A Complete History and Mystery of the Old and New Testament

and to bury him there, as Gen. 45, 47, 48, 49, 50. chapters do fully declare: A brief touch upon these in their order.

First, Dinah 's Ravishment, after that Friendly meeting and parting of Jacob and Esau (which indeed was no less than a double Miracle, that the latter should be so changed and the former so cheered with his Deliverance) Jacob comes first to Succoth, Gen. 33.17. where his first House after so long a Pilgrimage was a Tent or Booth, (as Succoth, Hebr. signifies) wherein he sojourned, till his Cattle, ( v. 13.) had brought forth their Young. This was to testify himself a Stranger, having no stately Dwelling-place, Hebr. 11.9, 10, 13. He was the Syrian ready to perish, Deut. 26.5 professeth himself a Stranger at Succoth, not far from Penuel, Judge. 8.15, 16, &c. the place which Jacob 's Sons came to (as their first Stage) out of Egypt, Exod. 12.37. Upon which double occasion of Remembrance, the Lord instituted the Feast of Booths or Tabernacles, Levite. 23.34, 42, 43. which yet was not strictly observed, no not in David and Solomon 's, the best of Times, until Nehemiah, Neh. 8.16, 17. After this, 'tis said, Jacob came from Succoth safe to Shechem, Gen. 33.18. (as the word [Salem] taken not properly, but appellatively, signifies) to show the prosperous passage God gave him hitherto, according to his Promise, Gen. 31.3. and 32.28. so long a Journey through so many Dangers and Difficulties; this is Recorded as a Miracle of Mercy, that no Evil did befall either himself, or his numerous Family (his Wives and Children) or any part of his prodigious Flocks and Herds (none casting their Young, or dying by the way) but all came safe and sound to Shechem in Canaan. Hence the Hebrews have that opinion aforesaid, that Jacob must therefore be healed of his halting before this, &c. but, whereas there had been hitherto no Mischief or Miscarriage either in him or in his house, Here and hence did arise Jacob 's first fearful and sinful Cross-providence, to wit, the Ravishment of his only Daughter Dinah, a Damosel not above Fifteen years old, of a comely Countenance, Born to him by Leah, &c. The Occasion of this Rape is thus related, Gen. 34.1, 2. This Virgin, having been hitherto virtuously and religiously Educated under most strict observation of her Pious Parents, and perhaps slily slipping and sliding at this time out of their sight, out of a vain Curiosity, went out to see the Canaanitish Daughters, who then were coming forth from Shechem with Timbrels, to solemnize a solemn Feast, saith Josephus, to celebrate a Marriage with Plays and Dances, say the Hebrew Doctors ) that she might observe their Persons, their Port and Postures, their Habits and Behaviours, and perhaps to pick up some Acquaintance with them, and some Companions among them, she being but solitary, as Jacob 's only Daughter; so wanting (as she thought) some suitable company. Moses (God's Penman) gives darkly this Intimation, That Dinah's nee • less jetting abroad (either by the Indulgence or Ignorance of her Mother) to spy the Fashions and Novelties, both became the occasion of evil to herself, and the cause of Tears to the tender Eyes of her Mother Leah, if indeed her Heart were as tender as her Eyes: Dinah indeed went out from her Father's House or Tent (pitched in the Field before Shechem ) only to see those of her own Sex (strutting with stretched Necks and Mincing with their feet within the City) but she was soon seen of the other Sex, and being seen, was Desired, and being Desired, was lust fully Abused by the young Prince of the Land.

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

Inferences hence are various; As,

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

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

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

The Third Inference is, All needless Gaddings abroad are of dangerous Consequence to young People (who are unfit to be wholly at their own finding ) especially the weaker Sex, which may prove strong enough to provoke, but over weak to resist a Temptation. God hath Recorded this woeful Example for the Admonition of others under the like Circumstances: Altetius perditio tua fit cautio, the harms caught by some, must be a warning to others: The word noteth here, that Dinah's wanton gadding abroad and gazing upon others, gave occasin to this warm Youngster to look and Lust after her. Therefore the same word teacheth after (and not without cause) that the younger women be Keepers at home, Tit. 2.5. and 1 Tim. 5.13. especially Virgins, whose Names (the three in Hebrew and the two in Greek ) are derived from House, Hiding and Shadow, (as Beth, Gnalam and Talal signifies) and from Lock'd Treasure, and the Apple of the Eye, as 〈 in non-Latin alphabet 〉 (of 〈 in non-Latin alphabet 〉 ) and 〈 in non-Latin alphabet 〉 , bear that sense; to teach them, they should refrain from idle Gadding, and from Evil Company. The Septuagint put in the word [ 〈 in non-Latin alphabet 〉 ] Here, which Augustine renders Condiscere, implying that Dinah did gadd to this City to learn some Fashions and Manners from the Citizen Damosels: This ( 〈 in non-Latin alphabet 〉 , or) vain Curiosity, the Wisdom of the Ancient Heathens call a Pest, and show how it should be shunned accordingly: This Homer teacheth in the Moral of his Fable concerning the Mouse, which being Ambitious of the Frog 's Friendship, left her own Paternal House, and went out of Curiosity to view the Frog 's Kingdom that lay under Water, where the silly Mouse (once plunged in) was soon Drowned: 'It is great pity that any of our Daughters should become no wiser than this silly and simple Mouse, so childishly to expose their Chastity by their Curiosity: 'It is an odd (yet a wise Saying in Ecclesiasticus, [If thou have Daughters, keep their Bodies with care, and show not thy Countenance overchearful to them:] That is, let not your fond Indulgency give them too much Liberty in Gadding abroad, especially if she be one (as the Poet expresseth it) that is,

Ripe of Years, and capable of being Defiled, no care can be accounted too much for their preservation, especially in our Debauched Days, wherein the Apostles Rule is almost rased out [Let everyone keep their Vessel in Sanctification and Honor] 1 Thess. 4.4. And that [Whoremongers God will Judge] Hebr. 13.4.

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

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

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

That sorrow is many times the greatest at the heart, which hath the least vent at the mouth or eyes, as Job 2.13. Alas! what could this good old Patriarch do, but patiently acquiesce in God's Will, and calmly cast himself down under his mighty hand, well knowing, that no impatiency or passion of his could procure again that Virginity, which his dear Dinah had lost? The second Inducement was, his Sons both grief and wrath, v. 7. a pair of unruly passions, especially when combined and in complication, as here; then make they the strongest Conspiracy, as 2 Sam. 15.12. These two head-strong Affections (riding, as it were, upon the backs of each other) so transported those Sons, that they did not only prosecute; but also execute their Plot and Pr • ject of Revenge, and thought they had good reason to do so madly as they did, and that there was some sense in their sinful sin, yea and that they were more chary of their Sisters Chastity, than her good Father was, and disliked Shechem 's Lewdness more than he. This is plain by two passages, the first is before the Massacre in declaring the ground of their grief and wrath [because Shechem had wrought folly in Israel ] v. 7. which was more than silent Jacob (their Father) had yet said to them; and wherein they did, indeed, say no more than what was right, giving that filthy Act its due Accent and Aggravation.

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

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

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

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

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

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

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

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

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

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

2. 'It is an Honorable Yoke, Heb. 13.4. Honorable to all, to Gentle and Simple, to Clergy and Laity, so called.

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

5. And lastly, Shechem here doth shame those precipitant and preposterous practices of Stealing Wives without Parents Consent. This very Infidel would not dare to do so, saying to his Father, [ Get me this Damosel to Wife, Gen. 34.4.] that is, with the consent of her Father also, he would not make Dinah his Wife without the consent of Parents on both sides: He asks Hamor (his Fathers) Consent, and Requests him to be a means of procuring Jacob (her Fathers) Consent also. This pattern (in concurrence with many other before, as of the Marriage of Isaac, of Ishmael, &c.) plainly proves that Law of Nature and of Nations, saying, Wedlock cannot Lawfully be Contracted (without the Authority and Consent of Parents ) by their Children: And that Civil Law wherein the Lawyers say, [Non concubitus, sed consensus nuptias constituit,] 'tis not Copulation, but Consent both of Parents and Parties that constitutes a Lawful Wedlock; all which three Laws aforesaid, have their honorable Descent from the Divine Law, as from Exod. 22.17, 18. Deut. 22.28, 29. afore quoted, and many others; as in the Fifth Commandment, &c. Children are a principal part of their Parents Possessions, as Job 's Children were accounted by Satan, yea, a piece of themselves, as Mat. 15.22. Have mercy upon me, cries the Mother, that is upon my Daughter, &c. Meet it therefore must be, that Children be disposed of in Marriage by their Parents Consent, which yet (in the Church of Rome) is ofttimes but a little regarded, notwithstanding the Natural, National, Civil and Sacred Sanction of that indubitable Right and Law. It seems even the practice of those Infidels or Pagans was more honest and honorable, than that of the Popish Papagans, whose ordinary Custom is for Children to Contract and Marry without Consent of Parents, provided they have the Popes Dispensation for it, whereas no such Bulls or Dispensing Bills of that Roman Beast were in such cases heard of in Jacob 's time.

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

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

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

2. Note here, That Shechem (compared with Amnon and our Debauch'd ones, as before) seems an honest Man, he appears praise-worthy and commendable (as loose as he was) in some respect, for though his Lust had been lewd to Dinah in Deflouring her, yet now it was his Love, (not Lust) he will Treat for Marrying her, and his Affection set such an high price upon her Person after her prostitution, that he would now put a punishment upon himself, and fix a great Fine upon his own Head in both a Dowry (as a satisfaction for the injury done her,) Deut. 22.28, 29. and a Donative (as a purchase, for a better Propriety in her) for Shechem, ver. 12. useth two words [Harabbu Mohar, u Mattan] he was in Wedding-haste (as we say) to satisfy all Objections, for his former word [Mohar] signifies, 1. Satisfaction, and 2. A Dowry, as his Mulct or Amerciament he lays upon himself, and leaves the sum itself to their Mercy, bidding them multiply it as much as they pleased (as the word [Harebbu] signifies; together with Mattan, or Gift ) and all because he had robbed her of that (her Virginity) which was not in his power to restore to her. Shechem (in a word) makes this double offer here, that he might more honestly make amends for his dishonesty, and the better buy to himself a right in Dinah for the future, whom, by his former abuse of her, he had unjustly, as well as unchastly possessed: How will all this Candour and Kindness (as well as honesty ) in this poor Infidel rise up in Judgment against the Dammee-Roaring-Whoring Youngsters of our day? If the wrath of God did fall so foully upon him and his City, (notwithstanding all this appearance of good) what can our ungodly Sinners (who should know better things than he could, as being nominal Christians, yet practice nothing but evil, and wickedness with a witness) expect? If God chastis'd this Heathen with such severe Rods (though he acted thus honestly after) assuredly, God will scourge our Pseudo-Christians, our Mock-Musulmans (who want nine parts of ten of Shechem 's show in retracting his Exorbitancy) with the most Mortal-stinging Scorpions: This Infidel acts this villainy but once, and seems to make a plausible Retractation, but the Debauchees of our day do thus villainously, not once only, but often, they do it daily, and drive the Trade of wickedness without any remorse or regret; yea, they glory in their shame, Phil. 3.19. What can come in prospect of such, but a certain fearful looking for of Judgment and fiery Indignation which shall devour those Adversaries? Heb. 10.27. Of how much sorer punishment (than that which betel Shechem ) shall they be supposed worthy of? ver. 29. 'It is a fearful thing to fall into the Hands of the living God, ver. 31. Alas that they know it not, they are hanging over the very Chimneys of Hell, and that by a rotten Thread of a Frail (yea, the more so, because a flagitious ) Life, if that once break, down they drop into pain without pity, into misery without mercy, and into torments without end, and beyond imagination.

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

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

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

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

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

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

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

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

One only Sinned, All Suffered; A little leaven leaveneth the whole lump, 1 Cor. 5.2, 6. especially when that sour leaven of Sin is found first in the head: Sins of Princes bring Punishments upon their People; the Sin of one Man, of one Man only, especially of a public Person (as Shechem was here) may raise God's Wrath to the ruin of many, 2 Sam. 24.17. and 2 Chron. 32.25. and Gen. 20.7, 17, 18. wherein (though as from God the People may justly suffer for their own Sins, as the Shechemites did here) yet their Princes are punished also relatively (if not personally ) in their Peoples Punishment, in regard of their Interest in them, and Participation with them: The Sins of Princes are worse than the Sins of the People (though both be before the Lord) upon the Accounts,

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

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

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

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

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

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

Thus this Holy Patriarch, (notwithstanding his many solemn Promises of Divine Protection) here again trembled, much fearing that he and his whole House would all be cut off by the Canaanites: And this was not a causeless fear, for where Sin is at the bottom, Fear (in a tender-heart ) will be at the top; he well knew the Condition of God's Covenant [If thou walk before me and be perfect] Gen. 17.1, 2. Though himself was so here (saving his Human Frailty, which would consist with Sincerity) yet his Sons were grossly sinful in this Fact, and the cursed Canaanites were justly provoked thereby to take Revenge: Though with God the Soul of the Son shall not bear the Iniquity of the Father, nor the Father the Iniquity of the Son, Ezek. 18.20. yet with Men 'tis usually otherwise, Men commonly impute the Miscarriage of Children to their Parents (though as innocent as Jacob here) and do study Revenge upon both; This is that Jacob feared, while he looked downward upon Men, to wit, his own few (who were also Guilty ) and his Adversaries many, who were also highly incensed, and not upward unto God, who, indeed, put a panic Terror upon them, Gen. 35.5. which made them fear him, who so much feared them: whereby God himself became Jacob 's Security. But Secondly, Lest some should think this Fact not so heinous as 'tis here aggravated, because Jacob is no more severe upon his young Sons, with his paternal Authority, save only in these few words aforesaid, v. 30. we must know, that though Moses here expresseth no more, than as above; yet 'tis probable, that this Godly Patriarch said much more (than is Recorded) as betwixt Cain and Abel, above, &c. And that by a grave Sermon (fraught with many severe and convincing Sayings) he showed them their Sin, and his just Indignation against them for it.

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

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

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

The second Time was, Gen. 35.1. Arise, Go up to Bethel, &c. This was Eight years after the first reminding jogg God gave Jacob upon the Elbow about his Vow; 'It is with Jacob and with us (his Spiritual Seed) as it is with fond Children, Bread eaten is soon forgotten; Divine Mercies and Deliverances (both Freedom from Evil, and Fruition of Good ) are commonly at the utmost but a Nine Days wonderment. Most men's practice proclaims, that [Seiapato il Morbo, Fraudato il Santo.] having escaped the Danger, they would deceive the Saint, they prayed to in the Danger. How many Vow against Sin, yet when Temptations, like strong Philistines come upon them, as they did upon Samson, then they break all the Bonds of God, as He did his, Judge. 16.9. Hereby sore Bruises, and sad Breaches are made upon the Consciences of Men, such as nothing can heal, but the Blood of that great Votary, that Blessed Nazarite, and All-Heal, the Lord Jesus: Vows are most solemn and sacred Services, and they have much to Answer for, who neither mind the making, nor the Keeping of them; but do no better than Dally with them, as Children do with their slips, wherewith they play at fast or loose at their pleasure, and as Monkeys do with their Collars, who slip them on at their Master's Will, but slip them off at their own: but God is the Avenger of all such, 1 Thess. 4.6. Though haply they remain out of the reach of Human Justice, as not coming under Man's Cognizance; If God will be avenged upon Defrauders but of Men, how much more will he be of those that would defraud himself; but be not deceived, God will not be mocked, Gal. 6.7. nor can be deceived, they shall hear from him sooner or later, even all that break Covenant with him, They shall find to their cost their breach of Promise on their part, Numb. 14.34. (God never breaking on his part, unless the failure of the other party promising, for their part, do set him free) As bad Zedekiah found it by smarting Experience, though his was but a Vow or Oath to Man only which he brake; 'tis said of him [ Shall he escape that doth such things? or, shall he break Covenant, and be delivered? ] Ezek. 17.13, 15, 16. and this Interrogation is answered, v. 18. No, he shall not escape. And farther, v. 19, 20. Suitable to this, saith David, [ Shall they escape by Iniquity? No, God will cast them down in his Anger, Psal. 56.7.] Let them never think to escape, Their Sin shall surely find them out, Numb. 32.23. though they be never so cunning to cover it. Such Fool-Hardy ones as dare to walk upon Iniquity's Fire works, let them look to be blown up, and they shall have the Psalmists Prayer to promote it. And 'tis not thus only with such bad Men as Zedekiah, but with far better Men; Good Jacob here escapes not, but is sharply chastised for his slackness to pay his Vows; sad Disasters befall him in his Family (as the Rape done to his only Daughter, the Massacre committed by his Sons, &c. ) God overtook him with these severe Scourges, when he found him so slack to perform his Promise to him, and to Purge his Family from Idols: 'It is Ten to one, if any Leper returns to give Praise to God for Mercies received, Luk. 17.15. Many m • ke Prayer their Refuge, few make Praise their Recompence; Hezekiah himself did not perform his Returns proportionable to his Receipts, 2 Chron. 32.25. Neither did good Jacob here give such quick Returns as God required; like Rain that comes down from Heaven in thick Showers, but goes up again only in thin Mists, so Jacob had received whole Showers of God's Blessing, but he returned God's Praise for them slowly and slenderly. Therefore for quickening Jacob 's dull Motion God deals out to him some sour Dispensations, He is troubled, not only through his Daughters Curiosity, & by his Sons Cruelty, but also, because the whole Country of the Curs'd Canaanites were ready to rise upon him and root him (and all his) out of the Land of the Living: If anything will arrouze and raise up our Hearts to a thankful Remembrance of former Mercy, it must be the smarting sense of some present Misery; as here, when Jacob was in a Desperate Streight, and in a Dreadful Fright, then was it high time for him both to Purge his House, and to Pay his Vows, both which he had so long neglected.

NB. B hold here God's Tenderness towards distressed Jacob, for though God was justly and highly displeased with him for both those neglects (aforemention'd) yet he chides him not cuttingly, now that he was in Heaviness, but takes this opportunity (for we are best, when at the worst ) and rubs him gently, reminding him candidly both of his present duty and future safety; the God of Bethel (so called Gen. 31.13.) kindly calls him to Bethel which before he dare essay to go to, he first reforms his own Family, (as behooves the Head to take care for the Bodies purity) that he might come clean to God and his Worship at Bethel. 'It is a strange thing that any strange God's should be suffered at all in such a Family: That censure of Calvin seems too severe, saying, that Jacob connived at Rachel's Mawmets, from a blind love to her, as Solomon gratified his Mistresses of Moab. 'It is more probable, they were such as the Shechemite Captives brought with them, Gen. 34.29. whatever these Idols were, or whence ever they came, Jacob demands them all, he will not tolerate any, one House cannot hold the Ark and Dagon, both Domesticks and Proselytes will do anything, (give up all their Images to Jacob ) now they are in danger to be destroyed by an insurrection of the Country: Jacob Burys them, because he durst not stay to Burn them, or to Beat them to Powder, Gen. 35.2, 3, 4. where Dr. Lightfoot hath an excellent Note, that those Proselytes of Shechem and Syria (that is, the Captive Shechemites, and those that came along with him from Laban the Syrian, which I suppose, must be the Doctor 's meaning) were all admitted into Jacob 's Religion by Baptism: This Remark of his is probable enough, insomuch as they were all commanded to be cleansed, v. 2. or purified (which was done according to the Law, by washing in Water, Lev. 15.13. & Numb. 31.23. as well as to change their Garments, as Exod. 19.10, 14. where washing their Cloaths was a token of washing their Hearts, Jer. 4.14. and cleansing themselves from all filthiness of Flesh and Spirit, 2 Cor. 7.1. yea and the very Gentiles (as Plautus saith) used to wash themselves before their Sacrifices, that they might come clean to them: Tertullian tells us also, that the Primitive Christians used to wash themselves before they went to Divine Worship: To say no more about the Antiquity of Baptism, referring the Reader only to Dr. Lightfoot 's Learned Discourse upon this Subject, both in his second part of his Harmony on the four Evangelists, upon John 1.25. and in his Harmony on the New Testament, (thin Folio) pag. 10. However Jacob 's thus purging of his House, before he went to pay his Vows, teacheth us this plain and great Truth, that men must come before God, with the best preparation they can get, as well as with the best performance, Lev. 5.7, 11. & 14.22, 30, 31. for God will be sanctified of all them that draw nigh to him, Lev. 10.3. This the Blind Heathens saw, and therefore said [ 〈 in non-Latin alphabet 〉 ] Worship not God by the By, as a by work, but with all possible preparation, Plutarch. If those poor Infidels would not serve God Hand over Head, (as we say) but duly prepare themselves at home first for it, how may they rise up in Judgment against many professed Christians, who so rudely rush into God's Worship without any true preparedness, so Offer up only a Sacrifice of Fools, Eccles. 5.1. and compass God with a lie, Hos. 11.12. who dare come to the King with dirty Shoes, and defiled Hands?

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

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

Jacob had heard from God all the way (both in his going out and coming home ) now God must hear from Jacob in the end; he comes to Bethel, pays his Promise, in erecting an Altar, which he had Vowed to do, as he went to Laban, and which he now (though at long last) makes his performance at his return Home again, compare Gen. 28.22. with Gen. 35.7.14. and upon this Altar he Offers up his Sacrifice of Praise to the God of all his Mercies and marvelous Deliverances. This teacheth us (the Seed of Jacob) that our Prayers and our Praises should be like the double motion of our Lungs; the same Air that is sucked in by Prayers, should be breathed out again by Praises. Alas! we learn not to tread in our Father Jacob 's steps (unless it be in his neglects and failures ) we are all good at receiving, but bad at returning: Then and there Jacob hears from God again; reviving and renewing his former Promises to him, with fresh supplies of comfort upon the Heart of this his Faithful Servant, that his Faith might be the better fortified against all his future calamities, which followed fast, and did fall foul upon him, as this third afore-named; the Death of his Dear and Best-beloved Rachel, whereof the Death of Deborah (that grave Matron, and of great use in his House) was an unhappy Forerunner, Gen. 35.8, 16. Now God's coming thus to comfort Jacob at Bethel, was a sweet allay for the loss of his prudent Nurse (who had been such an Assistant in the Government of his Family, and such a Peace-maker, betwixt his Emulous Wives and their Handmaids ) and a Sovereign Preparative for the loss of his most precious Wife, who had been the desire of his Eyes, and the delight of his Heart for above twenty years: Notwithstanding this late comfortable and comforting appearance of God to him, yet must he have something more still to humble him, lest he should be now exalted above measure with this Heavenly Vision also, as Paul was, 2 Cor. 12.7, 8. and just as God dealt with Ezekiel, from whom he took the desire of his Eyes, his Wife, dearly Beloved, and greatly delighted in, and that with a sudden stroke, Ezek. 24.16, 18. though a good Woman probably, and to the Prophet a great comfort, the sweet Companion of his life and miseries, yet must he lose her, and be called almost an hundred times [Son of Man] in his Prophecy, both which befell him to keep him in a due poise, that he might not be transported with his Visions of God, which were more in number, and more rare in kind, than were given out to any other Prophet: So God dealt with Jacob here, having more excellent Visions (as before) than any of the fore-going Patriarchs, therefore must he have not only much that made for him, but also many things that made against him, as himself complaineth, Gen. 42.36. He must have something that was sour Sauce to abate the Lusciousness of his sweet Bitts: God comes here, and strikes a Rib out of his Side (so his Wife was) which he could not but look upon as a very severe stroke: No doubt but Jacob wrestled hard here again in Prayer for the Life of his dear Rachel, and for her safe Deliverance, yet the same God (who had been wrestled with by him before, and lately had most graciously appeared to him, now) would not be prevailed with by his most earnest Prayers, but disappeared from him: Jacob must still walk through the valley of the shadow of death (after all his long and painful Pilgrimage) and must have the Rod to chastise him, as well as the Staff to support him, as David had, Psal. 23.4. and here the shadow of Death did slide near to Jacob, when it did climb up into his Bed, and struck this Rib out of his Side: Rachel must Die, and that in the very Borders of Canaan, she must not see that good Land, the Land of Promise, nor carry her Teraphims or Idols (which she stole from Laban, Gen. 31.19. and which some say, Jacob indulged in his over-fond Affection towards her) wherewith to defile that Holy Land, she must not reach Hebron to solace her Eyes with a sweet sight of old Isaac and of (if yet alive) dear Rebekah: How many (with Rachel here) fall short of the Heavenly Canaan, though they seem to approach near it?

Jacob must lose his over-loved Rachel: We forfeit many favors by over-affecting them: We first make the forfeiture to God (of our Mercies ) before God take the forfeiture from us: Our jealous God cannot endure that we should Idolize any of his Creature-comforts. He will famish the God's of the Earth (or Earthly Idols) to us, Zeph. 2.11. an Atrophy, or Consumption shall carry them off, be they Wives or Children, whatever hath our Hearts beside and below God is our Idol, and God will out of his jealousy make it to fail to us, as he did Rachel to Jacob here; therefore 'tis said, 1 Cor. 7.30. Let them that have Wives (or any other Mercy they admire) be, as if they had none: So Love as to think of loss; they that love over-much shall be sure to grieve over-much; strong Affections in them will bring strong Afflictions on them: We should let all outward comforts hang loose as our upper Garment, that we can throw off at pleasure. As Jacob by his fond Affection forfeited Rachel 's Life, so Rachel (for her being sick of the fret, and could not live, unless Jacob could cure her, Gen. 30.1.) did also forfeit her own Life: She called on her Husband for Children with such passionate importunity, as if she should die of grief if she had them not, and no sooner comes she to have her desire (another Child to Joseph to make up Children ) but she down-right dies by that very means desired. Her second Child (that made her a Mother of Children according to her desire, Give me Children, or I die ) desired was the Death of herself the Mother. She had a Child (to wit, Joseph ) and lived, yea, lived sixteen years after she bore him; but if she will have Children (and be so frettingly discontented at the want of them) she must pay dear fo • •• r discontent. The bringing forth of Children (according to her inordinate desire ) is the bringing forth of her own Life; the Life of this Lad is the Death of his Mother; as soon as her Son was come out of her Belly, her Soul also went cut of her Body, before which she therefore named this Son of sorrow [Benoni,] but his Father (as loath to have a daily revival of his dolesom loss) called him Benjamin, as dear to him as his Right Hand: Yet this Right Hand Father (as his Name signifies) had Children that were famous for Left-Handed Slingers, Judge. 20.16. most notable Marksmen: Rachel dieth of Benjamin whom she over-desired: Our desires after Sense-comforts should be moderate, and submissive to God's good pleasure, we should be willing to want, what a wise God will have us to want; though as to Soul-comforts we may and must be earnest and importunate, taking no nay-say at God's Hands; these things being so absolutely necessary, we cannot live without them, and we dare not die without them: These latter (being upper Springs, Throne Mercies, and Right Hand Blessings ) must be striven for with an eager importunity; whereas the former (being but nether Springs, Footstool Mercies, and Left Hand Blessings ) should only be sought for with an even indifferency, so as to be pleased without them, if God be not pleased to bestow them: Rachel 's over eager importunity for Temporal Blessings made her (whatever use she made of her Fathers Idols ) no better than an Idolatress, when it transported her into a mistaking of her Husband for her God, as if he had been in God's stead to give her Children at his will: Rachel dieth by having her desire. Oh bless God then for disappointments! sometimes to have what we affect may undo us, and our wishes taking no effect become the best Weal to us; let God be wiser for us than we for ourselves. God grants our desires [ad salutem] though not [ad voluntatem] always for our weal, not so for our will: Blessed Jacob loses his lovely Rachel; such losses happen alike to all, to the good and to the bad, Eccles. 9.2. 'It is the Jews Custom to break the Glass out of which the Bridegroom and the Bride drink, that thereby they both may be minded of their own Mortality, and that they (as frail as Grass) may only so love, as to meditate upon loss: Yet this loss of Jacob is qualified to him;

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

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

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

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

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

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

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

3. But Suppose the time of Jacob 's removal from Bethel (after his Vow was paid) God left to his own Prudence; yet it may not be imagined that so Pious and Prudent a Patriarch, would willfully expose both himself to the loss or his Dear Wife, and his Rachel to the loss of h • r Dear Life: The Hebrews do indeed affirm, That Rachel, being wearied with her Journey, was brought to her Travel before the Time: If so, then there would have been some appearance of Immaturity and Imperfection in Benjamin when Born, whereof the Scripture is silent. 'It is more probable that Jacob might be ignorant, that Rachel was so very nigh her Time, otherwise he had not removed; for Travelling Women will make but bad Travelers: But even to the most prudent Persons many things may happen beyond their Expectation: And however this be taken, it must be granted, Jacob had cause enough to be jealous, that he was mistaken in so bold an Adventure, his Ignorance of Rachel 's so near approaching Travel could not relieve him against his Jealousy, that himself was at least the causa sine quâ non, if not the Principal, yet the Instrumental or Accidental Cause or Occasion of his Dear Wives Miscarriage. He could not look upon his so hasty removal of her (when so unfit for it) without Remorse and Regret, especially considering, how First Rachel's Travel came upon her, when she was but a Field-breadth from Bethlehem-Ephratah, that fruitful House of Bread, (as the word signifies) where she might have had better Help and more Accommodations.

This was a sad Circumstance, to fall short of such a City only [Kibrath haerets] Gen. 35. and 48.7. (which the Septuagint translate 〈 in non-Latin alphabet 〉 , Hippodromum, an Horse-Race, the Chaldee, Stadium, Pagnin, Milliare, a Mile, Borcardus a fleet-shot, and Rab Kimchi, a morning-walk ) to come within a little way (as our Reading is) of Bethlehem (the very place wherein Christ the Son of God, was born, Mat. 2.1. that Bread which came down from Heaven, John 6.33. was born in that City [Baith-lechem] which signifies the House of Bread ) and not Reach it with his lovely Rachel: This made the Disaster much sadder. Oh how happy might Jacob think himself, if his Benjamin might be born there, where his Shilo (whom he foresaw by his Spirit of Prophecy, Gen. 49.10.) should be born, and his Rachel live too to rejoice in the mercy, which (he might think) might have come to pass, had she been so happy (and he with her therein) to have held out to this City (called also Ephratah for its fruitfulness of all sorts of fruit and food) where she might have been corroborated with all good Cordials and Comforts, and thereby carried through her Travel! Which is the second thing to be considered, that must needs pinch Jacob 's spirit: Rachel 's Travel was hard, and so hard, that 'tis twice told in Scripture ( Gen. 35.16. & 17.) she had hard Travel, and if her Travelling on foot that same day of her Travel made her Travel harder, (as probably enough it did, being a Journey of twelve miles betwixt Bethel and Bethlehem ) this also is another Aggravation, and could not but grieve Jacob 's Soul for a long time after; yet before (I say) Jacob could possibly have digested his sorrows for the death of his dear Yokefellow (who had been a faithful Fellow-sufferer with him in all his hard service in Syria, and in all his sore Travels and Sufferings in his Return homeward to Canaan hitherto) before he had sung out his sad Song (of being exceeding loath to lose her) did this fourth Cross of his Eldest Sons Incest befall him. Jacob falls far short of David 's privilege and mercy, whose two Wives are expressly said to go up with him out of all his Wandrings and Banishments unto Hebron, 2 Sam. 2.2. God then thought it a most meet mercy for David and for his two Wives ( Abigail and Ahinoam ) to be partakers together of Prosperity, as they had been before at burnt Ziklag, &c. 2 Sam. 30.5, 18. Partners together in Adversity. And David did judge it but just likewise, to hand his two Wives along with him to Hebron, that as they had been comforts to him in his misery, they might also be Conforts with him in his mercy, and communicate together (so far as their share should reach) with his Dignity and Glory: In which they were, indeed true Types of Christ and his Church, when she for a while hath suffered with him, she shall then Reign with him for evermore, 2 Tim. 2.12. Luke 22.28, 29. The Lord Jesus will likewise (in a short time) remove his Spouse, the Church, from the Land of her Banishment and Bitterness (even from the Ashes of her forlorn Ziklag ) to the Hebron of her peace and eternal happiness, where she shall have Fellowship (as Hebron signifies) with glorified Saints, and glorious Angels forever. Her Redeemer hath taken order for this already, John 17.24. that where he is, there she may be also, and is only gone before, as her Harbinger, to prepare the best Rooms for her more honorable Reception, John 14.2, 3. not reckoning himself right and complete until this be done, and that his Church be with him, Eph. 1.23. But alas! though this was David's Privilege (which praefigured the Promises ) to hand both his Wives to Hebron, yet Jacob must not be so happy in his going to the self same City, even to Hebron, Gen. 35.27. but one of, and the best beloved of his Wives, must lay her bones by the way, his dear Rachel must fall short of Mamre, that is Hebron, where Isaac l • ved, and where Abraham and Sarah, Isaac and Rebekah, and her Sister Leah lay buried, Gen. 49.31. Rachel must not be joined with them in burial, which phrase importeth a Judgment, Isa. 14 20. Such sad circumstances as are all these aforesaid, must most probably seize upon her Husbands heart, yea and sit long upon his spirit, before time (alone) could wear them off, notwithstanding all these Aggravations fore-mentioned, Jacob was not got above two miles farther of his Journy towards his Father in Hebron (to wit) one mile from Rachel's Sepulcher, which lay (about that distance) North from Bethlehem, and another mile from thence to the Tower of Edar, which lies (about the same distance) towards the South from Bethlehem, 〈◊〉 the Travels of the Patriarchs tell us) ere Reuben his Eldest (and so should have been) his wisest Son, climbs up into his Fathers Bed, and lies carnally with Bilhah his Fathers Wife. This was an ugly fault in so godly it Family. So it sometimes falls out through the malice of Satan, who designs thereby to put the greater disparagement upon Profession, and upon the pious practice of the good ways of God. Satan never tempted Saul to such heinous actions, as he tempted David to, for he had Saul fast to him in the state of sin, and where he can but secure (with the Bonds of iniquity ) a sinful state; he matters not (and indeed there is no need) for sinful Actions, Men in that state will tempt themselves, they need not Satan for a Tempter; 'twas otherwise with David (escaped out of the horrible Pit of that sinful state, Psal. 40.2.) and seeing Satan cannot hinder him from Heaven, he will hurt him all he can in his way, he will send him halting thither (as Jacob did to Canaan ) by tempting him to sinful Actions; and so indeed he did, 2 Sam. 12.4. (where the Tempter is the Traveler, a great Traveler is he, Job 1.7. and Mat. 12.43.) and 1 Chron. 21.1. And thus also such heinous Incest was committed in the Church of Corinth, as was hardly heard of among the Heathen, 1 Cor. 5.1. and that for the Reason abovesaid: 'It is said, Israel (or Jacob ) heard of this heinous act, Gen. 35.22. and no doubt but to the great saddening of his gracious Soul. The Greek Version addeth to [Israel heard it ] and [it appeared evil in his sight ] but the Hebrew hath nothing save [Vaishmang Ishrael] Israel heard, yet an empty space is left at the end of the Line, with this mark O, to move consideration, which intimates in our Language and Letters, that this sad disaster made Jacob cry O, or Oh bad, and woe is me! Undoubtedly that pause in the Original doth show Jacob 's great astonishment at such sad Tydings: Jacob had something to qualify his former calamities, as that,

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

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

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

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

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

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

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

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

Besides, 4. The recording of Rachel's Death in the Sacred Scripture (which was an Honor not vouchsafed either to Rebekah Jacob 's Mother, or to Leah his Wife, the Deaths whereof we find not expressed in that Divine Register) now may it be but granted, that Jacob (by his Prophetick Spirit) foresaw both that the latter would be omitted in the Holy writ, and yet the former would be committed to record therein for a perpetual reverend remembrance of his right dear Rachel; This also might be another sweet alleviation of his great grief for her Death, and this might somewhat dulcify his Sorrows: but the registering of Reuben 's Incest therein would be a lasting Remembrancer of that grievous affliction that happened to him in his own house, and therefore this Calamity caused Jacob to grieve more greatly than he did for the loss of Rachel; This notorious and filthy fact of Reuben (being Jacob's Eldest Son, from whom therefore he expected his first and his best comfort, whereof he desired a double portion from him, as he reserved a double portion for him ) was committed at▪ Migdal-Edar, which (in the Hebrew) signifies the Tower of the Flock, which was the Bethlehemites Watch-Tower, for their Shepherds watching their Flocks feeding upon the Fat Pastures there, and where the Angel appeared to the Shepherds (long after this) to tell them the glad tidings of Jacob 's Shilo 's Birth, at this very Bethlehem about a thousand paces or a Mile from this Tower, Luke 2.8, 9. the former being as a Type and Prophesy of this latter. Here it was, that as the Shepherds watched for the safety and good of their Flocks, so Satan watched for mischief and evil to Jacob 's Family: At this very Tower it was, that the Devil that roaring Lion walked about to devour the very Bell-weather, (dux gregis ipse caper) of Jacob 's Human Flock, his Son and Heir, 1 Pet. 5.8. where, he finding Reuben a warm youth (at the least) now twenty two years old, flushes him up into a Flame of Lusting after his Fathers Wife (for so is Bilhah called, Gen. 37.2.) and hurries him headlong to uncover his Fathers Nakedness, Levite. 18.7. which, though it be but a single Act, yet is a double sin (as it is a guilty offense against Father and Mother, which two are one Flesh ) and so unnatural an evil as is scarce heard on among the Heathen, 1 Cor. 5.1. This was a foul fault in so fair a Family (then the fairest, excepting his Fathers, of all Families in the World) which did befall this Holy Patriarch through the Tempters malice to discredit Religion, and to scandalize the Church of God: This therefore calls loud upon all Religious Families to a due Christian watchfulness against this watchful Adversary, lest the Devil do evil to them, and cause such evil to be done in them as may cause the Name of God to be Blasphemed amongst the Gentiles, as he did in Jacob 's here, and after in David 's Family, 2 Sam. 12.14. We may not therefore be secure, but (as we are admonished hereby) walk humbly in the fear of God, and watch heartily against the Devils Tentations and fleshly Corruptions, lest Folly be found acted in Israel, as here: The Hebrews (indeed) the better to Patronize the purity of their own Original Parentage) do palliate this eldest of their twelve Patriarchs Act, saying, Reuben did only cast out Bilhah 's Bed out of Rachel 's Tent, where Jacob had placed it after Rachel 's death, but did not commit that shameful sin.

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

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

Answ. 3. This is yet made more manifest by the greatness of Jacob 's Anger at this Act, as well as Grief or Sorrow for it. Though (as some say) Jacob dissembled his Displeasure for a season, because Reuben was a fierce and furious Young man, so might revenge himself of his old Father (had he doomed him to be punished for it as a Judge in a Court of Justice) as Simeon and Levi had done to the Deflowrer (of their own Sister) Dinah, &c. therefore might he refrain, or restrain his ill resentment of Reuben 's capital Crime at present, for fear of some greater mischief; or it was passed over by the old Patriarch without any Punishment inflicted upon his sinning Son; because (as others imagine) he saw the just hand of God in it to punish himself for his unlawful Polygamy, Jacob reads his own Sin, upon this Punishment God chastiz'd him with in the Sin of his Son, therefore is the Punishment so like the Sin sometimes, that a man may manifestly reflect saying, Such a Sin was the Mother of such a Misery: This made Jacob as it did David, Dumb (both as to his Deploration and Indignation ) and opened not his Month, because God's Hand was in it, Psal. 39.9. However, whether the Suspension of both those Patriarchs Passions was from the former or the latter Reason, or from both; yet may it (probably enough) be supposed' that the good Father did most severely chide his bad Son for this foul Fact; so Jacob did Judge it, otherwise, he would not (when he had a fairer and fitter opportunity) have dealt with that severity against this Son for this sin in his last Legacy and Patriarchal Testament, Gen. 49.3, 4. where he takes the forfeiture of his Birthright by this Fact, and disinherits him of all the Privileges thereof, giving from him the Dignity, 1. Of the Scepter to Judah. 2. Of the Mitre to Levi (to whom was devolved the Priesthood that belonged to the first born) and the double Portion of Inheritance to Joseph, whose two Sons made two Tribes (and that the greatest) in Israel, 1 Chron. 5.1.2. Hence therefore is this necessary consequence, that this Fact of Reuben was not what the Hebrews feign, a bare casting out of Bilhahs Bed out of Rachel's Tent, &c. Had this been all, that was done by Reuben, that Son of seeing, as his Name signifies) had never been cast out of both the Dignity and double Portion (due to the first-born, Gen. 49.3. Deut. 27.17.) by this Dying Patriarch: And hence also,

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

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

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

The Fifth Calamity that came upon Jacob after his Return to Canaan, was, the Death of his Dear Father Israel, which Moses mentions with the Death of Deborah his Nurse, and of Rachel his Wife; all three special Friends. Jacob Buries in Chap. 35. v. 8.19. and 29. Crosses (as they are there reckoned) come thick and threefold (as we say) upon him: Though (indeed) Isaac 's Death is there described only by a Prolepsis, or in a way of Anticipation, that Moses might make an entire and complete Narrative of Jacob 's History, and not be compel'd to interrupt it by interlacing the History of Joseph, as he passed along in it, and pursued it to the end: For, upon a just Calculation, and a right Computation of Time, it appears that Isaac liveth 12 Years after his Grandchild Joseph was sold into Egypt, (though that be set down after his Grandfather's Death) which was so long before; yet Isaac 's Death is related, Gen. 35.29. and Joseph 's Selling not till Gen. 37.36. when he was at 17 years old, v. 2. then his Father Jacob was 108. (who was born in Isaac 's 60th year, Gen. 25.26.) and Joseph was 30 years old when he stood before Pharaoh, Gen. 41.46. (which was 13 years after he was Sold into Egypt, so long his Service and Imprisonment lasted) now when Joseph 's Father Jacob was 108. his Grandfather Isaac must be 168. at the time of Joseph 's Sale, which must be about 13 years before Isaac 's Death, because 'tis said expressly that Isaac was an Hundred and Eighty years old when he died, Gen. 35.28. The longest liver after Heber of all the Patriarchs was this Child of Promise Isaac, whom Abraham begot in his old Age; he had a longer life than his Father Abraham, who died when he was an Hundred and seventy five years old, Gen. 25.7. So that 'tis more than probable Joseph saw his Grandfather Isaac (though Isaac 's forty years Blindness hindered him from seeing Joseph ) before he was Sold into Bondage, and that Isaac blessed him and all Jacob 's Children before he died: for 'tis related, in Gen. 35.27. that Jacob came from Migdal-Edar (his last Stage) to his Father Isaac (then removed from Beersheba, where Jacob left him, Gen. 28.10. unto Hebron, upon the occasion 'tis supposed, ot burying Rebekah there, Gen. 49.31. of whom there is no mention after Jacob 's Return) with his Wives, Children, Family and Furniture, when he had been now absent from Isaac about Thirty years; to wit, Twenty one in Mesopotamia with Laban, and Nine in his Returning and Sojournings, having so many halts in the way, not only through his own halting, but also through the many Hindrances he had therein: one while stopped by Laban behind; another while by Esau before; yea, all these four Crosses aforementioned (befalling his Family in his passage) made him make long Pauses at several Stages; besides his own tenderness of over-driving his tender Children, his breeding and bearing Flocks and Herds, &c. made him lead on softly, and make very short Stages; besides also many other Impediments not mentioned: Here an Enquiry is made, Whether Jacob saw not his Father Isaac, All this Thirty long years?

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