A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 12 (2 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 12 (2 of 7)

p. 2313. Neither did ſhe corrupt her Son with pernicious counſel, but rather corrects her Husband with pious prudence; her honeſt advice and device did no damage to Iſaac which he never complain'd of after to her, but confirms it, as profitable counſel to them both: neither did it incur the danger of a Curſe (which Jacob feared) as the event did demonſtrate; nor that deadly hatred of Eſau againſt Jacob, for this happen'd by accident from his malice.

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

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

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

p. 2321. That Iſaac over-loving his evil Son Eſau, muſt be prepar'd with Blindneſs to correct his Errour.

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

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

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

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

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

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

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

3. Others ſay, that Iſaac deſired Veniſon, for cheering himſelf up with good Cheer, and VVine for exhilarating his Heart, that he might be the fitter inſtrument of Gods Spirit to convey the Bleſſing ſo much the better to his Son in the Vigour and Vivacity of his own Spirit, a… the Prophet Eliſha call'd for a Minſtrel to compoſe his Spirit for his Prophecying Work, 2 King. 3.15. Sorrow and other inordinate Paſſions do diſcompoſe the mind of Man: The p. 233Prophet was both ſadden'd for the loſs of good Elijah, and grieved at the preſence of bad Jehoram; ſo muſt have Muſick to compoſe his mind before he Propheſied, and accordingly we call for a Pſalm before we Preach, for rouſing up our Spirits, and that we may be filled with the Spirit, Eph. 5.18, 19. and Col. 3.16. And David aſcribes this vertue to VVine (as well as to Muſick) ſaying, VVine maketh glad the Heart of Man, Pſal. 104.15. that he may more cheerfully ſerve his Maker, that the Heart may be lifted up (as Jehoſophats was, 2 Chron. 17.6) in the ways of Obedience, for God loves cheerfulneſs in his Service; God loves both a cheerful giver, and a cheerful liver: See alſo Judg. 9.13. and Prov. 31.6, 7, of VVines Exhilarating vertue, though we may not be filled with it to exceſs, Eph. 5.18.

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

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

Anſwer, There be Various Opinions concerning this.

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

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

1. I am Eſau, who he was not.

2. I have done as thou bad'ſt me, to Hunt Veniſon; whereas Jacob was neither bid to do ſo, nor had he Hunted for any Veniſon.

3. In Intituling God to his ſpeedy helping him to it; whereas he had taken a Kid from the Stall, Gen. 27.19.20. Thoſe were three Lyes uttered altogether as with one Breath. Again,

4. When asked once more, If he were Eſau, he Anſwered, I am, ver. 23. For this twiſted Sin of Lying to his Father, God paid him home in his own Coin, when his own Sons flapp'd a great lye in Jacob their Fathers Face, about his dear Son Joſeph, as if he had been devoured with Wild Beaſts, when they had ſold him into the Hands of the Midianites, whereby they plung'd their Old Father into a deep Deſpair, and deſire of a Prepoſterous Death, Gen. 37.32, 34. Yea, and troubled this Iſaac (their Grand-Father) too, as Junius thinks from, ver. 35. For he lived Twelve Years after this, and likely loved Joſeph (his Grand-Son) beſt for his great towardlineſs: By all which God taught Jacob (and ſo he doth us) what an Evil and bitter thing Sin is, Jer. 2.19. How it inſnares and inſnarles the ſinner at laſt. So oft Jacob lyed, and that Deliberately, againſt his own Mind and Conſcience (for mentiri, eſt contra mentem ire) upon his own Head, and not by any advice of his godly Mother, who directed him what to do, but not a word we find, what he was to ſay; ſhe taught not her Son to lye in words, whatever ſhe taught him about thoſe Deeds, and therefore is excuſed; (as before) though Modern Divines cannot altogether concur with Antient Fathers in excuſing her, judging that Rebekah might have taken a more juſtifiable courſe, had ſhe gone (her ſelf) to her Husband, and minded him of Gods Promiſe to Jacob, and gently exhorted him to Act nothing againſt it; and then, to have intreated the Lord for the bending of his mind to the Obedience of Gods Will, though it thwarted and croſs'd his own; ſuch Sage Counſel backed with Arguments Cogent to him, and purſued with Energetical p. 234and effectual Prayers to God for inclining Iſaac's Heart to Obey his Oracle, this had been Expedient bey…nd exception. But the

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

1. Some ſay, that Jacob neither lyed, nor ſinned in what he ſaid.

2. Others affirm, that though he lyed, yet therein they deny time he ſinned.

3. But there be others who conclude, that he both Lyed and Sinned.

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

Some ſay further, that Jacob's Speech ought not to be condemned, ſeeing God approved it by giving him the Bleſſing and continuing the ſame to his poſterity: and ſeeing alſo Iſaac when convinced how God had over-ruled his want of Eyes to a right end, with aſtoniſhment concludeth, p. 235I have Bleſſed him, and he ſhall be Bleſſed, whereas had he look'd upon Jacob as a wicked liar and wretched deceiver, he would not have been ſo reſolute in his Anſwer to Eſau, for confirming the Bleſſing on Jacob, but rather have revok'd and revers'd it from him: all doubtful and ambiguous Speeches require fair and candid Interpretations.

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

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

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

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

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

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

The ſixth Remark, or Means, Jacob got the Bleſſing by Faith (which Eſau wanted) being clothed in the Garments of the elder Brother (of which before;) add thereto, the Hebrews ſay, they were the very Garments that Adam wore in Paradiſe, which had a moſt ſweet fragrancy in them, being of Gods own making, Gen. 3.21. and, being tranſmitted from Predeceſſors to Succeſſors, ſtill retained their fragrant Paradiſe-odour, which ſo refreſhed and even raviſhed old Iſaac's Smell, Gen. 17.27. ſaying, The ſmell of my Son is as the ſmell of a Field, &c. But Aben-ezra ſaith more ſoundly (than doth that Scriptureleſs Jewſh Fable) that Rebekah might purpoſely perfume them (it being now Spring-time) with freſh-ſpringing Plants and fragrant Flowers. Thoſe [Bigde-hachamudoth, Hebr.] deſireable Garments were not common Coats of Eſau, for then he or his Wives would have kept them as before, but moſt probably they were Sacred Veſtments, and Sacerdotal, peculiar to the Firſt-born, which (as Enſigns of the Prieſthood and Principality of the Primogeniture) the Mother of p. 236the Family (according to the manner of the Countrey) had in her keeping, and which ſhe kept in Cheſts ſweetned with dried Roſe-leaves, and other Odoriferous things; whence Iſaac ſaid, [Reeh Reach, &c.] Behold the Smell of thy Garment is as the Smell of a [full] Field, ſo the old Syriack, Samaritan and Greek (as well as the Vulgar) reads it, to wit, a Field full of fragrant Flowers and Fruits, the ſweet Odours whereof had likely ting'd thoſe goodly Garments: Beſides theſe, Jacob had put upon him the Kid-skins alſo, upon his Hands, and upon the ſmooth of his Neck, ver. 15, …6. which in part Symbolizes with that Original clothing wherewith God clothed Adam, Gen. 3.21. Coats of Skins, which (together with thoſe goodly Garments) do jointly repreſent both the Grace of Juſtification that Garment of Salvation, Iſa. 61.10. that Robe of Righteouſneſs (wherewith God clotheth his Church) made of the Skin of the Lamb of God, that her filthy nakedneſs may not appear, Revel. 3.18. and 19.8. and 2 Cor. 5.2, 3, 4. And the Grace of Sanctification in a new Heart and Life, wherein we are ſaid to put on the Lord Jeſus Chriſt, Rom. 13.13, 14. Theſe are Garments of Honour, as the Chaldee calls thoſe Coats wherewith God clothed our firſt Parents, and of Holineſs, for Glory and for Beauty, Exod. 28, 2, 3, 4. (which the Greek calleth Holy Robes or Stoles) figuring out thoſe Robes of Righteouſneſs wherewith the Saints are clothed, Rev. 7.9, 14, &c. And both theſe clothings (the outward of Juſtification, and the inward of Sanctification) have a ſweet Smell, compare Cant. 2.13. and 4 12, 13, 14. and 7.11, 12, 13. like thoſe goodly Garments put upon Jacob, which the Thargum Jeroſolymat applyeth to the perfume of ſweet Spices which God appointed after by Moſes to be Offered up to him in the Mount of the Sanctuary; both which are put on by Faith. Could we but by Faith put on the Royal Robe of Chriſts Righteouſneſs, (that Garment of our elder Brother, who is not aſhamed to call us Brethren, Heb. 2.11. when we had never a Rag upon our Backs, but left naked by the Fall; and when our Father was an Amorite, and our Mother an Hittite, Rev. 3.17. Ezek. 16. 3, 4, 5, 6, 8, 10, 11▪) This is that which will put the ſweet ſmell of a fragrant Field upon us, and cauſe our very Conſtitutions to be like to that of Alexander'…, which is ſaid to be of ſuch an exact and equal Temperature, that it gave a ſweet ſcent where ever it went. Thus ſhould we be as fragrant Ointment poured forth in all Places and Companies where we come, we ſhould leave a ſweet ſavour behind us every where, both while we live, and when we die: Geographers write, That ſome Grounds in Spain (as Ariſtotle doth of Sicily) ſend forth ſuch a ſtrong ſmell of Roſem…ry, and other fragrant Flowers, that Hounds cannot Hunt there, the ſcent of the Game is ſo confounded with the ſweet ſmells thereof: And Were the Name of Chriſt i… as Ointment poured forth to us, as it was to the Spouſe, Cant. 1.3. Our ſweet Reſenting of Heavenly things would ſpoil our Hunting after Earthly Vanities: Chriſt (the true Carcaſe) ſmells ſo ſweet to all Heavenly Eagles, Mat. 24.28. which, being now lifted up ſhould draw all Men after him, John 12.32. Thus Jacob had the ſweet ſmell of a Field (full of fragrant Flowers) put upon him by his Faith, which he undoubtedly was endued with, notwithſtanding his frailty; for he having his ſcruples anſwered by his godly Mother (who was directed by the Divine Oracle, and undertook to undergo the curſe he feared) together with the aſſurance o… Gods Promiſe (that the elder ſhall ſerve the younger) and with ſome confidence from the Primogeniture, whereof he had already got preſent Poſſeſſion, he in Obedience to ſo grave a Matron (as Rebekah was) doth dutifully put on the goodly Garments, and the Kid Skins, &c. and believingly rolls himſelf upon Gods Providence in thoſe holy means for an happy end, and event of obtaining the Bleſſing, (as he had the Birthright) and ſaying (in his Heart) with Eſther, Eſth. 4.16. If I periſh, I periſh, but it ſhall be in the way of Obedience, and accordingly as he believed, ſo was it done unto him, Mat. 9.29. the Iſſue anſwer'd his expectation of Faith; God frequently proportions his own performing to Mans believing, he got the Bleſſing.

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

Anſwer, 'Tis true, Eſau got a Bleſſing, but Jacob got the Bleſſing: That which Eſau got was rather a Prediction than a Benediction in compariſon of Jacob's, for Iſaac had but one ſolemn Patriarchal and principal Bleſſing, which carried with it the Spiritual Promiſes in Chriſt, and as Chriſt is but one, ſo it can be but one alſo: This is that which Eſau aright complains off, ver. 36. [Haſt thou but one Bleſſing, Oh my Father] for though the Bleſſing of Charity, be manifold from Superiors to Inferiors, or from Inferiors to Superiors, or 'twixt equals, Bleſſing one another in the Name of the Lord, Pſal. 129.8. Heb. 7.7. Numb. 6.23. Luke 6.28. &c. which is only Miniſterial; yet the Bleſſing of Authority, which was rather Magiſterial, as from God extraordinarily, Patriarchal and Prophetical, was but one ſingle Bleſſing tranſmitted from Father to Son by a Solemn Bleſſing whereby the Covenant of Grace was continued from Generation to Generation in thoſe Families (wherein the Church conſiſted) until p. 237the coming of Chriſt: Thus Noah convey'd the principal Bleſſing to Shem, Gen. 9.26. Abraham to Iſaac in whom the Seed ſhould be called, excluding Iſhmael: So Iſaac here made Jacob the Heir of the Bleſſing, Eſau being excluded; yet Jacob gave a Bleſſing to all his Twelve Sons, as all belonging to the Church, but the more principal Bleſſing was promis'd to Judah, of whom the Meſſiah ſhould deſcend; therefore though the Apoſtle ſay Iſaac bleſſed Jacob and Eſau, Heb. 11.20. he cannot mean with an equal Bleſſing. For,

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

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

Anſwer, The Differences are various; As,

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

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

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

1. This portion of Earth (ſo Barren) was given to Eſau, Gen. 36.6, 8. and Joſh. 24.4. becauſe God hated him, Mal. 1.3.

2. The word [Miſhmannc] here, is read by us [from fatneſs] Pſal. 109.24. My Fleſh fails from fatneſs, that is, for want of Fatneſs, or without it; for the Particle [Min] ſometimes ſignifies without.

3. Iſaac had given the Fatneſs of the Earth to Jacob before, and this he could not give over again to Eſau.

4. Had Iſaac given Eſau the fatneſs of the Earth, &c. as to Jacob, then Eſau would not have ſo grieved at the loſs of the Bleſsing, if he had the ſame.

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

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

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

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

1. Plenty of all good things.

p. 2382. Victory over Enemies.

3. Domeſtick Preheminency. And,

4. Peace and Proſperity: The contrary to which (at leaſt to moſt of them) are entail'd upon Eſau, as the Sword (he muſt live by) inſtead of Peace, Subjection inſtead of Dominion, &c. Thus neither in the ſame order, nor with the ſame latitude. But above all there is,

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

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

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

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

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

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

Sixthly and Laſtly, Though Iſaac in his Patriarchal Benediction mentions only Temporal Bleſſings, yet there is nothing more frequent and familiar with the Holy Prophets, than under ſuch Symbols to ſignifie Spiritual and Coeleſtial Bleſſing, not that the Faithful of their times ſhould ſit down ſatisfied with Earthly things, and neglect the Heavenly, but becauſe the rudeneſs of the Infant ſtate of the then Church did ſo repuire it, for Chriſt was not at that time revealed, for whom alone the revealing of all Myſteries was reſerved, and who indeed was (himſelf) this Dew of Heaven, and this Fatneſs of the Earth Promiſed, as he is the Bread of Life that came down from Heaven, that Coeleſtial Manna, that Meat indeed, and Drink indeed, without which the Souls of the Faithful would certainly Languiſh and Die, though their Bodies be never ſo well filled with the moſt delightful dainties of the Earth, wherewith had Iſaac put off Jacob as his only portion, neither could he have been ſo well ſatisfied, nor p. 239Eſau ſo much grieved at the Bargain, who (according to our Tranſlation) had the ſame Temporal Bleſſings, and by the Lordſhip and Dominion Promis'd here to Jacob muſt not only be underſtood an External Kingdom, but alſo the Internal and Eternal one of the Meſsiah (deſcending from Jacob) anointed of God above his Fellows, and advanced above every Name, by whom alone the true and ſalvifick Bleſſing is conveyed to all the Faithful of what Family, Nation or Country ſoever. This Hiſtory hath many Remarkable Inferences naturally flowing from it. As,

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

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

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

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

1. Reaſon, We find not that Jacob and Eſau did ask their Father and Mothers Bleſſing daily, but they only ſought the Patriarchal Bleſſing before Iſaac's Death. The

2. Reaſon, Nor do we Read, that either of thoſe Sons, did fall upon their Knees, down to the Ground to ask it, for that is a poſture of Worſhip proper and peculiar to God alone; outward Adoration as well as inward Devotion is due to God only (who alone hath Omniſciency, Omnipreſency and Omnipotency) and not to be done to Angels, Rev. 19.10. and 22.9. Much leſs to Men, Act. 10.25. We muſt fall down and Worſhip God only, Pſal 95.6. Matth. 4.9, 10, Luk. 4.7. 'Tis foreign before me; ſo that to Worſhip before an Idol, is to Worſhip the Idol, whatever the Romaniſts plead and pretend to the contrary.

3. As their asking their Fathers Bleſſing here, was not ordinary, but extraordinary; ſo this p. 240Bleſſing which they asked, was extraordinary alſo, not the common Paternal, but the Patriarchal Prophetical Bleſſing which they here prayed for; and therefore, not to be drawn into practice, as a pattern for our imitation, ſuch vain Cuſtoms muſt be reckoned among Popiſh Dreggs.

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

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

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

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

1. Jacob and Eſau are expreſly ſaid to be Born at one Birth; 'tis plainly known ſo of them, not of the other. Therefore Gods free Acting, and Diſpoſing of them in a contrary diſpoſal, is far more conſpicuous and manifeſt in theſe than in the other.

2. In Jacob, there began to be a diſtinguiſh'd People from the People of the World, and the Foundation of a diſtinct Viſible Church was laid in him more than in Abel or Shem.

3. Jacob and Eſau were both Born of Parents under the Promiſe, that the Spiritual and Temporal Vertue of the Promiſe might be more clearly differenced: 'Tis therefore called the Election of Grace, Rom. 11.5. He Loves becauſe He Loves, Deut. 7.7, 8. 'Tis wholly and ſolely from himſelf, Idea Dei non advenit …i aliunde, it comes not from without or from us moving him to Love.

There be three ſorts of Love in God, foreign.

1. As to his Creatures.

2. As to Men, (the beſt of Creatures.) And,

3. As to Good Men, the beſt of Mankind.

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

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

1. To teach him Dependency upon God for knowledg; 'twas the common condition of all the Prophets not to know or underſtand all ways and all things, but what and when God was pleaſed to reveal to them: Thus Nathan knew not at firſt, but that David might Build the Temple for God. Thus the Prophets begg'd of the Angel to interpret the Viſions ſhewn them, &c. Thus alſo Iſaac knew not the right Heir of the Bleſsing before.

The 2. Reaſon is, Probably God ſuffered Iſaac's Ignorance herein for his own ſafety, for had he wittingly and willingly given away the Bleſsing to Jacob, then Eſau (who was a Savage and Bloody Man) would have faln upon his Father to Kill him (as he reſolved to Kill Jacob) for it, which hereby God wiſely prevents.

The 3. Reaſon, that the Wiſdom and goodneſs of God towards Jacob might be the more manifeſt; God will perform his pleaſure. There is no Counſel can ſtand againſt God, he will have Jacob bleſt, though Iſaac and Eſau do both Combine againſt it, Prov. 21.30.

The 7th. Inference is, The Efficacy of an Ordinance dependeth not upon the Inſtrument, but upon the Word and Will of God: Popiſh Doctrine teaches, That the Efficacy of a Sacrament depends on the Intention of the Adminiſtrator, ſo that it ſhall be fruitleſs to the Receiver p. 241for want of a good Intention in the Giver; this here is quite contrary to that Romiſh Conceit and Lying Deceit; for Iſaac's intention was to have Bleſſed Eſau, yet the efficacy of his Benediction God confirms upon Jacob, though Iſaac had by a miſtake pronounced the Bleſsing upon him, it remained notwithſtanding in full force and vertue, Gen. 27.33. [I have bleſſed him, and he ſhall be bleſſed.] Thus though a Goſpel-Miniſter be an Earthen Veſſel (or foreign, but an Oiſter-ſhell) 2 Cor. 4.7. ſubject to like paſſions with other Men, Acts 14.15. and Jam. 5.17. yet when they Bleſs their people, and pronounce pardon of ſin to the truely penitent in the Name of Chriſt: The force and efficacy hereof dependeth not upon their Miniſtry, or the intention of their Minds, but upon the Mind and Will of God declared in his Word, to which their pronounced Bleſsing carries a correſpondency. 'Tis a piece of Blaſphemy in the Popiſh Prieſts to exerciſe a power of pardoning Sins, which no mere Man can do by his own Authority, Mat. 9.3, 6. hereby they do ſubvert the Souls of ſome Men: The truth is this, the Bleſsings Efficacy dependeth not on the intention of the leſs principal Bleſſer, who is Man, but on the more principal Bleſſer, who is God: The Benediction could not be conferr'd at Iſaac's pleaſure, but by Gods pre-ordination; this the poor Blind Father acknowledges that Divine Providence had over-rul'd him, and telleth Eſau, that by Wiſdom, ſo ſome ſenſe the word [Mirmah] which we read [by ſubtilty] Jacob had taken away his Bleſſing, ver. 35. The ſecond Cauſe cannot hinder the Operation of the firſt Cauſe; hereupon, though Iſaac's primary intention was erroneous, he corrects it by a right ſecondary intention, and ratifies that by Faith, Heb. 11.20. Gen. 27.33, &c. and 28.1. which before he had only related by fancy; and though the miſtakes of Perſons do invalidate Humane Contracts, as Marriage, Donatives, &c. yet this holds not always true, for Jacob's after-conſent made Leah (miſtaken for Rachel) his Lawful Wife; however it cannot hold as to the Divine Covenant and Counſel, which is not in Mans power to fruſtrate, either by contrary intentions or indeavours [Shall their unbelief make the Faith of God of no effect? Rom. 3.3.] nor doth unbelieving or not rightly intending indeavours of Men fruſtrate Decrees or Ordinances of God.

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

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

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

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

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

1. No ſooner is Jacob Bleſt, but he muſt be Baniſh'd: Immediately after he had got the Bleſſing in his Fathers Houſe, Gen. 27. he muſt be gone into Baniſhment from it, Gen. 28. Crux eſt Evang…lii Genius, ſaith Luther, Perſecution is the bad Ghoſt which always Haunts Religion and Righteouſneſs: 'Twas not now ſafe for Jacob to tarry any longer at Home, becauſe of the Bloody Threats of his Brother Eſau: Thus the Faithful find hard uſage from the faithleſs (for all Men have not Faith, 2 Theſ. 3.2, 3.) for ſeeking after Spiritual Bleſsings, p. 242therefore Chriſt hath given us Counter-cordials, ſaying, That Baniſhment, &c. can be no barr to Bleſſedneſs, but is rather an Evidence of it, when 'tis for the Goſpels and Righteouſneſs ſake, Mat. 5.10, 11, 12. A good Cauſe and a good Conſcience makes right Martyrs, and gives them (with that honour, Phil. 1.29.) an Exhibition of Heaven.

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

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

1. To Support his Sons Soul with due Courage and Comfort againſt all thoſe Cares, Pains and Perils that muſt attend him both in his Solitary Travels, and in his ſtate and place of Baniſhment.

2. That he might not be diſcourag'd at the leaving of his Fathers Land, as if he had no Title to it, therefore his Father Prays (as well as Bleſſes) that he might Inherit it.

3. That he might not be offended at Eſau's preſent ſtate, who, while himſelf was driven abroad, tarry'd at Home, ſeem'd more Happy, and more like to become the Heir, therefore muſt he have his Fathers ſecond Bleſſing to carry along with him in his Baniſhment, and there to live upon it, as the Earneſt of his Inheritance in due time.

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

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

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

p. 243If ſo, This will prove Edom a truer Church than that of Iſrael; and though Edom reigned ſooner than Iſrael, yet they ſooner periſhed, Citiùs exoriuntur impii, & citiùs exuruntur, like the Graſs that grows upon the Houſe top, may grow up ſooner than that of the Field, yet it withereth ſooner, the Mower fills not his H…nds with it, Pſal. 129.6, 7. as holding it not worth gathering; wicked Men are uſeleſs Creatures, ſet up on high for a time, but on ſlippery places, Pſ. 7.3.18. advanced as Haman, but to be brought down with a Vengeance, and that ſuddenly; whereas the Inheritance of the Children of God Continueth for ever, Pſal. 102.28. by vertue of the Covenant. And as to Jacobs perſon (which is the matter in hand, and therefore here mentioned after his Poſterity) Moſes gives an Account alſo that Eſau's perſon was Solacing himſelf at home in his Fathers Houſe, while Jacob was driven from it to Travel into a ſtrange and far Countrey, about 500 Miles diſtance; where, when Seventy Seven years Old, he muſt be Bound Apprentice for a Wife, to a churliſh Maſter, for Seven years more: Whereas (long before this) Eſau had taken to himſelf two Wives (not conſulting his Parents, nor craving their conſent, yea contrary to their practice, who contented themſelves with one to one according to the firſt Inſtitution, Gen. 2.24.) and theſe two (which ſhould have been but one) were two Hittites, the worſt ſort of the Curſed Canaanites, Ezek. 16.3. and therefore Eſau's Marriage was a great grief to both his Parents minds, Gen. 26.34, 35. and 27.46. not only becauſe he had ſhewed leſs reſpect to them in point of Marriage, than ſcoffing Iſhmael had done (who Married according to his Mothers mind, Gen. 21.21. though ſhe was but a Woman and a Bond-woman too, yet ſubmits to her diſpoſal therein;) but alſo becauſe Eſau had Married (againſt both his Noble Parents Wills) two untractable Idolatreſſes, of a Rebellious Race and Spirit, (Rabbys ſay) reſiſting the godly Council of Iſaac and Rebekah; whereas Iſhmael (as we read) took but one only. And as if this had been too little provocation to Pious Parents by a prophane perſon, when he ſaw that Jacob was ſent to Padan-Aram for a Wiſe, and that his own two Canaanitiſh Wives were an offence to his Parents; he, to pleaſe them▪ will take another Wife of the ſtock of Abraham, a Daughter of Iſhmael, his Fathers Brother, Gen. 28.6, 7, 8, 9. This he did to pleaſe his Father, not minding at all, whether he or his Wives pleaſed God; God is not in all his thoughts, Pſal. 10.4. By this Marriage he thought to make amends for his faults in his two firſt, and to pleaſe his Father better than before; but this third Marriage makes him a worſe Husband in the multiplication of Wives: The former (for any thing appearing to the contrary) being both alive.

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

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

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

Thus there may be a ſort of Repentance found in prophane Perſons, as in Eſau here, who wept for the Bleſſing when it was loſt, yet he found it not, though he ſought it with Tears, Hebr. 12.17. And again, being convinced how he had diſobliged his Father by his former unlawful Marriages with Heathens, he now takes one related to the Church: yet this doing was neither acceptable to God, nor ſatisfactory to Iſaac, being no better than Hypocriſie: He through p. 244the Hardneſs of his Heart (notwithſtanding ſome Senſe and Conſcience of his Sin) cannot truly and throughly Repent, but rather Returns with the Dog to his vomit again, 2 Pet. 2.20.22. Adding Tranſgreſſion to Sin, and heaping up one Iniquity, upon another. For,

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

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

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

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

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

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

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

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

The Second Anſwer is, Iſaac had hitherto neglected his Son Jacob, not finding out a Wife for him (being now 77 years old) as his Father Abraham had done for him at the Age of 40, p. 245at which Age, Eſau had found out two Wives for himſelf: Now after this long Neglect, Iſaac hearkeneth to Rebekahs counſel, being perſwaded it came from God, as his Father had been bid [to hearken unto Sarahs Voice] Gen. 21.12. Hereupon he diſpatches Jacob away in haſte, without Eſau's knowledge (privately) leſt he ſhould lye in Ambuſh for him: It was now become unſafe for Jacob to ſtay any longer at home, becauſe of the murthering menaces of his bloody Brother, beſides it was high time for him now (if ever) to look abroad for a Wife, beginning then (in reſpect of our Age) to be an old Man, being upon his 77th year: and as Abraham forbad Iſaac a Canaanitiſh Wife, Gen. 24.3. ſo undoubtedly he was commanded by his Father to forbid the ſame to his Sons, (as Moſes Law after made it more manifeſt) for 'twas irrational they ſhould mingle with that Curſed Crew deſtin'd to Deſtruction.

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

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

☞ 1. To Look unto the Rock from whence we are hewn, it ſhould ſerve to humble us, Iſa. 51.1. Our Fathers were Amorites and our Mothers Hittites, Ezek. 16.3. The Poſterity of Jacob were bound by the Law to make an humble confeſſion of their poor Original, Deut. 26.5. A Syrian ready to periſh was my Father, &c. when they offer'd their Baskets of firſt Fruits; that conſidering the meanneſs of the Pit out of which they were digged, they might not boaſt of their Genealogies (as they were apt to do) but magnifie Gods Free p. 246Grace in their preſent injoyments, and ſay with Iphicrates (that noble Athenian General) in the midſt of all his Trophees and Triumphs [foreign] from how great baſeneſs and miſery, to what great Bleſſedneſs and Glory are we exalted! and as Willigis (Biſhop of Ments, a Wheel-wrights Son) hang'd his Fathers Tools about his Bed-Chamber, under-writing in Capital Letters [Willigis, Willigis, recole unde veneris] remember thy Riſe: This will hide Pride from us, Job 33.17.

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

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

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

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

1. The Time.

2. The Place.

3. The Manner.

4. The Matter of it.

1. The Time when; it was a moſt bleſſed and ſeaſonable Time, wherein this poor Worm Jacob, Iſa. 41.14. was driven from home, Houſeleſs and Harbourleſs, yea Fatherleſs and Motherleſs; they were now (both) at diſtance from him, and could not help him; we may eaſily imagine what perplexing thoughts crouded into Jacob's mind, while he was Hoofing it all alone with many a weary Foot-ſtep, and came to reſt his tyred Body at Bethel, which was Forty Eight Miles from Beerſheba. That was the time when God gathered him up, (as the Pſal. 27.10. ſignifies) for a Forlorn Creature; with God, the Fatherleſs find Mercy, Hoſ. 14.3. he will not leave his Servants [foreign] Orphans or Comfortleſs, Joh. 14.18. ſuch as are left to the wide World, and loſt in themſelves, God takes care for; ſee 1 Sam. 22.2, 3. Joh. 9.35. and Jer. 30.17. The very Abjects of the Worlds hatred and ſcorn (for godlineſs ſake) are the fitteſt Objects of Gods compaſſion and kindneſs: God regards the Prayer of the deſtitute, or (as the Hebrew word ſignifies) the worthleſs ſhrubs of the Wilderneſs trampled upon by Beaſts, and unregarded, Pſal. 102.17. Jacob here was a poor bewilder'd Creature, deſtitute of all humane helps, and then God himſelf becomes his Hoſpital: God did not now deſpiſe Jacobs Prayer, which ſo godly a Man as he was, could not but pour out before him, Pſal. 32.6. and in the multitude of Jacobs thoughts within him, (when he came well wearied to lye down for reſt) Gods comforts delighted his Soul, Pſal. 94.19. He had his Cordial the World kn…ws nothing off, Prov. 14.10. When his Head was full of perplexing thoughts, (his cogitations might be intertwined and inſnarled like the Branches of ſome Trees) and ploddings upon his preſ…nt ſorrows and ſufferings; yet then was his Heart cheared with this Viſion, when he knew not what to think, or which way to take or turn, then had he this Divine Conſolation; ſuaves habuit ſomnos, ſuaviora verò ſomnia: He had a ſweet Sleep, but yet a ſweeter Dream. God is a God of judgment, waiting to be Gracious, Iſa. 30.18. knowing how to time his Comforts beſt for his comfortleſs Servants, they ſhall be comforted in the beſt Seaſon: And were we but Fatherleſs enough, and deſtitute enough, withdrawing our carnal confidence from Men and means (now when there is a Damp upon our Hopes and a Death upon our Helps in all humane ways) and caſt our whole burden upon the Lord, Pſal. 55.22. He would become our Tutor and Protector, and certainly ſuſtain us: p. 247Deo confiſi nunquam confuſi, they who place their whole confidence in God, ſhall never be confounded, no nor ſo much as be aſhamed, Iſa. 28.16. Rom. 9.33. and 1 Pet. 2.6. All the preliminary or previous diſcourſe aforeſaid is reducible to this firſt remarkable circumſtance.

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

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

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

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

This may ſerve to encourage,

2. Literal and real Travellers (ſuch as Jacob was here) though Travelling into places of Baniſhment, no Traveller ſhould be troubled in his Travels, but when he comes at ſuch places where God and his Soul cannot meet together, where God can let down no Ladder from Heaven to him on Earth; this may juſtly diſcourage; but to a Godly Traveller, Jehovah Shawmah, that is, the Lord is there, Ezek. 48.35. is writ every where, 1 Tim. 2.8. The Eyes of the Lord run to and fro throughout the Earth, 2 Chron. 16.9. God's Eye was here upon Jacob for good, and he gave him a look of love from the top of the Ladder, when he lay out of Doors, not daring to lodge in Luz, (as Joſephus ſaith) leſt any of thoſe Curſed Canaanites (then inhabiting that place) ſhould come upon him in his Lodging and kill him: but the true Reaſon was, he was benighted in his hard Travel, and the Sun went down upon him before he could reach any convenient Lodging-place in a Town, as the Scripture (more Authentick than Joſephus) ſaith, Gen. 28.11. Hereupon he lay down to reſt himſelf in the Field (taking the Ground for his Bed, and making a Stone for his Pillow) and there God gave p. 248him his loves, Cant. 7.11, 12. Jacob never lay ſofter, nor ſlept ſweeter, than when the cold Ground was his Couch; an hard Stone was his Bolſter, and Heaven (it ſelf) was his Canopy over his Head: God made up with Spirituals, his loſs of Temporals. The leſs of Comforts he had from Man, the more thereof he had from God. The Portion of God's Children conſiſts more in Soul-Comforts, than in Senſe Comforts. Suppoſe Baniſhment (which the Lawyers call a Cavil Death) come upon them (as upon Jacob here) yet muſt they not be diſ-ſpirited whitherto ſoever they are driven, for they cannot be forced far from their Father's Ground, ſeeing the whole Earth is the Lords, and the fulneſs thereof, Pſ. 24.1. There is nothing can befall them, but what paſſeth under their Father's Eye, and through their Father's Hand, appointing Time, Place, Manner and Meaſure of Evil: So that even Chance-medly with Man ſo is the Law-Term) is no other in the Scripture, but the Providence of God, Exod. 21.13. It any be cut off out of the land of the living, God (who is the Lord of our lives, and to whom we make frequent forfeitures thereof) is ſaid to deliver him into the hands of the Man-ſlayer: both Man's goings, Prov. 20.24. and Man's ſafety, are of the Lord, Prov. 21.30, 31. Suppoſe they be ſlain, this ſends them the ſooner home to their Father's Houſe.