he together with the Father John 5.17 doth work hitherto Thus spiritual creatures are preserved in their Individuum and corporeal in their Species he gives Food raiment and other necessaries unto all disposes of Times and Seasons causes his Sun to shine sends rain c. without which concourse of his the world would soon come to an end and this is a kind of a second Creation The exercising of a miraculous Providence is a kind of work which manifest's Christ to be the true Essential God for such things are beyond and above the power of nature and a property of the true Lord God of Israel who only doth wonderous things and this our Saviour did shew upon some extraordinary occasions in matters of nature Psal 72.18 and also of grace As to the first when he changed water into wine rebuked the wind and the Sea gave the blind sight made the lame to walk Matth. 9.33 John 9. â—2 curing diseases healing distempers virtue daily issuing out of him which made people wonder and admire because such things had never been so seen in Israel nor since the world began and to say that a great Prophet is risen up among us and that God hath visited his people and the Gospels are filled up with such miracles which he did in all kinds and of what nature soever were their infirmities and diseases he cured them all and as Peter said was approved of God by miracles Acts. 2.22 wonders and signs And in this virtue and power of his own he gave others power to do the like But they whom he gave that power to exercised it not in their or any others but in his name Matth. 10 1. Mark 16.17 18. Luke 10.9 to shew how the power of working miracles was only in and from him in my name they shall cast out devils speak with new tongues c. And work miracles by my power and authority Thus the seventy disciples being again returned with joy said Luke 10.17 Lord even the devils are subject unto us thorough thy name Thus Peter having healed the lame man said to the people which ran greatly wondering why look ye so earnestly on us as though by our own power or holiness Acts. 3.12.16 we had made this man to walk men being so apt to look upon and fix on second causes and instruments he first goes about to remove those thoughts out of their heads he directs them to the cause of the miracle Christ's name thorough faith in his name hath made this man strong which in the next Chapter before the high Priest and Councel they solemnly declared Chap. 4 10. be it known unto you all and to all the people of Israel that by the name of Jesus Christ of Nazareth whom ye crucified by him doth this man stand here before you whole And in another place he said to a certain man Aeneas Chap. 9.34 Jesus Christ maketh thee whole Hereby I shew Christ to have been the spring of miracles which were done in his name as before he wrought them himself in his own name whereby his divinity is evidenced The disciples could not at all times work miracles but Christ could Lord said the man if thou wilt thou canst mare me clean Matth. 8 2. John 5.21 and he quickneth whom he will so he answereth the man I will be thou clean and immediately he was cleansed One thing more must be observed upon this how Christ did miracles for his own glory which is not lawfull to say of any man beâ—â—ase it belongeth to God alone Prov. 16.4 to make all things for himself Thus of the Lord Jesus after his first miracle 't is said John 2.11 This beginning of miracles did Jesus in Cana of Galilee and manifested forth his glory Thus he said himself that the sickness of Lazarus was yeor the glory of God John 11.4 Chap. 9.3 that the son of God might be glorified thereby And so was the man's being born blind that the works of God should be made manifest in him that is that in giving him his sight he might therein be glorified As amongst miracles raising one from the dead is the most conspicuous so therein at several times the Lord Jesus highly manifested his own divine power but in none so much as when he raised himself for when he by himself had purged our sins Heb. 1.3 John 10.18 he not only rose again from the dead but also sat down on the right hand of the majesty on high No man said he taketh away my life from me but I lay it down of my self I have power to lay it down and I have power to take it again I see so much of Majesty in those words and they are spoken with so much assurance that therein I perceive the character of his divine Power and Nature I joyn them together for I take them to be inseparable here is the triumph of the Son of God Colos 2.14 15. when not only he hath blotted out the hand writing of ordinances that was against us and nailed it to his Cross but also having spoiled principalities and powers he made a shew of them openly triumphing over them in it for all his euemies and ours received their mortal wound and laid dead under his Cross the works of the devil 1 John 3.8 Hos 13.14 1 Cor. 15.54 55 56 c. that is sin he destroyed and invisibly Satan was crucified with him O death he was thy plagues O grave he was thy destruction he conquered them all and thereby death which is the last enemy is by his resurrection swallowed up in victory After his resurrection Peter asserted it to be impossible it should have been otherwise or that he should be holden of death Whence Paul exalteth the exceeding greatness of the mighty power of God Acts. 2.14 Ephes 1.19 20. Rom. 1.4 which was wrought in Christ when he raised him from the dead which same efficacy is elsewhere attributed to the spirit of holiness that is to the divinity in the Son distinguished from his humanity all which agreeth with what our Saviour had foretold of the temple of his body John 2.19.21 destroy this Temple and in three days I will raise it up again understood of the temple of his body he rose not to be but because he was God thus much as to matters of Nature But Christ doth also works of Grace all understood under the name of redemption which hath two parts impetration or purchase and application through his active and passive obedience he hath fullfilled the Law for us and redeemed us from the Wrath of God and the Curse of the Law having fully satisfied his Justice and reconciled us unto him he hath obtained the pardon of our sins by a sufficient attonement he made for the same through his Death and sufferings He by the mouth of the Prophet shews what he is at the coming out of his
different things thô pertaining to one and the same Subject or else every Lord were a God thus a Husband were a God unto his Wife because Sarah called Abraham her Lord the Lord of the unfaithful Servant were his God because he calls him his Lord the Lord of the Vineyard were the God of the Vineyard because called it's Lord and many more such Instances And I shall illustrate the thing by a trivial Saying among us A Servant may say his Master is Lord but not God at home The Text that saith * 1 John 2.22 23. Who is a liar but he that denieth that Jesus is the Christ He is Antichrist that denieth the Father and the Son whosoever denieth the Son the same hath not the Father these words do import how he that denyeth Jesus to be the Christ doth thereby deny the Son not that Christ and the Son do formally signifie the same in themselves but because to be Christ and Son of God do meet in one Person so that none but the Son of God is Christ and Redeemer of the World Withall after this Socinian way of arguing it would follow in this Text that the Names Christ Father and Son do signifie the same for here the Apostle offereth two Propositions the first He is a Lyar that denyeth Jesus to be the Christ the last He is Antichrist that denyeth the Father and the Son The Adversaries make them both equivalent for in both is the same Object of denyal whence they infer that Christ and the Son are of the same signification but according to this Kule it may be concluded that Christ the Father and the Son signifie the same because in the first Proposition Christ is the Object of the denyal and in the last the Father and Son together Any one may see the Absurdity of such Consequences But because Christ to prove himself to be the Son of God speaks to the Jews about his Sanctification by the Father which Sanctification is the anointing spoken of by Peter †Acts 10.38 wherefore they would have that to be the cause of his being Son of God but if there was no other reason of that divine Filiation but the Sanctification and Anointing then the cause by the Angel given in ‖ Luke 1.35 Scripture were false So then Christ is called the Son of God not only upon the account of his extraordinary Birth and of his kingly Office as Socinus saith but for being of the same Nature and Essence with the Father which that Text of John 10. is not against for in that place our Saviour doth not give in the cause why he is Son of God but only goes about to refute the Slander of Blasphemy by the Jews cast upon him not by an Argument à pari taken from equal things but from the lesser to the greater He had said v. 30. I and my Father are one thereby expresly asserting his Consubstantiality and Oneness of Nature with the Father whereupon they took Stones to stone him because of that pretended Blasphemy in that he being man made himself God which Objection he answereth with an Instance from less to greater Thus if those are without Blasphemy called Gods who exercise a divine Office in their ruling and judging of Men much more and upon a better account may Christ the Messiab from eternity begotten by the Father and in time sent down from Heaven into the World be called God wherefore there is no Blasphemy nor have ye any just cause of stoning me because I said I am the Son of God one with the Father The Name Son of God relates to the eternal Generation by and Consubstantiality with the Father therefore not a Name of Office but of Nature and Person and the Names Christ and Son agree as to the material in one Person but not in the formal the Name Son is by reason of an eternal Generation and that of Christ upon the account of a temporal Anointing to an Office In the mean while we retain the proper and literal Sense of the word and not the metaphorical till we see cause to the contrary And this we leave for them to prove how because Magistrates by reason of their Office are called Children of the most high therefore not because of an eternal Generation and Coessentiality with the Father but for his Royal Dignity the Lord Jesus is called Son of God To be short we have other Texts to prove how the Name God's Son signifieth some essential thing in Christ as that heretofore quoted Christ was made of the seed of David according to the Flesh c. the Flesh signifies his Humanity as doth Declared the son of God according to the spirit of holiness his Divinity for we see * Dan. 9.24 To anoint the most holy doth denote by the most holy his divine Person and by to anoint his Office of Mediatour So we have that of the Angel to the Virgin The Holy Ghost shall come upon thee and the power of the highest shall overshadow thee therefore also that holy thing that shall be born of thee shall be called the Son of God The Angel's meaning is that in Christ's Conception the Power of God was necessary to the end he that was to be born might be called Son of God but if that Name had related only to the Office and he that was to be invested with it had been a meer Man no need of that Power of the Spirit in the Conception now the Angel calls holy that which it Essential in Christ he was holy before he should be born and that essential holy thing is called the Son of God The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth not that Man that was to be born not holy in the Concret but holy in the Abstract Withall seeing in Baptism the word Son doth not in Christ signifie his Office but his Nature for the Names Father and Holy Ghost do not denote any Office but Persons so in Christ it signifies his divine Nature not his Office All this may also be proved out of other Texts as this †John 3.16 God so loved the world that he gave his only begotten Son c. compared with ‖ Rom. 8.32 He that spared not his own Son but delivered him up for us all wherein God's Love towards the World and us is so highly comended which if it were only an Office laid upon Christ would come very short of that inflnite Love of God which as Paul saith * Ephes 3.19 18. Passeth knowledg and gives it the four Dimensions bredth length depth and height But to say that God spared not his own beloved and only begotten Son but deliver'd him to death this is Love indeed The same we may learn out of this Heb. 5.8 that though he were a Son yet learned he obedience by the things which he suffered What Man is he that would sacrifice his Son to the Safety and Preservation of his Enemies Yet God hath done it
nor of Ens being and Essence and as to his Immensity or Infiniteness according to which he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wholly whole whole in himself whole in all whole in every one and whole out of all he is neither circumscrib'd defined by included in or excluded out of any place all these are past Understanding not only of Men but of Angels also Let those who pretend to know all Things and that to them nothing is a Mystery take notice of this Thus much in short of the incommunicable Attributes or as otherwise called of the first Order And as to those of the second and communicable to Creatures which yet must be well understood for a thing may be said to be imparted or communicated in two ways either when the same thing in Number and Species is imparted to another or when the same is by Analogy in likeness and proportion In the first way no propriety of God can be communicated to the Creature because all infinite and the same with the Nature but in the last in some measure and degree they are in as much as some Effects like unto his Attributes according to their Capacity come out of them The Attributes of this last sort may be reduced under these three Heads Mercy Wisdom and Power Mercy moveth and willeth Wisdom doth contrive and dispose and Power executes all three in God Infinite and Eternal all three to be found in the Son in the Works of Creation Preservation and Redemption in relation to the two first absolutely consider'd in his Divine Nature and to the last in both Divine and Human in the Capacity of Mediator wherein he is both God and Man for indeed the Office of Mediator required a Person that should be both to perform those things that were to be done in relation to both because to suffer and die was the part of human Nature which the Divine is not capable of but to overcome Death and our spiritual Enemies could not be effected but by a Divine Power withal it became the Majesty of God that the Mediator should be God for that Majesty is so great that none but one that is intimate and equal with the Father could interpose between God and Man Angels themselves could and dared not undertake it for they stood in need of Christ to be confirmed in their state of Integrity besides that they are not pure in God's sight much less any Man meerly such I ask Who but a God could destroy sin appease God's wrath overcome the Power of Satan with natural and eternal Death Who could make expiation for Offences committed against an Infinite God but he that is Infinite himself By whose Intercession could God's Anger be pacified but thorough him that is his beloved Son By whose Power could Satan and the whole Power of Darkness be overcome but by him that is stronger than all Devils and Hell And who could conquer Death but he that hath destroyed him who hath the Power of Death And as none but a God could deliver us from all these Evils under whose Power we were so none but a God could restore us to the Goods we had lost Who could have restored us to a perfect Righteousness but he that is Righteousness it self Who to God's Image but he that is the express Image of his Person and the Brightness of his Glory Who could make us Children of God but he that is his natural only begotten and beloved Son Who could bestow upon us the Holy Ghost but he from whom the Holy Ghost proceedeth And who could give us eternal Life but he that is Life it self And by whom could we come to God but thorough him that is the way Out of all this it appears how none but a True and not a made God could be a Mediator between God and us * 1 Sam. 2.25 If one man sin against another saith Eli the judge shall judge him but if a man sin against the Lord who shall intreat for him No meer Man can only he that is Lord God himself Divine Essence is necessarily attended with the Divine Attributes First Eternity and it being most simple they are not otherwise distinguished then after our manner of Conceiving so that out of the foregoing Evidences they must necessarily be attributed unto the Son and first Eternity having already proved Christ's Deity and his eternal Generation we have spoken many Things belonging to this Head Eternity is Indivisible as the begetting Power of the Father is Infinite so it hath a terminus an Object of Infinite Perfection namely his Son Coeternal and Coessential and because the Generation is from Eternity so is it true that the Son was continually and perpetually begotten for we must not say God was first God and then Father but without beginning always God and always Father and seeing he ever was Father he ever had a Son This Reason is much to our purpose and we could easily farther enlarge upon it yet in order to prove this Eternity we must draw Arguments out of Scripture without which in these Matters all our Reasons are no Reasons at all Both Testaments do abound in Proofs but out of many we shall make use of few First out of the Old and begin with the place where it speaks of Christ's Kingdom and of the Glory and Power thereof He saith * Psal 110.3 From the womb of the morning thou hast the dew of thy youth the Meaning and Sence of the Words is thou art from Eternity Morning implies a Day and the first part of it too Day imports a Time which began with the Creation for before there was no Time all was Eternity now Christ whom here David calls his Lord is not said to have the Dew of his Youth from the Morning but from the Womb of the Morning that is before there was any Morning any Time at all for before any Creature be brought forth 't is in the Womb and what is the Womb of Time but Eternity which is the Day spoken of in another place †Psal 2. this day have I begotten thee with God there is no Time with Him all is one Day a Day of Eternity that saying so to him is not of a present Generation or Constitution but the Revelation of a Thing that was before wherefore in that same Verse it is called a Decree I will declare the decree 't is the declaration of the Decree not the time of it now all God's Decrees are Eternal without beginning consequently the Time therein mentioned is meaned of Eternity which the Psalmist's manner of speaking doth confirm more when in that first place he saith thou hast the dew of thy youth the Dew falls on the first part of the Morning so in that beginning of Time he had not his Birth or Childhood but his Youth not only existed but had his whole Strength and Vigour all this way of speaking is with condescending to our weak human Capacity to make us
Essentially exclusively not to Son and Holy Ghost but to Idols and Creatures the word Father is here taken for God as 't is when said one God and Father of all and Abba-Father Ephes 4.6 Rom. 8.15 Also the Father of Spirits The words our Father are often taken for our God and Lord In those places the word Father is said relatively not to the Son Heb. 12.9 Matth. 10.21 29. Luke 30.32 John 14.13 Chap. 3.13 but to men whose Father God is The things in the Lord's Prayer asked and prayed for are asked of the Son as well as of the Father as the coming of his Kingdom the forgiveness of our Sins whence saith our Lord Whatsoever ye shall ask in my name that I will do And the words which are in Heaven do belong to the Son as to the Father and the Holy Ghost too as appeareth out of Psal 139.7 8. and Matth. 3.16 Nay as we said before the Son is called the everlasting Father And if we consider the Etymology of the word which in the Original signifieth to preserve all things we shall find he is a Father indeed by whom all things are upheld and preserved which the Holy Spirit within us beareth witness unto when our heart laying under the sense of some trouble or mercy doth on a sudden by means of an Ejaculatory Prayer either in thoughts words or both poure it self before him begging for help or giving thanks breaking out upon occasion into these or the like expressions Lord Jesus have pity on me or Lord Jesus make me thankful Thus I through the grace of God have under those several heads brought in proofs for our blessed Lord and Saviour's divinity of many more which Scripture affords I shall take notice but of few wherein he is properly and truly called God which to assert is the main drift of the word as it is the foundation of the whole Gospel for it was absolutely necessary he should be God by nature or else any man might have preached taught prayed given good example and made intercession as well as Christ and if he came into the world and dyed only to teach us good doctrine and give us good example he had done for us no more than the Apostles and Martyrs who taught good doctrine and gave good example so might as well be called our Mediators and Saviours If this had as they say been the whole work of the Mediator our redemption had been no hard matter to be performed But I say that his threefold office of Mediatorship Prophecy Kingship and Priesthood demonstrate him to be true Essential God for none of the three could perfectly have been performed but by a God himself As to the Prophetical to enlighten the understanding and effectually to turn the heart as to the Regal to defend Believers against the Power of Satan and as to the Priestly to obtain forgiveness of Sins favour of God and glory none of these could be obtained but by him who is infinite as in Power so in Nature there is an infinite distance between God who is infinite and every finite Creature no proportion between Infinite and Finite Scripture owneth nothing but God to be higher than Angels now Christ is higher and above all Angels Besides that the necessity of satisfaction to be given to Divine Justice doth argue a necessity for Christ to be God for the satisfaction could not have been adequate as it ought to be except he was God and this divinity in him doth prove the plurality of persons in the God-head which is the whole of the difficulty alledged against the most holy Trinity Certainly the great design of the Apostles and others was to preach Christ to be truely and really God Son of God whereby their Ministry was exalted this was the foundation they were to build upon Acts 8.37 The Eunuch must make this Confession I believe that Jesus Christ is the Son of God before he could be baptized so did every one else being converted to the Faith this in our Religion is the first thing to be known and preached thus Paul after his Conversion Chap. 9.20 the first thing he did was to preach that Christ is the Son of God for that was the great question the Jews denyed him not to be Man Son of Man but he went about to convince them how also he was God Son of God and he was by Nature God as certainly as by nature he was Man Wherefore he would raise the thoughts of the Corinthians from the consideration of Christ's humanity to that of his Deity when he saith 2 Cor. 5.16 though we have known Christ after the flesh yet now henceforth know we him no more after the flesh but according to the spirit not in the humane but in the divine nature according to which he is called by the glorious names of the holy one Act. 3.14 15. 1 Cor. 2.8 and the just the prince of life and the Lord of glory our Blessed Saviour who when he was in the world had so often declared himself to be the Son of God in a proper sense after his Ascension when he had a full possession of that glory as it were to confirm from Heaven what he had declared upon Earth in the Revelation he made to that disciple of his who doth so eminently bear witness of his divinity 1 Joh. 4.14 15. when he saith we have seen and do testifie that the Father sent the Son to be the Saviour of the world and whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God and not otherwise I say on that occasion the Lord Jesus from Heaven proclaims himself to be Son of God in the letter to the Angel of the Church in Thiatira with this glorious description Rev. 2.18 compared with chap. 1.14 15. These things saith the Son of God who hath his eyes like unto a flame of fire and his feet like unto fine brass Tho his enemies would not hear him upon earth during the time of his humiliation when through his Passive Obedience he was about performing the first part of his Priestly Office to satisfie divine Justice and make expiation for our sins I think now they should when he speaks from Heaven whence he exercises his Royal Office I know well enough how what I say about his satisfying Divine Justice through his death doth not affect his enemies who deny he hath given satisfaction for us but what can his intercession on in Heaven which is the second part of his Priesthood be grounded upon but his own merits through his Sufferings and Death he thereby hath payed our Debts and by vertue of that payment he asks we should be released but that point I intend not to meddle with in this place In the New Testament the name Saviour is as proper to him as that of Christ as indeed that of Jesus the same with Saviour was given him by the Angel and
sweet harmony between the Old and New Testaments about Christ's governing his Church under both as to Names as well as to Things for he is called Captain of the Lord's Host as in the fore-quoted place and God is a man of war and Lord of hosts is one of God's Titles not only 1 Sam. 1.1 but in a hundred places more So Christ is in the New Testament called the Captain of our salvation Exod 15.3 Heb. 2.10 to be compleated in Heaven whereof the Promised Land was a Type This Angel the People were commanded to take care not to provoke him yet they did In this case the Question may be put to our Socinian Rabshakehs which in another God did concerning Sennacherib 2 Kin. 19.22 Whom hast thou reproached and blasphemed and the same Answer return'd Even against the holy one of Israel So here if it be asked Whom did the Children of Israel provoke tempt and limit in the Wilderness the Psalmist will say Psal â—8 40 41 56. God the holy one of Israel and the most high God compared with Psal 95. c. And if of St. paul we ask Whom did the People tempt in the Wilderness he will answer They tempted Christ 1 Cor. 10 9. compared with Heb. 3.9 for there he speaks of Christ as Son of God it may not be understood that Christ was tempted after he was born of the Virgin Mary tho' after his Baptism he was by the Devil in the Wilderness which indeed may point at the Temptation by the People in the Wilderdess which we read of in the old Testament However I say that Temptation after the coming out of Egypt which was so long before he was born cannot be meaned of any thing after his Birth yet if Scripture saith truth Christ was by the People tempted in the Wilderness the same Person tho' not in the same Nature which he took afterwards Now the Person of the Word in his divine nature existed before he was made Flesh or else how was it possible it should be tempted at that time So I can see nothing to the contrary but that we may well conclude the Lord Jesus Son of God to be the Angel that went before them whom they were forbidden to provoke and the most high God the holy one of Israel whom they tempted and provoked he is called the Angel of God's Presence or of God's Face for the Lord said to Moses Mypresence shall go Exod 33.14 It donoteth a distinct Person in the Godhead from him whose Angel and whose Face he is We must understand where the Angel was God was present because that same Angel and Person was God and what in v. â—â— is named Presence in v. 18 't is called Glory to be compared with what John saith And we beheld his glory Chap. 1.14 as the glory of the only begotten of the Father He also is called the Angel of the Covenant for 't is plain how the Covenant of Grace between God and man is grounded only in Christ and none else Isa 63.9 for Scripture saith in him we are chosen and adopted and only by him we shall be saved This Truth that the Angel who went before the People was the true God the Spirit of God hath judged so important and necessary to be known that at several times and in many places he declared it Among others the following is very considerable if we mind time place and the very words compared together I send an Angel before thee saith the Lord Psal 68.7 8. and David O God when thou wentest before thy people when thou didst march through the wilderness compared with that before quoted of the Church in the Wilderness and the same who went before the People is by the Psalmist in the same place called God the God of Israel of whom v. 18 't is said Thou hast ascended on high thou hast led captivity captive c. for here is certainly a Prophecy of Christ's Ascension as to that purpose this place is quoted by St. Paul Ephes 4.8 9 10. for indeed here mention is made of the Figure and Type namely the Ark as we see in the words of v. 1 2 taken out of Numb 10.35 when the Ark was setting forward and of the Antitype the truth and body of the Type Jesus Christ and upon good ground namely that of Ephes 4 many are of opinion that this is a triumphant Psalm of our Saviour's Resurrection and Ascension into Heaven for David who was a Prophet as a King and knew himself in some things to be a Type of the Messiah among things relating to his Kingdom used to mix and comprehend some belonging to Christ which is the chief scope of the Psalm So Jah Jehovah God and Lord are to be understood of the Angel or Christ for as a little before we observed the Deliverance out of Egypt leading through the Wilderness and bringing into the Land of Promise was a Figure of the great Salvation of God's People and of the deliverance of the Church which is the proper work committed unto the Son of God the Lord Jesus as King Head and Preserver of it When David speaks of ascending he acts not the Part of an Historian but of a Prophet and this is of an Ascension joyned with a Triumph and leading of Captives which doth not belong to that of Sinai Neither do we read any where that God ascended into Heaven from Sinai but Christ having obtained victory over Death the Grave and all his and our Enemies went up to Heaven which cannot be said of the Ark But the Ascension here spoken of as Paul to the Ephesians doth interpret it relateth to him who descended first into the lower parts of the earth that is to Christ who ascended far above all Heavens that he might fit all things if we may take an Apostle's Interpretation of a Prophet and it was Christ's or the Son of God's Voice that shook the Earth or Mount Sinai as we may read it Heb. 12.26 Before I leave this matter to what I said upon another Text which is much to our purpose about this Angel concerning Jacob I shall farther add how the same person that appeared unto him was in the shape of a man There wrestled a man with him Gen. 32.24 2ly That same when Jacob was about blessing Joseph's Children Gen. 48.16 he called an Angel The 3d thing is That he is expresly said to be God Lord of Hosts by Hosea for the Prophet speaking of Jacob said He had power with God upon the occasion of his wrestleing and added Yea he had power over the Angel and prevailed he wept and made supplication unto him he found him in Bethel and there he spake with us even the Lord God of hosts the Lord is his memorial Hos 12.3 4 5. So hence it appears how the Person who at Bethel appeared to him when he fled from the Face of his Brother Esau Gen. 28.13 compared with Chap. 35.1