to all ages, of the exactness of the divine predictions, and of the veracity of fcripture-history. We may with more confidence believe the particulars related of Abraham and Ishmael, when we fee them verified in their pofterity at this day. This is having as it were ocular demonstration for our faith. This is proving by plain) matter of fact, that the most High ruleth in the kingdoms of men, and that his truth, as well as his mercy, endureth for ever. ! وار III. THE PROPHECIES CONCERNING JACOB AND ESAU. A S it : pleased God to disclose unto Abraham the state and condition of his pofterity by Ishmael, who was the fon of the bond-woman: it might be with reaIon expected, that something thould be predicted con cerning his pofterity alfo by Ifaac, who was the fon of the free-woman. He was properly the child of promise, and the prophecies relating to him and his family are much more numerous than those relating to Ishmael: but we will felect and enlarge upon such only, as have reference to these later ages. It was promised to Abraham before Ishmael or any fon was born to him, (Gen. XII. 3.) In thee shall all families of the earth be bleffed. But after the birth of Ishmael and Ifaac, the promife was limited to Ifaac, (Gen. XXI. 32.) for in Ifaac shall thy feed be called. And accordingly to Ifaac was the promife repeated, (Gen. XXIV. 4.) In thy feed shall all the nations of the earth be bleffed. The Saviour of the world therefore was not to come of the family of Ishmael, but of the family of Ifaac; which is an argument for the truth of the Chrif • tian religion in preference to the Mohammedan, drawn from an old prophecy and promife made two thousand years D3 years before Christ, and much more before Mohammed was born. The land of Canaan was promised to Abraham and his feed four hundred years before they took poffeffion of it. (Gen. XV.) It was promised again to Ifaac, (Gen. XXVI. 3.) Sojourn in this land, and I will be with thee, and will bless thee; for unto thee and unto thy feed I will give all these countries, and I will perform the oath which I fware unto Abraham thy father. Now it is very well known, that it was not till after the death of Mofes, who wrote these things, that the Ifraelites gat poffeffion of the land under the command of Joshua. They remained in poffession of it several ages in pursuance of these prophecies: and afterwards, when for their fins and iniquities they were to be removed from it, their removal also was foretold, both the carrying away of the ten tribes, and the captivity of the two remaining tribes for seventy years, and likewise their final captivity and difperfion into all nations, till in the fulness of time they shall be restored again to the land of their inheritance. It was foretold to Abraham that his posterity should be multiplied exceedingly above that of others; (Gen. XII. 2.) I will make of thee a great nation; and (XXII. 17.) in bleffing I will bless thee, and in multiplying I will multiply thy feed as the stars of heaven, and as the fand which is upon the sea-shore. The fame promife was continued to Ifaac, (Gen. XXVI. 4.) I will make thy feed to multiply as the stars of heaven. And not to mention the vast increase of their other pofterity, how foon did their descendents by Jacob grow up into a mighty nation? and how numerous were they formerly in the land of Canaan? how numerous were they in other parts of the world according to the accounts of Philo and Josephus? and after the innumerable massacres and perfecutions which they have undergone, how numerous are they still in their present dispersion among all nations? It is computed that there are as many Jews now, or more than ever there were, fince they have been a nation. A learned (1) foreigner, who hath written a hif (1) See Basnage's History of the Jews. Book 7. Chap. 33. Sect. 15. tory tory of the Jews, as a fupplement and continuation of the history of Josephus, fays that "it is impotsible to " fix the number of persons this nation is at present composed of. But yet we have reason to believe, "there are still near three millions of people, who profess "this religion, and as their plirase is, are witnesses of the "unity of God in all the nations of the world.".. And who could foretel such a wonderful increase and propagation of a branch only of one man's family, but the fame divine power that could effect it? But Ifaac had two fons, whose families did not grow up and incorporate into one people, but were feparated into two different nations: and therefore, as it had been necessary before to specify whether Ishmael or Ifaac was to be heir of the promises, so there was a neceffity for the fame distinction now between Efau and Jacob. Accordingly, when their mother had conceived, the children struggled together within her; (Gen. XXV. 22.) and it was revealed unto her by the Lord, (ver. 23.) Two nations are in thy womb, and two manner of people Shall be separated from thy bowels; and the one people shall be stronger than the other people, and the elder shall ferve the younger. The same divine spirit influenced and directed their father to give his final benediction to the fame purpose: for thus he blessed Jacob, (Gen. XXVII. 28. 29.) God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine. Let people ferve thee, and nations bow down to thee; be lord over thy brethren, and let thy mother's fons bow down to thee; cursed be every one that curseth thee, and blessed be he that bleffeth thee: and thus he blessed Efau, (ver. 39, 40.) Behold, thy dwelling shall be the fatness of the earth, and of the dew of heaven from above. And by thy fword shalt thou live, and shalt ferve thy brother; and it shall come to pass when thou shalt have the dominion, that thou shalt break his yoke from off thy neck. But for greater clearness and certainty a more express revelation was afterwards made to Jacob; and the land of Canaan, a numerous progeny, and the bleffing of all nations, were promised to him in particular, (Gen. XXVIII. 13, 14.) I am the Lord God of Abraham thy father, and the God of Ifrael: the land D4 whereon whereon thou lieft, to thee will I give it, and to thy feed. And thy feed shall be as the duft of the earth; and thou Shalt fpread abroad to the west, and to the east, and to the north, and to the south; and in thee, and in thy feed, shalt all the families of the earth be bleffed. We have here a farther and more ample proof of what was afferted before, that these ancient prophecies were meant not fo much of fingle perfons, as of whole people and nations defcended from them. For what is here predicted concerning Efau and Jacob was not verified in themselves, but in their posterity, Jacob was so far from bearing rule over Efau, that he was forced to fly his country for fear of Efau, (Gen. XXVII.) He continued abroad several years; and when he returned to his native country, he fent a fupplicatory message to his brother Efau, (Gen. XXXII. 5.) that he might find grace in his fight. When he heard of Esau's. coming to meet him with four hundred men, he was greatly afraid and distressed, (ver. 7.) and cryed unto the Lord, (ver. 11.) Deliver me, I pray thee, from the hand of my brother, from the hand of Efau. He fent a magnificent present before him to appease his brother, calling Efau his lord, and himself Elau's fervant. (ver. 18.) When he met him, he bowed himself to the ground feven times, until he came near to his brother. (Gen. XXX. 3.) And after he had found a gracious reception, he acknowledged (ver. 10.) I have seen thy face, as though I kad feen the face of God, and thou waft pleased with me. Jacob then had no temporal superiority over Esau; and therefore we must look for the completion of the prophecy among their pofterity. The prophecy itself refers us thither, and mentions plainly two nations and two manner of people, and comprehends these several particulars; that the families of Efau and Jacob should grow up into two different people and nations; that the family of the elder should be subject to that of the younger; that in fituation and other temporal advantages they should be much alike: that the elder branch should delight more in war and violence, but yet should be fubdued by the younger; that however there should be a time when the elder thould have dominion, and shake off the yoke of the the younger; but in all spiritual gifts and graces the younger should be greatly superior, and be the happy instrument of conveying the blessing to all nations. I. The families of Efau and Jacob should grow up into two different people and nations. Two nations are in thy womb, and two manner of people shall be separated from thy bowels. The Edomites were the offspring of Efau, as the Ifraelites were of Jacob; and who but the author and giver of life could forefee, that two children in the womb would multiply into two nations? Jacob had twelve fons, and their defcendents all united and incorporated into one nation; and what an overruling providence then was it, that two nations should arife from the two fons only of Ifaac? But they were not only to grow up into two nations, but into two very different nations, and two manner of people were to be feparated from her bowels. And have not the Edomites and Ifraelites been all along two very different people in their manners and customs and religions, which made them to be perpetually at variance one with another? The children ftruggled together in the womb, which was an omen and token of their future disagreement: and when they were grown up to manhood, they manifested very different inclinations. Efau was a cunning hunter, and delighted in the sports of the field: Jacob was more mild and gentle, dwelling in tents, and minding his sheep and his cattle. (Gen. XXV. 27.) Our English tranflation, agreeably to the (2) Septuagint and the Vulgate, hath it that Jacob was a plain man; but he appears from his whole conduct and behaviour to have been rather an artful than a plain man, The (3) word in the original fignifies perfect, which is a general term; but being put in oppofition to the rough and ruftic manners of Efau, it must particularly import that Jacob was more humane and gentle, as (4) Philo the Jew understands it, and as Le Clerc translates it. Esau flighted his birth-right and those facred privileges of which Jacob was defirous, and is therefore called (Hebr. XII. 16.) the profane Esau: απλας, Sept. fimplex. Vulg. תם Integer, perfectus. Integer, Syr. Samar. Perfectus, Onk. Perfectus virtutibus. Arab. but |