IN the Text, Moses sets forth the Pious example of the Pa­triarch Jacob, Erecting and Building an Altar to Almigh­ty God, for his deliverance from the rage and fury of his bloudy Brother Esau. In which words Moses records, First, that the Patriarch performed his duty: for aedificavit Altare, he built an Altar,1. Duty Secondly, [Page 2]That God sent the Patriarch his deliverance,Officium Jacobi. 2. Delive­rance, Auxilium Dei. 3. Danger. Odium Esaui. Exercitium. Actus De­votionis. vel Exem­plum. 2. Opus De­dicationis. implyed in these words, That God appeared unto him. Thirdly, his danger is discovered in the last words. Moses testifieth that he was forced to fly from the face and fury of his Brother Esau, or else, if you please, see another Division and Paraphrase on the Text. First, here is Actus Devotionis, an Act of High and holy Devotion, a blessed example of Piety, and a great Testimony of thankfulness to Almighty God for won­derful and great deliverance. Aedificavit Altare, and he built an Altar there. Se­condly, here is Opus Dedicationis, the Noble work of Dedication of an Altar Erected and Built. Jacob designs chiefly Gods ho­nour in this work, and dedicateth his Al­tar to his Deliverer, giving God the glory of his safety, Ʋocavit locum El-Bethel, that is the God of Bethel, or rather the God of Gods house before called Luz, but now Bethel.

Thirdly, here is Argumentum Resolutionis, the Reason,3. Elenchus vel Argu­ment. Reso- ground, and cause, of the Pa­triarchs Pious and holy Resolutions. Be­cause, [Page 3]saith Moses, quia apparuit Deus, God appeared to him when he fled from the face of his Brother Esau. Of these in Or­der. And first of the Patriarchs Acts of Piety and Devotion in these words, Aedifi­cavit Altare. In the Frontispiece of the Text you may see First Opificem: the Ar­tist, the founder or builder, of this piece of Devotion set forth in the Demonstra­tive, Ille, he:1. Opifiex Gen. 35.6. Gen. 35.6. 2. Opus, Al­tare. that is (as in the verse be­fore the Text) Jacob came to Luz, which is in the Land of Canaan, that is Bethel. Secondly, opus ipsum the work it self. And that is Altare: an Altar or a holy place, to Sacrifice to Almighty God; which was the most Ancient, Innocent, Primitive,3. Locusvel sedes situti­onis, Ibi. there visi­ble serving of God. Thirdly, here is locus or sedes Altaris, the place or Scituation where this Altar was seated; Ibi, in this Adverb of place, that is in the Land of Canaan: and more particularly in the place called Bethel. I have now opened the Text: I shall begin with the great exem­plar of Piety, That is Jacob: A person of whom I find, the holy Scripture make as [Page 4]honourable and eminent mention, as of any of all the holy Patriarchs St. Ber­nard meditating on this subject,Divus Bernard. in Sententijs Quater lu­ctatus est Ja­cob, in utero cum Esauo, in Adolescen­tia cum co­dem; in Me­sopotamia cum Laban, in Bethel cum Angelo. saith, That the Patriarch Jacob was for many tryals and temptations, which did set forth his Faith, Hope, Charity, Hu­mility, Patience, Obedience, and all e­minent Virtues and Graces that might beautifie his blessed soul. But St. Bernard chiefly reduceth them to four more remar­kable Passages and Re-encounters which the Patriarch suffered,Lucta in utero matris. and succeeded with Vi­ctory out of them all. The First was, Lucta in Ʋtero Matris, a fight or strug­ling in his Mother Rebecca's womb with his Brother Esau, which caused Rebecca to complain,Gen. 25 22.23. Collide ban­tur in utero Parvuli. Common Transla. saying, The children struggle with me; and she said, Why am I thus? And she went to enquire of the Lord, and the Lord said unto her, 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 serve the younger. A strange Passage, that Twins could not be quiet in domo Naturae, in Na­tures [Page 5]first House; but, being little more than Embryo's, did clash and fight in their Mothers womb. This was certainly Pugna Prophetica, an early fight,Pugna Pro­phetica. that prophe­sied and foretold the world, That the Church, as Rebeccah, might have Jacobs and Esaus, good men and bad in her womb, Esauites and Israelites, prophane persons and pious Votaries; proud Phari­sees and penitent Publicans, superstitious Papists, and seditious Phanaticks, as well as Orthodox Christians at the same time in the Temple. Secondly,Secun­da lucta in Domo Pa­tris. the Pa­triarch Jacob had luctam in domo Patris, a sad trouble and daily grievous vexation in his Fathers house, where Esau his Elder Brother expressed nothing, but mischief and malice, wrath and fury, death and destru­ction towards his younger Brother Jacob, whom Esau first aspersed with contumely and dirty language,Gen. 27.36. Gen. 27.41. calling him a sup­planter, and then having wounded his name with a venemous tongue, designed his death with a malicious heart and hand against whose unnatural rage and wrath Obadiah composed chiefly his Prophecy; [Page 6]saying,Oba­diah, v. 10. For thy violence against thy Bro­ther Jacob, shame shall cover thee, and thou shalt be cut off for ever. Thus by Gods blessing, and Rebeccahs Council, Jacob es­caped his Brothers fury, and preserved himself alive.Gen. 27.43. It seemeth by Esau's malicious practice (being not onely frater, a Brother, but Bimulus a Twin, of the same Conception and Generation) no re­lation though never so near; can protect an innocent plain person, from the rancor and malice of a malicious, envious, wicked heart. This was Jacobs unhappy conditi­on with his unnatural out-ragious Brother Esau. The third Tryal and trouble that this Patriark had wasTertia lucta in Do­mo Servitu­tis. in Domo Pa­trui Laban, in his Uncle Labans house, whi­ther he fled for refuge and Protection from his Brother; fury and malice. But his en­tertainment there proved (as it appears) rather slavery then security, rather insup­portable duress and hardship, than the re­spects of a Kinsman. Hear Jacob s own words in his sad complaintsGen. 31.38, 39, 41, 42. saying, I what is my Trespass, what is my Sin, [Page 7]that thou so hotly pursuest after me, Gen. 31. (as if a Cheat, a Theif, a Robber), I have been Twenty years in thy house, and thou changest my wages Ten times. The Drought consumed me in the day, and the Frost by night; God hath seen my Affliction and the labour of my hands. Thus was Jacob used by his Uncle Laban; But God delivered him out of his hands, and rescued his Innocency from Labans unmerciful usage: This was a third extremity and slavery, that Jacob was de­livered from by the God of Abraham, and the fear of Isaac his Father.Gen. 31.42. Hence observe, that kindred and Relations, are but tickle Tenures, and uncertain Comforts, unless Grace and vertue, Piety and good­ness, Sanctifie and govern the Affections and hearts of the nearest Relations. And now hear a word of Jacobs fourth Contest and Agony, as St. Bernard saith, non solum cum fratre: not onely, with his Brother Esau or Uncle Laban, but (which was a higher tryal than the other three) Luctatus cum Angelo in Bethel.4. Lu­cta cum An­gelo in Be­thel So Moses Re­cords the story: And Jacob was left alone, [Page 8]and there wrestled a man Gen. 32.24. with him untill the break of the day, which happy meeting in the Field, was ordained by God himself, who senti. e. De­us, forma hominis. his Angels first as Harbingers to meet Jacob, as his Comforters and Conductors: and when Jacob saw them, he said, This is Gods host Gen. 32.1. and he called the name of that place Mahanaim. Thus God protecteth his servants by ministring spirits Maha­naim. i. e. Two hosts. Heb. 1.14. as he promiseth; They shall give his Angels charge over thee to keep thee in all thy wayes. But this is not all, God hath more honour, fa­vour, and comfort, for Jacob, than the presence or company of Angels. For the Patriarch returning by God's command in­to hisPsal. 91.11. own Countrey, after Twenty years exile, servitude, and slavery, and being to re-encounter with the rage and fury of a malicious enemy, his unnatural brother Esau, who was advancing with a party of Four hundred men, resolved to kill and destroy the Patriarch with his Wives and Children, with all his innocent and unarmed Company;Gen. 31.3, 13. In this distress, [Page 9] Jacob was greatly affraid,Gen. 32.11. his fears encreased, and his heart did tremble. In this his sadness of his soul, he hath no hopes but in God, no means but Prayer, no shield but Faith. And therefore in this great Tryal, he maketh his Addresses to the God of Abraham, and to the God of Isaac, saying,Gen. 32.7. Deliver me O God, I pray thee, from the hand of my brother, from the hand of Esau, for I fear him, lest he will come and smite me, with the mother and the children. In his Prayer, he likewise remembreth God of his grace and promise;Gen. 32.12. Thou sayest, I will surely do thee good, and make thy seed as the sand of the sea, which cannot be num­bred for multitude. God heard his Prayer, and made good his promise, by appeasing Esau's fury, and preserving his servant Ja­cob; and to ascertain and evidence his Truth, God is pleased to wrestle with him, to try his servant Jacob's strength by Faith, to keep company all night with his devotion, to yield a Victory, by gi­ving a Benediction, and to crown Jacob's [Page 10]Conquest with a Title of Honour to all Ages:Trans­fertur E­noch, eligi­tur Noe, vocatur A­braham, di­ligitur Isaac, Jacob De­um facie ad faciem con­templatur, D. Bern. serm. de san­cto, Joh. Ba­ptistâ pag. 1683. God himself, as the Fountain of all Honour, saying,Gen. 32.28. Thy Name shall be no more called Jacob, but Israel; for as a Prince hast thou power with God, and with men, and hast prevailed. Thus was Jacob tryed, thus was Jacob honour­ed, preserved, andHeb. 2.20. blessed. This was the Fourth, and most solemn Touch­stone and taste of Jacob's patience and obe­dience; his faith and devotion, his humi­lity and honour; by which Meditation see and know, that dangers and distresses are the Tryals of Faith in Gods servants. Fear and troubles make good men fly to their Prayers, and Prayers and fervent Devo­tion prevail with God for preservation and deliverances. I have now done with Ja­cob's Four several Tryals or Wrestlings, and so quit any further Discourse of Opi­fex, Opifex, Fundator Jacob. 2. Part. Opus. the Founder or Builder, in the Text, and so shall lead you to take a View of Opus, or Aedificium, his sacred Work or Edifice, He built an Altar. As afflicti­on and distress caused Jacob to fly to his [Page 11]Prayers, and Prayers and Devotion procu­red deliverance from God: so in obedi­ence and thankfulness, deliverance from danger, accompanied with advancement to Honours, work on the Patriarchs noble mind, to be visibly devout, and to evi­dence his Faith by good works. The Pa­triarch is not onely content to make Vowes,Altare mo­numentum gratitudinis. but he falls a building a pious pillar, in monumentum gratitudinis, as a la­sting Monument of his devotion and gra­titude. Struxit Altare, Struxit Altare. He built an Al­tar, which was the first way and mode of Gods visible Worship on earth since the world was created. Thus was Adam Rabbi Solomon. as the Jewes and Rabbins taught) direct­ed with a Quire of Angels to serve God in Paradise: And thus Adam, D. Am­bros. de l Cain & Abe as the Fathers say, instructed and enjoyned his two sons, Cain and Abel, to bring their Of­ferings, and to worship at the Altar.Gen. 4 3, 4. According to this example, Noah built an altar, and offered Burnt-offerings on the altar; and the Lord smelled a sweet savour from those oblations. Gen. 8.20, 21. Thus Abraham [Page 12]built an Altar at Sichem, in the Plain of Moreh Gen. 12.7. when in his Travels, and in a strange Countrey, he was delivered from the Canaanite. Thus Isaac built an Altar in Beersheba, when he was deliver­ed from the Philistines, Gen. 26.17, 25. and the con­tentious spirits of Gerar, And thus Jacob, that he might make out Patrium coluisse Deum, that he did worship the God of his Fathers, and in imitation of these pi­ous Presidents, struxit Altare, he built an Altar, where he might worship God, and offer up holy Oblations; which piece of structure you may the better judge of, if you please to take a view of it in its mat­ter,1. Ma­teria Al­ta­ris. 2. for­ma Al­ta­ris. 3. u­sus, finis. Al­ta­ris., form, or figure; or else in its use and end. First for the matter, ex quâ, of which the Altar may be compos'd or made; I find it various and indifferent, whether made of earth, of stone, of wood, of brass, or gold: The Scripture menti­ons all these kinds, lest there should be exception at any, God looking more ex­actly at the affections and heart of a de­vout Founder and Benefactor, than at [Page 13]the work, though never so stately or cost­ly. Thus God commanded Moses, Exod. 20.24. 1. Altare Terreum. rum. saying, Thou shalt make me an Altar of earth, and sacrifice thy Burnt-offerings there­on. In the service of the Tabernacle, God will have Moses to make an AltarExod. 27.1. 2. Altare ligneum. 3. Altare lapideum. of Shittim wood, more proper and por­table for that moving and travelling Tent or Tabernacle. Josiah, who was Prin­ceps militiae, chief Captain and Comman­der over all the Forces in Israel, and suc­ceeded Moses, in thankfulness for his suc­cess and Victories, built an altar of stone,Josua 8.30. and there they offered their Burnt-offerings to the Lord. When the Church was advanced from a Tabernacle to a Tem­ple in King Solomon's happy Reign, that Princely Monarch made a stately Altar of Brass,2 Chro. 41. 1 4. Altare Aeneum. Twenty cubits in length, and Twenty cubits in breadth, a Royal Piece, suitable to the State of that magni­ficent Temple.

Lastly, We read that this noble King in his pious affections, to Gods house framed an Altar of pure Gold (n) to Offer sweet Incense, [Page 14]and perfumed odors, up to God Al­mighty who had advanced him to His Royal Throne and DignityMateria Exqua. Thus as to the matter, whether the Altars were made of Earth, of Wood, of Stone, of brass, or Gold it was Indifferent and various.Forma & figura Al­taris. Secondly, as to due form or figures some were of greater magnitude some of less di­mensions;Exod. 27.1. 2. Chro. 4.1. 1. King: 7.48. Some of five, some of twen­ty Cubits; Some of one Cubit only: Some larger, Some lesser, as God Commanded and Directed. And as God was pleased to give Rules in General for Moses Tabernacle, and Solomons Temples, so in Particular, God ordered in what form and figure those Al­tars should be framed, that his service might be the more exactly performed, and, as the Apostle saith,1. Cor. 14.40. [...] In Gods Church all things might be done decently and in Order. But there is less Concern in the notion of the matter or form of Altars, But the use and end there­of is more ConsiderableVsus et Finis AltarisAnd this Con­templation chiefly wrought in the Patriarchs Soul, who being raised from a Low Con­dition to a Noble quality, Delivered from [Page 15]servitude, rescued from his Brothers fury, and so many dangers, and being advanced from being a Mean poor Shephard or servant to the eminent dignity of a Patriarch or Prince; he builds an Altar, ut Deum coleret, that he might adore and worship that Great and good God who had owned him with so many Signal Favours. The use then of build­ing anTh. A­quin. 1.2. Quaes. 102.Altar is for Gods worship and ado­ration. Now to know how that may be performed, the School-men tell us that as in all o­ther ceremonies of the Temple or the Taberna­cle, so in the building of an Altar, there is ratio or Status Literalis and Figuralis: A literal and figurall sense or meaning. The literal sense of the Altar was the visible work,Alta­re Significat Christum. 1.2. Quaes. 102. Altare sig­nificat Cru­cem Christi 3 q. 83.1.2. Heb. 9.28. Heb. 10.10.the figural or mystical was typified or signified by it. In the literal sense the Altar was the Place where the sacrifice was burnt and the Incense offer­ed. In the figural or mystical sense, the Al­tar, the Incense, the sacrifice, did foretel Christ on the Cross who was a Sacrifice, died for our Sins, and did offer us the Incense of his Devotion for the salvation of our souls. Give me leave to use another distinction to [Page 16]the use of Altars; which were either Primi­tive and Patriarchal before the Law,Altare. 1. Patriar­chale. 2. Legale. 3. Evangeli­cum.or Legal and Levitical under the law, or else Spi­ritual and Evangelical under the Gospell. By the first the Patriarchs, by the second the Jewes or Israelites, by the third the Christians were taught to adore and wor­ship God. This Altar in the Text was of the first kind,Altare In­censi. Altare Thy­miamatis. Exod. 30.10. Revel. 8.3, 4, 5. Revel. 7.14. Sacrificia laudis, fidei, confessionis,wherein Jacob, to evidence his Devotion, his thankfulness, his zeal, his piety, builds his Altar, to adore and worship God. And as the Patriarchs and Jewes had their Altaria, holocausta, & ob­lationes: Altars, burnt-offerings, and obla­tions: so the Christians have their Altars or holy Tables, and their Sacrificia Spiri­tualia (nempe, laudis, fidei, confessionis, charitatis:charitatis: August. Mar­lorat. de scriptura. Situs Eccle­siae versùs Orientem.) Spiritual Sacrifices are offered wherewith Christians adore and worship God. And as Piety and Devotion first built Churches; so a Religious and holy Prudence gave those Church their figure, their forms, and scituations, directing those sacred buildings to be East and West, their Isles or Doors to be North and South [Page 17] (in formam & memoriam Domini, extensis brachijs, in crucem fixi) in some Re­semblance presenting our blessed Saviour nailed on the Cross, and these Churches the Primitive Fathers took care should be fur­nished with Fonts for Baptism; with Pul­pits for Instruction; with Altars or Holy Tables for the Blessed Eucharist and Holy Devotion.1. Baptiste­rium.The Baptisterium or Front was scited at the West end or Entrance of the Church, where the Christians were bapti­zed and matriculated into Christianity. The Suggestum or Pulpit,2. Sugge­stum.was in medio Ecclesiae, where the Christians might be better instructed with God's Will and Word. The Altar or Holy Table,3. Altare.was seated in the East End of the Church, for more eminent service in God's Worship. Here the Church our Mother, teacheth the Clergy to read God's Commandments,1. Decem Praecepta.as Aaron and his sons at the Altar or Holy Table, to instruct the People in their O­bedience and Duty towards God, and towards man. Here the Priest is obliged to read the glad tidings of salvation choice­ly [Page 18]wrapt up in the Epistles and Gospels of the Day.2. Epistola & Evangeli­um.Here is said or sung the fa­mous Nicene Creed,3. Nicenum Symbolum, Anno salu­tis 320. Magdebur­gens. Cent. 4â folio 617. Rubrick. The Prayer of Conse­crat. Lit. General Confession.composed by the Three hundred and eighteen Bishops in that Council, called by Constantine the Great, to vindicate the Truth of our Sa­viour Eternal Godhead, and to suppress the venome and poyson of the Arian Here­sie. Upon the Altar or holy Table the Church commands the consecration of the Hoast and Blessed Eucharist; Here the Priest and People make general Confession of their sins; Here the Bishop, or Priest, pronounceth the abso­lution of sins; Here the worthy Receivers take and participate, by a lively Faith,Church Catechism.the real Presence of the Body and Blood of Christ in the Blessed Sacrament, to their eternal comfort; Here the Saints chant and sing the Angels Song, saying, Gloria in excelsis, Glory be to God on high, on earth peace,Luke 2.14.good will towards men; and hence in the Close, the Bishop and Priest dis­misseth the Holy Communicants with the Blessing of the Peace of God.Rubrick for the Blessing.Thus the Church our Mother sets forth the use of [Page 19]The Altar or Holy Table. And besides this Practice of Piety and Devotion, it is most observable that Christian Emperors, Kings, and Sovereign Princes receive theirRegalia ab Altari.Regalia, their Royal Diadems, their Impe­rial Crowns, their Swords, their Scepters, from Gods Altars. Here they are anointed with Holy Oyle, and invested with Royal Robes. Here they receive the blessed Sacra­ment as a pledge of their Piety, and take Sacred Oaths to defend Gods Church, and their Subjects, according to Law and Justice.Spiritualia Cleri ab Altari.And as Sovereign Christians Princes are thus honoured, and thus honour Gods Altars; so Christian Praelates, Bishops, Priests, and Deacons, here receive the Imposition of Hands at their Consecration and Ordination, when they make those Sacred Protestations and Promises before Gods Altar to perform the Duties of their High and Holy Calling. And as Kings, and Priests, so the choicest of the Peers and Nobles in the famous order of the Knights of the Garter,Insignia E­quitum Au­ratorum ab Altari.enter­tain the honour of their installation from Gods Altar; whence they receive their In­signia, [Page 20]those Royal marks of their Princes Trust and Favour,Edvar­dus III. ut milita­rem virtatem honoribus decorar et no­bilissimam conscripsit Equitum Auratorum Societatem. Camden. Britanniâ.and the undoubt­ed evidences of their own worth, fidelity, and merits. Here the married couple make their vows to keep that holy state and the bed undefiled, and hence they have the blessing; and Lastly the holy Altar is a­dorned with the book of God (as the Ark that kept the Oracles)Rom. 9.4. Sacramen­tum super Evangelium Opus Alta­re.The blessed E­vangels, on which Sacred piece the People are admitted to lay their hands, to kiss with their mouths, as a Sacred obligation to utter truth, and to decide all differen­ces in Dispute or Controversie. Thus the Church our Mother, and Religion her Daughter, hath taught us the use of an Evangelical Altar. I have done with Ja­cobs building an Altar; and come to speak of Locus, the place, where the Patriarch made choice to build, Ibi, There, that is at Bethel.3. Parte Lo­cus. Bethel.Now Bethel was a City of the Tribe of BenjaminJosua. 18.13.on the Southward betwixt Jordan and Jericho, antiently cal­led Luz; here Jacob in his Travels, fly­ing to save his life was benighted, and [Page 21]lighted on a certain place, and tarried there all night.Gen. 28.11, 12. custodes Angeli. consolator Deus.He took the stones of the place, and put them for his pillows, and lay down in the place to sleep, and he dreamed and be­hold a ladder set on the earth, and the top of it reached Heaven, and behold the Angel of God ascending and descending on it: And behold the Lord stood about it and said, I am the Lord God of thy Father Abraham, and the God of Isaac: The land whereon thou lyest to thee will I give it and to thy seed. And in thy seedGen. 12.3, 18, 18, 22, 18, 26, 4.shall all the Nations of the Earth be blessed.Gen. 28.15.Behold I am with thee, and will keep thee in all places whither thou goest. These were such so­lemn promises of grace and favour, as the like were never to be Parallel'd. And as God was infinitely gracious to Jacob, so the Patriarch to his power will be dutiful, grateful and obsequious. For as soon as Ja­cob awaketh out of sleepGen.he expres­seth his faith, his hope, his charity: his faith saying, surely the Lord is in this place, and I knew it not. Secondly his hope, both admiring and adoring, when he said, [Page 22]Gen. 28.17. Domus Dei Porta Caeli.This is none other but the House of God, and gate of Heaven. Thirdly his cha­rity, love and zeal to Gods honour:Gen. 28.18, 19. for he rose up early in the morning, and took the stone that he had put for his pillow, and set it up for a pillar, and poured oyl on the top of it, i.e. Domus Dei. and he called the name of that place Gen, 28.19. Bethel when Jacob had erected his pillar he made his vow, saying, If God will be with me and will keep me in this way that I go, and will give me bread to eat and raiment to put on, so that I come again to my Fathers house in peace; then shall the Lord be my God, Gen. 28.20.21, 22. and this stone which I have set for a pillar shall be Gods house, and of all that thou shalt give me, surely I will give the tenth unto thee. Thus you have seen the Patriarch's Devotion, and heard his own reasons why he made choice to build his Altar at Bethel: yet here further it was not onely a place of Jacobs choice, but likewise the Altar was built there by Gods Command. Thus Moses records the sacred story: God said unto Jacob, arise, go up to Bethel, Gen. 35.1. and dwell there, and make there an [Page 23]Altar unto God, that appeared unto thee when thou fleddest from the face of Esau thy Brother. It is then likely to be a good work, a blessed piece, when Gods com­mand, and Mans affection agree in Gods worship and service, when God directeth, and Man obeyeth in the building of an Altar, a Tabernacle, a Table, a Church, a Sy­nagogue. And except the Lord bless the Psal. 127.1.2. house, the builders build in vain. Such a house may prove not the house of God, but a Synagogue of Satan, not a Bethel, but a Bethaven. See then the safest way for sacred structures, is,Domus Va­nitatis. when God command­eth, and man then obeyeth; And yet see the Patriarchs Wisdom, and Pious pause; he will not build an Altar at Bethel, but with Counsel & consultations. Holy Buildings, and sacred things, are not to be attempted by rash heads, or rude hands.Psal. 26.6. This was King David's course, saying, I will wash my hands in innocency, so will I go to thine al­tar, O Lord, as not fit for holy approaches, with either hollow hearts, or polluted hands. And as innocency was the Patriarch's Cor­dial, [Page 24] Psal. 122. 1. so holy Society was his comfort; and therefore King David, seemeth to rejoyce at the very hopes of building an Altar for Gods Service; and the good man will have his whole Houshold share with him in the Blessing of his Devotion. And therefore Jacob saith unto his House­hold,Gen. 35.2.3. and to all that were with him, Put away the strange gods that are amongst you, and be clean, and change your garments, and let us arise and go up to Bethel, and I will build there an altar unto God, Bethel. who was with me in the day of my distress, Gen. 35.3. and was mith me in the way that I went. Altars or Churches may have many Benefactors, but Jacob will be the sole Founder of his Altar, built at Bethel; yet see the blessed effects of a religious motion, one may build, but many may have the Blessing in this case. See the Patriarch's hastiness, and Gods glory, in this sacred progress; it was no sooner moved, that Gods Altar should be built, but presently Jacob's Houshold, and all that were with him,Gen. 35.4. gave unto Jacob all the strange gods that were in [Page 25]their hands, and all the ear-rings that were in their eares, to manifest their bounty and delight towards the Beauty of Holiness; and, if the Patriarch will build an altar at Bethel, his Houshold resolve with their gold and silver, with their most precious jewels, to adorn and beautifie that holy structure. Thus Jacob's altar, and Mose's Tabernacle, and Solomon's Temple, went up, and were made and beautified with several Offerings.Exod. 25.2. Thus without murmur­ing or repining, presentment or complaint,Exod. 35.5. Jacob and his Neighbours, or Israel and his Houshold, built and beautified the al­tar at Bethel. It is observable also, how the people proceeded with the Patriarch;Gen. 35.3.4. for he perswadeth, and they obey: he saith, Let us arise, and go to Bethel, and I will make there an Altar unto God, who answered me in the day of my distress, and was with me in the way which I went. Inaures quae erant in au­tibus eorum dicatas sci­licet alicui fictitio nu­mini Hu Grot. in loc. And they gave unto Jacob all the strange Gods in their hands, and the ear-rings which were in their eares, and the disposing of these Gods, and jewels, gold and silver. [Page 26]which is observable of equal consequence.Gen. 35.4. And Jacob hid them under the Oak, which was by Sichem. Ʋnder the Oak; God, when he pleaseth, can order, that foolish things shall confound the wise; and weak things shall confound the mighty;1. Cor. 1.28. and things which are not, shall bring to nought things that are. Thus God can prepare a Cave at Adullam, 1. Sam. 22.1. to secure his servant David from the fury of Saul; A cleft in the rock for his Prophet Elijah, to preserve him from the rage and wrath of Ahab, 1. Kings 19.14. and and cursed Jezabel. God can provide an Ark of wood for righteous Noah, and a fish for his servant Jonah, to preserve them from the dangers of the deep,Gen. 7.1. and swelling of the waves.Jonah. 1.17. And thus God can (when he pleaseth) make a Tree in the Woods, a Royal Dak, a Court, a Castle to defend Soveraignty from death, disgrace, or danger, when Navies have revolted, and Armies have been routed, and the arms of flesh have failed and faint­ed. Thus Jacob shewed both his resoluti­on and reason, when he erected his altar [Page 27]at Bethel; It is likewise of high concern­ment, that we take notice of the Patri­archs Devotion or Dedication as well as of the Erection and Building of his Altar, which he calleth, El-Bethel, that is, the God of Bethel; or rather, the God of Gods house. Gen. 28.19. God did here appear to Jacob in his dan­ger, and therefore Jacob will here more re­markably appear before God in his Devo­tion and Dedication; and not onely build an Altar, but likewise give it a name and title of honour and distinction, to Gods glory; he calleth it El-Bethel, the God of Bethel: In these early and primitive times the Patriarch would have the God of Heaven to have an house on Earth, at least an Altar for his sacred worship and ser­vice. God is the God of order, and not the Authour of Confusion: and while Pride and Carnal humours endeavour to build Towers towards Heaven; which prove a Babel: Gen. 2.9. the pious Patriarch will teach the World a lesson of more humble and clear Devotion, and builds an Altar, and dedi­cates it to his Maker and Preserver, and [Page 28]calls it El-Bethel, the God of Gods house. It was the sad complaint of Elijah, 1. King. 910 against the Sacrilegious Murderers of that Age:Rom. 2.3. That they had thrown down Gods Altars, and slain the Prophets with the sword; but the Patriarch, in the Text gives the world a better example, he builds an Altar at Bethel, and devotes it to Almighty God; and at Shalem where he pitched his Tent, he erected there an Altar,Gen. 33.18.20. and called it El-Elohe-Israel, That is, God the God of Israel; that is, Jacobs God. Now as God is well pleased with holy and humble De­votion;Moneantur interim mi­seri, ut si ob­temperare nolint prae­ceptis saluta­ribus, saltem Sacrilegis sua non de­fendant ne majori se sce­lere impli­cent. D. Aug. Epist. 53. Isay 5.6.7. Jere: 7.11. Mat: 21 14. Mark: 11.17 Luk: 19 46. so is he displease with no sins more than Sacriledg, or rude Prophaness, which is calcitratio, a kind of kicking at Gods honour, and a Robbing of his glory, Christ could not endure it at his Visitati­on, taunting the Prophaners in the Tem­ple with a sharp truth, and saying, It is written my house shall be called the house of Prayer, but ye have made it a Den of Thieves. Thus the Patriarch, as he devoutly builds an Altar, he will have it bear Gods name, El-Bethel. I have now done with the [Page 29]Dedication of Jacobs Altars, and in the close come to the occasion or cause why he built an Altar; why at Bethel; and why called Gods house, Moses hath summed up in brief the Patriarchs duty, as well as his devotion; Because God there appeared to him, when he fled from the face of his Bro­ther Esau. In which words see couched,Gen. 35.7. First, his danger; Secondly, his deliverance; Thirdly, his duty or thankfulness: danger in Esau pursuing his Brother Jacob; deli­verance from God; who appeared when Jacob fled; Thankfulness in Jacob, who rescued from Esau's fury, builds an Altar as a pledg of Piety and Thankfulness. Thus Noah delivered from being drowned, offe­red up odour and sweet incense to his pre­server,Gen. 8.31: Moses and Israel redeemed from Captivity in Egypt, did observe the Passo­ver, and did compose his Song of Thanks­giving;Exod. 15.1.2. Thus Israel, delivered from A­malech, built an altar,Exo. 17.15. and called it Jeho­vah Nissi, that is, the Lord my Ban­ner, or, Ensign. It was King David's deliverance from dangers, and his advance­ment [Page 30]to a Throne,2 Sam. 22.1. Psal. 18.1. that occasioned his Song of Thanksgiving, when the Lord had delivered him out of the hands of Saul, and of all his Enemies. It was this Du­ty of Thankfulness, that made this Royal Prophet to prepare Materials to build Gods Temple, and made him the Pen of a rea­dy Writer, to compose the Book of Psalms,Sicut Manna habu­it delecta­mentum & omnem sapo­rem suavita­tis; sie Car­men Psalmo­rum omne spirituale do­cumentum. Ludol. in Proaemio Psalmorum. Cùm in choro canitur, ver­ba Ecclesiae Deum lau­dant is; cùm à just is, verba Deum Iau­dantis; cùm à peccatori­bus, verba veniam de­precantis, Idem Ludo. which, when they are sung in the Quire, are the Voice of the Church honouring God; when by any righteous person, are the words of one praising God; and if a sinner chaunt the holy Hymns, they are the voice of a poor Penitent, craving mercy and pardon for their trans­gressions. From these pious Examples of the Patriarchs and Prophets, many blessed Christians have taken great encouragement to be Founders and Benefactors to the Christian Churches. Constantine the Great was a Primitive and early Patron for the founding, endowing, and building, of Churches for theEusebius. Cambden. Brit. pa. 270. Christian Religion. But if we look nearer home, we may find how God hath inclin'd the hearts of Gra­cious [Page 31]Princes, pious Prelates, and other good Christians, to build Churches, to found Schools and Colledges, for the en­couragement of the Christian Faith, and advancement of Learning. Our own An­nals and Histories tell us, That Se­bertus, King of the East Saxons, first re­covered the Church of Westminster, being then Delubrum Apollinis, to be a Christi­an Temple, and dedicated to the honour, name, and memory, of the Apostle St. Pe­ter; and that of Diana's, to St. Paul. King Edward the Confessor improved this Act of Christian Pietty, and made choice of that ChurchEduar­dus Rex, co­gnomento Confesior, si­bi in sepul­turam con­struxit, & ex decimis om­nium suo­rum redi­tuum ex in­tegro, & pa­trimoniis to­tâ Angliâ dispersis, di­tavit. Guil. Camden. Brit. p. 270. for the Royal Sepul­ture of himself and Successors, endowing it yearly with the Tenths of all his Royal Revenues, and with ample Patrimonies in many Parts of England. This Church and Fabrick was inlargedHanc Eduardi fa­bricam sub­vertit Hen­ricus Terti­us, novam (que) Ecclesiam speciosâ stru­cturâ exaedi­ficavit. Cam. Brit. p. 271. and beautified by King Henry the Third; and these Ex­amples were so effectual, that the Word of God grew and multipliedAct. 12.24. exceed­ingly. Cathedralls, and Churches, and Chappels, were built, endowed, and de­dicated, [Page 32]not on the Doctrine and blind Delusions of Popish Merits, but out of pure Devotion to Gods Honour; and out of Duty and Thankfulness for great Delive­rance out of imminent dangers. Thus our own Histories tell us of that immortal Prince,Cùm Gal­liam suis victoriis per­mensus esset. Camd. Brit. pag. 271. King Edward the Third, (*) That he founded a Royal Chappel near Westminster, and dedicated it to the name and honour of St. Stephen, in a devout and humble thankfulness for so many Vi­ctories, and his liberation from so many dangers, when he had Wars with France. This Noble Monarch having at the same time John the French King, and David the Scotch King his Prisoners at Windsor, in honour and thankfulness to Almighty God, built the Chappel at Windsor, and devoted that sacred Structure to the Honour of Sr. George, and the blessed Virgin Mary, for the better encouragement of Christian Pi­ety, and truly Heroick Valour:Ʋt virtutem mi­litarem ho­noribus, praemiis, & splendore, de­coraret. Idem pag. 198. And as King David prepared rich Materials, and King Solomon built and finished the stately Temple at Hierusalem: So King Edward [Page 33]the Third first built the Royal Chappel; and King Edward the Fourth beautified and adorned that Princely Piece. In the like Devotion, King Henry the Sixth foun­ded Kings Colledge in Cambridge, and his Royal Consort Queens Colledge. Henry the Seventh after his Victory at Bosworth-field, marched up to London, and with the U­surpers Colours taken in the Battle, and devoted them in St. Pauls-Church, in thank­fulness to God for his and the Kingdoms deliverance from Richard the Thirds Usur­pation; and his success, did not puff up his Princely Soul, but, encreased his Devotion, which occasioned him to build his Royal Chappel at Westminster, dedicated to the name and memory of the blessed Virgin Mary, which Leland calls Miraculum Mundi the wonder of the World. Henry the Eighth, manger the malice of Popish mouths, founded and settled the four Bishopricks of Oxford, Chester, Glocester, and Peterborough; and Trinity Golledge in Cambridge, and Christ-Church in Oxford, record the bounty [Page 34]of that famous Prince and Patron of learn­ing. King Edward the Sixth and Queen Elizabeth, were noble founders of Schools and Hospitals. King James was the Re­storer of the Bishopricks in Scotland, the preserver of them in England, and a Bene­factor to many in Ireland. King Charles the First was not onely a Patron in his pros­perity, but in his blacker dayes a Confessor, and in the end a Martyr, for his Crown, the Church, and the Lawes. His Majesty when he was restored to his Crown, God did assist him to restore the Bishops to their Sees, and the Churchmen to their Cures in England, Scotland and Ireland, and it was his piety and Royal bounty to design Augmentations to poor Bishopricks, Impropriations and Glebe-lands to poor Vicaridges, and a Kings Colledge to the Citty of Dublin, for the better Improve­ment of Learning and Religion. But his Majesties Royal design was disappointed by an unhappy event. And now sa Pious Princes have been Gracious and [Page 35]kind to Gods Church; So Religious and holy Bishops have been happy examples in their works of Piety, witness the first Colledge in Cambridge founded and built by Hugo Balsam Bishop of Ely, and de­dicated to St. Peter Primum Collegium Sancti pe­tri Domus vocatur, quòd Hugo Bal­sam Episco­pus Eliensis extruxit, Anno 1280. Merton Col­ledg in Oxford, one of the most Ancient of all in that University, founded by Gualter Merton then Bishop of Rochester. And, as Princes and Praelates, so many o­thers most noble and godly worthies have been Patrons, founders, and Benefactors, to Learning and Gods Church; others as Pious Christian Heroes, have in their pros­perity been Professors, in their adversity have been Confessors, and at their death Martyrs to assert and vindicate their zeal and love to Gods Church, the Kings Crown, and the Kingdoms Lawes. I have thus opened the Text, and shewed Jacobs danger, his deliverance and his duty, or Thankfulness; Remember that those who brought Purple, blew, or lin­nen, for the Tabernacle were accepta­ble. [Page 36]The widows mite was entertained, and good meaning towards Gods Church. Now to God the Father, &c. be all Honour and Glory.

Amen, Amen.