a Malignant, as well as a Militant Church; yea, and this Esau, or Malignant Church is (in respect of the Apostacy only) elder than the Militant; the false Church, (since the General Falling away foretold, 1 Tim. 4.1. from the Primitive Faith to the Doctrines of De∣vils) is indeed Elder than the True, the Romish than the Reformed Religion, for there must be a Deformation, before there can be a Reformation, but [non erat sic ab initio.] The Romish Religion was not so from the Beginning, 'tis so far from being Apostolical, that 'tis become Anti-apostolical, so far from being Christian, that 'tis now an Antichristian Religion, and the work of the Reformed is only to reduce their novel Tradition, and Upstart Inventions of Men, to the pure appointments and primitive institutions of God: yet (as to us) the Romish Church is the Elder (though the true Christian Church was before their Antichristian) as Esau was, and full as Hairy (like a Beast) as Savage and Bloody as he: Yet this Infallible Oracle of God, doth foretel here, that this Elder the Romish, shall serve this Younger the Re∣formed Church, yea though the first be greater, it shall be brought down into subjection unto the latter, though lesser, and the weaker shall overcome the stronger, not so much by humane help as by a Divine hand, that is, by the VVord and Spirit of God: Christ will Destroy Anti∣christ by the Breath of his Mouth, and by the Brightness of his coming, 2 Thes. 2.8. then Edom, Dumab or (as the Rabbins read it) Roma shall be subdued before Jacob or the Israel

of God, and there is nothing more certain, the Prophecy of this Oracle shall be most fully fu∣filled under Christ, to whom the Necks of all Nations, and Princes of the Earth, must be made subject, every knee must bow to him, Phil. 2.9. yea that of the never so great) Roman Em∣pire, which (the Jewish Doctors do say) is signified by Esau and Edom. All these three My∣steries or Mystical senses are no novel notions, but reverend Antiquity doth hold them forth. As,

First, The Hebrew Rabbi's (as David Kimchi, 〈◊〉〈◊〉 Solomon, &c.) all apply this very Oracle to the Roman Empire, (which is call'd [all the World] Luk. 2.1. & Rom. 1.8.) say∣ing that Aeneas came out of Idumea into Egypt, from thence into Lybia, thence to Carthage and thence to Italy, where he Built Alba, out of which sprang Rome, yea they further affirm that Julius Caesar (the first Roman Emperour) was an Idumean, of Esaus Posterity, and some others (if not all) that succeeded him in the Empire were Edomites, and for Duma, (the Daleth or D little varying from Resh or R of their Alphabet) they do frequently in Scripture read it Roma, calling the Romans the new Idumeans, and the Popes Kingdom [Roma Reshig∣na] the wicked Kingdom of Edom, which hath been Red-Red (as the Hebrew Edom signifies) with as many Murders and Massacres as ever Edom Literal was, Obad. ver. 10, 12, 14, and 21. Mal. 1.4. Isa. 34.5 Psal. 52.5. Isa. 21.11. Ezek. 25.13, 14. and 35.3, 7, 15, &c.

2. The Antient Fathers, as Augustine, Interprets this Oracle Mystically as well as Lite∣rally, saying, By the striving of Esau and Jacob in their Mothers Womb is signified the con∣tinual conflict in the Womb of the Church between the Carnal and Spiritual Professors in it; and the former are said to be the greater, because they are more in number, and the latter the lesser, yet as the greater is said to serve the lesser, so the Carnal Professors while they persecute the Spiritual [quibus necere volunt, plurimùm prosunt, sibi autem ipsi maximè no∣cent] while they go about to hurt, they do but help them to Heaven, (which is the best Service in the World) but hurt themselves most of all: August. Serm. de Tempor. 78. and the same excellent Father saith also, that those two Nations in Rebekah's Womb do signifie the Carnal Jews Subdued by the Spiritual Christians, Augustin. de Civit. Dei, lib. 16. cap. 25.

And as to the third Mystical Sense (named here the first, yet as the narrowest sense of all the three, I shall speak of it again in the third place) Origen gives the third Testimony, though he be sometimes vain and too luxuriant in his Allegories, yet here he is solid, holding Consonancy with the Analogy of Faith, and Scripture of Truth, saying, Jacob and Esau re∣present the Combat of Flesh and Spirit in us, Origen. Homil. 12. in Ge••esin.

Many more Remarkable Glosses upon this Oracle might be added here; I shall superadd one only of this Mystical Sense and Signification (a fourth in the Womb of Divine Counsel or Decree) which seems to carry a most Sublime Notion of a very great and Self-evident Truth; to wit, that the elder or first Adam, must give way and be subject to the younger or second Adam: The first or old Creation must yield to the second or new (which is a far better) Crea∣tion; the first or old Covenant must serve (or be subservient to, as before) the new (a better) Covenant, and this holds universally true concerning all the First-born of Divine Dispensations; God ever hath shew'd himself still better and better, and so will for ever (reserving his best Wine till the last, John 2.10.) to all Eternity, when at last the first or elder Paradise (which perished and was swallow'd up by the Deluge of Noah) shall again give way to that second and better Paradise (Luke 23.43. and 2 Cor. 12.1, 2.) and be swallow'd up by a Deluge of Eternal Glory. This hath been Gods method of Dispensing Wisdom all along the History of Scripture (as is very remarkable) both as to Persons, and as to Things or Dispen∣sations.

1. As to Persons, the elder Sons in most or all the Families (upon Scripture-record) give place to the younger, as Abel is prefer'd before Cain, Shem before Japhet, Isaac before Ish∣mael, Jacob before Esau, Joseph before Reuben, Ephraim before Manasseh, Moses before Aaron, David before Eliab, and Solomon before Adonijah, &c.

2. As to Things or Dispensations, even the first Covenant it self (as is before at large decla∣red) must be Rejected and (as it were) Reprobated and found faulty to be disannulled, in order to its giving way to a second, a more gracious and better Covenant than the old, the new Covenant of Grace; and assuredly the Promises of the last times are the best Promises, both in the Word and in the World; Glorious Things are spoken concerning the City of God, Psal. 87.3. Dicta & praedicta, told and foretold of the Church in the last times, when the New Jerusalem (the Mother of us all, Gal. 4.16). shall come down from Heaven (as a Bride out of her Bride chamber) Revel. 21.2. which clearly holds out, there shall be as great difference be∣twixt the state of Gods Church now, and that which is to come after Rome's Ruine, as be∣tween

the time of Honourable Persons (only) privately Betrothed, and the High, Joyful and Glorious Day of Solemnizing their Marriage in publick; and, as between the time of a Kings coming from a Forreign Countrey unto his Kingdom, and his Actual Pompous Coronation, and carrying on his Royal Authority, as King indeed: Alas! now is only our Betrothing time, the day of our Espousals, Hos. 2.19. Jer. 2.2. but the Marriage-day of the Bride with the Lamb will come, Rev. 19.7, 8. (after Rome's Ruine, chap. 18.) and 21.9, 10, &c. There be Glorious Things foretold by the Prophets concerning the Christian Church. See Isa. 40. to the end of that Prophecy, &c. and if Christ did Glorious Things for his Church in the days of his Humiliation, Luke 13.17. how much more will he do for Her in his Day of Exaltation, [nihil Honorificum non praedicatur de Ecclesiâ, & nihil quin sit Honorifi-centissimum] all Honourable Things are spoke of Her, which is the place of Residence for the great King, Mat. 5.35. the God of Glory, Acts 7.1. especially the last things; the best Wine comes last, John 2.10. Satan gives his best first, Honey in the Mouth, pleasure in Sin, but a Sting in the Tail, pain for Sin; but Christ quite contrary, his Work is worst at first, the best is behind, sweet Wages, 2. Tim. 2.12. the best of Honey is in the bottom.

This latter Mystery hath an happy Hit and Co-incidency with the former, and farther de∣monstrates how the great God and grand Governour of the World whirls about Created Be∣ings in his Wheel of Providence, which walketh its round, in turnings and returnings, Psal. 90.3. Not only the course of Mans Life runs in a Ring or Round, (and sometimes a very short Round) but also there is a circular Course, even of all things, as Solomon saith in divers places, compared with that of our Saviour (so oft repeated) They that are first shall be last, and the last first, Mat. 19.30. Luke 13.30, &c. which Moses expresseth in more veiled Terms, The Head shall become the Tail, and the Tail the Head, Deut. 28.13. This did sometime befal Jacob and Esau, as before, and so the Church and the World.

But to Return now to that Grand, Universal, Individual and near concern of every Christi∣an, wherein Rebekah's Womb represents the Womb of Christianity: As Rebekah had all Peace, and no strugling within before her Conception; so the Soul of Man before Christ be formed in it, hath indeed a peace, but 'tis only a presumption, like that of the proud Pharisee with his [God I thank thee, &c. Luk. 18.11, 12] prizing himself far above the Market, taking his poor Counter, and reckoning it for a 1000 Pound; yea, not only thinking himself better than every other Man, but even worthy to hold conference with God himself. How many think themselves (with him) as good as any, meerly because they are not so bad as many. This is but a false peace, grounded (it may be) upon good meanings, external professions, &c. Whereas a right and true Peace is always the Daughter of (not a seeming, but) a saving Faith, which is not only a Grace that pacifies the Conscience, Rom. 5.1. &c. but that purifies also both the Heart, Act. 15.9. and the Life, 1 Joh. 3.3, 4. but Prophaneness as well as Presumption is an Attendant to a false Peace, Deut. 29.19. Thus those presumers (having the Devils Peace,) Matth. 7.21, 23. thought verily they had been Sailing all along towards Heaven (being Lull'd fast asleep in the Cradle of Security) and knew nothing to the contrary, untill they were Landed upon the Shore of Everlasting Death and Darkness, and heard also that Direful Sentence, Depart from me, ye workers of iniquity, though they came bouncing at Heavens Gates, and thought to Enter with the first thither, whither no unclean thing (or worker of In∣iquity) can enter, 1 Cor. 6.10, 11. On the other Hand, as Rebekah, when she had Con∣ceived, found not her former ease or Peace which continued with her during her Twenty Years Barrenness, but felt fearful commotions in her Womb, yet understanding from Gods Oracle the meaning thereof, she became becalmed, and better pacified, and in a Faith of Re∣cumbency sat down satisfied at Gods Foot (as her Father Abraham had done, Isa. 41.2.) Cry∣ing no longer, If it be so, why am I thus? She had then Peace, and Complacency in her condition, though still she felt concussions of her Burden in her; even so it is with the Soul of a Christian, wherein Christ is formed or Conceived; Gal. 4.10. Though then the conflict betwixt Flesh and Spirit beginneth, which causeth much Consternation of mind, even to a crying out, Oh wretched Soul that I am, who shall deliver me from this Body of sin! Rom. 7.24. Yet when the Oracle of God speaketh a with strong hand, Isa. 8.11. to this sore and sad Heart; saying, Be of good cheer, &c. Mat. 14.26, 27. Let not your Heart be troubled, Joh. 14, 1. and their Sentence (of justification) comes from Gods Presence, Psal. 17.2. and 35.3. Then All's at Peace, Shalom, Shalom, Peace, Peace, perfect Peace, Isa. 26.3. And Sha∣lom-Rab, great Peace is upon and within that Soul, Psal. 119.165. To whom God hath said, notwithstanding all thy inward Combatings; I am thy Salvation, though Esau and Jacob, Flesh and Spirit do struggle within thee.

The Congruity betwixt these two Parallels or Twin-Couples is next and most remarkable. First, the Congruity 'twixt Esau and the Flesh. As,

1. Whereas Esau was the first Born, being Born before Jacob, so we are Flesh, before we be Spirit, we bear the Image of the Earthly Adam, before that of the Heavenly: Pride is Elder than Humility, and Sin than Grace.

2. As Esau was Stronger (as well a•• Elder) than Jacob, being all Hairy at his Birth; more like a Man than a Child, a Bearded Man, or a manly Child; and therefore broke forth before his Weaker Brother: So is the Flesh oft Stronger (as well as Elder) than the Spirit in us, and doth oft break forth before it, especially in an hour of Temptation, meeting with our corrup∣tion, the Tempter giving Fire by his fiery Darts to our dry Tinder, and drawing forth thereby our fleshly Lusts which War against the Soul, 1 Pet. 2.11.

3. As Esau strove and struggled for the Birthright, that he might also have the Blessing, be∣ing Types of Adoption and Salvation: So those that are in the Flesh, and walk after the Flesh (not after the Spirit,) even carnal Men, do after a fort strive and struggle (making a kind of a Bustle) for Heaven: All M••n, the worst of Men (even wicked Balaam) would he saved, Numb. 24.10. They Universally like the End, but like not the means to the End; they all like Happiness, but they like not Holiness, the way to Happiness, Heb. 12.14. Many seek to enter in that shall not be able, Luk. 13.24. There be many seekers and but few finders, be∣cause they seek not at the right time, Psal. 32.6. Nor in the right way, Joh. 14.6. Nor at the right Door, Joh. 10.9. Nor in a right manner, 1 Cor. 9.24. Psal 119.2. and 145.18. Si talis sit cond••••to quar••eatium, qualis dormientium & repugnantium; it seekers find not, what will b••c••me of 〈◊〉〈◊〉, and w••••st of all of opposers and gain-sayers?

4. A•••• Esau became a cunning Hunter, chusing rather to imitate Nimrod and Ishmael, than Abraham and those Holy Patriarchs that lived before him: So those that are in the Flesh are wiser in their Generation, (the Children of this World) than those in the Spirit, the Chil∣dren of the Righteous, Luk. 16.8. carnal Men are more cunning Hunters than the Spiritual, who cannot Shift and Plot as they can: The Swine that wanders, can make a better shift to get home to the Trough, than the wandring Sheep to the Fold: and as they are more cun∣ning and Crafty, so they are more Cruel, fie ce and violent for destroying both themselves and others.

5. As Esau priz'd not spiritual priviledges without their being lined with present profit, Gen. 25.32. So carnal sensualists look all at present pleasure, ••••lling their Souls for such Tri∣fles, and saying, What profit is it to serve the Almighty, J b 21.13. Carnal and earthly things are both present and pleasant to their Palates: They are not unlike the Toad, which always strives to fall a sleep with her paws full of Earth: These dare not trust God with future things: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Give me to day, and take thou the Morrow, saith the Epicure.

6. As Esau vexed his Earthly Father with his wicked Wives, Cursed Canaanitish Women: So carnal and Prophane Esaus do displease their Heavenly Father, by betrothing to themselves ungodly Canaanitish ways and things; they are as he was, Gen. 28.8. Whether himself or his ways, or Wives, did please God or no, was no part of his care: Alas! God is not in any of then thoughts, he is not in their Heads, Psal. 10.4. Nor in their Hearts, Psal. 14.1. Nor in their Words, Psal. 12.4. Nor in their Works or Ways, Tit. 1.16. Those are Prophane Esaus indeed, Heb. 12.16.

7. As Esau was a wicked Son (like the Ruffians and Roysterers of our time) playing away his Birthright for poor Potage (thinking the performance of that Promise, not to be accom∣plished almost Four Hundred Years after, was too long a time for him to wait, he and his Sons would be all Dead before that, so valued not his Primogeniture to which the Promise was entailed) though he had a Godly Father••; which shews that neither is Grace entailed, nor can the priviledg of being the first Born, make any Person truly Pious.

This is done not by our first, but by our second Birth, he that is once Born must be Born again: So many Spiritual Fathers have Carnal Children which value not the Church in their Fathers House, nor will willingly wait Gods time, but are all for Anticipating providence, as Abso∣lom and the Prodigal (who were both for present possessions) not staying either Gods, or Mans time.

8. As Esau was not only a wicked Man, but he comforted himself in wickedness, Gen: 27.42. So carnal ones, as Cursed Doeg, strengthen and comfort themselves in their own wickedness, Psal. 52.7. They warm themselves by something of Hell-Fire (of their own kindling) where∣by they kindle their own endless Flames, and are made at last to lye down in sorrow upon the Bed or Gridiron of Everlasting Burnings, Isa. 50.11. and 30. last and 33.14. Sin hath ever been reckoned a Soul-Murderer, never a Soul Comforter.

9. As Esau in the Hebrew signifies Doing; Conveniunt rebus nomina saepe suis: His Name

and his Nature do notably accord, for he was a great doer and hunter, to purchase thereby the Blessing, and when (after much pains in catching and Cooking Venison) he comes to his Father, thinking he had earn'd and merited his Blessing, and when proudly he Challeng∣eth it; he receives no better answer, than, Who art thou? Thus those that are in the Flesh come with much carnal confidence to God, and Challenge the Blessing of him, not as a gift, but as a Debt: Coelum gratis non accipient, as that Popish Pharisee once said, they'll either me∣rit Heaven with their work, or they'll make no claim to it as their Wages, they'll not have it upon free cost, they'll earn it by the deeds of the Law: Those are Mystical Esaus, all their hunting and doing can never catch Salvation; blessed Paul had not so Learned Christ, Eph. 4.20. Who durst have no confidence in the Flesh, Phil. 3.3. But every where is a strict asserter of free Grace in all his Epistles: Jacob got the Blessing by Faith, when Esau lost it in all his doings, though he sought it with Tears, Heb. 12.16, 17. He only Howled, Hos. 7.14. like a Dog tyed up, for the want of his Dinner, he cryed, perii, non peccavi, for his loss, but not for his sin; though he Wept, yet did he not Repent, for that cannot be true Repentance which carried along with it an hatred to his Brother.

10. As Esau had this Doom put upon him to serve Jacob, so God hath put this Curse upon the Flesh, that it shall serve the Spirit; Sin shall not have Dominion over us, Rom. 6.14. And though Esau becomes sometimes so strong, as to cast off Jacob's Yoak (according to the Prophecy, Gen. 27.40,) in Jorams day, when Israel were Apostatized, 2 King. 8.20. Yet were his posterity brought into subjection again.

And thus, though the Flesh may (under some Spiritual Desertion) prevail against the Spirit, yet never Totally and Finally: Rebel it may, but Reign it cannot, in a gracious Heart: It may play the Tyrant, but never Rule as a Chosen King; Israel had cast off Gods Yoak and Covenant, so Edom cast off theirs for a while, yet Ten Thousand of them were cast down a Rock to break their Necks, 2 King. 14.7. 2 Chron. 25.2. yet Israel never serv'd Edom, nor Spirit the Flesh. Oh that the Rock, Christ may break the Neck of all our Edomites, inordi∣nate Affections! &c.

Having run through the History and Mystery of the First General part, Jacob's Birth, come we now to the Second General: To wit, Jacob's Life, wherein there be three Grand Remarks. The 1. is Jacob's flight to Padan-Aram. 2. His Abode there for a long time. 3. His Return thence. In the first, his Flight from his Fathers House, are considerable: (1.) His Inducements compelling him to go thither, (2.) His Encouragements comforting him in his going this long Journey.

1. Of the first of these, the Motive or Impulsive cause inducing him to it, was to withdraw himself from the Fury of his enraged Brother, Esau, who was highly incensed against him, for bereaving him of his Fathers Blessing, Gen. 27. as before he had of his own Birthright, Gen. 25. The Birthright and the Blessing must go together: Esau had undervalued the for∣mer, and therefore he most righteously is deprived of the latter. The loss of the Birthright made way for his loss of the Blessing; for in the Right of the Birthright there were these Priviledges.

1. The First Born succeeded the Father in Dignity and Authority, so that the younger Brothers were to give place to him, Gen. 27.2. The Elder was called, not the Younger.

2. He was to have a Double Portion of his Fathers Estate, Deut. 21.17. 1 Chron. 5.1. and 2 Chron. 21.3.

3. He must have the peculiar Blessing from his Dying Father, as Gen. 27.4.

4. The Honour of the Priesthood was entailed upon him so long as his Brethren did Cohabit with him. Thus Bereshit Rabba saith, Before the Tabernacle was Built, the Domestick Wor∣ship was managed by the First Born. The Levites were chosen by God in their stead for this work, Num. 3.6.12. and 8.6.14.17, 18.

5. The Father Dying, he was the Lord and Prince of the rest. Thus Jacob called Esau his Lord, and himself his Servant (He and his bowing before him,) Gen. 33.5, 6, 7, 8. and 13. Yet when Isaac had Blessed Jacob instead of Esau, he saith, I have made Jacob thy Lord, Gen. 27.37.

6. This Primogeniture was a sacred thing, as it was a Type of Adoption, so looked toward Life Eternal; and hence the Jerusalemite Paraphrase addeth, in Esau's selling of the Birthright to Jacob, he sold with it Heaven also, whereof it was a Type and Pledge: No wonder then if Esau be Branded for a prophane Person, Heb. 12.16. for despising his Primogeniture which had so many priviledges (as the Promise, Priority, Priesthood, &c.) wrap'd up in it; yea, 'tis not improbable, that Esau had long (out of his Prophaneness) underpriz'd this priviledge, and had oft offer'd it to Jacob before, which may be gathered from the words of Jacob [Mikrah li cajom, fell me to Day, and Hishabgnah li cajom, swear to me to Day,] Gen. 25.31, 33.

As if he had said, That which thou hast offered me so oft, now effectually perform it. 'Tis likely there had been some Parlies about this Primogeniture before this; for Esau was too Pro∣phane for the Priesthood, having more mind to converse with unreasonable Creatures in Hunting in the Field, than with reasonable Men and Women in Family worship.

As to the Double Portion he much mattered nor, for he presumed to have enough by his Hunting, or (as his Father foretold of him, Gen. 27.48.) he could Carve out a competen∣cy to himself by his Sword: Therefore Having oft (as 'tis probable) made light of it, and proffered it to his Brother; Jacob now takes the advantage of his Hunger, and makes a firm and final Bargain (by Oath) about it. 'Tis supposed, that the same Famine which caused Isaac to Depart from the Country, Gen. 26. might also occasion Esau to part with his Birthright: For it is apparent, there was great scarcity of Victuals, when Jacob was brought to his Lentil Pottage, and when Esau, if he got not some share of those Pottage, look'd on himself as like to Famish. Some blame Jacob for unkindness to his Brother in necessity; but 'tis (by others safer suppos'd that Jacob carried on this Contract by a secret instinct or Divine Revelation, consulting with his Mother and the Oracle of God: How weak soever Jacob was here∣in which yet God over-rul'd for his own Glory. 'Tis certain Esau was wicked. (1.) In despising such a Dignity. (2.) In limiting it to his Life. (3.) In chaffering it away so Cheap. (4.) In preferring present Temporals before pretious Spirituals and future Eternals: All this he did willingly, and Volenti non fit Injuria, 'twas Jacobs Piety and Esaus prophaneness: Jacob strove for it at his Birth, taking hold on Esaus Heel, Gen. 25, 26. As if he would have turned up his Heels, and got to the Goal before him, wherein Aben-Ezra noteth, that this posture of Jacob's putting forth his hand, did break the skin (wherein himself was wrapp'd to take hold of his Brothers Heels, (as it were) to pull him back, and give way to his Birth, which did plainly prognosticate, that he would break in upon his Brothers Birthright, not that he had any sense or understanding then to strive against the carnal Generation, but he was at that time used as an instrument by the Spirit of God, who stirr'd him up thus to wrestle with Esau, whereby was prefigured that wrestling which would be betwixt the Carnal and Spiritual Seed: Yet afterwards Jacob purchases by Price, what he could not (at his Birth) procure by Power. He buys the Birthright with Pottage, when a Youth, which he could not win by Force, while an Infant and Unborn.

••. Hence have we these Remarks. 1. Jacob is the Picture of a Godly Man (as Esau of the Ungodly) he was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a plain Man, Gen. 25.27. as without welt or guard, guile or gall, he was smooth in his conversation, not rough as Esau.

2. Jacob was an heeler or supplanter (as his name signifies) so should every good man be to his Lusts, Psal. 49.5. and the more stiff-necked they be, the more need of God (as Moses words do import, Exod. 34.9.) to help us in it, Psal. 71.16.

3. As Jacob strove for the Birth-right at his Birth but mist it, yet fainted not, but gets it after, so we must contend for Divine Blessings, Jude 4. and not faint, Luke 13.24. Rom. 15.30. till we obtain Benjamins Portion, in sitting down, at our Brother Josephs (or Jesus's) Elbow, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, strife earnestly, not for the Cup, till we spill the Wine.

4. As Jacob buys that which he could not win; a Spiritual Priviledge with Temporal Pottage so if we, either by strife, purchase or suite, can attain to true Spiritual Blessings, we are happy.

5. On the other hand, the Profane (as Esau) are despisers of Grace, Gen. 25.34. parts with their Patrimony without regret or remorse, and that for trifles: Worldly things are no better than a Mass of L••ntile-Pottage, (a right Son of Adam, who sold his own and his Po∣sterities happiness for a Morsel of Meat) pretending danger of Death, v. 32. (whereas 'twas more the greediness of his Natural Appetite, and the greatness of his Carnal Passion and Affecti∣on) so priz'd present profit before (as he thought) an empty Priviledge, limiting it to this Life only, as Job 21.13. Thus Sensualists sell their Souls for a thing of nought, as Amos 2.6. where∣as Christ (who best knew the worth of a Soul, as he alone went to the price of a Soul) saith, 'tis more worth than a World, Mat. 16.26. Godly Naboth was of a better mind, saying, God forbid a should sell away my Inheritance, 1 Kin. 21.3. and indeed God had forbid him, Levit. 25.23. Numb. 36.7. Ezek. 46.18. so, he fearing God in that corrupt age would rather be made a Martyr than break Gods Law, the Selling of his Inheritance had been the purchasing of Sin and Disobedience: but a good Man is bid to sell all, that be may purchase (not Sin, but) Christ, that Pearl of great Price, Mat. 13.45. as Jacob here parts with a part of his Pot∣tage (to an Hungry Hunter, whom a little will not suffice) in a time of Famine, to purchase the Primogeniture, which was a figure of Divine Adoption: Jacob having bought the Birth right, had a way made so gain the Blessing also, in the getting whereof there be many eminent re∣marks, or remarkable means whereby he got it. As,

1. Isaac's Blindness did concur towards it. 'Tis some wonder how Isaac came to be Blind

so soon with Old Age, seeing he lived above Forty years after this, Gen. 35.28, 29. being now but an Hundred Thirty seven years Old, the very Age that his Brother Ishmael died at, Gen. 25.17. which put him the more to mind his own End, and to make his Patriarchal Will before he died, though he lived long (even Forty three years) after. How he came to be Blind so soon, yet live so long, is much marvell'd at, seeing the same did not befal any of the other Patriarchs, yet is he noted to be more Continent and Temperate than any of them, hav∣ing but one Wife, Gen. 24.67. We may not think, that Isaac's Blindness was caused by the Smoak of the Sacrifices that Esau's Wives Offered to their Idols, as the Rabbies say, or that it was an extraordinary Judgment of God upon him, as hath been upon great Sinners, as acts 13.11, &c. but his Old Age (being now an Hundred Thirty seven years old) was incident to this, as to other Infirmities, Eccles. 12.2, 3, 4, &c. it being of it self a Disease, and the Sink of all Diseases: Yet this was ordered by a Divine Hand upon him at this time, not because (as Christ saith) This Man had finned or his Parents, but that the Works of God might be made manifest in him, John 9.3. For God then sent this Blindness upon Isaac, that by this means the Blessing might be (as it ought by the Oracle) conferr'd upon Jacob, which Isaac with his Eye-sight would not have done: This may be strong Consolation, that our good God doth marvellously dispose of the Infirmities and Calamities of bis Servants in the best way of Subserviency to his own Glory. Oh what mad work had Isaac made, had he not been blind; he would (for his part) have brought Destruction upon the World, for as much as he wish'd to Bless Esau, who upon any occasion would have sold the Blessing (as he had done the Birth-right) and besides (being very wicked) by despising this (as he had the other) he would have brought the wrath and curse of God upon the whole Earth, Therefore Isaac's Blindness of Eyes (seeing he had such Blindness of Affection to his prophane Son) was a great Blessing; and let us say with the Apostle, All things work together for the good of the Children of God, Rom. 8.28.

The second Remark is, The Expectation of his own death. Isaac saith, I am Old, and I know not the day of my Death, Gen. 27.2. no more doth any, though never so young, as soon (saith the Proverb) goes the Lambs Skin to the Market, as that of the Old Sheep; and the Hebrew saying is, There be as many young Skulls in Golgotha as old: Young men may die (for none have or can make any Agreement with the Grave, or any Covenant with Death, Isa. 28.15, 18.) but old Men must die. 'Tis the Grand Statute of Heaven, Heb. 9.27. Senex quasi Seminex, an old Man is half dead; yea, now at fifty years old, we are accounted three parts dead; this Lesson we may learn from our Fingers end, the Dimensions whereof demonstrate this to us; beginning at the end of the Little Finger, representing our Childhood, rising up a little higher to the end of the Ring-finger, which betokens our Youth, from it to the top of the Middle Finger, which is the highest point of an elevated Hand, and so most aptly repre∣sents our Middle Age, when we come to our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Heighth of Stature and Strength; then begins our declining Age from thence to the end of our Fore-finger, which amounts to a little Fall, but from thence to the end of the Thumb, there is a great Fall, to shew, when Man goes down (in his Old Age) he falls fast and far, and breaks (as we say) with a witness; now if our very Fingers end do read us such a Divine Lecture of Mortality, Oh that we could take it our, and have it perfect (as we say) on our Fingers end; Oh that there were such an Heart in us, Deut. 5.29. só wise, as to consider our latter end, Deut. 32.29. Death to the Young is in insidus, lyes in Ambush for them, and is ready at all times to fall on, if the Lord of Hosts give but the word; but as to Old Men Death is prae Januis, stands before their Door, and is ready to step in over the Threshold to strike, &c. Hence cometh that saying, That Old Men have [pedem in cymba Charontis,] one Foot in the Grave already; and the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [an Old Man] is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which signifies a looking toward the Ground: Decrepit Age goes stooping and groveling, as groaning for the Grave. It doth not only expect death, but oft sollicites it: Though we find not Isaac do the latter (as many do▪) yet he doth the former. He lived in a due and daily expectation of Death; and 'twas the care of this Blessed Patriarch (and so it should be ours) to leave a Blessing behind him: He here looks upon it as the last Act of a Fathers Office, and his sweetest fare∣wel to the World; this pattern should be our practice; we should seek the Salvation of our Children while we live, and say something of weight, worth and warmth (that may stick by them) when we die, as that holy Man of God (Mr. Robert Bolton) upon his dying Bed charg'd his Children not to meet him in an Unregenerate Estate at the Day of Judgment. The words of dying Saints are living Oracles. In doing thus, when we are laid in our Graves, we leave a stock behind us, which still not only abides, but also improves, and will go forward by way of increase until time shall be no more.

☞ Inference hence is, The uncertainty of the Day of Death (as it made Isaac, so it) should make us wife in two Cases.

• 1. In making sure work (as to our selves) for a better World.
• 2. In leaving a Blessing behind us to others that survive us (especially our Relations) in this present evil World. Hezekiah set his House and his Heart in order. Thus this Holy Pa∣triarch did, being prepared for his own departing, and for his Lords coming, Mark 13.5. And his making of his Last (as he thought) Patriarchal Will and Testament made him not (as the Vulgar Errour now is) to die the sooner, for he lived after this (as is said before) above Forty years.

The Third Remark or Remarkable means whereby Jacob got the Blessing is, the Well grounded Affection of his Mother towards him. 'Tis some blemish to Holy Isaac, and blot in his Escutcheon, that he was Blind in his Affections, as well as in his Senses, misplacing his love contrary to Gods Oracle, for his own Carnal ends [because he did eat of Esau's Venison Gen, 25.28.] he not only loved, but overloved him, and his fond love would have fix'd the Blessing, upon the wrong object, to have cross'd Gods Promise [the Elder shall serve the Younger] had he not been prevented by Gods Providence: 'Tis a shame for a Saint to be a slave to his Appetite, and to be brought under the power of any created Comfort, 1 Cor. 6.12. He is an Epicure that studies to please his own Carnal Palat, more than Gods Coelestial Pallace. How∣ever, this Infirmity in Isaac, served as a soil to set off and illustrate the Divine Adoption, which Esau's cunning Insinuations into his Fathers affections (by pleasing his Fleshly Palate, and putting Venison into his Mouth) could not counter work; for Jacob was as great a Fa∣vourite with his Mother Rebekah, as Esau was with his Father Isaac; Wherein more Grace appears in the Woman (as likewise in Manoah's Wife, Samson's Mother) than in the Man, for Rebekah's Love was grounded upon Gods Oracle, but Isaac's was in opposition to it, Isaac loved whom God hated, she loved whom God loved, Mal. 1.2, 3, Isaac could not be Ignorant of the Oracle, Gen. 25.22, 23. yet might misinterpret it, not of their Persons, but of their Posterity, [Bernardus non videt omnia] and this misconstruction of it might mislead him in this Action, either his Carnal Affection made him not understand, or forget the Divine Oracle, or it transported him into a purpose to pronounce the Blessing contrary to it, because he fondly wish'd it so, but Rebekah saw farther than Isaac, understanding Gods Oracle aright, both con∣cerning their Persons and Posterity, and therefore overhearing what Isaac had said to Esau, she projects with her best beloved Jacob how to procure for him the Patriarchal Blessing aggrec∣able to Gods Oracle, though contrary to her Husbands Will and Intention. I have here thought upon that Vulgar Proverb, to wit, [Children sometimes had better want their Father with the Stock, than the Mother with the Rock, &c.] which seems to have more significancy in it, as it holds a concurrency with two Scriptures: The

First is, Levit, 19.3. the only Scripture which placeth the Mother before the Father, saying thus [Fear every Man his Mother and his Father;] the Reason of this priority of place (given here to the Mother must be, because she hath bought this Right hand place at a very dear price, every Child is a Jabez to the Mother, she breeds him, brings him forth, and brings him up with Sorrow, 1 Chron. 4.9. little do Children consider how near they come to be Parricides, or Murderers of their own Mothers: you should remember how oft your Mothers had sick Fits and (it may be) some Swoonings for you at or after your conception, while you were in their Wombs, and what Dolours and Dangers (such as wherein Death way-lays many Mothers) have attended them, when they brought you into the World; Oh what pangs and throws have you cost your Mothers in their Travailing work; a work (indeed) too hard for a mere Creature, and therefore it requires the Voice of God to help it forward, Psal. 29.9. with Job 39.3. and Psal. 71.6. Many Mothers have such hard Labour, that they must needs be very near to a going out of the VVorld, before, ye (their Children) can be brought into the VVorld, and oh what care and pains (how many defiled hands, how many broken sleeps, &c.) do ye cost them to bring you up in the World: Oh remember, ye are certain Cares, but un∣certain Comforts, our Lord upon the Cross left a good Pattern, in taking care for his Mothers Life at his own Death, Joh. 19.26. All Mothers may call their Sons Benoni's (Sons of Sor∣row) as Rachel did her Son, Gen. 35.18. and therefore they should give all due respect and reverence to them.

The Second Scripture wherewith that Proverb aforesaid, hath a consonancy is, Prov. 1.8. where Solomon, saith, [My Son, hear the Instruction of thy Father, and forsake not the Law of thy Mother] where the Wise Man would by a seasonable caution correct the too frequent folly of many Children, who by being so familiar with their Mothers, do mostly contemn them according to that old Adage, [Too much familiarity breeds contempt] thus this Prophane Esau made no matter of his Mother, not only in not consulting with her (who had the Oracle, Gen. 25.23.) for obtaining the Blessing, but also in saying after, The days of Mourning for my Fa∣ther are at hand, and then will I slay my Brother Jacob, Gen. 27.41. he resolved with him∣self

to stand in no awe of his aged Mother, though surviving; hereupon Solomon makes the bond of Obedience most strict and strong, where Disobedience is most likely to break out, cal∣ling upon Children to hearken unto the Words of a Father, as an Instruction, but to the Words of a Mother as a Law, the former Persuades only, but the latter Commands, for every Law carries an authority in it; yet this is not said to lessen the Fathers Power, for they are all Curs∣ed that set light by either Father or Mother, and all the People shall say Amen, Deut. 27.16. Prov. 30.11, 17. and many other Scriptures.

The Fourth Remark or Remarkable means, whereby Jacob obtain'd the Blessing, was the mutual diligence of the Mother and Son in the use of the most commodious means tending to that end. Here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, gratia gratiam parit; there was a Reciprocation of Affections betwixt the Mother and the Son, and no love was lost between them: The Mother overhear∣ing what Isaac had said secretly to Esau, proposes this project to Jacob for preventing the de∣sign, and for pre-occupating the Blessing, that it might be placed upon the right Object, accord∣ing to Gods Oracle, v. 6. Gen. 27, and she injoins her Son in all filial Obedience to her Maternal Commands, v. 8. he obeys, yet not until his Objections (which she thought not of) were answered, v. 11, 12, 13, 15. In Rebekahs project for her purpose aforesaid, there be three particulars.

First the Means prescribed, that Jacob should take two Kids of her Dressing (which Rupertus makes to be the Two Testaments, as he doth by Blind Isaac represent Carnal Cardi∣nals, selling Spiritual Blessings for Temporal Morsels) that the daintiest Bits might be pick'd out of both, and that if the one were not dressed up pleasing to Isaac's Palate, the other might be. Rebekah knew her Husbands Diet, and could Dish up what was delightful to his Tooth and Tongue, ver. 9. Wives ought to please their Husbands, 1 Cor. 7.34. and Oh that we could bring Savoury Meat to our Maker (who is our Husband, Isa. 54.5.) and to our Fa∣ther (as we are his Children) that he might bless us. He hath said, That he will eat our Honey-comb with our Honey, Cant. 5.1. Crust and Crumb; he will take in good part our sorry performances, which come from sincere Hearts, and such as regard not sin, Psal. 66.18. yet will reject the fat of Rams, where Hands are full of Blood, and Hearts of Sin, Isa. 1.11, 15.

The second particular is, The putting into practice, or Execution of those projected means, Jacob must bring this Dish of Kids to his Father Isaac for Venison, and personate his Brother Esau in so doing: Against this Jacob objects (plus vident oculi quam oculus, many Eyes see more than one) Esau my Brother is an hairy Man, my Father peradventure will feel me, &c. ver. 11, 12. Here the plain Man must act the part of a Politician and of a subtle Man, Gen. 25.27. yet not without some controuls and contradictions of Conscience: Jacob saw more than his Mother, and therefore saith, [I shall seem to him as a Deceiver.] This teaches,

1. That the Pious could be Politick as well as others, were not their Wit, Wisdom and Understanding over-ruled by the working of their Consciences, they are not so simple or filly as the World deems them. And,

2. A Pious mind hath a more mind to seem so, than to be so. So Jacob saith, I shall seem to my Father as a Deceiver, though this he could not be without fear and scruple.

3. Plain Piety (sometimes) without some honest Policy is too simple to be safe, as (al∣ways) Policy without Piety is too subtle to be good: Our Lord bids his Disciples be wise as Serpents, yet harmless as Doves, Mat. 10.16. The Head of a Serpent and the Heart of a Dove are two good Ingredients in compounding the best Christianity, which calleth us not to a silly simplicity and sheepishness, to suffer every Crow to pull all the Wool from off our Backs, when 'tis in the power of our Hands to Right our selves in a right way both of Law and Gos∣pel. Christianity allows us as much of the Serpent as of the Dove: A Serpents Eye is a singular Ornament in a Doves Head: The Dove without the Serpent is caught easily, the Serpent without the Dove doth Sting Mortally; when Piety and Policy are well matched together, this makes themselves secure, and many safer from casting themselves into needless dangers: All its Activity is Dove-like, that Flies, Provokes not the Hawk, nor Projects Revenge.

4. Policy is never matched aright with Piety, but when 'tis manag'd in such Means and Methods, as are manifestly Subordinate and Subservient to the declared Will of God; all the wicked Wits and Wiles of evil Men are indeed Subservient to the secret Will of God, who doth order Mens most crooked ways of wickedness to a right and straight end for his own Glory. The secret Will of God is no rule for Man to walk by, for we may cross Gods secret Will and do well, as David did in praying for the Life of his Child, 2 Sam. 12.16, 18. though God had decreed (yea declared, ver. 14.) it should die; and Men may serve the secret will of God, and do ill as Judas and the Jews did in Betraying and Crucifying of Christ, Acts 2.23. God over-rul'd their worst of Actions for his Best of Ends, the Redemption of the

World: This Subserviency to Gods secret Will, will not warrant Humane Actions; But Re∣bekah's project here was Subordinate to the declared VVill of God, and her policy here was not only from a strong Affection to her Son, but also from a strong Belief of Gods Oracle, Gen. 25.22, 23. which made her have such a strange Opinion of the success of her project, saying to her scrupling and curse-fearing Son, [Upon me he thy curse] Gen. 27.13. which she could not have so boldly spoken without a firm Faith upon the Promise, and a real reliance upon the Oracle of God. Though the Methods she took to deceive Isaac might be of her own devi∣sing rather than of Gods directing, for setting him to the Rights, that he might comply with, not cross and contradict Gods revealed Will.

☞ Christians are frequently call'd the Meek; so Mat. 5.5. and in Psalms and Proverbs often; overcoming envy and ill-will more by patience than by pertinacy, committing their cause (as Christ did, 1 Pet. 2.23.) to him that judgeth righteously, hereby (with honest Naboth) they come to be Sworn out of their Patrimony; yet that place assures us, there's nothing lost by meekness, for it both pronounces the meek blessed Ones, and promises they shall inherit the Earth, (so much as God sees good for them) and leave it to their Posterity, Prov. 13.22. As Heaven is taken by violence, Mat. 11.12. so is the Earth by meekness. God loves no Tenants butter (and he is the great Landlord, Psal. 115.16.) nor grants longer Leases to any than to the meek, whereas frowardness forfeits all into the Lords Hand: Abraham makes a meek Remission of his own right of choice unto his Nephew Lot, Lot tak∣eth it, and behold, Lot is crossed in that which he chose, but Abraham is blessed in that which was left him: God never permits any Man to lose by meekness.

Objection the first, Why did not Rebekah and Jacob shew meekness, in committing their cause to God in the Contract 'twixt Isaac and Esau?

Answer. 'Tis answered, This meekness of Christianity is a meekness of Wisdom, Jam. 3.13. It must he a wife meekness; Wisdom must be both its cause and its quality: It must be such as is only opposite to an heady and furious fierceness (which knows no due bounds) not to a well-grounded and well-guided Zeal and Fervency of Spirit, Rom. 12.11. The Spirit ap∣peared not only in the form of a Dove, Mat. 3.16. but also in Cloven Tongues of Fire, Acts 2.3, 4. There is a blessed consistency of the Spirit of Power and of Love, 2 Tim. 1.7, Nazianzen gives a good Rule [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] let meekness be mixed with wari∣ness, then is it wise meekness, or meekness of VVisdom: We must neither be Foxes for subtilness, nor yet Asses for silliness; couching under every Burden without complaint. Meekness many times brings on Injuries: God requires not, we should be as the silly Sheep that suffers the Crow to stand upon her Back, and to pull off Wooll from her side: Paul wishes us wise to that which is good, as well as simple [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] without Horns, not Horned Beasts to push others to evil, Rom. 16.19.

A Second Objection or Doubt cloth arise to be answered. As, 1. Whether Rebekahs De∣vice and Advice for circumventing Blind Isaac, be excusable?

1. Answ. Negatively, If this act he weighed in the Ballance of the Sanctuary (the sacred Rule) so far as her project was promoted by any transport of Carnal Affections, and Private Respect to her beloved Jacob, together with a particular prejudice or grudge against Esau, 'tis not Excusable. For,

1. She Sins against her Husband Isaac, whom (being blind) she deludes, laying a stumbling block before the Blind, which the Laws calls a Cursed Act, and Curseth the Actor, Deur. 27.18.

2. She Sins against her Son Esau, whom she designs to deceive of his Fathers Blessing, which seemed to be his due as he was their first Born.

3. She Sins against her Son Jacob, whom she should have taught better things than to lye many ly••••, and thereby to deceive his own Father, which moreover might have brought up∣on him his Fathers Curse (as he feared) and which must unavoidably expose him to his Brothers Implacable Hatred.

4. She Sins against her self (and ag••••••st her own Soul, Numb. 16.38.) in imprecating (with a weak and Womanly precipitancy) the Curse (her Son feared) upon her self, v. 12, 13. desiring his danger (of the doubtful Issue of that deceit) might be upon her.

5. She Sins against God lastly, in carrying on his Holy Counsel by Unholy Contrivances, as Lying and Deceit, not willing to wait till God make good his own Oracle, but doing evil, that good might come thereby, contrary to the Apostles Rule, Rom. 3.8.

2. Answ. Positively: This fact of Rebekah may be excused, though it seem a sinful project (as in those live respects aforesaid) yet in truth it might all flow from a strong Faith in her, working wisely, not so much to deceive her Husband, as to correct his Errour in his acting contrary to Gods

Oracle, going about to give the Patriarchal Blessing to the wrong object: Though all the Actions of Holy Men and Women cannot be excused, but are set down in Scripture for Cau∣tion, not for Imitation; Yet in doubtful cases (wherein probable reasons may be rendred) Cha∣rity bids us chuse the better part, and not to condemn without cause. For clearing this point, two things are considerable.

First, The Matter of the fact, to wit, the translating of the Blessing upon Jacob; herein Rebekahs Faith might manifestly operate upon solid grounds. As,

• 1. Upon the Divine Oracle [The Elder shall serve the Younger.]
• 2. Upon that wonder at the Birth, that Jacob took hold of Esau's Heel.
• 3. Upon the sale of the Birth-right,
• 4. Upon Esau's Profaneness and Departure from the Covenant in wicked Marriages.

The Second is, The Manner of her translating the Blessing from Esau to Jacob, seemeth most dubious (as to the Quo Warranto) in divers circumstances; yea 'tis the common opinion of the Antient Fathers, that Rebekah did all by a Divine Instinct and Warranty from Heaven; which notwithstanding makes not God the Author of fraud and lying. For,

1. There is a good craft as well as a bad; the bad is when one thing is acted and another feigned for the hurt of him whom the design is to deceive; this was not Rebekah's deceit, but it was a good and an honest craft to reduce her Husband from a gross mistake; such projects and politick practices are so far from being condemned, that they are sometimes commended, as in the Faithful Physitian, who beguiles his fond Patient in order to his cure, giving him some effectual remedies, which if he knew them, he would not take them: So in the tender Mother, who oft is constrained to cheat the froward child to bring it either to eat or sleep. None con∣demn Pauls for using craft [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (an high point of Heavenly Wisdom, Dan. 12.3.) to gain the Souls of the Corinthians, 2 Cor. 12.16. nor Christ for seeming as if he would go fur∣ther than Emmaus, to stir up the Disciples desires for his abode with them, Luke 24.18, 29.

As to the five Articles wherewith Rebekah, is Arraigned in the first Branch, they all may be thus answered in order.

1. She did not lay a stumbling block before the Blind, but rather remov'd one out of his way, by directing Isaac into a right way of obeying and accomplishing Gods Oracle.

2. 'Twas no Injury to Esau, for she design'd not to bereave him of any thing that was pro∣perly his due; the Blessing belong'd not to him, but goes with the Birth right.

3. Neither did she corrupt her Son with pernicious counsel, but rather corrects her Hus∣band with pious prudence; her honest advice and device did no damage to Isaac which he ne∣ver complain'd of after to her, but confirms it, as profitable counsel to them both: neither did it incur the danger of a Curse (which Jacob feared) as the event did demonstrate; nor that deadly hatred of Esau against Jacob, for this happen'd by accident from his malice.

4. It was not Female rashness, but certainty of Faith that made her Prophecy a good Issue, saying [Only obey, and upon me be thy Curse; thou vainly fears] though as to second causes the counsel seem'd doubtful, but she surely saw a good event from Gods Oracle, which she believ∣ed.

5. Neither did She act against God herein, but according to God and his will declared to her in his Oracle; besides other Providences (to be spoke of in the last remark) concurring to de∣monstrate the mind of God to her, and therefore she was not to wait till God by some miracle should confer the Blessing on Jacob, but upon this emergency uses those means (an honest Wile to effect it; it follows then, she did not do evil, to procure good, and if she gave good counsel, Jacob sin'd not to take it; but more of this afterwards.

The Fifth Remark, or remarkable means of Jacob's obtaining the Blessing was, the over∣ruling Providence of God: all humane diligence (though that was much in both Mother and Son here, as in the fourth Remark) could not have compassed the Blessing without the con∣currence of Divine Providence; this Solomon sheweth, Prov. 10.4. The diligent hand mak∣eth Rich; then, as correcting his former Sentence, he saith, ver. 22. The blessing of the Lord maketh Rich: Mans diligence (though as Active and Agile (as the word signifies) as Boaz, who follow'd his Business himself, had his Eyes in every corner, on Servants, Reap∣ers, yea, and Gleaners, he would lose nothing for looking after) will not all do without the Blessing of Gods Providence, therefore all our pains and policies without Prayer, are but Arena sine Calce, Sand without Lime, they will not hold together: The Patriarchs did all acknow∣ledge, that their Endeavours were blest of God only, and thereby made so successful. This was the acknowledgment of Abraham, Isaac and Jacob. Here all Esau's diligence in Hunting for some sweet Venison to please his Fathers Palate, and so procure his Fathers Blessing, was over-ruled by Gods Providence; this is confirmed by sundry signal Circumstances. As,

1. That Isaac over-loving his evil Son Esau, must be prepar'd with Blindness to correct his Errour.

2. That whereas Isaac might have Blessed Esau immediately before his going out from him, at that time when he call'd him to him, yet must he long for some Venison of his Sons Hunt∣ing before he bestow'd his Benediction.

3. This was also a marvellous over-ruling step of Providence, that he•• who was so ac∣custom'd to feed upon Esau's Venison, should not be able to distinguish betwixt wild Flesh and tame, the Dish of Kid-flesh brought to him by Jacob.

4. That Isaac should be able to discern it for Jacob's Voice, and yet bless him for Esau's Person, while Jacob nam'd himself Esau with Jacob's Voice.

5. That Esau should be so long detained abroad till the whole Business of Blessing Jacob was transacted and peracted at Home: Rabbies say, That Esau was detained by the Devil, who not seldom makes Fools of Hunters, leading them about, &c. How much of the Devil was herein I know not, but there was certainly a sweet Providence of God in it, that Esau should come in as soon as Isaac had done, and Jacob was gone out, and not sooner.

6. That lastly, when Isaac did both know and acknowledg his mistake, yet doth he not com∣plain of the Cheat (though he to please Esau barely mentions it) nor is so Angry at Jacob as to revoke and reverse what he had done, but ratifies the blessing upon him: These and other cir∣cumstances do plainly demonstrate, that the most wise God (who doth all things in Number, Weight and Measure,) did by a singular providence so over-rule Isaac, that he must bless that Son which first brought him Savory Meat, (to the exhilarating of his mind) that Rebekah must procure this first opportunity for Jacob, that Jacob making the first offer, must have both acceptance and the blessing: Although therefore, it be not expresly said, that Rebekah did all she did by Divine Direction, yet from th••se circumstances, aforesaid, 'tis safely and solidly so determined; as, neither is it expresly said, that Isaac by Divine Direction Blessed Jacob▪ which undoubtedly was done so, seeing the Apostle expresly saith, that by Faith Isaac blessed Jacob, &c. Heb. 11.20. Though done by falshood and mistake; for though his inten∣tion was at the first to bless Esau, yet the strangeness of the Act and Event, contrary to his intention (so strangely disappointed) put him for a time into a trembling astonishment, and soon convinced him of his Erroneous intent; whereupon, ver. 33. He confirms the blessing upon Jacob, and then doth that by Faith which before he had done by Fancy, misguided as to Man, but well guided as to God, who would not suffer Isaac's carnal affection to cross his prediction, Gen. 25.22, 23. The fear of God did so over-awe Isaac now, that though he might have a mind to recall his blessing from Jacob, yet he dare not do it, but esta∣blishes it more upon him, in Gen. 27.33. And more advisedly in the next Chapter, Gen. 28.1. All this shews the marvelous workings of Gods Providence; that while Esau was lingring about his Hunting in the Field (not readily procuring his Prey,) in the mean time the Lord helps Jacob, both to the Venison and to the Benediction. Thus the Cripple complained at the Pool of Bethesda, Joh. 5.7. While I am coming, another steppeth in before me, &c. So was it with Esau here, for he had not Hope unfailable, Rom. 5.5. which is always bottomed upon Faith unfeigned, 1 Tim. 1.5. He had much presumption (and so was answered with a, Who art thou? Gen. 27.33.) but he (a prophane Man) had no true Faith, which Jacob had; so hath his Fathers blessing by Gods Oracle setled upon him, beyond Isaac's intent, who expect∣ed Venison from Esau, but not from Jacob. Why Isaac desired Venison before he Blest his Son, there be several accounts. As.

1. Some think it was the Custom of those times, that the Son must perform some Service for the Father, before he received his Fathers Blessing; but no such manner is manifest any where in Scripture.

2. Others say, that Esau might Earn his Fathers Blessing, but Temporal Service cannot merit Spiritual Blessings, such as Isaac bestowed on Jacob: Indeed Gregory compareth the Jews fitly to Esau, for seeking Gods Blessing by their own Works, and the Gentiles to Jacob, who sought the Blessing by a shorter way, not by Works, but by Faith: Esau Hebr. signifies Doing, when he thought verily with himself, that with his prepared Venison, he had merited his Fathers Blessing, so comes proudly to Challenge it of him, who gave him no other answer, but, Who art thou? We may (with Esau) Hunt long enough in our own Doings, or Deeds of the Law, yet shall we not meet with, but miss the Blessing, which is only to be obtained by Faith.

3. Others say, that Isaac desired Venison, for cheering himself up with good Cheer, and VVine for exhilarating his Heart, that he might be the fitter instrument of Gods Spirit to con∣vey the Blessing so much the better to his Son in the Vigour and Vivacity of his own Spirit, a•• the Prophet Elisha call'd for a Minstrel to compose his Spirit for his Prophecying Work, 2 King. 3.15. Sorrow and other inordinate Passions do discompose the mind of Man: The

Prophet was both sadden'd for the loss of good Elijah, and grieved at the presence of bad Je∣horam; so must have Musick to compose his mind before he Prophesied, and accordingly we call for a Psalm before we Preach, for rousing up our Spirits, and that we may be filled with the Spirit, Eph. 5.18, 19. and Col. 3.16. And David ascribes this vertue to VVine (as well as to Musick) saying, VVine maketh glad the Heart of Man, Psal. 104.15. that he may more cheerfully serve his Maker, that the Heart may be lifted up (as Jehosophats was, 2 Chron. 17.6) in the ways of Obedience, for God loves cheerfulness in his Service; God loves both a cheerful giver, and a cheerful liver: See also Judg. 9.13. and Prov. 31.6, 7, of VVines Exhilarating vertue, though we may not be filled with it to excess, Eph. 5.18.

4. The last Opinion (I shall mention) is that Judicious Authors Doctor Lightfoot: who saith, that Isaac sending Esau for Venison, was not, because Meat and Drink would conduce any thing for that spiritual purpose of blessing his Son, but he put Esau upon this work, that he might know thereby whether he should bless him or no; for his missing of Venison before, had occasioned the loss of his Birthright; and now, should he miss of Venison again, (so have nothing either for himself, or for his Father to feed upon) it would be a sign to Isaac, that God would have him also to lose the Blessing: This (to be Isaac's mind) Rebekah easily knew; and therefore, she accordingly makes use of the like means for her beloved Ja∣cob's advantage: Whereupon, Isaac likewise passeth some blessing upon Esau, when he saw that he had sped of a Prey, which he looked upon as a sign, that God would have him to have some Blessing, according to what he had proposed to himself before; yet Jacob gets the Blessing by his Mothers means, whose Intention was undoubtedly good, though the Execution be (at least) seemingly Evil, which yet God over-rules for good, not suffering Isaac to sin, or to Act against his own Oracle and Divine Promise by his preventing Grace; could we but bring Savory Sincere service to our God, (who yet must provide himself a Sacrifice, Gen. 22.8. he loves and likes his own best,) our Heavenly Father would certainly Bless us; we must not appear before the Lord empty, Deut. 16.16. Then sends he us empty away.

Here another Doubt ariseth, whether Jacob did well, in doing those things at his Mo∣thers instigation, to deceive his Blind Father, and his Elder Brother, &c.

Answer, There be Various Opinions concerning this.

1. Some say Negatively, that he did not well, but very ill, in making no fewer than four Lyes (three with one Breath) to his Blind Father, for which ('tis observed) he had scarce one Merry hour ever after, until the day of his Death; Sin will make the Sinner smart for it, when it doth (as it surely will) find him out, Numb. 32.23. Jacob was a Man of Sorrows and Suff••ring; all his days; God followed him with one Sorrow after another till his Dying day, Gen. 42.36. and 47.9. Few, and Evil, &c.

Some think that God Retaliated upon Jacob, for telling these four lyes to Isaac.

• 1. I am Esau, who he was not.
• 2. I have done as thou bad'st me, to Hunt Venison; whereas Jacob was neither bid to do so, nor had he Hunted for any Venison.
• 3. In Intituling God to his speedy helping him to it; whereas he had taken a Kid from the Stall, Gen. 27.19.20. Those were three Lyes uttered altogether as with one Breath. Again,
• 4. When asked once more, If he were Esau, he Answered, I am, ver. 23. For this twisted Sin of Lying to his Father, God paid him home in his own Coin, when his own Sons flapp'd a great lye in Jacob their Fathers Face, about his dear Son Joseph, as if he had been devoured with Wild Beasts, when they had sold him into the Hands of the Midianites, whereby they plung'd their Old Father into a deep Despair, and desire of a Preposterous Death, Gen. 37.32, 34. Yea, and troubled this Isaac (their Grand-Father) too, as Junius thinks from, ver. 35. For he lived Twelve Years after this, and likely loved Joseph (his Grand-Son) best for his great towardliness: By all which God taught Jacob (and so he doth us) what an Evil and bitter thing Sin is, Jer. 2.19. How it insnares and insnarles the sinner at last. So oft Jacob lyed, and that Deliberately, against his own Mind and Consci∣ence (for mentiri, est contra mentem ire) upon his own Head, and not by any advice of his godly Mother, who directed him what to do, but not a word we find, what he was to say; she taught not her Son to lye in words, whatever she taught him about those Deeds, and therefore is excused; (as before) though Modern Divines cannot altogether concur with Antient Fathers in excusing her, judging that Rebekah might have taken a more justifiable course, had she gone (her self) to her Husband, and minded him of Gods Promise to Ja∣cob, and gently exhorted him to Act nothing against it; and then, to have intreated the Lord for the bending of his mind to the Obedience of Gods Will, though it thwarted and cross'd his own; such Sage Counsel backed with Arguments Cogent to him, and pursued with En∣ergetical

• and effectual Prayers to God for inclining Isaac's Heart to Obey his Oracle, this had been Expedient bey••nd exception. But the

2. Answ. Posi••ively, others do think that Jacob in the general is excusable, and did well in all, as all was done by a Divine Instinct and inspiration of Gods Spirit, as well in him, as in his Mother that instructed him; acting all through a firm Faith on Gods Promise and Oracle: Thus the Chaldee reads Rebekah's words to Jacob, It was said unto me by Prophecy, that the Curse shall not come upon thee, my Son, but the Blessing; therefore they both do con∣cur (with confidence) upon a perillous project. Thus much (doubtless) may be safely said of Jacob, that he sinned not in Obeying his Mother in those things wherein his Mother sinned not in commanding them (as hath been before proved): He sinned not in representing Esau by his rough Hands and Garments, because this he did not by any Levity of his own, but by the Advice of his Godly Mother: Nor did he sin against his Godly Father by deceiving him so, as to lead him into any Error of doing what ought not to be done, but he finds his Fa∣ther blind in his Love as well as Eyes, in Mind as well as Body, whereby he was so far from Judging aright, that he mistook the mind of God; hereupon he leads the Blind, not out of the right way, but into it, that Isaac might Obey and accomplish the Oracle of God; neither did Jacob sin against his Brother Esau, for he took nothing from him, which was properly due to him, but only challengeth a right to himself, what was his own by right. So in the Garments of the Elder Brother, now kept by Rebekah (not by Esau's Wives) in Jacob's right (he having now bought the Birthright) the Mother of the Family (keeping those Gar∣ments, of the Priesthood, which the Hebrews call Vestes Desiderabiles, Garments of desire, goo••ly and fragrant) puts them upon Jacob, wherein he obtains the Blessing; this was an Holy Type of our putting on the Lord Jesus Christ, Rom. 13.14. The Fleece or Skin of the Lamb of God (our Elder Brother) that Robe of his Righteousness, wherein (only) the Blessing of our (not Blind, but) All seeing Father must be obtained, Act. 4.12. Joh. 14.6. &c. Those Holy Robes or Stoles were received from Ancestors, and kept in sweet Chests by the Mother of the Family, which were of such an Odoriferous smell, that Isaac is said to smell the sweet smell of it upon Jacob's back, Gen. 27.27. So will God say of us, if thus Cloathed. Thus far, as Jacob's Fact carried a correspondency, not only with the Commands of his godly Mother, but also with a most Congruous Harmony of this Holy Antitype (afore∣said): All Divines (both Ancient and Modern) do justifie him therein; but to vindicate Jacob from the Sin of lying (once and again) hic Labor, hoc opus est; here lies the grand doubt and scruple. About this point, I find three various Opinions among the Learned.

• 1. Some say, that Jacob neither lyed, nor sinned in what he said.
• 2. Others affirm, that though he lyed, yet therein they deny time he sinned.
• 3. But there be others who conclude, that he both Lyed and Sinned.

As to the First Opinion, which cleareth, Jacob of lying and sinning: They say that his Speech to Isaac, if expounded in the best sense, is no Lye, but an Irony (whereof the Scripture hath many) which is a witty way of speaking words, that in a strict acceptation sounds not true, yet importeth some great truth when taken by the right handle, as Gen. 3.22. God saith, Man is become as one of us, which Words are but Gods Holy Derision of Mans vain affectati∣on of a Deity at the Devils suggestion, ver. 5. whereas the Beasts of the Field might in a strict sense more truly say, that Man was then become as one of them, Psal. 49.12.20. Such Sarcasms Elijah used, 1 King. 18.27. and Solomon Eccles. 11.9. &c. Thus Jacob's Speech importeth, that he was the Person to whom the Blessing (which Isaac was to pronounce) belongeth, for Esau had resign'd it to him by the sale of his Birthright; which purchase gave Jacob a civil right to the Blessing. Thus Austin excuseth Jacob's Speech; saying, though it was not true in the History, it was true in the Mystery; though Jacob was not Esau (saith Theodoret) litterally, yet he was Mystically and Figuratively, as he had bought his Birthright, so rightly appeared in Esau's place, some excuse Jacob's calling himself Esau, because that Name signifies [made or perfect] intimating, that he was now in the way of making himself, and of being made perfect; having already got the Birthright, and now in a fair way for the Blessing; and he might the better call himself so, as he was preferred to a Priority by the Oracle of God, whose Purpose and Decree did Predestinate him to be the Blessed One: There∣fore, 'twas a litteral Truth to call himself the First Born, and a Mystical Truth, to call him∣self Esau, not unlike to Christ's calling John Baptist Elias, Matth. 11.14. Abraham calls Sarah his Sister, Gen. 12.19. and 20.5. Paul calls us Gentiles the Circumcision, Phil. 3.3. Rom. 2.28. and counted the Seed of the Promise, Rom. 9.8. Gal. 4.28.

Some say further, that Jacob's Speech ought not to be condemned, seeing God approved it by giving him the Blessing and continuing the same to his posterity: and seeing also Isaac when convinced how God had over-ruled his want of Eyes to a right end, with astonishment con∣cludeth,

I have Blessed him, and he shall be Blessed, whereas had he look'd upon Jacob as a wicked liar and wretched deceiver, he would not have been so resolute in his Answer to Esau, for confirming the Blessing on Jacob, but rather have revok'd and revers'd it from him: all doubtful and ambiguous Speeches require fair and candid Interpretations.

The Second Opinion, which granteth Jacob lyed, yet denyeth that Jacob Sinned in his lying: for though his saying, [I am Esau thy first Born] may admit of some excuse, yet, his say∣ing, [I have done as thou badest me, and come eat of my Venison] can no way be qualified from the quality of a Lye, seeing it was not he, but Esau, whom Isaac bade to go a Hunting, neither was it Venison, but Shamble Meat or Kid-flesh, which he hide Isaac eat, as Venison; this the Je∣suit (Pererius) himself cannot justifie, though he doth the former, yet those Apologists for Ja∣cob say, though he lied he sinned not, for (say they) his lye was not a pernicious, but an officious lye, that is, 'twas not Hurtful to his neighbour, but only helpful to himself, which (they say) is no Sin: But it follows not, that whatever is said or done whereby our selves or others may be benefited, becomes immediately lawful and honest, for this Rule of falshood (were it a rule of right) would warrant all Thefts for satisfying hunger and for supplying want, yea all manner of lyes for saving Life Estate or Credit, whereas a lye (wherein false things are spoken for true) though it be a never so officious Lie, and useful to our selves, if another be deceived by it, while it ceases not to be a lye it cannot cease to be a sin, for every lye what ever other tenden∣cy it may have for good) is a wicked sin, condemn'd in the ninth Commandment. Which leads to the last, or the

Third Opinion, which affirms that Jacob both lyed and sinned in lying: That he lyed is al∣ready granted, it follows then that he sinned, this is made manifest by the light of Nature, as well as by the Law of Scripture. That Secretary of Nature (Aristotle) could say, that a lye is (in it self) an evil and a wicked thing, Arist. Ethic. lib. 4. cap. 7. The Hebrews call it [Aven] a great impiety, a grand iniquity; and the Scripture reckons it among Monstrous Sins, Rev. 21.8. yea and condemns it to Hell, whether it be the Pernicious, Officious, or the Jocose or merry lye, indeed every lye is pernicious either to our selves or to others or to both.

1. Because 'tis plainly Destructive to the order of Nature in Humane Society.

2. 'Tis flatly forbidden by God in both Testaments.

3. No lye is of the Truth, 1 Joh. 2.21. but of the Devil, Joh. 8.44. who began his Kingdom, and still upholds it by lyes. This last opinion hath in it no absurdity; why may not Jacob be said to be a Liar, as all men are? Rom. 3.4. &c. Peter is reproved for dissemb∣ling, Gal. 2.11, 12. and Holy men in Scripture often for greater faults; their Righteousness (while here) is imperfect: Jacobs Faith was mixt with Frailty, yet had he not the habit or way of lying, Psal. 119.29. Isa. 63.8. &c.

That Jacob failed herein, notwithstanding his Faith, is the concurrent Judgment of Mo∣dern Divines, save the Jesuites, who would excuse him from Lying, by that of the Angel Raphael to Tobit (inquiring of his Pedigree) answered, I am Ananias of Azarias the great, Tobit 5.12. which impertinent answer (that the Angel should descend of Tobit's Brethren, and be of Kin to Tobit) hath (with other reasons) impaired the Authority of that Book, which brings in an Angel Lying, an evil which the good Angels use not in Canonical Scrip∣ture; and what is this but to justifie one Lie by another? However this Lie of Jacob (which may be partly extenuated, but never wholly justified) ought not to be drawn into a pattern for us to imitate; 'tis Recorded for caution, not for imitation, yet the most wise God per∣mitted his Sin, bringing his own Holy Purposes to pass thereby, as he doth most frequently by both the Infirmities of Saints, and by the Enormities of Sinners; he Sails with contrary Winds, and would never suffer evil to be, unless he knew how to bring good out of that evil.

The sixth Remark, or Means, Jacob got the Blessing by Faith (which Esau wanted) being clothed in the Garments of the elder Brother (of which before;) add thereto, the Hebrews say, they were the very Garments that Adam wore in Paradise, which had a most sweet fragrancy in them, being of Gods own making, Gen. 3.21. and, being transmitted from Predecessors to Successors, still retained their fragrant Paradise-odour, which so refreshed and even ravished old Isaac's Smell, Gen. 17.27. saying, The smell of my Son is as the smell of a Field, &c. But Aben-ezra saith more soundly (than doth that Scriptureless Jewsh Fable) that Rebekah might purposely perfume them (it being now Spring-time) with fresh-spring∣ing Plants and fragrant Flowers. Those [Bigde-hachamudoth, Hebr.] desireable Garments were not common Coats of Esau, for then he or his Wives would have kept them as before, but most probably they were Sacred Vestments, and Sacerdotal, peculiar to the First-born, which (as Ensigns of the Priesthood and Principality of the Primogeniture) the Mother of

the Family (according to the manner of the Countrey) had in her keeping, and which she kept in Chests sweetned with dried Rose-leaves, and other Odoriferous things; whence Isaac said, [Reeh Reach, &c.] Behold the Smell of thy Garment is as the Smell of a [full] Field, so the old Syriack, Samaritan and Greek (as well as the Vulgar) reads it, to wit, a Field full of fragrant Flowers and Fruits, the sweet Odours whereof had likely ting'd those goodly Garments: Besides these, Jacob had put upon him the Kid-skins also, upon his Hands, and upon the smooth of his Neck, ver. 15, ••6. which in part Symbolizes with that Original cloth∣ing wherewith God clothed Adam, Gen. 3.21. Coats of Skins, which (together with those goodly Garments) do jointly represent both the Grace of Justification that Garment of Salva∣tion, Isa. 61.10. that Robe of Righteousness (wherewith God clotheth his Church) made of the Skin of the Lamb of God, that her filthy nakedness may not appear, Revel. 3.18. and 19.8. and 2 Cor. 5.2, 3, 4. And the Grace of Sanctification in a new Heart and Life, wherein we are said to put on the Lord Jesus Christ, Rom. 13.13, 14. These are Garments of Honour, as the Chaldee calls those Coats wherewith God clothed our first Parents, and of Holiness, for Glory and for Beauty, Exod. 28, 2, 3, 4. (which the Greek calleth Holy Robes or Stoles) figuring out those Robes of Righteousness wherewith the Saints are clothed, Rev. 7.9, 14, &c. And both these clothings (the outward of Justification, and the inward of Sanctification) have a sweet Smell, compare Cant. 2.13. and 4 12, 13, 14. and 7.11, 12, 13. like those goodly Garments put upon Jacob, which the Thargum Jerosolymat apply∣eth to the perfume of sweet Spices which God appointed after by Moses to be Offered up to him in the Mount of the Sanctuary; both which are put on by Faith. Could we but by Faith put on the Royal Robe of Christs Righteousness, (that Garment of our elder Brother, who is not ashamed to call us Brethren, Heb. 2.11. when we had never a Rag upon our Backs, but left naked by the Fall; and when our Father was an Amorite, and our Mother an Hit∣tite, Rev. 3.17. Ezek. 16. 3, 4, 5, 6, 8, 10, 11▪) This is that which will put the sweet smell of a fragrant Field upon us, and cause our very Constitutions to be like to that of Alex∣ander'••, which is said to be of such an exact and equal Temperature, that it gave a sweet scent where ever it went. Thus should we be as fragrant Ointment poured forth in all Places and Companies where we come, we should leave a sweet savour behind us every where, both while we live, and when we die: Geographers write, That some Grounds in Spain (as A∣ristotle doth of Sicily) send forth such a strong smell of Rosem••ry, and other fragrant Flowers, that Hounds cannot Hunt there, the scent of the Game is so confounded with the sweet smells thereof: And Were the Name of Christ i•• as Ointment poured forth to us, as it was to the Spouse, Cant. 1.3. Our sweet Resenting of Heavenly things would spoil our Hunt∣ing after Earthly Vanities: Christ (the true Carcase) smells so sweet to all Heavenly Eagles, Mat. 24.28. which, being now lifted up should draw all Men after him, John 12.32. Thus Jacob had the sweet smell of a Field (full of fragrant Flowers) put upon him by his Faith, which he undoubtedly was endued with, notwithstanding his frailty; for he having his scruples answered by his godly Mother (who was directed by the Divine Oracle, and un∣dertook to undergo the curse he feared) together with the assurance o•• Gods Promise (that the elder shall serve the younger) and with some confidence from the Primogeniture, whereof he had already got present Possession, he in Obedience to so grave a Matron (as Rebekah was) doth dutifully put on the goodly Garments, and the Kid Skins, &c. and believingly rolls himself upon Gods Providence in those holy means for an happy end, and event of obtaining the Blessing, (as he had the Birthright) and saying (in his Heart) with Esther, Esth. 4.16. If I perish, I perish, but it shall be in the way of Obedience, and accordingly as he be∣lieved, so was it done unto him, Mat. 9.29. the Issue answer'd his expectation of Faith; God frequently proportions his own performing to Mans believing, he got the Blessing.

Objection, But seeing 'tis said, that Isaac blessed Esau as well as Jacob, Heb. 11.20. how can we say, that he got it only?

Answer, 'Tis true, Esau got a Blessing, but Jacob got the Blessing: That which Esau got was rather a Prediction than a Benediction in comparison of Jacob's, for Isaac had but one solemn Patriarchal and principal Blessing, which carried with it the Spiritual Promises in Christ, and as Christ is but one, so it can be but one also: This is that which Esau aright complains off, ver. 36. [Hast thou but one Blessing, Oh my Father] for though the Blessing of Charity, be manifold from Superiors to Inferiors, or from Inferiors to Superiors, or 'twixt equals, Blessing one another in the Name of the Lord, Psal. 129.8. Heb. 7.7. Numb. 6.23. Luke 6.28. &c. which is only Ministerial; yet the Blessing of Authority, which was rather Magiste∣rial, as from God extraordinarily, Patriarchal and Prophetical, was but one single Blessing transmitted from Father to Son by a Solemn Blessing whereby the Covenant of Grace was con∣tinued from Generation to Generation in those Families (wherein the Church consisted) un∣til

the coming of Christ: Thus Noah convey'd the principal Blessing to Shem, Gen. 9.26. Abraham to Isaac in whom the Seed should be called, excluding Ishmael: So Isaac here made Jacob the Heir of the Blessing, Esau being excluded; yet Jacob gave a Blessing to all his Twelve Sons, as all belonging to the Church, but the more principal Blessing was promis'd to Judah, of whom the Messiah should descend; therefore though the Apostle say Isaac blessed Jacob and Esau, Heb. 11.20. he cannot mean with an equal Blessing. For,

1. Isaac could not give that to Esau which he had given before to Jacob.

2. Or if he could, what was it that made Esau so mad against Jacob as to resolve his Mur∣ther, had the same Blessing been made over to them both? No Man can be justly offended that another partakes of the same Sun-shine with himself, when he finds that he hath fulness thereof, and no less thereby: Hereupon the next necessary Enquiry must be, what Differences may be assigned betwixt the Blessings of Jacob and Esau?

Answer, The Differences are various; As,

1. The Blessing Isaac gave Jacob, was given with a Kiss, [Come near now and Kiss me, my Son, and he came near and kissed him,] Gen. 27.26, 27. This was a Kiss of Love, and a blessed preface to his pronouncing the Blessing, as he Kiss'd and Blest Jacob when he smelt him as the smell of a Field which the Lord had Blessed; so our Everlasting Father, Isa. 9.6. Christ will Kiss and Bless us, Cant. 1.2. when he finds the fragrancy of a fruitful Field on us, if our tender Grapes give a good smell, Cant. 2.13. then will he give us his Loves Cant. 7.11, 12, 13. even a Kiss of Love: We do not Read a word of Isaac's Kissing prophane Esau.

2. Though Isaac indeed gave a Blessing unto Esau, as the shaking off Israel's Yoke, ver. 40. (which was undoubtedly a Blessing, and did fall out, 2 Kings 8.20, &c.) yet his Blessing of him, did not come off with a [God give thee] as Jacob's did, ver. 28. which is both a Prayer and a Prophecy, but there is no mention of God in Esau's Blessing: Wicked Men may have Worldly Blessings, but not with a [God give thee] more from Gods Hand than from his Heart, more out of the Court of general Providence, than out of the Cabinet of some special Promise: Esau depended on his Sword for his Livelihood (By thy Sword thou shalt live, Gen. 27.40.) but Jacob depended on Gods care and kindness for him and his, Deut, 11.11, 12. 'Tis remarkable, whereas Isaac both Kist and Blest Jacob with a [God give thee, &c.] He only (without any mention of God) answered and said to Esau, ver. 39. Importing, Quòd dixit, ceu praedixit, potiùs quàm benedixit, &c. that it was rather a Prediction of his future condition, than a solemn Benediction.

3. Neither did Isaac give the like Temporal Blessing to Esau, that he gave to Jacob, ac∣cording to some reading; for whereas we read, ver. 39. Behold thy dwelling shall be the Fatness of the Earth, and of the Dew of Heaven. Castalio renders it, à terrae pinguedine abe∣ris, thou shalt dwell far from the Fatness of the Earthy, to wit, in Mount-Seir, which was a Barren Countrey, a part of Arabia Petrosa, Rocky and Mountainous, naturally abounding with Serpents and Dragons, it being in the Wilderness of this Countrey of Edom, where the Israelites were stung with fiery Serpents, Numb. 21.6. Reasons for this reading are,

• 1. This portion of Earth (so Barren) was given to Esau, Gen. 36.6, 8. and Josh. 24.4. because God hated him, Mal. 1.3.
• 2. The word [Mishmannc] here, is read by us [from fatness] Psal. 109.24. My Flesh fails from fatness, that is, for want of Fatness, or without it; for the Particle [Min] sometimes signifies without.
• 3. Isaac had given the Fatness of the Earth to Jacob before, and this he could not give over again to Esau.
• 4. Had Isaac given Esau the fatness of the Earth, &c. as to Jacob, then Esau would not have so grieved at the loss of the Blessing, if he had the same.

4. Suppose it so according to our reading, yet stands it differing from that of Jacob's. For,

1. In Isaac's words to Esau, the fatness of he Earth is placed before the Dew of Heaven, whereas the order is inverted (in those to Jacob) as they ought to be, for Heaven should be placed before the Earth, as in time, Gen. 1.2▪ so in place and worth to godly Jacob, Hea∣ven was his Throne, and Earth his Footstool; but to prophane Esau, Earth was his Throne, and Heaven but his Footstool.

2. Esau's Blessing was with some restraint, for store of Wheat and Wine are omitted there∣in, being given before to Jacob.

3. Nor is the restraint in that only, but in other things, for four great Priviledges are promis'd to Jacob in his Blessing.

• 1. Plenty of all good things.
• ...

• 2. Victory over Enemies.
• 3. Domestick Preheminency. And,
• 4. Peace and Prosperity: The contrary to which (at least to most of them) are entail'd upon Esau, as the Sword (he must live by) instead of Peace, Subjection instead of Domi∣nion, &c. Thus neither in the same order, nor with the same latitude. But above all there is,

Fifthly, A Spiritual Blessing, convey'd to Jacob by Isaac (which was not at all given to Esau) for besides, that all are Cursed, that Curse Jacob, and all are Blessed, that Bless him, v. 29. which both are the works of the great God, who taketh the Kindnesses or Injuries (done to his Church) as done to himself, Mat. 25.40. and Act. 9.4. and accordingly doth recompence with Curses or Blessings: Woe to those whom God Curseth, his Curse shall take hold of them, and shake them out of their Castles, Zech. 5.1, 2, 3, 4. & Psal. 149.9. Deut. 28.61. Job 18.15. They shall neither avoid nor abide it, but Wither away as the Fruitless and Ground-cumbring Fig-Tree did, which Christ Cursed, Mat. 21.19. and so on the con∣trary, &c. besides this (I say) those four forementioned Temporal Priviledges, did include in them Spiritual Blessings, they were speculum & pignus Coelestium the looking Glass and Pledge of Heavenly things, there were better things Promised with them, being all pronounced in an higher style than ordinary, and near to Poetical, to shew that better, even Heavenly Blessings were pro∣vided for Jacob, whereof these Temporal things were but shadows, as oft in Scripture they are used, Isa. 25.6. Psal. 65.10, 13. Zech. 9.17. &c. though Isaac make no mention of them: That this Blessing of Jacob must be a Spiritual Blessing also, and more especially, there be these Arguments to enforce it.

1. Should it be taken Literally for Temporal Blessings only, this agrees neither with his Person, nor with his Posterity for a long time after: seeing Jacobs Person was in servitude to Laban full twenty years, and at his return made Obeisance to Esau as to his Lord, after his Father had Bless'd him with Dominion and Lordship, and Jacobs Posterity was in Slavery to Egypt some Hundreds of years after; as the days of his Person were few and evil in trouble, Gen. 47.9. So the days of his Posterity were many and evil in Bondage; therefore there must be a deeper Mystical and Spiritual sense of the Blessing, made good in Heavenly Bles∣sings both to him and to his Posterity by the Messiah.

2. The Blessing Isaac pronounc'd upon Jacob must be the same Blessing which God Pro∣mis'd to Abraham the Grand-Father, and to Isaac the Father, so to be transmitted in this Pa∣triarchal manner to the Son; now none doubt that the Blessing of Abraham, &c. (which was to come upon the Gentiles in the Covenant of Grace, Gal. 3.8, 14.) was a Spiritual Blessing.

3. God himself as well as Isaac explains it to be a Spiritual Blessing, and further confirms it when Jacob (after it) flyes to Padan-Aram, Gen 28.

First, Isaac puts this sense upon it, v. 3, 4. God Almighty Bless thee, and give thee the Blessing of Abraham, &c. what he had done before by a misguided Fancy, he now more advi∣sedly doth upon a well grounded Faith, according to Heb. 11.20. this (the Hebrew Doctors say) had an Eternal Foundation which shall have no end, either in this World or in that to come, Isaac adds to his own Blessing, that also of Abraham, who had the Original Grant of special Grace, Gen. 12.3. & 17.1, &c. which chiefly consisted in forgiveness of Sin, Redemption from the Curse, and receiving the Promise of the Spirit through Faith in Christ, Gal. 3▪ 9, 13, 29. & Rom. 4.7, 8, 13, &c.

Secondly, God explains it to be a Spiritual Blessing, Gen. 28.25. In thee and in thy Seed shall all the Families of the Earth be Blessed, which must be meant the Blessing of Eternal Life by Christ who was of his Seed; the same Promise was made to Abraham, Gen. 12.3. & 18.18. and performed by Christ, Act. 3.25, 16. & Gal. 3.8. Thus Jacob was made the Heir of the Spiritual Blessing: So are all true Christians, 1 Pet. 3.9. to whom God spake there, as well as to Jacob, Hos. 12.4. God spake with us there, as well as with him.

Sixthly and Lastly, Though Isaac in his Patriarchal Benediction mentions only Temporal Blessings, yet there is nothing more frequent and familiar with the Holy Prophets, than under such Symbols to signifie Spiritual and Coelestial Blessing, not that the Faithful of their times should sit down satisfied with Earthly things, and neglect the Heavenly, but because the rude∣ness of the Infant state of the then Church did so repuire it, for Christ was not at that time re∣vealed, for whom alone the revealing of all Mysteries was reserved, and who indeed was (himself) this Dew of Heaven, and this Fatness of the Earth Promised, as he is the Bread of Life that came down from Heaven, that Coelestial Manna, that Meat indeed, and Drink in∣deed, without which the Souls of the Faithful would certainly Languish and Die, though their Bodies be never so well filled with the most delightful dainties of the Earth, wherewith had Isaac put off Jacob as his only portion, neither could he have been so well satisfied, nor

Esau so much grieved at the Bargain, who (according to our Translation) had the same Tem∣poral Blessings, and by the Lordship and Dominion Promis'd here to Jacob must not only be understood an External Kingdom, but also the Internal and Eternal one of the Messiah (de∣scending from Jacob) anointed of God above his Fellows, and advanced above every Name, by whom alone the true and salvifick Blessing is conveyed to all the Faithful of what Family, Na∣tion or Country soever. This History hath many Remarkable Inferences naturally flowing from it. As,

1. (Besides those that have Offer'd themselves all along,) That Parents ought to bless their Children; too many (God knows) do Curse, and not Bless them, but cursing Parents are cursed Parents, and 'tis well for some good Children, whose bad Parents curse them for their goodness, that causless Curses shall not come, Prov. 26.2. which like a wandring Bird flies about where it will, yet no Body cares, or is the worse; and when her Wings are wea∣ried with wandring, after she hath beat the Air to no purpose, she retur••s to her Rest or Nest. Thus the causless Curse flies at▪ Random, and in vain, but returns at last into the Authors Bo∣som from whence it came: Little do such cursing Parents consider they are call'd contrariwise not to Curse, but to Bless their Children, that they may inherit the Blessing, 1 Pet. 2.9.

2. Children ought to fear the causeful Curses (though not the causless) of their Parents; As Isaac here Blessed Jacob and Esau, but Cursed neither of them, no not his prophane Son, whom rather he would fain have Blessed: So the better Son feared his Fathers Curse, Gen. 27.12. So shall I bring a Curse upon me, and not a Blessing: Jacob justly feared to use deceit to his Blind Father, lest not only his Fathers, but also Gods Curse, Deut. 27.18. should come upon him: Oh how many unnatural and cursed Cham's there be in the World that cause their Parents to Curse them for their unnaturalness, as Noah did his Son, Gen. 9. 22, 25. 'Tis sad when God saith Amen thereto; God himself curseth such Caitiffs, Prov. 30.17. That's a Curse with a witness, the Curse of God, and the Curse of a Parent, when 'tis just, falls heavy, and lamentable Effects have followed; even the complaint of a Parent makes a loud cry in Gods Ear, Judg. 9.5, 6. 'Tis said, That God by cutting off Abimelech, rendred the wickedness he had done to his Father: Let all Children think of this, and fear undutifulness.

3. Parents ought to gather together a Stock of Divine Promises, that they may bless their Children more out of Faith, than out of Form, praying for them out of a Promise, as Isaac did here for his Son Jacob praying that the Blessing of Abraham might come upon him, Gen. 28.4) And out of that constellation of Promises, the Covenant [I will be thy God, and the God of thy Seed.] This should be improved with utmost importunity and without any excep∣tion, not baiting God one of our Children, but pleading the Covenant for all them, where God makes no exception, we need not make any; our Prayers for them must be grounded upon some word of Promise, for Promises are the Ground (as precepts are the Rule) of Prayer, and our Prayers for them require Faith, it must be the Prayer of Faith, founded upon a Promise; the proper Work of Faith is to turn Promises into Prayers. And Oh! that we had a parti∣cular Faith for them all, saying with David [in this will I be confident,] Psal. 27.3. This should be our Confidence, that whatever we ask according to his will (as this is, according to his Covenant without any express exception) he heareth us, 1 Joh. 5.14. We may lose some Chil∣dren for want of our earnest asking? Oh that Ishmael may live before thee, Gen. 17.18. and, let Reuben live, and not Die, Deut. 33.6. be good patterns for us.

4. A wishing our Childrens weal Customarily without a Praying for them believingly, is neither enough for Parents, nor is it all (or at all) that is warranted by Isaac's Blessing Jacob here: There is much difference 'twixt a Formal wish and a Faithful Prayer for their good; there is a groundless Custom among Ignorant persons, of Children asking their Parents Blessing: The Prophet Jeremiah saith in general, that the Customs of the People are Vain, Jer. 10.3. And no better is this Custom, which cannot be grounded on this Patriarchal practice for these following Reasons:

• 1. Reason, We find not that Jacob and Esau did ask their Father and Mothers Blessing dai∣ly, but they only sought the Patriarchal Blessing before Isaac's Death. The
• 2. Reason, Nor do we Read, that either of those Sons, did fall upon their Knees, down to the Ground to ask it, for that is a posture of Worship proper and peculiar to God alone; outward Adoration as well as inward Devotion is due to God only (who alone hath Omnisciency, Omnipresency and Omnipotency) and not to be done to Angels, Rev. 19.10. and 22.9. Much less to Men, Act. 10.25. We must fall down and Worship God only, Psal 95.6. Matth. 4.9, 10, Luk. 4.7. 'Tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before me; so that to Worship before an Idol, is to Worship the Idol, whatever the Romanists plead and pretend to the contrary.
• 3. As their asking their Fathers Blessing here, was not ordinary, but extraordinary; so this

• Blessing which they asked, was extraordinary also, not the common Paternal, but the Patri∣archal Prophetical Blessing which they here prayed for; and therefore, not to be drawn into practice, as a pattern for our imitation, such vain Customs must be reckoned among Popish Dreggs.

Yet thus far this high example may be for our Holy instruction. That

1. Children must mind and remind their praying Parents of them, and in an humble manner dutifully desire their Prayers and Blessing. And

2. That Parents should be oft upon their Knees in Prayer to God for the good of their Children.

The Fifth Inference is, Gods electing Love flows not from Man's works, but from his own Free Grace. It Esau and Jacob's works be here compared together, we shall find the worse Son the better Man as to works. Esau's works (in themselves) are all praise-worthy, for he (1.) Obeyed his Fathers command. (2.) Took pains in Hunting for right Venison. (3.) Carefully prepareth it to be Savory for his Fathers Pallate, while on the other hand, Jacob took no such pains of an Hunter, (taking a Kid of the Fold) and dissembling himself to be Esau, deceiveth his Father, both with his Person and with his Provision (as before) yet is he Elected before Esau. Hereupon both the Prophet, Mal. 1.2, 3. and the Apostle, Rom. 9. 13, 14. take their examples of the Freeness of Gods Election from these two, rather than from Cain and Abel in the beginning of the Old World, or from Shem and Ham in the beginning of the New, upon a Three-fold account.

• 1. Jacob and Esau are expresly said to be Born at one Birth; 'tis plainly known so of them, not of the other. Therefore Gods free Acting, and Disposing of them in a contrary disposal, is far more conspicuous and manifest in these than in the other.
• 2. In Jacob, there began to be a distinguish'd People from the People of the World, and the Foundation of a distinct Visible Church was laid in him more than in Abel or Shem.
• 3. Jacob and Esau were both Born of Parents under the Promise, that the Spiritual and Temporal Vertue of the Promise might be more clearly differenced: 'Tis therefore called the Election of Grace, Rom. 11.5. He Loves because He Loves, Deut. 7.7, 8. 'Tis wholly and solely from himself, Idea Dei non advenit ••i aliunde, it comes not from without or from us moving him to Love.

There be three sorts of Love in God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

• 1. As to his Creatures.
• 2. As to Men, (the best of Creatures.) And,
• 3. As to Good Men, the best of Mankind.

Thus the Waters of Damascus (according to Naamans true Assertion) might be as good Waters and as lovely (in themselves) as the Waters of Canaan; yet God freely prefers the Waters of Jordan and Siloam before them: Thus God hated Esau, that is, loved him with a less Love than he Loved Jacob; I have passed him by, and left him as a sinner and corrupted under Wrath and Judgment, and this preterition (or passing by) is properly oppos'd to Election.

The 6th. Inference, no meer Man (no not the best of Men) knoweth all things, but sometimes be exposed to mistakes, as Isaac here, though both a Patriarch and a Prophet, yet blessed Jacob for Esau, not knowing whether was to have the Blessing; 'tis only Christ that knoweth all things, Joh. 21.17. But God suffered Isaac to be Ignorant here for Three Reasons.

• 1. To teach him Dependency upon God for knowledg; 'twas the common condition of all the Prophets not to know or understand all ways and all things, but what and when God was pleased to reveal to them: Thus Nathan knew not at first, but that David might Build the Temple for God. Thus the Prophets begg'd of the Angel to interpret the Visions shewn them, &c. Thus also Isaac knew not the right Heir of the Blessing before.
• The 2. Reason is, Probably God suffered Isaac's Ignorance herein for his own safety, for had he wittingly and willingly given away the Blessing to Jacob, then Esau (who was a Sa∣vage and Bloody Man) would have faln upon his Father to Kill him (as he resolved to Kill Jacob) for it, which hereby God wisely prevents.
• The 3. Reason, that the Wisdom and goodness of God towards Jacob might be the more manifest; God will perform his pleasure. There is no Counsel can stand against God, he will have Jacob blest, though Isaac and Esau do both Combine against it, Prov. 21.30.

The 7th. Inference is, The Efficacy of an Ordinance dependeth not upon the Instrument, but upon the Word and Will of God: Popish Doctrine teaches, That the Efficacy of a Sacra∣ment depends on the Intention of the Administrator, so that it shall be fruitless to the Receiver

for want of a good Intention in the Giver; this here is quite contrary to that Romish Conceit and Lying Deceit; for Isaac's intention was to have Blessed Esau, yet the efficacy of his Bene∣diction God confirms upon Jacob, though Isaac had by a mistake pronounced the Blessing upon him, it remained notwithstanding in full force and vertue, Gen. 27.33. [I have blessed him, and he shall be blessed.] Thus though a Gospel-Minister be an Earthen Vessel (or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but an Oister-shell) 2 Cor. 4.7. subject to like passions with other Men, Acts 14.15. and Jam. 5.17. yet when they Bless their people, and pronounce pardon of sin to the truely penitent in the Name of Christ: The force and efficacy hereof dependeth not up∣on their Ministry, or the intention of their Minds, but upon the Mind and Will of God decla∣red in his Word, to which their pronounced Blessing carries a correspondency. 'Tis a piece of Blasphemy in the Popish Priests to exercise a power of pardoning Sins, which no mere Man can do by his own Authority, Mat. 9.3, 6. hereby they do subvert the Souls of some Men: The truth is this, the Blessings Efficacy dependeth not on the intention of the less principal Blesser, who is Man, but on the more principal Blesser, who is God: The Benediction could not be conferr'd at Isaac's pleasure, but by Gods pre-ordination; this the poor Blind Father ac∣knowledges that Divine Providence had over-rul'd him, and telleth Esau, that by Wisdom, so some sense the word [Mirmah] which we read [by subtilty] Jacob had taken away his Blessing, ver. 35. The second Cause cannot hinder the Operation of the first Cause; here∣upon, though Isaac's primary intention was erroneous, he corrects it by a right secondary in∣tention, and ratifies that by Faith, Heb. 11.20. Gen. 27.33, &c. and 28.1. which be∣fore he had only related by fancy; and though the mistakes of Persons do invalidate Humane Contracts, as Marriage, Donatives, &c. yet this holds not always true, for Jacob's after-con∣sent made Leah (mistaken for Rachel) his Lawful Wife; however it cannot hold as to the Divine Covenant and Counsel, which is not in Mans power to frustrate, either by contrary intentions or indeavours [Shall their unbelief make the Faith of God of no effect? Rom. 3.3.] nor doth unbelieving or not rightly intending indeavours of Men frustrate Decrees or Ordinan∣ces of God.

The eighth Inference is, Spiritual Blessings must be sought and sued for in their proper Sea∣son: Here Esau came too late for the Blessing, which was bellowed before, be lost the right Season (which is a part of time above all other parts, even the Shine and Lustre of time) so could not obtain it, no not with Tears, Heb. 12.16, 17. where 'tis said,

1. That he found no place of Repentance, that is, not in Isaac, whom he could not (with all his weeping and his Fathers Affection to him) make to Repent and Repeal what he had done; for when Isaac saw he had done unwilling Justice in Blessing, he durst not Reverse the Blessing, for he feared an exceeding great fear, Gen. 27.33.

2. Esau's weeping (the Apostle intimates) was but an Hypocritical Repentance, they were Tears only of Discontent, for while he wept, he (at the same time) threatens his Brother, therefore is he call'd [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] profane; for he that hateth his brother it of the Devil, 1 Joh. 3.10, 12. Esau wept only for Revenge and in Hypocrisie, who rued his Deed, but did not re∣pent of his Sin.

3 Though vera & seria poenitentia nunquam est sera, true and sound Repentance is never too late, for God saith, when (at any time) a Sinner repenteth (truly) he shall live, and not die, Ezek. 18.21, 27. yet Esau [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] was reprobated or rejected, both for his unsound and unseasonable Repentance; be did not enter in, while the door was open, Math. 25.10, 11. he sought not the Lord while he might be found, Isa••. 55.6. Ps. 32.6. when God calls and Men refuse, when they cry, God hears not, Prov. 1.25, 28. He that will not when he may, when he would, he shall ha' nay. Esau crys out of his Father's Store, and of his Brother's Fraud, but not a word of his own Prophaneness in selling his Birthright, whoso prefers Swine before a Sa∣viour with the Gadarens, and their part in Paris before Paradice with the carnal Cardinal, and earthly Pleasures before the City of Pearl with prophane Esau, and with him seek the Blessing too late also, shall be rejected tho they seek it with Tears: 'Tis too late to weep, when Time is come already for the Judgments of God to fall on us, and when Time is past also for the Amendment of our own lives.

The next grand Remark in Jacob's Life, is this Vision of the Ladder; before which some previous, practicable and profitable Notes are to be diligently observed. As,

1. No sooner is Jacob Blest, but he must be Banish'd: Immediately after he had got the Blessing in his Fathers House, Gen. 27. he must be gone into Banishment from it, Gen. 28. Crux est Evang••lii Genius, saith Luther, Persecution is the bad Ghost which always Haunts Religion and Righteousness: 'Twas not now safe for Jacob to tarry any longer at Home, because of the Bloody Threats of his Brother Esau: Thus the Faithful find hard usage from the faithless (for all Men have not Faith, 2 Thes. 3.2, 3.) for seeking after Spiritual Blessings,

therefore Christ hath given us Counter-cordials, saying, That Banishment, &c. can be no barr to Blessedness, but is rather an Evidence of it, when 'tis for the Gospels and Righteousness sake, Mat. 5.10, 11, 12. A good Cause and a good Conscience makes right Martyrs, and gives them (with that honour, Phil. 1.29.) an Exhibition of Heaven.

The second Remarkable Note is, Though Jacob must be Banisht, yet shall he be doubly Blest to Counter-comfort him, Gen. 28.2, 3, 4. Must Jacob arise, and go a long and tedious Journey? yet before his departure Isaac will Bless him again, for the further and fuller con∣firming of his Sons Faith about inheriting the Blessing; not as if the first Blessing were insuffi∣cient, either in respect of it self, or in respect of the Blesser Isaac; but that it might be more satisfactory to Jacob, who was Blessed by him, for he having got the Blessing (from his Bro∣ther to himself) by fraud, might justly doubt of its Ratification, his Faith therefore had need of a Fence against his fear, and the doubling of the Blessing was the Cure of his doubting, es∣pecially when his Father Blest him now wittingly and willingly, whereas before he had only done it ignorantly.

This second Benediction Isaac gives to Jacob upon a Threefold account.

• 1. To Support his Sons Soul with due Courage and Comfort against all those Cares, Pains and Perils that must attend him both in his Solitary Travels, and in his state and place of Ba∣nishment.
• 2. That he might not be discourag'd at the leaving of his Fathers Land, as if he had no Title to it, therefore his Father Prays (as well as Blesses) that he might Inherit it.
• 3. That he might not be offended at Esau's present state, who, while himself was driven abroad, tarry'd at Home, seem'd more Happy, and more like to become the Heir, therefore must he have his Fathers second Blessing to carry along with him in his Banishment, and there to live upon it, as the Earnest of his Inheritance in due time.

Hence the third Remark or Note ariseth, That the faithful may and must wait with pati∣ence for the happy performance of Gods pretious Promises: Whereas Jacob, who had the Bless∣ing and the Promise of God, is forced from his Fathers House, and constrained to commit him∣self to an hard-hearted Master for Twenty long years, while Esau in the mean time had the rule of his Fathers House at his departure, and after prospered to become a mighty Man; notwithstanding all this, neither Rebekah, nor Jacob did despair of Gods Promise, or doubted of the Blessing in due time to be made good, and until then they made a Life out of the Pro∣mise of it; which sheweth, that great is the Consola••ion of Gods Servants in the midst of all their Sorrows and Sufferings: They carry along with them the Promise and Blessing, as the Pawn and Pledge of the Heavenly Inheritance, whereby, in the greatest want of all things, they still greatly abound, and whatever (of the worser part) be taken from them, yet this better part can never be so, Luke 10.42. What though the wicked prosper and flourish within Doors, as Esau did, while the godly are suffering hard things abroad with their Father Jacob? yet the latter do well know that the former have their portion in this Life, Psal. 17.14. and 'tis but a Barren Mount Seir at the best that is assign'd them, they are still strangers to the Covenant of Promise, Eph. 2.12. The Inheritance it self is reserved for them, it may be on Earth, however in Heaven, 1 Pet. 1.4, 5. Hence do they learn patience and constancy in the good ways of God (who many times leads them about as he did Israel in the Wilderness, suffering hard things for many years) yea, and confidence that God in his good time will make his Promise good to his people.

The fourth Remarkable Note or Observation is, that rather than Gods Servant Jacob should be discourag'd by the hard things interveening betwixt the Promise and the Performance, God himself will come to comfort and encourage him: This brings us to the Vision of the Lad∣der, wherein God came to comfort him, and to confirm his Fathers Blessing upon him for a firmer fixing of his Faith upon it: Notwithstanding this Blessing, Prayer and Promise of Isaac to Jacob, yet there were hard Providences quite contrary to the Promises (which were hard to be reconciled together) attending both Jacob's Person and his Posterity for a long time after, before any performances of the Promise appeared.

As to Jacob's Posterity, Moses gives us an Account that Esau's Posterity was sooner advanced to Royal Dignity than that of Jacob, which in the Egyptian Bondage were ruled under a Rod of Iron, while Esau's Off-spring were Rulers swaying a Golden Scepter, Gen. 36.31. before there Reigned any King of the Sons of Israel; whereupon the Hebrews observe that Israel was groaning in the Iron Furnace of Affliction, while Edom plumed himself with the glittering Glories of a Royal Diadem. From whence is an undeniable consequence, That Pomp and Prospe∣rity is no Infallible Evidence of the true Church: As the Romanists say, Luther proves Rome to be a false Church, quia sine cruce Regnat, because she fetcheth her best marks from the goodness of her Markets.

If so, This will prove Edom a truer Church than that of Israel; and though Edom reign∣ed sooner than Israel, yet they sooner perished, Citiùs exoriuntur impii, & citiùs exuruntur, like the Grass that grows upon the House top, may grow up sooner than that of the Field, yet it withereth sooner, the Mower fills not his H••nds with it, Psal. 129.6, 7. as holding it not worth gathering; wicked Men are useless Creatures, set up on high for a time, but on slippery places, Ps. 7.3.18. advanced as Haman, but to be brought down with a Vengeance, and that suddenly; whereas the Inheritance of the Children of God Continueth for ever, Psal. 102.28. by vertue of the Covenant. And as to Jacobs person (which is the matter in hand, and there∣fore here mentioned after his Posterity) Moses gives an Account also that Esau's person was Solacing himself at home in his Fathers House, while Jacob was driven from it to Travel into a strange and far Countrey, about 500 Miles distance; where, when Seventy Seven years Old, he must be Bound Apprentice for a Wife, to a churlish Master, for Seven years more: Where∣as (long before this) Esau had taken to himself two Wives (not consulting his Parents, nor craving their consent, yea contrary to their practice, who contented themselves with one to one according to the first Institution, Gen. 2.24.) and these two (which should have been but one) were two Hittites, the worst sort of the Cursed Canaanites, Ezek. 16.3. and there∣fore Esau's Marriage was a great grief to both his Parents minds, Gen. 26.34, 35. and 27.46. not only because he had shewed less respect to them in point of Marriage, than scoffing Ishmael had done (who Married according to his Mothers mind, Gen. 21.21. though she was but a Woman and a Bond-woman too, yet submits to her disposal therein;) but also because Esau had Married (against both his Noble Parents Wills) two untractable Idolatresses, of a Rebellious Race and Spirit, (Rabbys say) resisting the godly Council of Isaac and Rebekah; whereas Ishmael (as we read) took but one only. And as if this had been too little provocati∣on to Pious Parents by a prophane person, when he saw that Jacob was sent to Padan-Aram for a Wise, and that his own two Canaanitish Wives were an offence to his Parents; he, to please them▪ will take another Wife of the stock of Abraham, a Daughter of Ishmael, his Fathers Brother, Gen. 28.6, 7, 8, 9. This he did to please his Father, not minding at all, whether he or his Wives pleased God; God is not in all his thoughts, Psal. 10.4. By this Marriage he thought to make amends for his faults in his two first, and to please his Father better than before; but this third Marriage makes him a worse Husband in the multiplication of Wives: The former (for any thing appearing to the contrary) being both alive.

nor did this make him the better Son, for he, being the Son of a Free man, should not have married the Offspring of the Bond-woman, and one that belong'd not to the Covenant of Grace. In this prophane person (Esau) we have a Specimen or Pourtraicture of the best Pra∣ctices of prophane People; who are,

1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, After-witted as Esau was, of whom 'tis said twice [when Esau saw] Gen. 28.6. and [when Esau saw] v. 8. but both times he saw too late, and therefore what he did, was to little purpose, This non putâram, or Fools Had I wist, in an After-wit, (or over-late sight) is never good, neither in Piety nor in Policy: Such as Future their Repentance, being (as Se∣neca saith) semper victuri, always about to amend their Manners, yet never meet with a time to begin it, will find this true, when in the midst of their trifling (about Offers and Essays of Reformation) they are snatch'd away by Death, and shut out of Heaven. The Patriarchal Blessing was now bestowed upon Jacob, though banished, and though Esau lived as Lord at Home, and now labour'd to please his Father in this third Marriage, that he might recover his Father's good will for recalling his Blessing from Jacob to him, and that he might have a numerous Off-spring beyond his Brother (not yet Married) that so, the Blessing might seem to be his: Yet all this After-wit avail'd not, he was wise too late, and indeed his wisdom was but his folly, for his adding Sin to Sin was no probable means to procure God's Blessing by his Prophaneness. And,

2. The best Practices of prophane Persons (as of Esau here) be to seek the Amendment of one Errour, by the Commitment of another: Esau's adding a third Wife to his two former (some say) was done as a desperate Affront to his aped Father, for sending Jacob away with his Blessing: but 'tis more probable he did it to shew some penitency for his two wicked Mar∣riages with two Canaanitish women, whereby he would reconcile his offended Father, and reap the whole of his Affections again in Jacob's absence, and so peradventure recover the Blessing.

Thus there may be a sort of Repentance found in prophane Persons, as in Esau here, who wept for the Blessing when it was lost, yet he found it not, though he sought it with Tears, Hebr. 12.17. And again, being convinced how he had disobliged his Father by his former unlawful Marriages with Heathens, he now takes one related to the Church: yet this doing was neither acceptable to God, nor satisfactory to Isaac, being no better than Hypocrisie: He through

the Hardness of his Heart (notwithstanding some Sense and Conscience of his Sin) cannot truly and throughly Repent, but rather Returns with the Dog to his vomit again, 2 Pet. 2.20.22. Adding Transgression to Sin, and heaping up one Iniquity, upon another. For,

1. He confesses not his Prophaneness to Go••, but perseveres therein.

2. He ceases not from hating his Brother, when he now saw it was God's Mind that the Blessing was Jacob's, not his Right.

3. He wickedly catch'd at his Father's command concerning Marriage for himself; whereas that command Isaac gave, was not to Esau already a Polygamist, having two Wives, but to Jacob a Batchelour, who yet had not one.

4. His third Wife was one of that wicked stock which persecuted the true Church, Gal. 4 29.

5. And with this third (though a Kinswoman) he retains his two other Canaanitish un∣tamed Heifers which he should have dismiss'd, as in Nehemiah's Reformation, Chap. 10.17. Thus Hypocrites will needs do something, that they may seem to be somebody, and be well esteemed of by others from whom they hope for Advantage, yet change they not from Evil to Good, but from one Evil to another, as Herod prevents Perjury by Murder, Matth. 14.9. they rush on the Rocks in shunning the Sands.

Thus it appeareth while prophane Esau (thinking to expiate one Sin by another) was gra∣tifying his Gust and satisfying his Lust upon his three Wives at Home, then his better Brother (Godly Jacob) was toiling and turmoiling in the sweat of his brow to accomplish that long Journey of 500 English Miles (all on foot) to procure one Godly Yoke-fellow (commended to him by both his Holy Parents) that thereby he might build up the house of Israel, Ruth. 4.11. the Church of God.

Thus the Patriarch Jacob became the Father of the brood of Travellers, Ps. 24.6. (singing Psalms.) That he was a great Traveller (forward and backward) plainly appeareth, by the vast Distance 'twixt Beersheba (where Isaac dwelt) and Padan-Aram, the Country of Syria, (call'd Padan, which in the Chaldee and Syriack, signifies a couple, because its Situation was 'twixt two Rivers, Tygris and Euphrates) or Haran (call'd Charran, Acts 7.2.) the City of Bethuel and Laban: That these two places were very far asunder is manifest in Moses Descrip∣tion of Jacob's Return, for He, flying from the face of his churlish Father-in-Law, would cer∣tainly make as much riddance and hasty flight, as possibly he could, to get all safe out of La∣ban's reach, and Laban's pursuit after him, must needs be made with all expedition imagina∣ble, for the more speedy recovery of his stolen Gods from him, yet he could not overtake him until the seventh days Journey, Gen. 31.23. at Mount Gilead (computed to be about 380 Miles from Haran) and still he had about 100 Miles more to go from thence to his Father Isaac. Gen. 35.27. All Jacob's hard Travel and Affliction is recorded in Scripture for our heavenly Instruction, Rom. 15.4. 1 Cor. 10.11. but it may be enquired here, how it came to pass, that Abraham took care to provide a Wife for Isaac in the same Country, Gen. 24. yet Isaac himself is not sent to fetch her, but 'twas manag'd by a Proxy, not in Person. Eleazar (his Steward) must go with Camels, golden Ear-rings, and Bracelets, and store of good things, in a most Splendid and stately Equipage to negotiate the Marriage: Whereas Isa…… 〈◊〉〈◊〉 ……st wealthy Father also) sends his Son Jacob thither in Person, like a poor Pilgrim withou•• a Beast to ride upon, only with a staff in his hand, Gen. 32.10. in a posture far be∣low the honour done to his Grandfather's Servant (who was styled Lord) Gen. 24.18. Jacob must go all alone, on foot, this long Journey, having only his Father's Blessing, &c. [Comes pro vehiculo est] a Companion is as a Chariot, making Time and Travel less tedious by Conference, which Jacob wanted.

Answer to this Enquiry is manifold; As, First, in the General, 'Tis God's Method often, to put hard Providences upon his choicest People, and thereby puts them hard to it, imme∣diately after they have had the sweetest and most sensible Manifestations of his Favour; Thus Hezekiah had no sooner (by the good Hand of God upon him) set all (in Church and State) into good order, 2 Chron. 29. & 30. & 31. but Divine Providence permits, that at Satan's instigation, Semacherib comes up with an Army against him, Ch. 32. Thus our Saviour (him∣self) was no sooner got out of the Water of Baptism, but he was presently cast into the Fire of Temptation, Math. 3. & 4. he had no sooner heard [This is my beloved Son, &c.] but he heard also [If thou be the Son, &c.] Thus the Spouse of Christ, no sooner had the greatest Enjoyments and Enlargements, but presently the greatest Withdrawments, yea, and Persecu∣tions came upon her, Cant. 5.1, 2, 3, &c. Thus also Jacob here was no sooner bless'd, but he must be banish'd. The same God, who order'd him the Blessing, order'd him his Banish∣ment also: but more particularly,

The Second Answer is, Isaac had hitherto neglected his Son Jacob, not finding out a Wife for him (being now 77 years old) as his Father Abraham had done for him at the Age of 40,

at which Age, Esau had found out two Wives for himself: Now after this long Neglect, Isaac hearkeneth to Rebekahs counsel, being perswaded it came from God, as his Father had been bid [to hearken unto Sarahs Voice] Gen. 21.12. Hereupon he dispatches Jacob away in haste, without Esau's knowledge (privately) lest he should lye in Ambush for him: It was now become unsafe for Jacob to stay any longer at home, because of the murthering menaces of his bloody Brother, besides it was high time for him now (if ever) to look abroad for a Wife, beginning then (in respect of our Age) to be an old Man, being upon his 77th year: and as Abraham forbad Isaac a Canaanitish Wife, Gen. 24.3. so undoubtedly he was commanded by his Father to forbid the same to his Sons, (as Moses Law after made it more manifest) for 'twas irrational they should mingle with that Cursed Crew destin'd to De∣struction.

The Second Enquiry seems more knotty, which is, seeing Abraham forbad Isaac to go into Syria, or Mesopotamia, Labans Countrey, Gen. 24.6. for fear of his being Seduced to their Idolatry; yet Isaac commands Jacob to go thither, so exposes him to the danger of being Se∣duced.

Answ. 1. Jacob was not in any such danger of that Countrys Idolatry, both because he was better Established in the true Religion at Seventy Seven years Old, than Isaac was at Forty. And Abraham's prohibition was, that his Son should not Return thither to stay there, ver. 8. in case his Wife would not be willing to come thence to Canaan; loth he was to lose his part in the Land of Promise? Oh that we could fear it also! Heb. 4.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to fall short, or come behind, but Jacob was only bid to tarry there for a few days, Gen, 27.44. (though it proved Twenty years) and as soon as Married to return, for Isaac promised him the possession of Canaan, and there was less doubt of Jacob's return than of Isaac's (had he gone thither,) see∣ing some of Rachels (Jacob's designed Wifes) Relations were already seated in Canaan, which were not when Rebekah was Married; and if Isaac's Wife was so willing to go to Canaan, Gen. 24.57, 58. how much more Jacob's Wife upon fairer invitations of her near Kindred? Yet Jacob's Faith in this his Pilgrimage is more throughly tryed than all his Fathers, that being left destitute of all Humane helps as one forlorn, and bereaved of all Creature comforts and company in his long and solitary Journey; he must now learn to make a Life (by his Faith, Hab. 2.4.) out of that Blessing alone, which he had newly obtained: Notwith∣standing all his Discouragements, he wanted not his due Encouragements; for besides, that upon his going off from his Fathers House, he hath the preheminency given him over his Brother Esau, (whom he leaves behind) for Rebekah is call'd, (Gen. 28.5.) the Mother of Jacob and Esau, wherein Jacob is preferred before Esau; whereby it appeareth (saith Doctor Willet) that Isaac's Judgment was altered from his first Intentions, for now he gives the prehemi∣nence to Jacob when he dismissed him to Aram or Syria, the latter being the Greek Name, Luk. 4.27. and the former the Hebrew Name of that Countrey of Laban, Gen. 10.22. Thus Mal. 1.2, 3. and Heb. 11.20. Jacob is likewise preferred before Esau in both Testaments, which reckons them not as they were in the Order of Nature, but as God disposed them in the Order of Dignity, and where the Younger is advanced before the Elder; it lays the greater Debt and Duty to God on them: And no doubt but this was a great encouragement and comfort to Jacob, against all his discourage∣ments, to find his Earthly Fathers Judgment (who would have bless'd Esau, not him before) so re∣ctified now, as to prefer him before his Elder Brother, and to send him away with his Spiritual, Hereditary and Patriarchal Blessing, which Esau too late and too lazily desired to inherit, but was rejected, though he sought it with Tears, Heb. 12.17. Though Jacob was sent away with his Staff only, Gen, 32.10. a poor forlorn Fugitive, glad to run for his Life; and that (probably) as privately as he could, that his Threat-breathing Brother might have no Notice of his Journey; so watch and way-lay him with mischief and Murder in the way, though he was forced to fly into Syria to save himself, and there to labour hard for his live∣lihood, and to serve an hard Apprentiship for a Wife, Gen. 28. and chap. 29. Hos. 12.12. He had nothing to endow a Wife withal, he therefore must Earn her with his hard Labour, though it was otherwise when a Wife was provided for his Father Isaac, and who now did counter-comfort him against all those Evils with his paternal Benediction, whereby his Faith and confidence in Gods providence was the better supported. From hence these Corollaries may be deducted.

☞ 1. To Look unto the Rock from whence we are hewn, it should serve to humble us, Isa. 51.1. Our Fathers were Amorites and our Mothers Hittites, Ezek. 16.3. The Po∣sterity of Jacob were bound by the Law to make an humble confession of their poor Ori∣ginal, Deut. 26.5. A Syrian ready to perish was my Father, &c. when they offer'd their Baskets of first Fruits; that considering the meanness of the Pit out of which they were digged, they might not boast of their Genealogies (as they were apt to do) but magnifie Gods Free

Grace in their present injoyments, and say with Iphicrates (that noble Athenian General) in the midst of all his Trophees and Triumphs [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] from how great baseness and mi∣sery, to what great Blessedness and Glory are we exalted! and as Willigis (Bishop of Ments, a Wheel-wrights Son) hang'd his Fathers Tools about his Bed-Chamber, under-writing in Ca∣pital Letters [Willigis, Willigis, recole unde veneris] remember thy Rise: This will hide Pride from us, Job 33.17.

2. Jacob here is the pattern of a pious Son, yielding due Duty and filial Obedience to pa∣ternal commands: Children ought to Honour and Obey their Parents (in licitis & honestis) commanding them honest and lawful; yea, wholsom matters, though they seem very difficult; as Jacob obey'd Isaac here, in bidding him flee, &c.

3. Jacob is also a pattern of Piety here to all pious Christians, teaching us hereby to bear patiently the Banishments of the World, and not to envy the delights wicked Men enjoy at home, while we are Banished abroad, as Jacob did; wherein he shewed singular humility, meekness and patience, waiting upon the providence of God; having obtained the Blessing of his Earthly Father to live upon with comfort and encouragement. Theodoret saith well, that Jacob sled into Syria, no better attended and accommodated, on purpose that the power and providence of God might be more clearly manifested towards him, and not out of any [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] or want of natural affection in his Father Isaac towards his Son; for if so, he had not sent him away with his Blessing and Prayers after so solemn a manner.

But the best and most blessed comfort and encouragement Jacob had for the support of his Faith, was from his Heavenly (far beyond that of his Earthly) Father, and that when he was gone from home in obedience to Isaac's command; and was going many a weary Foot∣step to serve his unkind Unckle in a strange and far Foreign Country. To wit, his Vision of the Ladder: Jacob in an extraordinary manner kept tight to God, and close with him, both in his sore Travels, and in his hard Service; (which his posterity did not, though in the Service of no such Churlish Master as Laban, but of a gracious God,) therefore shall he have extraordinary supports, God himself (when forsaken both of Father and Mother) doth take him up, Psal. 27.10. and comes to comfort him with many comforts; whereof this Vision of the Ladder is the first, being a parabolical Vision of a Coelestial Ladder, on purpose let down from Heaven by the God of Jacob to convey some Cordials into his wearied, panting and troubled Heart.

In this Vision there be Four Remarkable circumstances to be handled.

• 1. The Time.
• 2. The Place.
• 3. The Manner.
• 4. The Matter of it.

1. The Time when; it was a most blessed and seasonable Time, wherein this poor Worm Jacob, Isa. 41.14. was driven from home, Houseless and Harbourless, yea Fatherless and Motherless; they were now (both) at distance from him, and could not help him; we may easily imagine what perplexing thoughts crouded into Jacob's mind, while he was Hoofing it all alone with many a weary Foot-step, and came to rest his tyred Body at Bethel, which was Forty Eight Miles from Beersheba. That was the time when God gathered him up, (as the Psal. 27.10. signifies) for a Forlorn Creature; with God, the Fatherless find Mercy, Hos. 14.3. he will not leave his Servants [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Orphans or Comfortless, Joh. 14.18. such as are left to the wide World, and lost in themselves, God takes care for; see 1 Sam. 22.2, 3. Joh. 9.35. and Jer. 30.17. The very Abjects of the Worlds hatred and scorn (for godliness sake) are the fittest Objects of Gods compassion and kindness: God regards the Prayer of the desti∣tute, or (as the Hebrew word signifies) the worthless shrubs of the Wilderness trampled upon by Beasts, and unregarded, Psal. 102.17. Jacob here was a poor bewilder'd Creature, desti∣tute of all humane helps, and then God himself becomes his Hospital: God did not now despise Jacobs Prayer, which so godly a Man as he was, could not but pour out before him, Psal. 32.6. and in the multitude of Jacobs thoughts within him, (when he came well wearied to lye down for rest) Gods comforts delighted his Soul, Psal. 94.19. He had his Cordial the World kn••ws nothing off, Prov. 14.10. When his Head was full of perplexing thoughts, (his cogitations might be intertwined and insnarled like the Branches of some Trees) and ploddings upon his pres••nt sorrows and sufferings; yet then was his Heart cheared with this Vision, when he knew not what to think, or which way to take or turn, then had he this Di∣vine Consolation; suaves habuit somnos, suaviora verò somnia: He had a sweet Sleep, but yet a sweeter Dream. God is a God of judgment, waiting to be Gracious, Isa. 30.18. knowing how to time his Comforts best for his comfortless Servants, they shall be com∣forted in the best Season: And were we but Fatherless enough, and destitute enough, with∣drawing our carnal confidence from Men and means (now when there is a Damp upon our Hopes and a Death upon our Helps in all humane ways) and cast our whole burden upon the Lord, Psal. 55.22. He would become our Tutor and Protector, and certainly sustain us:

Deo confisi nunquam confusi, they who place their whole confidence in God, shall never be con∣founded, no nor so much as be ashamed, Isa. 28.16. Rom. 9.33. and 1 Pet. 2.6. All the preliminary or previous discourse aforesaid is reducible to this first remarkable circum∣stance.

The Time when, to wit, when Jacob was Banished (after he was Blest and double Blest) when he was a poor Pilgrim, a Trotting Traveller, well weary'd with his Forty Eight Miles Journey on Foot, and all alone, then had he this Vision.

The Second remarkable circumstance is, the place where; 'tis call'd a certain place, Gen. 28.11. but more plainly named Bethel, ver. 19. 'twas a marvelous providence that brought him to this certain place. Jeremiah saith, O Lord, I know that Mans way is not in himself, Jer. 10.23 It is not in Man that walketh to direct his own steps: Man is not Master of his own work, way, or will: This Text doth mainly make (saith Oecolampadius) against the Doctrine of Free-will, seeing the Power and Providence of God doth over-rule all the power and policy of Man, yea of the most potent Man, and mightiest Monarch in the World, as Ezek. 21.21. God directed proud Nebuchadnezzar to Steer his Course toward Jerusalem, when he was at a stand, and debating to go towards Rabbah, the chief City of the Ammonites: God there disposeth the King of Babylons Divination (though it was from the Devil) according to his own Decree; for, as Jerom saith, that Monarch mingled his Arrows, on one of which was writ the name of the Royal city of the Jews, and on another, that of the Ammonites; then being blindfolded, he draws the Arrows out of the Quiver (wherein they were put to∣gether) and the first he drew out, had Jerusalem writ upon it, by which it was Divined that he should go with success against that City; though this Art of Divination was Diabolical yet was it ordered and over-ruled by a Divine Hand, and therefore Gods Prophet could foretel it would fall out thus, when none of the Devils Chaldean Sorcerers could tell the King so: The Lot is cast into the Lap, but the disposing thereof is from the Lord, Prov. 16.33, even casual and Contingent Lottery is guided by providence

Thus (according to David's words, Ps. 37.23.) the steps of this good man (Jacob) were ordered by the Lord, who brought him to this certain place, and it proved an happy place to him, where he had this Heavenly Vision; which may well serve to comfort and encourage,

☞ 1. Spiritual Travellers (who love the Lord, and are loved of him, as Jacob did and was) God directeth their steps, Prov. 16.9. As God chose out the Israelites way in the Wil∣derness all along as they went through it; so he doth still for those that are good (even Tra∣vellers towards Heaven, whereof their Canaan was a type) not always the shortest, but ever the safest way; not always the straightest way, but ever that which conduceth most to bring those Mystical Travellers well (yea best) to their Journeys end: All true Christians are a brood of Travellers; (whereof Jacob was the Father, as before; as therefore Israel in the Wilderness, so we must follow God, though he seem to lead us in and out, as he did them backward and forward, as if we were treading a Maze: Abraham our Father did follow God blindfold, not kn••wing whither he went, Hebr. 11.8. Though he knew not whither he went, yet this satisfy'd him, he knew with whom he went; our God will certainly bring us, not only to a certain place (as he did Jacob here) but to the most certain place (where there are certain, and not uncertain Riches) and that is Heaven, where we have a better and a more enduring Sub∣stance, Hebr. 10.34. He will bring us to Bethel, the House of God, the Mansion-House of his own Majesty and Glory. Though God sometimes subject his Servants to the Villanies of the vilest Men, who use them more like Beasts than Men, yet brings he them to a wealthy place, after he hath carried them through Fire and Water, two most merciless Enemies, (and such are base Persecutors) Psal. 66.12. Isa. 43.2.

This may serve to encourage,

2. Literal and real Travellers (such as Jacob was here) though Travelling into places of Banishment, no Traveller should be troubled in his Travels, but when he comes at such pla∣ces where God and his Soul cannot meet together, where God can let down no Ladder from Heaven to him on Earth; this may justly discourage; but to a Godly Traveller, Jehovah Shawmah, that is, the Lord is there, Ezek. 48.35. is writ every where, 1 Tim. 2.8. The Eyes of the Lord run to and fro throughout the Earth, 2 Chron. 16.9. God's Eye was here upon Jacob for good, and he gave him a look of love from the top of the Ladder, when he lay out of Doors, not daring to lodge in Luz, (as Josephus saith) lest any of those Cursed Canaanites (then inhabiting that place) should come upon him in his Lodging and kill him: but the true Reason was, he was benighted in his hard Travel, and the Sun went down upon him before he could reach any convenient Lodging-place in a Town, as the Scripture (more Authentick than Josephus) saith, Gen. 28.11. Hereupon he lay down to rest himself in the Field (taking the Ground for his Bed, and making a Stone for his Pillow) and there God gave

him his loves, Cant. 7.11, 12. Jacob never lay softer, nor slept sweeter, than when the cold Ground was his Couch; an hard Stone was his Bolster, and Heaven (it self) was his Ca∣nopy over his Head: God made up with Spirituals, his loss of Temporals. The less of Com∣forts he had from Man, the more thereof he had from God. The Portion of God's Children consists more in Soul-Comforts, than in Sense Comforts. Suppose Banishment (which the Law∣yers call a Cavil Death) come upon them (as upon Jacob here) yet must they not be dis-spirited whitherto soever they are driven, for they cannot be forced far from their Father's Ground, seeing the whole Earth is the Lords, and the fulness thereof, Ps. 24.1. There is nothing can be∣fall them, but what passeth under their Father's Eye, and through their Father's Hand, ap∣pointing Time, Place, Manner and Measure of Evil: So that even Chance-medly with Man so is the Law-Term) is no other in the Scripture, but the Providence of God, Exod. 21.13. It any be cut off out of the land of the living, God (who is the Lord of our lives, and to whom we make frequent forfeitures thereof) is said to deliver him into the hands of the Man-slayer: both Man's goings, Prov. 20.24. and Man's safety, are of the Lord, Prov. 21.30, 31. Suppose they be slain, this sends them the sooner home to their Father's House.

Jacob in all this was a Pattern of Patience to Pious Souls in suffering Times, that they (as he did) may place their whole Confidence in God, whose Providence and Protection is most apparent and perspicuous, when all Humane Helps are with-held, Jacob here had no guard but God only; had Esau way-laid him in his going out, (as he did in his returning back with 400 Cut-throats, Gen. 32.6. when Jacob was far better guarded, though not strong enough to withstand such a force as came against him) he might now have come to his bloody pur∣pose, and cut the Throat of his poor Brother, when he found him lying fast asleep in the open Field, but God's Eye was good to him, while Esau's was Evil. God Restrains the rage of man, that will not turn to the praise of God, Ps. 76.10. He holds in his Holy hand mostly for a Dead lift, when his Servants are most forsaken, and in a fatherless forlorn Estate; when they are low enough, and their Adversaries high enough, then Cometh God with his Comforts: Assuredly Jacob was now low enough, when he lay all along upon the Ground (not much un∣like that of Joshuah reliev'd in this posture, J••sh. 7.6, 10.) and then came God to comfort him in this Vision.

The Third Circumstance Remarkable, is the manner How this Comfort was convey'd by God to Jacob. This is express'd to be in a Dream; he Dreamed: Dreams are of divers sorts both in Philosophy and in Divinity.

1. In Philosophy, Macrobius de Semnio Scipienis, lib. 1. Reckons five Sorts.

First, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Insemnium, a Dream, which comes to pass so often as carking Care doth overs••t the Soul c••ncerning the Things of the Body, the Mind, or the Estate; such an one, having wearied himself waking with distracting Thoughts, betakes to Sleep, and the same Distr••ctions (being Imprinted upon the Heart) then make a fresh and furious Assault upon the Head, therefore is it so named, because this Sort of Dreams makes a new onset in Sleep.

The Second sort is call'd Phantasma, a Phantasm, which happens 'twixt sleeping and waking, for when some Persons begin but to slumber, they seem to see several shapes of things, cither such as sad them, or such as glad them; as Feasting or finding some Silver, &c. all being but mere Phancies.

The Third sort is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Oracle, whereby God signifies to Man, what shall come to pass, or what not; what Man must do, or what not, Thus Noah was warned of God, Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hebr. 11.7. which is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Res, Negotium; inti∣mating that Noah was a Man who had Business with God, and did negotiate with him, very much busi••d to save the World.

The Fourth sort is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Vision in a Dream, when one seeth that in the Night, which in the same manner it appeared, cometh to pass afterwards; As Act. 23.11. the Lord stood by him in a Vision to comfort and encourage him about future Events.

The Fifth sort is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, somnium, a Dream properly so called, which vaileth some Impor∣tant Matters (signified in the Sleep) under some certain figures mostly that cannot without a right applied Interpretation be understood.

About this last and proper sort of Dreams, to wave the Dreams and Dotages of Philosophy thereon, among the Stoick, Platonick and Pythagorean Philosophers; Come we in the Second place to Divinity, which is God's School, and wherein the Truth (as it is Jesus) is made known to Man.

1. In the general; Solomon saith, That Dreams for the most part do proceed from multi∣tude of business, that maketh Impression upon the Mind in the Day time, Eccles. 5.3. As multitude of business or works (saith he) produceth Dreams, so multitude of words proclaimeth

Folly. The Wise Man (coupling these two together) implies a Similitude betwixt them; Dreams and Folly answer each other in the end of the Simile, when all the other Senses are lock'd up by Sleep, the Soul seems then to enter into the Shop of the Fancy, and therein it acts and operates usually according to the Businesses and Employments of the foregoing Day: Thus the Scholar (who young) dreams of his hard Lesson, the Plowman of his holding the Plough, the Seaman of his handling the Sails, &c. Et sic fieri videntur, quae fieri tamen non vi∣dentur, those things seem to be done in a Dream, which yet are not seen to be done at all, saith Tertullian. Vain Fancies in the Night do spring from various Facts in the Day, which are all but vanae jactationes negotiosae Animae, the idle tossings of a busie Mind; These sort of Dreams (more particularly) are Threefold. I. Natural, 2. Divine or Spiri∣tual. 3. Diabolical.

1. The Natural Dreams, wherein there is much vanity (saith Solomon) Eccles. 5.7. so less to be regarded, unless it be in a way of Physick, for demonstrating the Temperature of our Bodies, and Disposition of our Minds; for those of a Cholerick Constitution do dream of Fires, quick Motions, as if flying with wings from place to place, &c. Those of a Flegmatick Temper do dream of Waters (as the other of Fires) and fallings down thereinto; and so of the rest after. So likewise in the way of Religion, our Natural Dreams may discover to us our beloved Sins. Thus David saith, [Mine Iniquity] Psal. 18.23. scil. his Constitution-Sin, otherwise they are very Deceitful, as I have declared in my Treachery of the Heart, the Chry∣stal Mirrour or Christian Looking-Glass, pag. 92. Though Natural Dreams have indeed some certain Predictions as to Mens Constitutions and Dispositions, yet are they full of uncertainty when applied to Publick Matters, the [Fata Imperii, or] Destinies of Countreys and King∣doms are not discovered by common and natural Dreams, as the Natural temper of the Private Mind of the Dreamer is, who is over-ruled in his Phancy by the predominant Humour of his bodily Complexion. As thus (more fully and distinctly than before) 1. In the general: those Four General Humours [Sanguine, Cholerick, Flegmatick, Melancholick] produce differing Dreams according to their differing Predominancy in the Bodies and Minds of Men: Thus,

1. The Sanguine Complexion dreams of Love, lightness, delightful things.

2. The Cholerick, of Wars, Strifes, Brawls, &c. as before.

3. The Flegmatick, of Waters, Winds, Storms, &c. as before.

4. The Melancholy, of sad Matters, of Sickness, Death, and a thousand sorry self-affrighting Fancies. But 2. and more distinctly,

1. The Ambitious Dream of Honours, and Advancements, as Haman did sleeping and waking, Esth. 6.6. he dreamed the King meant to honour him above all.

2. The Lascivious of Pleasures in carnal Embracements: Hence come those Nocturnal Pollutions, condemned, Deut. 23.10, 11. the Equity of which Law imports that such Dreams (with such effects) smell of Sin. And Levit. 15.16. such are filthy Dreamers indeed as in their Dreams do defile the Flesh, Jude v. 8.

3. The Luxurious dream of their dainty Dishes and Drinks, wherein their Fancies are glut∣ting themselves upon sweet Morsels, and carrousing generous Cups all the time. Thus the Prophet speaks, An hungry man dreams that he eateth, and a thirsty man that he drinketh, &c. Isa. 29.7, 8, 9. notwithstanding this imaginary refreshing wherewith Epicures and Wine-Bibbers do please themselves in their Dreams of the Night-vision, yet do they but deceive them∣selves all the time while dreaming, they are not one whit filled with either, when awaked: for all that seem'd to be eaten and drunk in the Dream. Plato hath a Divine Sentence symbo∣lizing herewith, Spes Mortalium est somnium Vigilantium, The vain Hopes of most Mortals are but as doting Dreams, even of waking Men.

4. The Angry dream of Quarrels (to be short.) And,

5. The Timorous of Dangers.

6. The Quaint and Curious of fine Fashions. And,

7. Soldier, Lawyer, every Man dreams of his own Employ. According to that old and received Rule, Somnium paeteritis nascitur ex Studiis. What Man designs in the Day, he dreams in the Night. Therefore 'tis not only Folly, but Impiety also to put such an Uni∣versal stress upon natural Dreams, as if God always warn us in and by them concerning future Events in Humane Affairs; The Vanity whereof Ecclesiasticus Chap. 34.2. (which without controversie is the most profitable and excellent Book of all the Apocryphal, drawing as near to Solomon's Sentences as the Spirit of Man, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or inspired extraordinarily with the Spirit of God, could do) thus most elegantly setteth forth, laying, Dreams wake fools to have wings; whoso regardeth Dreams, is like him that taketh hold of a shadow, and followeth after the wind. Supposed handfuls of either thereof are but delusive things; but the Canonical Scripture saith with more Divine Authority, that any good dreamed of, or the Joy of a Dream

is short, vanishing, and very deceitful; Accordingly, The Hypocrite shall fly away as a Dream, Job 20.8. being but notorious Self-deceivers with their own groundless Dreams, and empty Dotages; his greatest Felicity is but merely imaginary, and like the most delightful Dream quickly slideth away, and as quickly forgotten; the Hypocrites Joy is but as the tickling com∣motion of the Fancy and Affections in a Dream which soon evaporates, and comes to nothing: So Psal. 73.20. As a dream when one awaketh, so, O Lord, when thou awakest, thou shalt despise their Image; that is, the Hypocrites painted Pageant of outward Pomp, who walk (assuredly above all other men) in a vain shew, Psal. 39.6. or in a mere Image; a wicked man's Bravery hath no tack or consistency in it, such (of all men) hath Pindar's Motto, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Dream of a Shadow; what are Dreams but pleasant Follies and Delusions, the empty Bub∣bles of an airy Mind, the brats and tales of a vain Fancy, idle and fruitless Notions: Some read [when thou awakest] thus, [when thou, Lord, raisest up (the Dead) thou shalt despise all their Pomp and Pride, which is Magnum nihil, a glittering nothing, and only a mere Fancy, Act. 25.23. great Pomp Luke calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; a if no better than a Bauble, a Non-entity. So that forequoted Scripture, Isa. 29.7, 8. compares a senseless People under all the Judgments of God unto a deluded and Sell-deluding Dreamer, who delighteth himself with dreaming of food and fulness, and when he awakes, instead of a furnish'd Table and a fill'd Stomach, finds himself more indigent and nearer Famishing than before. The Fisher∣man in Theocritus dream'd that he was some Demigod, and so did Mycillus in Lucian; but when they awaked, all their golden Hopes vanished: A man that is to be hanged the next Day, may Dream overnight he shall be a King, The Chaldee Paraphrast readeth that Clause [as a Dream when one awaketh] after this manner [as the Dream of a drunken Man, &c.] whereby 'tis thus explained, a drunken man may fall asleep upon the steep of a Rock, and may there Dream of some great Possessions that have then befaln him, and starting for Joy thereat, may fall to the bottom, and break his Neck thereby: All which do plainly demon∣strate the vain Predictions that are drawn from natural Dreams: To conclude, the Latine Reads, Levit. 19.26. Non observabitis somnia, ye shall not observe Dreams; the Hebr. word is Tegnonenu of Gnanan, a Cloud or Mist which Jugglers cast before mens eyes, which in He∣brew is Gnain an Eye, near to the word also; thus, observing Dreams dazles the eyes of su∣perstitious understandings, so 'tis not only a foolish Curiosity to search into God's Secrets by that way, but 'tis also a sinful Superstition, which is [Super statutum] a way of being wise above what is written.

The Second sort of Dreams is, Diabolical, or from the Devils Delusions, wherewith those that be his Vassals are mostly diseased, such as are Witches, Wizzards, &c. in Covenant with him, whether in an Implicit or in an Express Covenant or Compact. As God is said to come to Abimelech in a Dream, Gen. 20.3. so the Devil may be said to come to those (in League with him) in Dreams, he, being a malignant Spirit, doth suggest Dreams to the Spirits of such for their Destruction: And the Dreams of the False Prophets were Diabolical, whom the Devil set on work to remove Israel far from the Lord, and to reduce them to Ido∣latry by their Devilish Dreams: Those Lying Prophets cryed, I have Dreamed, I have Dreamed, Jer. 23.25. pretending it as a Message from God, (who did sometimes impart his Mind to his Messengers by Dreams, Numb. 12.6.) when indeed it was from the Devil en∣gendring them upon their deceitful Hearts, ver. 26. Therefore (saith God, ver. 18.) The Prophet that hath a Dream, let him tell it as a Dream, yea, as a false Dream, so called, in Zech. 10.2. and not Father their falsities upon the true God, as if Divine Revelations; declaring their Dreams (which at best are very Vanities, Eccles. 5.7.) with that confidence as if they were the Oracles of God, whereas they are only the Devils Delusions, and what is this Chaff to the Wheat? What is the Romish Religion (being the Idle Dreams of Doting Monks for the most part) but Chaff in comparison of the Wheat of the Reformed; and there∣fore (saith the Lord) Hearken not to those Lying Dreamers, Jer. 27.2, 10, 15. who would ruine you with their Lies; when they speak a Lie (as 'tis said of their Father the Devil, John 8.44.) they speak of their own, given them by the old Liar. Hereupon the Prophet Jeremy ranks Dreamers, Diviners, Inchanters and Sorcerers all together, Jer. 27.9, 10. as all a cur∣sed Crew of leud Liars, and Maimonides (in Treat. of Idolatry, Chap. 11. Sect. 13.) says

that Necromancers (or seekers unto the Dead, as the word signifies) used to make them∣selves hungry, then went and lodged among the Graves, that the Dead might come to them in a Dream, and make Answers to such Questions as they proposed to them:

These were Diabolical Dreams, the Devil representing the Dead (as he did dead Samuel to living Saul, 1 Sam. 28.) and being a Spirit had Communication with their Spirits, suggesting both Questions and Answers to those Dreamers. More plainly doth Eusebius declare, how Simon-Magus had his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Dream-haunting Devils; such Familiars he had at

his command, by whom he deluded Men in their Dreams, and drew them into an high ad∣miration of himself: Thus likewise Aeneas in Virgil in said to have his Visions and Conferences in Dreams with his deceased Friends. Thus also the Monks make long Relations of strange Dreams and lofty Revelations, and so do the whimsical Enthusiasts, but we are not bound to believe them, seeing they may all be the Delusions of the Devil, who designedly mingleth him∣self often with Dreams, filling the Minds of Mankind with hurtful Superstition, as Gregory the Great (the last of the good, and the first of the bad Popes) judgeth in his fourth Book of Dialogues, cap. 48. and some are of Opinion that Eliphas's Visional Dream was no better than an Illusion of Satan, Job 4.12, 13, 14, 15, 16▪ for these Reasons.

1. Because of that Expression, ver. 12. Furtim delata, secretly brought, Hebr. brought by stealth, as Thieves convey their stoln Goods in the dark; this is the manner of (that grand Thief) Satan to creep in like a Serpent closely and privily.

The 2. Reason is from the Hebrew word Shemets, ver. 16. which represents the small and slender voice of Ghosts: Thus the Devils Oracles spake with a puleing voice, or muttered, Isa. 8.19. and mumbling out their Spells in an obscure and hardly Intelligible manner with an hollow voice, as if speaking out of the ground, Isa. 29.4. not unlike sometimes to the hissing of a Serpent out of his hole, and as the Devil at Delphos did utter his predictions in a broken and low Language as out of the Dust or Ground: Thus those that have Familiar Spirits, Hebr. Oboth, which is Bottles, Job 32.19. because the evil Spirits in them spake with an hollow Voice as out of a Bottle, and (as some say) swelled and blew up their Bodies, their Breasts and Bellies like a Bladder or Bottle (as is Recorded of the Pythian Prophetesses or (rather) Witches) whence their Greek Name is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for giving out their Oracles or Answers hoarsly and hollowly as speaking out of their Bellies with a low voice, Acts 16.16. 1 Sam. 28.7, to 15. grunting and grumbling out their Predictions in dark and doubtful Expressions, as mistrusting the discovery of the deceit of their own Art.

The Third Reason is, the Devil is Ambitious to be Gods Ape, and loves to imitate God in all that he can, that he may mannage his malitious deceits against mankind, with the more and better success; therefore doth Satan, though the Prince of Darkness, transform himself into an Angel of Light, 2 Cor. 11.14. that he may the more subtilly insinuate his Diabolical Dreams (for Divine) upon the credulous and unthinking minds: But we have a more sure word of Prophecy, of the Law in the Old Testament, 2 Pet. 1.19. and yet a more glorious Light of the Gospel in the New, Heb. 1.1, 2. than to have those Satanical, Phantastical and truly Phanatical Dreams obtruded upon us: As for Pilates Wifes Dream, Mat. 27.19. Though some Divines say it was from God, the more to attest our Saviours Innocency (that he might thereby be cleared while he stood at the Bar) and to leave Pilate the more inexcu∣sable; yet others there be who think her Dream was from the Devil, seeking thereby to hin∣der Mans Redemption, for where Satan cannot Conquer, he would fain compound; and this should have been his composition to hinder our Redemption. Thus it appeareth, that as there is Va∣nity in Natural, there is Villany in Diabolical Dreams; and that Villany is Four-Fold (whereby is demonstrated the difference 'twixt Devilish and Divine Dreams.)

1. Dreams from the Devil have a tendency to discover some future and secret things which belong not to us, Deut. 29.29. but are left lock'd up in Gods Closet, whereof he alone (not the Devil) hath the Key, and 'tis always in his keeping; whereas the whole Duty we owe to God and Man is revealed in Gods Word. To study this and to practise it, the Devil despites and despises, and he therefore gives us an Avocation from it, by suggesting his Dreams concerning a Curious and Vain Knowledg of things not meet to be known, that we may presumptuously pry into Gods Ark of secret matters, and pretendedly boast thereof, though no way profit∣able either to our selves or others. This is a Science falsely so called, 1 Tim. 6.20. which indeed is Ignorance, and not only puffeth up question-sick Souls, but always produceth Evil ef∣fects, and we must therefore pray against such Dreams, that God lead us not into Temptati∣on, &c.

2. Dreams from the Devil do inflame the minds of Men to Lust and Revenge, &c. al∣ways tending to some sin or other, as Nocturnal Pollution, &c. By this means the Bodies as well as Minds of Carnal Sinners are frequently defiled, and sometimes Holy Saints may be likewise polluted by impure Dreams, for the Devil (of whose Devices we are not Ignorant 2 Cor. 2.11.) may at some time take an advantage of a pretious Saint to fasten that sin upon him while asleep (as he did upon Righteous Lot, to commit Incest with his own Daughters) which he cannot prevail with them to commit when awake. A Notable Example hereof also we have in Cassianus, Collat. 22. Cap. 6. Who tells of a certain Brother keep∣ing his Body in subjection, and duly preserving his Chastity by daily Temperance and Cir∣cumspection in all humbleness of Soul; yet was he upon a time so deluded by the Devils

Wiles in his Sleep when he had been solemnly preparing his Soul for Communion with his God, he found his Body defiled while he was asleep with an Impure Flux: This calls loud on us for Prayer and Watching.

3. Dreams from the Devil, draw off Mens minds from the pure Worship of God to Ido∣latry, Heresie, and all Abominations. Therefore such Dreamers are expresly forbid by God, in Deut. 13.1. A Dreamer of Dreams, publickly obtruding his damnable Errors for Divine Truths, (to draw Men from God) though he give a sign which (by Gods permission) may come to pass, as Jannes and Jambres seem'd to turn Water into Blood, Exod, 7.22. or as the Jesuit to persuade the Indians to embrace Popery, should commend it to them by a sign of assurance, foretelling that the Sun shall be Eclipsed at such a time, to confirm his Doctrine; though they (being ignorant of the constant causes hereof in the common course of the Hea∣vens, and how Eclipses continually occur in the two Nodes of the Dragons Head and Tail,) may by this Jesuitical Trick be deceived, yet both these signs (though they come to pass) of Jannes and of the Jesuit are no better than cheats, the latter being a Natural, and the former a Diabolical work; before both which, the Divine Word (whereby we must try the truth of all signs, seeing some are fallacious, 2 Thes. 2.9.) ought always to be preferred. Such Deceivers and Dreamers God hath Doomed and Damned to die, Deut, 13.5. and chap. 18.20. Jer. 14.15. and Zech. 13, 3. &c.

Add a Fourth Character to all the aforesaid three differences, to wit, Diabolical Dreams may be known, as Diabolical Tentations are, when 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sent of God or of the Devil.

If Dreams be First, Transcendently gross in themselves, as High Atheism, that there is no God, Psal. 14.1. or that God is such an one as our selves, Psal. 50.21. Psal. 58.1. or for sorry Man to affect a Deity, as Gen. 3.5. All which are against the common dictates of Na∣tures light, and therefore must be Satans injections, and not Gods.

2. Irksom and execrable to the Soul, which trembles at them when suggested, as Blasphe∣my and Cursing God, Job. 1.11. So Sodomy, Buggery, &c. which ought not to be named among Saints without utmost abhorrency, and likewise Self-Murder, or the Murdering of Innocent persons, 1 Sam. 16.15. and 18.10, &c. The thoughts only thereof should make our Hairs start up, and our Hearts fall down, yea, and our whole Flesh to shrink and shrivel. The light of Nature condemns such Monstrous Sins, and the Life or Law of Nature helps the very Gentiles to do those things contained in Gods Law, Rom. 2.14, &c.

3. Violent as well as Sudden, like a Flash of Lightning, giving the Tempted no time to con∣sider or the Temptation and the Tendency of it; the Tempters Fiery Darts, (Eph. 6.16.) sometimes hurry away the Soul into Sin ere ever it be aware; therefore our gaining time against them; and not closing too soon with them (to the Burning of our Hands and Hearts) as half a Victory over them; Gods way is to lead gently, Isa. 40.11. (well knowing, Jacob's tender Flock cannot march Lord Esau's hasty pace, Gen. 33.13.) making many stops, as the Star did that guided the Wisemen, Mat. 2.2, 7.9. But the Devils way is, to hurry headlong by Violence; he did thus with Christs Body (by Divine permission) from place to place, Mar. 4.5, 8. And thus with the possessed Man, Luk. 8.29. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he was driven of the Devil, as the Horse is with the Rider (so the Greek signifies) and thus he did with the Herd of Swine, Mat, 8.32. making them run violently down a steep place. Thus also he doth with the Souls of Men, 2 Pet. 2.17. which are driven by the Devils Tempest [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies so dreadful a Storm, as made Christs Disciples (though Seamen) cry out when raised by the Prince of the Air, Mat. 8.25.

4. Furious, as Saul was to kill every one in his way, when this Evil Spirit was upon him, 1 Sam. 19.9, 10.

5. Pertinacious, that cannot be shaked off (as Paul did the Viper, Act. 28.5.) That which Satan put into Judas's Heart was an obstinate Evil, done deliberately, and out-faceing the All-seeing Eye of his own Master; saying [Is it 1? &c.]

6. Insulting, thus the Devil [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Buffeted or Boxed Paul, 2 Cor. 12.7. and so shamefully scoffed him, that he prayed he might depart from him. Piscator says, it may be taken properly, not figuratively. Indeed the precise Indivisible point of the difference betwixt the Scum of our own depraved Spirits (which naturally boyls up of it self in us) and the suggestions of Satan either in our Dreams while asleep, or in Tentations when awake, is hard to Assign, but Satan's (in a word) are usually as above, and against the Inclination of our own Natures, and against the Light of our own Consciences, &c.

The Third sort of Dreams are the Divine and purely Spiritual, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Divinitus Immissa, sent of God to Men, to good Men often, as here to Jacob, to Joseph his Son, Gen. 37.6, 7. to Daniel, chap. 2. and 7. to Joseph the supposed Father of Christ, Mat. 1.20.

and 2.19, 22. and to Solomon, 1 King. 3.5. yet sometimes to those that were not of Gods People, as to Abimelech (of whom 'tis said, God came to him in a Dream, Gen. 20.3.) to Pharaoh's self and to his Butler and Baker, Gen. 40. and 41. to Nebuchadnezzar, Dan. 4.1. to Pilates Wife, Mat. 27.19. and to Laban the Syrian, Gen. 31 24. Thus God Communi∣cates his mind to the minds of Men, even in their Sleep, Job 33.15. what he would have understood by them and uttered to others. This God especially did before the Law was Written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in divers manners, &c. Heb. 1.1. God spake to Men, when they were plung'd in their Sleep, and so neither of the number of the Living, nor of the Dead, then doth he convey Instruction into them, wherein God hath the preheminence above all other Teachers amongst Men, for they can Teach only those that are awake, but he those that are asleep to the Conviction and Conversion of Sinners, which no Hand but the Divine can do. Divine Dreams again are manifold. As,

(1.) They are sent of God to signifie, not always future things as did Pharaohs, Nebuchad∣nezzars, &c. but sometimes things present, as did that of Abimelechs, Gen. 20.3. wherein he heard the Majesty of God speaking to him, that he should not sinfully touch Sarah Abraham's Wife, whom he had taken then into his House, for which God had smitten it with a Mortal Disease; and 'tis probable that this Man, though an Heathen, yet none of the worst, came to the knowledge of the true God by his Dream, which may make us admire God, who out of this evil knew how to extract this good, as his Repentance.

(2.) Those Divine Dreams, call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as fore-telling future things, are of two sorts.

• 1. They are nuda 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, naked Visions, plainly expressing the purport and meaning of the Dream, as was that to Joseph concerning Mary, how he should dispose of her according to Divine Direction in his Dream, Mat. 1.19, 20, 24. so Gods Mind was most plainly signi∣fied to him again in a Dream about his returning out of Egypt into his own Land, Mat. 2.19, 20, 22. Or,
• 2. They are mystica 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dark Dreams, folded up in Types and Figures, which can∣not be understood without some Signification and solid Interpretation. Such was Pharaoh's Dream of seven fat and lean Kine, and of the seven full and lank Ears, Gen. 41. and Ne∣buchadnezzar's of the Tree, &c. Dan. 4. and of the Image, Dan. 2, &c. whereas that of Abimelech's (as before) was of the former without a Figure.

(3.) Those Divine Dreams have not only divers manners of being delivered, to wit, Plainly or Parabolically, as before, but they have also divers Objects and Subject Matters whereunto they are concern'd. As,

• 1. Concerning those things which properly belong to our selves, and therefore be call'd proper Dreams.
• 2. Those call'd Alien do concern other Mens Affairs, not our own.
• 3. Those call'd Common, do concern both our selves and others.
• 4. Those call'd Publick do concern the publick Affairs. And,
• 5. Those call'd General, do concern Matters both of Church and State.

(4) Those Divine Dreams have likewise divers and differing Ends, to wit, they are sent of God. Either,

• 1. To chasten Man, as Job 7.13, 14, &c. Or,
• 2. To comfort him, as Mat. 2.19, &c. and these are sometimes oft repeated, until they be well regarded, as King Pharaoh's and young Samuel's were.

NB. And they are known from other Delusive and Deceitful Dreams (either from our own vain Fancies, or from the Black Fiend of Hell) by these Characters.

1. Dreams that be of Gods sending are always holy and good, never savouring of sinful or carnal things.

2. They do much Affect and Enlighten the Mind, make a great Impression upon the Spi∣rit, and bring along with them their own Evidence whereby they are discern'd that they come from God, as the Sun is discover'd by its own Light it brings with it into the Horizon, and the Sacred Scriptures are discerned to be of God by that Lustre, Loftiness and Majesty that they are clothed with: Thus Joseph's and Daniel's Dreams were thus attended, and so was Jacob's here: Hence Gregory the Great, lib. 4. Dialog. 48. saith, that holy Men may know, that their Dreams are not the Devils Delusions, but be Divine by a certain, Inward Sa∣vour and Spiritual Relish that doth accompany them: They do leave an Inward Sense of Gods presence behind them.

3. God sends Divine Dreams never upon Trivial, but always upon Grave and weighty Matters, therefore he doth it rarely, and for holy and ponderous Inducements or Reasons; as to Pharaoh, whose Dream of Seven years Plenty and Scarcity shew'd the occasion of Jo∣seph's

Inlargement and Advancement, and of Israel's coming down into Egypt, both which were Matters of mighty importance; and so was that to Nebuchadnezzar, which was sent,

1. To humble him for his Pride, and to make him know the God of Israel, whereby he might be made more favourable to his people, whom he held then in Babylonish Capti∣vity.

2. That Daniel might be Exalted, as Joseph had been before him by the like means, that both might become as Foster-fathers to Gods Captive People.

3. For the Comfort of the Church, being instructed hereby, that Gods Eye is upon the Mighty Monarchs of the World, whom he sets up, and pulls down at his pleasure; the little Stone shall break all the Four Monarchies.

4. Divine Dreams are for the most part sent to Men fearing God, if not sometimes at the first Hand, yet always at the second as to the Interpretation of them; as holy Joseph must be the Interpreter of Pharaoh's Dream, and holy Daniel of Nebuchadnezzar's, being both folded up in Figures: Hereby the God of Joseph and of Daniel was glorified above all false Gods in fore-telling future Contingencies, abstruse and hidden Mysteries infinitely transcending all Hu∣mane Capacities, which are only known to the All-knowing God, Isa 46.9, 10. with 41.22, 23. and 22.12. and 45.5, 6. and 48.2. fore-telling the Issue of things long before their Accomplishment, all passages and proceedings of Providence in a continued course and progress from first to last, though not at present in Being, yet all in time come to pass; this none can predict, but the true God, who rarely Reveals them to any but to good Men, that have Commerce and Communion with him. If ever he doth it to others that are not holy, 'tis still in Ordine ad Ecclesiam, for Zion's good, as those above, Abimelech's for Abra∣ham's, and Pilate's Wife for Christs, &c.

To conclude with a word of Caution and Council, whereas the Vulgar saying is, that ma∣ny Natural Dreams do prove Prophetically true, therefore not so to be slighted. This is to fall below the Knowledge of the wise Heathens, who condemn'd the observation of Dreams, which are those Imaginations that the Mind of Man maketh or conceiveth in his Sleep. Cato could say,

Somnia nè cures, nam Mens Humana quod optat, &c.

And Cicero censures it in his Books of Divination, lib. 1. saying, Somniorum observationem vanam esse, &c. rendring sundry Reasons; and suppose (saith he) some Dream prove true, why should we not rather mistrust that one out of many, than trust the truth of many because of that one? Dreams (we see) are common to Dogs (as well as to Men) which will Bark in their Sleep, as if pursuing their Game, though this may have respect to things past, as the Poet says:

Omnia quae sensu volvuntur vota Diurno, Tempore nocturno reddit Amica quies.

As Man, so the Beast may Dream of what he was much affected with the day before, yet this cannot be any Prognostick of what shall be the day after, or have any relation to future things, which Cicero confesses none but the Deity (whereby 'tis it self known) can make known, lib. 2. de naturá Deorum. Though the Delphick Devil did foretel some future things: 'Tis most certain, he cannot foretel all, nor any thing Infallibly, and of himself; but either as it is Revealed unto him by God, as was Ahab's Fall at Ramoth Gilead, or as he fore-feeth it in the Causes, Signs or Prophecies of Sacred Scripture, wherein he bath (un∣doubtedly) a vast and prodigious skill, otherwise he could not have quoted it so aptly to Christ, Mat. 4.6. Still this Argument must be insisted upon, (as God doth oft by his Pro∣phets, to shew the Vanity of all Idols) that God alone can predict and foretel future things, according to that of Tertullian (in his Apol. cap. 20.) Testimonium Divinitatis est veritas Divinationis, true Divination is the most clear Evidence of the true Deity and Divi∣nity.

These sew Remarks about Dreams shall shut up this point for further and fuller Conside∣ration.

The first is, We must not judge all Dreams vain with Epicurus, neither may we think, that no Dreams are vain, with the Superstitious, as those in Tertullian, qui nulla somnia eva∣cuabant, lib. de Animâ, cap. 46. both these are the two Extreams; there is a Golden Mean betwixt both, which requires a Spirit of Discerning, and godly Wisdom to distinguish be∣twixt Natural, Diabolical and Divine, &c.

2. Some good use may be made of some Dreams no wise Man doubteth. Aristotle in his Ethicks could say, Justum ab injusto, non semno, sed somnio discerni; a good Man may be distinguish'd from a bad, though not by his Sleep, yet by his Dreams in his Sleep: And other Philosophers (which godly Mr. Greenham mentioneth) say, That the Vertuous do differ no∣thing from the Vitious about half part of their Lives, that is, their sleeping times, save only in their good Dreams, as the other have their bad ones, for both are much affected in the Night, according to their Actions in the Day: How much more should Saints employ their Thoughts, Words and Actions upon good in the Day, and then their Fancies and Affecti∣ons will Dream of that which is good in the Night: But they that make no Conscience to Sin Waking, will not at all scruple to Sin Sleeping.

The Third Remark is, Dreams (saith Reverend Mr. Baxter) are neither good nor evil, or sinful simply in themselves, because they are not rational and voluntary, nor in our power (being more properly the products of the Fancy alone, than of the understanding or will) yet may be made sinful by participation through some other voluntary Acts attending them, ei∣ther Before, or After.

1. Before, as either Commission of Villany, which by a strong Impression disposeth the Fancy to Dream thereof, or Omission of Duty, either in not Mortifying a wicked Heart, which is the source and fountain of wicked Dreams; or not obliging God by Prayer to lock up our Fancies, which is beyond our own power to do.

2. After; As, when Men voluntarily put more stress upon their Dreams than is meet, and take the measure of their Actions afterwards from them, and so make them as Divine Reve∣lations, either trusting in them, or affrighted by them: whereas the Heathen Diogenes could say, 'Tis folly to prefer our sleeping, before our waking Thoughts, and to Prognosticate our Misery or Felicity by Dreams, seeing both of them depend more upon what we do when awake, than upon what we suffer in our sleep.

The Fourth Remark is, we may not expect that God will inform us in our Dreams about any divine Truths, yet about some Humane Events (pertaining to this life) God may some∣times admonish his Servants, as (Ecclesiastical History assures us) hath been done. Holy Mr. Byfield saith, That certainly God still doth Treat with his People by Dreams, and 'tis our Duty to bless God for Holy Dreams. See more of this in my Signs of the Times, pag. 24, 25. Dr. Sibbs (in his Evangelical Sacrifice) saith, That God by Dreams may foreshew some sin to come which we are like to fall into, and yet not afraid of; or may discover thereby what present Sin prevails in the Heart: This God doth rarely, and for weighty Reasons, mostly to Holy Persons, bringing with them their own Evidence, which always prove True. This makes nothing to heed all Dreams, because some hold true; for (saith Mr. Gattaker of Lotts) we mind only what proves true, but miss the many thousand that prove false.

The Fourth and last Circumstance, is the Matter what, which is most Remarkable; atten∣ded with Three Beholds.

• 1. Behold a Ladder, &c.
• 2. Behold Angels, &c.
• 3. Behold God at the top of it: Besides the excellency of the Matter is the more apparent, insomuch as it was deliver'd both in a Dream and in a Vision too. The former being distinctly promis'd to old Men, [They shall dream Dreams] and the latter to young Men [They shall see Visions] Joel. 2.28. which was the first Text, that the Apostles Preach'd upon, Act. 2.17. to the Conversion of 3000 Souls at one Sermon, and then was fulfilled; (as Christ had told them, Joh. 7.37.) for the New Testament is but the unfolding and fulfilling of the Old: Jacob had here this double Privilege (both of a young Man, as yet a Batchellor and unmarried, and of an old Man, being 77 years old at this time) bestowed upon him, for he had both a Dream and a Vision, and both were Divine also; and whereas [to see Visions] is judg'd a greater Honour than [to dream Dreams] even that Honour, as well as this, is Jacob dignified with here; yea, having not only Similitudes and Resemblances of some things to signifie Im∣portant Matters, as Pharaoh and Nebuchadnezzar had, but also the other (which is a more excellent) way, wherein God (himself) spake audibly and intelligibly to him (from the top of the Ladder) as Abimelech had, Gen. 20.3. and as Joseph had the Angel of God speaking twice to him expresly and without a figure, Matth. 1.20. and 2.19. both in a Dream, as Paul had also in a Vision, Act. 16.9. Such more noble Treats than the other, God mostly gives his Servants.

This Coekestial Ladder consists of Four considerable Parts,

• 1. The Top, in Heaven.
• 2. The Foot or bottom on Earth.
• 3. The two Sides. And,
• ...

• 4. The sundry Rounds or Steps thereof, all coupled together in a comely and orderly Con∣junction. There be many Senses put upon this Ladder by Rabbies, the Fathers, and Modern Divines, some taking it Litterally, some Mystically, others Allegorically, and in a Tropo∣logical Acception, &c.

1. The Jewish Rabbies say, This Vision was the Representation of Nebuchadnezzar's Image, the Head whereof was Gold, the Breast Silver, the Belly Brass, the Legs Iron, and the feet Iron and Clay; to wit, of the Four main and mightiest Monarchies of the World, name∣ly, the Assyrian, the Persian, the Grecian, and the Roman Monarchies; mentioned by Da∣niel, Chap. 2.31. to 36. which is the first Prophecy concerning all the four aforesaid, and which most memorably comprehendeth a Compleat (though Compendious) History of all the Ages of the World, from the Building of Babel's Tower, (before Abraham) to the last Day of Judgment. This must needs be a very long Ladder, reaching from the beginning of Babel to the end of Babylon, from the Rise of the Literal, to the Ruin of the Spiritual Ba∣bylon, whose top was Gold, the next part below it was Silver, that lower than it was Brass, but the Foot and Bottom of it (still waxing worse and less worthy) was Iron and Clay of Nebu∣chadnezzar's Image; from Daniel's Interpretation of this Vision, the Heathen Poets borrow'd their Fables of the four Ages of the World; to wit, the Golden, Silver, Brazen, and Iron Ages thereof.

Sleidan writes his Commentaries upon these four principal Empires, which (all) had exceed∣ing wide Steps, both in the Publick Transactions of their own particular Empires, and in the strange Transitions successively of one Empire into another, until the last and worst be usher'd in; and now the World is come towards the bottom of this Ladder, to the last of the last, and to the worst of it too, past the Legs of Iron to the Feet and Toes of Clay; the two Clay-feet are the Eastern Antichrist, the Turk, and the Western, the Pope, both weaker, than whiles they were Legs of Iron: The Kingdom of the Turk is now tottering with nothing more than the weightiness of it self, and that of the Pope declineth apace also, and shall decline more and more daily notwithstanding all his proud Helpers, according to that old Distich,

Roma diù Titubans variis erroribus acta, Corruet & Mundi desinet esse Caput.

This strong Cordial our gracious God hath left us in his Cabinet of the Holy Scripture for the comforting of our (almost) swouning Hearts in this Evil day, that the Kingdom of the Stone will smite the Image upon his feet, Dan. 2.34. which (at the best) are but part of Clay, standing upon earthly Foundations, Isa. 40.6. and all the Powers of the World are but ear∣then Vessels, an hearty knock with this little stone, breaks them all to pieces, Psal. 2.9. As sure as the Silver Kingdom destroy'd the Golden, and the Brazen the Silver, so sure the King∣dom of the Stone will destroy the Iron, and the Clayie one, and for the better corroborating of our Faith: This is all done by the Ministry of Angels, (ascending and descending upon this Ladder of the worldly Empires) managing all the various Vicissitudes and Mutations (one into another). In all their ups and downs, Daniel mentions the Angel of Persia, and he Names Michael the Churches Angel, Dan. 10.13, 20. The Great God gives all those Kingdoms their Times and their Turns, their Rise, their Reign and their Ruine, by the Ministration of Angels, and when the Gouty feet of this worldly Image (being now degenerated into Clay) shall be broke in pieces by the Kingdom of the Stone, then shall the Kingdom of the Mountain begin to fill the whole Earth, Dan. 2.35. and 44, 45. the Kingdom of Christ, as a little Stone at the first (yet working great Destructions upon those Metal-Kingdoms) but increasing wonderfully to a great Mountain, when Christ takes to himself his great Power, Rev. 11.15, 17. then the Kingdoms of the World shall renounce Popery, and give up their Names to the Gospel in receiving the Reformation; such as do not, but send Messengers after him, saying, We will not have this man to rule over us, Lub. 19.27. he will certainly slay them, subduing all before him, and his Church shall stand, when all other contrary Powers (though they seem at present never so splendid and solid) shall be blown upon and blasted (Isa. 40.24.) they shall dwindle away, and disappear for ever. Though they be never so angry at this, Rev. 11.18. Vanae sine viribus Irae. They cannot help if, for strong is the Lord that Judgeth them; two Fits of an Ague shook to Death great Tamerlain in the midst of his Preparations for his Conquest of Turky, for the Time of its Ruine was not then come: but in fulness of Time Christ will divide the spoil with the strong, Isa. 53.12. with the strong Turk, Pope, and Devil.

The Second sense (according to the Sentiments of others) is, This Ladder represents that Divine Providence whereby all the Affairs of the World (both universal and particular) are

governed by the great God, who is at the top of it, wherein he is pleas'd to make use of An∣gels (not because he needs, for he created them without their Help, but because it is his in∣disputable pleasure) as ministring Spirits in his Service, Hebr. 1.14. The Almighty Power and Providence of God doth not only dispose of the great Concerns of Europe, Asia, Africa and America in the General, as before, but also of every Kingdom, Country, Family, and In∣dividual Person in Particular.

This Ladder of Providence hath for its two Sides, First, Divine Wisdom; Secondly, Di∣vine Power coupled together and embracing each other by several Rounds or Steps thereof from the beginning of the World to this present Day, and brings all persons and things to their proper place and end; guiding all [fortiter, sed suaviter] strongly, yet sweetly, and go∣verning both [Mala culpae & poena] the Evils of Sin, and of Punishment for Sin to God's Glory; so that nothing can disturb his Work: It was the Country of Canaans Privilege to have God's Eye upon it from the Beginning of the Year to the end thereof, Deut. 11.11, 12. So God (at the top of this Ladder) hath his Eye upon our Country and Kingdom, Ubi amor ibi oculus, undoubtedly God hath a love for England, for he hath Recorded his Name upon it and hath a great People (that bring more Glory to him than many Nations) in it. Though with many of us God is not well-pleased, 1 Cor. 10.5. his Eyes run to and fro, and are every where, 2 Chron. 16.9. to wit, the Eyes of his Omniscience, though not of his watchful Be∣nevolence. The Lord sets his Eyes upon the Wicked for evil, and not for good, Amos 9.4. He looks upon all created beings, from Angels down to Worms, Psal. 113.5, 6. Curat uni∣versa quasi singula, & singula quasi sola, saith Austin, He Eyeth All as if one, and one as if all, and no more.

This Ladder or Pillar of Providence, hath not only a long reach from Heaven down to the Earth; but also a large Eye, looking well, Jer. 40.4. unto and upon Cities, Ezr. 5.5. Fami∣lies, Isa. 49.16. and every Righteous Person, Psal, 33.18. and 34.15. Job 36.7. 1 Pet. 3.12. as here upon and unto this poor Pilgrim Jacob, numbring the very hairs of our Heads, Matth. 10.30. setting an Hedge about us, as Job 1.10. and a wall of Safety, Isa. 26.1. and 60.18. Ezr. 9.9 This Ladder is still let down from Heaven, as here for the Comfort of Jacob, so for all the Seed of Jacob, still Angels are ascending and descending upon it, all charged to look well to God's little ones, Psal. 91.11. as their careful Nurses, bearing them up in their Arms while they are all along in this lower world, and at Death carrying them away safe through the Air (the Devils Territories) Home to their Father's House into Hea∣ven, there laying them down in the warm bosom of Abraham, Luk. 16.22. that they may be ever with the Lord, 1 Thess. 4.17. and there sing Hallelujahs to him for evermore in a be••er World. How may this support us with Comfort in all our Trials and Troubles, seeing Christ is at the top of this Ladder, overlooking every Stone that is thrown at us? as at Stephen, Acts 7.55.58. and saying to us, Fear not thou worm Jacob, Isa. 41.14. and as once he said to Martha, If thou wilt believe, thou shalt see the mighty power of God, Joh. 11.40. so Jacob saw after this.

The Third Sense put upon this Ladder is, it represents the Church's Pilgrimage through the World, mounting up like Pillars of Smoak from Earth to Heaven, Cant. 3.6. How hath she had her Ascensiones Fumi, the rising Rowlings, and Agglomerations of Smoak; which, though black and sooty (as it is) through manifold Imperfections, and Infirmities attending her, yet hath a principle within to carry her upward (as it hath) and comes more welcom and sweet to God, than all the costly Evaporations of Myrrh and Incense, and all the odoriferous Powders of the Spice Merchant, as being perfumed with the fragrant Odours of her Redeemer's Merits and Mediation, Hebr. 9.24. Revel. 5.8. and 8.4. whereby her Prayers pass up as a sweet memorial, Act. 10.4. and the Persons that be her Members are accepted in the Beloved, Eph. 1.6. both go up as Incense, Psal. 141.2. and sometimes won∣derfully, Judg. 13.19, 20. for besides the Inward principle (aforesaid) there is likewise an outward Influence, lifting up both Prayers and Persons.

1. Her Prayers, being kindled and rarified by the fire of God's Spirit, do move and mount upward (as the Flame doth naturally) toward Heaven, Christ carrying them along (as he did Manoah's Sacrifice in the flame whereof he ascended) for it is his office to present the Churches Services before God, and to procure their gracious Acceptance with him; hereby they become right Heave-offerings to the Lord, Exod. 29.28. wherein our hearts should be heaved up to Heaven.

2. The Persons (belonging to her) themselves.

The Lord (at the top of the Ladder) lets down his long Hand and gives them many an effectual lift, Drawing them to himself, Cant. 1.4. Joh. 6.44. and 12.32. Causing them to approach to him, Psal. 65.4. for it is his gracious will, that where he is, there they may be

also, Joh. 17.24. therefore doth Christ both hold and hale them by the hand by the heart, Hos. 11.4. his left hand being under their heads, and his right hand embracing them, Cant. 2.6. in which posture he carries them gently in his bosom, Isa. 40.11. through the Wilderness of this World, to Rest with himself in Eternal Glory.

Thus hath the Church been climbing up this Ladder in her Militant State, both before the Law, under the Law, and after the Law, under the Gospel to this present day, and will be climbing to the end of the World, the Angels attending her all along, Deus videt, Angeli astant, &c. therefore though she be bewilder'd, yet in her VVilderness state she cannot mis∣carry. 'Tis with her as with Israel in their Pilgrimage from Egypt through the Wilderness to Canaan, wherein they had Forty two Stations from Raamses to Jordan, a long Ladder with so many Steps or Stages, which pre-figureth the various wandrings of the Church, and her many removes in this worldly Wilderness, yet hath she the conduct (as Israel had) of the Pillar of Glory to protect them, to direct them, and to suit their Necessities Night and Day, Exod. 13.21, 22. chusing, though not the nearest, yet the safest way for them, and ordering the mat∣ter so, that evils should not be ready for them, till they were made ready for evils: Thus the Heirs of Heaven may not murmure that they are wanderers oh Earth, and as younger Bro∣hers shift from place to place; Gods Pilgrims have no fixed Seat, Gen. 47.9. 1 Chron. 29.15. 1 Pet. 1.17. and 2.11. Heb. 11.9, 10, 13, 14. yet still they have this to comfort them, they in all their wandrings have hold of their Fathers Hand, and he of theirs, con∣ducting them from step to step upon this Pilgrim ladder, until he Hand them to the highest step, and from thence into Heaven. The Pillar of Providence leads the Church-Militant through the World to be Triumphant in Heaven.

The fourth sense of this Ladder (according to others) is, It hath the resemblance of Divine Predestination Descending from Heaven to the Earth, and again, Ascending from the Earth to Heaven; the Eternal Decree and Everlasting Covenant of God concluding at the end in Mans Salvation. In this latter way (to wit, of Ascension) Gods Predetermination is the Root of the Ladder, and Mans Salvation is the Top of it; but in the former way (of Descension) God is at the top of it, fore-knowing, and writing in the Book of Life, the Names of such as shall be saved; and the several Steps thereof are, 1. Election. 2. Creation. 3. Vocation. 4. Justifica∣tion. 5. Adoption. 6 Sanctification; and 7. Glorification: The two sides of which Ladder (they make) to be the Justice and Mercy of God. Even the Heathen Poet Homer could dream of a Golden Chain, which the Gentile Jupiter let down from Heaven to Earth, whereby (according to the Wisdom of the Antients) he ordered all things according to his Will; but our blessed Apostle Paul tells us better of a Golden Chain indeed, whereby the True Jove, or Jehovah manages matters concerning Mankind in an orderly manner, Rom. 8.29, 30. to the praise of the glory of his Grace, Eph. 1.5, 6. and according to the counsel of his own Will, v. 11. Oh how should men mind more the lower Steps of this long Ladder, and become better Scholars in the Grammar-School of Faith and Repentance, before they venture to the University, and be∣come too b••sie Disputers about the Doctrine of Predestination, which is the Top of the Ladder. We may know our Election by our Vocation; can we but make this latter sure (the Apostle doth assure us, 2 Pet. 1.10.) thereby we make the former sure also. None are effe∣ctually Called, but those that are eternally Elected. The Called are the Chosen. God elects to the Means, as well as to the End, and none but Libertines say otherwise, Eph. 1.4. God hath chosen us that we may be holy. As they, Acts 27.31. could not come safe to Land, if they left the Ship; so neither can Men come to Heaven but by Holiness, Heb. 12.14. Oh fear to for∣sake the Ship (the Church) as the manner of some is; for extra Ecclesiam nulla est salus, except ye tarry in the Ship, ye will not be saved.

The fifth sense (among the godly Learned) of this Ladder is, It resembles a Religious Life, and a Christian Conversation. Thus Bernardus saith in his Sermons upon Mat. 19.27. [We have left all and followed thee] and this Sense Basil and others after him, put upon it, making Holy Exercises to be the many steps, and Faith and Obedience to be the two sides of the Ladder, whereby the true Christians Conversation is in Heaven, Phil. 3.20. while his Com∣moration is on Earth. Though he be in the VVorld, yet he is not of the VVorld, John. 17.11, 14. Though he Trade in the things that are below, yet he seeks the things that are a∣bove, Col. 3.1, 2. He is Heaven-born, so must be mounting upward thither as to his Cen∣tre, holding his Heart as well as Hand upon Gods VVord and Sacraments as upon (so some sense it) the two sides of this Evangelical Ladder; others would have those two grand Prin∣ciples of Moral Philosophy [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Sustine, Abstine, Sustain Suffering, Abstain Sinning] to signifie the two sides of this Ladder, because these two significant words (wherein there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, much sense in a short sentence) do hold forth the strongest Guards both against the evil of Sinning and the evil of Suffering for Sinning: This [cum grano salis] with a lit∣tle

allowance may pass for current Coin in the Court of the Gospel, and that by the Ballance of the Sanctuary, if we take those Moral Vertues for Theological Graces, as the Apostle Peter doth, 2 Pet. 1.4, 6, 7. where he links them Hand in Hand like Virgins in a Dance (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] there used signifies) and placing those Divine Vertues so, as to make one Grace strengthen another, as Stones do in an Arch: For what else is the whole of Christianity, but an adding one Grace to another, and a continued Exercise of those Graces one to another, whereof Faith is the Foundation of all that follow, being all Radically in it, and indeed every other true Grace is but Faith exercised, which, while the Heathen Philosophers wanted, their best Moralists (notwithstanding their choicest Moral Vertues, call'd by Au∣gustine (splendida peccata) but shining Sins) did miss of the right way of Salvation, John 14.6. Acts 4.12. There is no way to Salvation but by Faith in Christ, growing in Grace, 2 Pet. 3.18. from one kind to another, from one Exercise (of those various kinds of Graces) to another, and from one Degree (of those Exercises from weaker to stronger) to another, is the right climbing of this Ladder of Christianity: From hence come the several Forms, the lower, the middle, and the higher Forms of Christians, which the Antients call the Cate∣chumeni▪ the Competentes and the Adulti; and the Romanists style, Incipientes, Proficientes and Perfecti, but best of all, the Apostle nameth them, Children, Young-men and Fathers, 1 John 2.12, 13, 14. Intimating thereby, that a Christian hath his degrees of Growth, as Mankind hath.

1. He is a Child, and must be fed with Milk, 1 Cor. 3.1, 2. and not with strong Meat, Heb. 5.11, 12, 13.

2. He becomes a Youth in Christs School (Acts 4.13. They had been with Jesus for Learning) better taught, and past the Spoon; such as need not have their Nurses to masti∣cate their Moat for them, but grow strong to resist the Tempter, 1 John 2.13. and by Vi∣ctory put the Devil to a flight.

3. Then he grows up to be a Father, or she to be a Mother in Israel, Judg. 5.7. 2 Sam. 20.19. Thus Mnason is call'd an old Disciple, Acts 21.16. that is, a Gray-headed, well-experienced Christian, such a one, as brought forth Fruit in his old Age, Psal. 92.12, 13, 14. in his full-grown state, Eph. 4.13. Besides and before these three Degrees the Scripture men∣tions the first Being and Beginning of a Christian. As,

1. His Conception, Gal. 4.19. the first Forming of Christs Image in the Soul. Alas there be too many such as the Prophets unwise Son, Hos. 12.13. who stay too long in the place of the breaking forth of Children, proceed no farther than to conviction for Sin, which is there stifled, And,

2. His Birth, 1 Pet. 1.23. which is a blessed Birth, that brings him into a new World. Some (as Job) have cursed the day of their first Birth, but never any cursed the day of their new Birth; yet too many there be, who deal with their Convictions (or inward Workings for Sin) as Harlots do with their Conceptions, they destroy them, that they may not bear the pangs of Child-birth in bringing forth.

We should make a serious search and scrutiny after all these five steps of this Christian Lad∣der, to wit,

1. Conception. 2. Birth. 3. Childhood. 4. Youth. 5. The full grown Age in the good ways of God; Searching what or what manner of time the Spirit of Christ hath signified these things to us, 1 Pet. 1.11. and whereabout (of this Jacob's Ladder) we are, whether at the bottom, about the middle, or near the top, but more of this upon the last sense of this Ladder, adding now this word only, that the most ascending Christian is the most assured Christian, and most abounding with good works, actuosus & fructuosus, the most active is the most fruitful and best confirmed, Eph. 5.9. 2 Pet. 1.8. growing as Saul did higher by the Head and Shoulders than others, until we come to the fulness of the measure of the stature of Christ, Eph. 4.13. till we can do singular things for God (who doth singular things for us) Mat. 5.47. having our Feet (upon this Ladder) where other Mens Heads are, Prov. 15.24. having our Senses exercised to discern (from a considerable advance upon this Ladder) betwixt Good and Evil, Heb. 5.14. Hereby a more abundant entrance is ministred to us into the Kingdom of Christ, 2 Pet. 1.11. As we pass along in climbing this Ladder we shall not be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, blinking or purblind, not so weak-sighted but we may both ken our Interest in the Kingdom, Luke 12.32. and go gallantly into Heaven, not with hard shift and with much ado thither, as many Ships into the Harbour, with Cables rent, Sails tatter'd, Masts broken, Anchors lost, &c. but as the brave Ship that comes Home with its Streamers flying, Trumpets sounding, &c.

The Sixth sense of this Ladder in its Mystical Meaning according to some learned Criticks, is; It likewise resembles the Generation or Genealogy of Christ, according to the Flesh, or his

Humane Nature, which the Evangelist Luke, Chap. 3. describeth in its descension downward from Adam, and the Evangelist Matthew its Ascension upward from Joseph the supposed Fa∣ther of our Blessed Saviour; and every Generation (the three fourteens mentioned, Mat. 1.17.) ore as so many steps of this Ladder, and the two sides thereof are Gods Mercy and Truth, where∣by all the parts of it were compact together, although a Tamar (the Canaanitish Rahab the Harlot) a Ruth (the Moabitess) and a Bathshebah (the Adulteress) be some materials thereof [Quolibet ex ligno non fit Mercurius] is an old and a true saying among men, the Carpenter cannot make a straight Ladder of Crooked Timber, but God can, for he maketh the bad good, and crooked things straight, Isa. 40.4. & 42.16. & 45.2. & Luk. 3.5. he mak∣eth them plain to be put together in every point and joint, all impediments God removeth (saith that Evangelist there) to usher into the World Christs Generation, which he mentions after, v. 23. to the end, Christ was pleased to take flesh of these four great sinners aforesaid, that were all advanced to be great Grand-mothers to the King of Kings, who as he needed not to be ennobled by his stock, so neither was disparag'd by his Progenitors, but descended from those sinful Women (to say nothing of the sundry sinful Men) which was to shew, that we cannot commit more than he can remit, and that by his Purifying Grace, he purgeth away and washeth off all our pollutions being the Sun of Righteousness, Mal. 4.2. as the Sun of the Firmament dissipateth and disperseth all those noxious Vapours (that Infect both the Earth and the Air) by its Beams.

And 'tis very Remarkable, how the lower end of this Ladder (of Christ's Genealogy) was made up of obscure Materials; to wit, of such Persons as the Scripture mentioneth no more, save only their bare Names, neither doth any Jewish Record (now extant) Register any of their Acts, but so many miseries attended them (before Shiloh came) in those calamitous Times after the Captivity, that though they were principal Men among their own People (as being of Judah's Tribe according to Jacob's Prophecy, Gen. 49.10.) yet were they so held in subjection by the Antiochus's and by the Herods of that Age, that they were (some of them) no better than private Persons, as Joseph and Mary were, though others might be Law-givers among that People privately, as Jacob Prophesy'd: And we may suppose also, that because of the continual Calamities that came then one upon the neck of another, little liberty was left the Rabbies to write any Rolls or Registers, Catalogues or Kalendars with Enlargements upon them in an Historical Method, though undoubtedly the Posterity of David (from whom Christ war to descend) were then carefully both observed and preserved by those that ••••••k'd for the Consolation of Israel, Luk. 2.25. and 38. for it was a most certain and re∣ceived Truth among the Jews of those times, that Messiah the Prince, Dan. 9.26. should shortly come of that Family, and when he came, he found them (as Joseph did his Brethren, Gen. 37.17.) in Dothan, Hebr. Defection, in so low estate were they at his coming, and their looking for the desire of all Nations, Hagg. 2.7. was that which held up their fainting Hearts in those sad Times, wherein not only Prophecy, but also Prosperity failed them. They had little else to relieve them as to external means; Except,

1. The Bath-Kol, that Voice or (Daughter of a Voice, as the Hebr. signifies) the Eccho heard in the Temple (as they tell us) which supplied the place of, and serv'd for an Oracle. And,

2. The Miracle of the Pool of Bethesda's Healing by the Angels troubling it, Joh. 5.2, 3 4. which marvellous Mercy was granted them by God to strengthen their Hearts in his True Worship under all their Persecutions by several Tyrants, until the Days of Christ. Thus our Lord saith, when the Son of Man cometh, shall he find faith upon the Earth? Luk. 18.8. He found little Faith at his first coming, (he came to his own, and his own in their so deep Defection and suppressing Subjection, received him not, Joh. 1.11.) and he will (as he saith) find as little Faith at his second coming; God oft stays long, yea so long, till his Saints have done looking for him (which yet they ought to do when they cannot be blest with looking on him, Isa. 8.17.) sighing out those sad words [Why are his Chariots so long in com∣ming, &c.] Judg. 5.28. when they have even forgot both God's Promises, and their own Prayers grounded upon his Promises: And when they have done expecting, and say, there is no hope, Jer. 2.25. The harvest is past, the Summer is over, and gone, and we are not saved, Jer. 8.20 therefore after Strangers must we go, after Princes who serve strange Gods: Then, even then comes Christ [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as out of an Engine, and then doth he things that they looked not for, Isa. 64.3, 4. even Terrible things, extolled by God himself, Deut. 4.32 33. with 30. the Call of the Jews, the Fulness of the Gentiles, the Fall of Antichrist, the R••se of Jesus Christ for those that wait for him, and are willing yet to want him till his time come. He is a God of Judgment, waits to be Gracious, Isa. 30.18. and knows the best time when to hand forth his favours, Isa. 49.8. Psal. 69.13. every Blessing is best and most

beautiful in its season, Eccles. 3.11. Wait then on him who waits on us.

The Seventh, last and best Sense of Jacob's Ladder, is, 'Tis a most lively Representation of our blessed Mediator (himself) Jesus Christ: Though the most proper and literal sense of this vistonal Ladder be to shew God's Providence in the general, whereby he governeth all things both in Heaven and Earth, Psal, 113.6. 'tis a glorious condescension in him to look out of himself from the top of this Ladder down upon Angels, Psal. 113. 6. how much more up∣on the worm Jacob here, Isa. 41.14. and upon such worthless Worms, and unworthy Wretches as we are, whom Sin setteth farther beneath the Worms, than the Worms are beneath the Angels: Thus God Humbleth himself here to disconsolate and anxious Jacob, de∣claring hereby to him, that Divine Providence should attend him (after a special manner) both in his descent to Mesopotamia, and in his ascent or return to Palestine: And that God would be his Friend, graciously charging his Angels with him, Psal. 91.11. both in his going down and coming up. The Ladder was to signifie the way which Jacob was to go, the Angels were his Convoy backward and forward, and God at the top, ordering and over-ruling All, yea and counter-comforting him against his four Cor-doliums, or Hearts-griefs; as,

• 1. For his Banishment from his Parents, God saith, I will be thy Keeper.
• 2. For leaving his Native Country, he saith, I will give thee this Land.
• 3. For his solitary Journey, he should be accompanied with Angels. And,
• 4. His Cordial against his Poverty was, that God would make him great to East and West, &c.

And this Vision was not only for Jacob's Comfort, proper to him alone, but 'tis for the Com∣fort of all the Seed of Jacob in common (even of all God's People) that they should not doubt of God's Presence and Assistance at any time, and in any place of their Troubles: This is the literal Sense.

But the main mystical sense is to signifie the Saviour of Mankind, as Christ himself (the best Expounder of Visions and Scriptures) doth Expound it as prefiguring himself. Sundry Testimonies of this excellent Interpretation we have from John the Evangelist, who writes chiefly of Christ's Divinity (as Matthew and Luke of his Humanity, as before) whereof who can tell his Generation or Genealogy, Isa. 53.8. what is his Name, and what is his Sons Name? declare if thou canst tell, Prov. 30.4. According to the Divine Nature Christ is with∣out Descent, or Pedigree, as Melchisedech, Hebr. 7.2. In concurrence with all these Scriptures, the Evangelist John essays (as his prime Project, and principal Drift, Scope and Subject) to set forth the Deity of Christ, his Co-eternity and Co-existency with the Father, and how he was a Co-agent with him in the Creation, Joh. 1.1, 2, 3, 4, 5. where that heavenly Eagle (call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, John, the Divine) soars out of sight at his first flight, the profoundness of which Praefatory Mysteries (in those five aforesaid Verses) did so astonish a Platonick Phi∣losopher at the reading of them, that, tho' he call'd the Evangelist a Barbarian, yet was he constrain'd to cry out, He had comprised more stupendious stuff in those few lines, than all the Philosophers had done in their Voluminous Discourses; This was a fair Acknowledgment, and he had been an Happy man, had his Admiration hereof made a thorough work upon his Affections, so as to bring him over from Atheism to Christianity, as the reading of those very Verses did upon Learned Junius, according to his own Confession in the History of his Life; but alas, this vain Philosopher only read this profound piece and wondred at it, but still (not having Divine Teachings) he left it where he found it.

now this high-flying Evangelist gives three choice Testimonies, that Jacobs Ladder did really represent our Blessed Redeemer, Mans Mediator.

His first Testimony is, Joh. 1.51. Ye shall see the Heavens opened, and the Angels ascending and descending upon the Son of Man: Where, for the comfort of all true Believers, he plainly alludeth to Jacobs Ladder, Gen. 28.12. which representeth Christ, who alone toucheth Hea∣ven and Earth with his two Nature, his Humanity as the foot of the Ladder, placed on Earth, and his Deity, as the top of the Ladder, reacheth to Heaven, and so, as he is the Me∣diator, he conjoyneth Heaven and Earth together, reconciling all in himself to the Father, Col. 1.20. Eph. 2.19. so becomes the Bridge (as Gregory calls him) which reacheth over from Man to God; a great Gulph indeed (as Luke 16.26.) betwixt them in the faln estate is fixed, yet Christ only hath a reach long enough to transport us over it: He is the only Mediator, 1 Tim. 2.5. Beside him there is no Saviour, Isa. 43.11. By his only Merits and Mediation, both the Ministry of Angels, the Gifts and Graces of the Spirit descend down upon Man, and mens persons and prayers do ascend up to God, who is at the top of the Ladder, saying, This is my beloved Son, in whom I am well pleased, Matth. 3.17.

The second Testimony of this Evangelist, is John 3.13. Christ came down from Hea∣ven, and goes up to Heaven, like Jacobs Ladder, bringing God down to Man (in his Assump∣tion

of Mans Nature to his God-head) and carrying. Man back again to God (from whom he had faln) in his Ascention of Mans Nature up to Heaven: And all that Interval of Time (betwixt his Assumption and Ascention) the Holy Angels are said to Minister to him. (To say nothing how they sang Anthems at his Birth, Luke 2.13, 14, 15. and how they will attend him at his second coming, 2 Thes. 1.7, 8.) As,

First, In his Temptation, Mat. 4.11.

Secondly, In his Passion, Luke 22.43.

Thirdly, In his Resurrection, John 20.12.

Fourthly, In his Ascention, Acts 1.11, &c.

And as Christ is the Head of Angels, Eph. 1.22. (which are call'd Shinan, changeable Creatures, Psal. 68.17. so receive their Confirmation by Christ, not to forsake their first Ha∣bitation as the Apostate Angels did.) So he chargeth them with his Church, Psal. 34.7. Heb. 1.14. whom he calls [His Fulness,] Eph. 1.23. not accounting himself compleat, until She (his Body) be (by the Guardianship of the Angels) gather'd to him the Head, that where he (their Head) is, there they may be also, John 17.24. in which respect, the Church hath this Honour of making Christ perfect, as the Members do perfect the Body, and the Body the Head.

The third Testimony of this Evangelist is, his calling Christ (from his own Mouth) the Door, John 10.1, 2, 7. and to the same sense the way, John 14.6. both which Titles tell us, that He is porta, semita & scala Caeli (as the Antient Fathers term him) the only portal, passage and path way to Heaven and Happiness: We have no whither to go, but to him, John 6.66. We have no way to go, but by him, to attain Eternal Life, John 14.6. Acts 4.12. Christ hath paved us a new and living way, Heb. 10.20. unto Heaven with his own Merito∣rious Blood, and his Flesh stands as a Skreen betwixt us and Everlasting Burnings, Isa. 33.14. Eph. 2.14. Isa. 32.2. Micah 5.5. None of the Popish He or She Saints or Angels can make a Ladder of Life, long enough and strong enough, whereon Men may climb up to God: We should say of all such sorry Saviours as Cicero said of the many Heathen Demi-gods, [Istos Deos minutulos contemno, modò Jovem propitium habeam;] may great Jove be my Friend, I value not the frowns of all the Diminutive Deities. Let the Romanists fancy to themselves other false Ladders, we do despise their Dunghil-deities, 'tis enough if the true Jehovah (our Dear Jesus) will be a Ladder of Life to us. This Symbol of the Mediator was exhibited to Jacob here as most suitable to his sad Soul, that he might be comforted with this Sign of Christ (of Jacob's Seed, who was to spring out of Jacob's Loins) his Mediation, in whom all Nati∣ons should be blessed.

The great Truth therefore that ariseth from hence is, That Christ is our Ladder of Life and Love, by which we have Communion with God upon Earth, while we Live, and Admission un∣to God in Heaven, when we Die.

This Ladder hath seven excellent Properties: 'Tis,

1. A Living-ladder, therefore is it called a Ladder of Life, all other material Ladders are made up of dead Wood, of dry Timber, such as have lost their Sap and Growth: But this Mystical Ladder (our Dear Redeemer) is a Ladder that hath Life in it, both Intrinsecally and Objectively.

1. Intrinsecally, There is inward Life in this Ladder, as Christ is call'd the Living Stone, 1 Pet. 2.4. whereas all other Stones are Dead lifeless things: Yea, he is call'd not only a Liv∣ing, but also a Looking Stone, Zech. 3.9. looking with its Seven Eyes at the Matters and Miseries of his Church and Children, Exod. 3.7, &c. whereby he most wisely manages all publick and private Affairs: Thus likewise Christ is call'd a Living Ladder; in him is Life, John 1.4. He is the Prince of Life, Acts 3.15. yea, and not only the Prince, but also the Principle of Life, both of Natural, Acts 17.28. By him we live, move, and have our Being; and of Spiritual Life, 1 John 5.12. He that hath the Son, hath life; all (out of him) are dead while they live, 1 Tim. 5.6. but all (in him) are Heirs of life, 1 Pet. 3.7. Those that are alienated from the life of Christ, Eph. 4.18. are dead in trespasses and sins, Eph. 2.1. Thus Christ is call'd the Bread of life, John 6.48. and the Water of life, Revel. 22.17. So a Ladder of Life, having Life Intrinsecally in it.

2. It hath Life Objectively also, for he is such a Ladder as takes hold of us, as well as we of it in our climbing upon it; and this is both our Mercy and our Safety, that this Blessed Ladder hath always faster hold of us, than we have or can have of it: Though many times (especially when the Tempter knocks us upon our Hands) we let go our Hand-hold of this Ladder, yet this Blessed Ladder will not let go its Hand-hold of us. So 'tis,

2. A Loving Ladder, that will not, cannot easily let go its hold of any such as sincerely come to it, to climb upon it, and do therein take hold of it, and thereby Embrace it. Christ

saith, He that cometh unto me, I will in no wise cast them out, John 6.37. which may be read, I will in no wise cast them off, while they are truely climbing up to Heaven upon me their Mystical Ladder and Mediator. Our Unbelief will be suggesting, that on this wise, and on that wise Christ will cast us off; here he answers all our Objections in one word, no, (saith he,) I will in no wise do it. Oh what Fools and slow of Faith are we not to Believe the words of this Speaking and Loving Ladder, that speaks always the words of Truth, and as the Oracle of God!

3. 'Tis a Lively Ladder also (as well as Living and Loving) that will so lovingly Em∣brace us, and so livelily both take hold and keep hold of us, and not let us go until he have brought us up to the top of the Ladder, and from thence into Mansions of Glory. The Son saith to the Father, Those thou gavest me I have kept in thy Name, and none of them is lost, John 17.12. Oh comfortable and Soul-refreshing word! That Prayer is Recorded in Scrip∣ture as a pattern of Christs Intercession for us at his Fathers Right Hand; and if the Prodigal found Acceptance with his Earthly Father without any Mediator, how much more may we hope for Acceptance with our Heavenly Father (who himself loves us, John 16.27.) hav∣ing such a Mediator as Christ is, whom the Father heareth always, John 11.42. and who hath such a lively hold of us as nothing can separate us from his love, Rom. 8.38.39.

The Fourth excellent Property, 'tis a lovely Ladder; 'tis not only a living Ladder, (having life in it self, and giving life to all its sincere Climbers) not only a loving Ladder (cleaving close to those that climb it with a true heart) not only a lively Ladder both rearing up it self, and raising up the faln Elect from Earth (yea from Hell) to Heaven, in despite of angry Men and enraged Devils) but 'tis also a lovely Ladder, and its loveliness is twofold; 1. In its Na∣ture. 2. In its Posture.

First, In its Nature, 'tis excellent from its four constituting Causes; Efficient, Matter, Form, and End.

1. Its Efficient is God, it may be said of it as of that City with foundations, God is the Builder and Maker of it, Hebr. 11.10. the word in Greek there, is, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which signifies a most curious Artist or Artificer; and surely those things that the most wise God maketh with his skilful hands must needs be superlatively lovely: The little stone, Dan. 2.34. is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cut out of the Mountain without hands, that is, without the hands of Man, or Humane help, Christ was born indeed or the Virgin Mary, but he was he wen by God out of the Mountain of Heaven; that Stone and this Ladder are one and the same Christ, upon whom or which God hath shewed his wonderful Wisdom and Workmanship. That which God makes in the height and perfection of his Wisdom, must needs be well made, and so become exceeding lovely.

2. The Matter of this Ladder is excellent; from whence 'tis called a Golden Ladder, and a Coelestial Ladder, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God-Man must needs be most excellent Matter: So is,

3. Its Form, exceedingly comely, yea so comely, it doth delight many a Soul to come to it (when this Ladder calleth them, saying, Come to me all ye that are laden, &c. Matth. 11.28, 29, 30.) and to climb upon it. There is not so much as one ugly or uncomely knot in it, from the very top to the bottom of it: Christ is the spotless Lamb, and the knotless Ladder, altogether without the Bur-knots of sin: He is like us in all things, yet without sin, Heb. 4.15. When the Spouse viewed this Ladder from Top to Toe, Cant. 5.10, 11, 12, 13, 14, 15. she saw it comely in all its parts, and concludes, v. 16. it was not only all asunder, but also all together lovely: Totus, totus desiderabilis, wholly and every whit thereof amiable; 'tis white and ruddy, v. 10. which two Colours being comelily compounded, nothing can be more laudable, lively and lovely.

4. The End of its Erection makes it still more commendable and comely. This brings us from the first, the Nature, to consider of

Secondly, The Posture of this Ladder, together with the End why it is erected. The love∣liness of a Ladder is not look'd upon so discerningly to Admiration, as it lies all along upon the ground, as when it is reared up, and stands upright with a little leaning upon something that is solid at the top to support it. This Ladder in Jacobs Vision lies not along (as Jacob then did all along) upon the ground; but though the foot of it stood on Earth, the top of it reached to Heaven, and lean'd there upon God himself at the top. This makes Jacobs Ladder, or Christ, to be what the Spouse calls him, Cant. 5.10. He is Hebr. vexillatus prae decem millibus, the most matchless and incomparable Ladder in the World: The chiefest among ten thousand, over-topping all others, as Saul did the people; Antesignanus or Standard-bearer, conspicuous above all. The way of life is above to the wise, Prov. 15.24. and that way of wisdom (upon this Ladder) in a pleasant way, Prov. 3.17. It doth many a Soul good to be running up this Ladder. I have sometimes wondred at Horace's expression [Coelum ipsum petimus nostrâ stul∣titiâ]

we attempt Heaven it self in our folly, but sure I am, it holds more truly [Gratiâ & prudentiâ] by Gods Grace, and by Divine Wisdom (not by Humane Folly) we should all attempt to climb up to Heaven upon this Ladder. The Posture and End of its Erection is for saving from Hell, and sending to Heaven.

The fifth Excellent Property is, 'Tis a large Ladder; there is room enough both for Saints and Angels upon this Ladder: 'Tis so large, that it enlargeth and stretcheth out it self into all Lands, as do the great Luminaries of Heaven. This Ladder is, 1. Extensive, as 'tis found every where, where either Jacob, or any of the seed of Jacob may be found, whether it be in Europe, Asia, Africa, or America; whether it be in the City or in the Country; whether it be in publick, or in private, whether in Family-worship, or Closet-retirements; in all those places Believers do find this large Ladder of Love let down to them, and there doth Christ give them his Loves, Cant. 7.11, 12. Upon which account the Apostle saith, I will that men pray every where, &c. 1 Tim. 2.8. whether in the Fields, or in the Villages, or in the Vineyards, or under the secret places of the stairs, Cant. 2.14. any place, yea a Chimney-corner may make a good Oratory upon this Ladder, whereon Christ accounteth our voices sweet, and our countenances comely: And this Ladder (Christ himself) asserteth this great Truth, Joh. 4.21. This Ladder as 'tis Extensive, in the (first-place) to all places, as above; So 2. 'Tis comprehensive to all persons; there is room enough upon this Ladder for all the Saints in all the Nations of the World, for those in Rags, as well as for those in Robes; they need not justle one another in their climbings up to Heaven for want of room. Though the way to Heaven be call'd a strait and narrow way, Matth. 7.13, 14. 'tis not call'd so, as if there were no room for more than for those few that find it (for there is room enough therein for many millions more, had they but hearts to seek and find it;) but because it allows men no Elbow-room for Vanity and Villany. This Ladder is that way, and may have the same name given it, which Isaac's Third Well had, calling it Reboboth, Gen. 26 22. because then God had made Rooms (or Room enough) for him. So here, God hath made Room enough for all Believers upon this Ladder, and if they do justle one another (as God knows they do too much) it is not for want of Room in it, but for want of Love and Brotherly Affection in themselves; and 'tis well if this doth not discover the carnal seed of the Bond-woman from the spiritual seed of the Free. The former being the justlers of the latter, Gal. 4.29. As it was in Abraham's and Paul's day; so it is now in our day. Now, seeing Christ (this Ladder) hath room enough for us, both in his Kingdom of Grace, and in his Kingdom of Glory, John 14.2. he hath many Mansions, and many Rooms in those Mansions (enough of both) in his Fathers house for us: Oh what a shame is it, that we should not have Room enough for Christ! but our straitned hearts are too much like the place of Christs Birth, which thrust that sweet Babe of Bethlehem into a stinking Stable; for there was no room for him in the Inn, Luke 2.7. Have we room enough for beastly lusts (to which our hearts can be a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an open Inn (that en∣tertains all comers) and have we, or can we make no Room for the holy Child Jesus, to whom we should say, as Laban said to Eleazar [Come in, thou blessed of the Lord, wherefore standest thou without? Gen. 24.31.) As Aaron had room enough to bear all the Names of the Twelve Tribes of Israel in the Breast-plate of Judgment upon his heart before the Lord, Exod. 28.29. So Christ (our High-Priest) hath Room enough for all Believers Names, both in his Book (call'd the Lambs Book of Life, Rev. 13.8.) and in his heart, both while on Earth, Joh. 14.2. If it were not so, I would have told you, (he could not find in his heart to hide any thing from them, that might help and heal their troubled hearts, v. 1.) and when in Heaven, he is much concern'd with all our sorrows and sufferings, Isa. 63.9. Acts 9.4. and this Ladder hath Room enough for our descending down into our hearts to view the greater abominations there, Ezek. 8.7, 8, 13. and for our ascending up to view the Excellencies of Christ. Alas! that we have no more Room for him the chiefest of ten thousand, and who deserves ten thousand times more of our loves.

The sixth Excellent Property, 'Tis a long and lofty Ladder, so long as to reach from Earth to Heaven: The distance must needs be vast and prodigious betwixt (as the Scripture stiles the Heaven and Earth) Gods Throne and his Footstool, yet this Ladder is so long, that it rests with its Top upon the former, and stands with its Bottom upon the latter. If Learned Authors do but reckon right, they do demonstrate by (as they call them) undeniable Rules, that the di∣stance betwixt Earth and Heaven can be no less than an hundred and sixty millions of miles, at the least, in its due Longitude. And some Astronomers do critically and curiously calculate that long distance to be five hundred years Journey from the superficies or surface of the Earth, to the Starry Heaven (which is yet but the under-ceiling, the glorious & glittering Rough cast, or the most splendid and bright Brick-wall that encompasseth the Royal Palace, the Heaven of Heavens, the Throne of the great God, and the Habitation of the Blessed. Eliphaz in Job 22. v. 12. saith, Behold the height of the Stars, how high they are, so high, that our Eyes can hard∣ly

reach them. 'Tis a wonder (saith Dr. Hall upon the Creation) that we can look up to so great an height, and so admirable a distance, and that our very Eyes are not wearied and tired out in that long way, before they come to that long Journeys end: Yet hereby that vast distance is undeniably discovered, seeing that some fixed Stars (as well as the Sun) are bigger than the whole Globe of the Earth, notwithstanding they seem to the beholders Eyes but as so many small glittering Spangles, and the Sun it self no bigger than a Sieve, while the Earth is beheld as a most vast body at the same time. This could not come to pass, if the Heavens were not prodigiously distant from the Earth, which, if a man may be supposed to be seated among the Stare, and to look down upon it, would certainly seem no bigger than a Pins∣head, or some very little point, though it be seen by us (near it and upon it) to be a Body or Globe of an unspeakable magnitude round about. Thus the vastness of that wide Interspace (not much inferiour to that great Gulf mentioned, Luke 16.26.) betwixt Heaven and Earth, it is Christ, and Christ alone who is able to fill up: I am (saith he) like a green Firr tree, Hos. 14.8. which is a Tree, that (above others) maketh longest lanches and reachings forth from Earth to Heaven, to shew how 'tis the Merits of this blessed and bleeding Mediator, that filleth up that great distance, whereby Man that is afar off, is made nigh to God, Eph. 2.13. and hath Access unto him, v. 18. and that with good Assurance and Success also. Thus this Ladder Mystical, (as the longest of Ladders Literal, Ship-masts and May-poles are made of Firr∣trees) Christ, the green Firr-tree aforesaid, hath a longer reach than the Tower of Babel, whose top is said (only in an Hyperbolical phrase, wherein too much is said, that enough may be believed) to reach to Heaven, Gen. 11.4. for Christ is so high an High-priest as is said to be higher than the Heavens, Heb. 7.26. Oh bless God for such a Ladder so long and so high upon several accounts.

1. What though our Foes be never so high? yet the top of this Ladder over-tops them; he is higher than the highest of them, Eccles. 5.8. Though they be never so high, yet in things wherein they deal proudly the Lord Christ is above them, Exod. 18.11. The most High cuts off the Spirits of Princes, Psal. 76.12. He slips them off with as much ease as a Man slios off a Flower between his Fingers from the Stalk, or a Bunch of Grapes from off the Vine∣branch, therefore is Christ terrible to all the Kings of the Earth; as the Psalmist saith there, he is a dread to all the Dread Soveraigns, who both over-tops them (being all but his Vassals, as those three great and good Emperors, Constantine, Valentinian and Theodosius did acknow∣ledge) and also sets the mightiest Magnifico's their utmost Bounds, yea, a day for them he ap∣pointeth, he looks and laughs, when he sees that their set day is coming, Psal. 2.4. and 37.13.

The second account of Blessing God for this long Ladder is, What though thy sins be never so high? yet the top of this Ladder over-tops the highest of thy sins as well as the highest of thy Foes: Suppose thy Sin to be one of those four crying sins.

• 1. The Sin of Blood, Gen. 4.10.
• 2. The Sin of Oppression, Exod. 2.23.
• 3. The detaining of Hirelings Wages, Jam. 5.4.
• 4. The Sin of Uncleanness, Gen. 18.20, 21.

All crying up from Earth to Heaven for vengeance, though God be bound in Honour to stigmatize some such with severe stroaks of his own heavy Hand, because those Disturbers of Humane Society are so secret sometimes in their sins as to pass Mans Cognizance, or so powerful as to surpass Mans Judicature, yet his Mercy hath triumph'd over his Justice, Jam. 2.13. in the case of Manasseh, who was a Defier of God, a Murderer of Men, and a Deifier (or Worshipper) of Devils, yet found he Mercy, which shews that Gods Mercy in Christ is higher than the highest of Mans Sin, and the very notion of crying doth intimate, that God in some cases is unwilling to punish, Lam. 3.33. until urged thereunto by the importunity and provocation of our crying Sins. Thus Salvian brings in God saying in the case of the So∣domites, Misericordia quidem mea suadet ut parcam, sed tamen peccatorum clamor me cogit ut puniam; My mercy perswades me indeed to spare them, but the cry of their sins constrains me to plague them, Salvian. lib. 1. de Provid. Though thy sins do cry so far and so high as Heaven, yet Christ (thy Ladder of Love) is higher than Heaven, Heb. 7.26. and so is higher than the highest cry of thy most heinous sin; thou canst not commit more than he can remit, maist thou but truly repent.

The third account of Blessing God for this long Ladder, is, What though thy self be never so low? yet hast thou a Ladder high enough for thee. As it was with Zaccheus, so (indeed) it is with us all, he was of a low stature, Luke 19.3. yet desirous to see Jesus, he climbeth up into a Sycomore Tree, v. 4. that he might view him from top to toe as he passed by. So we are all naturally of a little stature in the faln estate as to the things of God, we are so low, and so

far below those things that are above, that in the croud of the World we cannot behold them, neither can we by taking thought add one Cubit to our stature, Matth. 6.27. no nor one Mite to our estate, which God by his wise and powerful Providence hath allotted us, Luk. 12.42. with Gen. 47.12. no not with all our carking care, and troubling our own houses therewith, Prov. 15.27. And if we cannot add any thing to our Temporal Estate or Stature, much lest to our Spiritual, which is hereby exceedingly hindred and hide-bound; therefore we all stand in need to climb up this Ladder, (as Zaccheus did the Sycomore Tree) that we may become many Cubits higher in our Spiritual Stature, the better to discern things that differ, and to discover the Excellency of Christ; and every step we climb higher upon this Ladder; makes a further and fuller discovery thereof; this is a going from strength to strength, Psal. 84 7. and a growing in grace, and in the knowledge of Christs Excellency, 2 Pet. 3.18. And the higher we climb, the more we are transformed into the glory of his Image, 2 Cor. 3.18. Behold more a wonder: This long Ladder is all of one piece; the Mediator is but one, 1 Tim. 2.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God∣man throughout the whole. And without the help of this long Ladder there can be no com∣merce or trading with Heaven.

The seventh excellent property of this Ladder is, 'tis a lasting, yea, an Everlasting Ladder, Idol-makers chused the Tree that would not Rot, to make their Idol of, Isa. 40.20. which in∣deed was not possible in the course of Nature, that subjects all to Corruption; tempus edax rerum, the Teeth of time consumeth all things, likely the Cypress tree, Isa. 44.14. as most durable, however the matter must secure the form, quite contrary to the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or common Principles of natural Philosophy, according to which the Form or Soul secureth the Matter or Body from putrefaction which immediately succeeds after the Souls departure, John 11.39. Hence it seems these were sorry Gods that could not secure themselves from Rotting, but must borrow that security from their Materials: But God hath chosen a better Tree than the most durable Cypress, even the Tree of Life (that stands in the midst of the Garden of God, Gen. 2.9.) whereof to make this lasting Ladder, that lasteth through all the Ages of the World. Christ (this Ladder) is a Priest for ever after the order of Melchisedeck, Heb. 7.24. He needeth no Successor, and what need then is there of a Vicar of Christ, as the Pope (Antichrist) will needs be stiled: This Ladder hath lasted from the Foundation of the World, Revel. 13.8. being the Lamb slain from thence;

1. In Gods Purpose. 2. In Gods Promise. 3. In the Faith of his People. 4. In the Sacri∣fices. 5. In the Martyrs from Abel to this Day.

Jesus Christ is the same Lamb and Ladder both yesterday (to our Fore-fathers) to day (unto us that are now alive) and for ever (to all our succeeding Generations) Heb. 13.8. this Ladder ever liveth to make Intercession for the Saints, and to save them to the uttermost, Heb. 7.25. to wit, perpetually and perfectly, so as none shall need to come after him for fi∣nishing his begun Foundation. Christ is a Thorough-Saviour, a Saviour in solidum, not do∣ing his Work to the Halves, but wholly to the End of his Mediatory Kingdom, when God shall be All in All, 1 Cor. 15.24, 28. Though this Ladder be ever Erected (and so much Weather-beaten) and ever used (never useless nor laid by as other Ladders in some secure place) for the Souls of Saints are climbing up and upon it Night and Day, yet never doth it wear, or need mending; so 'tis ever call'd newness of Life, Rom. 6.4.

Inferences very Remarkable hence are various.

The first is, There be sundry sorts of Sinners, such as either disuse or abuse this Ladder of Light, Life and Love. As,

1. Some such there be, qui in Gehennam aedificant, as Tertullian's phrase is, that instead of Building up to Heaven the Tower of Godliness, Luke 14.28. do Build a pair of Back-stairs (basely enough) whereon to run down to Hell: Oh Men! Oh Women! Oh Children! which way are ye going or running? Are ye ascending upward on this Ladder of Life and Salvation, which is of Gods making? Or are ye descending downward upon the Ladder of, Death and Damnation which is of the Devils making? As God said to the first Man [Adam, Where art thou?] Gen. 3.9. and to the Prophet [What dost thou here, Elijah?] 1 Kings 19.9. so should every one say to themselves (to spare God the labour to their cost) Where are ye? Ave ye upon Gods Blessed Ladder, ascending up towards Heaven? or upon some base Back-stairs of the Devils descending down towards Hell?

2. Others there be, whose choice it is to lye along groveling upon the Ground, being alto∣gether Earthly-minded, thinking themselves safe enough from going down to Hell, and that 'tis needless enough, yea, 'tis too much to trouble themselves (as Jeroboam said, 1 Kings 12.28.) with going upward. Those terrigenae fratres, have their Names writ in the Earth, Jer. 17.13. and their Treasures hid in the Field, Jer. 4.1.8. and are call'd the Inhabitants of the Earth, Revel. 12.12. Meer Earth-worms, that load themselves with thick Clay, Hab.

2.6. and strive with the Toads who shall die with most Earth in their Mouths, having so much matters to mind on Earth (as Duke D' Alva once said) they▪ have no time to look up (much less to climb up) to Heaven.

3. Others there be as the Grashoppers that hop upwards a little; two or three steps they may climb up this Ladder, but fall down again: He that endures to the end is saved, Mat. 24.13.

The Second remarkable Inference is, If thou be not one that is posting down quick to Hell with Korah's Conspirators, Numb. 16.30. (who were all buried alive (with their Cattel and Goods) in the Pit) but thinks thou art climbing upwards to Heaven, then be well assured thou art upon the right Ladder; as there be many false Christs, Mat. 24.24. so there be as many false Ladders. As,

1. A Christ meerly within, denying the Christ without, who died at Jerusalem (as some Quakers do. Or,

2. A Christ meerly without, never minding a Christ within, the hope of Glory, Col. 1.27. as all Papists do, who cry, that Christ is in the Desert, Mar. 24.26. that is, in such an Her∣mitage, or in such a Blind Chappel built in such a by-place to the Honour of the Lady of Lo∣retto, &c. or on such a Cupboard or Altar, as their Breaden God (sometimes born up and down in a Box) and worshiped by the common Catholicks (or Chacholicks rather) saying, Lo, here is Christ, and lo, there is Christ.) Or,

3. Thy own Righteousness (as all Justiciaries do) thinking (with the Spider) to spin a thread out of thine own Bowels, whereon and whereby to climb up to Heaven, and so to have A∣rachnes's Motto [mihi soli debeo] I owe all to my self for my Salvation, I need no other Sa∣viour but my self, as Greevinchovius (the Arminian) most Proudly, Presumptuously and Prophanely answered the Apostles Question [Who maketh thee to differ from another? 1 Cor. 4.7.] saying, egomet meipsum discerno, 'tis I that make my self to differ from others: Alas Mans Righteousness (at the best) is not a Ladder long enough, nor lasting enough to transport us from Earth to Heaven. For

First, 'Tis too short, Gods Precepts are exceeding broad, Psal. 119.96. but Mans Obedi∣ence is exceeding narrow, there is no Man that sinneth not, 1 Kin. 8.46. 2 Chron. 6.36. Eccles. 7.20. 1 Joh. 1.8, 10. save the Man Christ Jesus, Heb. 4.19. 1 Pet. 2.22, 24. who is therefore the only Ladder long enough to reach Heaven▪ And

Secondly, Mans Righteousness is too Rotten a Ladder, in respect of Justification; when we have done all we can, we pay but our due debt, we do but our Duty, Luk. 17.10. and 'tis no matter of merit to pay Debts; Christ affirmeth, that the Righteousness of Scribes and Pharisees (which was the best fort thereof) is but a rotten Righteousness, and cannot convey the Soul safe to Heaven, Mat. 5.20. we may not look for any back-stairs to Salvation, Christ is the only Pontifex Maximus, or the great Bridge-maker (a Title which the Pope (Antichrist) assumes to himself) who is indeed himself the Bridge that carries mover that great Gulph of the faln estate from Misery to Glory, as London Bridge doth Travellers from the Burrough into the City. bad Bridges have destroyed many persons: Eusebius telleth, how that evil Emperor Maxen∣tius his Army were drowned by hasting out of the lost Battel over a false Bridge which he had designedly laid to entrap the Army of his Adversary Constantine the Great who then was his Conqueror. I know not what harm hath been done to the Bodies of Men, by venturing up Rotten Ladders, (upon the occasion of building Houses or pulling them down, &c.) but sure I am, unspeakable harm accrueth to the Souls of men by venturing their weal or woe in the o∣ther World upon some false rests (short of Christ) all which are but rotten Ladders: Christ is the only Bridge or Ladder that Joins Heaven and Earth together: He is the only way, Joh. 14.6. he that would go up any other way, must (as Constantine the great said to the great Arrian) erect a Ladder thy self, and go up alone by thy self; none but Christ, none but Christ can bring to Heaven; his mediation makes God and Man meet together: As all fulness is found and founded in him, Col. 1.19. so all reconcilement must be received from him as well as procured by him.

The Third Remarkable Inference is, 'Tis of great importance, not only that you have the Right Ladder, but also, that you be a right Climber upon the Right Ladder, and for this mark these following Qualifications.

First, You must have Hands to climb with, they that want Hands will make but bad Climbers, you must have the Hands of Faith, wherewith to take fast hold of this Ladder in your Climbing work: hard hand-hold doth well here, lest the strong blasts of Satans Temp∣tations should blow you from off the Ladder.

Secondly, You must have Feet also, such as want Feet make but sorry Climbers; you must have the Feet of Obedience, these are likewise of great use in Climbing this Ladder, as the

Hands pull up, so the Feet do bear up the climbers body; thus are we to improve Christs Me∣rits and Mediation as the Climber doth the Rounds or Steps of a Ladder both with his Hands and Feet.

Thirdly, You must have Elevated Affections, laying no lower limits to your Climbing work than the very top of this Ladder; never think it enough to climb a few Steps of the low∣er part of this Ladder, or to the middle thereof, no, but you must up to the top of it, where God (himself) stands not only Inviting and Incouraging you, (be of good Comfort and Courage, the Master calleth you, Mark 10.39. as to the Blind Man there, and as to Jacob here) but al∣so Assisting and Inabling, as Christ held out an helping hand to save sinking Peter, Mat. 14.31. Therefore (with David, Psal. 25.1.) lift up your Hearts to God at the top of the Ladder, and with Jehosaphat 2 Chron. 17.6) let your Hearts be lift up in the good ways of God; you must give many an hearty lift to your heavy and lumpish Heart, which naturally beareth down as the poize of a Clock, and if this prove too hard a task for you (as undoubtedly it will) then pray for Divine Drawings, Cant. 1.4. Joh. 6.44. & 12.32. wherewith you may be able to Ascend to him at the Top, who will hand you thence into Mansions of Glory. Oh that we may find and feel Christs forcible pulls, his kind halings at our Hearts, that thereby we be lifted up out of the horrible Pit, Psal. 40.2. out of the depths of despair, and drawn up to himself (as the Load stone doth Iron) by a sight of the Pardon of Sin, by a sense of the Pence of Conscience, and by a rich understanding of the assurance of Gods Favour; this would bring us to rest quietly, contentedly and comfortably in our Fathers Bosom.

Fourthly, That this may be effected, you must ever be in motion, never standing still, the Angels (seen upon this Ladder) were all in motion (either Ascending or Descending) not one ob∣serv'd to stand still, Saints are [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] as the Angels in activity, Mat. 22.30. in con∣tinual Ascensions [elationibus fumi] like Pillars of Smoak towering upward, Cant. 3.6. and though they have (as those. Angels) their times and turns of Descensions downward into their own deep Hearts (so called Psal. 64.6.) yet 'tis in order always to prompt and promote their Ascensions upward of their Hearts and Affections, which should always be mounting Heaven∣ward, Col. 3.1, 2, 3, 4, 5. non progredi est regredi, not to go forward is to come backward, like the Vessel which Roweth against Wind and Tide, there is no standing still, if the Oars be slackened never so little, back she goes; you must always be in a walking posture upon this Ladder; as you have received Christ the Lord, so walk you in him, Col. 2.6. walking from step to step (from strength to strength, Psal. 84.7.) walk in him, take not one step out of him; 'tis a dangerous and frightful thing to step one step besides the Ladder three Stories high, &c.

Therefore Fifthly, 'Tis not enough that you be a walker (in constant motion) but you must be a circumspect walker, Eph. 5.15. Walk circumspectly, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the word there sig∣nifies both accurately, exactly as by Line and by Rule, and compleatly to perfection, being Etymologiz'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a going up to the very top, which backsliders do not. You must therefore tread gingerly upon this Ladder, and take heed of missing one step; He that thinks he stands upon this Ladder (though it be but for taking a little breath) had need to take heed lest he fall, 1 Cor. 10.12. The higher any man climbs hereon, there is the more danger of falling: Heaven is three Stories high (at the least) to wit, the three Regions of the Air above the Earth which is the Ground floor. We read of Stars falling from Heaven to the Earth, Rev. 6.13. Thrown down by the terrible blasts of the Pope's thundring Excommuni∣cations (that Tail of the Beast) Revel. 12.4. God knows how soon this whisking Tail of the Dragon (monstrous for length and strength) may cast down some Doctors of the Church from their high Exaltations in the Reformed, to the Base Earth of the Romish Religion, and so cause them to become Baal's Chemarims and Chimney-Chaplains: Yea, some Professors we have seen who have shone like Stars (for a while) in the Heaven of a gawdy and glit∣tering profession, yet having a worm (of some unmodified Lust in the very heart of them, they (like untimely Figs or Fruit) have drop'd down from the top into the very Puddle of Prophaneness. This must needs be not only a very far, but also a very foul Fall. The King of Saints, Revel. 15.3. the Lord Jesus brought his Church and Children out of the lower Rooms of the World, up into his Chambers and Galleries, Cant. 1.4. and 7.5. both these words are of the Plural Number, implying, that Christ hath his Chambers and Galleries of se∣veral Stories, some lower and some higher than others. Oh happy is that Soul which is handed up so high as into the (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or) large Upper Room, and hath admission there to sit down with Christ to eat the Passeover, Luk. 22.12. Yet know there may be a falling down from this Upper Room, as did Judas that traiterous Jew, 'twas a great Fall that Eutychus got, Act. 20.9. his Name signifies [Well-Fortuned] but in this he was most Unfortunate to fall so high as from the third Loft fast asleep, and to be taken up for dead; yet was he very Happy

in having a Paul by him, who restor'd him to life again, v. 10. Christ hath many Rooms (as this Ladder hath many Rounds,) some lower for Children, some middle for Young Men, and some higher for Fathers in Grace and Godliness: Now the higher that you climb, the more dangerous and deadly is your Fall, if you be not exceeding wary and watchful in your steps; you may not take up one foot, until you know where to set down the other, the steps are narrow, Matth. 7.14. (though the Ladder be large, as before) and soon mist for want of due Caution and Circumspection: This David felt, when he complained [my feet had almost slipt] Psal. 73.2. and fear'd, when he pray'd [Uphold my Goings in thy Paths, that my footsteps slip not] Psal. 17.5. If once you slip, there is no stop or stay in the way, you slide down (it may be headlong) to the very bottom, and if not slain by a backward fall (as heavy Eli was) 1 Sam. 4.18. yet, surviving, you have all your climbing work to begin anew, according to the Nazarites Law, Numb. 6.12. but the Days that were before shall be lost, because his Separation is defiled: so your foul Fall defiles all your former Devotions, and you must there∣fore begin the World and your work afresh, Repent and do your first works, &c. Rev 2.5.

Sixthly, See then that you make daily Progress upon this Ladder, a man may be in daily motion that steps up some few steps, and then steps down again, and so keep continually ascen∣ding and descending without any proficiency; non proficere est deficere; Grow in Grace, from the lower to the higher Form and Degree: your Knowledge must grow from a dram to a pound, yea to a Talent thereof: Poor Ezra and Nehemiah (coming out of Captivity) could give but Drams of Gold to Temple-work, Ezr. 2.69. Nehem. 7.70, 71. but Rich David was able to give not only Pounds, but whole Talents towards it, 1 Chron. 29.4. The man (heal'd of his blindness by Christ) at the first saw but men as trees, walking, but the second touch from Christ made him see all clearly, Mark 8.24, 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree, wherein Divine Thoughts and Desires may (as Birds of the Air) lodge in the branches thereof, Matth. 13.31, 32. so your Zeal must grow from smoaking Flax to a burning Torch, and so all other Graces should grow; Monstri est semper Infantem esse, the Child that grows not, is expos'd as a Prodigy: 'tis a shame, the Holy Child Jesus should lye always in Swaddling Clouts; you must be growing up in him, till you touch Heaven with your head and heart, Compare time with time for this, &c. See that you be active and abounding in God's Work, seeing 'tis not in vain in the Lord, 1 Cor. 15.58. Some say, the eight Beatitudes Christ proclaims in his Sermon on the Mount, Matth. 5.1, 2, 3, to the 12. are the sundry steps of this Ladder, whereof Poverty of Spirit is the lowest, v. 3. and Purity of Heart is the sixth, v. 8. 'tis no easie labour to attain unto this step, but if you be yet but on the lowest, Christ pronounces you blessed, and more blessed are you still, if you reach higher.

The Fourth Remarkable Inference is, Though climbing be hard work, and against the bent or tendency of Nature [Omne grave deorsum] all heavy things press downward; yet this hard work hath high Helps and Encouragements. As,

1. Here is an entire Ladder (the Mediation of Christ) wherein never a step is broken; that is an useless Ladder which wanteth several steps, and what insignificant things are steps when sever'd from the Ladder; so are all our Gifts and Duties out of Christ, and his Mediation, which gives Life and Vertue to all.

2. As every step must be on him, so Righteousness and Peace, Mercy and Truth are met in him, Psal. 85.10, 11. and in his Mediation, as the two Sides of the Ladder do kiss each other. Christ is both our Righteousness, Jer. 23.6. and our Peace, Eph. 2.14. Truth springs out of the Earth, or Heart of Man, and Mercy looks down from God out of Heaven: These are the objects, and sure Hand-Holds for our Faith in our climbing up.

3. Christ (himself)is gone up before us into Heaven, Job. 3.13. Act. 1.11. 1 Pet. 2.21. &c. he, being God-Man, needed no Ladder; yet, that where he is, we may be also, Joh. 17.24. he hath left his Mediation as a Ladder for us, Having open'd Heaven and Paradise to us, which the first Adam (by his Fall) shut against us, Gen. 3.24. we may therefore follow the Captain of our Salvation, Hebr. 2.10. with comfort and courage, and we must follow him fast and close (having the Help of a Ladder, which he had not, yet is become one to us) his Resurrection, Ascension and Sitting down, are the foot, length and top of this Ladder, for his footsteps drop fatness, Psal. 65.11. for us to gather up for out refreshing in the way, if we pursue him close.

Our 4th Encouragement is, Angels attend Heirs of Salvation, Heb. 1.14. to secure us from falling, Psal. 91.11. they are as our Nurses, into whose keeping our Heavenly Father com∣mitteth us, and chargeth them to look well to us (his Children) while we live on Earth (as Citizens Children are committed to Country Nurses) and to bring us safe Home to the City, and to our Father's House when we die, as they did the Soul of Lazarus, Luk. 16.22. our

Protection by Angels (though manag'd by an invisible hand) is our Privilege purchased by Christ; oh Bless God for it.

Our 5th Encouragement is, God is leaning (as some read this, Gen. 28.13.) at the top of the Ladder, crying, Come up hither, Rev. 11.12. and humbling himself to take hold of our hand with his, and to draw us up to himself. He hath an Hand and an Heart to help us, that Child climbs the Style safely and cheerfully, who is in his Father's hand, &c.

The Fifth Remarkable Inference is, Even Rich mens Children may meet with much Hard∣ship, as Jacob did here: His Father (Isaac) had a vast Estate descended on him from his Grandfather (Abraham) who was a Prince among the Hittites, even a mighty Prince among them, Gen. 23.6. and whom God had blessed greatly with a very great Estate, Gen. 24.35. and all this Prince-like Wealth was given by him unto Isaac, v. 36. yea, and Jacob's Mother (Rebekab) had brought up this Son, whom she loved, Gen. 25.28. with much tenderness (no doubt) and indulgency: yet is Jacob banish'd from Home, forced to foot it five hundred Miles (having neither Horse nor Chariot to carry him this long Journey) and in the way (of this wearying Walk) was constrain'd to lye out of Doors, having no better Accommodation, than the cold Ground for his Bed, an hard Stone for his Bolster, and the open Firmament for his Canopy over him: Little do the best and wealthiest of Men know what hard things their Children may undergo in this Life. Men should be mindful of this themselves, and should be minding their Children thereof; fore-warn'd, fore-arm'd; 'tis then no surprize to them or theirs.

The Sixth Inference Remarkable is, Suppose the aforesaid fall out, yet the Children of the Covenant (that both take hold and keep hold of it, Isa. 56.4▪ 6.) shall certainly have their loss of Temporals made up with Spirituals, as Jacob here, who had lost the Comfort of his Country and Kindred, the company of a Blessing Father, and of an Indulgent Mother, no Camel or Coach he had to carry him, yet hath he here a Ladder (whereon he convers'd with Heaven) and God at the top to counter-comfort him, and to make up all his Losses out of his alone Fulness and All-sufficiency: Now [Malè cubans suaviter Dormit, & soeliciùs somniat] though his Body lay cold and his Head hard (when well wearied) he both slept sweetly and dream'd more comfortably than ever he had done upon a Bed of Down in his Mothers house; his Ladder of love makes up all his Losses, and Jacob's Bethel became better hereby than his prophane Brother's Beth-aven, Resolving to Murder him.

The Seventh Inference is, All inferiour Affairs have their dependency upon and their dispo∣sal by their Superiour, the most high God: All occurrences, that happen at the foot of this Ladder are ordered by him who is at the top of it, and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens: A Godly Jacob cannot be banish'd by a Prophane Esau, and put hardly to it here below, but God's Eye is upon all, and orders all for the best; in all this hardship God was but proving Jacob to do him Good at his latter End, as he did Israel after, Deut. 8.16. we should not look too much upon the backside of this Ladder of Providence, which seems black and rough, but upon the foreside more, which is more lovely, and doth all things well, Mark 7.37. Psal. 84.10. and 85.12. and Rom. 8.28. we can never judge of Providence by piece-meal, the injudicious Children and Fools cannot judge aright of half-done Deeds, some Trades have their Finishers, God is so to all, though the Devil may be in the Alpha, God will be the Omega, as Jam. 5.11. he winds up all, then beauty appeareth in every part of his work; he is the high Chancellour.

The Eighth Inference is, God uses the ministry of Angels in managing of the World in matters publick and private, yet are they but Messengers of God, Zech. 1.12. not Mediators for men; Jacob did not apply himself to them as such, Gen. 32.2. the Rabbies say, every Country has its Tutelar Angel, as that of Persia, Dan. 10.13. the ascending Angels belong'd to Palestine, whence Jacob was departed; they therefore return to Heaven, as having no far∣ther charge of him, and those descending belong'd to Mesopotamia, (whither Jacob was going) to take their care of him: undoubtedly there is an insensible hand (of God and his Angels) or∣dering all things. However,

1. Men must be as Angels, that climb this Ladder, of an Angelical (or Evangelical) Na∣ture; for none else were seen upon it. And,

2. We ought (as they) be as willing to descend and be abased, as to ascend and be exalted; their Pattern is for our Practice.

3. And lastly, 'Tis matter of Confidence against the malignity of Men and Devils, for An∣gels ministry is mightier for us, than that against us; Angels are more and more mighty than angry Men and enraged Devils.

The Ninth and last Remarkable Inference is, More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps: As,

1. Examine your Conviction, which is the first Step in your climbing work, were you ever let Blood in Venâ Cordis, in the Heart-Vein? (which conduceth to your Souls Health, as much as Phlebotomy in Venâ Corporis, or opening the Arm-Vein doth to that of the Body) as those in Act. 2.37. they had compunction, were pricked to the heart, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, they were pun∣ctually pierced, as if with the very Nails wherewith they had crucify'd Christ, sticking fast in their own hearts. Thus Paul tells of his own first workings, that the Commandment came to him, Rom. 7.9. How came it? to wit, with a witness, having a vital penetrative Power in it: The Law by the Spirit of Life (without which 'tis but a dead Letter) let out the life∣blood of Sin by its lively touch, and brought him to Sense of Sin, and to Conscience of Duty: when the Sun shines in at the Window, the Moats (unseen before) do then appear.

2. Your Contrition, hath your Rocky-heart been smitten with Moses Rod (the Law) as the Rock-Horeb was therewith, God standing upon it to make Moses's stroak effectual to set the Rock abroach, Exod. 17.6. then 'tis, that (God blessing the means) your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow. There is Dolor sensus, (a Worldly sorrow) which may make a great noise; but 'tis this [Dolor Intellectus] that made Josiah's heart tender, 2 Kings 22.19. and Mary's, Joh. 20.13. so yours also, when you weep (as she did) because your Sins have taken away your Lord Christ, and you know not where they have laid him, your friend.

3. Your Conversion, or thorough change; a change in part only, is to be a Monster, and a turning from Prophaneness to Civility, or f a little further) to Duty, is but a turn to Half-part, 'tis but the half-turn (from West to North) not the good-turn, the whole-turn from West to East, that Day spring from on high, the round-turn from Sin to Christ, that bright and morning Star, Rev. 22.16. The want of this turn to the full counterpoint (in setting the back to Sin, and the face to God) is that which God complains of; They return, but not to the most High, Hos 7.16. You must be sanctified throughout, 1 Thess. 5.23. and the Thorn chang'd to a Firr∣tree, Isa. 55.13.

4. Your Desires after God come next your turning from Sin to God: Examine what Pal∣pitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness: David's Soul followed hard after God, Psal. 63.8. following him Hot-foot (as we say) and hard at his Heels. God's Right hand upholding him, lest his feeble Legs and pursie Heart should faint and fail in the pursuit: The Desire of the Prophets Spirit was after God, Isa. 26.8, 9. This Desire begets Prayer, as in Paul [Behold he prayeth] Act. 9.11. which he had never done before to any purpose, though a strict Pharisee, Act. 26.5. what pourings out of heart have you? Psal. 62.8. what spreadings of your Case before the Lord, as Hezekiah did the Rolls.

5. Examine your Delight in God, Trahit sua quem{que} voluptas, your Delight (which every man must have) hath been in Sin, is it now in God? is your close cleaving to this Ladder in your climbing-work, the continent cause of all your Comfort, Jerem. 13.11. Act. 11.23. Psal. 37.4. and 84.10. Herod had some Delight in hearing the Word, Mark 6.20. but it was only as water that is spilt upon the Rock, which leaves a dew only, but sinks not in, nor soaks it to a softness, as the Rain of God's Blessing doth the fruitful Soil it falls upon; a bare tast of heavenly things will not feed the Soul, Heb. 6.4, 5.

6. Try your Zeal for God, If your Ear and Eye be both sanctified with saving Grace, you cannot abide to hear or see Sin in others, but your Righteous Soul will be vexed with it, as Lot's was, 2 Pet. 2.8, 9. [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] tortur'd with it, as if set upon a Rack; Guilt or Grief is the best a Godly Man gets by conversing with the Wicked: yet 'tis not enough you loath Sin in others, but you must loath it more especially in your self; for Jehu abhorr'd Ido∣latry in others, yet indulg'd it in himself.

7. Your Conformity to God, Children are like their Father; so must you pass into the like∣ness of the Heavenly Pattern, purifying your self, as God is pure, 1 Joh. 3.3. in quality, tho' you cannot in equality, you must be suitable to his holy Nature, as well as subject to his holy Law, Matth. 5.48. 1 Pet. 1.15, 16. Learn of Christ to be meek, lowly and holy, Matth. 11.29.

8. Your Communion with God, wherein (together with Conformity to God) consisteth your summum bonum, or highest Happiness; 'Tis wonderful condescension in the most high God to converse with worthless worms, and 'tis a glorious privilege that he will vouchsafe such sinful Dust to be reckon'd his Neighbours, Levit. 10.7. in propinquis meis: Oh pray to maintain it, as David did for himself, Psal. 86.11. and for his people, 1 Chron. 29.18. that God would fix their Quicksilver hearts, and to keep them in that holy temper, fit for Communion with God.

9. Your Confidence upon God, leaning wholly upon this Ladder with all your weight, both for Safety in this World, and for Salvation in the World to come; Can you trust in him at

all times, Psal 62.8. as well in the Failure of outward Comforts, as in the Confluence of them? Can you confide in God without a Pawn in your hand from him, as Habakkuk did, ch. 3.17, 18. Can you confide in a killing-God, as Job did, ch. 13.15. who when his very breath was well-nigh beaten out of his body by multiplied strokes, yet would he hang upon God still, and not be easily shaken off, saying, If I must die I will die at his Feet, there, If I perish, I will perish, Esth. 4.16. This is an high step of this lofty Ladder thus to lean upon the Lord, Cant. 8.5. and Isa. 50.10. with a faith of Recumbency, as the Hop doth upon the Pole, and to trust God in his Promises, when we cannot trace him in his Providences, while Try∣als and Troubles are upon us; 'tis an high Attainment.

10. And lastly; Try your perseverance in the good ways of God: This is the top-step of this long Ladder; He that endureth to the end shall be saved, Mat. 14.13. 'tis but an he, here one, and there one that holdeth our, where many fail and fall short; losing their Love, and thereby their Reward, 2 Ep. of John, verse 8. A godly man may grow remiss, and leave his first love, Rev. 2.5. so may lose the lustre, comfort, yea and exercise of his graces, and thereby also lose what he-hath wrought,

1. In respect of the praise of good men.

2. In respect of his own former feelings of Gods favour.

3. In respect of the fulness of his Reward in Heaven: Thus the Nazarite that broke his Vow, was to begin all again, his thirty days observance for an holy separation, Numb. 6.12. And thus the backslider that slips down this Ladder, hath his climbing work to begin again, as before, yet if truly godly, he falls not totally and finally, for the Root of the matter is still in him, though the Reins may be consumed, Job 19.27, 28. Isa. 6.13. James 1.21. Radical, fundamental, special saving grace (proper to the Elect) wherein the Being of a Christian con∣sisteth, is certainly unloseable; though not only common grace may come to nothing, but also the Joy of Faith, Confidence of Hope, and the Fervency of Love (all which belongs only to the Well-being of a Christian, and which are the Shine, Lustre, and Radiancy of the Radical) may be lost, and perhaps irrecoverably, Psal. 51.12. Therefore you stand in as much need of con∣firming grace to the end, as you did of converting grace at the beginning; pray that God may establish your step, Psal. 37.23. as before, and uphold your goings, Psal. 17.5. Christ prays too that your Faith fail not, Luke 22.31, 32. that you may hold on your way, and hold out to the end or top of this Ladder, otherwise as your Repentance was the Joy, so your Relapsing will be the Shame of Angels, Luke 15.10. And this conditional Caution doth not import as if it were in mans power to persevere, for that is wholly ascribed to the power and goodness of God, Rem. 11.5, 22, 23. but 'tis to stir up in us all godly care and circumspection, that we may do our part to hold fast our Confidence, Heb. 3.6. & 4.14. & 10.23. Rev. 2.25. & 3.3, 11. to hold on our way. Job 17.9. and to hold out to the end, Matth. 24.13. The Crown of Life is promised indeed to good beginners, but 'tis only performed to good enders; Vincenti dabo, to overcomers, Rev. 2.7, 26. & 3.5, 21. & 21.7. The duty (of walking in paths of Piety, or climbing this Ladder) is our part, but the Ability and Success is Gods, who will bring Judgment unto Victory, Matth. 12.20. The holy Martyrs in the Martyrology are call'd [Hold∣fast men] as they did hold fast (this Ladder) Hold up, hold on, and hold out to the top; inso∣much as the difficulty of any Act became to be expressed by this Proverb usually [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] you may sooner unteach a man Christ, as do it. Truth in the beginning, Zeal all the way, and Constancy to the end, makes a compleat Christian. Perseverance is the Salt of the Covenant of Grace, call'd the Covenant of Salt, 2 Chron. 13.5. as seasoned hereby. This enduring Grace is purchased for us by Christs blood, and conveyed to us by Christ prayer. God decreed both that Peter should persevere, and that Christ should pray for Peters perseverance.

When Jacob was thus comforted with his Vision of the Ladder, He (1.) Erects a Pillar, the better to perpetuate the memory of that mercy, calling it Bethel, the House of God, and con∣secrating it for Gods Worship as to use, but not to any Inherent Holiness. (2.) He vow'd a Vow, v. 18, 20. wherein he became the first Holy Votary that ever we read of; and whence he is call'd, The Father of Vows. He makes a Religious Promise to God in his prayer, grounded upon the precious Promise of God, whereby he bound his loose heart to do some things which were lawful and in his power (as building a Chapel for Gods Worship at Bethel) to express his gratitude to his God for his (already) received goodness (in the Vision of the Ladder) that he might obtain some farther favour from him. This was Jacobs Vow, and this last clause was the condition of it, he well knowing, that thankfulness for old, is the best expedient to procure new mercies. He saith, If God will be with me; if he will preserve me, and provide for me, &c. All which God had promised him, v. 13, 14, 15. (wherein he had a Salve broad enough for his Sore, a fourfold Cordial, for his fourfold Cor-dolium, his Comforts as many as his Crosses) therefore there was no need of his doubting and distrusting it, yet doth he help for∣ward

his weak Faith by this strong Vow, to bind his Soul by this Bargain, to give God his utmost both in Inward and Outward Worship: And that his Bonds might be the stronger, the very Pillar (he reared and hallowed) should be his faithful Monitor to mind him of fulfilling his Vow, and become a severe Witness against him, in case of his failing to fulfil it afterwards. What else could be Jacobs Inducement to lay these double obligations to duty upon himself, save only the consciousness he had of the Treachery of his own heart, and the certainty he knew of that great Truth (which Solomon mentions long after him;) He that trusteth to his own heart is a fool, Prov. 28.26. he is a great fool, a proud fool; therefore he binds it thus to good be∣haviour, and by woful experience he found all (he had done) little enough to keep it bent for God, Hos. 7.16. & 11.7. Zech. 9.13. for Jacob, who was so free, while the matter and the mercy was so fresh, as to promise such great things to God in his Holy Vow, became af∣terward backward enough, and stood in need, that God should pull him by the Ear once and again, Gen. 31.13. and 35.1. (to strengthen his Faith against his fear of being destroyed, Gen. 34.30.) with a [Go up to Bethel, &c.] yea and God punished him for his delays of pay∣ing this Vow; ••. In the Rape of his only Daughter Dinah. 2. In the Cruelty of his two Sons (Simeon and Levi) to the Schechemites, Gen. 34. 3. Jacob, being refreshed with this blessed Bait (of the Ladder) in the way, went on his Journey, Gen. 29.1. Hebr. lift up his feet, indefess•• cursoris adinstar, as a generous Gyant (refreshed with Wine) rejoyceth to run his Race, Psal. 19.5. Thus Jacob (after he had drunk of this Divine Brook in the way, Psal. 110.7.) did lift up both his head and his feet, and did walk lightly and lustily his long Journey to Padan-Aram. The Joy of the Lord was his strength, Neh. 8.10. This Vision was as Oil to him, wherewith his Soul was suppled, and all his Limbs made more lithe, agile and fit for Action. Oh! were we but bathed (with Jacob) in this Bath at Bethel, having our Souls soaked in that Soveraign Oil, we should pluck up our feet that are feeble, (as well as our hands that hang down, Heb. 12.12.) and passing on from strength to strength, Psal. 84.7. should take long and lusty strides towards Heaven: 'Tis but a little afore us, a little more length of a short life (and God knows how short it may be, how soon it may end) will bring us to our long Home, and a rightly Religious and ready heart rids the way apace. Oh that we were such! As,

1. The Comfort of this Vision of the Ladder brought Jacob to Padan-Aram, though repu∣ted and computed five hundred miles. So,

2. The B••ossing thereof promised therein attended him all the twenty years of his stay there with his Uncle Laban, which signifies Candid, yet became rather a Nabal (which is Laban read backward) to him now seventy seven years old; yet this Churl exacts a double Appren∣ticeship of hard service from him for his two Daughters, and yet another seven years for his Estate, though the Churl did confess that the Lord had blessed him greatly by Jacobs presence and service, Gen. 30.27, 30. much more God blest Jacob himself, if Laban were blest for Jacob's sake.

The B••essing God conferr'd upon Jacob in Padan-Aram (according to his Promise from the top of the Ladder) was twofold.

First, God Blest him with a numerous Off-spring by Leah and Rachel, who were Figures of the two Churches, that of the Jews under the Law, and that of the Gentiles under the Go∣spel: The younger, like Rachel, was more Beautiful and Dearer too, yea, deeper in the Affe∣ctions of Christ, when he came in the form of a Servant, though the elder, like Leah, was first Imbraced as a Wife both Wedded and Bedded.

NB. Jacob's Polygamy is not to be imitated by others, however it may be justified as to himself, who might

1. Have a special Warrant from God for this thing, as Sampson's Marriage with the Phi∣listin Woman was of the Lord, Judg. 14.4. which (in the Sentiments of some) seems to intimate as if Sampson had Gods Warrant to do what he did.

2. This Marrying of two Wives by Jacob was done in a Mystery, to represent the Church of the Jews and that of the Gentiles (as above) as Abraham's two Wives were an Allegory of the Two Testaments or Covenants, Gal. 4.24. No such thing now can (at the least) be pretended unto for its palliation; yet Jacob's case is thus far excusable, in as much as he de∣sign'd to have but one even Rachel, Gen. 29.20, 21. though Laban deceiv'd him with Leah, by a like fraud as Rebekah (••his Mother) had, not long before, in a crafty Disguise substituted him the younger, for Esau the elder. God oft pays men home in their own Coin, (as before) and measures out the same measures to us that we have measured out to others, Mat. 7.12. Jacob thus deceived, might have some reflections upon his own deceit he had put upon his own Blind Father Isaac.

Some Remarks in this History I cannot omit, the first is, Though Leah was faulty in this

Deceit, acting her part after her Fathers, as Jacob had done after his Mothers Directions, yet her sin was graciously pardon'd, and Christ did chuse to come from tender-ey'd Leah (who bare Judah to Jacob) rather than of Beloved and Beautiful Rachel, Gen. 49.10.

The second Remark is, When this cheat was put upon Jacob. His thoughts in his Conju∣gal Embracements were upon a Child by Rachel, while he had Leah in his Arms, and so the Birth-right by his Intentions should be Rachel's First-born, which afterward God accom∣plish'd, when Jacob Adopted Joseph's two Sons for Tribes, and gave to Joseph (Born of Ra∣chel) the double Portion, as to Judah, the Dignity, from Reuben his First-born by Leah, who had forfeited both by his Incest, Gen. 48.20, 22. and 49.4. 1 Chron. 5.1, 2. where 'tis said that the Dignity was Judah's of whom Christ sprang, but the Birth-right was Joseph's, who had a double portion as his two Sons made two Tribes, and those very numerous; and thus in the figurative Description of the Church, Joseph hath two Portions, Ezek. 47.13. as being Jacob's best beloved Son of his best beloved Wife Rachel.

The third Remark in the History of Jacob's Marriage is, That he travell'd far, even five hundred Miles to fetch a Wife, and there served an hard Service for her, during Seven long years (for Lovers Hours are full of Eternity,) Hos. 12.12, 13. He fled into the Countrey of Syria, there he served for a Wife, and for a VVife he kept Sheep. Alas, he had nothing to give as a Dowry wherewith to purchase her (according to the Custom of those Countries, Gen. 34.12. 1 Sam. 18.25. and 2 Sam. 3.14. and Hos. 3.2.) coming thither as a poor Pil∣grim and Traveller, with nothing but a Staff in his Hand, therefore is he willing to work Night and Day for her, and to Earn her with his hard Labour, Gen. 31.39, 40, 41. where∣in is shewed both his Uncles unkindness to allow it, and his own singular Humility, Patience, Meekness, waiting upon Gods Providence to undergo it; yea, and so notorious a cheat at the end of it: And when he had served his first Seven years hard Apprentiship for Rachel, he was cheated with Leah, yet he Indents to serve Seven years longer Service for his beloved Ra∣chel, though he served but seven days or a Week (which was the Earnest of his following Se∣ven years Service) before he enjoyed his Rachel also, whom he Married at the Weeks end: Yet Jacob's Journey five hundred Miles for a Wife was nothing so long, as that which Christ took from Heaven to Earth (which is computed before to be five hundred years Journey) to serve for a Wife, his Church, who is more Coy than Rachel, and will hardly be spoke with, though he stands knocking and calling, [Open to me, &c. Cant. 5.2. Revel. 3.20.] and hath made him to serve long with her sins, wearying him with her iniquities, Isa. 43.24. Oh stupenda Dignatio, most Glorious Condescention.

Secondly, As God blest Jacob with a numerous off-spring, so he did with a plentiful Estate, even to the envy of Laban and his Sons: 'tis said, Jacob increased exceedingly Gen. 30.43. having much Cattel, and Men Servants, and Maid Servants, and Camels, and Asses; how he became so vastly Rich under so hard a Master, the means are mentioned by himself, Gen. 31.9. God hath taken away Laban's Cattel, and hath given them unto me, &c. God had promis'd his presence with him to bless him, &c. Gen. 28.15. thus the promise was per∣form'd even in outward Blessings, God dealt kindly with him as a Son, while his Uncle treats him unkindly, yea unjustly as a Servant, changing his Wages ten times, Gen. 31.7. and ever for the worse, though he did confess, he grew Richer by him, Gen. 30.27, 30. yet (as if that had been a crime to bring Laban Gods Blessing) that miserable muck worm became the more chur∣lish to him; how much is it better to be Gods Servants than Mans? that old subtle Fox was far too hard for honest and plain Hearted Jacob, who was simple to evil, but of a Large reach, (especially when advanced upon his Ladder) for Heaven, the Children of this World are too wise in their Generation for the Children of the Righteous, Luk. 16.8. these cannot project and practice deceit as they can do with their Spirit of this World, which skills them in the Devils depths, but the Children of Light know not those depths of Darkness, Rev. 2.24. yet have received a better thing, the Holy Spirit, which searcheth all, yea the deep things of God, 1 Cor. 2.10. And this was Jacobs Mercy, the more morose and over-reaching (by colloguing and currying favour, Gen. 30.27.) Laban was to him, (there never wants saith the Proverb, a new Knack in the Knaves Cap) the more mer∣cifully did the God of Bethel (so call'd, Gen. 31.13.) interpose for him to avenge him of his defrauder, 1 Thes. 4.6. not only saving him from Labans mischiefs, Gen. 31.7, 42. but also enriching him with Labans substance, Gen. 31.9. Thus God promiseth, that his People shall spoil those that spoil them, Ezek. 39.10. this caused a looring look in Laban himself (who was so subtile as to bite in his Tongue and say nothing for shame, but tickl'd it up with ill-thinking the more, but in his hot-headed Sons (right chips of the old block) it caused them to blurt out (they could not hold or hide what was in their evil Hearts) saying, Jacob hath taken away all that was our Fathers, and of him hath he gotten all this Glory, Gen, 31.1, 2.

poor worldly wretches esteem'd their wealth their chiefest glory, as 'tis twice called, Psal. 49.16, 17. and both Father and Sons part with them, as if raked out of their Bellies, Job 20.15. and therefore they, envying Jacobs prosperity, do unjustly slander him, as getting all his goods by fraudulent means (which more likely was their own manner, musing as use∣ing) when all was graciously bestowed upon him by God himself, as Jacob told his Wives, Gen. 31.8, 9. that God hath taken away, &c.

Objection, But did not Jacob use Wiles (in putting peel'd Rods into the Troughs) to be∣guile Laban of his Cattel?

Answer, What Jacob did therein, was done by Gods Direction given him in a Divine Dream (as was his Vision of the Ladder, Gen. 31.10, 11. I have seen (saith God) all that Laban hath done to thee, v. 12. I am the true proprietary; who gives to men, and takes from men those outward goods at my pleasure, as Hannah hath it, 1 Sam. 2.7. I have seen the frauds Laban hath put upon thee, therefore I am resolved to fleece him for thy encouragement. Laban(it seems) was changeable in his Covenants with Jacob, at first Jacob must have the in∣crease of divers colours only, Gen. 30.32. as his Wages, this Laban thought would make Jacobs part very small, for Cattel naturally bring forth young like themselves, but 'twas over∣ruled otherwise by the extraordinary Providence of God: which then Laban thought was too great wages for his Work, so restrains him from one colour to another, yet all multiplied to more than Laban was willing to allow Jacob, Gen. 31.8, 10, 11. what change or choice soever he made, the greatest number did fall to Jacob's part according to the Covenants contracted between them: Though Jacob had just cause to complain of Laban's being so changeable in his Covenants, yet found he the God of Jacob unchangeable in his Covenant with him: And though there may be something in the means by the strength of Imagination, sometimes of force to conform Conception to the Object, Gen. 30.37. yet this had been very uncertain, especially in unreasonable Creatures, had he not received it from God, who did make it effe∣ctual at all times when the means were used by him.

The next Remark in Jacob's Life is his return from Padan-Aram, wherein still the com∣fort of that Visional Ladder lasted him: The Ladder was a bare Sign, and God (at the top) added a word to the Sign, (without which a Sign doth not determinately signifie) saying, I will be present with thee, and I will preserve thee, &c. and God perform'd his Promise.

1. In his going safely thither, and though he were a Stranger to the way, God order'd his steps, Psal. 37.23. so as to bring him to the very VVell where he met his dear Rachel, and gave him there the strength of three Men to roll away the Stone from the VVells mouth, Gen. 29.8, 10. as easily (saith the Rabbin Pirkei Eleizer) as one taketh a Pot-lid from off the Pot: Though now he was seventy seven years old, and well wearied with his long Jour∣ney: David saith, By Gods help I Atchieved great Matters, I broke through a Troop, and leaped over a VVall, though I be but a little Man, Psal. 18.29. So Jacob by the help of God (who had promis'd him his presence) rolled away this great Stone (so called, ver. 2.) which always required all the Hands of three Shepherds to remove, ver. 8. and 3. And no doubt but Jacob now strained himself to the utmost, and stretched out his strength the more, to render himself the more acceptable to Rachel, yea, and to Laban too, who liked well such as were strong to do Service, the Carnal Caitiff never thought his Servants did enough, Gen. 31.38, 39, 40, 41. All which unjust Austerity Characterizes Laban to be a covetous Cormorant, and that Jacob stood in need of all his prodigious strength, and of Gods helping Hand too to endure twenty years Service under him. Therefore

2. God perform'd his Promise of being present with him, during his abode there for twenty long years of hard Service, where God gave Jacob,

1. A numerous Offspring. And, 2. A plentiful Estate, as before.

The Glory of both which did so dazle the Envious Eyes of Laban and of his Sons, Gen. 31.1, 2. that they take up a great grudge against him, their Avarice, (the Root of all evil, 1 Tim. 6.10.) made them think with Seianus, quicquid non acquiritur, damnum est, that all was lost, which fell besides their Lips, what they could not draw to them, they accounted it as snatch'd from them; hereupon, as the young ones frapp'd at him with opprobrious words, as if he had defrauded them of their Estates, so the old one frown'd upon him, though he had ac∣knowledg'd him his Benefactor, and that God had made him [hominem boni pedis] a pros∣perous Man to his House and Estate, Gen. 30.27. yea, some say, that God gave Laban for Jacob's sake, those very Sons that were the Murmurers, seeing we read of none he had before, but that for want of Sons, his Daughter Rachel kept his Sheep; if so, this must needs be a great aggravation to Jacob's grief, yet he could better bear the groundless Cavils of those Raw-headed Lads by the goodness of his own Conscience (which fears no Judge) for his own Righteousness (as he saith) would answer for him against all their calumnies, Gen.

30.33. He had done nothing but by Gods direction, Gen. 31.10. and according to a plain Bargain between them, wherein Laban hoped he had got Jacob upon the Hip for a bad Bargain to him, therefore said, [Behold I would it might be so, as thou hast said,] Gen. 30.34. But he is in the Issue fairly disappointed himself who would have deceived Jacob; neither had he used any fraudulent, unlawful and Magick means to beguile Laban of his Es∣tate (as the words of those Hot-headed youngsters do import) for what Jacob did with his pilled Rods, was no Charm or Inchantment, but 'twas done partly by the force of the fancy (which is much affected with Objects of Sight in the time of Copulation and Conception) so the means were meerly Natural: Partly 'twas done by Divine direction (as before) and not of his own Head; but chiefly, yea, altogether, these means were made effectual by a Di∣vine Benediction, for he that will make the same Experiment now, shall upon tryal find him∣self frustrated: It then dependeth not on Mans skill, but upon Gods Blessing, besides volenti non fit injuria, Laban could not be wrong'd, when he was so willing to this Bargain, and so cunning to set three days Journey betwixt the party-coloured (put into his own envious Sons Hands) and the white still committed to Jacob's care, that so (if possible) Jacob's part might be little enough of spotted our of the white, as he had chosen, for naturally white brings forth white like the Dams. Sic canibus catulos similes, sic matribus haedos, saith Virgil.

Some say, the Reason why Jacob chose the party-coloured to be his Wages, was, because, as white and black Sheep were most esteemed in Mesopotamia, so those of a Motley Colour were most set by in Palestina, (hence the Shepherds of Jacob's Countrey are call'd noch∣dim, Amos 1.1. that is, Keepers of Spotted Cattel) whither he was now preparing to go, when he had served out his full time of Fourteen years Service, and now was become a Free∣man, Gen, 30.25, 26. though he then was a little too hasty (as Moses was after, Exod. 2.12. and Acts 7.25.) for he stayed there yet other Seven years after this: God will not have him go empty (with only his Wives and Children) away, no, he will have him to go with a great Estate (for their Maintenance) also, and that honestly got by a plain Bar∣gain betwixt his Uncle and him, though made with the greatest disadvantage on his side: But above all, that which most justifies Jacob from all fraudulency (wherewith Laban's Sons did calumniate him) is, because 'tis plain, Jacob used these means (not by Devilish, but) by Divine Instinct, therefore 'tis said, [God hath taken away your Fathers Cattel, and given them to me,] Gen. 31.9. saith Jacob to his Wives; and ver. 11, 12. he gives a further account to them, that those means were no Invention of his own, but he had it from the Oracle and Angel; and that the Cartel were over-ruled by an Almighty Hand, rendring also the Reason why it was so. [I have seen all that Laban doth] God saw Laban's injustice to Jacob, not with a naked Observation, but with a just vindication; and again, ver. 16. Laban's Daughters do say, [All the Riches God hath taken from our Father, belongeth unto us] wherein they answer their own Brethrens calumniations, alledging, what Jacob (their Husband) had done, was not any Humane (much less Devilish) Device, but 'twas done by Divine Authority: And again, ver. 42. saith Jacob (himself) to Laban, [Except the God of my Father had been with me, surely now thou hadst sent me away empty,] wherein he asserts his own Honesty and Integrity to his Uncles very Face, (together with some severe Re∣flections upon Laban's Fraudulency and Injustice towards him) and peremptorily declares, that God (himself) was his Avenger upon him, and the Righteous Rewarder of all his own hard Services under him during his treble Apprentiship, wherein he had served his Uncle with all his power, Gen. 31.6. Oh that we could serve the Lord so, who is a far better Master, a more Liberal Lord, and a more Bountiful Benefactor, than ever churlish Laban could be to Jacob. All this doth plainly hold our, that God is a good Master, and will see to his Servants, that they lose not all, as Laban design'd Jacob should do, by severing the Ring-straked from the white, &c. Gen. 30.34. Hoping thereby to disappoint Jacob of having any thing for his Wages in that way he (himself) had so modestly proposed, casting himself chiefly upon the good Providence of God in the use of lawful means, as we (all) ought to do, though the World (like Laban) doth think it neither pity nor iniquity to defraud us of those things that are due to us both as Men and as Christians: Neither did God (who is Lord of all, Acts 10.36.) any wrong to Laban in transferring his Cattel to Jacob, no more than to the Ca∣naanites, when he gave their Land to the Israelites, for God is the true Proprietary of all, the Earth is the Lords, and the fulness thereof, Psal. 24.1. God gives but his own Goods to whomsoever he gives them, and may not the Lord do what he will with his own, Matth. 20.15. Besides, God herein gave to Jacob what was due to him by a double right.

1. In respect of his Twenty years Service, all which time he served without Wages, as he complains, Gen. 31.6, 7.

In regard of his Wives Dowry, hereof his own Daughters do complain, as a part of

their Fathers Hardness, saying, [Hath he not sold us? and doth he not count us as strangers, &c.] Gen. 31.15, 16. So that God only directed Jacob to recover out of his churlish Uncles hands, that which was his right, and due to him both as wages for his hard service, and as a Debt for his Wives Dowry. Thus the Israelites borrowed of the Egyptians their best things, which were but a due Recompence to them for their long Service, and cruel Bondage: Therefore Laban had as little cause to look lowringly upon Jacob, as his Sons had reproachfully to rail at him; and the great Grudge which the Father bare against Jacob in his heart (providentially pro∣claimed by the frowns of his face upon him, before friendly, now spiteful;) Hen quàm difficile est Animum non prodere Vultu.

The Fathers frowns (I say) grieved this good man more, and wounded him worse than all the Fraps and Frumps of Slanders, that the bare-fac'd Boys blurted out of their black mouths, speaking their malicious minds freely. This was the double occasion of Jacobs resolve to Re∣turn, which he would not do rashly without a warrantable cause and call. God was good to Jacob while Laban and his Sons were evil to him;

1. In giving him due warning to beware of their wicked Intents against him, by the back∣biting words of the one, and by the lowring looks of the other; therefore must he look to him∣self.

2. God bids him look homeward, Gen. 31.3, 11, 12, 13. This was the third and the fullest call for his Return. Oh that the Worlds Affronts, and the Frowns of wicked men (who change their Countenances, as Times do change towards us) may drive us to him who changeth not, Jam. 1.17. and may make us more to look homewards to our Heavenly Canaan and Countrey! Heb. 11.14, 15, 16. where we shall have a better place, v. 10. than heart-grieving Mesheks, Psal. 120.5. and better company than churlish Laban, and his currish Sons.

The two former Reasons (both Impulsive Causes of Jacobs Return) were Humane, arising from the Sons carriage, and the Fathers countenance; but this third Reason of his Removal was Divine, from the Oracle of God, so more clear and satisfactory than the other two; upon this he obeys Gods call in way of Duty, and trusts him with the Event and Success thereof: Former experience of Gods favour breeds in him future confidence therein. Hereupon he first consulting with his Wives (as it ought to be in weighty matters, especially in Removes) and gaining their consent (they preferring an Husband before a Father, according to Gods Word, Gen. 2.24, Psal. 45.16) casts himself and all his upon God, who call'd him and commanded him to be gone: He packs up his bag and baggage, and yet steals away secretly, Gen. 31.20, 27. Gods Saints are often put upon the use of such means for their own safety, as render them contemptible to worldly and wicked men. Jacob assuredly feared, that, had Laban known of his departure, his Avarice and Malice was such, as he would lay his Tarrying-Irons upon him, and not permit him to go away so long as he could stay him as a Servant, whose service had long been a vast blessing to his small Estate.

NB. Jacobs obedience to Gods command was attended with two remarkable Mischiefs and Discouragements; yet the God of Jacob (who had promised him his presence) carried him safely and comfortably through both. This teacheth us two Truths.

1. That evils may attend good men even in the way of obedience; as Christs Disciples were going whither Christ had commanded them to go, Matth. 14.22. yet in their way thither they met with a most dreadful storm, v. 24. so that they were almost ship-wrack'd by the boisterous blasts (the Prince of the Air had raised) which sat cross and contrary to them; and if the Winds be contrary to blow in the face of those that walk in the way of obedience, oh what horrible Tempests of Fire and Brimstone (of the most tormenting temper) may beat upon the backs of those that are found in ways of disobedience, Psal. 11.6. The first thing God will rain upon the disobedient is Snares to catch them, and to hold them fast, that they may surely and certainly suffer all the rest that follow there; God will assuredly command his Judgments to go forth and take hold of the wicked (suddenly surprizing them, as some pelting Shower doth unexpectedly the unwary Traveller) and hold them fast too, till they drink up the Cup of Gods Wrath, though it be brim-full, and hath Eternity to the bottom of it, Psal. 75.8. God will sooner or later wound the hairy scalp of such as go on in their wickedness, Psal. 68.21. The hairy scalp'd, or shag-hair'd ones, as evil Spirits are call'd Shegnirim, Levit. 17.7. Mark that all Anti-Round-heads, who suffer their locks to grow too long, Ezek. 44.20. like Womens, or who dress themselves so in an Antick dress, with borrowed hair, surely (saith Mr. Burroughs) the Devil forgot this Text when he raised so much Reproach against the Round-heads, to be hairy-scalp'd, the garb of Gods Enemies, Psal. 68.21. or shag-hair'd, the Character of De∣vils, Levit. 17.7. as before.

The second Truth taught hence is, Though evils do attend good men in ways of obedience, yet a good God carries them safe through those evils, and however saves them from the evil of

evils. Many are the troubles of the Righteous, but the Lord delivers them out of all, Psal. 34.19. as he did the Disciples out of the Storm, &c. and Jacob here from his double Affliction.

1. From Labans pursuit after him.

2. From Esau's assault before him; Laban leaves him, and Esau meets him, both of them with a kiss; this good mans ways pleased the Lord, and therefore both these his Enemies the Lord over-ruled to be at peace with him, Prov. 16.7. Though Laban pursued after Jacob with one Troop, and Esau came before him to assault him with another, both with Hostile Inten∣tions (as afterwards more appeareth) yet God so wrought for his Servant Jacob whom he had chosen, Isa. 45.4. Isa. 41.8. That Laban leaves him with a kiss, and Esau meets him with a kiss; of the one he hath an Oath, and of the other Tears, with both he had peace; what need he fear men, who once is in League with God? Sin is the only make-bait, which sets God and Man at variance; and when God is displeased, all created Beings are up in Arms to re∣duce the Rebels, and do execution upon them: Man must therefore be at peace with God, Job 22.21. and take hold of Gods strength for it, Isa. 27.4, 5. The former of these two evils wherewith Jacob was exercised after his departure homeward, was Labans pursuit after him, wherein more particularly these Circumstances are remarkable.

1. Labans over-taking Jacob, though he had passed over the River Euphrates, and so de∣clined the ordinary way, that his pursuing Uncle might not overtake him, which yet he did, for so God would have it, that he might have the greater glory of Jacobs Deliverance.

2. His severe Expostulation with Jacob, wherein he accuseth him of two crimes; First, Of stealing away his Daughters, carrying them away as Captives taken with the Sword, Gen. 31.26. The old Churl chargeth him home, pretending he would have sent them away with mirth, v. 27. and therefore telling him, he had done foolishly, v. 28. and that it was in the power of his hands to do him hurt, v. 29. Secondly, Of stealing away his Gods, v. 30. laying Sacri∣ledge to his charge, a sin that deserved death, and therefore Laban call'd his Kinsmen and Country men all to Arm themselves for executing Justice upon the Sacrilegious Jacob.

3. Jacob's modest Apology and Defence for himself; first, he denies not his secret flight, yet purges himself from all false fraud or fault therein, saying it was done only from his Fear, lest Laban should force his Daughter from him, v. 31. So force him to stay still as his slavish Servant; wherein he plainly taxes the Churl of his Inhumanity and violent Injustice, as the L••••in Interpreter Reads it [Raperes] for Rapere is violenter Auferre, to take my Wives away by force: to Laban's Calumnies and Menaces, Jacob answereth nothing, whereas he might have replied, there is no such matter as my taking thy Daughters Captives, as thou reproachest me; for I had my Wives good-will and consent to go away with me: Besides, they are now more mine, than thine; I have and hold them in Marriage (with thy consent who gave them me) not in bondage as won by a conquering Sword, I carry them not away as my con∣quer'd Captives (according to thy Slander) but as my comfortable Companions: Moreover, thy Malice picks a quarrel where no fault is made, and thy Hypocrisie doth Pick-thanks where no Good is meant; 'tis a very likely Matter thou wouldst have sent us away with Mirth (as thou sayst) whereas thy Design hath been to detain us (which I feared) much less to dismiss us with voluntary leave, and least of all with Honest Mirth and Jollity at our farewel: 'Tis the Hypocrite's Best to say the Best, he must say something, though he all along belye his own heart while he thus reproacheth (and impeacheth the Reputation of) a righteous man, laying Sin to Jacob's charge, that thereby he might the better palliate his own, and telling him he had done foolishly; whereas he had done no more than what God warranted him to do. When Laban's Frowns were a Grief to Jacob, then the Lord call'd him to look homeward, and commanded him to be gone, Gen. 31.3. thus this old Churle calls Obedience to God an Act of Folly. There be many such leud Labans in our Days, wretched ones will reprehend what they cannot comprehend; Disdainful and doughty Diotrephes's do Prate against the Seed of Jacob still, 3 Job. v. 10. the Greek word is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Trifles against us with malitious words: Diotrephes was a great Man, and he was as proud as great, prating like a proud Prelate against John, (Christ's beloved Disciple who lay in his Bosom, and therefore one would wonder what he could prate against him for) and his words were great in Malice as well as in Pride; yet all were but Trifles to a clear Conscience. When wicked men (though Wealthy and Mighty) do prate against us, they do but trifle and play the Fools themselves while they revile us (as Laban did Jacob here) saying, We have done foolishly, when we have done no more than what God commandeth us to do: we should shake oft such censures and reproaches as Paul did the Viper, Act. 28.5. yea, and in an Holy Scorn laugh at them, as the wild Ass doth at the Horse and his Rider, Job 39.7. And as modest Jacob Answers not this Fool according to his Folly; First, In respect of his Calumnies, (as we have heard he might have done) lest he should also be like unto him, Prov. 26.4. but passeth over all these mate∣rial

Replies) (which undoubtedly he might have made) in silence, as not worthy of answering in his groundless Cavils. 'Tis a good Rule of one of the Antients [Sile & funestam dedisti pla∣gam] Say nothing to thy Reviler, and thereby thou pays him home to purpose: Thus Hezekiah would not answer railing Rabshekah, 2 King. 18.36. Thus Jeremy turn'd his Back upon black-mouth'd Hananiah, Jer. 28.11. in stead of opening his Mouth in Answers to avoid a Tumult. Thus Isaac punish'd scoffing Ishmael with Silence, Gen. 21.9. Gal. 4.29. we read of no Reply: Thus also our Saviour Answered not his Adversaries, Joh. 19.9. Matth. 27.12, 14. he Reviled not his Revilers, nor Threatned (as he might have done) his worst Opposers, 1 Pet. 2.23. hearing that they objected nothing but notorious Lyes against him, and such as he well saw; Pilate himself saw through, and therefore tried so many means to free him from them: 'Tis best (saith Basil) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to stop a too open Mouth with saying Nothing; And Tacitus tells us, Convitia spreta exolescunt, Reproaches disregarded soon evaporate, and like smother'd sulphureous Flames which are choaked in their own smoak for want of vent die out, only leaving an hateful stench behind them; So words of scorn and petulancy are best smother'd in their own stinking smoak, their best Answer is Silence, and no Answer puts the severest Spite upon railing Rabshekah's. Godly Jacob would not therefore (as Solomon saith) be like unto the fool Laban, as hot, and as heady and headlong as he, and to give him as hot as he had from him: Had Jacob done so, as we are apt to do when evil intreated (thinking then we have Reason to be Mad) speaking as big for our selves as our Revilers speak against us; this is the High-way for both to become Fools; and men may then say, there is never a wiser of the two: Yet doth wise Jacob answer Laban (the Fool) somewhat according to his Folly, lest he should be wise in his own conceit, Prov. 26.5. he casts in some Answers that might sting him, and stop his Mouth; yea, he plainly Stones him with soft words and hard Arguments, lest he should advance his Crest too high, and insult as a Conquerour too much, and be held so by his Hearers. In a word, when a Fool is among Fools such as himself, he must be answered, lest he seem Wise to them; but if he be among Wise men, then he is not to be Answered, for they will rather Regard thy seasonable Silence, than his passionate prattle. Laban was among both here, so Jacob Answers some, not all Objections.

As Jacob Answers not all his Calumnies (about his stealing away from him) which was the (first 〈◊〉〈◊〉 of Laban's Charge against him) so not at all doth he Answer concerning the Me∣••••••s and Threatnings Laban swaggers against him withal, saying, It is in the power of my 〈◊〉〈◊〉 to hurt thee, v. 29. whereas Jacob might have reply'd; Uncle, You might better say, It 〈◊〉〈◊〉 so (than it is so) for God hath now forbid you; Though (indeed) it never was, farther 〈◊〉〈◊〉. so far as was given him from above. Thus our Lord told Pilate upon the like Bravado, 〈◊〉〈◊〉 19.10, 11. Prophane Princes and Persons bear themselves over-bold upon, and boast of 〈◊〉〈◊〉 power to do hurt, (as if they were little Gods within themselves) not considering, that ••••lan's Time is in God's hand, and not in the hands of Men, Psal. 31.15. and unto him be∣l••rgeth the Issues from Death, Psal. 68.20. Restraining man's Rage that will not turn to his praise, Psal. 76.10. Therefore the mightiest man may not boast (as this Thrasonical Laban doth here) Psal. 52.1. and as Caesar said to Metellus, he could as easily cut him off, as bid it to be done, and as Caligula to his Consuls, I smile to think that I can kill you with a Nod of my Head, and with a word of my Mouth off goes the Head of my beautiful Wife: little thinking that their Power is limited by one higher than the highest, Eccles. 5.8. Christ saith, Fear not them that kill the Body; to wit, by Divine Permission, Matth. 10.28. He saith not, them that [can] kill the Body, as if they had power to do it at their own pleasure; for that is a Royalty belonging to God only: This Laban (himself) acknowledges in his [But], He breaths out his Threatnings with a [But] confusedly [I can, and I cannot hurt thee] I can, in respect of my own Mind, and my Armed Men at my heels easily hurt unarmed Jacob, and his tender Flock; but I cannot in respect of God who forbad me, chaining up both my hands and my heart: Thus Laban as an Hypocrite, forbore his Sin, as the Dog doth his Meat, not because he hates the Carrion, but fears the Cudgel, he is as wicked in a timorous abstaining from Sin, as in a furious committing of it: The Wolf is a Wolf in Chains as well as out.

Yet as to the second part of Laban's Charge [Why hast thou stolen my Gods] v. 30. To this he Answers No, with much Confidence, adjudging them to Death with whom they were found, v. 32. wherein he gave Power to Laban to take away their life. This seems a rash Sentence; sorry would Jacob have been, if Laban had found his Images under Rachel, and taken him at his word: Hasty words may work much woe; what a sad snare was a rash Vow to Jephthah? Jacob's simplicity was such, that he was confident of the Innocency of all his as well as of his own, upon which he made this smart Reply, wherein he was mistaken,

though God prevented the evil Effects thereof. Jacob might better have answer'd thus, Laban, Hast thou acknowledged the true God to me, and that it was he who blest thee for my sake, Gen. 30.27. and canst thou still call those poor Images Gods? They are goodly Gods that could not save themselves from stealing; how can such Gods save their Worshippers that cannot save themselves from the hands of the Thief, &c. However Jacob seconds God's gra∣cious Interposition with an angry Expostulation; wherein observe,

1. God's Care of his Servants against the rage of their Enemies, God lets Laban alone to band his Accomplices, and bend his Army for six days of his, and for thirteen days of Jacob's Journey: He lets him have the ball upon his foot till he came to the very Goal of overtaking Jaco•• ••••t Gilead; There and then God appear'd to Laban, not for his sake, but for his Ser∣vants, sets bounds to him [speak neither good nor bad, that is, either by Allurement, or by Affrightment to bring Jacob back, or do him Harm either by fraud or force.]

2. The Confidence of a clear Conscience in the Godly under Fears and Straits. Jacob here professes his great Travel and faithful Service, together with God's Blessing upon all, Accuses Laban of hard dealing all the time, then Laban submits, makes a Covenant of Peace with Jacob, which is ratify'd on both Sides with an Oath: Happy is he that can be ac∣quitted by himself in private, by others in publick, and by God in both, as Jacob here, though God let out Laban's Tedder, yet he pulls him back again to his place, with a hook in his Nose, and makes him miss of his Game, Gen. 31.44. to the end. God grant it so now. Solomon saith, There is a time of mirth and a time of mourning, Eccles. 3.1, 4. The former is call'd the Day, and the latter Night. Thus the Psalmist phraseth it [Heaviness may endure for a night, but Joy comes in the morning] Psal. 30.5. the morning brings mirth after a mourn∣ing Night. Jacob had both those Times interchangeably succeeding one another as Night and Day: he had his Night-time of mourning, when he was Banish'd from his Blessing as well as Blessed Father, and from his loving as well as lovely Mother; And he had his Day-time of mirth too, when he return'd back to Bethel after so long a Banishment; He had his Night-time of mourning all the Seven years severe Service under his unkind Uncle, and he had his Day∣time of mirth when he embraced his Beautiful and best beloved Rachel: If ever any man may be said to live at the Sign of the Checquer, assuredly this Holy Patriarch had his Dwelling there, having such an equal mixture of the black of Misery, and of the white of Mercy, as he some∣times had occasion to say [All these things are against me] Gen. 42.36. so he had as oft an occasion to say, [All these things are with me and for me.] for he was never plung'd into any sore Maladies, but God presently sent him most seasonable and suitable Remedies: So that it was with him as with those that live under the Aequinoctial Line, his Day was ever as long as his Night, and sometimes longer; as it is with those under the Tropick of Cancer in the Summer Season: As his Afflictions abounded, so his Consolations abounded also, 2 Cor. 1.5. His Antidotes were answerable to his Adversities.

'Twas not only thus with Jacobs Person, but with his Posterity also, who sometimes were Sighing at the bitter Waters of Marah, and sometimes Singing at Pharaoh's overthrow in the Red-Sea, &c. to teach both us and them, that this life is like the Land of Canaan, a Land of Hells and Valleys, Deut. 11.11. of ups and down God tempers our afflictions with his Favours, it shall not be all Night with us, nor all Day, the time when there shall be no Night, is reserved for another World, Rev. 22.5. with 21.25. the day of glorified Saints is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Nightless Day, there is no fear of a sudden surprize by a subtle Enemy there in the night season. Indeed this Patriarch Jacob had longer Nights than any of the other Pa∣triarchs; from hence the Church in Affliction, is always called Jacob in Scripture, but never is she call'd either Abraham or Isaac, for he had his Seas of Sorrow to swim in, where they did but barely wet their Feet, Abraham sends his Servant with brave provisions to provide a Wise for his Son Isaac; but when poor Jacob wants a Wise, he must steal out secretly out of his Fathers house (in stead of sending his Fathers Steward) as before, footing it five hundred Miles, as the Scripture Itinerary tells us, and most stupendous stories are recorded of him, a∣bove all others, in the sacred History (of his Life, which beginneth at his Birth, Gen. 25.26. and endeth at his Death, Gen. 50.1.) So that the account Moses gives us of the condition of his Life containeth no less than twenty five Chapters of that his first book of the Pentateuch which is just half of the whole Book, and which cannot be parallell'd by any of his Histories of the lives of the other Patriarchs, some whereof he gives but a very brief touch, and a short rela∣tion, though he insist so long upon this Holy man, who lived not near to some of their ages, as he said to Pharaoh, [Few and Evil have the days of my Pilgrimage been, &c. Gen. 47.9.] few, in comparison of his forefathers, who lived many years longer, and evil in respect of the manifold crosses (which some reckon to he above ten) attending him: This Jacob had the deep∣est Draught of the Cup of Affliction above all the other Patriarchs, no sooner was one

Evil over and gone, but another comes upon him, no sooner had he waded out of one Affliction, but he was presently plung'd into another, fluctus fluctum trudit, one deep call'd upon another, Psal. 42.7. one trouble (like Jobs Messengers) treads upon the Heels of another, to omit all other Instances, no sooner had Laban left pursuing Jacob behind, and well quit of that unkind Uncle but presently tidings come that his bloody minded Brother Esau, was approaching to affault him before: This brought him into the Bryers (out of which he was newly escaped) again, thus God is pleased to exercise his Servants, giving them interchangeable causes and oc∣casions sometimes of fears, and sometimes of comforts, that their Hearts may be kept in an Ho∣ly frame, and in an equal poize betwixt despairing in adversity, and presuming in prosperity: here Jacob was a Joyful man that Laban had left him not only in peace, but also with a Kiss, and with a Covenant too, Gen. 31.44, 55. Now he thinks himself safe, and his thoughts of his safety were not only confirmed, but also compleated by the Apparition of a double Host of Angels (as the word Mahanaim signifies) making a Lane for his safe progress guarding him on both hands, the Hebrew is in the dual number, Gen. 32.1, 2. herein was Jacob's joy, but presently a mar-mirth follows, news is brought him, v. 6. that his enraged Brother was upon his March with four hundred cut-throats at his heels, v. 6. to Revenge himself upon him for a wrong of twenty years standing (to wit, the robbing him of the birth-right and of the Blessing) by force of Arms, Esau's approaching in an Hostile man∣ner, gave just ground for Jacob's fear, that he came not as a Friend (then he needed no such Train, and he would, if so, have sent some kind message to his Brother) but as an Enemy, this brings Jacob into another sad consternation, v. 7. ex caelo repentè quasi in infernum detrudi∣tur, saith Pareus, he is affrighted out of his former joy and much terrified with Esau's Hostile intentions, expecting nothing but Blows and Blood from him, v 8. He was greatly afraid, which put him to this point of prudence, so to Marshal his weak company, as to save what he could, when he could not expect to keep his All, and that which damp'd this good man the more, was, the Angels (that came to comfort him) were gone away from him, when his bloody Brother was marching towards him: he could not but argue thus within him∣self How unseasonably had I the Army of Angels, which appeared to me between my two dangers (before of Laban and now of Esau) but not in either of them? Their Apparition to me was, when I had no need of their protection: Esau now comes, but my Angels are gone when I most need them: no doubt but this was Jacob's weakness thus to despond after so ma∣ny Promises of Gods presence, and after such an Apparition of Angels as his protectors which (doubtless) God sent to corroborate his Faith against his Fear, who thereupon might argue, though my Brother Esau come against me with 400 Armed Men, yet God hath a stronger Amy of Angels, in readiness for my relief, though they now appear not, because he would have me to live by Faith more than by Sense. Those Ministring Spirits do Minister many a Blessing to Gods Servants, tho' Invisibly and Insensibly, they will not be seen of us to receive any Thanks (much less Worship) from us: And herein the mighty power of God was the more glorified, that made Esau (who came out as an Enemy) in the very way of his March to become Jacob's Friend, nay as his good Angel, yea to look upon his Brothers face as the face of God, Gen. 33.4, 10. I am not Ignorant how some Learned Men have more charitable thoughts for Esau, saying, that he came here as a Friend, to congratulate Jacob's return, not as an Enemy to be reveng'd upon him, and they render this plausible Reason for this opinion, to wit, If Esau could restrain himself when he was in his freshest and hottest pangs of Passion from a filial reverence to his aged Father over-awing the execution of his revengeful resolves, it is not probable, that at this time when his killing Choller had▪ now twenty years time to cool it self by that long absence and far distance of his Brother, he should now have less respect to the good old man (who was still alive, Gen. 35.27.) 'tis not likely (they say) that by now being the Death of Jacob, he would bring his Father Isaac's Grey Hairs down with sorrow to the Grave: This (indeed) is handsomely urged by some Divines for excusing Esau, from now be∣ing an Enemy to Jacob, though the most be of another mind, for the reasons aforesaid, and had he been heartily reconciled to his Brother (according to this candid allegation) the Author to the Hebrews would never have left such a black Brand upon him for a prophane Person, Heb. 12.16. had he thus become Jacob's Friend (though God made him so in the way) of a profess'd Enemy. What was said before of Laban (whom God spoke to in the way of his pursuing Jacob, Gen. 31.24.) may be said of Esau, that God put a Chain upon him in the way of his assaulting Jacob, yet both were Wolves still, worrying Jacob with their Minds, though neither of them were permitted to do it with their Mouths. Augustine hath an excellent descant upon this; saying, Lupus venit ad Ovile, quaerit invadere, jugulare, de∣vorare: Vigilant pastores, latrant canes—lupus venit fremens, redit tremens, lupus est ta∣men & fremens & tremens, Aug. de Verb. Apost. Serm. 21. The Wolf comes to the Sheep∣fold, attempts to assault, worry and devour, the Dogs bark, and the Shepherds defend, the

Wolf that came thither raging, goeth thence trembling, yet is he a Wolf still both raging and trembling: He kills not, because he cannot, not because he will not; this Jacob knew well, and therefore he feared the Hypocrisie both of Laban and of Esau, that it was a cover only of implacable Malice and Revenge, and that though they should come up to him, with fair pretensions of good towards him, they both had foul intentions of evil against him: Jacob feared them both, but God was better to him than his two fears; God spake for him in the very Consciences both of Laban and Esau, and so he can still, and doth oft, for us in the Hearts of our most enraged Enemies, rescuing as out of the Hands of the chiefest Men of the Earth, (according to his Promise, Isa. 41.9, &c. which drops all sweet-smelling Myrth and Mer∣cy) as he did Abraham and Sarah from both Pharaoh, Gen. 12. and Abimelech, Gen. 20. and as he did Jacob and all his Flock, both from Laban and Esau. His fear (which is a more watchful Grace, and safer from security than hope is) puts him both times to make the best means of defence for his own preservation: When (as before) he saw Laban so near, he set himself in as good order as he could, Gen. 31.25. pitching his Tent on the top of the Mount (Gilead) where Laban pitch'd his Tent at the bottom also of the same Mount, ver. 23. This Circumstance much aggravated Jacob's Danger, when Laban seemeth to have caught him in a Pond, and no doubt but there was dreadful trembling, and horrible out-cries among the Women and Children, expecting nothing but Sword and Slaughter, yet Jacob stood upon higher ground than Laban, so was above him; and God went down to Laban in the Valley, and Cajoles him not to lift up a wicked Hand against Jacob above, yet debars him not from wagging his wicked Tongue (as he doth in the five following verses) against him. His whole Speech to Jacob was full of cruelty as well as contumely, but words (as we say) break no Bones: Thus God watcheth over the mischievous malignity of wicked Men, (even of such as are too mighty for his Servants) and maketh them, not only not to harm them, but also to be kind to them (whom they came forth cruelly to cut off) as in the former instance of Laban, and in this latter of Esau, Gen. 32.6, 7. and 33.8, 9. Yea, God sometimes over-rules wicked Men so, as to make them Bless those whom they came forth to Curse, Numb. 23.11. No sooner had God saved Jacob from his fears of Laban behind him, and brought him off from him, with Safety, Credit and Comfort, but Jacob is put again upon making new means of Defence from his fears of Esau before him. His fear of a second Malady causeth him to betake himself unto a double Remedy.

1. In the way of Policy and Prudence, v. 7. 2. In the way of Piety and Prayer, Gen. 32.9.10. and so on.

First, Of Jacob's Prudence and Policy: It plainly appeareth Jacob was not so overwhelmed with his Fear, as to be affrighted out of his Wits into an utter stupefaction of Despair and De∣spondency; though it be said that he was greatly afraid, v. 7. his wisdom still remained with him, as Eccles. 2.9. he puts forth his Prudentials in providing for his Safety; Natura sui Con∣servativa, Nature's Law teacheth Self-preservation: Humane means must be improved by a Moral-Prudence: 'Tis a tempting of God to neglect lawful means (though under a pre∣tence of an immediate dependency upon God's Providence) for our Deliverance from Dan∣ger. Ahaz should not have refused to ask a Sign of God for better assurance of Israel's Deli∣verance, when God gave so fair an offer to so foul a Sinner, Isai. 7.11, 12, 13. he tempted God while he said he would not tempt him: Christ would not cast himself down from the top of the Temple, when there was a pair of Stairs for going down from thence, Matth. 4.6, 7. And Jacob here, although he might not doubt of God's Providence and Protection according to his Promise, yet he prudently practiseth all those probable means which he could warranta∣bly Project for procuring his Brother's Favour; and those means are Threefold.

1. He sendeth an humble Message or Embassage to his Brother Esau, v. 3. where the word Malachim (the same that signifies Angels, v. 1.) is used for Messengers, which made a Rabby mistake, that Jacob sent some of those Angels (that appeared to him, v. 1, 2.) as his Ambassadours to Esau, had Jacob sent them, he would not have instructed them what to say, as he doth to his Men-Messengers, v. 4, 5. This he prudently did, before he was greatly afraid, as he was after; for Esau being now removed from Isaac's Family (his Wives being an offence to his Parents, Gen. 26.35.) before Jacob's return, Gen. 36.6. (whereof possibly Rebekah might give Jacob notice) and being now at Mount Seir, Jacob must needs pass through Esau's Countrey in his way Homeward: This Jacob will not do without giving him due notice, and begging his leave by his Embassadours, lest he should by a new offence offer an occasion of reviving the old Rancour, which Wisdom and Justice taught Jacob to avoid: therefore his Embassage was fraught with all Humility, Candour, and Kindness that (if it were possible) Brotherly love between them might be recovered and continued: Wherein,

1. He calls Esau his Lord, and himself his Servant, humbly submitting himself to him.

2. He gives him an Account both of the time and place of his Pilgrimage ever since he left his Father's House; that he had not been a Vagabond, but lets him know, he had lived all those years in the Service of his Uncle Laban, whereby he tacitly Rubs him, and Reminds him how his bloody Threats were the Cause of his so long a Banishment out of his Native Country, and now he might easily hope his old displeasure was thereby done away.

3. He sends him an Inventory of his Estate, not for ostentation-sake, but to avoid all suspition, that his Brother should not unjustly Imagine, He return'd now as some Hunger bit starveling, gaping for a Crust from him, or grasping at his Father's Wealth: And withal he intimates to Esau, how Good God had been to him in the time and place of his Banishment, Blessing him with so great a Substance, as he doth more plainly tell him, Gen. 33.11. None of all this was the sordidness of Jacob's Spirit, much less an Abrenuntiation of his bought Birth-right, or of the Blessing at which he was banished, but a necessary pacification (thus submissively proposed, as that of Davids to Saul, 1 Sam. 24.7, 9.) till the Prophecy of his Superiority should be accomplished; in the mean time he designs and endeavours that the old grudge might by an Act of Oblivion be everlastingly obliterated: Hence may we learn, that so far as is possible we should live peaceably with all men, Rom. 12.18. and so much as in us lyeth, we must follow Peace with all men, Hebr. 12.14. even with wicked men, as Jacob with Esau here: It should not stick on our part so far as it consists with Piety and Honesty, so far we should pursue it (and no farther) even when it flees from us, we must give any thing of Man for Peace, but nothing of God. He that parts with Truth for Peace buys Gold too Dear. Give no offence carelesly, take no offence causelesly. Jacob here rather yields something of his own Right, than by any Rigour (from the Oracle, The Elder shall serve the Younger) to rouze up a sleeping Rage, He reverences his Brother in worldly Courtesies, because he look'd to be preferr'd chiefly in the Heavenly Canaan.

This First part of Jacob's Politicks proving unsatisfactory and ineffectual;

Jacob's Second Policy was to make his best Defence against an assaulting Adversary, he could now expect no other, seeing his Messengers brought back to him no Tidings of Peace from Esau: Some say, Jacob's Ambassadours were not admitted to any Audience, others more likely think, that though they had Audience, yet had they no Answer: Their words to him, Gen. 32.6. imports this, intimating, We came to thy Brother and found him so mo∣rose, he would send thee no Answer to the Heads of thy Embassage; only this we saw, that he thereupon call'd for his Arms, and armed himself, and ••00 of his Men who are all coming to accost thee. Hereupon Jacob neither became as a man astonied and affrighted out of his wits, nor as one careless of Events, so as to tempt God by neglect of means, but betakes himself to the means his present Circumstances would afford him, which was a dividing his Company into two Bands, not of stout armed Men, but of weak Women, Children and Cattel with a small Band of their Keepers, not thus ranked for fighting, but either for flying or dying: The latter of these two was the best he expected to his former Band, wherein he placed the Handmaids with their Children, and some part of his Shepherds and Cattel, as his forlorn Hope, and such as he could most easily (in comparison) part with for glutting the greedy Sword of his (as he thought) bloody-minded Brother; but the former (to wit, Flying, not Dying) he designs to save his second or latter Band thereby from being sacrificed, wherein he placed Leah and Ra∣chel with their Children, (more dear to him than the first Band) with all the rest of his Cattel and their Keepers, v. 7, 8. Neither did he this from any Cowardly Spirit to set both these Bands betwixt him and danger, but like a couragious and careful Captain he marcheth before both, in his own Person, being more chary for his Charges safety than for his own, Gen. 33.3. He passed over before them, like a good Commander, whose brave resolution is to fight in the Front, and to bear the first brunt of the Battel. Though he ranked his two Bands according to the respect he had to them, placing those before in a time of Danger, whom he caused to come behind in a time of Safety, that where all could not be saved or secured, those Dearest to him might be chiefly cared for and succoured; yet like a faithful Leader, he puts himself into a posture of readiness to be a Sacrifice himself (in the first place) for saving his Charge committed to him, however of his two Wives, and their Children; for some Authors say, Jacob's place was betwixt the two Bands, following the first, but going before the second, in the Safety whereof (most near and dear to him) he offered himself, an offering to his Bro∣ther's Rage. Thus good Ministers and Magistrates should set themselves in the Front and bear the Brunt also; the Church is as weak a company as this of Jacob's, but she hath a strong God to guard her.

The Third part of Jacob's Policy or Prudentials is, his sending a pacifying Present to pur∣chase his own Peace with his (as he judged) enraged Brother, Gen. 32.13, 14. well knowing

that a gift maketh room for a man, and bringeth him before great ones, Prov. 18.16. and 17.8. whithersoever it turneth, it prospereth, or wins the Party, especially such a great Gift, and so large a Present from a private Person, as consisted of five Hundred and fifty Head of Cattel of several kinds; so many as could not but contribute much to the stocking that barren Country of Mount-Seir; Jacob spares no Cost to buy his Brother's Favour, and to enjoy his purchas'd Birthright; oh that we could do so for Heaven!

Having spoke to Jacob's first Remedy in his Policy, 1. Of sending Ambassadours to Esau. 2. Of Marshalling his Multitudes, for fear of his falling foul upon them. 3. Of preparing and proffering a most prodigious Present. Now come we to the Next.

Jacob's second Remedy, was in a way of Piety; for Policy without Piety is too subtle to be Good, and Piety without Policy is too simple to be Safe; as before: Jacob joins both these therefore together, that he might have a due mixture both of the Dove and of the Serpent. There is an honest Policy both lawful and needful in the concerns of God's Servants, as well to be put forth in improving all probable (so they be but warrantable) means for escaping Dan∣ger, as there ought to be an hearty Piety exercised in Faith and Prayer. Thus Abraham (in that first, yea, and figurative War Recorded in Scripture, Gen. 14.) used a Godly Policy, and Military Stratagems, Gen. 14.15.

1. In Dividing his Company (a small Squadron of 318 Men) to make shew of a great Army dispersed divers ways, and to prevent the escape of the Enemy.

2. In taking the benefit of the night, that he might surprize them, before he could be seen by them.

3. In falling upon them (as Josephus saith) when they were secure, sleepy and drunken; (as David did upon the Amalekites, 1 Sam. 30.16. and Ahab upon the Syrians, 1 King. 20.16.) These two (with Abraham) had Divine Direction for what they attempted, and Di∣vine Protection for what they effected. Religion is no Impediment either to Prudence, or to Prowess in military matters. Thus Jacob useth Policy, Gen. 30.38. to 42. for enriching himself out of Laban's Flock by a Divine Warrant, as above, and here for securing himself against Esau's force, Gen. 32.7, 8. & 16.17, 18. with Gen. 33.1, &c. yet he doth not, he dare not de∣pend upon his own Policy, but betakes himself to his Piety, and to his God in fervent Prayer.

☞ Object. But some say, Surely Jacob was here so disturbed with his passion of fear (now predominant) that he was transported into a transgression, by his digression from due order; for he ought to have sought God in the first place, then seek to means.

The first Answer; There is no doubt but that God should be implored before all things. Yet this is no praeposterous acting, first to order some such matters as lay at hand (when the danger is sudden and surprizing) for the best advantage, and then to intreat the Lord for his blessing upon those endeavours. Sometimes a disposing of things will not admit of delay, in such a case as the breaking out of Fire, or the breaking in of Water, then to run into the Closet first, and there to spend time in prayer to God, is not Piety, but Folly; for means may then be used with Ejaculations, and solemn Invocations, when there is neither Time nor Place for Set and Appointed Prayer.

The second Answer; In sudden dangers (such as the fore-mentioned) imminent over us, there is a duty (of doing what we can for provision of good, and prevention of evil) incumbent upon us: In such cases it is not enough for us to cry out, Lord, save us, we perish, Matth. 8.25. but we must Row hard, plying our Oars, John 6.19. do our utmost endeavours to quench the Fire, to stop the Water, &c. Use means as well as pour out prayers. The good Emperors Motto was [Ora, labora] take pains as well as say prayers. And it was a smart check which the Heathen Philosopher gave the Car-man (who when his Cart was over-turned, gaz'd upon it with his hands in his pockets, and cryed, O Minerva! help me) saying, Admotâ ma∣nu invocanda est Minerva; Man, work with thy hands, as well as call upon thy Goddess. Thus also God (himself) said to Moses, Why cryest thou to me? Speak to the Children of Israel that they go forward, Exod. 14.15. Mark where the fault and the stop lay, Moses craved Gods help, but he did not forward the course that made way for Gods help; there is some∣thing more to be done by us than only to cry to God; therefore

The third Answer is; Jacob (for our Instruction) takes the right method, he uses means and prays, he prays and uses means: He knowing his present peril, and fearing a sudden sur∣prize, secures his Family in as good order as he could, otherwise he had tempted God, who, when he affords Means, will not work Miracles; when this was done, which the matter did require, to shew, he did not depend upon his own devices and prudential Designs, he imme∣diately applies himself to his God, imploring his Benediction (according to his Promise) upon his poor endeavours, well knowing, that without the Divine Blessing, no Humane Helps and Means can be available. All which do plainly shew, that Jacob placed his Confidence in

God, while he used such Politick Projects for his own and Families preservation. Besides, 'tis very remárkable, how these three Remedies aforesaid are placed in the History. The first, Of send∣ing Embassadors to Esau, was before Jacob was so greatly afraid, Gen. 32.3, 7. The second Remedy of ranking his Flocks and Family, was immediately after his surprizing Astonishment, v. 7, 8, 11. putting them into such a posture upon present peril, as, if Esau did fall foully up∣on the first company, the second might the better seek to escape by flight. No more he doth. But his third Remedy, of sending a Noble Present to his Brother, was after he had been with God in prayer, v. 9. to v. 13.80 that his Policy did not justle out his Piety, nor took the right hand of precedency from it, save only in that indispensible duty of setting his company in two Ranks to save some, where he could not hope to save all. The rest and most of his Pru∣dentials or Politicks followed after his Piety and Prayer, v. 13. to 22. and Gen. 33.1, 2. wherein observe how (1.) He divides his Vast Present into three Bands, and sent them away before him, setting a great space between them, v. 16. that thereby they coming up one after another, to be presented to Esau, orderly and in due interspace, Esau's Anger might be abated by degrees, and so Jacob (by this Proxy and Present) might gradually gain ground upon his Brothers Favour and Acceptance: He did not expose himself in the head of this Present to that eminent danger, but put the Cattel into the hands of his Servants (whereof there was far less fear) and therewith a Complement into their mouths, how they should court the Lord Esau. And ('tis very observable) all these three Bands of Presents spake one and the same thing by them, who were the Mouth as well as Leaders of them. I would to God it were so among the Leaders of the Church, that they would walk by the same Rule, and mind the same thing, Phil. 3.16. no other Rule or Thing than the Word of God, such an heavenly Harmony would mostly advance the Churches Edification, and overcome prophane Esaus to be recon∣ciled to godly Jacobs. Thus Jacobs Humane Prudence (in all parts and points) was success∣fully subservient to Gods Divine Providence, he sending his Presents thus ranked (at a due di∣stance each from other) made them more conspicuous, and gave Esau a fairer opportunity for a better and more grateful viewing of the greatness thereof; besides, Esau's questioning their several Leaders, and their unanimous rendring the concurring Answer thereunto, together with Jacob's humble submission to him. All this was done prudently and politickly, that thereby Esau might be mollified and melted by degrees, and his Anger abated.

Munera (crede mihi) placant hominesque Deosque, Placatur Donis Jupiter ipse datis.

Jacob's Presents thus marshall'd and manag'd, was a most probable project (with Gods bles∣sing) to pacifie an enraged Enemy, and to procure peace with him, as indeed it did, Gen. 33.8, 9. & 1.

Having discours'd upon Jacobs first Remedy, against his grievous Malady, to wit, his Policy and Prudence, now come we to his Piety and Prayer: The first was in relation to Man; The second Remedy was in relation to God: Wherein we have an account of Jacob's dou∣ble wrestling with God, as he had a double wrestling with Man; 1. With Laban. 2. With Esau (as before;) and Jacob wrestled with God. 1. In a Spiritual; 2. In a Corporal manner. And both those two wrestlings with God interposed, and were accomplished before Jacob had his happy Issue of his second wrestling with Man, to wit, with his Brother Esau, and after he had out-wrestled his Uncle Laban. The first wrestling Jacob made with God, was Spiritual, and is conspicuously expressed in his most pathetical Prayer recorded in Gen. 32.9, 10, 11, 12. which is eminently marshall'd and manag'd in an excellent order for his effectual prevailing with God. Some say that there be three Ingredients required for a right composition and making up of a pious Prayer.

The first is a Divine Promise, as the ground-work and foundation of a right Humane Prayer. When, and where-ever Faith finds a Promise, 'tis its very instinct and nature to turn that Promise into a Prayer, and then God will turn it into a Performance.

The second Ingredient is, Deep Humiliation before the Lord, that we may not seem to found our Faith and Confidence upon our own Merits, but upon Gods meer Mercy.

The third Ingredient is, Hearty Intercession, and an earnest Expostulation with God, which the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Interparling with the Lord, 1 Tim. 2.1. where all these three parts be put together.

• 1. 'Tis partly Gratulatory, giving God thanks for his gracious Promises and past Performances:
• 2. Partly Supplicatory, making lowly Addresses to God. And,
• 3. Partly Precatory, particularizing some special Request or Petition before him: All these three parts of Prayer Jacob here most exactly observeth: But others affirm, there be more than

• these three parts requisite to a right Prayer, which I shall not here discuss, and not so much the Order as the Affection of Praying Jacob here, ought to be observed, because this is the Prayer of a perplexed Mind, wherein Jacob's Faith wrestled with his fears of a sudden sur∣prizing External Evil. However 'tis very manifest and plainly Remarkable, that his Prayer is made up here of three parts.
  • 1. His Exordium, or Introduction.
  • 2. His particular Petition.
  • 3. His Arguments wherewith he backs his Petition.

First, His Introductory Exordium or Entrance into his Prayer is very observable, Gen. 32. ver. 9. [O God of my Grand father Abraham, O God of my Father Isaac, and O Jehovah, that saidst, &c.] wherein observe, how this Holy Patriarch.

1. Negatively, Doth not apply himself, either,

1. To those Teraphims or Idol-Images that his Uncle Laban had Idolatrously Worshipped, and that his Beloved Rachel had stoln from her Father, and now had them hid in her Tent, Gen. 31.34. So Jacob (had he been Idolatrous-minded) might have (by his Wives In∣formation and Instigation) a fair opportunity to consult with them, as (Calvin supposeth) Rachel did, (having a tack and tincture of her Fathers Superstition) and Jacob from a Blind Love to her connived at in her. These were Idols by which the Devil gave delusive answers to Idolaters, asking advice in difficulties and dangers, Zech. 10.2. Ezek. 21.21. Hosea 3.4. Habb. 2.18. Isa. 41.29. Jer. 10.8, 15. The Devil is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Lover of Idols (as Synesius calls him) and he would have Men to be so too, who have naturally an Itch towards it; nothing is more Natural and Con-natural to us than Popery in Image-Wor∣ship: Nothing is more retained in us, when once Entertained by us; this Diabolical Itch once got, is hardly ever clawed off and cured: Rachel had these Mawmets a long time after this, Gen. 35.2, 4. And Micah's Mother, after all that Airing of Israel Forty years in the Wilderness, still smells strong of Egypt in having her Molten and Graven Gods, Judg. 17.3, 5, and 18.14, 17, 18, 20. call'd Teraphim, which is in the Hebrew plural, for those Idolaters loved them so well, as to have more than one of that sort in their Houses, from which they expected Help and Health, whence Avenarius deriveth the Greek word [Thera∣peuo] which signifies Healing as well as Worshipping: Therefore John shuts up his first Epistle with this Epiphonema, a most necessary caution, [Little Children, keep your selves from Idols,] 1 John. 5.21. at least, Negatively, with the seven thousand in Israel that bowed not the Knee to Baal. If you dare not positively profess a publick Dislike and Detestation thereof holding them in Derision not in Devotion) as Daniel and his Associates did.

Nor (2.) Did Jacob betake himself to Angel worship, no more than he did to Image worship, having as fair an opportunity for this latter as well as for the former, for here, if ever, Jacob had a fit season and occasion to apply himself unto the mediation of Angels, seeing they had lately presented themselves to him as military troops in a visible Apparition, Gen. 32.1. they met him sensibly and visibly (not in his Dream as before on the Ladder, but when awake) as Servants do meet their Masters, and as the Life-guard their Prince, and he acknow∣ledgeth Gods kindness therein, v. 2. that so much favour and honour was done him, as not to charge one particular Angel, but a whole Host of Angels with the protection of him, (who was but one man) which made a Lane for him at Mahanaim (signifying a double Camp) to his great comfort; it was now (if ever) seasonable for Jacob to implore the Angels presence and assistance, for his over-matching Esau with his four hundred Cut-Throats, but he had learnt better things than (these two popish points) either Image worship or Angel adoration, he knew them unlawful practices, And,

Therefore in the Second place Positively, He makes his immediate application to the great Jehovah, the only true God, as he was made known in the Church (to wit, in his Fathers and Grand-fathers Families) to be above all other Idols, never making the least mention of any me∣diatory Angels at all, but giving the whole glory of all to the Lord alone, who is only able and willing to hear and Help his Servants that call upon him in their necessities.

The Second part of Jacob's Spiritual Wrestling with God is, That particular Petition which he promotes with much ardency of Affection [Deliver me, I pray thee, from the hand of my Brother, &c. for I fear him, &c. v. 11.] This Petition he placeth in the midst of his prayer, so that it standeth strongly guarded both before and behind with several cogent and inforcing arguments both in its Front and in its Rear, for the shoring up his Faith in his praying or wrestling work, as may more appear in the third part; [Deliver me] saith Jacob, he was one that was fled and delivered from a Lion, even from Laban, and a furious Bear met him, Amos 5.19. so by running from his Death, he seem'd to run to it, and by seeking to shun the shelves should ••ow most likely be split upon this Rock: Laban as a Lion had some shamefac'dness in

him, saith a Rabby, but Esau, as a Bear, had none at all: Jacob therefore Prays, sends Messengers, sends Presents, and submits, &c. And all to pacifie this chafing Bear (robb'd of his two Whelps, to wit, the Birth-right and the Blessing. He that meets with such a Beast, will not strive with him for the Wall, but be glad to scape by him with any lawful condescentions: [For I fear] Jacob's fear was not a sudden and involuntary violent fear, such as wise Men are naturally subject unto, upon the noise of some dreadful crack of Thunder, or upon the news of some unexpected strange and horrible Casualties, out of which they again recover themselves, whereas Fools (as the Stoick Epictetus observeth) do abide in the same fear still, sometimes to a Distraction; but Jacob's fear was a judicious and setled fear, as may appear by his careful and threefold Preparation;

• 1. For War.
• 2. For Prayer.
• 3. For Presents.

In all which he did well, placing his Prudence and Prayer in a way of Subserviency and Subordination to Gods Providence, which is the proper place.

The Third part of his Prayer, is, The Arguments he pusheth on his Petition with, and they are in number seven, (placing his particular Petition not in the Head, but in the Middle of them.)

The first is taken from the Divine Covenant, v. 9. where he is Gods Remembrancer, reminding him of that Covenant which God had struck with Abraham and his Seed, so pleads and puts in for his own part thereof, as his Seed: Saying, (as it were) Lord, thou hast been graci∣ously present with my Grandfather, and with my Father, Oh! be not absent from me (both their and thy Son.) As thou hast deliver'd them out of all evil, so deliver me. Remember thy Covenant, if not my Congregation, Psal. 74.19, 20.

Jacob herein doth (as it were) Appropriate God, calling him the Tutelar God of his Fa∣thers Family, their Domestick Deity or Daemon, that he might the more pathetically profess him to be his peculiar God too.

The second Argument is drawn from a Divine Command (as the first was from a Divine Covenant) saying, [Thou saidst unto me return,] ver. 9. wherein he argues thus, Lord thou knowest, I did not depart from my Service in Syria upon my own Head, neither by any rash∣ness of my own Sentiments, nor by the fond advice of any of my Relations, either of my Wives, or of my Children: I am no Rogue, nor Runagate, 1 Sam. 25.10. that hath broke away from my Master, as some evil Servants do before their time be out, I have not been (saith he) like a Damm'd, or stopt River that breaks its Banks, or as some unruly Cattel that break both their Bands and their Bounds: No, I staid out my full time of my hard Service, and stirr'd not a foot, until I had thy Call, Gen. 31.3. Seeing therefore, it was not my pre∣cipitancy, but thy precept that hath brought me into this great peril of my Brother Esau, 'tis but an equal and Righteous Challenge I make to claim relief from thee.

The third Argument is drawn from a Divine Promise, as the second was from a Divine Precept) urging, [Thou saidst, I will do thee good,] ver. 9. and 12. So Jacob interprets that Promise, [I will be with thee] Gen, 31.3. which indeed hath in it, whatever Heart can wish, or need require: Promises must be prayed over, God loves to be sued upon his own Bond, to be burden'd with and importun'd in his own words. Prayer is our putting Gods Promises into Suit: 'Tis neither Arrogancy nor Presumption to Burden God (as it were) with his Promise-Bonds. As his Love mov'd him to make them, so his Truth binds him to perform them; and 'tis our Duty to improve them, as it was his Mercy to make them: So Gods Mercy always calls for Mans Duty; there is a sweet Reciprocation between them two, we ought therefore to lay claim, and make challenge in a way of Duty, unto all that Aid and Assistance (when we find our selves plung'd into perils) which God hath promis'd to give us in a way of Mercy, as Jacob doth here, to whom this Promise of God, [I will be with thee] was such precious Spice, that twice he repeats it and ruminates upon it, rolling it, as Sugar in his Mouth, and hiding it under his Tongue: God spake it once, he heard it twice, as David did, Psal. 62.11. by an after-deliberate-reiterated Rumination and Meditation up∣on it. He sucks and is satisfied with this Breast of Consolation, Isa. 66.11. He milks out, or (as the Hebrew signifies) he wrings out; as the hungry Child doth its Mothers Breast, sucks so long as a drop will come, and sucketh still, till more cometh; so Jacob the Patriarch here both presseth and expresseth Gods Promise, squeezing out more comfort out of it than it seemed to contain: 'Tis very Remarkable, how the Patriarch improves this Promise [Vee∣heieh Gnimmak] & ero tecum, [I will be with thee] Gen. 31.3. wringing it and squeez∣ing out of it,

1. Those words [Veettibah Gnimmak' benefaciam tibi, I will do thee good, or I will deal well with thee, Gen. 32.9.] And then again,

2. These words [Hetib Atib Gnimmak' benefaciendo benefaciam tibi, In doing good, I will do

thee good, or I will surely do thee good, v. 12. The Lord is good, and doth good to Man, even while he is evil, and doth evil to God; and Jacob here argues himself into an assurance, that God would certainly do him good: Mark well, how kindly doth a Promise ripen, grows both grea∣ter and mellower in the Hand of Faith, which stretcheth and straineth it (after an holy man∣ner) to the best and most happy advantage: Could we but believingly pray over Gods Pro∣mises, such Prayers would be nigh to God Night and Day, 1 Kings 8.59. and he could as lit∣tle deny them, as deny his own Deity: The exceeding great and precious Promises (so called, 2 Pet. 1.4.) are the most fragrant and sweet-smelling Spices (especially when well pounded by the Preaching of the Word) to the Souls of Saints, that are sick of Love; 'tis a sweet time with them, when Christ brings them into his Banqueting-house, stays them with the Silver Flaggons of his Wine-cellar, the Holy Scriptures, and comforts them with the Golden Apples (that grow upon the Tree of Life) the precious Promises, Cant. 2.4▪5. Then is Christs left hand under their heads, and his right hand doth embrace them, v. 6. and then it is, when they are thus stayed and stablished under his Banner of Love, when their Souls are thus satisfied with such transporting Joys, that they can now be content to want what God will have them to want, and to wait Gods time (which is always the best time) and his leisure for their Deliverance, being hereby adjured (themselves) and they now adjuring others, not to Dare the awakening of their Beloved before he please, v. 7. Our dear Redeemer must Time all our promised Mercies fur us; his Promises are sealed, but they are not dated: As we are prone to post-date Threatnings, so to ante-date Promises. Oh that we were so wise (now that we are in fear and danger of profane Esaus) as Jacob was of his, who had a great many precious Promises in all, counting those at Bethel with this in Syria, Gen. 28.13, 14, 15. where he had four Promises of Comforts to praeponderate his four Dolours of Discomforts (as before) his Salves were full as many as his Sores, and all most soveraign to effect the several Cures. Long these four Promises are all, and much enlarged upon, and ex∣plained by God (himself) the Promiser, besides that sho••t Promise, Gen. 31.3. back'd with a blessed Reinforcement of the former, v. 13. Now 'tis very remarkable how this blessed Pa∣triarch here in his wrestling with God binds up all these long and large (as well as many) Pro∣mises into one small bundle, and contracts them all by the strength of his Faith into one word (as it were) to wit [Veetibah gnimak] I will do thee good, Gen. 32.12. This is all he reminds God of, and importunes him with; importing, Lord, thou art the True God, and the God of Truth, thy Veracity is my Encouragement and Assurance; therefore fulfil with thy hand what thy mouth hath spoken, 1 Kings 8.24. Surely thou wilt do as thou hast said, 2 Sam. 7.25. Now whatsoever God spake with Jacob here, there he spake with us, as well as with him, saith the Prophet Hosea, ch. 12. v. 4. It follows hence, that the particular Promise of God to Jacob [Behold I am with thee, and will keep thee in all places whither thou goest, &c. and I will not leave thee, until I have done that which I have spoken to thee of, Gen. 28.15.] ought to be applied in General to and by all Believers, who are the Spiritual Seed of Jacob. The same Promise (given here to Jacob [I will not leave thee] and afterwards to Joshua, Josh. 1.5.) is alike given to all Believers in all Ages, past, present and to come, Heb. 13.5. & non deserit, nisi deserentem, as Austin's phrase is: He doth never leave us, before we first for∣sake him, 2 Chron. 15.2. God will be with us in Mercy, while we will be with him in Duty, and give our due and daily Appearance in his Ordinance, which is as the Heavenly Exchange, whereto we must resort for carrying on our Commerce and Trading with Heaven.

The Fourth Argument is drawn from an humble acknowledgement of his own indignity of the least of Gods Mercies, v. 10. [Katanti] minor sum, I am a poor little low creature, so I reach not to the middle of the least Mercy of my Creator. Thus the Hebrew word signifies: mark the differing method of his pleadings with Man, and of those with God; when he ex∣postulates with Laban he stands stiffly upon his Innocency and pleads his own merit against him, Gen. 31. from v. 38. to 41. but coming to deal with God, he dare not use any such high self-justifying self-exalting expostulations, but ingenuously confesseth his own Indigency and Indignity of any bitter things than these evils that threatned him, he sets a very low value and estimation upon himself, abaseing himself before the Lord, to the utmost; this is a right Godly and Gospel frame of Spirit. Thus said Abraham (his Grand-father) Lord, I am Dust and Ashes, Gen. 18.27. Gnapher, Ve-ephar, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & Cinis: Thus David, I am a Worm, and no Man, Psal. 22.6. yea he plainly Be-Beasts himself, Psal. 73.22. thus Agur also crys out, I am more Brutish than any Man, Prov. 30.2. Thus Peter said I am [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a man a sin∣ner, or a sinful man, Luk. 5.8. thus the Prodigal, [I am not worthy to be call'd thy Son, Luk. 15.19. and Christ teacheth us all to cry, [we are unprofitable Servants, Luk. 17.10.] If David did so humble himself before Saul, as to call himself a Flea and a Dead Dog, 1 Sam. 24.14. & 26.20. and how did Mephibosheth abase himself before David? 2 Sam.

9.7, 8. how much more ought we to exouthenize, annihilate, and make our selves of no reputation (as Christ did himself for us, Phil, 2.7, 8.) when we come before the Lord, not as the proud Phari∣see, who (non vulnera, sed munera ostendit) seems to set forth not his wants, but his worth, in his [God I thank thee, &c. Luke 18.11, 12.] the readiest way unto the loftiest advancement with God, is the lowliest abasement and dejection of our selves before him; so it fared with Mephibo∣sheth, &c. we should acknowledge our selves unworthy of the least Mercies we enjoy, as Jacob did here, and yet not rest satisfied with the greatest Temporal Mercies as our Portion, and for our All. 'Twas a brave Speech of Luther, Valdè protestatus sum me nolle sic à deo satiari. He deeply protest∣ed, God should not put him off with the best (being but poor) things of this World: Assuredly such Souls have the humblest Hearts on Earth, who have the highest communions with God in Heaven: Thereby they have the most light to discover to themselves their own Vacuity and nothingness: The Holy Angels that stand before the Shecinah, or Throne of God do cover their faces with two Wings, as with a double Scarf or Vail, Isa. 6.2. &c.

The Fifth Argument is drawn from a Solemn and Serious Celebration of Gods former goodness to him, v. 10. as one mindful of foregoing Mercies, he saith [With my Staff I passed over this Jordan and now I am become two Bands] in which words [paupertatem baculinam comme∣morat] he forgets not his former meanness, though now he was grown to a very considerable Greatness, crying out (as it were,) with that noble Captain Iphicrates, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] from how small, to how great an estate am I raised? I came over this Jordan (which he could be∣hold from the top of the Mount Gilead, where he last was Gen. 31.47.) like a poor way∣faring Foot-man, carrying all my wealth with me; yet now I am even over-loaded with these Burdens of Mercies which I am afraid will all be destroy'd by Esau my Brother. Thus Jacob uses a comely Antithesis or opposition of his former and present condition, comparing his fore∣going poverty with his present plenty, wherein he plainly proclaims the good providence of God re∣wards him, to whose bounty alone he ascribeth this happy change, and from hence he thus argu∣eth, Lord, thou hast done me good hitherto, according to thy Promise, Gen. 28.15. this Twenty years I have had experience of thy goodness, thy Blessing I have had upon my Labours all along, whereby thou hast bestow'd upon me these great riches; thou saidst, I will never forsake thee, whither soever thou goest: I have not plaid the Wanton with that good word, in going out of Gods way (understanding it not largely, but strictly, as confining me from mine own evil to thy good ways) I am still within Gods Precincts (not stirring a step or stride without Gods guidance) let me still be within Gods protection: thou hast not fail'd me heretofore: oh fail me not now in my greatest exigency: Jacob (as David did, Psal. 77.10.) remembers the years of the Right Hand of the Most High: his former experience relieved his infirmity, and helped to corroborate his present confidence; Gratiarum actio est ad plus dandum invitatio, his gratitude for Mercies already granted him, was an excellent expedient for procuring more and greater afterwards; thankfulness for old Blessings, is the best means and motive for fetching in new ones: Oh how doth Jacob here celebrate the high praises of God, both for his chesed or bounty in promising so graciously to him, and for his Emeth or Faithfulness in so punctually performing all he had promis'd in time past, these were the Mercy and Truth, (so oft join'd together, Gen. 24.27. Psal. 25.10. 2 Sam. 15.20. and here, Gen. 32.10. and elsewhere) that Jacob sings aloud upon, as David did in the like case, Psal. 59.10, 16. both of them look'd upon Mercy as the fruit of Gods Faithfulness, his Mercy moves him to make the promise, his Truth binds him to perform it (as before) and 'tis Covenant kindness that is most satisfacto∣ry to the Soul, and turns our All into Cream, when we can behold all the paths of the Lord to be Mercy and Truth, all the passages and proceedings of God (whereby he cometh and com∣municateth himself to us both in his Providences and in his Ordinances, to be not only Mercy (though that is very sweet) but Truth too, every Divine Dispensation (whether ••f Crosses or of Comforts) cometh to us in the way of a Promise from God, as he is bound to us by his Covenant; our very Crosses (as well as Comforts) are Presents sent us from Heaven by vertue of the Pro∣mise: the Lord shall give that which is good, Psal. 85.12. and will with hold no good thing from us, Psal. 84.11. when Crosses are good for us (yea better than Comforts) we shall have them out of the Covenant of Grace, never but when need be, 1 Pet. 1.6. when our Spirits are become too light and frothy, 'tis Gods Faithfulness to our Souls (as David acknowledg'd, Psal. 119.75.) that we are brought into some heaviness, no sooner are we ripe to receive Mer∣cy, but God is ready to bestow it, he is waiting to be gracious in the best season, Isa. 30.18. as he waited upon Jacob here, preparing him by Crosses for Comforts, first rudely (as it were) fighting him, and then richly (indeed) Blessing him; by all which we may clearly see, how good a Master God is to his True and Faithful Servants, and if we would have him such a Lord to us, we must be such Servants (as Jacob was) to him.

After this fifth Argument, Jacob inserts his principal Petition [Deliver me, I pray thee, from

the hand of Esau, Gen. 32.11.] which was the sum of all his Requests at that time, and which (when he had well bolstered up his trembling heart, with those five aforesaid corroborating Considerations and Cordials) he then placeth (almost) in the midst of his Prayer, and his wrest∣ling with God after a spiritual manner; and the mercy of this Deliverance (which God gra∣ciously granted him after this Prayer) lay warm upon his heart to his dying day, Gen. 48.16. The Angel that redeemed me from all evil (and so from Esau) bless the Lads.

Then follows his sixth Argument taken from the aggravating greatness of his danger, and his own inability to relieve himself [for I fear him, lest he will come and smite me, and the Mothers with the Children, Gen. 32.11.] as if he had argued thus, Lord, thou knowest, I know not what to do, (there is neither Hope nor Help with me) but mine Eyes are toward thee, 2 Chron. 20.12. I know the bloody-mindedness of my Brother Esau, and how he comes accoutred with many Arms and Armed men against me; what can I (a naked man) and my poor weak naked Women and Children do in our defence against him, and four hundred stout Souldiers? Alas! my Fear hath fwallowed up my Hope, I am undone, and all mine, if thou help me not. Here seems to be his carnal reasoning, 'Tis said, v. 24. [There wrestled a man with him] which admits of several senses, and among others this may be well admitted, [There wrestled the old man with him] the old man, or ca••nal part in Jacob wrestled with the new man, or spiritual part in him, (for every new or good man is (as it were) two men.) Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith: He could not now say with David, [At what time I am afraid, I will trust in thee, Psal. 56.3. Faith thrusts out Fear, as one Nail drives out another. All his other five Arguments were the proper reasonings of a strong Faith; but this sixth is a Reason flowing from weak Flesh, and strong Fear: For Flesh doth not depend upon God (the first and supreme cause) but dwells below upon second causes, pore∣ing upon present things, and representing perils, which are but seeming to be not only real, but (as in a Magnifying-glass) far greater than they indeed are. Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart, betwixt the Flesh and the Spirit; whereas before with his former Arguments (wherein he altogether looked up to God) he had argued his Soul into a brisk and couragious condition: But now in this sixth Rea∣son (rolling his Eye downward upon Man, and pro and con Reasoning about his present peril as to Humane Helps) his low thinking mind moulds him immediately into a timorous temper, and down he goes into the Pit of Despairing, crying out, I fear, I fear. As it was thus with good Jacob, the Flesh mingleth with the Spirit (making him cry out, All's gone, I am gone, my Wives are gone, and my Children are gone; my bloody Brother will not spare one of us.) So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into, when we pore too much upon the strength of our present prophane Esaus (that wage war against us) and our own weak∣ness and inability to withstand them. Who would have said, that Sarah should give suck? Gen. 21.7. that the Gospel should give sincere Milk, 1 Pet. 2.2. for twenty years after the selling, of our selves into the hands of our Enemies? Our Unbelief hath oft said, Can God prepare a Table in the Wilderness? &c. Psal. 78.19, 20. Yes, If he will, he can, Matth. 8.2. and hath done it to admiration, and still does it. How oft hath our Fear made us cry out, A Massacre, a Massacre! Those men of blood will murder Men, Women and Children, as they have done in many places in France, in Ireland, &c. And indeed our wickedness with a witness doth deserve no better dealing than what Shalman or Shalmanezer (King of Assyria) did to Betharbel (which signifies, the House of the ensnaring Idol, as Baal or Bel was to Israel) murdering not only the Men, but also the Women and Children, Hos. 10.14, 15. and 13.16. Yet know for your comfort, Gods care against this Inhumanity, and more than barbarous, yea beastly and bloody Butchery; therefore God gave out his command against killing the Dam to∣gether with her young ones, Deut. 22.6, 7. And again, Thou shalt not kill the Ewe and the Lamb both in one day, Levit. 22.28. How much is God concerned against all shews of Cru∣elty shewed to those contemptible creatures, and such addings of afflictions to the afflicted? Zech. 1.15. Doth God take care for these inferiour Birds and Beasts? 1 Cor. 9.9. yea he doth so with∣out doubt, Jon. 4.11. He heareth the very Ravens that cry to him (only by implication) Psal. 147.9. How much more doth God take care of his own Church and chosen, both Men, Wo∣men and Children? And though the Lord sometimes give those men of blood (or Blood-hounds) a Commission to worry his Flock in some places, yet this excuseth not the Barbarities and bloody Butcheries of his Executioners; for so soon as their Masters Skullion-work (in brightning his Vessels of Mercy is done) then shall they (themselves) be surely and suitably plagu'd and pu∣nished, Psal. 137.8, 9. Rev. 16.6. and many other places.

There be two remarkable Points here to be farther (for our Instruction and Comfort) ob∣served.

The first is; Though Jacob, through the infirmity of the Flesh, and the carnal Reasonings of his own corrupt heart, did strangely affright himself with strong apprehensions of his Bro∣thers bloody Designs against him, and God (out of his unsearchable Wisdom) suffered him for a while to be an [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a Self-torturer and Tormentor with his own slavish Fears; yet all that time and interim Jacobs good God was both thinking and acting far otherwise, and quite contrary for him, bowing and bending Esau's heart to clemency towards him, that he might not act one Hostile Action either against him, or any of his, which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected. Thus also God deals oft with his People; he lets them sometimes meditate Terrour to themselves, Isa, 33.18. and to fear those things that are not to be feared, on purpose, that he may exercise them: And that his own VVisdom, Power and Goodness might more splendidly shine forth in the Event, which, to correct our Errour and Terrour, oft falls out far better than our own fond Fears. Oh how oft doth our gracious God out-bid our own timorous Thoughts! is far better to us than both our Fears and our Deserts, and the sundry things we have feared, do not befal us. Will we but read over the Book of our own Experiences, we shall find this no less than a Sacred Truth.

The second Remark is, We ought to do in troublous Times, what Jacob did in his great Con∣flict (betwixt Flesh and Spirit in him upon his heart-confounding consternation, and deep per∣turbation at his present peril:) He retreats again to the Divine Promise, looking up (above himself, above men and means) unto the God of Bethel, as to his Anchor of Hope.

So draws he forth his seventh and last Argument, for the triumph of his Faith above his Fear; saying, v. 12. [Hetib Atib gnimmak] Thou saidst, Lord, in doing good, I will do thee good; or, I will surely do thee good, as is before note, with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God. Here, when he found himself at a sad loss by too much poring downward at the creature, he makes an holy and an happy Rebound, and bounceth up again to the Creator (who is truly call'd a faithful one, 1 Pet. 4.19.) He runs back to his City of Refuge, yea, runs not only to, but into that Name of the Lord, which is a strong Tower, and there was he safe, Prov. 18.10. yet not without hard tuggings, strong strivings, and wearisom wrestlings doth his Faith get the Victory from his Fear; for he had said before, [Lord, thou hast said, Return, and I will do thee good.] Now he comes again, and take firmer, faster and fuller hold of God in his wrestling work, repeating the same Pro∣mise with some Enlargements, [benefaciendo benefaciam] I will assuredly and abundantly do thee good, doubling thee word of doing him good; This is a much stronger and more cogent Ar∣gument or inforcing Reason than the former, for here Jacob doth not simply raise up himself in a confidence of Gods Truth, as before; but this he doth now, that he might oblige God by his Truth effectually to succour and relieve him; as if he had argued thus, [Lord, thou art a God that canst not deny thy self, 2 Tim. 2.13. that canst not belie thy Word, Tit. 1.2. Heb. 6.17. I again do provoke thee with thy own Promise, and bind thee with thy own Bonds, I omit what I said before, suppose thou should suffer Esau to cut off me and all my Company, what will become of thy Promise (of multiplying my Seed like the Sand of the Sea?) therefore thy own Glory and the Honour of thy Veracity is all at stake, and if we lose our Lives, thou also wilt lose thy Glory.] Thus this holy Man (as it were) encroacheth upon the most holy God; God had said and done much for him; he must say and do yet more; this Fruit of his Favour he must needs be intreated to add unto all his former Mercies, and that not only for Jacob's sake (now an object of pity) but for Gods own sake, and for the vindication of his own Glory: Thus should we wrestle with God in this evil Day; intreating the Lord, not to grant the desires of the wicked, nor to farther the wicked devices of our execrable Esau's, not on∣ly, lest they exalt themselves, Psal. 140.8. and behave themselves strangely, Deut. 32.27. but especially lest the Banks of Blasphemy should be broken down among the Egyptians, who will soon hear of Israel's ruine, and Blaspheme thee for it, making some mad-merry Comedies out of our sad doleful Tragedies, Exod. 32.12. and Numb. 14.13, 16. And lest the tre∣mendous Name of God be derided among the cursed Canaanites, Josh. 7.9. As it was the chiefest care of Moses, of Joshua, and of Jacob here, lest God should suffer in the Glory of his Power and Truth; so it ought to be our most candid Ingenuity to study the promotion of Gods Glory, more than our own Good, and to desire far more, that God may be glorified, than our selves gratified, drowning all self-respects in the advance of his Glory, being well assured that the Honour of the Creator can never be any Dishonour to the Creature, his gain cannot be Mans loss. God offer'd Moses private preferment, even of the highest nature in this lowest World, [I will make of thee a greater Nation and mightier than they,] Numb. 14.12. But Moses prudently refuseth this mighty (though private and personal) preferment, because he plainly saw God would be a great loser (in his Glory) by that Bargain, had stiff-necked Israel been destroyed to make way for it.

'Tis an excellent Note of an Eminent Divine, As God was highly displeas'd with Ba∣laam for going, though he bade him go; so assuredly the Lord would not have taken it so kindly of Moses, if he had taken him at the offer he made him in a time of holy Heat against his unholy People: And 'tis worthy of our serious observation, how grievously Jacob was gravell'd, his Faith was enough faulty even in this his last and best Argument; wherein he bringeth forth his strongest Reason (his Shed-Anchor to hold fast his floating Ship, his wavering Soul) he fills his Mouth with it, and rouzes up himself to take better hold of God in his wrest∣ling with him; yet here was his failure, in thinking that God's Glory would be quite lost, if he and his two Bands had been destroy'd by Esau, whereas he should have thought with him∣self, that though they all had been slain, yet God remaineth true, (Let God be true, though every Man be a lyar, Rom. 3.4) Thus (Jacob's Grandfather) Abraham had better thoughts in a case of as great despondency as to himself and his Wife, Gen. 17.17. not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised, when they were (in their own thoughts) after the manner of Nature writ down Childless, having spent all their youth in the Conjugal Yoke without any Children; yet now receiving God's Promise of an offspring even in both their old Age, He stagger'd not at it (as Jacob doth here) but against Hope believed in Hope, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he never thought upon hit own Dead Body, he cared not for that at all, but gave Glory to God, acknowledging him of Almighty Power to overcome all natural Difficulties, and to perform whatever he had promised, though never so contrary to the course of Nature, and [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he was (being carried on with full Sail, as the word signifies) fully perswaded, so goes gallantly on in the way of believing, and laughed, from an Admiration of God's Favour, not from any distrust of his Power (as his Wife Sarah after did, Gen. 18.12.) His Hope therefore is said to bear him up against Hope, that is, his Hope-Spiritual (placed in God All-sufficient) over-powered his Hope-Natural, which herein was at a loss, as being unable to argue above apparent Causes in Nature's Course, but his other and better Hope did Dictate to him better things, Rom. 4.18, 19, 20, 21. that God was able out of very S••ones to raise up Children unto Abraham, Matth. 3.9. as well and better, as to bring forth Adam, and a whole world of Creatures out of Nothing: Such a Ple∣rophory or full perswasion, was not indeed in Jacob, nor in the best of us. O••r highest and holiest Expostulations with God (though of never so good intentions) favour somewhat of Creature-Frailty and weakness of Faith, some Gravel goes along with our purest Water, as 'twas with Jacob here, who yet gave a brisk Testimony of a brave Faith, in his Appealing to the Promise, when run off from all other Refuges in this Time of Temptation: Oh that we could cast Anchor there also in the like case, Heb. 6.17, 18, 19. then would God deliver us from our Esau's as he did Jacob from his.

Lastly, This may comfort us, That God hath a look of love upon his Servants (as upon Jacob here) both in their goings out and in their comings in, he marketh all their paths, Psal. 56.8. whether they be at home with their Father, or abroad among Strangers, they are ever under God's Eye, and overshadowed with his wing, Psal. 57.1. God was with him at Bethel and Syria, &c.

Now come I to Jacob's fourth Wrestling.

First, With Laban already conquered.

Secondly, With Esau, but a Conquering, (for his Conquest over him comes not in com∣pleated until his two last were accomplished).

Thirdly, With God spiritually in the Duty of Prayer, as before: And,

Fourthly, With Christ corporally, as one man wrestles with another, putting forth their utmost Strength and Skill to give the Foil and the Fall each to other: So does the Son of God (the second Person in the Holy Trinity, as is made most manifest afterwards) and this Holy Patriarch Jacob make a Tryal of Skill, and strive with their strength one against another, which of the two should win the Prize.

This fourth Wrestling (or Duel) 'twixt these two, holdeth forth most stupendous and asto∣nishing History, so wonderful, as it plainly transcendeth worldly Capacities, and seems altoge∣ther Incredible to Humane Reason. For,

1. What can be more marvellous than this, that God should take upon him the form of a Man, and (representing an Antagonist, or Adversary) should wrestle a Fall with Man, yea, with an Holy Man; yet higher, and with such an Holy Man, to whom he had promis'd his protection in all places whither he went, Gen. 28.15. his dealing well with him, Gen. 32.9. and his assuredly doing him good, v. 12. Oh wonderful! was this to defend Jacob? to deal well with him and surely to do him good? for God to Come forth as an Enemy to him, to fight him in a Duel, and so put him upon defending himself (as well as he could) to fence off the Almighty blows or Thrusts of such a Divine Dueller, and to secure his standing against those

omnipotent Heavings and Listings of such a Divine Wrestler, whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth, Psal. 76.12. yea, can heave, lift off, and remove the massiest Mountain in the World out of its place, Turning it upside down, Job 9.5, 6. and 28.9. Judg. 5.5. Psal. 68.8. Nahum 1.5. Hab. 3.6.10. Psal. 114. 7. over∣turning them by prodigious Earthquakes: How easily then (even with a wet finger, as we say) could God (by his Omnipotency) have overturned Jacob, who was nothing so mighty in Bulk as a Mountain, nor so strongly founded at the Root: And,

2. What can be more incredible than this, that the Immortal God should be overcome by a mortal Man, that the borrowing Power should be too hard for the lending Power, that the Creature should be too strong for the Creatour, and that this worm Jacob (so call'd, Isa. 41.14.) should be able to out-wrestle his own Maker, yea, the Grand-Maker of the great World: yet all these (both Admirable and Incredible) things are most true and sacred Truths, truly Recor∣ded in the Scripture of Truth, Dan. 10.21. And by Faith we understand, not only the great Truth of the Creation (in all its particular Circumstances) how all things were made out of Nothing, Heb. 11.3. but also, that this stupendious Story is true (in all its parts aforesaid:) This must be believed by an historical Faith, as all other Truths (revealed in the Word), are: 'Tis the Nature of Faith to believe God (what he hath written in the Canonical Scripture) upon his bare Word. And that against Sense in things Invisible, and against Reason in things Incredible: Sense corrects Imagination or Fancy, and as Reason corrects the Senses, so Faith corrects them both: Aufer Argumenta, ubi fides quaeritur. Verba Philosophorum excludit sim∣plex Veritas Piscatorum, saith Ambrose, where Faith is required, there Arguments of Vain Philosophy, Col. 2.8. are to be abandoned; and the naked Truth simply Recorded by the Apostles (who were Fishermen) and the Prophets (who were, some of them Herdsmen) is highly to be preferred above, and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen (call'd a company of Dunghil Divines) in Matters of Faith. God hath said it, therefore I must believe it, and I believe it, is enough, though I cannot prove the Principles of the Proposition, or the Fundamentals of Faith: And (indeed) among all the famous Histories of the Old Testament concerning the Holy Patriarchs, there is none more Eminent than this, which like an Orient and Transparent Gem (among all the Heroick Exploits of Jacob) gives forth the greatest Splendour. There is no such high Remark related by Moses either of Abraham or of Isaac. Though God appeared eight times to Jacob's Grandfather Abraham, speaking to him every time. As, (1.) Gen. 12.1. in Ur. (2.) v. 7. In Shechem. (3.) In Bethel, Gen. 13.14. (4.) After the Conquest of the Kings, Gen. 15.1. (5.) At the Covenant of Circumcision, Gen. 17.1. (6.) At Mamre before Sodom's Destruction, Gen. 18.1. (7.) At the Ejection of Ishmael, Gen. 21.12. (8.) At the Obla∣tion of Isaac, Gen. 22.3.11.16, &c.

And concerning his Father Isaac, we read of God's appearing (at the most) but three times to him. As, 1. At the giving out of the Oracle to Rebekah, concerning two Nations, Gen. 25.23. (2.) At the Famine in the Land, Gen. 26.1, 2. (3.) At Beershebah, vers. 23, 24. But concerning this Patriarch Jacob we read, that God appear'd to him seven times, (which is a Number of Perfection) and much more remarkably than either to his Father or Grandfather. As (1.) At Bethel; where he had his Vision of the Ladder, Gen. 28.13. (2.) In Padan Aram, commanding his Return to Canaan, Gen. 31.3.11. (3.) In the way to Ma∣hanaim, Gen. 32.1, 2. (4.) Upon the Bank of the River Jabbok, here, where God wrestled with him. (5.) After the Destruction of the Shechemites, Gen. 35.1. (6.) After the Death of his Nurse Deborah, vers. 9. And (7.) at Beersheba in his going down to Egypt, Gen. 46.2. As learned Pareus excellently observeth:

But among all those admirable appearances of God to Man, there is none comparable to this, wherein God and Man wrestled a Fall together. The History whereof hath a greater lustre and splendour upon it, than all the other aforesaid; It doth outshine them all, as the Sun all the lesser Stars: Let us therefore say of this Vision, as Moses said of the Vision of his burning Bush, Exod. 3.2, 3. We will turn aside and behold this great wonder; yea, let us not only see it, but hear it also, and hearken to those Divine Instructions and Comforts which are contained in it, and flow naturally from it.

This Monomachia Jacobi cum Deo ipso, or Jacob's fighting a Duel (hand to hand) and wrestling a Fall with God himself, is a most stupendous and astonishing Story (as before) and cannot be overmuch, no nor enough admired: Our Lord saith, what went ye out (by such Multitudes) into the Wilderness to see? something of nothing, some worthless, pithless, poise∣less thing, a reed shaken with the wind, Matth. 11.7. But behold, Here's a far greater won∣der than John the Baptist (though a burning and a shining light, Job. 5.35.) could possibly be; He (indeed) was but as an inconsiderable Reed, easily broken at last by the bloody hands

of Herod and Herodias, as well as easily blown to and fro by the popular breath (or wind) of the mobile Multitude (who cry'd him up one day, and cry'd him down another) though he was (in himself) no such light and vain person, bending like a Reed this way and that way, but was a firm witness of Christ, and a faithful constant Servant of God, both in his Life and Doctrine, to the last moment: But here you are call'd upon to come forth and Behold one of the greatest wonders in the Wilderness of this World, such a Tryal of Skill, wherein God shaketh Man, and Man shaketh God in wrestling work.

This Famous History holdeth forth these following (most remarkable) Parts and Particulars: (1.) The Combat or Conflict it self. (2.) The two Combatants or Conflicters each with other. (3.) Jacob's Valour. (4) His Victory. (5.) His luxation or lameness caught with his Conquest. (6.) His Constancy in continuing the Combat, notwithstanding his lamed Leg. (7.) His having the Honour of Knighthood put upon him in the Imposition of a new Name. (8.) His Blessing he obtain'd by his Valour and Victory.

First, Of the (First) The Combat it self; 1. In the General, 'tis one of the most famous Combats Recorded in Scripture: we read (indeed) in that Divine Record, of sundry Eminent Conflicts carried on after the manner of a Duel, As,

First, Of that Combat betwixt little David and great Goliah, 1 Sam. 17.40. &c. but in that the Match was only made betwixt Man and Man, there was only one Mortal against ano∣ther, though the one was a great Gyant, and the other was but (in comparison of his Anta∣gonist) a little Dwarf.

Secondly, We read also in Divine Writ, of a sore Contest betwixt Michael and Lucifer, about the Body of Moses, Jude vers. 9. the former was an Arch-Angel (so called) and the latter the Arch-Devil: This Dispute was daringly carried on indeed, yet was it only betwixt two Creatures (as some sense it) the Good Angel, and the Evil one: But this Conflict here, is not betwixt Man and Man, as the first was, nor betwixt one Creature and another, as the se∣cond was; but it was a Combat carried on betwixt God and Man; a mortal Man was assaulted by the Immortal God in this, so it far exceeded the former instance: and as it was manag'd be∣twixt a mere Creature and the great Creator, so it much surpasseth the latter instance also: Indeed we read of a Third Duel, Matth. 4.1. to 10. wherein the Son of God and the Prince of Hell were hand to hand ingaged each against the other; where the strong man and the stronger man (so called, Luk. 11.21, 22.) enter'd the lists together, and encountred each other in three desperate and deadly Passes; It must be acknowledg'd, That these two Comba∣tants were the sublimest Champions that ever acted as Opposites, and then was the most famous Battel fought that ever was acted on the Stage of the World. For in that Contest, we may behold the very Abstract of Power and Policy, the very quintessence of strength and subtilty grappling together on both sides: There was the Force and Fraud of Hell doing their utmost against the God of Heaven: Yet the Wisdom of the New Serpent over-match'd, the craftiness of the Old Serpent, and the Lion of the Tribe of Judah, Rev. 5.5. over-mastered, the Roaring Lion, that Devouring Devil, 1 Pet. 5.8.

So that it must be granted, That Combate betwixt Christ and the Devil is greater than this betwixt Jacob and Christ, so much, as the Discoveries of the New Testament exceed those of the Old, and so much as the prowess of Satan (against our Saviour) surpasseth that of Jacob here, or of any mere mortal Man: And yet, in some other Respect, This hath an Accent and Excellence beyond That; Insomuch, as here the creature (through Divine Condescension) prevail'd against the Creator; but there the Devil (notwithstanding he was stronger than Jacob, could not conquer Christ, but went away vanquished: Christ will not so submit to a wicked Spirit, as he doth to a Godly man, who concerning the work of his hands may command him, Isa. 45.11.

Here is a Raree-Show indeed, Go along with me (I beseech you) both to see and hear this great wonder in some sense, the greatest wonder that ever was in the World, that God (him∣self, as will appear after) should come down from his Throne in Heaven, to wrestle a Fall with a man (a poor Worm) Isa. 41.14. Psal. 22.6. upon his Footstool on Earth: But more particularly in the Second place, what kind of Combat this was, whether Corporal only, or Spiritual only, or both together, is our next Enquiry.

1. There be some who say, that it was only Spiritual, by way of Vision, so Hierom and Gloss. Interlinearis, or in way of a Dream, imaginary only; So Thomas, Rupertus, and Rabbi-Levi, who thinketh that Jacob's Thigh might be hurt by some other means (as by the weari∣ness of his tedious Travel, or by his catching cold while he lay that cold Night upon the cold Ground) rather than by any real wrestling; and he further addeth, that Jacob dreamed of that same hurt upon his Hip: How improbable this is, may be easily urged; Assuredly Jacob had little either list or leisure for Sleeping, (much less for Dreaming) while he was so struck even with a pannick fear of his bloody Brother. It was therefore,

2. A Real and Corporal Combat (not visional or imaginary) which appears by many Reasons: As,

First, Because 'tis said, Jacob rose up that Night; and sent his Family before him, after both which he is describ'd, to be immediately engaged (even that same Night he rose up in) to wrestling work, Gen. 32.22.24. which must be when he was waking; for 'tis not likely he would lye down to Sleep (under his sad Circumstances of Affrightment as before) while his Family by his order were marching forward.

The Second Reason is, Jacob's Valour and Victory are (both) highly applauded even by God himself; whereas, had both these been Imaginary only, and transacted in a Dream such Fancies are but a Laughter to Men, both to themselves (who are the Dreamers thereof) and to others also unto whom they are related.

The Third Reason is, The Luxation of his Loin, or Lameness of his Leg was undoubtedly Real and Corporal; who will complain of an imaginary Hurt (founded only in the Fancy, not sensibly found in the Body) as Jacob did of his? It could not be (sure) a bare Fancy that was the only Cause of Jacob's Claudication, 'Tis certainly a literal Truth, really to be understood, where 'tis said, that as he passed over Penuel, he halted upon his Thigh, Gen. 32.31.

The Fourth Reason is, As there is a Reality in Jacob's Valour, Victory, and Lameness; so there is no less in the Change of his Name from Jacob to Israel: 'twas not done in a Dream or Vision, or in Imagination only: Accordingly must his wrestling be not Visional, but Corporal.

Yet there is a Third Sense (which seems not improbable) to wit, that Jacob's wrestling was both Corporal and Spiritual; for he did certainly contend with Christ by the force of his Faith, as well as by the strength of hit Body. The Prophet Hosea gives a plain Testimony, that Jacob won the Blessing here, by weeping as well as by wrestling; He wept and made sup∣plication (with his Soul) as well as wrestled with his Body, Hos. 12.3, 4. As he used his Cor∣poral Arms (to wit, his Right and Left, tugging and toiling hard with both) so likewise he improved his Spiritual Armour, to wit, his Prayers and his Tears.

Verbum, preces & Lachrymae Miserae Arma sunt Ecclesiae.

His wrestling was with Weeping, and his prevailing was by Praying for the Blessing.

The second Part or Particular in this Famous History is, The two Combatants; Here the Enquiry is, who are They? Answer, 'Tis plain the one of them is Jacob; but there is much Dispute, and many Opinions, who should be the other of them: to discuss this a little.

The first Opinion is that of Josephus, who saith it was only a spectrum or Phantasm that wrestled with Jacob: Contrà Had this been so, then Jacob's Valour could never have been ca∣pable of such high Divine Commendation, nor his Victory so signal and singular: to over∣come a thing of nothing (that suddenly appeareth, and as suddenly disappeareth) neither requireth Valour in the Act, nor is Honour'd with Victory in the End. The word Hebr. for wrestle is [Abak] which signifies to raise a Dust, this would not be with a Phantasm, or he lamed by it.

The second Opinion is, that of the Hebrew Rabbies, who say, It was Esau's Angel (whom they name Sammael) who contended with Jacob for the Blessing, and whom he (by Divine assistance proving the stronger) would not let go, unless this Angel would confirm the Bles∣sing of his Father Isaac, and likewise make a Promise, that he should not be harmed by him: Contrà; But this favours of Jewish Fables concerning Angels; would Esau's Angel (as being better natur'd than Esau himself) part thus with Esau's Blessing without Esau's consent, they should prove his credentials and his instructions (as well as his sole-guardian-ship) from Esau; otherwise Jacob was impos'd upon (as one too credulous) with an insignificant Promise: Thus, dato uno absurdo, mille sequuntur, grant one absurdity, and a thousand will follow.

The third Opinion, is, That mention'd by Procopius of some that say, it was the Devil in Esau's likeness; not much differing is that of Jerom, who saith (upon Eph. 6.12.) it was a Cacodaemon, an Evil Angel: Contrà; But Jerome adds) another, even a good Angel, that took Jacob 〈◊〉〈◊〉 part against the evil one, none ought to make two Angels, where the Scripture men∣tions but one: besides, what Blessing could Jacob expect either from the Devil, or from an evil Angel: It was the same Angel, who wrestled with Jacob that Blessed him also, which the Devil or an evil Angel, would not have done.

The fourth Opinion is, that of Pererius and the Papists, who all generally do affirm it was a good created Angel, and particularly, Jacob's Guardian Angel. This they endeavour to prove, by the Prophet Hosea, who calls him barely an Angel, without any other Epithet ad∣ded

to him, Hos. 12.4. whereas when Christ is call'd an Angel, some other word is adjoined as the Angel of the Covenant, Mal. 3.1. &c. Contrà; But the prophet Hosea adds enough to him, whom he calls the Angel (without an Epithet) to shew that he was more than a Creat∣ed Angel, for he saith in the same place, that Jacob had power with God, (as well as with the Angel) and that the same was that God, who found him at Bethel; so that the Angel, with whom Jacob wrestled was the same, who spake to him at Bethel, and God Interprets this him∣self, saying, I am the God of Bethel, Gen. 31.13. Besides, 'tis in the Power of God alone to give the Blessing to Jacob which he wrestled for, and not in the hand of any Created Angel, (much less of Jacob's Guardian Angel) save only Declaratively (not Despotically) which is no more than what the Commission of a Gospel Minister doth comprehend.

The fifth Opinion (which is the last and best) is, that he, with whom Jacob wrestled, was the Increated Angel, no other than the Son of God, (that is, in the likeness of the same nature, which he afterwards took upon him) until the day dawned, and would not let him go, till he had blest him. This plainly appeareth many ways. As,

First, He is call'd by the Name of God; indeed he hath three names given him, Ish, Ma∣lach, and Elohim.

First, Ish or Man, according to his outward appearance, [There wrestled a man with him, Gen. 32.24.] For this was one part or piece of Christs sport and play among the Sons of Men, which Solomon speaks of, Prov. 8.31. The Son of God (long before his Incarnation) appeared like the Son of Man, sporting himself among the Sons of Men, as he doth here in his wrestling a Fall with Jacob.

Secondly, He is call'd Malach or Angel, according to his Office, for he is Gods Messenger or grand Embassador sent out of the Court or Heaven to transact the great affair of Man's Re∣demption, thus the Prophet calls him an Angel, Hos. 12.4. because of his Mediatory Office, and Jacob calls him his Redeeming Angel, the Angel that Redeemed me from all evil, Gen. 48.16.

Thirdly, He is call'd Elohim, which is the name of the great God, and oft given to this combatant with Jacob. As,

1. Thou as a Prince hast power with God, Gen. 32.28. saith this Wrestler to Ja∣cob.

2. I have seen God Face to Face, v. 30. saith Jacob, when he call'd that place [Peniel] which signifies the Face of God.

3. The Name Jacob chang'd into Israel, implies this Wrestler was God, for Israel signifies a Conqueror of God, or a Prevailer with him.

4. Hosea's Character is, He had Princely Power over him, whom he calleth Elohim, Hos. 12.3. and Jehovah, v. 5. as well as Malach, v. 4. he plaid the Prince with God, fortiter & fideliter se gessit, he bore himself bravely, he lays not down in a sullen damp and despondency but Wrestleth with excellent Wrestlings (as the Prophet saith,) even with God himself.

5. This Combatant with Jacob was above all Name and Notions, therefore is he rebuk'd for asking after his Name, because (as the Greek addeth, Gen. 32.29. it is wonderful as Judg. 13.17, 18. This could not be any other than the Son of God, whose name is Wonderful, Isa. 9.6. So then,

6. It must be Christ, no other Angel but the Angel of the Covenant, Mal. 3.1. Jacob's Redeeming Angel, Gen. 48.16. our Blessed Redeemer, call'd by the Septuagint, Isa. 9.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Angel of the great Council, whose name he would not reveal till af∣terward nearer his Incarnation (so would not gratifie Jacob's curiosity in inquiring after it, and who indeed surpasseth all Name, therefore Plutarch saith, that the Africans call Jove (or Je∣hovah) by Amon, which signifies [Heus tu, quis es?] oh you, who are you? Thus they complemented their unknown God, Act. 17.23. he is so incomprehensible by Names and No∣tions, that mans best eloquence of him is an humble silence.

The Third part or particular of this Famous History, is, Jacob's Valour, which is conspi∣cuously demonstrable in several circumstances, As

1. 'Tis a clear discovery hereof, if his Antagonist (with whom he durst so daringly encoun∣ter) be well considered, that he was no less than the Omnipotent Jehovah. Here was impar congressies, Troilus cum Achille, an unequal match, a lump of Clay contending with th•• great Potter. This was daringly done indeed: Caligula did dare his Jove to a Duel; but what was his Jupiter (whom he challeng'd) save only a Dunghil-Deity, a meer Mock-Jove to the true Jeho∣vah? but this attempt of Jacob here (in daring to enter the lists with God himself,) surmounts Infinitely not only that of the Heathen Caligula, but also all the most eminent exploits of the most excellent Heroe's recorded either in Civil or Sacred History. There are indeed some Scriptural saying, which seem to make this undertaking of Jacob in this conflict, rather a rash Fool-hardiness, than any Genuine and Judicious Valour. For,

1. The Prophet saith, Isa. 45.9. Woe unto him that striveth with his Maker; Let the Potsherd strive with the Potsherds of the Earth, that is, let Man meddle with his Match, and not contend with one mightier than the mightiest; Eccles. 6.10. with one higher than the highest, Eccles. 5.8. for Man to strive with his Maker, is no better than an Earthen vessel (as all Mankind is 2. Cor. 4.7.) dashing it self against the Rock, even the Rock of Ages (as God is call'd, Isa. 26.4. Jah Jehovah Tsur gnolamim) a Rock of Eternity; what can this be but impious morosity, and intolerable petulancy? And,

2. The Apostle saith, Dare you provoke the Lord to jealousie? are ye stronger than he? 1 Cor. 10.22. Man may (in a way of Justice) Cope with a Man like himself, but let him take heed how he dares to enter the Lists with the Great God, for he can neither oppose his Intentions, nor controul his Dispensations; and sundry other Scriptures to the same sense: Yet seeing God became Man (in Apparition) here, [There wrestled a Man with Jacob, &c. Gen. 32.24.] As it was lowly Condescention in God to appear here as a Man, to ren∣der Jacob capable of conflicting with him; so it was lofty Valour in Jacob (and not Fool∣hardiness) to Encounter this Apparition, though this Man was God (as is above-said) and though the true God was (yet not by way of Circumscription) in this seeming Man: Had Jacob faln in this Encounter, he had faln by Noble Hands, in a Noble Exploit, and by a right Noble Undertaking; yea, he would have better merited that Epitaph, which was writ upon rash Phaeton's Tomb.

Hit situs est Phaeton currus auriga paterni, Quem si non tenuit, magnis tamen excidit Ausis

which Distich runs thus in our Mothers Tongue, as adapted to our Father Jacob's case, had he faln therein.

Jacob lyes here, who with his God did dare To Fight, though faln, yet in a Noble War.

3. The Psalmist saith, VVho knows the power of Gods anger? Psal. 90.11. 'tis such as no Man can either avoid or abide: No Man can alter the order, or break asunder the Adaman∣tine Chain of the Great Gods Decrees and Providence: All Divine Dispensations come forth (as the four Chariots did, Zech. 6.1.) from an unremoveable Mountain of Brass, which are both Ʋnsearchable and Inevitable: This the Heathen Poets did something hammer at in their

—Ineluctabile, Fatum,

Unavoidable Destiny, as they term'd Providence.

The second Discovery of Jacob's Valour is drawn from the Circumstance of time when he wrestled, as the first was from the Person with whom he had his Conflict: The time when, was the most timorous time of all times, it was in the night-time, which (always, to all Per∣son) is accounted a time of fear: The Holy Scripture makes this a manifest truth, that the night-time is naturally a time of fear, Cant. 3.8. and of terrour, Psal. 91.5. then the Devil (that Prince of Darkness) is most busie while Men sleep in the time of darkness, Mat. 13.25. And our own Experiences do concur with all these Sacred Scriptures: As light is comfortable (Eccles. 11.7. 'Tis sweet to see the Sun) so darkness is dreadful of it self, and the most dole∣some time, and therefore was it one of the Ten Plagues of Egypt, Exod. 10.12, 23. How are Thieveries, Robberies, Murders and Adulteries, yea, even all deeds of darkness done in the darkness of the Night! That is the Devils time, and the time for his Deeds, done either by himself, or by his Imps: This very Season doth highly extol Jacob's Courage, and the night-darkness (wherein it was exercis'd) gives a light and lustre to its commendation: One would think that Jacob had then work enough to wrestle with his own fears, both the fear of Esau, and fear of the Night. What knew Jacob, but that this Man came to Rob or Mur∣der him, or that it might be Esau himself that was come Incognito upon him to kill him.

The third Circumstance (that commends Jacob's Courage) was his solitary condition; the circumstance of place; 'twas a solitary place. He was left all alone, all his Company were march'd off from him, and he had not one (no not so much as his little Joseph with him: The Custom of Duelling calls always for some Seconds to the Duellers: But Jacob had no Second in this his Duel, either to Encourage or to Assist him, or to see fair play play'd on both sides: There is one alone, and there is not a Second, saith Solomon, Eccles. 4.8. Here Jacob seems to be such a miserable Man, having none now in Fellowship with him, a meer Soli-vagant, or solitary Vagrant, no Companion now save only this Adversary that comes to Assault him in his lonesome state: Solomon saith further, [Two are better than

one,] Eccles. 4.9. optimum solatium est sodalitium, there is great comfort in good Company, and he renders this reason for it, [For if they fall, the one will lift up his Fellow, ver. 10.] that is, he who is the stronger, will shore up him who is the weaker, therefore Christ sent our his Disciples by two and two, Mark 6.7. They were sent out by pairs, for their own mu∣tual help and comfort. Thus they go coupled in their proper Names upon Record, as two and two together. Mat. 10, 2, 3, 4. Peter and Andrew his Brother, and so of the rest: Thus also Ulysses and Diomedes were sent by Agamemnon (in pairs) to fetch off the Palladium from Troy, as Homer in his phrase [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Dual Number] doth express it: Thus Moses and Aaron were sent of God to deliver his people out of Egypt's Bondage, that Moses might be a God to Aaron, and Aaron a Mouth to Moses, Exod. 4.14, 15, 16. 'Tis not good for Man to be alone, (saith God,) Gen. 3.18. and woe to him that is alone, (saith Solomon also,) Eccles. 4.10. as Jacob was here, having no second to keep him warm in his valorous Enterprise, as ver. 11. [Where two are, there is heat or warmth,] or if falling, to help him up again in this wrestling work, according to ver. 12. [If one prevail against him, two shall withstand him,] with Courage and Confidence, while helping each other; Calor complicatus magìs ardescit. (The two Disciples travelling together to Emmaus kept each others Hearts warm and burning, Luke 24.32.) & vis unita est valdè fortior. God bade Gideon go down to the Camp of Midian, and if he feared to go alone, then to take his Servant Phurah, Judg. 7.9, 10. Jonathan would not go without his Armour-bearer, 1 Sam. 14. 6, 7, &c. nor David without Abishai 1 Sam. 26.6, 7. But Alas! Jacob had no Servant, no Armour-bearer, no Abishai here; he was all alone, in an hopeless, helpless, and uncomfor∣table condition, [And Jacob was left alone,] Gen. 32.24. seems to have an Accent on it, and an Emphasis in it, intimating to us, that his very Solitariness was an evil enough of it self, for Jacob (had he had a timorous Spirit) to wrestle with that alone, without any other Ene∣my to Encounter him: The Wisdom of Egypt setteth out the evil of Solitariness (as it is an un∣profitable and unprosperable thing) by an excellent Hieroglyphick, to wit, by one single Mil∣stone, which cannot Grind Meal by it self alone: The good Samaritan help'd the wounded Traveller (who was Travelling alone when he fell among Thieves,) Luke 10.30, 33, 34. And that great VVorthy Abishai succour'd fainting David (being Aged) when he was de∣signed to be slain by that uncircumcised monstrous Giant Ishbenob, 2 Sam. 21.15, 16, 17. but poor Jacob (all alone here) had none to succour him, had any fainting Fitt come upon him; yet appears he Valorous, full of Noble Fortitude, and of truely Heroick Magnanimity: Suppose this his Antagonist had prov'd the Devil (as the Hebrews say) for Satan is readiest to Assault when none is by to Assist: Yet stout and couragious Jacob dare Encounter either God or Devil.

However, hence the first Inference is, This discovers the folly of the Popish Anchorites or Hermites, who affect that state of Solitariness (which Solomon calls a woful state, Eccles. 4.10.) as a state of Perfection. As Sincerity is the Life of Sanctity, so Society is the Life of Sincerity, Phil. 1.5.

No sooner had the Philippians received the Gospel, but they were in fellowship to a day. The Communion of Saints was with them a point of practice as well as an Article of Belief. That must needs be a Priviledge on Earth, which is so great a Priviledge in Heaven; and if it be a Pri∣viledge here, 'tis much more a Duty. Those Popish Monastick Votaries cannot have any Di∣vine Warrant for their woful Alonesomness (us Solomon styles it) from this of Jacob here; for,

1. Either he made this short time of his Solitariness his own voluntary choice, that he might the better (without distraction) perform the duty or Prayer: Or,

2 He was detained there by an over-ruling Divine hand, on purpose for this nights exploit of wrestling with God. Now as the former (being but for a short time) falls far short of Monks and Nuns sequestring themselves from all society into a sullen solitariness during their whole lives: So the latter cannot be so much as pretended to by them. God hath made Man [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] a sociable creature, saith Aristotle, who addeth; And he who loves to be alone, must be either a Beast or a God, Arist. Pol. 1. The Stoicks sty'd up themselves like Hoggs in a Swine-stye, from all Humane Society. The Devil (that evil Spirit) is all for solitariness (for solitary Desarts, and dry Places, Matth. 4.1. & 12.43.) But God is all for Society, not only as he associated sundry of his creatures by pairs together (as the Heaven and the Earth, the Sun and the Moon, the Male and the Female of all sorts, Sensitive and Rational, were all created and coupled together by the Creator, Origen. in Gen. 1.) but also as he associates him∣self with the Assemblies of his Saints, Psal. 89.7. Yea there he hath a delight to dwell, Psal. 132.14. calling his Church his Cheptsibah, and his Beulah, Isa. 62.4. as being both married to her, and delighting in her: So that neither God, nor good men, take any pleasure in a mo∣rose, froward Austerity, or wild Retiredness, but in an Amiable Affability, and Amicable Conversation.

The second Inference is 'Tis very remarkable here, though Jacob was left alone, and had neither a witness of his wrestling, nor an Assistant to help him in it; yet rather than that he should want either, God (himself) will become both to him. For,

1. God (himself) is willing to be his witness of it, in inspiring Moses to record this resolute Exploit in sacred Writ, while the great Atchievements of the grand Founders of the Assyrian Monarchy are passed over in silence. And

2. God (himself) was as willing to become his Assistant too, yea as well as his Adversary; for God was graciously pleased to put forth more of his own strength in Jacob to hold him up, than he did in the Angel to cast him down: So that God (in this respect) was not only the Attestor of Jacob's Valour, but likewise he became the very Donor of his Victory.

The third Inference is; As Jacob here was left alone, purposely for private prayer, as his Father (Isaac) did withdraw ••imself into the field (as to his Oratory) there to pour out his Soul before the Lord, both mote secretly, and more earnestly, upon a matter so important as his expected Marriage was, Gen. 24.63. This is a Divine Warrant for secret, closet, and private Prayer. Thus, as Isaac gets into the field, Jacob got here to the bank of Jabbok, Daniel to the Rivers side, Dan. 10.2, 3, 4. Christ withdrew himself into a solitary place, Mark 1.35. into a Garden, and into a Mount, Mark 6.46. as he was wont, Luke 22. 39, 41, &c. Thus his Disciple Peter went up to the house-top, Acts 10.10. All this was done, that all these might with more freedom pour out their prayers, and solace their Souls with God in secret. Suetonius saith of the Emperor Domitian, that in the beginning of his Empire, he usually sequestred himself from all company about an hour every day, yet all that time of privacy he acted nothing, save in catching a company of Flies, and killing them with his Pen-knife (from whence arose that Answer) when the Question was asked [Who was with the Emperour?] nè Musca quidem, not so much as a Fly. But God People can better improve their solitariness, and do never want company so long as they have God and their Consciences to confer withal, Matth. 6.6, 7. Cant. 2.14. These secret Meals make the fattest Souls.

The fourth Circumstance wherein Jacob's Courage and Valour carrieth high commendation, is, in respect of the length as well as lonesomness of it, even all the night, until the dawning of the day, Gen. 32.14, 25. Though wrestling work be most wearisom work, stretching every sinew in the flesh, and every joynt-bone in the body, and requiring the very utmost of a mans strength and skill. 'Twas a wonder Jacob was not out of breath with this wrestling work, before the fourth watch of the night approached, and that both his Arms and Legs (the former in holding, and the latter in upholding even to the very 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the uppermost and uttermost of bodily Abi∣lity) did not fail before day-break. Wrestling is a work of such violence, that one hours time (of this violent motion and action) is enough to weary even the strongest man, and to drive his very breath out of his belly. This, we find, did befal even Sampson himself, who (though he was a Mirrour and Miracle of matchless bodily strength) was so wearied with his violent motion and vigorous action in fight, that his very vital Spirits were quite spent, and his heavy body was so heated with his hard toil and travel, that it drives him into so vehement a dryness, as made him complain [Now I shall die for thirst, and fall into the hands of the Uncircumcised] Judg. 15.18. with 15.16. 'Tis therefore a Maxim in Natural Philosophy [Nullum violen∣tum est perpetuum] Nothing that is violent must be permanent. If Sampson himself (who was the first Nazarite we read of upon Record, and supernaturally born of a barren Woman) was so wearied with a few hours violent fighting in the day-time, yea almost sweating his Soul out of his Body: Oh what a wonder is it, that this Jacob (who was likewise the first Votary we read of upon Record, Gen. 28.20. and was also supernaturally born of barren Rebekah, yet was but one half, and that the weakest half of her burden, being but one half of a Man (as he was a Twin) should not be altogether exanimated with a whole nights violent wrestling before the day dawned! 'Tis true, Jacob was a strong Man, as well (though not as much) as Samp∣son. This Twin, or half-man; had indeed the bodily strength of a whole Man; nay (it ap∣peareth) of three Men: For the Stone which lay upon the Wells mouth (to keep the Water clear and secure) is call'd Veha Eben Gedolab, Lapis magnus & Saxum grande super os putei, a mighty Stone, to preserve the Water pure, and the Well full. (The greatness of the Stone was the preservation of the Store;) it was such a mighty and massy Stone, that the six hands of Laban's three Shepherds (who all must meet together for that matter) were jointly required to remove it: Yet Jacob (though now seventy seven years old) laid on his only two hands lustily, and rolled it away instantly, as above, Gen. 29.8, 10. No doubt but Rachel's presence had a strong influence upon him, which did draw forth the whole of his bodily strength, whereby the more to insinuate into her love, and to render himself the more acceptable (as a most ser∣viceable Servant) to his worldly Uncle: Yet had Jacob here more cause to be tired out than Sampson (who was in himself far stronger than he) insomuch as,

1. His violent wrestling was in the dolesom night, not as Sampsons violent warring, which was in the delightsom day.

2. It was not like Sampson's, a short skirmish of a few day-hours, but it was all the irksom•• hours of the night, which is usually darkest towards day.

3. Jacob had a worse Adversary to war with than Sampson had of the Philistims, even the great God. It follows therefore, that Jacob's Valour must needs be wonderful, that it should hold out all night (without flagging) until break of day. Notwithstanding all these disad∣vantages aforesaid (and yet more behind) which would have weari'd even Sampson himself. Oh that we (the seed of Jacob) may wrestle all our night till the morning, Psal. 49.14.

The fifth Circumstance (which higher illustrates Jacob's Valour) is, the sad posture he was (now in) a lame and limping man, who had but one sound Leg to stand upon while he wrest∣led with his Adversary. As his place was a solitary and disconso••te place; so his posture was a discouraging and disadvantageous posture. Assuredly, had not Jacob's Valour been sublime, and his Courage matchless, he could never have continued all night standing upon one beg only, and all that time wrestling with so potent an Antagonist (who had power enough to lame Ja∣cob, and to put his hip joint out of joint) though he wanted will (if not power) to cast him quite down: Without all doubt, Jacob here wrestled with excellent wrestlings (according to the Hebraism) who with such undaunted Courage, and such magnanimous Valour, still holds fast with his hands, even now when his Hip-joint was out of joint, and his standing (to his strain∣ing and wrestling-work) must then become exceeding dolorous and painful. 'Tis said, Gen. 32.25. [The Angel not prevailing, touched the hollow of Jacob's Thigh, and put it out of joint as he wrestled with him.] This being so hard a place for the hand of any meer mortal man to come to, because it is so fenced with the thick fleshy part of the buttock, Jacob now per∣ceived by this kind of hurt, that he was more than an ordinary mortal with whom he wrestled, seeing he had given him the Sciatica by a strange touch of his hand: That, if he would needs have the Blessing, he might have somewhat (with it) that might keep him humble, and not ascribe the Victory to his own strength: Therefore this Valour of Jacob. (recorded hereby God himself) must needs be more renowned, than that which Aelian reports of Cynegirus the noble Athenian, who when his hands were cut off, still held (with his teeth) the Ships of his Ene∣my: Or that which Camden reports of our Sir Thomas Challoner, who did the same with that brave Groecian Captain afore-named in the Wars of Charles-the fifth. And surely, as his halt∣ing was his Remembrancer to humble himself (as to himself;) so it was a standing Memorial both of his Valour and Victory to others. For thus Livy (the great Historian) writes of that brisk Roman Commander (who was lamed in the Wars) that every step he took in his lame and limping posture, was no less than a beautiful badge of his highest Honour and Glory. Thus Jacob's Halting was for his Honour to others, as well as for his Humility to himself.

The sixth Circumstance (which further commends Jacob's Courage and Valour) is, the last∣ingness of his Valour, the ever and everlasting noble temper of his mind under this wounding hurt, and under all other wonderful discouragements. He still bears up stoutly against his An∣tagonist, and holds him fast to the last with an undaunted Resolution, and will not let him go without his Blessing, Gen. 32.26. which some put over-narrow an interpretation upon, saying, That Jacob would not let the Angel go, until he had healed him of his halting. Thus Tostatus (and others) think, that Jacob was the next day perfectly recovered of his lameness, because it is said, Gen. 33.18. that Jacob came safe and sound to Shechem, as the Chaldee Paraphras doth interpret the word Shalem there; Whereas also, had his lameness continued (they say) Jacob would have made that an excuse to Esau for his not following him to Mount-Seir, Gen. 33.12, 13, 14. Jacob alledges, that his Children were tender, and his Flocks heavy with young, but not a word of his own lameness. But Mercerus and many Learned men think otherwise, that

1. Jacob was not perfectly healed of his Halting to his dying day, but that as he went halting to Penuel, Gen. 32.31. so he went halting to Shechem also, though he be said to go safe thither.

2. That his safe going to Shechem, Gen. 33.18. giveth no signification of his Recovery from his lameness, but of his Deliverance from the danger of his Brother Esau.

3. Though the Scripture be silent, and saith nothing either of Jacob's making his lameness an Apology to Esau for being unable to march his pace, or of Esau's asking him how he came by his lameness, yet is it in no wise probable that Jacob was so soon and so suddenly healed of his halting (as abovesaid) for then it would not have been a sufficient ground for that Jewish Custom of forbearing to eat the Sinew that shrank in all Beasts they feed upon, which Moses saith, they strictly observed from Jacob's time until his day; Gen. 32.32. And this Custom (saith Josephus also) continued among them until his time; and therefore 'tis more likely that

Jacob's halting all his Life-time, was a greater Motive to ground this long continuing Custom upon, among his Offspring, who had it so long in sight before them, than had they scarce ever (any of them) seen it, because (as is alledged) of his sudden Recovery.

However, 4. This must be most improbable, that the Healing of Jacob's halting, was the Blessing that he wrestled for; seeing,

1. He wrestled before his lameness, as well as after; the Angels laming him was a conse∣quential kind of seeming Revenge upon him, because he saw he could not (by wrestling) prevail against him.

2. The Blessing Jacob wrestled for, is explain'd by the Angel himself, Gen. 32.28. to have a Prince-like Power over both God and Men; and to this high Expression Jacob's bare Recovery of his lameness falls exceeding far short of, and can in no manner be extended up to it.

3. In v. 39. Jacob magnifies Divine Mercy [that he had seen God face to face, yet his Soul was delivered] namely from Death (so 'tis in the Hebrew reading) but not a word of his Body being Cured; to wit, of his lameness. It seems, that was an Opinion of great Anti∣quity among the Godly, that no man could see God without peril of his life. (Though we find not one instance of any person dying upon such a sight:) Jacob had this conceit here, so had Gideon, Judg. 6.22. and so had Manoah, Judg. 13.22. and the Lord (himself) saith, There shall no man see me and live, Exod. 33.20. The Vision of God (who is invisible to carnal eyes) 1 Tim. 6.16.) in his Majesty and Glorious Essence cannot be expected in this life, but that beatifical Vision is reserved for the life to come, so that a man must die before he can live to see that Blessed-making sight: Though Jacob here got but some glimpse of God's Glory, his Back-parts only, praesens praesentem, as Moses did, Exod. 33.23. and Numb. 12.8. more manifestly than ever he had done before, That he should do this and not die; This he ad∣mired, and he gives us an Account of his Soul's Delivery; but neither He, nor Moses for Him (who gives us an account of his Body's Disease) say nothing of his Body's Recovery: But,

4. The Blessing that Jacob wrestled for, was a better thing than a bodily Cure only; It was not so much a Sense-Comfort as a Soul-Comfort, even the Comfort of that Covenant that God had made with his Grandfather Abraham, and renew'd with his Father Isaac: and now he wrestles to have it renew'd with him, yea, and is resolved to have it, whatever it cost him, though it cost him a fall, or at the least a lame Leg; 'tis for this best thing, that one thing needful, that he Besieges God, beseeches him, yea, and gets (by his Heroick Resolution) the better of him also at last.

Now come we to the Fourth Point or Part of this famous History, from Jacob's Valour (thus demonstrated in these six aforesaid particulars) unto that which was the Royal wage thereof, to wit, his Victory: Though this was secondarily but the just Reward of his right noble Resolution.

Thus to wrestle with God, when God was now just ready to leave him, as at first (for ought he knew) he came to kill him; yet (as Job did, Job 13.15.) he will still hang on (by his Trust) not only upon an Angry, but upon a Killing God: He will hold out in his wrestlings with Christ, and make any shift rather than part with him, He will not let go his hold of him; He will let any thing go, all things go, his Flocks he lets go, his Herds he lets go, his Wives he lets go, and his Children he lets go; yea, his dear young Joseph (as well as his beloved Rachel) he lets go; but he saith to Christ, Gen. 32.26. [I will not let Thee go, though I let all else go:] Thus Jacob having fastened the Arms of his Faith upon Christ the Tree of Life, rather than he should either Fail, or Fall, or Drown in the waters of his present Affliction, He is re∣ligiously resolved to pull up that Tree of Life by the very Roots, he resolves to hold his hold, though all alone, in the night, all the night, and when his Joints were out of Joint, &c. If he perish, he will perish at the foot of Christ (where never any one perished) or rather in the Arms of Christ; so holding his hold of him, They must (if Jacob perish) both perish together. Lo, This is the Generation of them that seek him, of them that seek thy Face, O God, This is Jacob, Psal. 24.6. This is to be a right Son of Jacob indeed, a right Israelite indeed, Joh. 1.47. of such right noble Resolutions as God himself yieldeth Victory unto (as 'tis a secondary Mo∣tive) even then when he seems to fight against them with his own hand, as with Jacob. But the primary Cause of God's giving Jacob here the Palm of Victory, must always be acknow∣ledg'd his own Divine Condescension: It was principally this Port that the Goddess Victory (as the Heathens call'd her) pass'd thorough towards Jacob; Had it pot been the Lord's tender Indulgency towards him to restrain his own Almighty Power, otherwise the same might, which did indeed disjoint hit Thigh, could as easily unclasp his Hands, God could have dis∣enabled him of an Arm (which was better to reach) as well as of a Leg, and so have lamed him both of hand and foot: yea, God could have frown'd him, or nodded him to nothing,

Psal. 80.16. or blown him away as a Dust-heap, Job 4.19. with the breath of his Mouth: But on the contrary, behold here and wonder at this wonderful Vouchsafement of God to him in many Respects: As,

1. In that passage [when he saw he could not prevail] wherein the Lord lovingly conde∣scendeth to our Capacity, Gen. 32.25. both in the former and in the latter Clause of that Sentence; in the former [when he saw] 'tis not meant, as if God saw something now, which he saw not before; for he is a God that knoweth all things, Joh. 21.17. yea, Uno intuitu, at one look as the Schools speak, Act. 15.18. God knew and saw the Event of this Conflict, not only before the Combat began, but also before the foundation of the World: He well enough knew what he himself purposed to do, Job. 6.6. in this and in all other things: Yet God speaks after the manner of Men (call'd an Anthropopathy) where the Experience of the Matter is taken for the Knowledge of God, as Men come to their Experimental knowledge: So in the latter [He could not prevail] which is not the right Reading; but thus [when he saw he prevailed not] which must not be understood because he could not, but because he would not; as Gen. 19.22. the Angel could as easily have destroy'd Lot as the five Cities; but he would not do it, for the Command was to destroy them, and save Lot. So how easily could God have trodden this Worm Jacob under foot? but he would not, for he had othervvise determined: Therefore God here holds Jacob up vvith one hand, as he drives against him vvith the other.

It was God that overcame himself in this Combat, God in Jacob conquering that of God in the Angel: God gave more of his Power to Jacob for his Assistance, than he did to this Angel for his Resistance, or the Angel did not put forth all his Power, inherent in him, according as his Necessity required, but according as the present Design of God prescribed: Some say here, that the Angel feigned only, that he could not conquer Jacob; So Tostatus. But,

1. It seems too gross to charge an Holy Angel with such an Evil as Dissimulation.

2. This Angel might voluntarily give Jacob the Victory without any dissembling at all.

3. If it were only a fictitious Conquest, How comes it to pass, that such a glorious Victory is ascrib'd to Jacob, and such a Princely and Victorious Name is put upon him for that eminent Exploit.

Others affirm, That the Angel did Assume a Body of such a measure of Strength only, as was Inferiour to the Strength of Jacob's, for that very purpose, that Jacob might become the Conquerour; So Cajetan, &c.

Again, Others are of Opinion, that God did withdraw his Divine Concourse from this Angel, the subtraction whereof would not suffer Jacob to be subdued; So Menochius. But these two last Opinions presuppose, it was only a created Angel that wrestled with Jacob; whereas be∣fore it is declared, how it was the increated Angel of the Covenant, the Son of God, Christ Jesus, who wrestled with him, and that (so understood) if we read the Text [He could not prevail] It was not through want of Power, which is most manifest by his Dislocating Jacob's Hip or Huckle-Bone (the Joint most used in wrestling to stand firm upon, and the right Thigh, that is the stronger too, as is supposed) such a violent Touch upon such an inward Joint, so covered with Flesh, could not be the Touch of a feeble Man, but of the Almighty God, whereof Jacob was easily sensible; It must therefore follow, that God yielded to Man here, not from any Deficiency of Strength, but from a Voluntary Condescension, he was willing to give Jacob the better of it, and (according to Martial Law) whosoever giveth over first is accounted the Conquered, but he who holdeth out longest, keeping the Field, not desiring to depart (as the conquered Antagonist did here) must be accounted the Conquerour. Christ here gave over the Combat first, declining both the Dispute and the Place of that Dispute, and 'twas not so much because he could not, but because he would not, conquer; As it is alike said of the same Christ, Mark 6.5. [He could not do many mighty works in Nazareth] but the meaning is, because he would not; He could do all things by his Absolute Power, yet would scarce do any thing by Actual Power, and the Reason is rendred, [because of their unbelief, v. 6.] and more plainly, Matth. 13.58. where Matthew explains Mark's Phrase [He could not do] by saying [He did not do] for though by his Absolute Power he can do all things that are possible, and imply no Contradiction, yet by his actual Power, he can do no more than he will do; He could not, that is, not because he was unable, but because they were unbelieving: Christ could do no more Miracles there, not because of any Infirmity in him (as Theophylact well ob∣serveth) but because of such an Incapacity in them: Their unbelief (notwithstanding all the Divine Wisdom in Christ's Sayings, and all the Divine Power in his Doings, shining forth for their Conviction) still remained and did incapacitate them (as it doth still us) of many a Miracle of Mercy: Hence have we two famous Remarks, that both Faith and Unbelief con∣straineth Christ to a kind of [He could not.] As,

1. Their Unbelief was of such a venemous Nature, that it transfused (as it were) a kind of Dead Palsey into the Hands of Omnipotency, disabling Christ (after some sort) to do such and such a man good. So Jacob's Faith was,

2. Of such a prevalent and powerful Nature, that it overpower'd (as it were) even the power of Almighty power it self, manacling (after a sort) the very Hands of Omnipotency, so that Christ is glad to bespeak his own freedom, saying, [Let we go, for the day dawneth] Gen. 32.26. In like manner Moses's Prayer of Faith did put a Bar upon Gods Anger, and Bonds, or Bolts (as it were) upon his Hands, that he could not give one avenging blow at God-provoking Israel, therefore God cries our [Let me alone Moses, Exod. 32.10. &c Deut. 9.14.] as if Moses had held God's Hands, and as if Moses's Devotions were stronger than Gods Indigna∣tion: Thus likewise the two Disciples, Luk. 24.29. did constrain Christ to tarry with them as Jacob did here, who would not let him go until he had blest him: yet in none of these instan∣ces, may we Imagine, that meer Humane Power prevail'd above the Divine, and put a force upon it, but it was the Divine Power that thus graciously condescended to that which was not mere, but more than Humane, even the Spiritual requests so of his Faithful Ser∣vants, to whom he hath graciously granted them this large Royal Charter, that concerning the works of Gods Hands they shall command him, Isa. 45.11. which is a most astonishing ex∣pression (hardly to be parallell'd in Sacred Writ) that the great God should abase himself so far as to pass such a Complement of becoming (really, truely and without any of our Court Com∣plements) an humble Servant to a poor worthless Worm, sorry Man; and 'tis (indeed) such a transcendent phrase, that if God had not oblig'd himself (to be all this) by his own Gratui∣tous and Wonderful Promise, it would be, not only the proudest presumption, but also the blackest Blasphemy. for any Mortal Man to pretend his commanding the Immortal God.

Make therefore a pause here with me, and seriously contemplate the saving condescensions of God to Jacob, he comes not here as a strong Giant to Conquer him, but rather as a weak Man, or a Man of weaker strength to be conquered by him. God came here only to ex∣amine Jacob's Faith, nut to extirpate it, he shakes it indeed, in wrestling with him, but 'twas only as the tender Tree is by a gentle Wind, to make it take faster root: God came not to Jacob here (as became after to Job chap. 38.1.) in any violent and furious Whirl-wind, or (as he, after that, came to the Disciples Act. 2.2.) in a mighty rushing storm as if he would have rent him up by the roots: The Devil doth indeed shake us to root us up, but God never deals so ruggedly with any of his Servants, he shakes them indeed as he shak'd Jacob here, yet it was not to root him up, but to make him root faster, Jacob's Faith was not weaken'd, but strengthen'd by his shakings. And while he shak'd him with his left hand, he (all the while supported him and shor'd him up with his Right-hand, so that God gave Jacob that strength wherewith Jacob resisted God: He supply'd Jacob with more power to assist him than he sent forth out of the Angel to resist him: Thus, while he saith or saw that he prevailed not, the mystery lies here, it was only God overcoming himself, God and more of God in Jacob over∣coming God (or less of God) in this combatant against Jacob: Yea Jacob's Victory and prevail∣ing over God here was symbolical as it was a predicting Sign;

1. That his Person should prevail over Esau, And,

2. That his Posterity should prevail over Esau's off-spring the Edomites or Idumeans. And,

3. That Christ (springing from Jacob) should subdue all his Enemies, that every Knee should bow to Christ, Phil. 2.10. And,

4. It was also a Symbol or Sign, that every true Christian (who are Israelites indeed, John 1.47. and the right new and now Israel of God, Gal. 6.16.) should likewise conquer all their Temporal and Spiritual Adversaries (the Flesh, the World, and the Devil) Rom. 6.14. &c. Joh. 16.33. &c. Rom. 16.20. and Rom. 8.37, 38, 39. Through Christ we have more than a Conquest of them (we are more than Conquerors) even a Triumph over them, 2. Cor. 2.14. As [Deus in Jacobo vicit seipsum in Angelo] God in Jacob overcame himself in the Angel: So this addeth a famous Victory to the Saints in a Symbolical manner, that they shall not only overcome the three aforesaid, but the fourth also (in sano sensu) even God himself as before: Oh how oft have the sincere Repentance and the fervent and faithful Prayers of Gods People even disarm'd (as it were) Gods Indignation, when they have stood in the Gap, and in Gods way, coming out of his place seemingly to destroy them. And God still deals with his Servants (as he did with Jacob here) in all our probational Temptations, he oft exerts and exercises more of his own power in us, than he doth expend or let out against us, for Gods Tempting of us is only for our probation, but Satans is always for our perdition: When God seems to shove us downward with one hand, he still doth shore us upward with the other, and is graciously pleased also, to give us the Honour of his own actings in us; thus he honoured Jacob, as if Jacob had overcome God by some strength of his own, whereas it was (altogether) only a bor∣rowed

strength which God lent him, wherewith to overcome himself, yet Jacob shall have the Honour by God, (saying, thou hast power over me, and thou hast prevail'd against we) even in that which seem'd to be against Gods Honour, and (Tantamount) for Gods Dishonour: What else could it seem to amount to, seeing the strong God seem'd to be master'd by a weak Man? And thus God graciously honoureth the true Children of Jacob with the Honour which indeed per∣taineth to himself, giving us the Glory of his own Actings in us, Isa. 26.12. for 'tis not we that liveth and acteth, but 'tis Christ that liveth and acteth in us, Gal. 2.20. when ever we overcome our real Enemies (Flesh, World and Devil) or God himself, who sometimes may seem to be our Adversary in some of his severe Dispensations, 'tis Christ alone that doth all good in us.

The Inference from hence is, Oh that we had Jacob's Valour (in our wrestling work) we could not want Jacob's Victory: We must not only be praying Souls (having the Dumb De∣vil cast out, Mat. 9.32, 33. and 12.22. Acts 9.11.) but we must learn also to wrestle in Prayer, as Jacob did here, whose wrestling was by weeping, and whose prevailing was by praying, Hos. 12.4. His Prayer was earnest Prayer, as Elijah's was, straining every String of his Heart in his wrestling work, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] Jam. 5.17. he pray'd a Prayer, he did not only pour out his Speech, but also his very Spirit, not his words only, but his very Heart and Soul also, (as David did himself, and desireth us to do, Psal. 62.8.) It was no cold, careless, formal, perfunctory Prayer, but 'twas Earnest and Effectual, or (as the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) it was a well-wrought Prayer. How did Daniel pray himself sick? Dan. 8.27. Nehemiah pray'd himself pale, Neh. 2.6. Hannah pray'd, striving with such a strange motion of her Lips, that old Eli, beholding her, thought her verily to be drunk, 1 Sam. 1.13. Elijah afore-named strained all the Strings of his Heart, as well as stretched all the Sinews of his Body, by putting himself into that unusual and unnatural posture of holding his Head down between his Legs, 1 Kings 18.42. Yea, lastly, how did Christ (himself) pray himself into an Agony? Luke 22.44. And we are accordingly bidden to strive in Prayer even to an Agony, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Rom. 15.30.

Solomon saith, Whatever thy hand findeth to do, do it with all thy might, Eccles. 9.10. Thus his Father David danced before the Lord with all his might, 2 Sam. 6.14. and surely he much more Prayed before the Lord with all his might; yea he gives this account (himself) of him∣self, that he prayed with his whole heart, soul and strength, Psal. 119.2, 58, 145. & Psal. 9.1. & 111.1. & 138.1. (where his prayers to, and his praises of God were entire, with his whole heart) and therefore very effectual and energetical. Thus Sampson, when he pull'd down the Pillars of Dagons Temple, bowed himself with all his might, Judg. 16.30. and so should all the Sons and Daughters of Jacob be like their Father Jacob here, be all right wrestlers, they should strain and stretch their strength to the utmost in their wrestlings with God by prayer; they should (indeed) be like the Sun when he goes forth in his might, Judg. 5.31. yea shew a Princely Spirit therein, as Jacob did here, Gen. 32.28. Hos. 12.4. and as Job saith (after him) As a Prince would I go near to God, Job 31.37. that is, with an Heroick Spirit, and undaunt∣ed Courage, as a Prince against whom there is no rising up, Prov. 30.31. 'Tis not presumption, but obedience, thus to press upon God in prayer, and to take hold of God therein (to wit, in his Promises, &c.) as wrestlers take hold one of another; for God blames the neglect of this duty, Isa. 64.7. I would to God we were now (as Mr. Fox calls the Primitive Christians and Modern Martyrs) Hold-fast men.

The second Respect (which is the fifth point or part in this high History) to be wonder'd at in this wonderful Vouchsafement, is; Though God granted Jacob the Victory, yet must he have something with it to humble him, to wit, his Luxation or Lameneness (as before) that be might not be too much puffed up with the glory of his Victory, nor (as it were) drunk with his success in this single Combate. The Conqueror here cannot come off with his Con∣quest alone, but he must come off halting from it: He must be made sensible both of his Anta∣gonists potency, in being lamed by him (whereby he understood him greater than himself, there∣fore desired he his Blessing, for the lesser is blessed of the greater, Heb. 7.7.) and also of his own impotency, and to have low thoughts of himself while he came off with flying Colours in the most glorious Triumph: He must, even when he had overcome the great God, understand himself to be but a sorry man, otherwise he could not have been so lamed: He was therefore lamed, that he might not ascribe the Victory to his own strength, and that he might not, not∣withstanding his overcoming God, be overcome by the pride of his own heart. Pride is a weed that will grow out of any ground (like Misseltoe, that will grow upon any Tree) but for the most part upon the best the Oak. Of all sorts of Pride, that which is spiritual is most venomous, and far worse than temporal. That Pride which grows out of the ground of our own Graces and Duties, is more poisonous than that which flows from Honour, Treasure or

Pleasure. Now, lest this cursed weed should grow out of Jacob's corrupt heart (because he had obtained (by his Graces and Duties) the most glorious Victory, even over the invincible God; it was therefore Gods gracious care to cure his Servant Jacob of that dangerous disease, that naturally would have sprung from his unparallel'd Conquest: As he did afterwards his Servant Paul, who had given him a Thorn in the flesh, a Messenger of Satan to box him, lest he should be exalted above measure, by his heavenly visions in his matchless Rapture into the third Heaven, 2 Cor. 12.1, 2, 7. Had he not been buffeted, he had been puffed up, and had been carried up higher in his own Humane conceit, than ever he was in the Divine Extasy. Ruper∣tus applies this story to the Jews Genealogy, which (as he saith) was put out of joint by the coming of Christ; thereupon the Apostle forbids them its use, 1 Tim. 1.4. as a laborious loss of time, whereof there could be (then) neither proof nor profit; for after Christs coming, no more such fruit was found upon that Tree, none like a Messiah, no other could be expected, seeing Shilo was come already, Gen. 49.10. Augustin understands this History to hold out the two seeds of Jacob, the sound Legg, to represent those that believed on Christ; the lame Legg, those that halted through unbelief, Serm. 80. de Tempore; but Gregory comes nearer the mark, say∣ing, The halting Foot resembles the frailty of the flesh, but the upright one, the vigour of the Spirit in every true Child of Jacob; for so saith our Saviour to his Disciples [The Spirit indeed is willing, but the Flesh is weak,] Matth. 26.41. But the most genuine Interpretation hereof is, that as it was to humble Jacob, who must not have the Victory without a wound, his Harm (received) makes him go off the won field only an halting Conqueror. So we are taught here, when we are most prevalent with God in prayer, yet go we (for humbling us) but halt∣ing away, as Jacob did here. Those halting Israelites, 1 Kings 18.21. did arise out of their Father Jacob's halting Thigh; they indeed halted on both Leggs, being his carnal seed, as above; yet even his spiritual seed halts of one Legg, to wit, the unrenewed part in them. The best of men, are but men at the best; there is a [But] at the door of the best; not only great men have their [But] as Naaman the Syrian General, [But] he was a Leper, 2 King. 5.1. but also good men (even the best of the kind) as David, a man after Gods own heart, [But] in the matter of Uriah, 1 King. 15.5. The holiest have their haltings, which they carry (as Jacob did his) along with them to their dying day. The best have a wound in the Thigh (as Jacob had) which makes them halt in their walking, that Thorn in femore, or in the fresh, causeth uneven paths, and unequal paces. The holiest have their exercises, something to humble them. God hath his Tedder at every mans foot, and his Bridle upon all mens spirits, to Rein them in from Self-exaltation, that they may not mount too high by having the Victory. Oh that our former haltings may be sanctified to us so, as to work savingly in us some future humblings! At Death (saith Piscator) God wrestles with his Servants, laying hold on their Consciences by the Menaces of the Law: They again resist this Assault, by laying hold upon God with the Faith of the Gospel, being well assured, that Christ hath freed them from the Curse of the Law, by being made a Curse for them upon the Cross. God yields himself overcome by this Ran∣counter, yet toucheth the hollow of their Thigh (or rather, wounds them in that fatal place of the Thigh, commonly call'd the Pope's Eye, where a wound is accounted mortal) by taking away their lives. Howbeit, this hindereth not the Sun of Life eternal from arising and sri∣sing upon them in their passage to another World, as the Sun of the Firmament did upon Jacob as he passed over Penuel. Gen. 32.31. which the Septuagint translateth, The Sun arose upon him, when the face, shape, (or appearance) of God passed away from him. And thus it befalleth the Saints in their other Conflicts with the Devil (as well as in that last with Death) wherein the best do bewray some haltings, some frailties in their Trials and Tempta∣tions, as David did, saying, I am ready to halt, Psal. 38.17. that is, to misbehave my self, and so to mar a good Cause by my ill management. And thus Paul had got a Thorn in his foot, or flesh, which caused some haltings (call'd his Infirmities) 2 Cor. 12.5, 7. and some cryings out [I am weak] v. 10. yet this doth not obstruct the Sun of Righteousness from ari∣sing upon them with healing in his wings, Mal. 4.2. The Lord Jesus is their Jehovah Rophe∣kah, a Giant-like, or Almighty Healer, Exod. 15.26. Omnipotenti medico nullus insanabilis occurrit morbus; To this Almighty Healer there is no disease can be found incurable; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Nazianzen. Contraria contrariis curantur, saith Galen, Christ cureth contrary Distempers by contrary Applications; he hath a way by himself, that he may be the more admired. Thus the case was with that great Apostle; when he (in him∣self) was weak, then Christ (which is a seeming contradiction) made him strong. Thus Ja∣cob's, halting neither hindered the Sun from shining upon him, nor himself from coming home to Canaan. Whereas the wicked, who halt on both Leggs (as the godly halt upon one only) have a contrary Threatning, that their Sun shall go down at noon, Jer. 15.9. and Amos 8.9. A sudden change shall come upon them, as it did upon Sodom; the Sun was fair risen upon it

that same day wherein it was destroyed, Gen. 19.23, 24. Their Sun went down while it was day, and yet the Sun shone upon Lot, while it rained down Fire and Brimstone upon Sodom and Gomorrah. So when wicked men are mounted up to their Zenith or vertical point, when go to their Tropicks, their turning point of time in their highest Elevations, a dismal change comes upon them: They shall be (as Senacherib, Nebuchadnezzar, and Herod, &c. were) destroyed in the very height of their Pride, and highest Ruff of their Jollity. Pharaoh had all fair way and weather made before him, until the very instant wherein he was drowned.

The third Respect (which is the sixth point in this famous Story) to be wondered at, is, Ja∣cob's constancy and continuance in wrestling; notwithstanding his lame Legg, he must gain God's blessing, and he will not give over wrestling until he get it: He was so constant and so instant in prayer, and so fervent in spirit, Rom. 12.11, 12. that this Earth-born man brought his Hea∣ven-sprung Antagonist to a fair parley, Gen. 32.26. (Thus Prayer is call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 2. v. 1, 2. that is, a parlying with God) wherein there is, 1. The Angels Request to Jacob; and 2. Jacob's Reply to his Request. In the Angels Request (in general) there is a clear Conces∣sion, that he was conquered by Jacob.

Pugna suum finem, cùm ❴Jacet / Rogat❵ hostis, habet.

There the Combat or Conflict endeth, when either Party lyes along upon the Ground, or desires leave to depart the Field: Though the former of these did not befal Jacob's Adversary to fall before Jacob, yet he (even when lamed, and hardly laid at) will bring him to the latter, he begging his leave to be gone; wherein (more particularly) there is,

1. The Angels Request.

2. His Reasons for that Request, [Let me go, [for] the day dawneth.] The Reasons of this Reason are rendred variously, some seem Supposititious and others be Substantial. As the

1. Which is both Jewish and Jesuitical, this Angel desir'd to be gone at Day-break to the rest of the Blessed Company of Angels, that he might carry on his part with those Coelestial Choristers in singing their Morning Hymns and Anthems unto God: Thus the Jewish Rab∣bies Dreams, and therefore their Thargum Jeros. triflingly turns the Text thus, [Dismiss me, because the Pillar of the Morning ascendeth, and behold, the hour of the Angels praising God draweth nigh. And the Jesuit Mendoza Symbolizeth with this Jewish Notion, saying, Be∣cause it is the Task and Office of Angels to Sing Morning Hymns to God, as it is (saith he) the Employ and Duty of Men and other Creatures to Sing Evening Songs to him: From which Exercise this Angel must not be taken tardy, much less be absent, and therefore he saith to Jacob, [Let me go, for the day dawneth,] that is, hold me here no longer, 'tis high time, I should be gone to my Liturgy and Service: The only Scripture which seems to coun∣tenance this Jewish and Jesuitical Opinion is, Job 38.7. where 'tis said, [The Morning Stars sang together, and all the Sons of God shouted for joy,] whereby that Popish point cannot be proved; for

1. The Singing of Angels there mentioned, was the Melody they made in the Morning of the World, to wit, at the Creation, as ver. 4. clearly demonstrates, and what is this, to hold out their task every ordinary Morning of the day?

2. The Angels are exercised in praising God, not only in the Morning, but also at other times, to wit, Night and Day, Revel. 4.8. and 5.11, 12. Luke 2.8, 14.

3. 'Tis above demonstrated, that this was no Created Angel (tyed to any such task, but the Increated one Christ Coequal with the Father.

The second Reason rendred for this Speech of the Angel is, that therein he reminds Jacob of his Duty to his Relations, telling him, it was high time for him to be gone to his Flocks and Family which he had sent before him towards his Bloody Brother, so bids him haste after them, lest they should be destroy'd before be could come up to them: Neither can this Notion amount to the Genuine Reason, for Jacob's Natural Affection to his beloved Rachel, and to his dear Joseph, and to the rest, must needs be a sufficient Spur to hasten him away, as soon as he saw his Conquest once compleated.

The third Reason rendred (which comes nearer the mark) is, because the Angel would not yet have his Glory revealed (for he still dwelt in thick darkness, 2 Chron. 6.1.) either to Jacob himself, (who was almost over-whelmed with the dark glimmerings thereof in the Night∣season, ver. 30.) or to any of his Servants who might be sent (from his Family) to seek him, and see what was become of him, seeing he came not up to them. Here Christ (who dwelt in light inaccessible, 1 Tim. 6.16.) would not have his unparallel'd Duel descryed and

discovered to others by the Morning-light, because it was designed for a private Conflict with∣out any Spectators, seeing it speecially concern'd Jacob alone.

But the fourth Reason (which is fullest of simplicity) that is rendred for this Request of the Angel is, that thereby he might make a clear resignation of the Victory [to Jacob] from himself candidly acknowledging to him not only as the Apostate Julian did to Christ, crying, [Vicisti me, O Galilaee!] Oh Jesus thou hast Conquer'd me! but also as Christ himself after confess'd that his Spouse had Conquer'd him, Cant. 4.9. the Hebrew signifies [thou hast Be-hearted me] as if Christ did complain, he had lost his Heart, as a Man that is Beheaded hath lost his Head: Christ (as it were) confesseth there, that his Spouse had Conquer'd his Heart, that she had caught it, and carry'd it off from him, so that he was now become less a Master of it than she, for Animus magis est ubi amat, quàm ubi animat, the Heart is more where it loves than where it lives: And thus Christ would confess himself Conquer'd by us, and con∣strain'd to give his Blessing, could we be constant and instant in our wrestlings with him all this long Night till the Morning, Psal. 49.14. Thus Christ here confesseth himself Conquer'd by casting down (as it were) the Cudgels first, and craving a Pass-port from the Conque∣ror, wherein he plainly yields to Jacob the Victory, in becoming an humble Suitor to him, in∣stead of being a potent prevailer over him; which still may be made much more apparent, if Mercer and Drusius give but a right Gloss upon Hos. 12.4. who both jointly conjecture (in their Comments upon that place) that it was the Angel who wept and made supplication to Ja∣cob for his dismission, not contrà, though the truer sense is, that Jacob did so to him.

The seventh Point or Part in this Famous History is, The Knighthood (as it were) which Jacob dignify'd with for his forcible detinue (no less in the fourth respect to be wonder'd at than all the other) even from the King of Kings, the Great God: In this forcible detinue (which is Jacob's Famous Act and Heroick Action) as Jacob was the Agent, or Detainer, so God was the Patient or Detained, though God (in his own Divine Nature) be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in∣capable of Passion, yet in this assumed Humane Nature, (There wrestled a Man with him,) he humbled himself to become a Patient and submitted (pro viis & modis) to be detained; otherwise when wicked Men strive with the Great God that they may sin more freely and without punishment, (this is a wicked contention or wrestling) so never any Man got the bet∣ter of God, Isa. 45.9. 1 Cor. 10.22. Job 9.3, 4, 5, 8. He then overturns Mountains (the greatest Monarchs,) in his anger, when he finds them in a way of opposition against him: He overturns, overturns, overturns all in his way, Ezek. 21.27. as he did the old World by a dowsing Deluge; he tramples under foot the raging Waves of the Sea that seem to swell against him, Rev. 10.2. Psal. 65.7. His Right foot (the stronger) is upon that more unruly Element (the Sea) as his Left is upon the Land, so that neither the Beast that ariseth out of the Sea, nor that out of the Earth, shall prevail over him: He stilleth both the Waves of the Ocean, and the Tumults of the People; yea all masterless Men, and all malicious Devils are mastered by him: They be all at his beck and check, and such as would lay all level, are laid level by him, as were that great Leviathan King of Egypt, and that proud Lucifer King of Assyria: Never any Mortal Man (though never so mighty a Monarch) could boast of the last blow at the Immortal God, or could cry Victoria; none ever scaped scot-free out of Gods Hands, he gives full payment to all prophane Persecutors, who dare be so fool-hardy as to Fight against God, Acts 5.39. Gamaliel's caution is as a loud out-cry, Oh come not near such an evil Act, or dare not to be found in the remotest tendency towards it. If you harden your Hearts against God, then God will harden his Hand against you, and hasten your destruction, Prov. 29.1. and that without Remedy, 2 Chron. 36.16. Oh that wicked Men would consider whether their ten thousand (even all their Forces they have on Earth) be able to grapple with Gods twenty thousand, even those Myriads of Armies or Angels which the Lord of Hosts hath ready in Heaven: Can a Man of no strength match that God who is of Infinite strength? Oh the madness of Men, thus to hazard their Weals in both Worlds upon such great disad∣vantages, Luke 14.31. as these. But here is a contention of a contrary Nature, 'tis be∣twixt an Holy Man, and the most Holy God; this was an Holy Contention upon a Threefold Account.

1. As this Contender with God, was not a wicked, but an Holy Man, that Testimony of Moses [God beheld no Iniquity in Jacob] Numb. 23.21. holds true both as to his Person and as to his Posterity; yea, such an Holy Man was Jacob, that the Scripture, Psal. 24.6. calls God himself (who is all Holiness) by the Name of Jacob: after the same manner is the Church (it self) call'd Christ himself, 1 Cor. 12.12. All these four be Holy; God, Jacob, Christ and Church.

The 2d Account is, This Holy Contention (as it was 'twixt two Holy Persons, so) it was for Holy things, even for sure Mercies which the Septuagint calls [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] the Holy

things of David, Isa. 55.3. and Act. 13.34. Jacob did not contend with God (as wicked men do) how he might be wicked at his own will, without being controul'd by a superior will, but it was that he might have God's Blessing, which is a Blessing indeed, 1 Chron. 4.10. the Ble∣ssing of that Covenant made with his Father and Grandfather, and that Blessing must needs be an Holy thing, that is contain'd in the Holy Covenant.

The 3d Account is, This Holy Contention was manag'd by Jacob with Holy Weapons too. Such as Prayers and Tears are, which Luther calls, [Instrumenta Bellicosissima Ecclesiae miserae,] The most Military and effectual Ordinānce and Engines of the Afflicted and Militant Church: 'Tis true, we read not of Jacob's weeping recorded by Moses; yet Hosea assures us hereof, Hos. 12.4. [He wept and made Supplication] he both pray'd and wept for the Blessing (it was not the Angel that pray'd and wept for his dismission to Jacob: To suppose this done by God to Man, is to take away that due Decorum, we should have of the tremendous Deity, and a thinking over-low Thoughts, and too vile Imaginations of the most High and most Holy God: Yet we read often, how Ardent Prayer is a pouring out the Soul to God, not without a Shower of Tears, or (at least) a Storm of Sighs: As the best Musick is upon the Waters, is heard farther, and much more Harmonious than upon the Land; So the best Prayers are at∣tended with Tears, are most pleasing to God, and most prevalent with him: Thus Holy Ja∣cob in this Holy contention with this Holy Angel by those Holy Weapons obtains those Holy Things. (1.) Holy Honour; And 2. The Holy Blessing.

First, The Honour, that is, of Knighthood; Christ when he found him, how he wrestled by weeping, and how he prevailed by Praying, Ask'd him, Gen. 32.27. Saying, What is thy Name? As if he should say, [Thou art such a Fellow as I never met withal.] Hast thou trip'd up Esau's Heels, and prevail'd over him for the Birthright, Gen. 25.33. and for the Blessing Gen. 27.36, 41. and now would thou trip up my heels also? Surely, thou art a None-such Man, and one without a Parallel: And for this Heroick and more than Angelical Exploit, thou shalt have from me the Honour of Knighthood: Hereupon Christ said to him (as it were) Kneel down Jacob, Rise up Israel; and thus (after a sort) he Knighted him: this was according to the Custom of the World, whose Conquerours have usually high Titles of Honour conferr'd upon them for their famous Conquests: As the one Roman Scipio was ho∣noured with the Title of Africanus, for his Conquering Africa; and the other was stiled Asiaticus, for his Conquering Asia: Thus this Patriarch had both his Names from both his, Conquests; for his first Name was given him for his Conquest over his Brother, Gen. 27.36. Is he not rightly call'd Jacob? and now he is as rightly call'd Israel, for his Conquest over God himself, for so saith Christ, Gen. 32.28. Thy Name shall not any more be call'd Jacob, but Israel; that is, not only, or not so much Jacob as Israel; for he was oft call'd Jacob after this, not only himself, but his Posterity also; yet both of them much more often Israel; Which Name (as the Angel expoundeth it) importeth a Princely Power with God: for [Sara] the Hebrew word signifies, to play the Prince, (the Greek word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou hast had strength to prevail) and El, God. Christ here asketh Jacob's Name, not because he knew it not, but that by Jacob's Answer, he might take an occasion for the change of his Name, which spake out a greater excellency was to be put upon him; as Gen. 17.5. Isa. 62.2. &c. And we find in Scripture, That though both these two Names of this Pa∣triarch be put upon the Church of God; yet with this Difference, when speech is made of the Church's weakness, then hath she the Patriarch's first Name, and is call'd Jacob, yea, and sometimes hath words of weakness joined with it, as Isa. 41.14. Fear not, thou worm Ja∣cob, &c. but when mention is made of the Church's Valour, Victory and Glory, then is she call'd Israel; as Amos 7.2, 5, 8. Gal. 6.16. and quite throughout the Scripture the same may be observed. Moreover, Though the Church be call'd sometimes Jacob, yet is she ne∣ver call'd Abraham, and she is also oft call'd Israelites, but never Abrahamites, or Isaacites (none of the Holy Patriarchs were dignified with so great an Honour). And, 'tis Remarka∣ble also, that lest the Church should so much as seem to be dishonoured with this Patriarch's weaker Name, she is never call'd Jacobites, but his stronger Name [Israelites] is given her for her prevailing with God and Men.

The Eighth and last Part or Point in this excellent History is, The Blessing that Jacob at last obtained by his valorous and victorious wrestling from his opposing, and yet Blessing as well as Blessed God. This also is entred into the Book of Divine Record, and is expresly Registred, Gen. 32.29. as an Happy Issue of an Holy Combat, the Combat of Faith, which is a pattern left us for our practice in the sacred Memoires of this Patriarch's Life. Thus, long after Ja∣cob, blessed Paul learnt from this Patriarchal pattern, to fight the good fight of Faith; whereby he got (he best of Blessings, the crown of life, 2. Tim. 4.7, 8. and who also exhorteth all us to war the same warfare, as we are Men of God; Fight this good fight, 1 Tim. 6.11, 12. and

if we prove good Soldiers of Jesus Christ, 2. Tim. 2.3. our Conquest shall be Eternal Glory. This very Copy of Jacob may comfort us in such Holy Combats; shewing,

1. That we should alway be in expectation of Assault; not only Men wrestle with us, but even Beasts, as Paul saith, I fought with Beasts at Ephesus, 1 Cor. 15.32.

2. That when one Assault is over, others, and (it may be) more grievous must be ex∣pected.

3. That we wrestle not with Flesh and Blood, but with Principalities and Powers, and Spiri∣tual wickednesses, and in high places, Eph. 6.12.

4. And sometimes with God himself, (as Jacob here) who never Tempts (as Satan doth) to Sin, but from Sin, for our probation, (as he did Abraham, Gen. 22.1.) never for our perdition.

5. Though God tempt us, and try us, yea, and possibly not only labour us hard, but lame us also, to humble us (as he did Jacob here to humble him) yet (through Grace) this very lameness is a badge of Honour (as it was to Jacob) as well as a memorial of Humility.

Though God belabour us never so much, yea, and lame us too in our wrestlings with him) yet he lets us live, (as he did Jacob here) In the midst of wrath he remembers mercy, Habb. 3.2. and wherefore should the living man complain? Lam. 3.39.

7. In all our hard labour and lameness, our gracious God supplies us with strength from himself for our support (as he did to Jacob here) while he is casting us down with the one hand, at the same time he is bearing us up with the other. He strengthens us with might, Eph. 3.16. yea, with all might, Col. 1.11. in the inner man by his Spirit.

8. This Example teacheth us too, that Victory cannot be got without Frailty and Maim∣ings; Though we be maimed in pursuit of Victory, yet must we not let God go without his Blessing, as Jacob here.

9. Right Wrestlers will wring the Blessing out of the hand of Christ, who stands, not only to wrestle with us, but also to look on us (to behold how we wrestle) with one Crown on his Head, and another in his Hand, crying, [Vincenti Dabo] To him that overcometh will I give this Crown, Revel. 2.10.

And 'tis very observable, Christ promiseth his Blessing to all Overcomers in all the Seven Churches (as well as in that at Ephesus, v. 7. and to those at Smyrna, v. 10. as to those at Pergamus, Revel. 2.17. at Thyatira, v. 25, 26, 27, 28. at Sardis, Revel. 3.5. at Phila∣delphia, v. 12. yea, and to those that overcome even in lukewarm Laodicea, v. 21.) Read over all those Rewards there promised, they are all so Rich, that they are Richly worth wrestling for; and the Effectual fervent Prayer of a Righteous man availeth much for them, Jam. 3.16. Thus the Prayers of this Patriarch performed with hard labour, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So the Septuagint read Hos. 12.3. by his strength) had power with God, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, got the better or prevailed for the Blessing, v. 4. Ob quàm hoc non est omnium! This is not every mans Mercy, whose praying is prevailing, This is the Generation of them that seek him, that seek thy Face, O God; This is Jacob, Psal. 24.6. yea, this is Israel, who prevail'd as a Prince with God. Prayer (saith Luther) hath a kind of Omnipotency in it, of whom 'tis said, Iste vir potuit quod voluit apud Deum. He could have any thing what he would of God by his omnipotent Prayer. Jerom saith, Deus ipse qui nullis contra se viribus vinci potest, precibus vin∣citur. That is, God himself, who is otherwise unconquerable, may yet be conquered by Prayer, provided we persevere in Prayer (as Jacob did) holding out all the Night-time of a dark Dispensation till the Morning-light, and growing more resolute toward the latter end, than at the beginning, as be was.

Invictum Vincunt vota preces{que} Deum.

Jacob never gave over Wrestling, Weeping and Praying, until God blessed him there, Gen. 32.29. The first Enquiry is, what was this Blessing wherewith Jacob is said to be blessed here?

Answ. 1. The Jewish Rabbins thinking it to be Esau's Angel (which wrestled with him) Think also, that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac, and now he would not let Esau's Angel go, till he had ratify'd it in Esau's stead.

2. Josephus judgeth, that Jacob would constrain this Angel to inform him of his future Fate and Fortune, what should happen to him in After-times.

3. Others understand this Blessing to be Jacob's external safety only, that the Angel, who had lam'd him of his Leg, should not lay Siege to his Life too by his own hand, or let him lose it by the hand of his Brother Esau.

4. Thomas Anglicus over-narrowly Interprets (with the aforesaid,) this Benediction to be nothing else than the Imposition of a new Name upon him, the Name Jacob chang'd into Israel.

5. Abulensis and others say (as is aforesaid) that it was only he healing him of his lame∣ness, which was done (as they conceive) before Jacob met Esau for the Reasons fore-mentioned. But,

6. It was (without controversie) the Divine Blessing, even such a Blessing as was worthy for God to give (with whom he had Power, & against whom he prevailed, Hos. 12.3, 45.) And such as would fully satisfie this couragious Conquerour Jacob, Psal. 90.14. even that special mercy of God in Christ, for which this noble Wrestler so earnestly wrestled, even with excellent Wrestlings; as it was said of Mark-Anthony. He did not fish for Gudgeons and despicable Fishes, but for Towns and Castles: So Jacob did not Duel or Fight here for those low Things aforenamed, (they were comparatively contemptible to him) but for that peculiar favour God shews to his People, Psal. 106.4. and that God should do to him, as he uses to do unto those that love his Name, Psal. 119.132. It was not any common mercy that would content Jacob in his conten∣ding work; but it must be saving mercy, without which he could not live, and without which he durst not die. This is made more manifest by considering well,

First, How Jacob requested two things of the Angel, his Name and his Blessing: The for∣mer was denied because he would not serve his Curiosity; the latter is granted, because he would willingly succour his necessity and support him in his adversity: This was the one thing needful, Luk. 10.42. and necessary to be had; But that other was only Curious, and might well enough be spared: we must be willing not to know what God will not have made known, Exod. 6.3. Judg. 13.18. 1 Sam. 6.19. & Rom. 12.3. Therefore this second must be a better thing than the first, thus Christ dealt with his Disciples who over curiously ask'd him [Wilt thou at this time restore again the Kingdom to Israel?] He Answered, 'Tis not for you to know the times and the seasons: but that which is far better for you [ye shall receive the Holy Ghost, &c.] so this Blessing Christ gives Jacob here, is answerable to that Christ gives to his Disciples there, Act. 1.6, 7, 8. to wit, the best of Blessings, for the Holy Spirit in Luk. 11.13. is call'd [All good things Mat. 7.11. it follows then that this Blessing wherewith Christ here Blessed Jacob was the most Divine Blessing that had all other Blessings in the Bowels of it, the Blessing of the Throne, that comprehended in it the Blessings of the Foot-stool, Jacob had got already a great store of Foot-stool Mercies, much Wealth, Wives and Children, & these Worldly Blessings would not (and indeed could not) content him: He tuggs hard still, and must have some better Mercy than these, even the Throne Mercy, to wit, Peace with God, well knowing, that would bring Peace with his Brother, and all other good things, as Job 22.21. acquaint thy self with God, and be at Peace with him, and thereby good shall come unto thee. He knew, his power to prevail with Emmanuel himself, would more inable him with power to prevail with Esau.

Secondly, 'Tis still more apparent, if Gen. 35.9, 10, 11, 12. be likewise well considered, where God gives an explanation of this Blessing, wherewith he had Blessed Jacob: for there he (as he doth usually) reviveth and reneveth his Promise with a fresh supply of comfort upon his Soul (now again saddened both by his fear of the Canaanites, &c. Gen. 34.30. and by the Death of his dear and well deserving Deborah, Gen. 35.8.) for a further confirmation of his Faith upon the Promiser. The sum of the sixth appearance of God to Jacob is express'd in one word [And he Blest him, v. 9.] how this was done is declared to be by two ways.

1. By another imposition of his new name [Israel] to his further assurance, that he should still prevail with God, in new Temptations (as he had done in his late Wresting) and with men too, as he had already prevail'd with both Laban and Esau.

2. By a new enlargement upon the short benediction only named before, Gen. 32.29. but here amply specified, Gen. 35.10, 11, 12. that Jacob might be Blest both by Word and Deed, yea Blest with Covenant-Mercy (which is the best of Blessings) for God makes it plain here, that the Blessing wherewith he Blessed Jacob, Gen. 32.29. was verily the Blessing of the Covenant, yea of the same Covenant, which God made with his Grand-father Abraham, They both having the self same ground of Believing Gods keeping Covenant with them, to wit, [I am God Almighty, El-shaddai, or All-sufficient] Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Self-sufficient, not needing any creature to help me, but am able of my self alone both to Redeem you both, and to Ruine all your Enemies,] compare Gen. 17.1, 2. &c. with 35.11. where the Grand Charter or Covenant (of both a Numerous, and a Royal Off-spring of the possession of Canaan, but espe∣cially of the Grace of the Covenant) given to Jacob, doth exactly agree with that before gi∣ven to Abraham, Gen. 17.6, 8. This must needs be a very sweet allay to Jacob's fears from Esau's accosting him in an Hostile manner; if he understood God's Blessing thus Gen. 32.29. at God explain'd it to him after, Gen. 35.9, 10, 11, 12. he might then argue his Soul out of

Unbelief, saying. God cannot be a Liar to me, in letting Esau cut me off, how then should I come to Canaan? &c.

When Jacob was thus Blest (after Prayer and Prevailing) he then masters his own fear, makes use of two most probable prudential means.

1. Marshalling his Companies in the best manner for saving of the last at the least.

2. Marching before them himself and doing low obeisance to his Lord Esau; whom meet∣ing he finds the full issue of his Faith (to which those his Prudentials were only subservient) that God had Chained up, yea Changed his Brothers Heart from his former hatred into present love, and he that came to Kiss, who he thought, came to Kill: yea and shed Tears to him, whose Blood to shed, he expected his Brother approached: Then could he not but see God and his Goodness in this unexpected kindness, when he saw the face of Esau (which so much he feared to see) as though he had seen the Face of God. Thus had he Esau reconciled his (ways pleasing the Lord, Prov. 16.7.) for this he erects an Altar of Praise, calling it El, Elohe-Israel] joining his name with his own therein as a memorial of his Power of prevailing both with God and Men. Gen. 33.1, 4, 10, 20.

Jacob after this Covenant-Blessing, meets with many Crosses and Calamities notwithstanding, and such as were Crosses from within even in his own Family, besides all the other forementioned were Crosses from without: which were principally five.

First, The Ravishment of his only Daughter Beautiful Dinah.

Secondly, The Massacre made upon the Shechemites by his two Sons [Simeon and Levi] in revenge of the injury done to their Sister, Gen. 34. throughout.

Thirdly, The Death of his dear and best beloved Rachel, whereof the Death of Deborah (his kind Nurse) was the forerunner.

Fourthly, The Incest of his eldest Son Reuben.

Fifthly, The Death of his Father Isaac, the last three, Gen. 35. gives an account of: these five sad Providences attended Jacob in his return from Syria or Padan-Aram to Canaan, though he had Gods Command for his returning and his Covenant of Weal and Well-doing in it. There be yet other two dark and dismal dispensations (to make the five aforesaid seven, that number of perfection in imperfection misery) which well nigh destroyed Jacob after he was got into Canaan (that Land of Promise) from which he had been absent about thirty years.

The first of these last two, was the supposed Destruction of his dear Jewel Joseph, Gen. 37.

The second was the Real and Long Famine, which drove him and his out of Canaan (the Land whereof he was true Proprietary by Gods Promise, as well as present Possessour) down into Egypt, where he died, and where before his Death he Blessed Joseph's two Sons Ephraim and Manasseh and all his own Sons the Patriarchs and where also he swore Joseph to carry his Corps out of Egypt into Canaan; and to bury him there, as Gen. 45, 47, 48, 49, 50. chapters do fully declare: A brief touch upon these in their order.

First, Dinah's Ravishment, after that Friendly meeting and parting of Jacob and Esau (which indeed was no less than a double Miracle, that the latter should be so changed and the former so cheared with his Deliverance) Jacob comes first to Succoth, Gen. 33.17. where his first House after so long a Pilgrimage was a Tent or Booth, (as Succoth, Hebr. signifies) wherein he sojourn'd, till his Cattle, (v. 13.) had brought forth their Young. This was to testifie him∣self a Stranger, having no stately Dwelling-place, Hebr. 11.9, 10, 13. He was the Syrian ready to perish, Deut. 26.5 professeth himself a Stranger at Succoth, not far from Penuel, Judg. 8.15, 16, &c. the place which Jacob's Sons came to (as their first Stage) out of Egypt, Exod. 12.37. Upon which double occasion of Remembrance, the Lord instituted the Feast of Booths or Tabernacles, Levit. 23.34, 42, 43. which yet was not strictly observed, no not in David and Solomon's, the best of Times, until Nehemiah, Neh. 8.16, 17. After this, 'tis said, Jacob came from Succoth safe to Shechem, Gen. 33.18. (as the word [Salem] taken not properly, but appellatively, signifies) to shew the prosperous passage God gave him hitherto, ac∣cording to his Promise, Gen. 31.3. and 32.28. so long a Journey through so many Dangers and Difficulties; this is Recorded as a Miracle of Mercy, that no Evil did befall either him∣self, or his numerous Family (his Wives and Children) or any part of his prodigious Flocks and Herds (none casting their Young, or dying by the way) but all came safe and sound to Shechem in Canaan. Hence the Hebrews have that opinion aforesaid, that Jacob must there∣fore be heal'd of his halting before this, &c. but, whereas there had been hitherto no Mis∣chief or Miscarriage either in him or in his house, Here and hence did arise Jacob's first fearful and sinful Cross-providence, to wit, the Ravishment of his only Daughter Dinah, a Damosel not above Fifteen years old, of a comely Countenance, Born to him by Leah, &c. The Occa∣sion of this Rape is thus related, Gen. 34.1, 2. This Virgin, having been hitherto vertuously

and religiously Educated under most strict observation of her Pious Parents, and perhaps slily slipping and sliding at this time out of their sight, out of a vain Curiosity, went out to see the Canaanitish Daughters, who then were coming forth from Shechem with Timbrels, to solem∣nize a solemn Feast, saith Josephus, to celebrate a Marriage with Plays and Dances, say the Hebrew Doctors) that she might observe their Persons, their Port and Postures, their Habits and Behaviours, and perhaps to pick up some Acquaintance with them, and some Companions among them, she being but solitary, as Jacob's only Daughter; so wanting (as she thought) some suitable company. Moses (God's Penman) gives darkly this Intimation, That Dinah's nee••less jetting abroad (either by the Indulgence or Ignorance of her Mother) to spy the Fashions and Novelties, both became the occasion of evil to her self, and the cause of Tears to the ten∣der Eyes of her Mother Leah, if indeed her Heart were as tender as her Eyes: Dinah indeed went out from her Father's House or Tent (pitch'd in the Field before Shechem) only to see those of her own Sex (strutting with stretch'd Necks and Mincing with their feet within the City) but she was soon seen of the other Sex, and being seen, was Desired, and being Desired, was lust fully Abused by the young Prince of the Land.

Mars videt hanc, visam{que} Cupit, potitur{que} Cupitâ.

The Devil threw some Wild-fire-Balls through the windows of the Eyes into Shechem's Soul, and set it all into a Combustion, Satan made this Princely youngster's Eyes, an effectual Burning-Glass to set his Heart on fire, ut vidit, periit. As soon as he saw this strange and lovely Damosel be lusted after her, Evil Concupiscence was begotten by his wanton Eye upon this beautiful Object, and being once begot, it groweth unrulily Headstrong, and hasteth to the Evil Act. He taketh her by force (picking her up among the Plays) and by force Defileth her, v. 2.5. Thus this first Folly came to be wrought in Israel, v. 7.

Inferences hence are various; As,

1. The most pious and faithful Families may have most fearful Mischiefs befall them, as Jacob's had here and elsewhere, and David's many afterwards:

The worst Miscarriages (through Satan's Malice) may happen in the best Families; which may serve, First, To caution men from placing too much Confidence in pious Parents Educating their Children; Grace is not Hereditary, 'tis not in the Parents power to infuse their own Ho∣liness into the hearts of either their Sons or Daughters. Secondly, It may serve likewise to re∣strain men from pouring out too many rash Censures against Religious Parents, because of the Faults of their Children.

The Second Inference. Such foul Miscarriages fall not out in such Godly Families, but usu∣ally there is some Sin or other therein, which justly Vindicates God's Righteousness in permit∣ting such severe Judgments to befall them: This is manifest even in that None-such Job's Case, whose Miscries (that befell him) were matchless and beyond a Parallel, though his Piety was such also; yet he crys out under them [I have sinned, &c.] Job. 7.20. If he had none of those foul Eccentrick Enormities (that his three Friends charg'd him with) he denies not, but at least he had involuntary and unavoidable Infirmities, whereby he justified God both in his Sove∣raignty, and in his own Sufferings: but much more 'tis manifest in David's Case, who cry'd out also [I have sinned] when he heard what sad Consequences were like to be for his Sin in the matter of Uriah, 2 Sam. 12.9, 10, 11, 12, 13. And 'tis apparent too in Jacob's Case, when this first Miscarriage in his House came upon him; 'twas now some Seven or Eight years since the Lord brought him back from (Haran or Padan-Aram) yet had he not all this time thought of paying that Vow which he made to God when he was going thither, Gen. 28.20, &c. 'Tis no wonder if God overtook him now with this severe scourge to rouze and raise up his dull, forgetful Head and neglectful Heart to pay his promis'd Vows.

The Third Inference is, All needless Gaddings abroad are of dangerous Consequence to young People (who are unfit to be wholly at their own finding) especially the weaker Sex, which may prove strong enough to provoke, but over weak to resist a Temptation. God hath Recorded this woful Example for the Admonition of others under the like Circumstances: Altetius perditio tua fit cautio, the harms caught by some, must be a warning to others: The word noteth here, that Dinah's wanton gadding abroad and gazing upon others, gave occa∣sin to this warm Youngster to look and Lust after her. Therefore the same word teacheth after (and not without cause) that the younger women be Keepers at home, Tit. 2.5. and 1 Tim. 5.13. especially Virgins, whose Names (the three in Hebrew and the two in Greek) are derived from House, Hiding and Shadow, (as Beth, Gnalam and Talal signifies) and from Lock'd Treasure, and the Apple of the Eye, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bear that sense; to teach them, they should refrain from idle Gadding, and from Evil Company. The

Septuagint put in the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Here, which Augustin renders Condiscere, implying that Dinah did gadd to this City to learn some Fashions and Manners from the Citizen Damo∣sels: This (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or) vain Curiosity, the Wisdom of the Ancient Heathens call a Pest, and shew how it should be shunned accordingly: This Homer teacheth in the Moral of his Fable concerning the Mouse, which being Ambitious of the Frog's Friendship, left her own Paternal House, and went out of Curiosity to view the Frog's Kingdom that lay under Water, where the silly Mouse (once plunged in) was soon Drowned: 'Tis great pity that any of our Daughters should become no wiser than this silly and simple Mouse, so childishly to expose their Chastity by their Curiosity: 'Tis an odd (yet a wise Saying in Ecclesiasticus, [If thou have Daughters, keep their Bodies with care, and shew not thy Countenance over∣chearful to them:] That is, let not your fond Indulgency give them too much Liberty in Gadding abroad, especially if she be one (as the Poet expresseth it) that is,

Nubilis apta Viro—

Ripe of Years, and capable of being Defiled, no care can be accounted too much for their pre∣servation, especially in our Debauched Days, wherein the Apostles Rule is almost rased out [Let every one keep their Vessel in Sanctification and Honour] 1 Thess. 4.4. And that [Whore∣mongers God will Judge] Hebr. 13.4.

The Fourth Inference is, If this mischievous Miscarriage happen'd to Jacob's House through the Indulgency of the Mother in too much Cockering her dear and only Daughter; This sounds a loud Alarm to All over Fond Mothers, whose over-strong Affections will probably bring over-strong Afflictions: And where they do love too much, they may (possibly) Grieve too much; as Leah here, who might read her Sin writ upon her Punishment. Dinah is call'd the Daughter of Leah here, by an Emphasis; for Leah was but Jacob's first Wife by intru∣ding her self into Rachel's Right and Room: If she did think upon that wrong (done by her) both to Jacob and to her Sister, she might now take an occasion to reflect upon her self, and remember her own Sin, (which this Miscarriage (of her Daughter) might well remind her of;) for as she (the Mother) became a Wife too soon by her own Fraudulency, so Dinah (the Daughter) became not a Wife soon enough, being made a Bedfellow to him, whom she had not time to call [her Husband] by her own precipitancy, which if help'd forward by Leah's doting Indulgency, (supposing as before) her Heart as tender as her Eyes, she might see cause enough now to wash her tender Eyes with whole Floods of Tears on this double account; yea Jacob himself felt God's Hand upon his Back, so laid his own hand upon his Mouth, smothe∣ring his Grief, v. 5.

The second Mischief and Miscarriage in Jacob's House, was the Massacre made upon the City Shechem (wherein Dinah had been Defloured) by his two Sons, Simeon and Levi. This followed the first Mischief, as the Effect doth the Cause, and as the Threed doth the Needle. In the first is held forth the heinous sin, to wit, the Rape upon Dinah: In this second is contained the grievous punishment, for that great sin, which was inflicted upon the whole City. This punishment is, 1. Projected, 2. Prosecuted, 3. Executed. 1. 'Tis projected, that Revenge should be taken (some way or other) for this Intolerable Affront done to this Honourable Fa∣mily; wherein are considerable, 1. The Inducement to; and 2. The Opportunity for some Re∣venge. 1. The Inducement was twofold. 1. Jacob's Silence, Gen. 34.5▪

Curae leves loquuntur, Ingentes stupent.

Great (undoubtedly) was his Regret and Grief, who now had as much cause to lament Dinah, as a Harlot, as ever he had to love her as a Virgin, yea as his only Daughter; yet his prudence made him patient, and to hold his peace, as other godly men did after him, Levit. 10.3. and Psal. 39.10. Accepting the punishment of his iniquity from a Righteous correcting God, Levit. 26.41. He saw this severe Rod, that smarted upon his back, was yet laid on by his Heavenly Fathers hand; therefore he smothered his sorrow with his silence, whereby (no doubt) his heart was like to break for want of a Due Vent.

Expletur lachrymis, egeriturque dolor.

That sorrow is many times the greatest at the heart, which hath the least vent at the mouth or eyes, as Job 2.13. Alas! what could this good old Patriarch do, but patiently acquiesce in God's Will, and calmly cast himself down under his mighty hand, well knowing, that no im∣patiency or passion of his could procure again that Virginity, which his dear Dinah had lost?

The second Inducement was, his Sons both grief and wrath, v. 7. a pair of unruly passions, espe∣cially when combined and in complication, as here; then make they the strongest Conspiracy, as 2 Sam. 15.12. These two head-strong Affections (riding, as it were, upon the backs of each other) so transported those Sons, that they did not only prosecute; but also execute their Plot and Pr••ject of Revenge, and thought they had good reason to do so madly as they did, and that there was some sense in their sinful sin, yea and that they were more chary of their Sisters Chastity, than her good Father was, and disliked Shechem's Lewdness more than he. This is plain by two passages, the first is before the Massacre in declaring the ground of their grief and wrath [because Shechem had wrought folly in Israel] v. 7. which was more than silent Jacob (their Father) had yet said to them; and wherein they did, indeed, say no more than what was right, giving that filthy Act its due Accent and Aggravation.

1. Styling it [Folly] in the most proper sense, for Sin and Folly (in the Scripture-phrase) are names of the same naughtiness, as Josh. 7.15. and Judg. 20.6. 2 Sam. 13.12, &c. and the Reason that these two are convertible Terms, is very cogent; what greater Folly can there be in the World, than to refuse the greatest good, to wit, God; and to chuse the greatest evil, to wit, Sin, and that to the hazarding of the loss of the best thing within us, that is, our precious Souls, yea and the best thing without us too, that is, the Kingdom of Heaven? And

2. Folly in the sublimest degree, and in its worst situation; they brand it with an Empha∣sis, calling it [Folly in Israel] that is, in the Church, where Fornication should not be so much as named, Eph. 5.3. much less committed there. Sin is odious every where, but most of all among Saints. A Thistle is tolerable in the Wilderness, but 'tis intolerable in a Garden of Pleasure. The second passage was after the Massacre, in their irreverent and unson-like Repar∣tee they returned to their Aged Father, who reproved them for their Rage and rash Revenge, v. 30, 31. [Should he deal with our Sister as an Harlot?] say they; no, nor should they have dealt so cruelly with their Confederates, as if no better than Brutes, whom they first couzen∣ed into a Covenant, and then basely and barbarously, yea brutishly butchered them: There∣fore Jacob's silence (upon hearing of the Rape of his Daughter) was far better than his Son's Self-vindication (notwithstanding their fair pretences afore-mentioned) and he did far better in holding his peace thereat, than they did both in their malapert pertinacy and petulancy to∣wards their grave Father the Patriarch (in thus justifying their cursed Cruelty to his face, Gen. 34.31.) as well as in their bold and bloody Butchery upon these poor Barbarians. According to Solomon's saying [He that ruleth his own spirit, is better (and doth better) than he that ta∣keth (and ransacketh) a City,] Prov. 16.32. By the Faln Estate the spirit in us lusteth to Envy (and to Revenge) Jam. 4.1, 5. Unruly Anger is outragious, and never thinks what becomes a man for the present, nor fore-thinks what will come following for the future here∣after, as may well be exemplifi'd in those two bloody Brethren. How much better was Va∣lentinian the Emperor, who said upon his death-bed, That among all the Victories, one only did most comfort him; and being asked what it was? He answered, I have overcome my worst Enemy, my own naughty heart. The same might good Jacob say here, in his Silence under this Suffering, and in his Patience under God's Providence, which both hush'd and dis∣miss'd mutinous Thoughts in his Soul, as the Town-Clerk did the many-headed multitude in Ephesus, Acts 19.35, 36, &c. Whereas on the contrary, his Sons rush on into Rash and Re∣vengeful Outrages, never endeavouring to becalm the Raging Waves of their own turbulent and boiling spirits.

Cedamus, leve sit, quod bene fertur, onus.

The afflicted person that sitteth alone and is silent, Lam. 3.28. makes his burden more bearable.

The second Considerable in this plotted and projected Revenge, is the fair opportunity for it, both given on Shechem's side, and taken on Simeon and Levi's side.

1. That which was given by Shechem, was, his offering to make Defloured Dinah some Amends (as they phrase it) by his Marrying her. 'Tis said, v. 3. Shechem's Soul clave unto Dinah, Hebr. Dabak, was glued to her; wherein, as bad as he was, yet was better to her than Amnon was to Tamar, or many other Debauchees of our day, in several respects. For,

1. He after Defiling Dinah, still loved her exceedingly, even with Soul-love, and desired still to take her into his bosom, but Amnon (who had a better Father and Instructor than Ha∣mor the Heathen was) first forced Tamar, then turns her (yea kicks her) out of doors; for 'tis expresly said, He hated her exceedingly, 2 Sam. 13.14, 15, &c. his lust promising more to 〈◊〉〈◊〉 in the expectation and ambition, than he found in the fruition by a just hand of God.

2. Shechem correcteth his base-born Love (or rather Lust) by seeking to make her his law∣ful

Wife, whom he had before unlawfully prostituted as his Harlot; whereas Tamar modestly proposed a Match and Marriage to Amnon (though it was impracticable by the Law, Levit. 18.6, 9, 11.) rather than Harlotry, to allay the rage of his Lust for the present, and to escape this brunt of his violence: Howbeit he would not hearken to her voice, 2 Sam. 13.12, 13, 14. neither in this, nor in other grave counsel Tamar gave him: His Lust cryed louder, and did out-cry all her pious perswasions, and the Devil making him stark deaf to all, he pursued his wicked purpose, and after it his raging Lust was turned into the Fury of Folly, and Amnon's desperate madness in thrusting Tamar out of doors (after he had satisfied his Lust upon her) publickly proclaimed his own sin, and exposed his Innocent Sister to open shame, not taking the least care, after committing, for concealing his sin, or for qualifying her sorrow.

3. Shechem, after he had Defloured Dinah, spake kindly to her, v. 3. or, as the Hebrew hath it [spake to her heart] which the Greek translateth [according to her mind] and the Chaldee paraphraseth, [He spake comfort to her heart] for he finding the Damosel disconsolate, and sadly dejected (for the injury he had done her) and declaring her great dolour of heart, by floods of tears flowing from her Eyes, he laboured to counter-comfort her by promising to make her a Princess (in marrying her) and to endow her with a Prince-like Port and Portion. According to the old Rule in that case provided [& Dotet, & Ducat.] If a man humble a Virgin, his Mulct must be, both to give her a Dowry, and withal to take her in Marriage. Nevertheless this is no satisfaction to the great God (whatever it may be accounted to the poor wronged Woman) for Marriage (which is God's Ordinance) must not be entred into through the Devil's Portal. 'Tis a wicked praeposterous practice, to make Women Mothers with shame, before they first be made Wives with credit: But however quite contrary to this com∣forting course of Shechem to Dinah, was that of Amnon's to Tamar, whom he most notoriously discomforted, by turning his Love (or Lust) into the contrary extream of Hatred, by belching out of his black mouth his [Arise and be gone] and by posting her out of his presence (so rudely and ragingly) before any part of her sublime sorrow could be digested, 2 Sam. •• 3.15, 16, 17, 18, 19. or her Innocency and Honour could be secured by secrecy. Her Deflouring flowed from his brutish Lust (bewitch'd with the Bait of her Beauty) but his kicking her out of doors (under her aforesaid circumstances) must come from barbarous Cruelty.

4. This Example of Shechem, may serve also to condemn the prophane practice of those Debauchees of our day, whose hearts and lives are so loose, that they like not to come into any Bonds, or under any Yokes, no not into the Bond or Yoke of Marriage, though it be both a Sweet, Honourable, and an Holy Bond or Yoke.

1. 'Tis a Sweet Yoke [Conjugium, licet Jugum, dulce tamen est Jugum] Wedlock, though a Yoke, yet is a most sweet Yoke, Marriage, quasi Merry-Age, when rightly mann'd and ma∣nag'd, 'tis the merryest part of mortals life; hence Marriage day is call'd [The day of the re∣joycing of man's heart] Cant. 3.11. because man then finds again his lost Rib, which is mat∣ter of great Joy.

2. 'Tis an Honourable Yoke, Heb. 13.4. Honourable to all, to Gentle and Simple, to Clergy and Laity, so called.

3. 'Tis Holy as it is call'd the Covenant of God, Prov. 2.17. and of Divine Institution for Humane Good, even in the State of Innocency, Gen. 2.18, &c. But we have got such dissolute and profligate persons that Abhor Marriage (as they prophanely profess both with their words and deeds) calling this Sweet, Honourable and Holy Bond [a Cursed Confinement] disliking honest and peculiar Enclosures: These worst sort of Levellers break down all Hedges, lay all in common, and like, yea love more to live upon the Commons: May they but have common Whores, they matter not for proper Wives, contrary to Exod. 22.16, 17. which forbids En∣ticing, and Deut. 22.28, 29. which forbids Enforcing a Maid, and many other Scriptures. Yea and contrary to this Heathen (Shechem's) practice here, who though he had once en∣forced, as well as enticed Dinah, yet would he know her again no more (as 'tis said of Judah in the like case, Gen. 38.26.) as an Harlot, he would not make that a sin of Custom, yet desires to enjoy her as an honest Wife, not as a dishonest Whore.

5. And lastly, Shechem here doth shame those precipitant and preposterous practices of Stealing Wives without Parents Consent. This very Infidel would not dare to do so, saying to his Father, [Get me this Damosel to Wife, Gen. 34.4.] that is, with the consent of her Father also, he would not make Dinah his Wife without the consent of Parents on both sides: He asks Hamor (his Fathers) Consent, and Requests him to be a means of procuring Jacob (her Fathers) Consent also. This pattern (in concurrence with many other before, as of the Marriage of Isaac, of Ishmael, &c.) plainly proves that Law of Nature and of Nations, saying, Wedlock cannot Lawfully be Contracted (without the Authority and Consent of Parents) by their Children: And that Civil Law wherein the Lawyers say, [Non concubitus, sed con∣sensus

nuptias constituit,] 'tis not Copulation, but Consent both of Parents and Parties that constitutes a Lawful Wedlock; all which three Laws aforesaid, have their honourable Des∣cent from the Divine Law, as from Exod. 22.17, 18. Deut. 22.28, 29. afore quoted, and many others; as in the Fifth Commandment, &c. Children are a principal part of their Pa∣rents Possessions, as Job's Children were accounted by Satan, yea, a piece of themselves, as Mat. 15.22. Have mercy upon me, cries the Mother, that is upon my Daughter, &c. Meet it therefore must be, that Children be dispos'd of in Marriage by their Parents Consent, which yet (in the Church of Rome) is oft-times but a little regarded, notwithstanding the Natu∣ral, National, Civil and Sacred Sanction of that indubitable Right and Law. It seems even the practice of those Infidels or Pagans was more honest and honourable, than that of the Popish Papagans, whose ordinary Custom is for Children to Contract and Marry without Consent of Parents, provided they have the Popes Dispensation for it, whereas no such Bulls or Dispens∣ing Bills of that Roman Beast were in such cases heard of in Jacob's time.

The second Remark is, How this Plot and Project was prosecuted, after it was first pro∣jected.

First, A Treaty is propounded by Hamor with Jacob about his Son Shechem's Marrying his only Daughter Dinah, whom he desires to purchase by Endowing with what Dowry he would please to demand, as was the manner of the Eastern Countrey to buy their Wives (though it be ours otherwise, for Fathers with us, buy Husbands for their Daughters, by giving both their Persons, and some Portions with them in Marriage.) Dinah here is desired to be bought at any price they would propound, [Ask me never so much, Dotem & Donum, Dowry and Donative,] Hebrew, Multiply ye upon me vehemently, saith Shechem, I will spare no cost to purchase her, using other suasory Arguments to accomplish the Match, Gen. 34.8, 9, 10, 11, 12.

Note here, 1. A fond Father seeks to satisfie the Lust of a loose Son, whom rather he should have severely punished: Such Parents (saith Bernard) are peremptores potiùs quàm parentes, killing their Sons Souls with fond kindness to their Bodies; like Apes, who kill their Brats with cuddling them too vehemently: This young Prince had but a Licentious Education; usually with such, [quod libet licet,] what they list is judg'd lawful, but alas! unruly Youth oft-times put their Aged Parents to much Travel and Trouble, as Shechem did Hamor here, Sampson after did his, and the Trojan Paris to his, and to his City Troy, which was destroy'd by his Licentiousness, as the City Shechem was here by Prince Shechem's Loosness, which two Sto∣ries run alike in many parallel Lines.

2. Note here, That Shechem (compared with Amnon and our Debauch'd ones, as before) seems an honest Man, he appears praise-worthy and commendable (as loose as he was) in some respect, for though his Lust had been lewd to Dinah in Deflouring her, yet now it was his Love, (not Lust) he will Treat for Marrying her, and his Affection set such an high price upon her Person after her prostitution, that he would now put a punishment upon himself, and fix a great Fine upon his own Head in both a Dowry (as a satisfaction for the injury done her,) Deut. 22.28, 29. and a Donative (as a purchase, for a better Propriety in her) for Shechem, ver. 12. useth two words [Harabbu Mohar, u Mattan] he was in Wedding-haste (as we say) to satisfie all Objections, for his former word [Mohar] signifies, 1. Satisfaction, and 2. A Dowry, as his Mulct or Amerciament he lays upon himself, and leaves the sum it self to their Mercy, bidding them multiply it as much as they pleased (as the word [Harebbu] signifies; together with Mattan, or Gift) and all because he had rob'd her of that (her Virginity) which was not in his power to restore to her. Shechem (in a word) makes this double offer here, that he might more honestly make amends for his disho∣nesty, and the better buy to himself a right in Dinah for the future, whom, by his former a∣buse of her, he had unjustly, as well as unchastly possessed: How will all this Candour and Kindness (as well as honesty) in this poor Infidel rise up in Judgment against the Dammee-Roaring-Whoring Youngsters of our day? If the wrath of God did fall so foully upon him and his City, (notwithstanding all this appearance of good) what can our ungodly Sinners (who should know better things than he could, as being nominal Christians, yet practise nothing but evil, and wickedness with a witness) expect? If God chastis'd this Heathen with such se∣vere Rods (though he acted thus honestly after) assuredly, God will scourge our Pseudo-Christians, our Mock-Musulmans (who want nine parts of ten of Shechem's shew in retract∣ing his Exorbitancy) with the most Mortal-stinging Scorpions: This Infidel acts this villany but once, and seems to make a plausible Retractation, but the Debauchees of our day do thus villanously, not once only, but often, they do it daily, and drive the Trade of wickedness without any remorse or regret; yea, they glory in their shame, Phil. 3.19. What can come in prospect of such, but a certain fearful looking for of Judgment and fiery Indignation which

shall devour those Adversaries? Heb. 10.27. Of how much sorer punishment (than that which betel Shechem) shall they be supposed worthy of? ver. 29. 'Tis a fearful thing to fall into the Hands of the living God, ver. 31. Alas that they know it not, they are hanging over the very Chimneys of Hell, and that by a rotten Thread of a Frail (yea, the more so, because a flagitious) Life, if that once break, down they drop into pain without pity, into misery without mercy, and into torments without end, and beyond imagination.

The second part of the Prosecution of this Plot was the delusory and deceitful dealing of Ja∣cob's Sons with Hamor and Shechem in this Treaty desired: This last (indeed) gave but a sit occasion for the Plot, but the first took that advantage, and 'tis expresly said, the Sons of Jacob dealt deceitfully, ver. 13. alledging a ground, [because he had defiled Dinah,] which they thought might justifie them for their deceitful dealing: Hereupon they craftily prosecute their Plot for Revenge: 'Tis probable Jacob (whose plainness was his praise, Gen. 25.27.) was not present, at least, the whole time of this Treaty: But the matter was manag'd by his Sons (unlike their Father in sincerity, and whose deceitful dealing was recorded as their Re∣proach) in their Fathers Name: Had Jacob been personally concern'd in the Treaty, he would certainly have disswaded them from dealing deceitfully, or had he consented to the propositi∣ons of Shechem, he must have said somewhat more to the Shechemites for their better assurance than is Recorded in Scripture, as for Josephus's relation of this Story in his Antiquities, 'tis neither Authentick nor creditable. We may better suppose Jacob's absence, considering,

1. Not only the greatness of his grief for Shechem's deflouring his only Daughter, whom his Holy Eyes would not so much as behold. (as Elisha would not vouchsafe so much as a look upon wicked Jehoram, 2 Kin. 3.13, 14.) and to whom he could not give any the least coun∣tenance: But also,

2. The firmness of his resolution against all such Marriages, for his Holy Seed were expresly forbidden to marry any of the Cursed Canaanites, Deut. 7.3, 4. and such a fact was quite con∣trary to his Grand-father Abraham's charge, Gen. 24.3. and probably his Father Isaac's too, Gen. 26.35. & Gen. 28.2, 6, 8. with Gen. 27.46. in which latter places 'tis expresly pro∣hibited; now we cannot well suppose, that Jacob (with his plainness of mind) would willing∣ly be present in treating about such a Match as he never meant to make (being so Diametrically opposite both to former Precepts and Presidents of his forefathers, and to the after law of God) 'tis therefore most likely, that he absented himself, and (in this emergency of his pressing ne∣c••ssity) suffer'd his Sons to manage the matter of the Treaty, and to answer the motion of Shechem and Hamor, which they presum'd to carry on in their Fathers Name, who had no ••and as all in, nor knowledge of, much less consented to their craf•• and cruelty; those therefore whom 〈◊〉〈◊〉 ••••••pture blames for deceitful dealing (though towards Idolaters and Infidels) were (not Jacob, 〈…〉〈…〉 Sons, v. 13, 14, 15, 16, 17. and among them Simeon and Levi were the principal, 〈…〉〈…〉 Brethren to Dinah both by their Mother Leah, as well as by their Father Jacob, so 〈◊〉〈◊〉 ••••••••n'd in the Quarrel) all the other Sons of Jacob were but accessories, and accessorium 〈…〉〈…〉 ••••incipale: The latter follow the former as their leaders both in the Prosecution and 〈…〉〈…〉 ••••••xecution, as after: These Sons of Jacob were ingeniosè nequam, wittily wicked in this work

Heu quantum subitis casibus ingenium!

What a witty answer the Devil help'd them to ex Tempore, all on the sudden to Shechem's surprizing Request? They readily devise and propose a Deceit whereby they might both Rescue their Sister Dinah out of Prince Shechem's hands (which, they being but few, could not do by force) and be Reveng'd of him for the Rape committed: The Deceit lay here in the gene∣ral, inasmuch as one thing was pretended by them as good for Shechem, &c. and another thing intended for evil to him and his. In this Devilish Deceit, they first most craftily contradict Shechem's motion, refusing to own it upon a Religious Account, and using an Argument ab im∣possibili; saying, 'Tis impossible, impracticable [We cannot do this thing] v. 14 which in∣deed was rightly argued, because God had forbad it to his Fore-fathers, though the plain pro∣hibition of it appeareth not expresly before the promulgation of Moses Law [To give our Sister to a man uncircumcised, would be a Reproach to us;] herein was their Real Deceit, making Religion their Stale and Stalking-horse to their worldly and wicked Respects. Thus Jezabel pretended to keep an holy Fast, when she intended to kill Innocent Naboth, 1 King. 21.9, 10, &c. and thus Herod pretended to worship Christ, when he intended to worry him, Mat. 2.8, 6, 16, 20. Yea thus the Emperor Henry the seventh was poisoned by a Monk in the Sacramental Bread. All these Instances are not Examples of Religion, but of Irreligion, and this of Jacob's Sons is not recorded for Imitation, but only for Caution; they deny'd the proposal of Shechem deceit∣fully, that they might fire up the young Gallants Affections the more by their Denial; For,

Nitimur in vetitum semper, cupimusque negata.

'Tis the nature of Man to make most after Denied Morsels. Yet secondly, They grant to Gratifie him (when they had thus prepared him for his yielding to any Terms) upon condi∣tion of embracing their Circumcision with their Daughter, v. 16. Herein lurketh their further Fraud, in requiring of the Shechemites to be Circumcised, not that they might become thereby like the People of God, the Hebrews, but that, when most sore with their Circumcision, they might then be a People fit for their slaughter.

Thirdly and lastly; Those Sons of Jacob cajole Shechem, &c. into a compliance to their Co∣venant, of being Circumcised, otherwise say they, [We will take our Daughter, and be gone] v. 17. that is, we resolve to Rescue Dinah by force of Arms, unless you consent to our con∣ditions: Where their phrase they use (calling Dinah their Daughter) plainly imports, they manag'd the Treaty in their Father's name (as Jezabel writ her Letters in her Husband's (King Ahab's) name, not in her own, which was not of that Authority, 1 Kings 21.9.) for had they Treated in their own names only, then they would have said [our Sister] and not [our Daughter.] Thus Royal Authority is oft-times abuse by evil minds, to give Power unto their Hellish Projects, as Jezabel did the King's Secretary and Signet for murthering Naboth, (as if she had been the King, and Ahab only the Queen) and as Haman hid his murthering Malice against the Jews under the Royal Cloak of King Ahasuerus, Esth. 3.12. And thus likewise these two Brethren in Iniquity (as their Father after calls them) do palliate their own wicked Project (whereof the good old man was altogether ignorant) with that plain Pa∣triarch's Authority, to make their Covenant the more creditable and authentick with the credulous Shechemites.

This brings us to the third part of the Prosecution of their Plot, to wit, the success of it, v. 18, &c. Hamor and Shechem consent to this Covenant, though it was an harsh and hard con∣dition, for they must both bleed by it in Circumcising their Flesh. This did they readily, not for the sake of Religion, but for love to Dinah, and to the Wealth of Israel.

Quid non mortalia pectora cogunt, Auri sacra Fames, & Amoris saeva libido?

What will not the force of love, or insatiable lust, and unsatisfied desire, or unquenchable Thirst after Gain, compel mortal men to comply with, and consent to, even to the hardest conditions? Shechem here (whom the Hebrew calls Hanegnir, v. 19. that is, a foolish Boy, being blind with Love, and not ruled by Reason) rashly rusheth head-long into the act of Circumcising himself first, as he had done before in Ravishing the Damosel: In neither of which Actions was Right Reason either his Rule or his Ruler, but Heady Affection was his River and Driver, walking in the ways of his heart, and in the sight of his eyes, Eccles. 11.9. without any regard to Reli∣gion in the latter, no more than in the former Fact; not knowing what he did in either. These two Princes (Father and Son) thus complying with the condition, undertake by an Elegant Harangue and Oration, to perswade and prevail with the People, v. 20, 21, 22, 23. wherein they politickly cover their own private ends with a plausible pretence of publick good, and loudly proclaim vast Profit to the People from those peaceable men (so they call'd them, but such they did not find them.) This proposal of profit doth prevalently perswade the People to an Approbation: They all conform to the condition, are all (to wit, the Males) Circumcised, v. 24. This Ushers in the last part of the Plot or Project, to wit, having thus far and fairly prosecuted it, the final and full execution of it. Now those Sons of Jacob had brought the simple Shechemites into their desired and designed Noose; they let them alone un∣til the third day, v. 25. which is ever the worst day, to those that are wounded; wounds re∣ceived are then most sore and painful. This gave Simeon and Levi their wished opportunity, both for a Rescue of their Sister, and for a Revenge of her Rape: They (with the Assistance of their other Brethren) assaulted the Citizens, while they were so sore, that they could not stir in their own Defence, kill with confidence both the Princes and the People with the edge of the Sword, v. 26, 27.

Delirant Reges, plectuntur Achivi.

One only Sinned, All Suffered; A little leaven leaveneth the whole lump, 1 Cor. 5.2, 6. especially when that sour leaven of Sin is found first in the head: Sins of Princes bring Punishments upon their People; the Sin of one Man, of one Man only, especially of a pub∣lick Person (as Shechem was here) may raise God's Wrath to the ruin of many, 2 Sam. 24.17.

and 2 Chron. 32.25. and Gen. 20.7, 17, 18. wherein (though as from God the Peo∣ple may justly suffer for their own Sins, as the Shechemites did here) yet their Princes are punish'd also relatively (if not personally) in their Peoples Punishment, in regard of their Interest in them, and Participation with them: The Sins of Princes are worse than the Sins of the People (though both be before the Lord) upon the Accounts,

1. Of Imitation, Regis ad Exemplum totus componitur Orbis; Princes are the Peoples Looking-Glass whereby they Dress themselves either with Good or Evil: great need we have therefore to pray for Good Governours; for generally, as Princes are, Good or Evil, so are the People: when Crispus (the chief Ruler of the Synagogue) believed, many Corinthians be∣lieved also, Act. 18.8. and Paul was loth to lose Paulus Sergius, that prudent Deputy, by that Sorcerer Elymas, because he well knew that his Conversion would draw on many others to Conversion likewise, Act. 13.6, 7, 8, 10, 12. As on the contrary, Jeroboam made Israel to Sin, and universally, as the Kings of Israel and Judah were Godly or Wicked, so were mostly the People; in which, as in a Beast, the whole Body follows the Head.

2. Upon the Account of Imputation: How was the Sin of David imputed to Israel, and the People were plagued for his personal Sin of Numbring his Warriours (as well as Worthies) in a way of carnal Confidence? 2 Sam. 24.15, 17. and 1 Chron. 21.12. How was the Sin of Hezekiah's Pride, and Ingratitude to God, Imputed for a Punishment upon his People, 2 Chron. 32.25, 31. People pay for Princes Sins, as here [All the Males were Massacred by the Sons of Jacob, because the wrong their Sister suffer'd was done by a Male, yea, a Prince-Male, in whom all Male-Administrations are abominable both to God and Man.] And the rage of Simeon and Levi was raised to such an height of Revenge at this abominable Act in a Prince to their Sister, that the Murder of all the Males must not alone satisfie it; but they strip the Slain, and plunder the whole City of all their Goods, Gen. 34.27, 28, 29, &c.

The next Subject of Discourse, is, How the good Old Patriarch resented the Treachery and Cruelty of his Sons after the Slaughter and Spoil of the Shechemites; This plainly appeareth in his smart Expostulation with them, and most sharp Reproof of them, v. 30. wherein he evi∣dently witnesseth an utter Abhorrence of their abominable Wickedness: And whereby Jacob makes an undeniable Vindication of himself, that he was no Abettor, much less the Author of such unparallel'd Impiety, which yet is commended for laudable Zeal in the Apocryphal Judith Chap. 9.2. (this is one Argument for Exploding that Book from the Sacred Canon of Scrip∣ture) whereas the true Canonical Pen-men of the Holy Ghost do so much condemn it for a Matchless Villany. For, First, Jacob Damns the heinousness of this hellish Act in this his pious, pithy, and pathetical yet dolorous Declamation: Wherein,

1. He declares how great his Dolour was wherewith himself was Affected and Afflicted by this impious, barbarous and perfidious Action, branding his Sons with the black Name of [Trouble-Houses and Trouble-Towns] for Troubling their Aged and Innocent Father both in Mind and State, and causing him to become like that River-Water, which, when troubled by the foot of Man or Beast, doth lose its purity and clearness, Ezek. 34.18.

2. He sets out the Cause of his own Sorrow and Trouble, saying, Your wickedness hath made me and mine to stink among the Inhabitants of the Land: that is, our savour is now most loathsome to them, and they will do with us as men do with stinking things; first, loath them with utter dislike, then cast them away with utmost displeasure, even to the Dunghil as to their proper place. Hence,

3. He shews the extreme peril, they had involv'd him in by their Fact. [I being Few in Numbers, (Hebr. Methe-Mispar) a small handful to the Many, They will Kill us All.]

Thus this Holy Patriarch, (notwithstanding his many solemn Promises of Divine Protection) here again trembled, much fearing that he and his whole House would all be cut off by the Canaanites: And this was not a causeless fear, for where Sin is at the bottom, Fear (in a tender-heart) will be at the top; he well knew the Condition of God's Covenant [If thou walk before me and be perfect] Gen. 17.1, 2. Though himself was so here (saving his Humane Frailty, which would consist with Sincerity) yet his Sons were grosly sinful in this Fact, and the cursed Canaanites were justly provoked thereby to take Revenge: Though with God the Soul of the Son shall not bear the Iniquity of the Father, nor the Father the Iniquity of the Son, Ezek. 18.20. yet with Men 'tis usually otherwise, Men commonly impute the Miscarriage of Children to their Parents (though as innocent as Jacob here) and do study Revenge upon both; This is that Jacob feared, while he look'd downward upon Men, to wit, his own few (who were also Guilty) and his Adversaries many, who were also highly incensed, and not upward unto God, who, indeed, put a pannick Terrour upon them, Gen. 35.5. which made them fear him, who so much feared them: whereby God himself became Jacob's Security. But Secondly, Lest some should think this Fact not so heinous as 'tis here aggravated, because

Jacob is no more severe upon his young Sons, with his paternal Authority, save only in these few words aforesaid, v. 30. we must know, that though Moses here expresseth no more, than as above; yet 'tis probable, that this Godly Patriarch said much more (than is Recorded) as betwixt Cain and Abel, above, &c. And that by a grave Sermon (fraught with many severe and convincing Sayings) he shew'd them their Sin, and his just Indignation against them for it.

Suppose Jacob said no more than is express'd by Moses, giving way for the present to his Sons fury upon unknown Reasons, and acquiescing in the just Judgments of God executed upon the Shechemites, who, without the Knowledge of God, and Faith in Christ, had prophaned God's Ordinance, to wit, Circumcision, which is call'd a Seal of the Righteousness of Faith, Rom. 4.11. as it was a Sin in those Sons of Jacob to obtrude it upon those Unbelievers; so it was a Sin in those Shechemites (being Unbelievers) to embrace it. And that not for Religion, but for Riches sake [their Flocks and Substance shall be ours,] v. 23. 'twas a Tale of Utile or Gain that most took them. This Jacob knew to be such a Sin as God seldom suffers to go without a sensible and severe check; no, not in his Dearest Children (who may prophane an Ordinance of God) much less in Strangers and Enemies to the Covenant of God, who do despise it even with utmost despight.

Suppose (I say) Jacob were silent as to some part of that sharp Reproof, which the demerit of the Fact required, seeing it was Just with God (not only for their prophaning God's Or∣dinance, as above, but also for approving Shechem's Sin, for purposing to spoil God's People of their Goods, v. 23. and, beyond all doubt, for their own actual and personal Guilt in other respects.) Nevertheless, Seeing it was unjust in his Sons (the Instruments and Executioners of of God's Justice) when Jacob came upon his Death-Bed, there he smothers none of his Senti∣ments, but speaks out to the full, blazing their Sin and Shame with a black Pencil in all hor∣rid Aggravations, not only calling that foul Fact a deliberate Self-will (the more wilful a Re∣solve is against the Dictates of deliberating Reason, the more wicked is that Resolve) but also, Cursing it for Cruelty and Treachery, yea, and Blessing himself, that his Soul had not come into their sinful secret or hellish Plot, never consenting to it either in word or thought. Lastly, Stigmatizing these two Sons for Brethren in Iniquity, and dooming them with the Curse of Division, as a meet Punishment for their cursed Union, Gen. 49.5, 6, 7.

The Third calamity and cross that befell Jacob in his return to Canaan, notwithstanding God's Command and Covenant too, was the Death of his dear Rachel: More briefly upon this, than upon the other two before, seeing Moses Description of her Death is but short, though I must enlarge upon the Providences of God attending Jacob, whereby God prepar'd him for that severe stroke. 'Tis storied of Euripus (a River) that it flows seven times a Day. Thus this Holy Patriarch had floods of Trials, and Troubles came frequently flowing in upon him: He is fast in the Bryars at Shechem's, Destruction. The Canaanites (being many) will come and easily kill me and mine (being but few;) had his faith been above his Fear, as Psal. 56.3. he would have said, How many shall I reckon my God for? This same God (that in his distrustful fear he reckon'd not of) comes and looses him out of the Bryars (being mindful of his Covenant with Jacob) commands him to go up from thence to Bethel, and pay his Vows he had made there as he fled from Esau, Gen. 28.20, 22. that thereby he might Strengthen his Faith against present Fears: 'Twas now about eight years (expired) since Ja∣cob left Labân, returning home to his own Country and Kindred; yet all this long time he had not been mindful to pay his promis'd Vow to God at Bethel, well nigh thirty years ago now: Though (in that interspace of time) God had done great things for his Servant Jacob, bestowing many Mercies on him (as a plentiful Estate, and a numerous Offspring) and vouch∣safeing many Deliverances to him (from his Uncle Laban, from his Brother Esau, &c.) Ac∣cording to his Covenant made with him from the top of the Ladder, Gen. 28.13, &c. God is faithful, 2 Tim. 2.13. to perform all he had promised on his part to Jacob in every Pun∣ctilio thus far; but the Failure was on Jacob's part, who was forgetful to perform what he had promised (by way of Restipulation) back again to God: Therefore did the Lord (as it were) pull Jacob by the Ears once and again, to Remind him of his Vow, and call'd for a per∣formance of his Promise: The first time, in Gen. 31.13. where God, not only shews him∣self well pleased with Jacob's Vow by mentioning it, and by naming himself [the God of Bethel] which signifies, The God of God's House (whereby God approved both of the Name, and of the Deed, Gen. 28.19, 20. stirring him up to future Confidence, by former Expe∣rience of his Favour, but also recalls to his Mind what he had well-nigh forgot with his Me∣mory, whereby was plainly intimated, that the Lord look'd for a performance, and afterward severely punish'd him for his Neglect of it.

The second Time was, Gen. 35.1. Arise, Go up to Bethel, &c. This was Eight years after

the first reminding jogg God gave Jacob upon the Elbow about his Vow; 'Tis with Jacob and with us (his Spiritual Seed) as it is with fond Children, Bread eaten is soon forgotten; Divine Mercies and Deliverances (both Freedom from Evil, and Fruition of Good) are com∣monly at the utmost but a Nine Days wonderment. Most mens practice proclaims, that [Seiapato il Morbo, Fraudato il Santo.] having escaped the Danger, they would deceive the Saint, they pray'd to in the Danger. How many Vow against Sin, yet when Temptations, like strong Philistims come upon them, as they did upon Samson, then they break all the Bonds of God, as He did his, Judg. 16.9. Hereby sore Bruises, and sad Breaches are made upon the Consciences of Men, such as nothing can heal, but the Blood of that great Votary, that Blessed Nazarite, and All-Heal, the Lord Jesus: Vows are most solemn and sacred Services, and they have much to Answer for, who neither mind the making, nor the Keeping of them; but do no better than Dally with them, as Children do with their slips, wherewith they play at fast or loose at their pleasure, and as Monkeys do with their Collars, who slip them on at their Master's Will, but slip them off at their own: but God is the Avenger of all such, 1 Thess. 4.6. Though haply they remain out of the reach of Humane Justice, as not coming under Man's Cognizance; If God will be avenged upon Defrauders but of Men, how much more will he be of those that would defraud himself; but be not deceived, God will not be mocked, Gal. 6.7. nor can be deceived, they shall hear from him sooner or later, even all that break Covenant with him, They shall find to their cost their breach of Promise on their part, Numb. 14.34. (God never breaking on his part, unless the failure of the other party promising, for their part, do set him free) As bad Zedekiah found it by smarting Experience, though his was but a Vow or Oath to Man only which he brake; 'tis said of him [Shall he escape that doth such things? or, shall he break Covenant, and be delivered?] Ezek. 17.13, 15, 16. and this Interrogation is answered, v. 18. No, he shall not escape. And farther, v. 19, 20. Suitable to this, saith David, [Shall they escape by Iniquity? No, God will cast them down in his Anger, Psal. 56.7.] Let them never think to escape, Their Sin shall surely find them out, Numb. 32.23. though they be never so cunning to cover it. Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works, let them look to be blown up, and they shall have the Psalmists Prayer to promote it. And 'tis not thus only with such bad Men as Zedekiah, but with far better Men; Good Jacob here escapes not, but is sharply chastised for his slackness to pay his Vows; sad Disasters befall him in his Family (as the Rape done to his only Daughter, the Massacre committed by his Sons, &c.) God overtook him with these severe Scourges, when he found him so slack to perform his Promise to him, and to Purge his Family from Idols: 'Tis Ten to one, if any Leper returns to give Praise to God for Mercies received, Luk. 17.15. Many m••ke Prayer their Refuge, few make Praise their Recompence; Hezekiah himself did not perform his Returns proportionable to his Receipts, 2 Chron. 32.25. Neither did good Jacob here give such quick Returns as God required; like Rain that comes down from Heaven in thick Showers, but goes up again only in thin Mists, so Jacob had received whole Showers of God's Blessing, but he returned God's Praise for them slowly and slenderly. Therefore for quickening Jacob's dull Motion God deals out to him some sour Dispensations, He is troubled, not only through his Daughters Curiosity, & by his Sons Cruelty, but also, because the whole Coun∣try of the Curs'd Canaanites were ready to rise upon him and root him (and all his) out of the Land of the Living: If any thing will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy, it must be the smarting sense of some present Misery; as here, when Jacob was in a Desperate Streight, and in a Dreadful Fright, then was it high time for him both to Purge his House, and to Pay his Vows, both which he had so long neglected.

NB. B hold here Gods Tenderness towards distressed Jacob, for though God was justly and highly displeased with him for both those neglects (aforemention'd) yet he chides him not cuttingly, now that he was in Heaviness, but takes this opportunity (for we are best, when at the worst) and rubs him gently, reminding him candidly both of his present duty and future safety; the God of Bethel (so call'd Gen. 31.13.) kindly calls him to Bethel which before he dare essay to go to, he first reforms his own Family, (as behoves the Head to take care for the Bodies purity) that he might come clean to God and his Worship at Bethel. 'Tis a strange thing that any strange Gods should be suffer'd at all in such a Family: That censure of Calvin seems too severe, saying, that Jacob connived at Rachels Mawmets, from a blind love to her, as Solomon gratified his Mistresses of Moab. 'Tis more probable, they were such as the Sheche∣mite Captives brought with them, Gen. 34.29. whatever these Idols were, or whence ever they came, Jacob demands them all, he will not tolerate any, one House cannot hold the Ark and Dagon, both Domesticks and Proselites will do any thing, (give up all their Images to Jacob) now they are in danger to be destroyed by an insurrection of the Country: Jacob Burys them, because he durst not stay to Burn them, or to Beat them to Powder, Gen. 35.2, 3, 4.

where Dr. Lightfoot hath an excellent Note, that those Proselytes of Shechem and Syria (that is, the Captive Shechemites, and those that came along with him from Laban the Syrian, which I suppose, must be the Doctor's meaning) were all admitted into Jacob's Religion by Baptism: This Remark of his is probable enough, insomuch as they were all commanded to be cleansed, v. 2. or purified (which was done according to the Law, by washing in Water, Lev. 15.13. & Numb. 31.23. as well as to change their Garments, as Exod. 19.10, 14. where washing their Cloaths was a token of washing their Hearts, Jer. 4.14. and cleansing themselves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. yea and the very Gentiles (as Plautus saith) used to wash themselves before their Sacrifices, that they might come clean to them: Tertullian tells us also, that the Primitive Christians used to wash themselves before they went to Divine Worship: To say no more about the Antiquity of Baptism, referring the Reader only to Dr. Lightfoot's Learned Discourse upon this Subject, both in his second part of his Harmony on the four Evangelists, upon John 1.25. and in his Harmony on the New Testament, (thin Folio) pag. 10. However Jacob's thus purging of his House, before he went to pay his Vows, teacheth us this plain and great Truth, that men must come before God, with the best prepara∣tion they can get, as well as with the best performance, Lev. 5.7, 11. & 14.22, 30, 31. for God will be sanctified of all them that draw nigh to him, Lev. 10.3. This the Blind Heathens saw, and therefore said [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Worship not God by the By, as a by work, but with all possible preparation, Plutarch. If those poor Infidels would not serve God Hand over Head, (as we say) but duly prepare themselves at home first for it, how may they rise up in Judgment against many profess'd Christians, who so rudely rush into Gods Worship without any true preparedness, so Offer up only a Sacrifice of Fools, Eccles. 5.1. and compass God with a lye, Hos. 11.12. who dare come to the King with dirty Shoes, and defiled Hands?

NB. 'Tis very remarkable, that Jacob's due preparation brought him a double Blessing. The First is, [Gods Terror was upon his Enemies, v. 5.] securing his Servants from their Hostile assaults and puting forth his great power over their Hearts (as well as Hands) making them Timorous, where they might have been Insolent in regard of Jacob's impotency for his own defence: The Hebrews say, they pursued Jacob, and were beaten back by him, which made Jacob say, Gen. 48.22. he took that Country out of the Hand of the Amorites with his Sword, and with his Bow. If so, then God took their Courage from them, who had most cause to have confidence, and on the contrary, God gave most courage to Jacob who had most cause to be discouraged.

Jacob's Second Blessing thereby is, [Gods comfort was upon himself, v. 6, 7, 9, 10, 11, 14.] for he coming thus prepared to Bethel (or Luz, Gen. 28.19.) thirty miles from Shechem a long Journey for so large and lame a Family, yet there he saw the Face of God, Psal. 84.6, 7. who came there to comfort him.

Jacob had heard from God all the way (both in his going out and coming home) now God must hear from Jacob in the end; he comes to Bethel, pays his Promise, in erecting an Altar, which he had Vowed to do, as he went to Laban, and which he now (though at long last) makes his performance at his return Home again, compare Gen. 28.22. with Gen. 35.7.14. and upon this Altar he Offers up his Sacrifice of Praise to the God of all his Mercies and mar∣vellous Deliverances. This teacheth us (the Seed of Jacob) that our Prayers and our Praises should be like the double motion of our Lungs; the same Air that is sucked in by Prayers, should be breathed out again by Praises. Alas! we learn not to tread in our Father Jacob's steps (unless it be in his neglects and failures) we are all good at receiving, but bad at return∣ing: Then and there Jacob hears from God again; reviving and renewing his former Promises to him, with fresh supplies of comfort upon the Heart of this his Faithful Servant, that his Faith might be the better fortified against all his future calamities, which follow'd fast, and did fall foul upon him, as this third afore-named; the Death of his Dear and Best-beloved Ra∣chel, whereof the Death of Deborah (that grave Matron, and of great use in his House) was an unhappy Forerunner, Gen. 35.8, 16. Now Gods coming thus to comfort Jacob at Be∣thel, was a sweet allay for the loss of his prudent Nurse (who had been such an Assistant in the Government of his Family, and such a Peace-maker, betwixt his Emulous Wives and their Handmaids) and a Soveraign Preparative for the loss of his most precious Wife, who had been the desire of his Eyes, and the delight of his Heart for above twenty years: Notwithstanding this late comfortable and comforting appearance of God to him, yet must he have something more still to humble him, lest he should be now exalted above measure with this Heavenly Vi∣sion also, as Paul was, 2 Cor. 12.7, 8. and just as God dealt with Ezekiel, from whom he took the desire of his Eyes, his Wife, dearly Beloved, and greatly delighted in, and that with a sudden stroke, Ezek. 24.16, 18. though a good Woman probably, and to the Prophet a

great comfort, the sweet Companion of his life and miseries, yet must he lose her, and be called almost an hundred times [Son of Man] in his Prophecy, both which befel him to keep him in a due poize, that he might not be transported with his Visions of God, which were more in number, and more rare in kind, than were given out to any other Prophet: So God dealt with Jacob here, having more excellent Visions (as before) than any of the fore-going Patriarchs, therefore must he have not only much that made for him, but also many things that made a∣gainst him, as himself complaineth, Gen. 42.36. He must have something that was sour Sauce to abate the Lusciousness of his sweet Bitts: God comes here, and strikes a Rib out of his Side (so his Wife was) which he could not but look upon as a very severe stroke: No doubt but Jacob wrestled hard here again in Prayer for the Life of his dear Rachel, and for her safe Deliverance, yet the same God (who had been wrestled with by him before, and lately had most graciously appeared to him, now) would not be prevailed with by his most earnest Prayers, but disappeared from him: Jacob must still walk through the valley of the shadow of death (after all his long and painful Pilgrimage) and must have the Rod to chastize him, as well as the Staff to support him, as David had, Psal. 23.4. and here the shadow of Death did slide near to Jacob, when it did climb up into his Bed, and struck this Rib out of his Side: Rachel must Die, and that in the very Borders of Canaan, she must not see that good Land, the Land of Promise, nor carry her Teraphims or Idols (which she stole from Laban, Gen. 31.19. and which some say, Jacob indulged in his over-fond Affection towards her) wherewith to defile that Holy Land, she must not reach Hebron to solace her Eyes with a sweet sight of old Isaac and of (if yet alive) dear Rebekah: How many (with Rachel here) fall short of the Heavenly Canaan, though they seem to approach near it?

Jacob must lose his over-loved Rachel: We forfeit many favours by over-affecting them: We first make the forfeiture to God (of our Mercies) before God take the forfeiture from us: Our jealous God cannot endure that we should Idolize any of his Creature-comforts. He will famish the Gods of the Earth (or Earthly Idols) to us, Zeph. 2.11. an Atrophy, or Consumption shall carry them off, be they Wives or Children, whatever hath our Hearts be∣side and below God is our Idol, and God will out of his jealousie make it to fail to us, as he did Rachel to Jacob here; therefore 'tis said, 1 Cor. 7.30. Let them that have Wives (or any other Mercy they admire) be, as if they had none: So Love as to think of loss; they that love over-much shall be sure to grieve over-much; strong Affections in them will bring strong Affli∣ctions on them: We should let all outward comforts hang loose as our upper Garment, that we can throw off at pleasure. As Jacob by his fond Affection forfeited Rachel's Life, so Rachel (for her being sick of the fret, and could not live, unless Jacob could cure her, Gen. 30.1.) did also forfeit her own Life: She call'd on her Husband for Children with such passionate im∣portunity, as if she should die of grief if she had them not, and no sooner comes she to have her desire (another Child to Joseph to make up Children) but she down-right dies by that very means desired. Her second Child (that made her a Mother of Children according to her desire, Give me Children, or I die) desired was the Death of her self the Mother. She had a Child (to wit, Joseph) and lived, yea, lived sixteen years after she bore him; but if she will have Children (and be so frettingly discontented at the want of them) she must pay dear fo•• ••••r discontent. The bringing forth of Children (according to her inordinate de∣sire) is the bringing forth of her own Life; the Life of this Lad is the Death of his Mother; as soon as her Son was come out of her Belly, her Soul also went cut of her Body, before which she therefore named this Son of sorrow [Benoni,] but his Father (as loth to have a daily re∣vival of his dolesom loss) call'd him Benjamin, as dear to him as his Right Hand: Yet this Right Hand Father (as his Name signifies) had Children that were famous for Left-Handed Slingers, Judg. 20.16. most notable Marksmen: Rachel dieth of Benjamin whom she over-desired: Our desires after Sense-comforts should be moderate, and submissive to Gods good plea∣sure, we should be willing to want, what a wise God will have us to want; though as to Soul-comforts we may and must be earnest and importunate, taking no nay-say at Gods Hands; these things being so absolutely necessary, we cannot live without them, and we dare not die without them: These latter (being upper Springs, Throne Mercies, and Right Hand Blessings) must be striven for with an eager importunity; whereas the former (being but nether Springs, Footstool Mercies, and Left Hand Blessings) should only be sought for with an even indifferency, so as to be pleased without them, if God be not pleased to bestow them: Rachel's over eager importunity for Temporal Blessings made her (whatever use she made of her Fathers Idols) no better than an Idolatress, when it transported her into a mistaking of her Husband for her God, as if he had been in Gods stead to give her Children at his will: Rachel dieth by having her de∣sire. Oh bless God then for disappointments! sometimes to have what we affect may undo us, and our wishes taking no effect become the best Weal to us; let God be wiser for us than we

for our selves. God grants our desires [ad salutem] though not [ad voluntatem] always for our weal, not so for our will: Blessed Jacob loses his lovely Rachel; such losses hap∣pen alike to all, to the good and to the bad, Eccles. 9.2. 'Tis the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink, that thereby they both may be mind∣ed of their own Mortality, and that they (as frail as Grass) may only so love, as to medi∣tate upon loss: Yet this loss of Jacob is qualified to him;

1. Partly by his God, who instead of a dying Wife, gave him a living Son, and such a dear Child, as 'tis said, the life of the Father was bound up in the life of the Lad, Gen. 44.30. So comfortable was the Son to the Father, and so compassionate was the Father to the Son, that if the Son died, the Father could not live.

2. Jacob's loss was partly qualified by himself in two respects.

1. In changing the Name of sorrow (given this Son by his dying Mother) into a Name of joy, that is, Benoni into Benjamin, not liking such a standing Memorial of Mourning for his moanful loss, he alters that Name by his own Authority, and in a better Name (as it were) Buries his own grief; which new Name importeth, that though this Son was a Son of sorrow to the dying Mother, yet he should be (for his Mothers sake) a Son of joy to him the living Father, yea, as near and as dear to him as his own Right Hand, that is, a Son of love, Psal. 80.17. and the more, because this only of all Jacob's Children was Born within the Verges of the Land of Canaan.

2, In erecting a Pillar upon Rachel's Grave to testifie his respect, and continue her remem∣brance. Deceased Relations may lawfully be thus honoured with such Monuments as have not any Superstition, nor too much Pomp and Vanity in them, such an one was this of Rachel's Sepulchre, Gen. 35.20. not demolish'd as Superstitious either by Joshua or the Judges, but is honourably mentioned in King Saul's time, 1 Sam. 10.2. Such Memorials of the dead were for reminding the living, that they might imitate the Vertues of the deceased, so die in hope of a better Resurrection; and doubtless the making of this Monument for Rachel's Tomb was some satisfaction and consolation to dejected Jacob. 'Tis meet that sorrowful Men should make their own Burdens as light as they can; so Jacob did here.

The Fourth Cross and Calamity that befel Jacob (as returning home) in his own Family, was, his eldest Son Reuben committed Incest with Bilhah his Father's Concubine, Gen. 35.22. This Holy Patriarch Jacob was just like the Waterman's Oar in the hand of his God, no sooner was he heaved up out of the Salt Waters of one Affliction, but presently he was dip'd down again into another by the mighty hand of God's marvellous Providence: Nay, indeed, He was not well-weighed out of the Salt Water of his Third Calamity (Rachel's Death) but he was presently plunged into this fourth Cross, to wit, Reuben's Incest. The Death of his Dear Wife must needs cost him the shedding whole Showers of Salt Tears (therefore properly enough is his Sorrows for it call'd Salt Waters.) And it could not but occasion in him a long and lasting Heaviness; Especially, If Jacob made Reflections upon himself, how he might be somewhat Accessary to his Dear Wives Hard Travel, by putting her upon Travelling ('tis supposed, on foot) with an heavy Burden in her Belly, and (which was worse) the pangs of her hard Travel came upon her in the very way of her Heavy Travelling: even in the open Field too, a place incommodious enough for such Hard and Hazardous a wor•••• wherein all warmth, and other Conveniencies are Requisite, yea, Necessary for a safe Deliverance; Surely we may not suppose that so good a Man as Jacob was, and so kind an Husband to his be∣loved Rachel could peaceably put his Dear Wife (especially under her so sad present Circum∣stances) upon unnecessary Hardships and Hazards: Some doubt of Jacob's due Tenderness to his big-belly'd Rachel, because God bade him go up to Bethel and Dwell there, Gen. 35.1. Hence 'tis objected, Why did not Jacob Dwell (or abide) at Bethel (as God had comman∣ded him) until Rachels both Delivery and Recovery, but before both these he removes from Bethel toward Bethlehem, or towards Ephratah, which is Bethlehem, Gen. 35.19. and the Prophet Micah, Ch. 5 2. puts both these Names together, Thou Bethlehem Ephrata: But something must be said here for Jacob's just Vindication; to wit,

1. He understood God's Command, for his Dwelling or Abiding at Bethel, Gen. 35.1. was only until he had perform'd his Vow.

2. It may not be doubted but that this Holy Man (having such high Communion with God) departed from Bethel by the Command of God, he who called him thither, must call him thence also.

3. But Suppose the time of Jacob's removal from Bethel (after his Vow was paid) God left to his own Prudence; yet it may not be imagined that so Pious and Prudent a Patriarch, would wilfully expose both himself to the loss or his Dear Wife, and his Rachel to the loss of h••r Dear Life: The Hebrews do indeed affirm, That Rachel, being wearied with her Jour∣ney,

was brought to her Travel before the Time: If so, then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born, whereof the Scripture is silent. 'Tis more probable that Jacob might be ignorant, that Rachel was so very nigh her Time, otherwise he had not removed; for Travelling Women will make but bad Travellers: But even to the most prudent Persons many things may happen beyond their Expectation: And however this be taken, it must be granted, Jacob had cause enough to be jealous, that he was mistaken in so bold an Adventure, his Ignorance of Rachel's so near approaching Travel could not relieve him against his Jealousie, that himself was at least the causa sine quâ non, if not the Principal, yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage. He could not look upon his so hasty removal of her (when so unfit for it) without Remorse and Regret, especially considering, how First Rachels Travel came upon her, when she was but a Field-breadth from Bethlehem-Ephratah, that fruitful House of Bread, (as the word signifies) where she might have had better Help and more Accommodations.

This was a sad Circumstance, to fall short of such a City only [Kibrath haerets] Gen. 35. and 48.7. (which the Septuagint translate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hippodromum, an Horse-Race, the Chaldee, Stadi∣um, Pagnin, Milliare, a Mile, Borcardus a fleet-shot, and Rab Kimchi, a morning-walk) to come with∣in a little way (as our Reading is) of Bethlehem (the very place wherein Christ the Son of God, was born, Mat. 2.1. that Bread which came down from Heaven, John 6.33. was born in that City [Baith-lechem] which signifies the House of Bread) and not Reach it with his lovely Rachel: This made the Disaster much sadder. Oh how happy might Jacob think himself, if his Benjamin might be born there, where his Shilo (whom he foresaw by his Spirit of Prophecy, Gen. 49.10.) should be born, and his Rachel live too to rejoice in the mercy, which (he might think) might have come to pass, had she been so happy (and he with her therein) to have held out to this City (call'd also Ephratah for its fruitfulness of all sorts of fruit and food) where she might have been corroborated with all good Cordials and Comforts, and thereby carried through her Travel! Which is the second thing to be considered, that must needs pinch Jacob's spirit: Rachel's Travel was hard, and so hard, that 'tis twice told in Scripture (Gen. 35.16. & 17.) she had hard Travel, and if her Travelling on foot that same day of her Travel made her Travel harder, (as probably enough it did, being a Journey of twelve miles betwixt Bethel and Bethlehem) this also is another Aggravation, and could not but grieve Jacob's Soul for a long time after; yet before (I say) Jacob could possibly have digested his sorrows for the death of his dear Yokefellow (who had been a faithful Fellow-sufferer with him in all his hard service in Syria, and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto) before he had sung out his sad Song (of being exceeding loth to lose her) did this fourth Cross of his Eldest Sons Incest befal him. Jacob falls far short of David's priviledge and mercy, whose two Wives are expresly said to go up with him out of all his Wandrings and Banishments unto Hebron, 2 Sam. 2.2. God then thought it a most meet mercy for David and for his two Wives (Abigail and Ahinoam) to be partakers together of Prosperity, as they had been before at burnt Ziklag, &c. 2 Sam. 30.5, 18. Partners together in Adversity. And David did judge it but just likewise, to hand his two Wives along with him to Hebron, that as they had been comforts to him in his misery, they might also be Conforts with him in his mercy, and com∣municate together (so far as their share should reach) with his Dignity and Glory: In which they were, indeed true Types of Christ and his Church, when she for a while hath suffered with him, she shall then Reign with him for evermore, 2 Tim. 2.12. Luke 22.28, 29. The Lord Jesus will likewise (in a short time) remove his Spouse, the Church, from the Land of her Banishment and Bitterness (even from the Ashes of her forlorn Ziklag) to the Hebron of her peace and eternal happiness, where she shall have Fellowship (as Hebron signifies) with glorified Saints, and glorious Angels for ever. Her Redeemer hath taken order for this already, John 17.24. that where he is, there she may be also, and is only gone before, as her Harbin∣ger, to prepare the best Rooms for her more honourable Reception, John 14.2, 3. not reckoning himself right and compleat until this be done, and that his Church be with him, Eph. 1.23. But alas! though this was David's Priviledge (which praefigured the Promises) to hand both his Wives to Hebron, yet Jacob must not be so happy in his going to the self same City, even to Hebron, Gen. 35.27. but one of, and the best beloved of his Wives, must lay her bones by the way, his dear Rachel must fall short of Mamre, that is Hebron, where Isaac l••ved, and where Abraham and Sarah, Isaac and Rebekah, and her Sister Leah lay buried, Gen. 49.31. Rachel must not be joyned with them in burial, which phrase importeth a Judgment, Isa. 14 20. Such sad circumstances as are all these aforesaid, must most probably seize upon her Husbands heart, yea and sit long upon his spirit, before time (alone) could wear them off, notwithstanding all these Aggravations fore-mentioned, Jacob was not got above two miles farther of his Journy towards his Father in Hebron (to wit) one mile from Rachel's Sepulchre,

which lay (about that distance) North from Bethlehem, and another mile from thence to the Tower of Edar, which lies (about the same distance) towards the South from Bethlehem, 〈◊〉〈◊〉 the Travels of the Patriarchs tell us) ere Reuben his Eldest (and so should have been) his wisest Son, climbs up into his Fathers Bed, and lyes carnally with Bilhah his Fathers Wife. This was an ugly fault in so godly it Family. So it sometimes falls out through the malice of Satan, who designs thereby to put the greater disparagement upon Profession, and upon the pious pra∣ctice of the good ways of God. Satan never tempted Saul to such heinous actions, as he tempted David to, for he had Saul fast to him in the state of sin, and where he can but secure (with the Bonds of iniquity) a sinful state; he matters not (and indeed there is no need) for sinful Actions, Men in that state will tempt themselves, they need not Satan for a Tempter; 'twas otherwise with David (escaped out of the horrible Pit of that sinful state, Psal. 40.2.) and seeing Satan cannot hinder him from Heaven, he will hurt him all he can in his way, he will send him halting thither (as Jacob did to Canaan) by tempting him to sinful Actions; and so indeed he did, 2 Sam. 12.4. (where the Tempter is the Traveller, a great Traveller is he, Job 1.7. and Mat. 12.43.) and 1 Chron. 21.1. And thus also such heinous Incest was committed in the Church of Corinth, as was hardly heard of among the Heathen, 1 Cor. 5.1. and that for the Reason abovesaid: 'Tis said, Israel (or Jacob) heard of this heinous act, Gen. 35.22. and no doubt but to the great saddening of his gracious Soul. The Greek Version addeth to [Israel heard it] and [it appeared evil in his sight] but the Hebrew hath nothing save [Vaishmang Ishrael] Israel heard, yet an empty space is left at the end of the Line, with this mark O, to move consideration, which intimates in our Language and Let∣ters, that this sad disaster made Jacob cry O, or Oh bad, and woe is me! Undoubtedly that pause in the Original doth shew Jacob's great astonishment at such sad Tydings: Jacob had some∣thing to qualifie his former calamities, as that,

1. Of Dinah's deflouring; which was (indeed,) a great grief to him, but so much the less, as she was more Innocent, seeing (as Gods Charity doth judge, Deut. 22.25, 26, 27.) she was abused by force: But this Incest of Reuben and Bilhah was a sin of greater grief to him, because of greater guilt in them, insomuch as ('tis probable) both parties were con∣senting to the sin; this therefore must be of greater grief to the Father (not yet well waded out of the Salt Water of his late loss of Rachel) and of greater shame to the whole Family than the Rape of his Daughter could be: And,

2. As to the Death of his dear Wife, Jacob had something to allay his sorrow in that. For,

1. There was (indeed) a Cross in it, but there was (as we may well enough suppose) no Sin in is.

2. Though great sorrow might seize upon Jacob's Soul for this sad loss, yet his heavy Heart had here (undoubtedly) an happy vent.

Expletur Lachrymis, egeriturque dolor.

As Hinds by calving, so do men by weeping cast out their sorrows, Job 39.3. God gave no such prohibition to Jacob as he did after to Ezeckiel [yea neither shalt thou mourn or weep, for the Death of thy Dear Wife, Ezek. 24.16. which might he have done, might have been of some ease and relief to him. Ovid saith,

—Est quaedam flere voluptas.

Jacob in bewailing his dead Consort, had some allay of his sadness: if not (as the Poet saith) some pleasure therein: but we find that upon this sad disaster of Incest, Jacob's sorrows were suffocated, 'twas [upon hearing of it] a silent sorrow, he heard and held his peace.

Curae leves loquuntur, ingentes stupent.

His sorrows were too great to be uttered either at his Mouth or Eyes, the sad tidings amazed him into a silence and stupefaction.

3. As Jacob gave his Dead Rachel his Tears so he gave her a Tomb (both which are the dues of the Dead) and as Buntingus saith, a most stately Tomb, made of Twelve Marble Stones, not below the Mausolean Monuments or the Egyptian Pyramids which is more than (we read) was done either for Sarah or Rebekah, &c. this might give some satisfaction to Jacob's sorrow.

Besides, 4. The recording of Rachels Death in the Sacred Scripture (which was an Honour not vouchsafed either to Rebekah Jacob's Mother, or to Leah his Wife, the Deaths whereof we find not expressed in that Divine Register) now may it be but granted, that Jacob (by his Prophe∣tick

Spirit) foresaw both that the latter would be omitted in the Holy writ, and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel; This also might be another sweet alleviation of his great grief for her Death, and this might somewhat dulcify his Sorrows: but the registring of Reuben's Incest therein would be a lasting Remembrancer of that grievous affliction that happen'd to him in his own house, and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel; This notorious and filthy fact of Reuben (being Jacobs Eldest Son, from whom therefore he ex∣pected his first and his best comfort, whereof he desired a double portion from him, as he reserv∣ed a double portion for him) was committed at▪ Migdal-Edar, which (in the Hebrew) signifies the Tower of the Flock, which was the Bethlemites Watch-Tower, for their Shepherds watch∣ing their Flocks feeding upon the Fat Pastures there, and where the Angel appeared to the Shep∣herds (long after this) to tell them the glad tidings of Jacob's Shilo's Birth, at this very Bethle∣hem about a thousand paces or a Mile from this Tower, Luke 2.8, 9. the former being as a Type and Prophesie of this latter. Here it was, that as the Shepherds watched for the safety and good of their Flocks, so Satan watched for mischief and evil to Jacob's Family: At this very Tower it was, that the Devil that roaring Lion walkt about to devour the very Bell-wea∣ther, (dux gregis ipse caper) of Jacob's Humane Flock, his Son and Heir, 1 Pet. 5.8. where, he finding Reuben a warm youth (at the least) now twenty two years old, flushes him up into a Flame of Lusting after his Fathers Wife (for so is Bilhah called, Gen. 37.2.) and hurries him headlong to uncover his Fathers Nakedness, Levit. 18.7. which, though it be but a single Act, yet is a double sin (as it is a guilty offence against Father and Mother, which two are one Flesh) and so unnatural an evil as is scarce heard on among the Heathen, 1 Cor. 5.1. This was a foul fault in so fair a Family (then the fairest, excepting his Fathers, of all Families in the World) which did befal this Holy Patriarch through the Tempters malice to discredit Religion, and to scandalize the Church of God: This therefore calls loud upon all Re∣ligious Families to a due Christian watchfulness against this watchful Adversary, lest the Devil do evil to them, and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles, as he did in Jacob's here, and after in David's Family, 2 Sam. 12.14. We may not therefore be secure, but (as we are admonished hereby) walk hum∣bly in the fear of God, and watch heartily against the Devils Tentations and fleshly Corrupti∣ons, lest Folly be found acted in Israel, as here: The Hebrews (indeed) the better to Patro∣nize the purity of their own Original Parentage) do palliate this eldest of their twelve Patri∣archs Act, saying, Reuben did only cast out Bilhah's Bed out of Rachel's Tent, where Jacob had placed it after Rachel's death, but did not commit that shameful sin.

Answer 1. The word Vajisheab is rightly rendred concubuit, he lay with her, as 'tis sensed in all other places of Scripture; so that he cast himself rather into her Bed, than cast it out of the Tent: It must be granted that this abominable Act did cast Bilhah out of Jacob's Bed, from whom he probably abstained ever after this Defilement as David did from his Defiled Concu∣bines, 2 Sam. 16.22.

Answer 2. This Jewish Apology for their first Ancestor (Reuben) of their Twelve Tribes is the more improbable, because Jacob's grief was so great at it as could not be expressed by words or signs, as Ezek. 24.17, 23. There is a Mourning that is smother'd within, where no Expression thereof is visible without; the Heart may bleed inwardly▪) when neither the Mouth moans nor the Eyes weep outwardly, as the Prophet Ezekiel, so this Patriarch Jacob were no Stoicks, but were (both of them) sensible of what they suffered, yet their sorrows were too sad and big for these outward signs to utter, as the Prophet was bid to be silent, Hebr▪ and forbid to cry, Ezek; 24.17. So this Patriarch held his peace, when he heard of this Act, though it was (according as the Greek Version addeth) evil in his sight; so that his silent sorrow (which is the sorest and saddest of all sorts of sorrows) did plainly proclaim it to be a most sinful and filthy Fact.

Answ. 3. This is yet made more manifest by the greatness of Jacob's Anger at this Act, as well as Grief or Sorrow for it. Though (as some say) Jacob dissembled his Displeasure for a season, because Reuben was a fierce and furious Young man, so might revenge himself of his old Father (had he doom'd him to be punish'd for it as a Judge in a Court of Justice) as Si∣meon and Levi had done to the Deflowrer (of their own Sister) Dinah, &c. therefore might he refrain, or restrain his ill resentment of Reuben's capital Crime at present, for fear of some greater mischief; or it was pass'd over by the old Patriarch without any Punishment infli∣cted upon his sinning Son; because (as others imagine) he saw the just hand of God in it to punish himself for his unlawful Polygamy, Jacob reads his own Sin, upon this Punishment God chastiz'd him with in the Sin of his Son, therefore is the Punishment so like the Sin sometimes, that a man may manifestly reflect saying, Such a Sin was the Mother of such a Misery: This

made Jacob as it did David, Dumb (both as to his Deploration and Indignation) and opened not his Month, because God's Hand was in it, Psal. 39.9. However, whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason, or from both; yet may it (probably enough) be supposed' that the good Father did most severely chide his bad Son for this foul Fact; so Jacob did Judge it, otherwise, he would not (when he had a fairer and fitter opportunity) have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament, Gen. 49.3, 4. where he takes the forfeiture of his Birth∣right by this Fact, and disinherits him of all the Privileges thereof, giving from him the Dignity, 1. Of the Scepter to Judah. 2. Of the Mitre to Levi (to whom was devolved the Priesthood that belong'd to the first born) and the double Portion of Inheritance to Joseph, whose two Sons made two Tribes (and that the greatest) in Israel, 1 Chron. 5.1.2. Hence therefore is this necessary consequence, that this Fact of Reuben was not what the Hebrews feign, a bare casting out of Bilhahs Bed out of Rachels Tent, &c. Had this been all, that was done by Reuben, that Son of seeing, as his Name signifies) had never been cast out of both the Dignity and double Portion (due to the first-born, Gen. 49.3. Deut. 27.17.) by this Dying Patriarch: And hence also,

Note, 1. Reuben by his Repentance found Reception with God, and was not rejected of God, though thus polluted by Sin; yea, by such a Sin for which that Incestuous Member of the Corinthian-Church was solemnly Excommunicated, 1 Cor. 5.1, &c. yet Reuben repenting, Gen. 37.30. is not only reckon'd after as a Patriarch, Gen. 35.23. 1 Chron. 5. &c. but also is highly Flonoured, Exod. 28.28.21.29. and Rev. 21.12. God is not off and on with his Elect. Their Badness alters not his Goodness.

2. Note hence, The Jews may not boast of the Merit of their Progenitors; their Adoption is by Grace, not by Debt, Repentance restor'd them to Gods favour, and so it may us: Mercy not Merit gives both Penitence and Acceptance, and God's Election cannot be interrupted in its course by any Sins of the Elect.

3. Note hence, when scandalous Sins come to be committed in Religious Families, we should (as Jacob did here) rather cover them with silent sorrow, than publish them in Gath, 2 Sam. 1.20. or disclose them with publick Reproach, both to the scandal of the weak, and to the scorn of the wicked; yea, to the dismal Detriment of Religion it self; as if it could not be good, because some that profess it do things which are bad; yea, so bad, as not fit to be named, 1 Cor. 5.1. This latter is cursed work, Gen. 9.22.25. the former blessed, v. 23.26.

The Fifth Calamity that came upon Jacob after his Return to Canaan, was, the Death of his Dear Father Israel, which Moses mentions with the Death of Deborah his Nurse, and of Rachel his Wife; all three special Friends. Jacob Buries in Chap. 35. v. 8.19. and 29. Crosses (as they are there reckoned) come thick and threefold (as we say) upon him: Though (indeed) Isaac's Death is there described only by a Prolepsis, or in a way of Anticipation, that Moses might make an entire and compleat Narrative of Jacob's History, and not be com∣pell'd to interrupt it by interlacing the History of Joseph, as he pass'd along in it, and pursued it to the end: For, upon a just Calculation, and a right Computation of Time, it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt, (though that be set down after his Grandfather's Death) which was so long before; yet Isaac's Death is rela∣ted, Gen. 35.29. and Joseph's Selling not till Gen. 37.36. when he was at 17 years old, v. 2. then his Father Jacob was 108. (who was born in Isaac's 60th year, Gen. 25.26.) and Joseph was 30 years old when he stood before Pharaoh, Gen. 41.46. (which was 13 years after he was Sold into Egypt, so long his Service and Imprisonment lasted) now when Joseph's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph's Sale, which must be about 13 years before Isaac's Death, because 'tis said expresly that Isaac was an Hundred and Eighty years old when he died, Gen. 35.28. The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac, whom Abraham begot in his old Age; he had a longer life than his Father Abraham, who died when he was an Hundred and seventy five years old, Gen. 25.7. So that 'tis more than probable Joseph saw his Grandfather Isaac (though Isaac's forty years Blindness hinder'd him from seeing Joseph) before he was Sold into Bondage, and that Isaac blessed him and all Jacob's Children before he died: for 'tis related, in Gen. 35.27. that Jacob came from Migdal-Edar (his last Stage) to his Father Isaac (then removed from Beershebah, where Jacob left him, Gen. 28.10. unto Hebron, upon the occa∣sion 'tis suppos'd, ot burying Rebekah there, Gen. 49.31. of whom there is no mention after Jacob's Return) with his Wives, Children, Family and Furniture, when he had been now absent from Isaac about Thirty years; to wit, Twenty one in Mesopotamia with Laban, and Nine in his Returning and Sojournings, having so many halts in the way, not only through his own halting, but also through the many Hindrances he had therein: one while stop'd by La∣ban

behind; another while by Esau before; yea, all these four Crosses aforementioned (be∣falling his Family in his passage) made him make long Pauses at several Stages; besides his own tenderness of over-driving his tender Children, his breeding and bearing Flocks and Herds, &c. made him lead on softly, and make very short Stages; besides also many other Impediments not mentioned: Here an Enquiry is made, Whether Jacob saw not his Father Isaac, All this Thirty long years?

Answ. It may not be supposed that so Affectionate a Son, and so conscientious a Saint as Jacob was, could satisfie his own Soul without a sight of such a Father as Isaac was, so blessed a Patriarch, and who had so solemnly sent him away with his Patriarchal Blessing. Had he not visited his Aged and blind Father (from whom he had both his first Being, and his well-being too, by his Blessing, and to whom a Son can never be too grateful in God) assoon and as oft as it was in the power of his hands to do; He had been otherwise [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] too un∣natural to him: It is therefore more than probable, that Jacob having now lived many years in Canaan (since his return from Laban) He went oft over to pay his due Respects and reveren∣tial Duty to this Reverend Prophet and Patriarch, while he dwelt not very far distant from him in Hebron, before he removed himself from his former Habitation (at Migdal-Edar, about 20 Miles from Isaac) with all his Bagg and Baggage (as we say) at this time to him, Gen. 35.27. Hither, to Hebron Jacob came with his whole Family, Flocks and Furniture (even a vast Train and Attendance) where he had the Happiness to be an Inhabitant with his Aged, yet Affectionate Father in Peace and Plenty for twelve years together, after so long, wearisom and dangerous a Pilgrimage: Here he had the Comfort of Cohabitation with his much indeared Isaac where (for so long a time) he was not only honoured with this Patriarch's sweet Coun∣tenance, but was also helped with his sage Counsel, both in his own Arduous Affairs, (in keeping and carrying on an amicable Correspondency both with his cruel Brother Esau, and with the cursed Inhabitants of Canaan) and in his Holy Education of all his Sons (the twelve Patriarchs) who had already (some of them) wrought him much woe. As is before related in Reuben's Inoest, and in Simeon and Levi's Massacre, &c. But above all in that universal Conspiracy of them all (save of Reuben, who had offended enough before) in the Sale of that rich Jewel Joseph (which happen'd (as before) 12 years before Isaac's Death, though Re∣corded after it; and therefore, in this Discourse, is it in the same order of place, though not of time, discours'd upon) for which lamentable loss of his Jewel, Jacob refus'd to be Comforted, Gen. 37.35. yet there 'tis said also, that [His, to wit, Jacob's Father Isaac, (say Junius, Pareus, &c) likewise wept for him] for he being yet alive, must be a partaker of his Son Jacob's Grief, who likely loved this lost Joseph best, for his being the most towardly of all the Twelve Grandsons the Patriarchs: Nevertheless, we may well conceive, Isaac's presence with disconsolate Jacob, was some allay to his sorrow in Joseph's Absence: He had yet his old Father (to bear with him a part of his burden, and to counter-comfort him, as no doubt he did, against his great grief and loss) though he now wanted his young Son: But when Jacob must lose his dear Father Isaac (and so all the sweet Comforts he had found in his Company, Countenance and Counsel) as an Additional Aggravation of the loss of his hopeful Son Joseph, Hinc illae Lachrymae. This he could not choose but look upon as a great Cross and Calamity also; and (though Moses mention nothing of Jacob's Mourning for Isaac, Gen. 35.29. as he doth of his Mourning for Joseph, Gen. 37.29, 30, 31, 33, 35. and after of Joseph's Mourning for Jacob, Gen. 50.1, 3.) no doubt but Jacob largely likewise lamented this his double loss: 'Tis one of the Dues of the Dead to be lamented at their Funerals, and Solon's Rule [Mors mea nè careat Lachrymis, Let me not have a Dry Funeral] is far better than that of Ennius [Nemo me dedecoret Lachrymis, &c. Let none bedew my Tomb-stone with their Tears] for 'tis mention'd as an Honour done to Sarah [the first, we Read of, mourn'd for at Death) that Abraham came to mourn for her, Gen. 23.2. And the want of this is not only a fault, Isa. 57.1 (See also Act. 8.2.) but 'tis also threatned as a Curse in many Scriptures; Therefore the Af∣fection of sorrow may lawfully have an 'Expression by Tears at Funerals, and 'tis a laudable practice warranted in all Ages, and Men may mourn at the Death of Dear Friends, so it be, (1) In Truth, not feignedly. (2.) In Hope, not Despairingly. (3.) If it be not produced from too much Distrust in God. And (4.) If in Measure, not proceeding to an Excess, which speaks out too much Affection to, and Confidence in the Creature: It follows hence, that 'tis more than probable, This 5th Cross or Calamity of Jacob's (the Death of his Dear Father) put him into Mourning: As to Jacob's 6th Cross (the sale of Joseph) and his 7th, his being forced by Famine first to send his dear Benjamin, and then to go himself out of Canaan into Egypt, both which have a Coincidency with the History of Joseph, and thither therefore I re∣fer the Reader, having insisted long upon Jacob.