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

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

p. 215CHAP. 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. Deprecatus 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 Arrows 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 p. 216important 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 Stargazers or Fortune-Tellers, &c. Either about their want of Children, or about, their now ſtriving 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 Oracle at Beerſheba, but there ſeems to be no need for her (almoſt ready to Travel with Child-bearing) 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 relief: 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 p. 217our, 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 Godly; 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 Gentiles: And the Jews do fooliſhly, in Nick-naming Gentile-Chriſtians [Goijm] by way of reproach, 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 explained, 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 betwixt 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 Jacob) 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 adverſative, and muſt ſignifie [But] Hebr. but the more ſhall ſerve the fewer, and greater the leſſer, 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, [foreign] 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 figuratively true in reſpect of their Poſterities, for the Poſterity of Jacob (or Iſrael, Gen. 32.28.) did ſubdue the poſterity of Eſau: As,

p. 2181. 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 Priviledges 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 underfoot. '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 foreign, an utter Ruin, a Total and Final Deſolation 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, extream 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 into their own Land) as the People of Gods Curſe and utmoſt rejection, and their Land irreparably 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 Emphatically 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 p. 219his 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 Power [foreign] 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 Rejecting 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 Promiſe, 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 Aſſigned 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 p. 220ſcoſſing 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 jacent its eodem utero; hence foreign, Gr. a Brother ab [foreign] ſimul & [foreign] uterus, becauſe 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 Eſtate 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 gradu 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 Bleſſings 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 Kingdom 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 Magiſtracy, p. 221Luk. 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 Conditions, and as famous (or rather infamous, for their Cruelty in all Lands, vulpes vitibus volucribus & 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. becauſe 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 contained 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 Heathen 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 Religion 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 Devils) 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 Reformed 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 Antichriſt 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 p. 222of God, and there is nothing more certain, the Prophecy of this Oracle ſhall be moſt fully fufilled 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 Empire, which (the Jewiſh Doctors do ſay) is ſignified by Eſau and Edom. All theſe three Myſteries 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.) ſaying 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 Reſhigna] 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 Literally, ſaying, By the ſtriving of Eſau and Jacob in their Mothers Womb is ſignified the continual 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 nocent] 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 repreſent 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) Creation; 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 Diſpenſations.

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 Iſhmael, 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 declared) 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 betwixt the ſtate of Gods Church now, and that which is to come after Rome's Ruine, as between p. 223the 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 demonſtrates how the great God and grand Governour of the World whirls about Created Beings 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 Chriſtian, 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 Iniquity) can enter, 1 Cor. 6.10, 11. On the other Hand, as Rebekah, when ſhe had Conceived, 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 Recumbency ſat down ſatisfied at Gods Foot (as her Father Abraham had done, Iſa. 41.2.) Crying 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 Shalom-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,

p. 2241. 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 corruption, 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, being 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, becauſe 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 Children 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 cunning 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 Trifles, 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: foreign. 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 accompliſhed 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 Abſolom 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) whereby 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 p. 225and 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 Challengeth 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 merit 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, inordinate 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 former, 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 Worſhip 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. p. 226As 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 Prophane 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 competency 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 herein 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 [foreign] 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, foreign, 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 Poſterities 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 Affection) 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. whereas 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 Pottage (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 remarks, 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 p. 227ſo 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, having 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 repreſents our Middle Age, when we come to our foreign, 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 foreign [an Old Man] is derived from foreign 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 farewel 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.

p. 2281. 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 Patriarch 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. However, 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 Favourite 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 concerning 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 aggrecable 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 uncertain 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 Sorrow) 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 Father are at hand, and then will I ſlay my Brother Jacob, Gen. 27.41. he reſolved with himſelf p. 229to 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, calling 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 Curſed 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 foreign, gratia gratiam parit; there was a Reciprocation of Affections betwixt the Mother and the Son, and no love was loſt between them: The Mother overhearing what Iſaac had ſaid ſecretly to Eſau, propoſes this project to Jacob for preventing the deſign, and for pre-occupating the Bleſſing, that it might be placed upon the right Object, according 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 Cardinals, 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 Father (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 (always) 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 Goſpel. 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 p. 230World: This Subſerviency to Gods ſecret Will, will not warrant Humane Actions; But Rebekah'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 deviſing 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 taketh 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 appeared 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 [foreign] let meekneſs be mixed with warineſs, 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 [foreign] 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 Device 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 upon 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 p. 231Oracle, 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 Caution, not for Imitation; Yet in doubtful caſes (wherein probable reaſons may be rendred) Charity 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 condemn Pauls for uſing craft [foreign] (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 further 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 properly his due; the Bleſſing belong'd not to him, but goes with the Birth right.