A Complete History and Mystery of the Old and New Testament

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 God's 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,

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

2. As Esau was Stronger (as well a • Elder ) than Jacob, being all Hairy at his Birth; more like a Man than a Child, a Bearded Man, or a manly Child; and therefore broke forth before his Weaker Brother: So is the Flesh oft Stronger (as well as Elder ) than the Spirit in us, and doth oft break forth before it, especially in an hour of Temptation, meeting with our 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, choosing 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 wandering 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 prized not spiritual privileges 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: 〈 in non-Latin alphabet 〉 . Give me today, 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 Profane Esau's 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 Profane Esau's 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 shows that neither is Grace entailed, nor can the privilege 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 God's time, but are all for Anticipating providence, as Absalom and the Prodigal (who were both for present possessions) not staying either God's, 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 lie down in sorrow upon the Bed or Gridiron of Everlasting Burnings, Isa. 50.11. and 30. last and 33.14. Sin hath ever been reckoned a Soul-Murderer, never a Soul Comforter.

9. As Esau in the Hebrew signifies Doing; Conveniunt rebus nomina saepe suis: His Name and his Nature do notably accord, for he was a great doer and hunter, to purchase thereby the Blessing, and when (after much pains in catching and Cooking Venison) he comes to his Father, thinking he had earn'd and merited his Blessing, and when proudly he 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 Esau's, 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 everywhere 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 tied up, for the want of his Dinner, he cried, 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 God's 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 served 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 Privileges.

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 Honor 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 Domestic 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 profane Person, Heb. 12.16. for despising his Primogeniture which had so many privileges (as the Promise, Priority, Priesthood, &c.) wrapped up in it; yea, 'tis not improbable, that Esau had long (out of his Profaneness) underpriz'd this privilege, and had oft offered it to Jacob before, which may be gathered from the words of Jacob [ Mikrah li cajom, fell me to Day, and Hishabgnah li cajom, swear to me to Day,] Gen. 25.31, 33. As if he had said, That which thou hast offered me so oft, now effectually perform it. 'It is likely there had been some Parlies about this Primogeniture before this; for Esau was too Profane 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. 'It is 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, looked on himself as like to Famish. Some blame Jacob for unkindness to his Brother in necessity; but 'tis (by others safer supposed 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-ruled for his own Glory. 'It is 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 precious Spirituals and future Eternals: All this he did willingly, and Volenti non fit Injuria, 'twas Jacob's Piety and Esau's profaneness: Jacob strove for it at his Birth, taking hold on Esau's Heel, Gen. 25, 26. As if he would have turned up his Heels, and got to the Goal before him, wherein Ibn-Ezra noteth, that this posture of Jacob 's putting forth his hand, did break the skin (wherein himself was wrapped 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 stir'd him up thus to wrestle with Esau, whereby was prefigured that wrestling which would be betwixt the Carnal and Spiritual Seed: Yet afterwards Jacob purchases by Price, what he could not (at his Birth) procure by Power. He buys the Birthright with Pottage, when a Youth, which he could not win by Force, while an Infant and Unborn.

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

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

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

4. As Jacob buys that which he could not win; a Spiritual Privilege 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 prized present profit before (as he thought) an empty Privilege, limiting it to this Life only, as Job 21.13. Thus Sensualists sell their Souls for a thing of naught, 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, Levite. 25.23. Numb. 36.7. Ezek. 46.18. so, he fearing God in that corrupt age would rather be made a Martyr than break God's 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. 'It is some wonder how Isaac came to be Blind so soon with Old Age, seeing he lived above Forty years after this, Gen. 35.28, 29. being now but an Hundred Thirty seven years Old, the very Age that his Brother Ishmael died at, Gen. 25.17. which put him the more to mind his own End, and to make his Patriarchal Will before he died, though he lived long (even Forty three years) after. How he came to be Blind so soon, yet live so long, is much marvel'd at, seeing the same did not befall 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 itself 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 ) confer'd upon Jacob, which Isaac with his Eye-sight would not have done: This may be strong Consolation, that our good God doth marvelously 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 wished 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 profane 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. 'It is 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 〈 in non-Latin alphabet 〉 , or Heighth of Stature and Strength; then begins our declining Age from thence to the end of our Fore-finger, which amounts to a little Fall, but from thence to the end of the Thumb, there is a great Fall, to show, 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, lies in Ambush for them, and is ready at all times to fall on, if the Lord of Hosts give but the word; but as to Old Men Death is prae Januis, stands before their Door, and is ready to step in over the Threshold to strike, &c. Hence cometh that saying, That Old Men have [pedem in cymba Charontis,] one Foot in the Grave already; and the Greek word 〈 in non-Latin alphabet 〉 [an Old Man] is derived from 〈 in non-Latin alphabet 〉 which signifies a looking toward the Ground: Decrepit Age goes stooping and groveling, as groaning for the Grave. It doth not only expect death, but oft solicits 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 farewell 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 charged his Children not to meet him in an Unregenerate Estate at the Day of Judgment. The words of dying Saints are living Oracles. In doing thus, when we are laid in our Graves, we leave a stock behind us, which still not only abides, but also improves, and will go forward by way of increase until time shall be no more.

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

• 1. In making sure work (as to ourselves) 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 Lord's coming, Mark 13.5. And his making of his Last (as he thought) Patriarchal Will and Testament made him not (as the Vulgar Error 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. 'It is 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 God's 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 fixed the Blessing, upon the wrong object, to have crossed God's Promise [the Elder shall serve the Younger] had he not been prevented by God's Providence: 'It is 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 God's Celestial Palace. 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 Favorite 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 God's 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 wished it so, but Rebekah saw farther than Isaac, understanding God's 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 God's 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, Levite, 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 Labor, that they must needs be very near to a going out of the World, before, ye (their Children) can be brought into the World, 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 Profane 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 to stand in no awe of his aged Mother, though surviving; hereupon Solomon makes the bond of Obedience most strict and strong, where Disobedience is most likely to break out, 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 obtained the Blessing, was the mutual diligence of the Mother and Son in the use of the most commodious means tending to that end. Here 〈 in non-Latin alphabet 〉 , 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 God's Oracle, v. 6. Gen. 27, and she enjoins 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 Rebekah's 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 picked 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 ourselves 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 managed 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 Men's 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 God's 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-ruled their worst of Actions for his Best of Ends, the Redemption of the World: This Subserviency to God's secret Will, will not warrant Human Actions; But Rebekah 's project here was Subordinate to the declared Will of God, and her policy here was not only from a strong Affection to her Son, but also from a strong Belief of God's 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 God's directing, for setting him to the Rights, that he might comply with, not cross and contradict God's revealed Will.

Christians are frequently called the Meek; so Mat. 5.5. and in Psalms and Proverbs often; overcoming envy and ill-will more by patience than by pertinency, 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 Lord's 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 show meekness, in committing their cause to God in the Contract 'twixt Isaac and Esau?

Answer. 'It is 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 [ 〈 in non-Latin alphabet 〉 ] let meekness be mixed with wariness, then is it wise meekness, or meekness of Wisdom: We must neither be Foxes for subtilness, nor yet Asses for silliness; couching under every Burden without complaint. Meekness many times brings on Injuries: God requires not, we should be as the silly Sheep that suffers the Crow to stand upon her Back, and to pull off Wooll from her side: Paul wishes us wise to that which is good, as well as simple [ 〈 in non-Latin alphabet 〉 ] 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 Rebekah's 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 lie many lie •• , 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 herself ( and ag ••• st her own Soul, Numb. 16.38.) in imprecating (with a weak and Womanly precipitancy) the Curse ( her Son feared ) upon herself, 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 Error in his acting contrary to God's Oracle, going about to give the Patriarchal Blessing to the wrong object: Though all the Actions of Holy Men and Women cannot be excused, but are set down in Scripture for Caution, not for Imitation; Yet in doubtful cases (wherein probable reasons may be rendered) Charity bids us choose 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 Rebekah's 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 Physician, 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 Paul's for using craft [ 〈 in non-Latin alphabet 〉 ] (an high point of Heavenly Wisdom, Dan. 12.3.) to gain the Souls of the Corinthians, 2 Cor. 12.16. nor Christ for seeming as if he would go 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 removed one out of his way, by directing Isaac into a right way of obeying and accomplishing God's Oracle.

2. 'Twas no Injury to Esau, for she designed not to bereave him of anything that was properly his due; the Blessing belonged not to him, but goes with the Birth right.

3. 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 complained 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 happened 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 seemed doubtful, but she surely saw a good event from God's 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 sinned 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 human 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 showeth, 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 followed 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 God's 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 Endeavors 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 God's Providence; this is confirmed by sundry signal Circumstances. As,

1. That Isaac over-loving his evil Son Esau, must be prepared with Blindness to correct his Error.

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

3. This was also a marvelous over-ruling step of Providence, that he • who was so accustomed 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 named 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 acknowledge 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 expressly 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 expressly said, that Isaac by Divine Direction Blessed Jacob▪ which undoubtedly was done so, seeing the Apostle expressly saith, that by Faith Isaac blessed Jacob, &c. Heb. 11.20. Though done by falsehood 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 shows the marvelous workings of God's Providence; that while Esau was lingering 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 profane Man) had no true Faith, which Jacob had; so hath his Fathers blessing by God's Oracle settled 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 anywhere 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 God's 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 Wine for exhilarating his Heart, that he might be the fitter instrument of God's 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 called for a Minstrel to compose his Spirit for his Prophecying Work, 2 King. 3.15. Sorrow and other inordinate Passions do discompose the mind of Man: The Prophet was both sadden'd for the loss of good Elijah, and grieved at the presence of bad Jehoram; so must have Music 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 virtue to Wine (as well as to Music ) saying, Wine 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 Judge. 9.13. and Prov. 31.6, 7, of Wines Exhilarating virtue, 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 anything 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 lies 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 lie 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 plunged 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 lied, 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 lie 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 (herself) to her Husband, and minded him of God's Promise to Jacob, and gently exhorted him to Act nothing against it; and then, to have entreated the Lord for the bending of his mind to the Obedience of God's Will, though it thwarted and crossed his own; such Sage Counsel backed with Arguments Cogent to him, and pursued with Energetical and effectual Prayers to God for inclining Isaac 's Heart to Obey his Oracle, this had been Expedient bey • nd exception. But the

2. Answ. Posi • ively, others do think that Jacob in the general is excusable, and did well in all, as all was done by a Divine Instinct and inspiration of God's Spirit, as well in him, as in his Mother that instructed him; acting all through a firm Faith on God's 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 perilous 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 • lie 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 justify 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 lied, nor sinned in what he said.
• 2. Others affirm, that though he lied, 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 God's 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 resigned 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 ) literally, 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 literal Truth to call himself the First Born, and a Mystical Truth, to call himself Esau, not unlike to Christ 's calling John the 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, I have Blessed him, and he shall be Blessed, whereas had he looked 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 reversed it from him: all doubtful and ambiguous Speeches require fair and candid Interpretations.

The Second Opinion, which granteth Jacob lied, yet denieth 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 justify, though he doth the former, yet those Apologists for Jacob say, though he lied he sinned not, for (say they) his lie was not a pernicious, but an officious lie, that is, 'twas not Hurtful to his neighbor, but only helpful to himself, which (they say) is no Sin: But it follows not, that whatever is said or done whereby ourselves or others may be benefited, becomes immediately lawful and honest, for this Rule of falsehood (were it a rule of right) would warrant all Thefts for satisfying hunger and for supplying want, yea all manner of lies for saving Life Estate or Credit, whereas a lie (wherein false things are spoken for true) though it be a never so officious Lie, and useful to ourselves, if another be deceived by it, while it ceases not to be a lie it cannot cease to be a sin, for every lie what ever other tendency it may have for good) is a wicked sin, condemned in the ninth Commandment. Which leads to the last, or the

Third Opinion, which affirms that Jacob both lied and sinned in lying: That he lied 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 lie is (in itself) 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 lie, indeed every lie is pernicious either to ourselves or to others or to both.

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

2. 'It is flatly forbidden by God in both Testaments.

3. No lie is of the Truth, 1 Joh. 2.21. but of the Devil, Joh. 8.44. who began his Kingdom, and still upholds it by lies. 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: Jacob's Faith was mixed 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 Jesuits, 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 justify 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 God's 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 Ibn-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.] desirable Garments were not common Coats of Esau, for then he or his Wives would have kept them as before, but most probably they were Sacred Vestments, and Sacerdotal, peculiar to the First-born, which (as Ensigns of the Priesthood and Principality of the Primogeniture) the Mother of the Family (according to the manner of the Country) had in her keeping, and which she kept in Chests sweetened 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 Syriac, 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 Honor, 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 Targum Jerosolymat applieth 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 Christ's 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 savor behind us everywhere, 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 • God's 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 God's 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 answered 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, 'It is 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 the coming of Christ: Thus Noah conveyed 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 promised 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 Murder, 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 fullness 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 profane 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 God's 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 God's care and kindness for him and his, Deut, 11.11, 12. 'It is 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, Quod 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 Country, a part of Arabia Petrosa, Rocky and Mountainous, naturally abounding with Serpents and Dragons, it being in the Wilderness of this Country 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 profane 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 Privileges are promised to Jacob in his Blessing.

• 1. Plenty of all good things.
• 2. Victory over Enemies.
• 3. Domestic Preheminency. And,
• 4. Peace and Prosperity: The contrary to which (at least to most of them) are entailed 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, conveyed 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 recompense 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 Privileges, 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 show 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 Jacob's 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 Jacob's 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 pronounced 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) flies 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 signify Spiritual and Celestial 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 Celestial 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 Esau 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 causeless Curses shall not come, Prov. 26.2. which like a wandering Bird flies about where it will, yet no Body cares, or is the worse; and when her Wings are wearied with wandering, after she hath beat the Air to no purpose, she retur • s to her Rest or Nest. Thus the causeless 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 called 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 causeless ) of their Parents; As Isaac here Blessed Jacob and Esau, but Cursed neither of them, no not his profane 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 God's 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. 'It is 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 God's Ear, Judge. 9.5, 6. 'It is said, That God by cutting off Abimelech, rendered 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 Children's 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. 'It is 〈 in non-Latin alphabet 〉 before me; so that to Worship before an Idol, is to Worship the Idol, whatever the Romanists plead and pretend to the contrary.
• 3. As their asking their Fathers Blessing here, was not ordinary, but extraordinary; so this Blessing which they asked, was extraordinary also, not the common Paternal, but the 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, God's 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 God's 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 expressly said to be Born at one Birth; 'tis plainly known so of them, not of the other. Therefore God's 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 distinguished 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 Virtue of the Promise might be more clearly differenced: 'It is therefore called the Election of Grace, Rom. 11.5. He Loves because He Loves, Deut. 7.7, 8. 'It is wholly and solely from himself, Idea Dei non advenit • i aliunde, it comes not from without or from us moving him to Love.

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

• 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 Naaman's 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 opposed to Election.

The 6th. Inference, no mere 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 knowledge; '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 beg'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 fallen 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 for want of a good Intention in the Giver; this here is quite contrary to that Romish Conceit and Lying Deceit; for Isaac's intention was to have Blessed Esau, yet the efficacy of his Benediction God confirms upon Jacob, though Isaac had by a mistake pronounced the Blessing upon him, it remained notwithstanding in full force and virtue, Gen. 27.33. [I have blessed him, and he shall be blessed. ] Thus though a Gospel-Minister be an Earthen Vessel (or 〈 in non-Latin alphabet 〉 , but an Oyster-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 truly 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. 'It is 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 confer'd at Isaac 's pleasure, but by God's pre-ordination; this the poor Blind Father acknowledges that Divine Providence had over-ruled him, and telleth Esau, that by Wisdom, so some sense the word [Mirmah] which we read [by subtlety] 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 Human 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 endeavors [Shall their unbelief make the Faith of God of no effect? Rom. 3.3.] nor doth unbelieving or not rightly intending endeavors 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 Luster 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 called [ 〈 in non-Latin alphabet 〉 ] profane; for he that hateth his brother it of the Devil, 1 Joh. 3.10, 12. Esau wept only for Revenge and in Hypocrisy, 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 [ 〈 in non-Latin alphabet 〉 ] was reprobated or rejected, both for his unsound and unseasonable Repentance; be did not enter in, while the door was open, Math. 25.10, 11. he sought not the Lord while he might be found, Isa • . 55.6. Ps. 32.6. when God calls and Men refuse, when they cry, God hears not, Prov. 1.25, 28. He that will not when he may, when he would, he shall ha' nay. Esau cries out of his Father's Store, and of his Brother's Fraud, but not a word of his own Profaneness in selling his Birthright, whoso prefers Swine before a Savior with the Gadarenes, and their part in Paris before Paradise with the carnal Cardinal, and earthly Pleasures before the City of Pearl with profane Esau, and with him seek the Blessing too late also, shall be rejected though they seek it with Tears: 'It is too late to weep, when Time is come already for the Judgments of God to fall on us, and when Time is past also for the Amendment of our own lives.

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

1. No sooner is Jacob Blest, but he must be Banish'd: Immediately after he had got the Blessing in his Fathers House, Gen. 27. he must be gone into Banishment from it, Gen. 28. Crux est Evang • lii Genius, saith Luther, Persecution is the bad Ghost which always Haunts Religion and Righteousness: 'Twas not now safe for Jacob to tarry any longer at Home, because of the Bloody Threats of his Brother Esau: Thus the Faithful find hard usage from the faithless (for all Men have not Faith, 2 Thes. 3.2, 3.) for seeking after Spiritual Blessings, therefore Christ hath given us Counter-cordials, saying, That Banishment, &c. can be no bar 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 honor, 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 itself, 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 discouraged 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, seemed 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 God's precious 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 God's 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 showeth, that great is the Consola • ion of God's 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 assigned them, they are still strangers to the Covenant of Promise, Eph. 2.12. The Inheritance itself 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 God's Servant Jacob should be discouraged by the hard things intervening 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.

If 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 forever, Psal. 102.28. by virtue of the Covenant. And as to Jacob's 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 Country, 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 shown 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 intractable 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 profane person, when he saw that Jacob was sent to Padan-Aram for a Wise, and that his own two Canaanitish Wives were an offense 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 anything 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 belonged not to the Covenant of Grace. In this profane person (Esau) we have a Specimen or Pourtraicture of the best Practices of profane People; who are,

1. 〈 in non-Latin alphabet 〉 , After-witted as Esau was, of whom 'tis said twice [ when Esau saw ] Gen. 28.6. and [ when Esau saw ] v. 8. but both times he saw too late, and therefore what he did, was to little purpose, This non putâram, or Fools Had I wist, in an After-wit, (or over-late sight) is never good, neither in Piety nor in Policy: Such as Future their Repentance, being (as 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 snatched 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 labor'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 Profaneness. And,

2. The best Practices of profane Persons (as of Esau here) be to seek the Amendment of one Error, 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 show 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 profane 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 Hypocrisy: He through the Hardness of his Heart (notwithstanding some Sense and Conscience of his Sin) cannot truly and thoroughly 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 Profaneness 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 catched 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 Bachelor, 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 dismissed, 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 profane 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 Travelers, Ps. 24.6. (singing Psalms.) That he was a great Traveler (forward and backward) plainly appeareth, by the vast Distance 'twixt Beersheba (where Isaac dwelt) and Padan-Aram, the Country of Syria, (called Padan, which in the Chaldee and Syriac, signifies a couple, because its Situation was 'twixt two Rivers, Tigris and Euphrates ) or Haran (called 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 God's 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 inquired 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 managed 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 honor 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, 'It is 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 Favor; 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 Savior (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 blessed, but he must be banished. The same God, who ordered him the Blessing, ordered 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, at which Age, Esau had found out two Wives for himself: Now after this long Neglect, Isaac hearkeneth to Rebekah's counsel, being persuaded it came from God, as his Father had been bid [to hearken unto Sarah's Voice ] Gen. 21.12. Hereupon he dispatches Jacob away in haste, without Esau 's knowledge (privately) lest he should lie 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 destined to Destruction.

The Second Enquiry seems more knotty, which is, seeing Abraham forbad Isaac to go into Syria, or Mesopotamia, Laban's Country, 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; loath he was to lose his part in the Land of Promise? Oh that we could fear it also! Heb. 4.1. 〈 in non-Latin alphabet 〉 , 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 Rachel's ( 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 thoroughly tried than all his Fathers, that being left destitute of all Human 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 preeminency given him over his Brother Esau, (whom he leaves behind) for Rebekah is called, ( 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 preeminence 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 Country 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 blessed 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 labor hard for his livelihood, and to serve an hard Apprenticeship 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 Labor, 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 God's 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 offered 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 magnify God's Free Grace in their present enjoyments, and say with Iphicrates (that noble Athenian General) in the midst of all his Trophies and Triumphs [ 〈 in non-Latin alphabet 〉 ] 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) hanged 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