The History of the Old Testament Methodized

SECT. XI.

GOd having now visited Sarah with so much mercy, as to give her power and strength to conceive (upon her belief of his gracious Promise, Heb. 11.11.) and her full time being come, she brought forth a Son to Abraham, he being an 100, and she 90 years of age. And as God had appointed, Abraham Circumcised him on the eighth day, and called his Name Isaac, Ch. 17. 19. and Sarah greatly rejoiced, and said, God hath made me to laugh, and others that hear of this thing will laugh also, and rejoice with me. For (says she) Who would have thought that I should have born a Son, or given suck in my old age. So the Child grew, and at a fit time was weaned, and at his weaning Abraham made a great Feast, a properer time for it (as may be supposed) than at his Birth or Circumcision. At this Feast Sarah espied Ishmael (now about 17 or 18 years old) mocking and jeering at Isaac and possibly calling Him their young Master, who (forsooth) must be heir of all, whereas by right of Primogeniture He supposed the Inheritance belonged unto him; and possibly his Mother Hagar might have some hand in it also, by encouraging him therein. And this mocking ('tis like) was accompanied with some expressions of hatred and bitterness of Spirit, so that the Apostle calls it a Persecution, Gal. 4.29. Sarah at this was so incensed, that she said to Abraham, (doubtless by the motion of God's Spirit, for God himself afterwards confirms the Sentence) Cast out this Bondwoman and her Son, for he shall not be Heir with my Son. This was very grievous to Abraham, who was very loath to part with Hagar and Ishmael. But God by a vision in the night commanded him to hearken to Sarah in this thing, and the rather no doubt that Hagar and Ishmael by the misery of being cast out might be brought to a sense of their sin, who in mocking at Isaac had in a sort despised the blessed Seed promised in him. And the more to dispose Abraham to a willingness hereunto, God tells him, That in Isaac his Seed should be called, that is, from Isaac, (not from Ishmael ) shall spring the Messias, and that numerous seed he had promised to him, who shall be called the true Seed of Abraham, and God's own peculiar people with whom he will establish his Covenant. Abraham therefore giving Hagar some bread and victuals, and a bottel of Water to refresh her in her travel thorough the Wilderness towards Egypt, he dismissed her and her Son. When she came into the Wilderness she lost her way, so that the bottel of Water being spent, and her Son sick and fainting for thirst, and she not able to supply him, despairing of his life, she left him under a bush, and went and sat herself at a small distance from him, as being loath to see him die, and she lift up her voice and wept. Upon this an Angel of God called unto her, and asked her what she meant to take on in that sort, having had experience of God's Fatherly Care over her before, and he bad her not to fear or be discouraged, for God had heard the voice of the Youth (who doubtless cried no less than his mother in this their great extremity) and bad her lift him up, and hold him in her hand, for God would make of him a great Nation. Then the Angel shown her a Well of water hard by, which she did not see before, and there she filled her bottel, and gave her Son to drink. He being refreshed thereby, and rescued from this present danger of perishing by thirst, God was afterwards very favorable to him, and blessed him according to his promise with temporal things, and He grew up and became an Archer, that is, a valiant Hunter, and a Warrior, shooting with the Bow used in War. And he dwelt in the Wilderness of Paran, next adjoining to the desert of Sinai, and his Mother chose an Egyptian Woman, as herself was, for a Wife for him.

About that time Abimelech spake to Abraham, saying, I perceive God doth wonderfully bless thee, and therefore I desire to make a Covenant with thee, and that thou wilt swear to me to deal kindly with me, and my Children, and Children's Children, and the Inhabitants of this Land wherein thou sojournest, according to the kindness thou hast here received. Abraham readily consented to it, knowing that it was his Posterity only that was in time to come actually to enjoy that promised Land, and that he himself was to live there only, as a Stranger and Sojourner; therefore he was willing to give him his Oath, that as for himself, he would no way hurt either him, or his Son, or his Sons Son. But before he did it, he expostulates with Him about a Well of Water (of great use in that dry Country) which he had digged, and Abimelech 's Servants had by violence taken from him. Abimelech protests himself wholly ignorant thereof. Then Abraham made a great Present to him of Sheep and Oxen, by way of gratitude for the great kindness he had received from him. And so they made a Covenant one with another. And to prevent future Controversy about this Well, Abraham gave him seven Ew-lambs, as a valuable consideration, and desires that they might be as a testimony that the Well (though before taken from him) was now acknowledged to be His; And because at this Well they both sware, and made a Covenant, Abraham called the Place Beersheba, that is, the Well of the Oath. Abraham now looking upon himself as like to settle here, he planted a Grove, intending it for a place of Prayer and Religious Worship, that under the shade of those Trees they might more commodiously call upon the Name of the Lord, the everlasting God, and perform all other public Duties of His Worship and Service, which within their Tents they could not so conveniently do. So that at this time the use of Groves was not unlawful. But afterwards when men began superstitiously to think that God was better worshipped in them than in other places, and possibly did it in imitation of the Idolatrous Nations, (who set up their Idols in Groves, and there sacrificed to false God's ) the Lord did thereupon forbid his people all planting of Groves for Religious Uses, Deut. 16.21. Thou shalt not plant thee a Grove of any Trees near the Altar, &c. And this planting of Groves was afterwards one of the Abominations for which God was angry with the Children of Israel, 1 Kings 14.15. God will root up Israel out of his good Land which he gave to their Fathers, because they have made their Groves, provoking him to anger.

Gen. 21. whole Chapter.

SECT. XII.

SOme time after this, when Isaac was well grown up (but of what age is not certain) God was pleased (though he knew the heart of Abraham perfectly, yet to manifest the strength of his Faith, and the unfeignedness of his Obedience, both for his own Glory and the benefit of his whole Church in after Ages) to put Abraham upon an extraordinary trial. Wherefore he commands him (and in such a manner that he could not but be assured it was the Command of God, and no Satanical illusion ) to take Isaac his only Son by Sarah his lawful Wife, the Son whom he had so long expected, whom he so dearly and tenderly loved, the Son by whom God had promised to multiply his Seed as the Stars of Heaven, and from whom the Messiah was to Spring, in whom all the Nations of the Earth should be blessed, (which could not be if Isaac died without Issue) yet notwithstanding God commands him to take this Son, this dearly beloved Isaac, and to go to the Land of Moriah, and upon one of the Mountains there which he would point out to him, ( viz. the very place where Jerusalem, and the Temple were afterwards built, 2 Chron. 3.1.) to slay him first with his own hand, and then to burn his dead body to ashes on the Altar, as a Burnt-Offering unto Him. Here all that was in Abraham, either as a Man, or a Father, or an Husband, or a Believer, or Professor of true Religion, were put to it. And he must not do it presently neither, but must go three days journey with Isaac, before he did it, during all which time surely he found many strange strugglings and workings of affection in himself. However, being well assured it was God that commanded him to do it, and Grace in him having got the upper hand of Nature, and firmly believing that God would raise him up from the dead, if he did sacrifice him, [ Heb. 11.17, 19.] I say, Abraham beliving this, rose up early in the morning, (without acquainting Sarah therewith, who in all likelihood would have strove with all her might to divert him from it) and taking Isaac and two Servants with him, and as 'tis probable some lesser quantity of dry Wood to begin the fire (which was carried on the Ass, (resolving to furnish himself with the rest upon the Mountain) they travailed three days, and at last came within sight of the place. At which, nothing appall'd, he bad the young Men his Servants stay with the Ass, at the bottom of the Hill, telling them, that he and Isaac would go to the Mountain to worship, and then return to them again. Then laying the Wood of the Burnt-Offering on Isaac, and taking fire in his hand, and a knife, they went towards the Mountain. As they went along, Isaac said to him, My Father, here is Fire and Wood, but where is the Lamb for the Burnt-Offering? Abraham answers, My Son, God will provide a Lamb. Hereupon it is likely Abraham by degrees began to acquaint him with God's Command, and shown him the necessity of Obedience and submission thereunto, and set before him the Promises and Power of God, and whatever else might dispose him to yield Obedience. Isaac meekly submits, and suffered his Father to proceed, without making any resistance, and therein was an eminent Type of Christ, who went forth bearing his Cross, Joh. 19.17. Acts 8.32. When they were come to the top of the Mountain, Abraham built an Altar (probably of Turf and Stones which he found there and having laid the Wood in order, he bound Isaac, and laid him thereon. Then stretching forth his hand to have slain and sacrificed him, ( Jam. 2.21, 22, 23.) Christ the Angel of the Covenant calls to him, and bids him hold his hand, telling him, Now I know that thou truly fearest Me, seeing thou hast not withholden thine only Son from me when I required Him of thee. As if He should have said, Now I know this by a visible experiment (though I know the integrity of thy heart before) and by this extraordinary Trial, have given occasion to have the same made manifest unto others. Abraham hearing this Voice from Heaven, looked about him, and behind him he espied a Ram caught by his Horns in a Thicket, which he took, as sent by God to supply the room and place of Isaac, and accordingly offered him up for a Burnt-Offering instead of his Son. And Abraham called the Name of that place Jehovah-jireh, that is, the Lord will see or provide. And thence came afterwards that Speech to be used proverbially, In the Mountain of the Lord it shall be seen; that is, in due time God will provide help for his Children, though they be for the present brought into great straits and difficulties; and He will help them in such a manner, that they shall plainly see his Hand therein. After this the Angel of the Covenant called to Abraham a second time, and said, By myself have I sworn, because thou hast done this thing (for I accept of thy Will for the Deed ) I will greatly bless and multiply thy Seed even as the Stars of Heaven, and as the Sand upon the Sea-shore, and they shall possess the Gates of their Enemies, that is, shall subdue them, and bring both their strength and policy under their Command, (the Gates of Cities being the places of greatest strength, and places commonly of Consultation, where the Magistrates used to meet, [see Deut. 32.15. Math. 16.18.] and in thy Seed shall all the Nations of the Earth he blessed. Then Abraham and Isaac and the Servants returned to Beersheba, where Abraham dwelt a good while after.

Gen. 22. from 1. to 20.

SECT. XIII.

AFter this Sarah upon some occasion, as it seems, went to Kirjath-arba, (afterwards called Hebron ) being 127 years of Age, and there she fell sick and died. She is the only Woman whose full and entire Age is recorded in Scripture. Abraham hearing of it, came thither to weep and mourn for her, and having sat sometime (as 'tis like) on the Earth, in token of the great sorrow and affliction he was under by reason of her death; he at length rose up and took order to have her honourably interred. Accordingly he applies himself to the Governors and Elders of the Hittites, the Inhabitants of Hebron (of the Progeny of Cham, Gen. 10.6, 15.) and told them that he being a Stranger among them, did humbly desire this favor of them, that he might be permitted to buy of them a small piece of ground. Namely so much as would make a burying-place, that he might bury his dead out of his sight. For though he had now lived 62 years in Canaan, yet he never went about to purchase a foot of Land in it before. The Children of Heth answer, That he was a mighty Prince among them, and he might freely make use of any of their Sepulchers, even the choicest of them upon this occasion. But Abraham being willing rather to pay for a piece of Ground that might be his own Propriety, than to hold any in Common with the Heathens (though it were but by burying his dead among them) he humbly bowed himself to them, (as acknowledging their kindness) and requested them that they would intercede with Ephron a chief person among them (who sat at that time in their Assembly, though Abraham knew it not) that he might purchase of him the Cave of Machpelah for a burying-place, and he was willing to give him as much money for it as it was worth. Ephron being there present, told Abraham in the audience of the Inhabitants of the City, that he did freely give him that Cave, and the Field belonging to it. Abraham bowing himself again in token of thankfulness, told him, That if he were that Ephron, of whom he had before spoken, he would willingly pay him for it, and did not desire to have it on any other Termes. Ephron told him the Land was worth about 400 Shekels (amounting to about 25 l. of our money) and that was but a trifle between them two. Abraham however resolved to pay him a just value for it, and accordingly paid him by weight (not by tale, as is now usual) the 400 Shekels, and so the Field with the Trees growing thereon and the Cave was made sure to Abraham by payment of the money, the Inhabitants of the City being Witnesses, without Deeds or Writings, which were not then, as afterwards in use. See Jer. 32.9, 10. Abraham having thus bought this Field and Cave, he therein buried the body of his beloved Sarah.

Gen. 23. whole Chapter.

SECT. XIV.

ABraham being now 140 years old, and the Lord having blessed him in all things, he began to think of providing a fit Wife for Isaac his Son, who was at this time 40 years of age. And understanding that his second Brother Nahor (whom he had left at Haran in Mesopotamia, when he first came into Canaan ) had by Milchah his Wife eighth Sons (whereof one was Bethuel Father of Rebecca ) and four by Reumah his Concubine, I say hearing these tyding of his Brother, and of his numerous Off-spring, he had a mind to send his chief Servant and Steward (supposed to be Eliezer, who had the Charge of all his Concerns ) to his Kindred there, to seek a Wife among them for his Son. Therefore calling him to him, and acquainting him with the business, he required him to swear to him, by putting his hand under his thigh, that he would not take a Wife for his Son of any of the Daughters of the Canaanities (because he would not have his Seed mix themselves with that profane and Idolatrous people, whose blood his Posterity was to shed without pity, and to succeed in their room) but should go to his own Country to Charran to seek for a Wife there, where was the truest Worship of God, next to that in his own Family, though indeed very much corrupted, as we may see in Laban, Ch. 31.30, 53. The Servant very discreetly objected, that possibly a Woman of that Country would not be willing to come along with him so far, nor would marry his Son on such Termes, as to leave her own Relations, and come and dwell in Canaan. Therefore if his Son would have a Wife from thence, in all likelihood he must consent to go and dwell there. And if they in Mesopotamia should insist on such terms as these, he desires to know what his Oath should bind him to. Abraham tells him, that by no means he must consent that Isaac should go and dwell there, both because they were too Corrupt in Religion, and because Isaac 's going to dwell there would be in a sort to renounce the Land of Promise. He must rather live here as a Stranger and Sojourner, by Faith as he himself had done. But he bids the Servant not to be over-careful in that matter, for God would send his holy Angel to guide and direct him, and show him what he was to do. And if the Woman he should choose for a Wife for his Son, would not be willing to come along with him, he should be free of his Oath. On these terms therefore the Servant undertook the business, and sware to him to perform what he enjoin'd him. Then providing himself of all things needful for such an undertaking, that he might set out in a Port and Equipage agreeable to the greatness and wealth of his Master, he took 10 Camels and Servants answerable, and furnished himself with Provisions for so long a Journey, and carried with him many rich Presents of all sorts to present his Masters Kindred with, as there should be occasion, and to show what a mighty man of Wealth his Master was. Thus furnished, he began his Journey, and after several days travel he came to Haran where Nahor his Masters Brother dwelt. And coming thither about eventide, the time that the young women of the City used to go out to a Well hard by to fetch Water, he caused his Camels to kneel down, and be unloaded near that Fountain, that so they might bait and be watered, and rest themselves. This done, he betook himself by solemn prayer unto God, humbly entreating him to prosper him in the business he came about. And then (as 'tis like) by the special motion of God's Spirit, he humbly desired of the Lord to give him a sign whereby he might know the person that his Providence had appointed for Isaac, and that this in particular might be the sign, namely, that that Damosel among those that came out to draw Water, who when he entreated her that he might drink of her Pitcher, should answer, Drink thyself, and I will give thy Camels drink also, might be the person, whom He should look upon as designed for His young Master. For that thing would argue her to be of a good ingenuous, friendly, hospitable nature and disposition. Immediately upon this, Rebecca, Daughter of Bethuel, and Grand-Child of Nahor Abraham 's Brother, came with her Pitcher to draw Water, being a Virgin of great beauty and comeliness. The Servant seeing Her, addresses himself immediately to her, and desires to drink of her Pitcher; she readily gave it him, and freely offered to draw water for his Camels also. The man wondering at her Civility and Courtesie, began silently to consider with himself, whether this was not a clear evidence that God had heard his prayer, and made his Journey successful, and had now pointed out the Damosel to him that was pointed for Isaac. And then asking her whose Daughter she was, she told him Bethuels, the Son of Nahor by Milca his lawful Wife. He then acquainted her (as 'tis like) whose Servant he was, and from whom he came, and presented her with a Jewel for her Forehead, and two Bracelets for her Hands. Then secretly worshipping God, and praising of him that he had dealt so mercifully with his Master, and had led him His Servant in the right way to take his Brothers Grand-Child for his Son; he asked her if they had any room in her Fathers house for him and his Company. She told him, They had. And then immediately she ran to tell them of her Mothers house what had happened; For it seems it was the custom of those times and places for the Women to dwell in Tents and Houses by themselves apart. See v. 67. Rebecca had a Brother whose Name was Laban, who hearing these things, and seeing the Jewel and Bracelets on the Forehead and Hands of his Sister, by the appointment (as 'tis like) of his Father and Mother, (who were both ancient) he went to the Man, and saluting him kindly, said, Come thou blessed of the Lord, thou art welcome unto our house, which is ready to receive thee. Eliezer readily and thankfully accepted his kindness, and went along with him unto his House. When they were come thither, Laban ungirded his Camels, and gave them Provender, and gave water to Eliezer, and the other Servants that were with him to wash their Feet, (after the manner of those Eastern Countries ) and then they set Meat before them. But Eliezer (like a faithful Servant that was more intent upon his business than his belly ) told them, That he would not eat till he had acquainted them with his Errand. And then he declared unto them that he was Abraham 's Servant, that God had extraordinarily blessed his Master with great Riches, that his Wife Sarah had born him a Son when she was very aged, that this Son was to be his Heir, that his Master had made him swear to him that he should not take a Wife for his Son of the Daughters of the accursed Canaanites, but of his own Kindred, That he had objected to his Master that peradventure such a Damosel would not be willing to come with him so far from her own Relations, that his Master had answered, That God would send his Angel with him to direct and prosper him, and he should find a Wife for his Son among his own Kindred; and if he could not find such an one among them that would be willing to come, he should be clear of his Oath. Upon these terms he undertook this Journey, and when he came to the Well without their City, he prayed unto the Lord to prosper him in his business, and that by such a sign he might know the Damosel God had appointed for his Masters Son, and this sign he found pointed him clearly to Rebecca. These things being all true and real, he desired them that they would please to deal kindly and uprightly with his Master, and to let him have a direct answer, concerning this great and weighty matter, that he might know whether to turn to the right hand, or to the left, that is, that if they consented not, he might somewhere else look for a Wife for his young Master. Then Laban (who as 'tis like had the managing of all their affairs, his Father being old) spake in the Name of them all, and told the Servant that the thing seemed to proceed from the Lord, and from his all-wise Providence, and therefore they could not speak unto him either good or bad. Good reasons they had none against this motion, and bad they would not urge, so that they had nothing to say against it. And therefore he should have their free consent to have Rebecca for his Masters Son (provided she were willing) seeing God had declared his good pleasure therein by pointing Her out to him by that sign. When Eliezer heard this, he worshipped God, bowing himself to the ground. Then he presented Rebecca with some rich picces of Gold and Silver plate, and with rich Suits of apparel, and presented her Mother also and her Brother with rich Gifts. All things having thus prosperously succeeded, Eliezer and his Company were now willing to eat and drink with Laban, which having done, they reposed themselves there that night. Then rising early the next Morning ( Eliezer like a man that seriously minded his business) desired them to hasten him away with his young Mistress. Her Mother and Brother were not willing so soon to part with her, but desired that she might stay with them at least ten days before she went. But Eliezer was impatient of so long a stay, and therefore entreated them that seeing the Lord had so eminently prospered him in his business hitherto, he might now hasten home to his Master. They replied, They would call Rebecca, and see what she said to it. Rebecca expressing a modest willingness to go (provided it might be with their good liking.) They said, They saw the thing was of God, and therefore she should go. Then solemnly blessing her, and praying that she might be the Mother of thousands of Millions, (that is, of an innumerable Posterity, who might possess the Gates of their Enemies ) they forthwith sent her away with Deborah her Nurse, and some young Maids to attend her. Rebecca with Her Attendants being thus committed to the Care of Eliezer, they began their Journey towards Canaan; and after some days travel, they drew near to Beersheba where Abraham and Isaac dwelt. It being now Eventide, Isaac was walking in the Fields to pray and meditate. His walk was in the way that leads to the Well Lahai-roi, where on a sudden lifting up his eyes, he saw the Camels coming towards him. Rebecca seeing him at some distance, asked Eliezer who He was; and he telling her it was Isaac his young Master, she immediately lighted off from her Camel, and took a Veil and covered her face in token of modesty and subjection. When they met, the Servant told Isaac all that had happened, and presented Rebecca to Him. Isaac joyfully received and welcomed Her, and forthwith conducted her into his Mother Sarah's Tent, which it seems at her death (about three years before) had been reserved with its Furniture for his Wife: And soon after He took her for his Wife, by solemn marrying of her, and loved her exceedingly, and was highly pleased with Her. So that the great grief he had before lien under for his dear Mothers death, was now well mitigated and abated by the Comforts he had in his new Wife.

Ch. 24. whole Chapter.

SECT. XV.

ABraham having thus happily dispatched that weighty business of his Sons marriage, he took to himself another Wife, by name Keturah, when he was about 140 years old. For though forty years before that time his body was as it were dead, [Rom. 4.19.] as to any human likelihood of begetting Children, yet God who strengthened him then to beget Isaac, did (it seems) now renew that Masculine vigor and strength to him (to make good his Promise of multiplying his Seed, Ch. 17. 5. in others also, though principally in Isaac ) that he enabled him to beget six Sons of Keturah in his old age. To these he gave portions, (as he had done before to Ishmael the Son of Hagar, being his Children by his Concubines ) and before his death sent them away into the East-Country, into part of Arabia, a good way off from Isaac, the Heir of the Promise, whom he made the sole and full heir of all his remaining Estate; thus testifying his Faith that only Isaac and his Seed should enjoy the Land of Canaan.

Chap. 25. from 1. to 7.

SECT. XVI.

REbecca continued 19 years barren after her Marriage, but at last upon Isaac 's prayer, (who had prayed many years for her) the Lord was entreated to bless her with power to Conceive, and she conceived Twins, who struggling in her Womb, she said, If it be so, why am I thus? that is, if it be so that I am indeed with child, why am I thus? what is the reason I feel such a strange, and extraordinary and painful struggling in my Womb more than other women do that are in my Condition? Hereupon she betook herself either by her own private prayer, or by some Prophet to inquire of the Lord what the meaning of it should be. The answer she received was, That she had two Sons in her Womb, that should be the heads of two several Nations, [viz. Edomites and Israelites ] that these two Nations should differ very much one from the other. They should be divided in habitation, and should differ very much in their Laws, Religion, and Manners; that Esau for some time should be greater than Jacob [see Ch. 27.43. & Ch. 32. & 33.] and the Edomites should be more potent than the Israelites, [see Numb. 20.18.] yet in conclusion the Elder should serve the Younger, that is, the Israelites should subdue the Edomites, [2 Sam. 8.14. 1 Kings 22.47. Obadiah v. 17, 18.] And the younger should have a great preeminence above the Elder in respect of Spiritual privileges; he should have the Birthright, and the Inheritance of the Land of Promise; out of his Loins the Messiah should come; and the blessing of the Adoption and Covenant should be conferred on him and his Posterity. All these blessings seem contained in that Oracle, v. 23. The Elder shall serve the Younger. See Rom. 9.12. But yet 'tis probable, Isaac did not rightly understand this Prediction, as Rebecca did, which made the one seek so much to favor Esau, the other Jacob. And 'tis likely that this was the very reason why Rebecca believing it to be thus decreed of God, did so confidently afterwards plot and contrive to have the blessing conferred on the younger, contrary to the mind and intention of Isaac. When the time of her delivery came, the first that came forth was Red and all over hairy, and they called his name Esau, which signifies made or perfected, as if he were born a Man rather than a Child. Then came forth the other, taking hold on Esau 's heel, [Hosea 12.3.] as if he would have pulled him back; that he might be born before him; which was doubtless purposely so disposed by the Providence of God, as a sign presaging what should afterwards come to pass, to wit, that he should overthrow and supplant his Brother, and get the Birthright and Blessing from him; and accordingly his Name was called Jacob, that is, an holder by the heel, or a Supplanter.

Ch. 25. from v. 20. to 27.

SECT. XVII.

ABraham lived after the birth of Jacob fifteen years, with whom he is said to have lived in Tents, Heb. 11.9. By Faith he sojourned in the Land of Promise as in a strange Country, with Isaac and Jacob, the Heirs with him of the same promise. And now being 175 years old, (an 100 years after his first coming into Canaan ) he gave up the Ghost, and was gathered to his people, that is, the Society of the Just, such as he was. He was buried in the Cave of Machpelah with Sarah his Wife, by his Sons Isaac and Ishmael; which latter, though never received again into his Fathers Family after his first dismission, yet dwelt not so far off, but that he heard of his Fathers death, and came to his Burial. Isaac after his death dwelt by the Well Lahairoi [see Ch. 16.14.] and there the Lord exceedingly blessed him.

Ch. 25. from 7. to 12.

SECT. XVIII.

ABout this time Heber, the 5th from Noah, died, 430 years after the Birth of his Son Peleg, (Gen. 11.17.) This man lived the longest of any that was born after the Flood, and outlived Abraham himself, and from him Abraham came first to be surnamed the Hebrew, Gen. 14.13. And in after-times all the Posterity of his Grand-Child Jacob, were called by the same Name, Gen. 40.15. I was stolen away (says Joseph) out of the Land of the Hebrews; whence observe, that Canaan was called the Land of the Hebrews while the Canaanite was still living in that Land.

SECT. XIX.

ESau and Jacob being now grown up, discovered themselves to be of very different tempers, and different ways of life. Esau was a cunning Hunter, and a man of the Field, like Nimrod or Ishmael, valorous and fierce, and following his Pleasure: Jacob a good plain man dwelling in Tents, living a plain Shepherds life, keeping home, and looking to household affairs, a man of little Note in Comparison of his Brother. Now Isaac 's affection was most to Esau, because he observed his officiousness, care, and diligence to please him, and to provide such meat for him as he loved, which he took as a sign that he did greatly reverence, respect, and love him. And He thought of the Two He would prove the most able and active, and fittest for great Employments, and the best and stoutest stay and support of His Family. Yet in all this Isaac did not so well consider (as he should have done) the divine Oracle concerning Jacob, recorded verse. 23. And 'tis like on this account Rebeccas affection was most to Jacob. But to proceed on in the story of these two Brothers, Jacob one day had provided for himself red pottage made of Lentils, (a kind of pulse) and possibly had put some Cordial Ingredients into it, which not only coloured it, but made it seem very desirable to the palate. This, though a small matter, yet conduceth (as we shall see) to the fulfilling of a great Promise, Ch. 27.29. Esau comes in from hunting with an Hunters stomach, extreme sharp set, and ready to faint, and seeing this Broth, and having a strong Appetite to it, he earnestly desires Jacob to give him some of it. Jacob (as it seems) apprehending the Birthright [according to the Oracle, verse. 23. The Elder shall serve the younger ] to belong to him, he makes use of this his Brothers present necessity, and asks him to sell him his Birthright for the pottage. Esau feeling himself faint, and ready to die with hunger, said, What will my Birthright (with all the Privileges belonging to it) profit me if I instantly die? Therefore relieve my present necessity, and take it. But Jacob would not take his bare word for it, but requires that he should swear to him that He should have it. Esau does so, and thereupon Jacob gave him bread and pottage. And his so greedily desiring red pottage, and so ungraciously despising and selling his Birth-right for it, [see Heb. 12.16.] got him the Nickname, and brand of Edom, which signifies red. And when he had eaten and drunk his fill, he went away like one that had despised his Birth-right. Yet possibly afterwards he did think of recovering it again by force, or some other way from his Brother; for we find him after this, pleading his Birth-right to his Father, Ch. 27.32.

Chap. 25. from 27. to the end.

SECT. XX.

ABout this time there was a Famine, or great scarcity of Provisions in that part of the Land of Canaan where Isaac dwelt, and he had thoughts of going down into Egypt, as his Father had done on the like occasion, Gen. 12.10. But God appearing to him, bad him he should not go thither, but stay in Canaan, and he would be with him and bless him, and give to him that Land [by way of Promise] and to his Posterity [by way of actual Possession; ] and the Inheritance of all those Countries possessed by so many several Nations, should be Theirs; And He would perform the Oath which he sware to Abraham his Father, and would make his Seed to multiply as the Stars of Heaven, and in his Seed all the Nations of the Earth should be blessed; For the Messias should come of him. For he did not forget Abraham 's Faithfulness and sincere Obedience to him, and would recompense it by blessing his Son. Hereupon Isaac went to Gerar, a City of the Philistines, where he was born, Gen. 21.2. The men of the place asking him concerning Rebecca, and he being afraid they would kill him, that some of them might have her, (being a beautiful woman) if he owned himself her Husband, he (as his Father Abraham had twice done before, Ch. 12.13, 19. & 20.2.) said, She was his Sister, which though true in a sense (she being his Kinswoman ) yet it was not so to their understandings. After some time Abimelech King of the Place looking out at a Window, saw Isaac using some free, though innocent familiarity with Rebecca (which between any that were not Man and Wife He thought would not have been decent ) and thereupon he told Isaac that certainly she was his Wife; which he immediately confessed, and declared the reason of his not owning it before. Abimelech expostulates with him for this, telling him that some of his Subjects might possibly have taken Rebecca to himself, and have lain with her, and so brought great guilt upon them. By which we see that dissimulation, but much more Adultery (before the giving of the Moral Law) were condemned by the very light of Nature, and Heathen-Morality. Abimelech further charges his Subjects, That none of them should injure Isaac upon pain of Death. Isaac now falls to Husbandry, and hath (by the blessing of God) an hundred-fold increase, and grew to so great Riches and Wealth, that it drew the envy of the Philistines upon him, insomuch that they stopped up the Wells that had been digged there formerly by his Fathers Servants. This injury was great, both because of the scarcity of Water there, as also because it was done against their Covenant and Oath formerly made with his Father Abraham, Gen. 21.30. But Isaac, without making any further disturbance about it, set his Servants to dig them again, and to call them by the Names his Father had formerly given them. Abimelech gives him notice how some of his Subjects envied him, and therefore advises him to remove from thence; which he accordingly did, to the valley or lower ground of Gerar. There his Servants digging, found another Well. But the Herdsmen of Gerar strove with his Servants, and got it from him. So he called it Esec, signifying contention. Then his Servants digged and found another Spring, and that also these men of Gerar strove for, so that he called it Sittah, signifying hatred. Then they removed further, and digging again, found another Well, and for that the Philistines strove not, and therefore Isaac called it Rehoboth, intimating that God had now made room for them, that they might grow in the Land. The Famine being ended, he returned to the Place from whence he came, viz. Beersheba; where the Lord appeared to him, and comforted him against the envious dealings of the Philistines, and promised to bless him, and to multiply his Seed, for his Father Abraham 's sake. Here he builds an Altar to Sacrifice thankfully unto God, and here he calls upon his Name and worships him in a public and solemn manner, declaring hereby that he would worship no other God, than the God of his Father Abraham. Abimelech with some of his chief Courtiers follow him hither, and tell him, That they saw the Lord was with him, and did eminently bless him, and therefore they desired to make a Covenant with him, whereby He should be engaged that he should not hurt them, as they had not done him any considerable injury, the small annoyance about the Wells being a thing not worthy to be remembered. Isaac consenting hereunto, did thereupon make them a great Feast, and the next morning they did confirm their Covenant mutually by their Oaths, and so he sent them away in peace. The same day Isaac 's Servants came and told him of the Well they had found thereabout. And he called it Sheba, signifying an Oath. This Well was formerly so called by Abraham, Ch. 21.31. but having been stopped (as it seems) by the Philistines, and now opened again by Isaac 's Servants, the old name is again imposed upon the like occasion.

Ch. 26. from 1. to 34.

SECT. XXI.

ESau being now 40 years old, contrary to the consent and will of his Parents, took two Wives of the Stock of the Hittites (one of the accursed Nations of the Canaanites) viz. Judith the Daughter of Beeri, and Bashemath the Daughter of Elon, who by reason of their being bred up in Idolatry, and their averseness to the true worship of God, and other ill qualities, were very displeasing, troublesome, and uneasy to Isaac and Rebecca.

Ch. 26. v. 34, 35.

Ch. 27. v. 46.

Ch. 28. v. 8.

SECT. XXII.

IShmael, Abraham 's Son by Hagar, at the age of 137 died, and was gathered unto his people; that is, such as were like him, 12 Princes being descended from him, and their Castles and Towns were called after their Names.

Gen. 25. from 12. to 19.

SECT. XXIII.

ISaac was now arrived at the age of 136, and his Eyes were very dim. Blindness indeed is incident to old age; yet this seems to have happened to Isaac by the special Providence of God, that Jacob might be blessed by him. For Isaac lived after this above 40 years, as may be collected from Ch. 35.28. The Patriarchs having received the promise of Grace for themselves and their Seed after them, were wont before they died, in the Name of God, and by the spirit of Prosphesie to fore-show with which of their Seed this Covenant should continue, and so did as it were by way of Will and Testament pass over the right of the Covenant and the promise of Grace to those their Children who were to be heirs thereof, and in whose Families the Church was to be continued till the coming of Christ. Whence that phrase, Heb. 12.17. of inheriting the blessing. And thus Isaac now intended to bless his Son Esau, not understanding (as 'tis probable) the Will and purpose of God herein, so plainly as Rebecca did from that Oracle. Gen. 25.23. where the Lord said unto her two Nations are in thy Womb, and two manner of people shall be separated from thy bowels, the one people shall be stronger than the other, and the elder shall serve the youger. And being her self persuaded thereby that God intended the blessing to the younger, without doubt she did labor to persuade Isaac thereof. But though God enlightened his understanding by a prophetical illumination, as concerning the blessing he was to pronounce, yet withal he did not so clearly show him the right person on whom it was to be conferred, but left him therein to his own spirit, which carried him to consider Esau 's Prerogative in being his First-born; and having a great affection for him (as we have seen Sect. 19.) he intended to transmit the blessings and promises made to his Father Abraham unto him. But the Providence of God serving itself upon the better illumination and Faith of Rebecca, by her means doth disappoint Isaac 's purpose, that it might appear that it was not by the will of Man, but of God's free Grace, and singular favor that Jacob had the blessing. But to return, Isaac now intending to bless Esau, he bad him go out into the Field and take him some Venison, and to make him some savoury meat, such as he loved. For being aged and feeble, 'tis like he desired this refreshing meat to cheer his Spirits, that he might be the fitter Instrument of the holy Spirit of God in pronouncing this Prophetical Blessing. Rebecca understanding this, and being strongly persuaded that the blessing belonged to Jacob, 1. By God's declaring to her when the Children struggled in her Womb, That the elder should serve the younger. And 2ly, By Jacob 's holding his Brother by the heel when he was born. And 3ly, By Esau's selling his Birthright to Jacob. And lastly, By Esau 's profaneness and Jacob 's Piety, and perceiving that Isaac was now ready (through mistake) as much as lay in him to cross the Counsel and purpose of God, she resolves to endeavor to disappoint her Husband; And though the subtlety and deceit she instructs Jacob to use therein, be not justifiable, yet thus far she is praise-worthy, that understanding rightly the Oracle of God, she sought to prevent the Error of her Husband, and to procure the blessing for him to whom God had appointed it. Hereupon she calls Jacob, and bids him fetch her two young Kids from the Flock, and she would of them make savoury meat for his Father, which he should speedily carry to him, and so receive the blessing from him. Jacob humbly told her, That there was a great deal of difference between Him and his Brother as to their persons; For his Brother was an hairy man, and He himself was not so; and possibly his Father would feel him when he went to carry the meat, and so being discovered, he should (in all likelihod) bring a Curse upon himself instead of a blessing. His Mother being confident (as it seems) of a good issue, answered, Upon me be thy Curse, only obey my voice, and do as I command thee. Hereupon he fetched the Kids, and gave them to her, and she made savoury meat of them, such as Isaac loved. Then she took a Suit of Raiment that belonged to Esau, (which was there in the house with her) and was well scented with Odors, and put it upon Jacob. Then she put some part of the skins of the Kids upon his Hands, and the smooth of his Neck, and so gave him the savoury meat to carry to his Father. When he had brought it to him, Isaac asked him, Who he was? He answered, I am Esau thy First-born; I have done according as thou didst command me; Arise I pray thee, Eat of my Venison, that thy Soul may bless me. Isaac replies, How is it that thou hast found it so quickly my Son? Jacob answers, Because the Lord thy God hath brought it to me. And thus out of fear of being discovered he is further ensnared. Isaac (as it seems) being yet something doubtful, calls him to him, that he might feel him, and having felt him, said, The voice is Jacob's voice, but the hands are the hands of Esau. Yet notwithstanding having some mistrust, he asks him, Art thou my very Son Esau? He answered, He was. So then Isaac bad him bring him his Venison, and he did eat thereof, and he brought him Wine, and he drank thereof. Then being refreshed, he bad him come near unto him and kiss him, and smelling the smell of his Raiment, he said, The smell of my Sons Garment is as the smell of a Field which God hath blessed, namely, with Flowers and Fruits. Then in a way both of prayer and prophesy, he said, God give thee of the dew of Heaven, and the fatness of the Earth, and plenty of Corn and Wine. Let people serve thee, and Nations bow down unto thee. Be thou Lord over thy Brethren, and let thy Mothers Sons bow down unto thee, cursed be everyone that curseth thee, and blessed be everyone that blesseth thee. Isaac had no sooner made an end of blessing Jacob, but Esau came with his Venison, and desired his Father to eat thereof and bless him. When Isaac heard this, he trembled exceedingly, and in a kind of Consternation asked, Where is he that hath taken Venison and brought it me, and I have eaten thereof before thou camest, and have blessed him, yea, and he shall be blessed. Esau hearing this, burst out into a bitter cry, and said, Bless me, even me also, O my Father. He desires a shate in the Birth-right-blessing, though he could not have it alone. But He did not consider that he had freely of his own accord sold his Birtht-right to his Brother, and consequently the blessing belonging to it. Isaac answers, His Brother came with subtlety, and had taken away the Blessing. Esau replies, My Brother may well be called Jacob (a Supplanter) for he hath twice supplanted me; first in getting away my Birth-right, and now in taking away my Blessing. But O my Father (says he) Hast thou never a blessing reserved for me? Isaac answered, Behold I have made thy Brother thy Lord, and all his Brethren have I given to him for Servants, and with Corn and Wine have I plentifully furnished him, that he shall have enough. And now the chief and principal blessing, viz. the Divine Covenant, and the Inheritance of the Land of Canaan, being settled on thy Brother Jacob, what shall I do for thee my Son? Alas all other blessings are comparatively nothing to this. Esau answered, What, my Father, hast thou but one blessing to bestow? Then weeping bitterly, he cried out, O I beseech thee bless me, even me also. But all his crying and weeping could not move Isaac to repent of what he had done, or to recall the blessing which unwittingly he had conferred on Jacob, see Heb. 12.17. However Isaac tells Esau that plenty of earthly blessings should be his portion. Thy dwelling (says he) shall be the fatness of the Earth (Mount Seir was such a place, though much inferior to Canaan ) and thou shalt be blessed with the dew of Heaven from above, and by thy Sword shalt thou live (that is, by thy valor shalt defend thy Estate and Country ) and shalt serve thy Brother, viz. in thy Posterity. For when the Children of Jacob shall inherit the Land of Canaan, they shall make the Edomites Tributaries to them, [see 2 Sam. 8.14. and Obad. v. 18, 19.] but it shall come to pass when thou shalt have the Dominion, thou shalt break his Yoke from off thy Neck, that is, after the Edomites thy Posterity shall have been a long time in subjection to the Israelites, they shall at length become more mighty than they had been, and shall then Cast off the Yoke of the Israelites, which was accomplished in the days of Jehoram King of Judah, 2 Kings 8.20. In his days Edom revolted from under the hand of Judah. [See 2 Chron. 21.8.]

Things thus happening between these two Brothers, Esau hereupon hated Jacob, because of the blessing wherewith his Father had blessed him. And at first he secretly determined in his own mind, but afterwards (not being able to contain himself) he uttered it in so many words, that the days of mourning for his Father were at hand, that is, his Father could not in likelihood live much longer, and as soon as he was dead he was resolved to kill his Brother Jacob. These threatening words coming to Rebeccas ears, she immediately sent for her Son Jacob, and told him what Esau intended against him, and how he comforted himself with the thoughts of killing him, not only because revenge (yea the very purpose of it ) is sweet to enraged wicked men, but because he flattered himself with hopes by this means to recover his Birth-right again. Therefore she advises him to flee presently to her Brother Laban, who dwelt at Haran in Mesopotamia, and to tarry there a few days, till the wrath and fury of his Brother was appeased, and then she would send, and fetch him home again. And she further intimates to Him, that she plainly foresaw that if they continued together, they would in all likelihood quarrel and fight, and possibly one of them might kill the other. And if Esau killed him, they could then account no better of Esau then as of a dead man, seeing Divine Vengeance in all probability would follow him, because of that Fact; or the Sword of Justice would cut him off; or he would withdraw himself from her presence, as not daring to look her anymore in the face, and so she should be deprived of them both in one day. And Rebecca, that she might dispose Isaac to be willing that Jacob might go to Padan-Aram, tells him not of what she heard of Esau 's bloody intention to kill his Brother (lest she should grieve him thereby in his old Age, or enrage him against Esau ) but she tells him, that she was weary of her life by reason of Esau 's Wives, and therefore lest Jacob should marry among the Canaanites as Esau had done, (to their continual grief and vexation) she desires that Jacob might go and seek a Wife among her Kindred at Haran. Isaac hereupon calls Jacob to him, and charging him to go to Mesopotamia, and to take a Wife of the Daughters of Laban, he now wittingly and willingly confirms the blessing which he had before given him unknowingly. He desires the Lord to bless him, to make him fruitful, and to multiply him, [see Ch. 35.11, 12. & Ch. 48.4.] and to confer on him all those blessings, both Spiritual and Temporal, which were promised to Abraham and his Seed, and especially the blessing of the promised Messias. And that he might inherit the Land given to Abraham by promise. For though he Himself should be only as a Stranger in this Land, wandering here and there, yet to him it should be given, and to his Seed after him. Jacob having thus received his Fathers blessing, stole away privately, lest Esau should lie in wait for him by the way; and began his Journey from Beersheba, towards his Uncle Laban, with his Staff in his hand. [ Ch. 32.10.] As he travelled on he came to a Place near Luz, about 50 miles from Beersheba, and about eight miles North of Jerusalem, but being overtaken with the night, He was fain to lie all night in the Field; and he took one of the stones of the place, and put it for his pillow, and so lay down to sleep. And he dreamed and had a vision of a Ladder, the foot of which stood upon the Earth, and the top of it reached to Heaven, and the Angels of God ascended and descended on it. By which Vision probably was represented to Him how the Providence of God reached from Heaven to Earth, and governed the World by the Ministry of the holy Angels; and particularly God's provident Care over Him, and that thorough the mediation of the promised Seed, Christ hereby typified, he should enjoy the Guardianship of the holy Angels, and be by them defended both in his going out and returning. And in this Vision Jacob saw Jehovah standing on the top of this Ladder, and saying to him, I am the God of Abraham thy Father, and the God of Isaac; the Land whereon thou liest, to thee will I give it, and to thy Seed; and thy Seed shall be as the dust of the Earth, and shall spread and multiply exceedingly, East, West, North, and South, and in thy Seed shall all the Nations of the Earth be blessed. Thus he renews the promise to him, and states it in him which was formerly made to Abraham and Isaac, Ch. 12.3. & 22.18. Acts 3.25. Further the Lord says to him, I am with thee, and will keep thee in all places whether thou goest, and will bring thee again into this Land. For I will not leave thee until I have done all that which I have spoken to thee of. Jacob awaking and considering the glorious Vision he had seen, cried out, Assuredly God is in this place in a more peculiar manner, though I did not apprehend, or imagine to have met with such a glorious manifestation and Revelation of Himself to me here; and being struck with a Reverend awe and fear of the Majesty of God, who had thus appeared to him, he cries out, How dreadful is this place? This is none other but the House of God, the very Gate of Heaven. As if he should have said, This seemeth to be a place where God manifests himself in a more especial manner to the Children of Men, and whence they may by praying unto him, and worshipping of him as by a Gate ascend up into Heaven, and Converse with him above. And upon this account he thinks this a fit place for the building an House to God, as we may see verse. 22. Rising up therefore early in the Morning, he takes the stone which he had laid under his head, and set it up as a Pillar, and as a memorial of that Vision, and then poured out a little of the oil upon it (which he had taken with him for his provision by the way) as an Oblation and Offering of thanksgiving to God, having no other Sacrifice at hand. And he did the same thing afterwards at the same place again about 30 years after, [see Ch. 35.14.] and called the Name of the place Bethel, that is, the House of God, whereas the City near to it was before called Luz. Then Jacob made a Vow unto the Lord, That if he would please to be with him, and to keep him in the way wherein he was now to go, and to give him Food and Raiment, [1 Tim. 6.8.] and bring him back again to his Fathers house in peace, it should be a new and strong Obligation, and Ingagement upon him to worship and serve the Lord faithfully all his days, and that stone or pillar now erected by him should be God's House, viz. that place should be consecrated to his Worship and Service, for him and his to worship him in; and that he would give the tenth of all that he should have to God, that is, for the maintenance of the true Worship of God, and for pious and charitable Uses.

Gen. 27. whole Chapter.

Gen. 28. from 1. to 6. and from 10. to the end.

SECT. XXIV.

ESau understanding that his Father Isaac had blessed Jacob, and that he had sent him away into Mesopotamia, there to take a Wife of his own Kindred, (expressly forbidding him to marry any of the Daughters of the Canaanites, ) and that Jacob had expressed his readiness to obey his Father and Mother therein; He to pacify his Fathers mind (who was much offended with him for taking for his first Wives, the Daughters of the Hitties, see Sect. 21.) went to the Ishmaelites, (Ishmael himself being now dead) and took another Wife, viz. Mahalatha, the Daughter of Ishmael the Son of Abraham; And it seems he did this either to please his Father by matching into his Kindred, or else to strengthen himself by this new alliance with the Israelites against his Brother Jacob.

Gen. 28. from 6. to 10.

SECT. XXV.

JAcob being now comforted and strengthened by the late heavenly Vision, went on cheerfully in his Journey, and at length came near to Haran in Mesopotamia, where at a Well in the Fields (which was guarded by a great stone) he saw a great many Flocks of Sheep which were brought thither to be watered, as soon as the Shepherds should have rolled away the stone. Jacob asks them civilly, Whence they were? They answered, They belonged to Haran. He inquires if they knew Laban the Son of Bethuel, and Grand-Child of Nahor? They tell him, They knew him very well. He inquires of his Health. They tell him he was in very good health. And one of his Daughters, viz. Rachel was hard by coming with his Sheep to be watered. Jacob tells them it was yet too soon in the day, as He apprehended, to gather the Flocks together in order to their folding; therefore he advises them to water the Sheep, and to go and feed them again. They tell him, They might not (their custom or agreement among themselves being otherwise) or could not water the Sheep till all the Flocks were come together, and all the Shepherds joined their strength to remove the Stone. But Jacob seeing Rachel coming with her. Fathers Flock, he being strong with the help of these Shepherds there present, rolled away the Stone, and watered her Sheep. Then saluting her, he acquainted her that he was Son to Rebecca, (her Father's Sister, and wept for joy that he had so soon, and so opportunely met his Cosin Rachel. She running and acquainting her Father therewith, he presently came forth to Jacob, and embraced and kissed him, and brought him to his house. Then Jacob related to him the state and condition of his Father and Mother, and what was the reason and occasion of his Journey, and his coming so privately, else Laban might have wondered to see him come so unfurnished, he having seen Abraham 's Servant Eliezer come so richly provided, when he fetched thence Rebecca. Laban replies, That he was satisfied that he was his Nephew (his very bone and flesh ) and whatever was the occasion of his Journey, he should be welcome to him. Jacob 'tis like presently after his coming to Laban, acquainted him that He had been bred up in the way of Shepherdry, and in ordering of Cattle; and if he pleased to employ Him, He would stay with Him a month, in which time He might make trial of his Skill therein. Laban accordingly employs Him, and during that time Jacob being wondrous active and able for business of that Nature, did his Uncle excellent service. Laban observing it, began to cast in his thoughts how he might procure his stay. And accordingly tells him it was not fit that he should suffer Him, though he was his Nephew to do him service for naught. Therefore if he inclined to stay with Him, he desires to know what wages would content him. Laban having two Daughters, viz. Lea (who had weak and defective Eyes) and Rachel (who was very comely and beautiful.) Jacob began to have a great love and kindness for Rachel, and being in a strange place, and having nothing else to profer, he proffered to serve his Uncle seven years, if he would please to give him his Daughter Rachel to Wife. Laban accepts the proffer, saying it was better he should give her to him than to another. This Agreement being made, Jacob desired to have his designed Wife given unto him, presently alleging that his days were fulfilled, [verse. 21.] that is, the days of his probation and trial; or his days were full, that is, he was of full days, being 75 years old, and therefore it was high time he should marry, as Tremellius interprets it. Laban hereupon invited his Friends and Kindred, and the principal men of the City, and made a great Feast, and at night he took Leah being veiled, (as it seems the manner was in brining Brides to the Bridegrooms Bed) and so gave her to Jacob instead of Rachel having first instructed her (as 'tis probable) either not to speak at all to Him, or else only softly to whisper, which Jacob might impute to her modesty. In the morning Jacob perceived it was Leah that had been put to bed to him. Then Jacob highly expostulates with Laban for thus beguiling him, telling him, He had covenanted to serve him for Rachel, and not for Leah. Laban to excuse himself, pretends to him that it was not the Custom of the Country to give the younger in marriage before the Elder. But Custom was only here pretended, for else why did he call so many together to the Solemnization of the Marriage, pretending to marry Rachel to him, who they all knew was the younger Daughter; However Laban desires him to continue these seven days of Leah's Wedding-Feast, and to keep her with him, that so by this his voluntary consent the Marriage might be confirmed, and then he promises to give him Rachel at the weeks end, on condition to serve him seven years more, which Jacob consented unto. And the seven years he served for Rachel, after he had married her, seemed short to him, because of the great content and comfort he took in her. Laban having now married his two Daughters to Jacob, he gave to his Daughter Leah Zilpah for her Hand-maid, and to Rachel he gave Bilhah. But Leah was less loved by Jacob than Rachel, whereupon the Lord was pleased to make Leah fruitful, but Rachel was barren. For Leah conceived and bare a Son, and gave him a Name according to the sense she had of that mercy, calling him Reuben, which signifies, Behold a Son; as if she would have said, though I am less cared for and beloved than my Sister, yet behold how graciously the Lord hath dealt with me; He hath given me a Son in my affliction, therefore I hope now my Husband will love me more than he did. Then she conceived again, and bare a second Son, and remembering how God had heard her Prayers, and regarded her sighs, she called his Name Simeon, signifying that he was a Son whom God had given her, upon his hearing of her prayers. Then she conceived again and bare a third Son, and called his Name Levi (that is joined ) for now she hoped her Husbands heart (she having born him three Sons, and Rachel none,) would cleave to her with more cordial love and affection. After this she conceived again and bare Jacob a fourth Son, and called his Name Judah (signifying Praise ) for now says she, I will in an open and solemn manner praise the Lord for all his great Goodness and Mercy to me. And then for some time she ceased bearing anymore.

Gen. 29. whole Chapter.

SECT. XXVI.

RAchel continuing barren, envied her Sister, and possibly grew jealous of her Husband, and therefore in a Womanish impatience said to him, Give me Children, or else I die, that is, let me have Children by thee as well as my Sister, or else I shall die for grief and vexation. Then Jacob 's anger was kindled, and he said, Am I in God's stead? It is He alone can make thee fruitful, and not I. [See 1 Sam. 1.5, 6. Psal. 113.9. & Psal. 127.3.] Then Rachel (being inordinately desirous of Children) after the example of Sarah, [Ch. 16.2.] gives her Maid Bilhah to her Husbands Bed, to be as it were a secondary wife or Concubine to him, [see Gen. 35.22.] intending that the Children she should have by him should be brought up and nursed on her knees as her own: And so she made account that some part of the reproach of her barrenness should be put away, and some part of her Husbands good will should be turned from her Sister to herself. Hereupon Bilhah conceived and bare Jacob a Son. At this Rachel greatly rejoiced, and said, God hath heard my prayers and judged me; that is, judged and determined the Cause on my side, and to my advantage against my Sister, (who upbraided me with barrenness ) in that he hath given me a Son, and she called his Name Dan signifying a Judge. Then Bilhah conceived again, and bare Jacob another Son; Upon this Rachel said, I and my Sister have had many wrestlings and contentions about Children (she twitting me for my barrenness) but now by my prayers to God, and by this means of giving my Maid to my Husband, I have prevailed against her. Therefore she called his name Naphtali, signifying my wrestling. Leah now finding that she had not for a good while been with Child, and that her Sister had by giving her Hand-Maid to Jacob, raised up Children to herself; she also out of emulation (not being content with her former number) gave her Maid Zilpah to her Husbands Bed. Zilpah hereupon conceived and bearing Jacob a Son, she called his name Gad, signifying a Troop, intimating that this Son added to her own four would make a Troop. After this Zilpah conceived again, and bare him another Son, and Leah said, This is an happy birth also; and now women in general will call me blessed for the multitude of my Children, and she called his name Asher, that is, blessed. Reuben the eldest Son of Leah being now as 'tis probable about eight or nine years old, (having seven Brethren at this time born after him, viz. three of his own Mother, and four by the two Hand-Maids, whilst his Mother left off bearing) went into the Fields in the time of Wheat-Harvest, and found Mandrakes and brought them to his Mother, that is, some rare beautiful and sweet Flowers, which possibly were thought to have a virtue to procure love, therefore by ancient Writers were called Circea. (See Canticles 7.13.) But whatever these Dudaim or Mandrakes were, it seems they were much esteemed among them, and therefore Rachel desired her Sister to give her some of her Sons Mandrakes. Leah snaps her up; what says she, Hast thou taken away my Husbands affection from me, so that he doth in a manner estrange himself from my Bed through thy procurement, and wouldst thou have my Sons Mandrakes also? Rachel making an ill use of Jacob's great affection to her, takes upon her as if she had the disposal of his person, and therefore she tells her Sister, If she would give Her some of the Mandrakes, her Husband should lie with her that night. Leah agreeing hereto, goes out to meet Jacob returning from the Field, and acquaints him with what had past between her and her Sister, and how she had hired him with her Sons Mandrakes to accompany with her that night. Jacob accordingly did so, and God hearkening unto Leah's prayers, she conceived again and bare Jacob a fifth Son, and called his name Issachar, that is, an hire; for said she, God hath given me my hire, that is, hath abundantly rewarded me for my Mandrakes. For when I had left off bearing, and had given my Hand-Maid to my Husband to raise up Seed for me, (not hoping to bear anymore myself) he hath been pleased, beyond my expectation, to give me also this Son of my own body. And Leah conceived again, and bare Jacob a sixth Son, and called his name Zebulun signifying dwelling; For now said she, Will my Husband dwell with me, and will not neglect me, seeing I have born him six Sons. Last of all, she bare him one Daughter, and called her name Dinah. After these things, it pleased the Lord to remember Rachel, and to hear her prayers, and to open her Womb, so that she conceived, at which she much rejoiced, and said, God hath now taken away my Reproach. And bringing forth a Son, she called his name Joseph, intimating hereby her hope and trust that God would add to her another Son.

Ch. 30. from 1. to 25.

SECT. XXVII.

JAcob having now served his Father-in-law fourteen years, and having eleven Sons and one Daughter, he desired he might with his good leave depart and go home to his own Country with his Wives and Children. Laban with very kind expressions desires him to tarry longer with him, for he observed that the Lord had blessed him for his sake; And for wages he would give him whatever he desired. Jacob tells him, He could not be insensible what Service he had done him, and how much He had thriven and prospered since his coming to him; For thou hadst (says He) but little at my coming to thee, but now by God's blessing upon my painful and diligent labor for thee, thy Stock is vastly increased; and it is time for me being now 90 years old, to provide for my own Family. Laban asks him again, What he should give him to stay with him. Jacob tells him, He would not desire any set or determined wages from him, nor would require anything out of his present Estate, or that which he had already gotten, but would receive his wages out of the future increase of his Flocks, and that in such a way, as in human probability was not like to be very advantageous to him; however therein he would depend on the Providence of God. And the way he propounds was this, viz. That he would separate all the speckled and spotted Cattle, and the brown among the Sheep, from those that were all of one color, (whether black or white, and not at all spotted ) and those only he would take under his Charge, and he would have for his wages only those that should prove speckled and spotted, bred of the old ones that had neither speck nor spot in them. And he desired (doubtless by the direction of God) only to have such as these, for his share; If he took any other to his own use, he would be content it should be accounted as if he had stolen them. But he hoped his righteous and faithful dealing herein should answer for him at any time hereafter. Laban greedily embraceth the condition, and consenteth to the Terms. For according to the ordinary course of nature Cattle are wont to bring forth such as themselves are, and therefore this was like to be very advantageous to Laban, and to be but a poor bargain for Jacob; whose service Laban was like to have for very little. These Terms being agreed on, Laban with the help of Jacob separates all the ringstreaked, speckled and spotted from the rest of the Flock, and gave them to his Sons to keep, committing those of one color to Jacob 's charge. And he set a distance of three days journey between the Flocks of Jacob, and those his Sons were to keep, lest the white ones might come to be mixed with the spotted or brown. Jacob now having this Flock of Laban's under his charge, (by direction from God, as appears, Ch. 31.9, 10, 11, 12.) He used this policy for his own benefit, He took rods of green poplar, hasel and chesnut-tree, and peeled part, and left part unpeeled, (so that they were particoloured, partly white and partly green) and laid them before the Flocks in the Gutters, and in the Watering-Troughs, in the ramming-time, that so by the strength of Imagination they might conceive and bring forth a particoloured-breed, which accordingly happened, by the Divine blessing, on Jacob. And because all the Flocks would not conceive just at watering-time, having gotten some spotted Lambs by his first policy of the peeled Rods, he set those spotted Lambs before the faces of Laban 's Flock that he had under his Charge at the coupling-time, that a greater Impression might be made on their fantasy, and that by the sight of these that were speckled, the Cattle might bring forth speckled also. This was a second policy he used. A third was this, his own Cattle that were ringstreaked, speckled and spotted, when they were like to conceive he would not let them be amongst Laban 's Cattle, lest looking upon them that were all of one color, their imagination might work to a resemblance of them, and so should bring forth young ones like them, (viz. all of one color ) and so they would be Laban 's, and not his. And a fourth policy of his was this, When the stronger Cattle did Conceive he laid the Rods before their eyes in the Gutters, that so their Off-Spring might be his. But when the Cattle were feeble, he put them not in, that so their young ones being all one color, might fall to Laban 's share; For so he contrived that Laban might have some increase, else he would have been impatient. Thus Jacob by the concurrence of the Divine blessing increased in Stock and Riches exceedingly.

Ch. 30. from verse. 25. to the end.

SECT. XXVIII.

JAcob having now served Laban 20 years; during the last six years, the Sons of Laban envied him exceedingly, and murmur'd and repin'd, saying, That of what was their Fathers he had gotten all his Glory, that is, all his Wealth, which procures men honor and esteem, and which worldly men count their Glory; And they were ready to slander him, as having unjustly gotten what was graciously bestowed on him by the Providence of God. Jacob also observed that Laban 's Countenance was not towards him as formerly it used to be, but in his very looks he shown the displeasure of his heart. The Lord hereupon warns Jacob to return to his own Country, and promises to be with him. Jacob upon this sends for his Wives Rachel and Leah into the Field to him, and acquaints them with God's appearing to him, and with his purpose of departure. He tells them, That they could not but know how he had served their Father with all his power, and yet their Father had dealt most injuriously with him, and had changed his Wages and the Conditions made between them many times, though the Providence of God did not suffer him to hurt him thereby. At first (says he) your Father agreed that I should have all the speckled, spotted, or brown Cattle, for my wages, but when he saw that most of the Cattle bare such, then he would restrain me only to the ringstreaked, such as had a round streak like a ring of a different color about their legs. And when that hard Condition was imposed upon me, then it pleased God that most of the Cattle brought forth ringstreaked. And that it may appear to you that this is so come to pass by the immediate hand and blessing of God, and that is is He alone that hath given me this great increase, and hath taken from your Father, and given to me; I shall acquaint you with a Vision I had in a Dream several years ago, I saw the Rams and He-goats, that at the ramming-time leap'd on the Cattle to be all ringstreaked, and the Angel of the Covenant (the Lord Christ) called me to him, and bad me take notice of it, telling me, He had observed how unjustly Laban had dealt with me, and therefore he would by his own Hand do me right, and to Him alone I owe these Riches I have gotten. And now this good God hath appeared to me again, Stiling himself the God of Bethel, and thereby putting me in mind of my Promise and Vow there made unto him, and intimating his acceptance and approving thereof, [see Ch. 28. v. 18.] I say, This God hath appeared to me again, and commanded me forthwith to arise and return into the Land of my Nativity. Then Rachel and Leah answered, What Portion or Inheritance can we expect from our Father, seeing he doth grudge us the Wages he agreed to give thee, and hath so often changed and altered the Conditions? He hath dealt with us as Strangers rather than Children. He hath not disposed of us like Daughters, giving us fitting Dowries, but hath sold us to thee for 14 years service, and the money and profit which he hath gotten by the sale of us he hath quite devoured, that is, converted to his own use, whereas of right he should have given it to us in portions. He hath very little reason therefore to complain of the Riches God hath taken from him and given to thee for thy last six years service. Therefore do as God hath commanded thee, we are very ready to comply with thee therein. Then Jacoh setting his Wives and Children on Camels, went away privately with all his Family, Cattle, and Substance which he had there gotten, intending to go to his Father Isaac in the Land of Canaan. His Wife Rachel out of some kind of Superstition (in which she had been bred in her Fathers house) took along with her (without her Husbands knowledge) her Fathers Teraphim or Idols, or Household-gods, viz. some Images in the shape of Men or Angels, of which they used to inquire concerning things to come, and received from them the Devils answer, see Zach. 10.2. Jacob having thus privately stolen away, and passing over Euphrates, he had gone three days journey ere his departure was known to Laban, who was then shearing his Sheep; but hearing of it, he gathered together some of his Friends and Kindred, and pursued after him, and after seven days journey overtook him in the Mount Gilead, which took its Name from the event of this their meeting there. Before Laban quite overtook Jacob, God warned him in a Dream that he should not hurt him, nor seek to divert him from his intended journey, neither by flattering Speeches nor Threatenings. However Laban being come up to Him, expostulates highly with him, that he had stolen away so privately from him, and carried away his Daughters, as if they had been Captives taken in War, and so carried away by force against their Wills, (whereas they went away very willingly, as may be seen, verse. 14.15, 16.) He tells him, If he had acquainted him with his purpose of departing, he should never have gone away in such a pitiful manner. He would have sent him away with Mirth and Songs, with Tabret and Harp. Thus dissemblingly he speaks, though he had no such mind or willingness to part with him, had not God overpowered him. Further Laban tells him, That in stealing away so secretly, he had not given him opportunity so much as to kiss his Sons and Daughters at their departure, nor bid them farewell, which was very ill done of him. And he had power now in his hands to have hurt him, and to make him feel his resentment of these his ill carriages, but God had the night before warned him to the contrary. However he asks him, Why to all the rest of his unhandsome dealings, he would add that also of stealing away his God's. Jacob answers, That He had indeed stolen away from him privately, and he did it because he was afraid if He had been acquainted with his intention, he would have taken his Daughters from him by force, and so done what lay in him to hinder his departure. But as for stealing away his God's, knowing his own innocence, and detesting Theft, and much more Idolatry, and presuming that none of his Family would be guilty of so vile an act, he (more rashly than wisely ) says, With whomsoever thou findest them let him not live; not imagining in the least that his beloved Rachel had stolen them. Further says Jacob, Here before our Brethren, I give my full consent that thou shouldst search us all; If thou canst find anything that is thine, take it with all my heart. Laban hereupon searched their Tents, one after another, and at last came to Rachel's Tent, who perceiving her Father intended to search there for his Images, she put them in the Camels Saddle-furniture, and sat upon them, and excusing herself for not rising to him, and paying him the duty and respect she owed him, because the Custom of women was upon her, [Levite. 15.19.] he did not disturb Her, but searching in other places found none. Then Jacob 's anger was kindled, and he could not but express his great resentment of Laban 's injurious dealing with him; and accordingly asked him, What Trespasses he had been guilty of, that he had so hotly pursued after him? Thou hast (says he) searched all my stuff, and what hast thou found of thine? I have served thee 20 years, and that with great diligence and faithfulness. I have carefully kept thy Cattle, thy Ews and She-goats have rarely cast their young; Thy Rams I have preserved. That which was torn of wild Beasts, I brought it not in account to thee, but made it good myself, though strict justice would not oblige me to it. [See Exod. 22.10, 11, 13.] How painful my Service hath been is not unknown to thee. In the day the drought consumed me, and in the night the fr • st; and my sleep departed from mine eyes. And in this manner have I served thee 14 years for thy two Daughters, and six years for such a portion of thy Flock as by Providence should fall to my share, according to the Conditions agreed on between us; and yet these terms hast thou very injuriously changed several times; And truly except God, even the God of Abraham, and the God whom my Father Isaac serves with so much fear and reverence, (as the only God, who is to be feared and worshipped) had been with me, and had extraordinarily blessed me, thou hadst sent me away empty. But the Lord hath taken notice of thy hard dealing with me, notwithstanding all my faithfulness and diligence, and painful labor in thy Service, and accordingly did yesternight rebuke thee for thy evil intendment towards me, Laban being something melted with these words, said, Well, these Women thy Wives are my Daughters, and their Children they have born unto thee, I account them as my Children, (myself being their remote Parent ) and thy Cattle thou hadst all from me; (He takes no notice of what Jacob had deserved of him, or of what God had so wonderfully given him,) and all that thou hast is mine. But yet notwithstanding it were a foolish thing for me to go about to hurt thee, or thy Wives or Children; for in so doing I should but hurt myself. Therefore let us make a Covenant one with another, and raise an heap of stones on this Mountain, to be a Monument thereof, that I shall not pass over this place to hurt thee, nor thou to hurt me. If either of us do so, he shall forfeit his fidelity, and be liable to divine Vengeance for his perjury. Jacob readily agreed hereto, and immediately spake to his own Company, and to Laban 's also to join in gathering an heap of stones, which might serve as a Memorial hereof. And this heap of stones Jacob in the Hebrew Tongue called Galeed and Laban in the Syrian Tongue called it Jegar-Sahadutha, both signifying an heap of Witnesses, that is, an heap to be a witness and to be a memorial of this Covenant here made. And Jacob also called it Mizpah, that is, a Watch-Tower, whereupon Laban said, The Lord watch between me and thee, that we may keep this Covenant inviolable, and that when we are absent one from another, neither of us may design any hurt to each other. And Laban further said, If thou shalt afflict my Daughters, or take other Wives besides my Daughters, then God who knoweth and rewardeth Wickedness (especially Treachery) punish thee as thou deservest. Thus He who had been a very unkind Father whilst his Daughters were with him, now pretends great tenderness of affection to them, and conditions with Jacob against that whereunto his own covetousness had forced him before. Then they sware the Covenant agreed on between them, Laban sware by the God of Abraham, and the God of Nahor, and the God of Terah there Father. Thus he intermixeth the God of Abraham (the only true God) with the Idols which Terah, Nahor, and Abraham himself before God called Him had served in Chaldea, Jos. 24.2. But Jacob sware only by the fear of his Father Isaac, that is, the only true God, whom his Father Isaac feared and worshipped. Then Jacob killed Beasts, and provided a Feast (such being usual at the making of Covenants, see Gen. 26.30.) and invited Laban and his Company to eat with him, who tarried all night upon the Place. Early in the morning Laban took an affectionate farewell of Jacob, kissing his Sons and Daughters, and blessed them, wishing to them all happiness and prosperity, and so departed to his own place.

Gen. 31. whole Chapter.

SECT. XXIX.

JAcob being sent away by Laban in peace, continued his Journey towards Canaan; and as he went on, he had a Vision of an Army of holy Angels, appearing in Human shape, that met him, to encourage him against his future fears and dangers; whereupon he called the name of the place Mahanaim, that is, two Hosts; intimating how two Hosts there met, viz. one of the holy Angels, the other of his own Company and Followers: And here afterwards was a City built, called by that Name. And being to pass thorough the Country that was at present inhabited by his Brother Esau (though he and his Posterity afterwards removed to the Southern part of Canaan, and there dwelt) he sent Messengers before to him to give him notice of his coming, charging them to address themselves to him in a very respectful and submissive manner, and to tell him, that his Servant Jacob had sojourned with Laban in Mesopotamia for 20 years, and God had now blessed Him with Flocks and Herds, and with Men-Servants and Maid-Servants, and therefore He did not come to beg anything of him, but only desired his favor, that he might quietly pass thorough his Country. The Messengers having dispatched their Message, return and tell him, that his Brother Esau was coming to meet him, attended with 400 men, and 'tis like they possessed him that they apprehended he came with no good intention towards him. Jacob hearing this, was greatly afraid (his Guard of holy Angels in likelihood being gone) and contriving to secure himself as well as he could, he divided the people that were with him, and his Flocks into two Bands or Companies, thinking that if Esau fell upon the one, the other might possibly have time to escape. And being in this distress he set himself to call not upon the Angels (that had lately appeared to him) for their help and mediation, but upon the true and ever living God, praying unto Him after this manner, O God of my Grandfather Abraham, and Father Isaac, to whom thou hast made many great and glorious Promises, and to their Seed. Thou commandedst me to leave Mesopotamia, and to return to my Fathers house, and didst promise to deal well with me, and Lo, I am now obeying thy Command. I acknowledge I am altogether unworthy of the great Mercies thou hast bestowed on me, and of that Faithfulness thou hast expressed towards me. For when I came from my Fathers house, I was in a mean and poor Condition; I passed over the River Jordan that I have now in mine eye, only with my Staff in my hand, and now behold I am become two Bands. And seeing thou hast hitherto been so gracious unto me, I humbly pray thee now help me, and save me from my Brother Esau, who I fear (without thy Interposition) will come upon me and slay me with my Wives and Children. Lord, thou hast promised to do me good, and to keep me in all places, [Ch. 28.14, 15. & 31.3. and to make my Seed as the Sand of the Sea. Therefore I pray thee of thy great mercy, make good these thy gracious Promises unto me.

Jacob having thus prayed, and reposed his Trust in God, yet He judged it fit to use all good and fair means for his own Preservation. And therefore resolved with himself to send a Present to his Brother to propitiate and atone him. And accordingly he culled out some of all his Cattle for this purpose, but the approaching of the night, and his hast to prevent his Brothers coming, would not suffer him to make any curious choice. However he took out of his Flocks 200 She-Goats, and 20 He-Goats, 200 Ews, and 20 Rams, 30 Milch-Camels with their Colts, 40 Kine and 10 Bulls, 20 She-Asses and and 10 Foles, in all 580 Head of Cattle; a rich and noble Present, being an excellent and large Stock for breed. These several sorts of Cattle he delivered into the hands of so many several Servants, and charged them to pass over the Ford of Jabbok with them, and to put a good distance and space between Drove and Drove, that so his Present might make the fairer show, and that by degrees the heat of his Brothers Rage might abate and cool. Then he charged the first Servant that went with the first Flock, that when he met Esau, and he should ask him, Whence he came, and to whom he belonged, he should say, This is a Present of thy Servant Jacob, sent to my Lord Esau, and behold he himself is behind coming to wait upon my Lord. And he charged the rest of the Servants that went with the other Flocks to do accordingly. And he thought with himself that by this means (in all likelihood) he should appease his Brother, and melt his Rage, and dispose him to be kind and favorable to him. The Present being sent away, His next care was to pass his Wives and Children, and his Company, and his Flocks and Substance over the River Jabbok, but he himself stayed behind, that he might spend the night in private prayer unto God. And having wrestled with the Lord several hours by fervent prayer, not without many tears, [as we read, Hos. 12.4. He wept, and made Supplication, &c. ] at last the Son of God, the Angel of the Covenant appeared to him in an human shape, and set upon him, and wrestled with him, and he was pleased not to prevail over him with that measure of strength which in that assumed Body he did take and use at that time, to intimate to him, and to assure him, that though he was to wrestle with many Difficulties, and many Afflictions, yet he should be Victor in them all; However to keep him humble, and that he should not be exalted above measure, but know by whose Indulgence he did prevail, he touched the hollow of his Thigh, and put it out of joint, and the Sinews shrank, so that he halted of it for the present; to intimate to him that it was not the hand of a mere man that strove with him. Then the Angel speaking to him after the manner of men, said. Let me go, for the day breaketh; but Jacob now perceiving the Person he wrestled with to be more than a mere man, said, I will not let thee go except thou bless me. Then the Angel asked him his Name (which he knew well enough) but to take occasion for what he meant to say concerning the change of his Name. He answers, Jacob. The Angel replies, That his Name should henceforth not only be called Jacob but Israel; that is, One that hath Princely Power with God, [Gen. 46.2. & Ch. 35.10.] and should also prevail over men. Then Jacob desired the Angel to tell him his Name, hoping he would have given him some peculiar Name, whereby he might have the clearer knowledge of Him, and might better remember and honor him. The Angel refused to satisfy his curiosity in that, (as likewise He did, Judge. 13.17, 18.) but he blessed him. So Jacob called the name of the Place Peniel, because he had there seen the Son of God in an human shape, face to face, who had there manifested himself more clearly to him than ever before, and he had escaped death, notwithstanding this glorious sight, which the Godly used to fear when they saw Visions of God. See Exod. 20.19. Judge. 6.22, 23. & 13.22. And now he looked upon his life as safe, and that God would preserve him from Esau. Then the Sun rising, Jacob passed over to his Company, and he halted upon his Thigh. But 'tis probable he was suddenly cured of it by the Angel before he came at his Brother Esau. Therefore the Israelites to perpetuate the memory of this Honor which God vouchsafed to Jacob in this Conflict, did forbear (even till Moses time, and after ) to eat of that Sinew in the Thigh of any Creature, which in Jacob was Sinew-shrunk.

Gen. 32. whole Chapter.

SECT. XXX.

JAcob now approaching near to his Brother Esau, he marshalled his Company in this manner: In the Fore-front he placed the Hand-Maids and their Children, next Leah and her's, then Rachel and Joseph, (placing that which was dearest to him furthest off from danger): and before all he marches himself in Person, trusting in God. Coming now in sight of his Brother (who came magnificently attended with a Train of 400 men ) he bowed himself seven times to the ground, at several distances, and coming up near to him, Esau (whose heart now God had wonderfully altered) ran to meet him, and embracing him, fell on his Neck and kissed him. They both wept for joy to see one another after so long an absence. After their mutual embracings were over Jacob 's Wives and Children came near, bowing themselves to the ground. Esau asked him, Whose those were that came with him? He answered, They are my Wives, and the Children that God hath graciously given thy Servant. He asked him then, What he meant by these great Flocks he had met? Jacob tells him, He sent them to testify his Respects to him, and that he might find grace in his sight. Esau replied, alas, My Brother, I have much wealth; I have enough; why shouldst thou deprive thyself of what thou hast gotten? But Jacob answered, nay I pray thee accept my Present, for I have seen thy face as though I had seen the face of an Angel; that is, It is unspeakably comfortable to me that thou art pleased with me, and so kind and friendly unto me; therefore I pray thee accept of what I have presented thee with, it being of that wherewith God hath graciously blessed me. For he hath dealt very graciously and bountifully with me, and of his goodness I have all things needful, and am abundantly supplied. Esau after much entreaty accepts of his Present, and offers with his Company to Conduct him on in his Journey. But Jacob civilly refused that kindness, representing to him that his Children were tender, and many of the Cattle with young, and therefore they must not be over-driven for fear of danger to them. Therefore, says he, let my Lord be pleased with his Train to go before, and I will softly follow after, as my Company and my Flocks are able to bear; and as soon as conveniently I can I will come and wait upon my Lord at Seir. Esau then offered to leave some of his men with him, to guard him. But Jacob humbly told him there was no need of it, and therefore he would not give him or his people that trouble. Esau thereupon took his leave of him, and marched to Seir, the place where he dwelt, and Jacob kept on his way till he came to Succoth, (as it was afterwards called) where he built him an House, (that is, some slight building for present use) and made Booths for his Cattle; and then passing over Jordan, he pitched his Tent before Shalem, a City of the Sychemites, afterwards called Sychar, [John 4.5.] And here he bought a piece of Land for his present use (as Abraham did the Field of Machpelah, Gen. 23.17, 18.) of the Children or Subjects of Hamor, Shechem 's Father, (the Prince of the Country) for an 100 Lambs, or an 100 pieces of Silver, (bearing the Figure or Impression of a Lamb. See Jos. 24.32. Acts 7.16.) and here he built an Altar and called it The Altar of God, the God of Israel, which he erected in a pious and grateful Memorial of God's favor in giving him (according to his new Name) power not only to prevail with Himself for a Blessing, but with his Brother Esau also, to divert his wrath. And this Altar was built in the self same place where Abraham before had built his first Altar, Gen. 12.6, 7.

Gen. 33. whole Chapter.

SECT. XXXI.

DUring Jacob 's abode here, his Daughter Dinah about 15 years of Age going forth out of Curiosity to see the Daughters of the Land, (probably at some Feast or Fair, or Public Solemnity, ) and to please her fancy by gazing on Foreign Fashions, was seized upon by Shechem (Son of Hamor, Prince of the Country) and defiled. This young Prince was so greatly enamored of Dinah, that his Soul clave to her, and he spake very kindly to her, to appease her for the injury he had done her, and the Rape he had committed upon her, and strove by all the fair words he could use to draw her to Consent to marry him. And that he might succeed in his Design, he prayed his Father to procure that Damosel for him to be his Wife. So that even among Heathens we see it was usual for Children to marry with the Consent and Direction of their Parents. Jacob understanding by some that went out with Dinah how it had fared with her, was exceedingly troubled at it, yet he vented not any passion, but in silence ruled his spirit till he could speak with his Sons (who were then in the Field with the Cattle) and could advise with them what was fit to be done on so sad an occasion. The Sons of Jacob when they heard of it, were greatly vexed, and very wroth that Shechem had committed so great folly and iniquity, and thereby offended God, and brought such a stain and blot on their Family. Notwithstanding Hamor the Father of Shechem (who should have expressed his high Displeasure against his Son for so great a Transgression) comes to Jacob and his Sons, and Communes with them, and Requests them, That Dinah might be given to his Son to Wife; And further desires, That they might freely make Marriages interchangeably between them, and so grow into a Kindred and Friendship the one with the other. He further tells them on these Conditions, the Land should be free for them to dwell in, and to Trade in, and therein to get Possessions. Shechem also seconded his Fathers motion, and told them, If he might find so much favor in their eyes as to obtain their Sister for his Wife, he would do anything they should desire of him; Whatever Dowry they required he should give Her, or whatever Gift in recompense of the Injury he had done her, he was willing to give her, provided he might have her. Jacob permitting his Sons to give the Answer, they having laid their Heads together, and being not only averse to the Match, but designing Revenge, answered cunningly and deceitfully, and which was worse, they covered their deceit with the color of Religion. They tell Hamor and Shechem, That they could not without dishonor to their Religion give their Sister to a Person Uncircumcised. But if they would consent that all the Males among them should be Circumcised, and so become like unto them, then they would make Marriages with them, and dwell with them, and they would become one People. (l) Thus they would have this holy Sacrament of Circumcision (the Seal of God's Covenant) profaned, and obtruded upon Unbelievers; and all to accomplish their wicked design of Revenge. But if they would not consent to this, they would take the Daughter of their Family, and depart from them, and would have no more to do with them. These hard Conditions Hamor and Shechem agree unto, and Shechem