A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 12 (7 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 12 (7 of 7)

p. 313That 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 impatiency or paſſion of his could procure again that Virginity, which his dear Dinah had loſt? p. 314The ſecond Inducement was, his Sons both grief and wrath, v. 7. a pair of unruly paſſions, eſpecially 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 Emphaſis, 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 Repartee 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 couzened into a Covenant, and then baſely and barbarouſly, yea brutiſhly butchered them: Therefore 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 towards 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 taketh (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 hereafter, as may well be exemplifi'd in thoſe two bloody Brethren. How much better was Valentinian 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 diſmiſs'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 Revengeful 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 Hamor 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 lawful p. 315Wife, 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 comforting 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 manag'd, 'tis the merryeſt part of mortals life; hence Marriage day is call'd [The day of the rejoycing of man's heart] Cant. 3.11. becauſe man then finds again his loſt Rib, which is matter 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 Enticing, 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 enforced, 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 conſenſus p. 316nuptias conſtituit,] 'tis not Copulation, but Conſent both of Parents and Parties that conſtitutes a Lawful Wedlock; all which three Laws aforeſaid, have their honourable Deſcent 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 Parents 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 Natural, 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 Diſpenſing 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 projected.

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 Stories 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 diſhoneſty, and the better buy to himſelf a right in Dinah for the future, whom, by his former abuſe 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 ſevere 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 retracting 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 p. 317ſhall 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 Jacob'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 Reproach) 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 propoſitions 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 countenance: 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 contrary 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 prohibited; now we cannot well ſuppoſe, that Jacob (with his plainneſs of mind) would willingly 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 nec…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 general, 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 impoſſibili; ſaying, 'Tis impoſſible, impracticable [We cannot do this thing] v. 14 which indeed was rightly argued, becauſe God had forbad it to his Fore-fathers, though the plain prohibition 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 deceitfully, that they might fire up the young Gallants Affections the more by their Denial; For, p. 318Nitimur 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 condition 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 Covenant, 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 conditions: 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 Patriarch'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 condition, 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 Religion 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 until the third day, v. 25. which is ever the worſt day, to thoſe that are wounded; wounds received 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 publick Perſon (as Shechem was here) may raiſe God's Wrath to the ruin of many, 2 Sam. 24.17. p. 319and 2 Chron. 32.25. and Gen. 20.7, 17, 18. wherein (though as from God the People 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 believed 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 evidently 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 Scripture) 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 p. 320Jacob 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 Ordinance, 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 Sentiments, but ſpeaks out to the full, blazing their Sin and Shame with a black Pencil in all horrid Aggravations, not only calling that foul Fact a deliberate Self-will (the more wilful a Reſolve 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 Jacob 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 vouchsafeing many Deliverances to him (from his Uncle Laban, from his Brother Eſau, &c.) According 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 Punctilio 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 performance of his Promiſe: The firſt time, in Gen. 31.13. where God, not only ſhews himself 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 Experience of his Favour, but alſo recalls to his Mind what he had well-nigh forgot with his Memory, 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 p. 321the 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 commonly 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 Country 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 Shechemite 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. p. 322where 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 preparation 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 [foreign] 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 marvellous 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 returning: 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 Rachel, 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 Bethel, 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 Viſion 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 p. 323great 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 againſt 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 beſide 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 Afflictions 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 importunity, 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 deſire) 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 revival 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 pleasure, 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 deſire. 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 p. 324for 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 happen 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 minded of their own Mortality, and that they (as frail as Graſs) may only ſo love, as to meditate 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 remembrance. 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 beloved Rachel could peaceably put his Dear Wife (eſpecially under her ſo ſad preſent Circumstances) 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 commanded 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 Journey, p. 325was 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 foreign, Hippodromum, an Horſe-Race, the Chaldee, Stadium, Pagnin, Milliare, a Mile, Borcardus a fleet-shot, and Rab Kimchi, a morning-walk) to come within 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 communicate 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 Harbinger, 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, p. 326which 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 practice 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 Letters, 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 ſomething 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 consenting 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 Prophetick p. 327Spirit) 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 expected his firſt and his beſt comfort, whereof he deſired a double portion from him, as he reſerved 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 watching their Flocks feeding upon the Fat Paſtures there, and where the Angel appeared to the Shepherds (long after this) to tell them the glad tidings of Jacob's Shilo's Birth, at this very Bethlehem 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-weather, (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 Religious 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 humbly in the fear of God, and watch heartily againſt the Devils Tentations and fleſhly Corruptions, leſt Folly be found acted in Iſrael, as here: The Hebrews (indeed) the better to Patronize the purity of their own Original Parentage) do palliate this eldeſt of their twelve Patriarchs 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 Concubines, 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 Simeon 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 inflicted 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 p. 328made 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 Birthright 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 compell'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 related, 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 occasion '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 Laban p. 329behind; another while by Eſau before; yea, all theſe four Croſſes aforementioned (befalling 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 [foreign] too unnatural 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 reverential 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 Countenance, 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 Recorded 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 Affection 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 refer the Reader, having inſiſted long upon Jacob.