A Complete History and Mystery of the Old and New Testament
Sixthly, See then that you make daily Progress upon this Ladder, a man may be in daily motion that steps up some few steps, and then steps down again, and so keep continually ascending and descending without any proficiency; non proficere est deficere; Grow in Grace, from the lower to the higher Form and Degree: your Knowledge must grow from a dram to a pound, yea to a Talent thereof: Poor Ezra and Nehemiah (coming out of Captivity) could give but Drams of Gold to Temple-work, Ezr. 2.69. Nehem. 7.70, 71. but Rich David was able to give not only Pounds, but whole Talents towards it, 1 Chron. 29.4. The man (healed of his blindness by Christ) at the first saw but men as trees, walking, but the second touch from Christ made him see all clearly, Mark 8.24, 25. so your Faith most grow from a grain of Mustard-seed to become a great Tree, wherein Divine Thoughts and Desires may (as Birds of the Air ) lodge in the branches thereof, Matth. 13.31, 32. so your Zeal must grow from smoking Flax to a burning Torch, and so all other Graces should grow; Monstri est semper Infantem esse, the Child that grows not, is exposed as a Prodigy: 'tis a shame, the Holy Child Jesus should lie always in Swaddling Clouts; you must be growing up in him, till you touch Heaven with your head and heart, Compare time with time for this, &c. See that you be active and abounding in God's Work, seeing 'tis not in vain in the Lord, 1 Cor. 15.58. Some say, the eight Beatitudes Christ proclaims in his Sermon on the Mount, Matth. 5.1, 2, 3, to the 12. are the sundry steps of this Ladder, whereof Poverty of Spirit is the lowest, v. 3. and Purity of Heart is the sixth, v. 8. 'tis no easy labor to attain unto this step, but if you be yet but on the lowest, Christ pronounces you blessed, and more blessed are you still, if you reach higher.
The Fourth Remarkable Inference is, Though climbing be hard work, and against the bent or tendency of Nature [Omne grave deorsum] all heavy things press downward; yet this hard work hath high Helps and Encouragements. As,
1. Here is an entire Ladder (the Mediation of Christ ) wherein never a step is broken; that is an useless Ladder which wanteth several steps, and what insignificant things are steps when severed from the Ladder; so are all our Gifts and Duties out of Christ, and his Mediation, which gives Life and Virtue to all.
2. As every step must be on him, so Righteousness and Peace, Mercy and Truth are met in him, Psal. 85.10, 11. and in his Mediation, as the two Sides of the Ladder do kiss each other. Christ is both our Righteousness, Jer. 23.6. and our Peace, Eph. 2.14. Truth springs out of the Earth, or Heart of Man, and Mercy looks down from God out of Heaven: These are the objects, and sure Hand-Holds for our Faith in our climbing up.
3. Christ (himself)is gone up before us into Heaven, Job. 3.13. Act. 1.11. 1 Pet. 2.21. &c. he, being God-Man, needed no Ladder; yet, that where he is, we may be also, Joh. 17.24. he hath left his Mediation as a Ladder for us, Having opened Heaven and Paradise to us, which the first Adam (by his Fall) shut against us, Gen. 3.24. we may therefore follow the Captain of our Salvation, Hebr. 2.10. with comfort and courage, and we must follow him fast and close (having the Help of a Ladder, which he had not, yet is become one to us) his Resurrection, Ascension and Sitting down, are the foot, length and top of this Ladder, for his footsteps drop fatness, Psal. 65.11. for us to gather up for out refreshing in the way, if we pursue him close.
Our 4th Encouragement is, Angels attend Heirs of Salvation, Heb. 1.14. to secure us from falling, Psal. 91.11. they are as our Nurses, into whose keeping our Heavenly Father committeth us, and chargeth them to look well to us (his Children) while we live on Earth (as Citizens Children are committed to Country Nurses) and to bring us safe Home to the City, and to our Father's House when we die, as they did the Soul of Lazarus, Luk. 16.22. our Protection by Angels (though managed by an invisible hand) is our Privilege purchased by Christ; oh Bless God for it.
Our 5th Encouragement is, God is leaning (as some read this, Gen. 28.13.) at the top of the Ladder, crying, Come up hither, Rev. 11.12. and humbling himself to take hold of our hand with his, and to draw us up to himself. He hath an Hand and an Heart to help us, that Child climbs the Style safely and cheerfully, who is in his Father's hand, &c.
The Fifth Remarkable Inference is, Even Rich men's Children may meet with much Hardship, as Jacob did here: His Father (Isaac) had a vast Estate descended on him from his Grandfather (Abraham) who was a Prince among the Hittites, even a mighty Prince among them, Gen. 23.6. and whom God had blessed greatly with a very great Estate, Gen. 24.35. and all this Prince-like Wealth was given by him unto Isaac, v. 36. yea, and Jacob 's Mother (Rebekab) had brought up this Son, whom she loved, Gen. 25.28. with much tenderness (no doubt) and indulgency: yet is Jacob banished from Home, forced to foot it five hundred Miles (having neither Horse nor Chariot to carry him this long Journey) and in the way (of this wearying Walk) was constrained to lie out of Doors, having no better Accommodation, than the cold Ground for his Bed, an hard Stone for his Bolster, and the open Firmament for his Canopy over him: Little do the best and wealthiest of Men know what hard things their Children may undergo in this Life. Men should be mindful of this themselves, and should be minding their Children thereof; fore-warned, fore-armed; 'tis then no surprise to them or theirs.
The Sixth Inference Remarkable is, Suppose the aforesaid fall out, yet the Children of the Covenant (that both take hold and keep hold of it, Isa. 56.4▪ 6.) shall certainly have their loss of Temporals made up with Spirituals, as Jacob here, who had lost the Comfort of his Country and Kindred, the company of a Blessing Father, and of an Indulgent Mother, no Camel or Coach he had to carry him, yet hath he here a Ladder (whereon he conversed with Heaven) and God at the top to counter-comfort him, and to make up all his Losses out of his alone Fulness and All-sufficiency: Now [Male cubans suaviter Dormit, & soeliciùs somniat] though his Body lay cold and his Head hard (when well wearied) he both slept sweetly and dreamed more comfortably than ever he had done upon a Bed of Down in his Mothers house; his Ladder of love makes up all his Losses, and Jacob 's Bethel became better hereby than his profane Brother's Beth-aven, Resolving to Murder him.
The Seventh Inference is, All inferior Affairs have their dependency upon and their disposal by their Superior, the most high God: All occurrences, that happen at the foot of this Ladder are ordered by him who is at the top of it, and therefore Fate and Fortune are but the idle Dreams and vain Dotages of the blind Heathens: A Godly Jacob cannot be banished by a Profane Esau, and put hardly to it here below, but God's Eye is upon all, and orders all for the best; in all this hardship God was but proving Jacob to do him Good at his latter End, as he did Israel after, Deut. 8.16. we should not look too much upon the backside of this Ladder of Providence, which seems black and rough, but upon the foreside more, which is more lovely, and doth all things well, Mark 7.37. Psal. 84.10. and 85.12. and Rom. 8.28. we can never judge of Providence by piece-meal, the injudicious Children and Fools cannot judge aright of half-done Deeds, some Trades have their Finishers, God is so to all, though the Devil may be in the Alpha, God will be the Omega, as Jam. 5.11. he winds up all, then beauty appeareth in every part of his work; he is the high Chancellor.
The Eighth Inference is, God uses the ministry of Angels in managing of the World in matters public and private, yet are they but Messengers of God, Zech. 1.12. not Mediators for men; Jacob did not apply himself to them as such, Gen. 32.2. the Rabbies say, every Country has its Tutelar Angel, as that of Persia, Dan. 10.13. the ascending Angels belonged to Palestine, whence Jacob was departed; they therefore return to Heaven, as having no farther charge of him, and those descending belonged to Mesopotamia, (whither Jacob was going) to take their care of him: undoubtedly there is an insensible hand ( of God and his Angels ) ordering all things. However,
1. Men must be as Angels, that climb this Ladder, of an Angelical (or Evangelical ) Nature; for none else were seen upon it. And,
2. We ought (as they) be as willing to descend and be abased, as to ascend and be exalted; their Pattern is for our Practice.
3. And lastly, 'It is matter of Confidence against the malignity of Men and Devils, for Angels ministry is mightier for us, than that against us; Angels are more and more mighty than angry Men and enraged Devils.
The Ninth and last Remarkable Inference is, More plainly to ask your hearts whereabout you are upon this Ladder of ten Rounds or Steps: As,
1. Examine your Conviction, which is the first Step in your climbing work, were you ever let Blood in Venâ Cordis, in the Heart-Vein? (which conduceth to your Souls Health, as much as Phlebotomy in Venâ Corporis, or opening the Arm-Vein doth to that of the Body ) as those in Act. 2.37. they had compunction, were pricked to the heart, 〈 in non-Latin alphabet 〉 , they were punctually pierced, as if with the very Nails wherewith they had crucified Christ, sticking fast in their own hearts. Thus Paul tells of his own first workings, that the Commandment came to him, Rom. 7.9. How came it? to wit, with a witness, having a vital penetrative Power in it: The Law by the Spirit of Life (without which 'tis but a dead Letter ) let out the lifeblood of Sin by its lively touch, and brought him to Sense of Sin, and to Conscience of Duty: when the Sun shines in at the Window, the Moats (unseen before) do then appear.
2. Your Contrition, hath your Rocky-heart been smitten with Moses Rod (the Law) as the Rock-Horeb was therewith, God standing upon it to make Moses 's stroke effectual to set the Rock abroach, Exod. 17.6. then 'tis, that (God blessing the means) your hard-heart doth kindly melt into Tears and Tenderness in Gospel and Godly sorrow. There is Dolor sensus, (a Worldly sorrow) which may make a great noise; but 'tis this [Dolor Intellectus] that made Josiah 's heart tender, 2 Kings 22.19. and Mary 's, Joh. 20.13. so yours also, when you weep (as she did) because your Sins have taken away your Lord Christ, and you know not where they have laid him, your friend.
3. Your Conversion, or thorough change; a change in part only, is to be a Monster, and a turning from Profaneness to Civility, or f a little further) to Duty, is but a turn to Half-part, 'tis but the half-turn (from West to North ) not the good-turn, the whole-turn from West to East, that Day spring from on high, the round-turn from Sin to Christ, that bright and morning Star, Rev. 22.16. The want of this turn to the full counterpoint (in setting the back to Sin, and the face to God ) is that which God complains of; They return, but not to the most High, Hos 7.16. You must be sanctified throughout, 1 Thess. 5.23. and the Thorn changed to a Firrtree, Isa. 55.13.
4. Your Desires after God come next your turning from Sin to God: Examine what Palpitations and Pantings of Heart have you after God's Goodness after your Surfeitings of Sins sinfulness: David 's Soul followed hard after God, Psal. 63.8. following him Hot-foot (as we say) and hard at his Heels. God 's Right hand upholding him, lest his feeble Legs and pursy Heart should faint and fail in the pursuit: The Desire of the Prophets Spirit was after God, Isa. 26.8, 9. This Desire begets Prayer, as in Paul [Behold he prayeth] Act. 9.11. which he had never done before to any purpose, though a strict Pharisee, Act. 26.5. what pourings out of heart have you? Psal. 62.8. what spreadings of your Case before the Lord, as Hezekiah did the Rolls.
5. Examine your Delight in God, Trahit sua quem{que} voluptas, your Delight (which every man must have) hath been in Sin, is it now in God? is your close cleaving to this Ladder in your climbing-work, the continent cause of all your Comfort, Jerem. 13.11. Act. 11.23. Psal. 37.4. and 84.10. Herod had some Delight in hearing the Word, Mark 6.20. but it was only as water that is spilled upon the Rock, which leaves a dew only, but sinks not in, nor soaks it to a softness, as the Rain of God's Blessing doth the fruitful Soil it falls upon; a bare taste of heavenly things will not feed the Soul, Heb. 6.4, 5.
6. Try your Zeal for God, If your Ear and Eye be both sanctified with saving Grace, you cannot abide to hear or see Sin in others, but your Righteous Soul will be vexed with it, as Lot 's was, 2 Pet. 2.8, 9. [ 〈 in non-Latin alphabet 〉 ] tortured with it, as if set upon a Rack; Guilt or Grief is the best a Godly Man gets by conversing with the Wicked: yet 'tis not enough you loath Sin in others, but you must loath it more especially in yourself; for Jehu abhor'd Idolatry in others, yet indulged it in himself.
7. Your Conformity to God, Children are like their Father; so must you pass into the likeness of the Heavenly Pattern, purifying yourself, as God is pure, 1 Joh. 3.3. in quality, though' you cannot in equality, you must be suitable to his holy Nature, as well as subject to his holy Law, Matth. 5.48. 1 Pet. 1.15, 16. Learn of Christ to be meek, lowly and holy, Matth. 11.29.
8. Your Communion with God, wherein (together with Conformity to God ) consisteth your summum bonum, or highest Happiness; 'It is wonderful condescension in the most high God to converse with worthless worms, and 'tis a glorious privilege that he will vouchsafe such sinful Dust to be reckoned his Neighbors, Levite. 10.7. in propinquis meis: Oh pray to maintain it, as David did for himself, Psal. 86.11. and for his people, 1 Chron. 29.18. that God would fix their Quicksilver hearts, and to keep them in that holy temper, fit for Communion with God.
9. Your Confidence upon God, leaning wholly upon this Ladder with all your weight, both for Safety in this World, and for Salvation in the World to come; Can you trust in him at all times, Psal 62.8. as well in the Failure of outward Comforts, as in the Confluence of them? Can you confide in God without a Pawn in your hand from him, as Habakkuk did, ch. 3.17, 18. Can you confide in a killing-God, as Job did, ch. 13.15. who when his very breath was well-nigh beaten out of his body by multiplied strokes, yet would he hang upon God still, and not be easily shaken off, saying, If I must die I will die at his Feet, there, If I perish, I will perish, Esth. 4.16. This is an high step of this lofty Ladder thus to lean upon the Lord, Cant. 8.5. and Isa. 50.10. with a faith of Recumbency, as the Hop doth upon the Pole, and to trust God in his Promises, when we cannot trace him in his Providences, while Trials and Troubles are upon us; 'tis an high Attainment.
10. And lastly; Try your perseverance in the good ways of God: This is the top-step of this long Ladder; He that endureth to the end shall be saved, Mat. 14.13. 'tis but an he, here one, and there one that holdeth our, where many fail and fall short; losing their Love, and thereby their Reward, 2 Ep. of John, verse 8. A godly man may grow remiss, and leave his first love, Rev. 2.5. so may lose the luster, comfort, yea and exercise of his graces, and thereby also lose what he-hath wrought,
1. In respect of the praise of good men.
2. In respect of his own former feelings of God's favor.
3. In respect of the fullness of his Reward in Heaven: Thus the Nazarite that broke his Vow, was to begin all again, his thirty days observance for an holy separation, Numb. 6.12. And thus the backslider that slips down this Ladder, hath his climbing work to begin again, as before, yet if truly godly, he falls not totally and finally, for the Root of the matter is still in him, though the Reins may be consumed, Job 19.27, 28. Isa. 6.13. James 1.21. Radical, fundamental, special saving grace (proper to the Elect) wherein the Being of a Christian consisteth, is certainly unloseable; though not only common grace may come to nothing, but also the Joy of Faith, Confidence of Hope, and the Fervency of Love (all which belongs only to the Well-being of a Christian, and which are the Shine, Luster, and Radiancy of the Radical ) may be lost, and perhaps irrecoverably, Psal. 51.12. Therefore you stand in as much need of confirming grace to the end, as you did of converting grace at the beginning; pray that God may establish your step, Psal. 37.23. as before, and uphold your goings, Psal. 17.5. Christ prays too that your Faith fail not, Luke 22.31, 32. that you may hold on your way, and hold out to the end or top of this Ladder, otherwise as your Repentance was the Joy, so your Relapsing will be the Shame of Angels, Luke 15.10. And this conditional Caution doth not import as if it were in man's power to persevere, for that is wholly ascribed to the power and goodness of God, Rem. 11.5, 22, 23. but 'tis to stir up in us all godly care and circumspection, that we may do our part to hold fast our Confidence, Heb. 3.6. & 4.14. & 10.23. Rev. 2.25. & 3.3, 11. to hold on our way. Job 17.9. and to hold out to the end, Matth. 24.13. The Crown of Life is promised indeed to good beginners, but 'tis only performed to good enders; Vincenti dabo, to overcomers, Rev. 2.7, 26. & 3.5, 21. & 21.7. The duty (of walking in paths of Piety, or climbing this Ladder ) is our part, but the Ability and Success is God's, who will bring Judgment unto Victory, Matth. 12.20. The holy Martyrs in the Martyrology are called [Holdfast men] as they did hold fast (this Ladder ) Hold up, hold on, and hold out to the top; insomuch as the difficulty of any Act became to be expressed by this Proverb usually [ 〈 in non-Latin alphabet 〉 ] you may sooner unteach a man Christ, as do it. Truth in the beginning, Zeal all the way, and Constancy to the end, makes a complete Christian. Perseverance is the Salt of the Covenant of Grace, called the Covenant of Salt, 2 Chron. 13.5. as seasoned hereby. This enduring Grace is purchased for us by Christ's blood, and conveyed to us by Christ prayer. God decreed both that Peter should persevere, and that Christ should pray for Peters perseverance.
When Jacob was thus comforted with his Vision of the Ladder, He (1.) Erects a Pillar, the better to perpetuate the memory of that mercy, calling it Bethel, the House of God, and consecrating it for God's Worship as to use, but not to any Inherent Holiness. (2.) He vowed a Vow, v. 18, 20. wherein he became the first Holy Votary that ever we read of; and whence he is called, The Father of Vows. He makes a Religious Promise to God in his prayer, grounded upon the precious Promise of God, whereby he bound his loose heart to do some things which were lawful and in his power (as building a Chapel for God's Worship at Bethel ) to express his gratitude to his God for his (already) received goodness (in the Vision of the Ladder ) that he might obtain some farther favor from him. This was Jacob's Vow, and this last clause was the condition of it, he well knowing, that thankfulness for old, is the best expedient to procure new mercies. He saith, If God will be with me; if he will preserve me, and provide for me, &c. All which God had promised him, v. 13, 14, 15. (wherein he had a Salve broad enough for his Sore, a fourfold Cordial, for his fourfold Cor-dolium, his Comforts as many as his Crosses ) therefore there was no need of his doubting and distrusting it, yet doth he help forward his weak Faith by this strong Vow, to bind his Soul by this Bargain, to give God his utmost both in Inward and Outward Worship: And that his Bonds might be the stronger, the very Pillar (he reared and hallowed) should be his faithful Monitor to mind him of fulfilling his Vow, and become a severe Witness against him, in case of his failing to fulfil it afterwards. What else could be Jacob's Inducement to lay these double obligations to duty upon himself, save only the consciousness he had of the Treachery of his own heart, and the certainty he knew of that great Truth (which Solomon mentions long after him; ) He that trusteth to his own heart is a fool, Prov. 28.26. he is a great fool, a proud fool; therefore he binds it thus to good behavior, and by woeful experience he found all (he had done) little enough to keep it bent for God, Hos. 7.16. & 11.7. Zech. 9.13. for Jacob, who was so free, while the matter and the mercy was so fresh, as to promise such great things to God in his Holy Vow, became afterward backward enough, and stood in need, that God should pull him by the Ear once and again, Gen. 31.13. and 35.1. (to strengthen his Faith against his fear of being destroyed, Gen. 34.30.) with a [Go up to Bethel, &c.] yea and God punished him for his delays of paying this Vow; • . In the Rape of his only Daughter Dinah. 2. In the Cruelty of his two Sons ( Simeon and Levi ) to the Schechemites, Gen. 34. 3. Jacob, being refreshed with this blessed Bait (of the Ladder ) in the way, went on his Journey, Gen. 29.1. Hebr. lift up his feet, indefess • cursoris adinstar, as a generous Giant (refreshed with Wine) rejoiceth to run his Race, Psal. 19.5. Thus Jacob (after he had drunk of this Divine Brook in the way, Psal. 110.7.) did lift up both his head and his feet, and did walk lightly and lustily his long Journey to Padan-Aram. The Joy of the Lord was his strength, Neh. 8.10. This Vision was as Oil to him, wherewith his Soul was suppled, and all his Limbs made more lithe, agile and fit for Action. Oh! were we but bathed (with Jacob ) in this Bath at Bethel, having our Souls soaked in that Sovereign Oil, we should pluck up our feet that are feeble, (as well as our hands that hang down, Heb. 12.12.) and passing on from strength to strength, Psal. 84.7. should take long and lusty strides towards Heaven: 'It is but a little afore us, a little more length of a short life (and God knows how short it may be, how soon it may end) will bring us to our long Home, and a rightly Religious and ready heart rids the way apace. Oh that we were such! As,
1. The Comfort of this Vision of the Ladder brought Jacob to Padan-Aram, though reputed and computed five hundred miles. So,
2. The B • ossing thereof promised therein attended him all the twenty years of his stay there with his Uncle Laban, which signifies Candid, yet became rather a Nabal (which is Laban read backward) to him now seventy seven years old; yet this Churl exacts a double Apprenticeship of hard service from him for his two Daughters, and yet another seven years for his Estate, though the Churl did confess that the Lord had blessed him greatly by Jacob's presence and service, Gen. 30.27, 30. much more God blest Jacob himself, if Laban were blest for Jacob 's sake.
The B • essing God confer'd upon Jacob in Padan-Aram (according to his Promise from the top of the Ladder) was twofold.
First, God Blest him with a numerous Off-spring by Leah and Rachel, who were Figures of the two Churches, that of the Jews under the Law, and that of the Gentiles under the Gospel: The younger, like Rachel, was more Beautiful and Dearer too, yea, deeper in the Affections of Christ, when he came in the form of a Servant, though the elder, like Leah, was first Imbraced as a Wife both Wedded and Bedded.
NB. Jacob 's Polygamy is not to be imitated by others, however it may be justified as to himself, who might
1. Have a special Warrant from God for this thing, as Sampson 's Marriage with the Philistine Woman was of the Lord, Judge. 14.4. which (in the Sentiments of some) seems to intimate as if Sampson had God's Warrant to do what he did.
2. This Marrying of two Wives by Jacob was done in a Mystery, to represent the Church of the Jews and that of the Gentiles (as above) as Abraham 's two Wives were an Allegory of the Two Testaments or Covenants, Gal. 4.24. No such thing now can (at the least) be pretended unto for its palliation; yet Jacob 's case is thus far excusable, in as much as he designed to have but one even Rachel, Gen. 29.20, 21. though Laban deceived him with Leah, by a like fraud as Rebekah ( • his Mother) had, not long before, in a crafty Disguise substituted him the younger, for Esau the elder. God oft pays men home in their own Coin, (as before) and measures out the same measures to us that we have measured out to others, Mat. 7.12. Jacob thus deceived, might have some reflections upon his own deceit he had put upon his own Blind Father Isaac.
Some Remarks in this History I cannot omit, the first is, Though Leah was faulty in this Deceit, acting her part after her Fathers, as Jacob had done after his Mothers Directions, yet her sin was graciously pardoned, and Christ did choose to come from tender-ey'd Leah (who bare Judah to Jacob ) rather than of Beloved and Beautiful Rachel, Gen. 49.10.
The second Remark is, When this cheat was put upon Jacob. His thoughts in his Conjugal Embracements were upon a Child by Rachel, while he had Leah in his Arms, and so the Birth-right by his Intentions should be Rachel 's First-born, which afterward God accomplished, when Jacob Adopted Joseph 's two Sons for Tribes, and gave to Joseph (Born of Rachel ) the double Portion, as to Judah, the Dignity, from Reuben his First-born by Leah, who had forfeited both by his Incest, Gen. 48.20, 22. and 49.4. 1 Chron. 5.1, 2. where 'tis said that the Dignity was Judah 's of whom Christ sprang, but the Birth-right was Joseph 's, who had a double portion as his two Sons made two Tribes, and those very numerous; and thus in the figurative Description of the Church, Joseph hath two Portions, Ezek. 47.13. as being Jacob 's best beloved Son of his best beloved Wife Rachel.
The third Remark in the History of Jacob 's Marriage is, That he travel'd far, even five hundred Miles to fetch a Wife, and there served an hard Service for her, during Seven long years (for Lovers Hours are full of Eternity,) Hos. 12.12, 13. He fled into the Country of Syria, there he served for a Wife, and for a Wife he kept Sheep. Alas, he had nothing to give as a Dowry wherewith to purchase her (according to the Custom of those Countries, Gen. 34.12. 1 Sam. 18.25. and 2 Sam. 3.14. and Hos. 3.2.) coming thither as a poor Pilgrim and Traveler, with nothing but a Staff in his Hand, therefore is he willing to work Night and Day for her, and to Earn her with his hard Labor, Gen. 31.39, 40, 41. wherein is shown both his Uncles unkindness to allow it, and his own singular Humility, Patience, Meekness, waiting upon God's Providence to undergo it; yea, and so notorious a cheat at the end of it: And when he had served his first Seven years hard Apprenticeship for Rachel, he was cheated with Leah, yet he Indents to serve Seven years longer Service for his beloved Rachel, though he served but seven days or a Week (which was the Earnest of his following Seven years Service) before he enjoyed his Rachel also, whom he Married at the Weeks end: Yet Jacob 's Journey five hundred Miles for a Wife was nothing so long, as that which Christ took from Heaven to Earth (which is computed before to be five hundred years Journey) to serve for a Wife, his Church, who is more Coy than Rachel, and will hardly be spoke with, though he stands knocking and calling, [Open to me, &c. Cant. 5.2. Revel. 3.20.] and hath made him to serve long with her sins, wearying him with her iniquities, Isa. 43.24. Oh stupenda Dignatio, most Glorious Condescention.
Secondly, As God blest Jacob with a numerous offspring, so he did with a plentiful Estate, even to the envy of Laban and his Sons: 'tis said, Jacob increased exceedingly Gen. 30.43. having much Cattle, and Men Servants, and Maid Servants, and Camels, and Asses; how he became so vastly Rich under so hard a Master, the means are mentioned by himself, Gen. 31.9. God hath taken away Laban 's Cattle, and hath given them unto me, &c. God had promised his presence with him to bless him, &c. Gen. 28.15. thus the promise was performed even in outward Blessings, God dealt kindly with him as a Son, while his Uncle treats him unkindly, yea unjustly as a Servant, changing his Wages ten times, Gen. 31.7. and ever for the worse, though he did confess, he grew Richer by him, Gen. 30.27, 30. yet (as if that had been a crime to bring Laban God's Blessing) that miserable muck worm became the more churlish to him; how much is it better to be God's Servants than Mans? that old subtle Fox was far too hard for honest and plain Hearted Jacob, who was simple to evil, but of a Large reach, (especially when advanced upon his Ladder ) for Heaven, the Children of this World are too wise in their Generation for the Children of the Righteous, Luk. 16.8. these cannot project and practice deceit as they can do with their Spirit of this World, which skills them in the Devils depths, but the Children of Light know not those depths of Darkness, Rev. 2.24. yet have received a better thing, the Holy Spirit, which searcheth all, yea the deep things of God, 1 Cor. 2.10. And this was Jacob's Mercy, the more morose and over-reaching (by colloguing and currying favor, Gen. 30.27.) Laban was to him, (there never wants saith the Proverb, a new Knack in the Knaves Cap ) the more mercifully did the God of Bethel (so called, Gen. 31.13.) interpose for him to avenge him of his defrauder, 1 Thes. 4.6. not only saving him from Laban's mischiefs, Gen. 31.7, 42. but also enriching him with Laban's substance, Gen. 31.9. Thus God promiseth, that his People shall spoil those that spoil them, Ezek. 39.10. this caused a looring look in Laban himself (who was so subtle as to bite in his Tongue and say nothing for shame, but tickl'd it up with ill-thinking the more, but in his hot-headed Sons (right chips of the old block) it caused them to blurt out (they could not hold or hide what was in their evil Hearts) saying, Jacob hath taken away all that was our Fathers, and of him hath he gotten all this Glory, Gen, 31.1, 2. poor worldly wretches esteemed their wealth their chiefest glory, as 'tis twice called, Psal. 49.16, 17. and both Father and Sons part with them, as if raked out of their Bellies, Job 20.15. and therefore they, envying Jacob's prosperity, do unjustly slander him, as getting all his goods by fraudulent means (which more likely was their own manner, musing as using ) when all was graciously bestowed upon him by God himself, as Jacob told his Wives, Gen. 31.8, 9. that God hath taken away, &c.
Objection, But did not Jacob use Wiles (in putting peel'd Rods into the Troughs) to beguile Laban of his Cattle?
Answer, What Jacob did therein, was done by God's Direction given him in a Divine Dream (as was his Vision of the Ladder, Gen. 31.10, 11. I have seen (saith God) all that Laban hath done to thee, v. 12. I am the true proprietary; who gives to men, and takes from men those outward goods at my pleasure, as Hannah hath it, 1 Sam. 2.7. I have seen the frauds Laban hath put upon thee, therefore I am resolved to fleece him for thy encouragement. Laban (it seems) was changeable in his Covenants with Jacob, at first Jacob must have the increase of divers colors only, Gen. 30.32. as his Wages, this Laban thought would make Jacob's part very small, for Cattle naturally bring forth young like themselves, but 'twas overruled otherwise by the extraordinary Providence of God: which then Laban thought was too great wages for his Work, so restrains him from one color to another, yet all multiplied to more than Laban was willing to allow Jacob, Gen. 31.8, 10, 11. what change or choice soever he made, the greatest number did fall to Jacob 's part according to the Covenants contracted between them: Though Jacob had just cause to complain of Laban 's being so changeable in his Covenants, yet found he the God of Jacob unchangeable in his Covenant with him: And though there may be something in the means by the strength of Imagination, sometimes of force to conform Conception to the Object, Gen. 30.37. yet this had been very uncertain, especially in unreasonable Creatures, had he not received it from God, who did make it effectual at all times when the means were used by him.
The next Remark in Jacob 's Life is his return from Padan-Aram, wherein still the comfort of that Visional Ladder lasted him: The Ladder was a bare Sign, and God (at the top) added a word to the Sign, (without which a Sign doth not determinately signify) saying, I will be present with thee, and I will preserve thee, &c. and God performed his Promise.
1. In his going safely thither, and though he were a Stranger to the way, God ordered his steps, Psal. 37.23. so as to bring him to the very Well where he met his dear Rachel, and gave him there the strength of three Men to roll away the Stone from the Wells mouth, Gen. 29.8, 10. as easily (saith the Rabbin Pirkei Eleizer ) as one taketh a Pot-lid from off the Pot: Though now he was seventy seven years old, and well wearied with his long Journey: David saith, By God's help I Atchieved great Matters, I broke through a Troop, and leaped over a Wall, though I be but a little Man, Psal. 18.29. So Jacob by the help of God (who had promised him his presence) rolled away this great Stone (so called, ver. 2.) which always required all the Hands of three Shepherds to remove, ver. 8. and 3. And no doubt but Jacob now strained himself to the utmost, and stretched out his strength the more, to render himself the more acceptable to Rachel, yea, and to Laban too, who liked well such as were strong to do Service, the Carnal Caitiff never thought his Servants did enough, Gen. 31.38, 39, 40, 41. All which unjust Austerity Characterizes Laban to be a covetous Cormorant, and that Jacob stood in need of all his prodigious strength, and of God's helping Hand too to endure twenty years Service under him. Therefore
2. God performed his Promise of being present with him, during his abode there for twenty long years of hard Service, where God gave Jacob,
1. A numerous Offspring. And, 2. A plentiful Estate, as before.
The Glory of both which did so dazzle the Envious Eyes of Laban and of his Sons, Gen. 31.1, 2. that they take up a great grudge against him, their Avarice, ( the Root of all evil, 1 Tim. 6.10.) made them think with Seianus, quicquid non acquiritur, damnum est, that all was lost, which fell besides their Lips, what they could not draw to them, they accounted it as snatched from them; hereupon, as the young ones frapp'd at him with opprobrious words, as if he had defrauded them of their Estates, so the old one frowned upon him, though he had acknowledged him his Benefactor, and that God had made him [hominem boni pedis] a prosperous Man to his House and Estate, Gen. 30.27. yea, some say, that God gave Laban for Jacob 's sake, those very Sons that were the Murmurers, seeing we read of none he had before, but that for want of Sons, his Daughter Rachel kept his Sheep; if so, this must needs be a great aggravation to Jacob 's grief, yet he could better bear the groundless Cavils of those Raw-headed Lads by the goodness of his own Conscience (which fears no Judge) for his own Righteousness (as he saith) would answer for him against all their calumnies, Gen. 30.33. He had done nothing but by God's direction, Gen. 31.10. and according to a plain Bargain between them, wherein Laban hoped he had got Jacob upon the Hip for a bad Bargain to him, therefore said, [Behold I would it might be so, as thou hast said,] Gen. 30.34. But he is in the Issue fairly disappointed himself who would have deceived Jacob; neither had he used any fraudulent, unlawful and Magic means to beguile Laban of his Estate (as the words of those Hot-headed youngsters do import) for what Jacob did with his pilled Rods, was no Charm or Inchantment, but 'twas done partly by the force of the fancy (which is much affected with Objects of Sight in the time of Copulation and Conception) so the means were merely Natural: Partly 'twas done by Divine direction (as before) and not of his own Head; but chiefly, yea, altogether, these means were made effectual by a Divine Benediction, for he that will make the same Experiment now, shall upon trial find himself frustrated: It then dependeth not on Mans skill, but upon God's Blessing, besides volenti non fit injuria, Laban could not be wronged, when he was so willing to this Bargain, and so cunning to set three days Journey betwixt the party-coloured (put into his own envious Sons Hands) and the white still committed to Jacob 's care, that so (if possible) Jacob 's part might be little enough of spotted our of the white, as he had chosen, for naturally white brings forth white like the Dams. Sic canibus catulos similes, sic matribus haedos, saith Virgil.
Some say, the Reason why Jacob chose the party-coloured to be his Wages, was, because, as white and black Sheep were most esteemed in Mesopotamia, so those of a Motley Colour were most set by in Palestine, (hence the Shepherds of Jacob 's Country are called nochdim, Amos 1.1. that is, Keepers of Spotted Cattle) whither he was now preparing to go, when he had served out his full time of Fourteen years Service, and now was become a Freeman, Gen, 30.25, 26. though he then was a little too hasty (as Moses was after, Exod. 2.12. and Acts 7.25.) for he stayed there yet other Seven years after this: God will not have him go empty (with only his Wives and Children) away, no, he will have him to go with a great Estate (for their Maintenance) also, and that honestly got by a plain Bargain betwixt his Uncle and him, though made with the greatest disadvantage on his side: But above all, that which most justifies Jacob from all fraudulency (wherewith Laban 's Sons did calumniate him) is, because 'tis plain, Jacob used these means (not by Devilish, but) by Divine Instinct, therefore 'tis said, [God hath taken away your Fathers Cattle, and given them to me,] Gen. 31.9. saith Jacob to his Wives; and ver. 11, 12. he gives a further account to them, that those means were no Invention of his own, but he had it from the Oracle and Angel; and that the Cartel were over-ruled by an Almighty Hand, rendering also the Reason why it was so. [ I have seen all that Laban doth ] God saw Laban 's injustice to Jacob, not with a naked Observation, but with a just vindication; and again, ver. 16. Laban 's Daughters do say, [All the Riches God hath taken from our Father, belongeth unto us] wherein they answer their own Brethren's calumniations, alleging, what Jacob (their Husband) had done, was not any Human (much less Devilish ) Device, but 'twas done by Divine Authority: And again, ver. 42. saith Jacob (himself) to Laban, [Except the God of my Father had been with me, surely now thou hadst sent me away empty,] wherein he asserts his own Honesty and Integrity to his Uncles very Face, (together with some severe Reflections upon Laban 's Fraudulency and Injustice towards him) and peremptorily declares, that God (himself) was his Avenger upon him, and the Righteous Rewarder of all his own hard Services under him during his treble Apprenticeship, wherein he had served his Uncle with all his power, Gen. 31.6. Oh that we could serve the Lord so, who is a far better Master, a more Liberal Lord, and a more Bountiful Benefactor, than ever churlish Laban could be to Jacob. All this doth plainly hold our, that God is a good Master, and will see to his Servants, that they lose not all, as Laban designed Jacob should do, by severing the Ring-straked from the white, &c. Gen. 30.34. Hoping thereby to disappoint Jacob of having anything for his Wages in that way he (himself) had so modestly proposed, casting himself chiefly upon the good Providence of God in the use of lawful means, as we (all) ought to do, though the World (like Laban ) doth think it neither pity nor iniquity to defraud us of those things that are due to us both as Men and as Christians: Neither did God (who is Lord of all, Acts 10.36.) any wrong to Laban in transferring his Cattle to Jacob, no more than to the Canaanites, when he gave their Land to the Israelites, for God is the true Proprietary of all, the Earth is the Lord's, and the fullness thereof, Psal. 24.1. God gives but his own Goods to whomsoever he gives them, and may not the Lord do what he will with his own, Matth. 20.15. Besides, God herein gave to Jacob what was due to him by a double right.
1. In respect of his Twenty years Service, all which time he served without Wages, as he complains, Gen. 31.6, 7.
In regard of his Wives Dowry, hereof his own Daughters do complain, as a part of their Fathers Hardness, saying, [Hath he not sold us? and doth he not count us as strangers, &c.] Gen. 31.15, 16. So that God only directed Jacob to recover out of his churlish Uncles hands, that which was his right, and due to him both as wages for his hard service, and as a Debt for his Wives Dowry. Thus the Israelites borrowed of the Egyptians their best things, which were but a due Recompence to them for their long Service, and cruel Bondage: Therefore Laban had as little cause to look lowringly upon Jacob, as his Sons had reproachfully to rail at him; and the great Grudge which the Father bare against Jacob in his heart (providentially proclaimed by the frowns of his face upon him, before friendly, now spiteful;) Hen quàm difficile est Animum non prodere Vultu.
The Fathers frowns (I say) grieved this good man more, and wounded him worse than all the Fraps and Frumps of Slanders, that the bare-faced Boys blurted out of their black mouths, speaking their malicious minds freely. This was the double occasion of Jacob's resolve to Return, which he would not do rashly without a warrantable cause and call. God was good to Jacob while Laban and his Sons were evil to him;
1. In giving him due warning to beware of their wicked Intents against him, by the backbiting words of the one, and by the lowering looks of the other; therefore must he look to himself.
2. God bids him look homeward, Gen. 31.3, 11, 12, 13. This was the third and the fullest call for his Return. Oh that the Worlds Affronts, and the Frowns of wicked men (who change their Countenances, as Times do change towards us) may drive us to him who changeth not, Jam. 1.17. and may make us more to look homewards to our Heavenly Canaan and Country! Heb. 11.14, 15, 16. where we shall have a better place, v. 10. than heart-grieving Mesheks, Psal. 120.5. and better company than churlish Laban, and his currish Sons.
The two former Reasons (both Impulsive Causes of Jacob's Return) were Human, arising from the Sons carriage, and the Fathers countenance; but this third Reason of his Removal was Divine, from the Oracle of God, so more clear and satisfactory than the other two; upon this he obeys God's call in way of Duty, and trusts him with the Event and Success thereof: Former experience of God's favor breeds in him future confidence therein. Hereupon he first consulting with his Wives (as it ought to be in weighty matters, especially in Removes) and gaining their consent (they preferring an Husband before a Father, according to God's Word, Gen. 2.24, Psal. 45.16) casts himself and all his upon God, who called him and commanded him to be gone: He packs up his bag and baggage, and yet steals away secretly, Gen. 31.20, 27. God's Saints are often put upon the use of such means for their own safety, as render them contemptible to worldly and wicked men. Jacob assuredly feared, that, had Laban known of his departure, his Avarice and Malice was such, as he would lay his Tarrying-Irons upon him, and not permit him to go away so long as he could stay him as a Servant, whose service had long been a vast blessing to his small Estate.
NB. Jacob's obedience to God's command was attended with two remarkable Mischiefs and Discouragements; yet the God of Jacob (who had promised him his presence) carried him safely and comfortably through both. This teacheth us two Truths.
1. That evils may attend good men even in the way of obedience; as Christ's Disciples were going whither Christ had commanded them to go, Matth. 14.22. yet in their way thither they met with a most dreadful storm, v. 24. so that they were almost ship-wrack'd by the boisterous blasts ( the Prince of the Air had raised) which sat cross and contrary to them; and if the Winds be contrary to blow in the face of those that walk in the way of obedience, oh what horrible Tempests of Fire and Brimstone (of the most tormenting temper) may beat upon the backs of those that are found in ways of disobedience, Psal. 11.6. The first thing God will rain upon the disobedient is Snares to catch them, and to hold them fast, that they may surely and certainly suffer all the rest that follow there; God will assuredly command his Judgments to go forth and take hold of the wicked (suddenly surprizing them, as some pelting Shower doth unexpectedly the unwary Traveler) and hold them fast too, till they drink up the Cup of God's Wrath, though it be brim-full, and hath Eternity to the bottom of it, Psal. 75.8. God will sooner or later wound the hairy scalp of such as go on in their wickedness, Psal. 68.21. The hairy scalp'd, or shag-hair'd ones, as evil Spirits are called Shegnirim, Levite. 17.7. Mark that all Anti-Round-heads, who suffer their locks to grow too long, Ezek. 44.20. like Womens, or who dress themselves so in an Antick dress, with borrowed hair, surely (saith Mr. Burroughs ) the Devil forgot this Text when he raised so much Reproach against the Round-heads, to be hairy-scalp'd, the garb of God's Enemies, Psal. 68.21. or shag-hair'd, the Character of Devils, Levite. 17.7. as before.
The second Truth taught hence is, Though evils do attend good men in ways of obedience, yet a good God carries them safe through those evils, and however saves them from the evil of evils. Many are the troubles of the Righteous, but the Lord delivers them out of all, Psal. 34.19. as he did the Disciples out of the Storm, &c. and Jacob here from his double Affliction.
1. From Laban's pursuit after him.
2. From Esau's assault before him; Laban leaves him, and Esau meets him, both of them with a kiss; this good man's ways pleased the Lord, and therefore both these his Enemies the Lord over-ruled to be at peace with him, Prov. 16.7. Though Laban pursued after Jacob with one Troop, and Esau came before him to assault him with another, both with Hostile Intentions (as afterwards more appeareth) yet God so wrought for his Servant Jacob whom he had chosen, Isa. 45.4. Isa. 41.8. That Laban leaves him with a kiss, and Esau meets him with a kiss; of the one he hath an Oath, and of the other Tears, with both he had peace; what need he fear men, who once is in League with God? Sin is the only make-bait, which sets God and Man at variance; and when God is displeased, all created Beings are up in Arms to reduce the Rebels, and do execution upon them: Man must therefore be at peace with God, Job 22.21. and take hold of God's strength for it, Isa. 27.4, 5. The former of these two evils wherewith Jacob was exercised after his departure homeward, was Laban's pursuit after him, wherein more particularly these Circumstances are remarkable.
1. Laban's over-taking Jacob, though he had passed over the River Euphrates, and so declined the ordinary way, that his pursuing Uncle might not overtake him, which yet he did, for so God would have it, that he might have the greater glory of Jacob's Deliverance.
2. His severe Expostulation with Jacob, wherein he accuseth him of two crimes; First, Of stealing away his Daughters, carrying them away as Captives taken with the Sword, Gen. 31.26. The old Churl chargeth him home, pretending he would have sent them away with mirth, v. 27. and therefore telling him, he had done foolishly, v. 28. and that it was in the power of his hands to do him hurt, v. 29. Secondly, Of stealing away his God's, v. 30. laying Sacrilege to his charge, a sin that deserved death, and therefore Laban called his Kinsmen and Country men all to Arm themselves for executing Justice upon the Sacrilegious Jacob.
3. Jacob 's modest Apology and Defense for himself; first, he denies not his secret flight, yet purges himself from all false fraud or fault therein, saying it was done only from his Fear, lest Laban should force his Daughter from him, v. 31. So force him to stay still as his slavish Servant; wherein he plainly taxes the Churl of his Inhumanity and violent Injustice, as the L •• in Interpreter Reads it [Raperes] for Rapere is violenter Auferre, to take my Wives away by force: to Laban 's Calumnies and Menaces, Jacob answereth nothing, whereas he might have replied, there is no such matter as my taking thy Daughters Captives, as thou reproachest me; for I had my Wives good-will and consent to go away with me: Besides, they are now more mine, than thine; I have and hold them in Marriage (with thy consent who gave them me) not in bondage as won by a conquering Sword, I carry them not away as my conquered Captives (according to thy Slander) but as my comfortable Companions: Moreover, thy Malice picks a quarrel where no fault is made, and thy Hypocrisy doth Pick-thanks where no Good is meant; 'tis a very likely Matter thou wouldst have sent us away with Mirth (as thou sayst) whereas thy Design hath been to detain us (which I feared) much less to dismiss us with voluntary leave, and least of all with Honest Mirth and Jollity at our farewell: 'It is the Hypocrite 's Best to say the Best, he must say something, though he all along bely his own heart while he thus reproacheth (and impeacheth the Reputation of) a righteous man, laying Sin to Jacob 's charge, that thereby he might the better palliate his own, and telling him he had done foolishly; whereas he had done no more than what God warranted him to do. When Laban 's Frowns were a Grief to Jacob, then the Lord called him to look homeward, and commanded him to be gone, Gen. 31.3. thus this old Churl calls Obedience to God an Act of Folly. There be many such lewd Laban's in our Days, wretched ones will reprehend what they cannot comprehend; Disdainful and doughty Diotrephes's do Prate against the Seed of Jacob still, 3 Job. v. 10. the Greek word is [ 〈 in non-Latin alphabet 〉 ] Trifles against us with malicious words: Diotrephes was a great Man, and he was as proud as great, prating like a proud Prelate against John, ( Christ 's beloved Disciple who lay in his Bosom, and therefore one would wonder what he could prate against him for) and his words were great in Malice as well as in Pride; yet all were but Trifles to a clear Conscience. When wicked men (though Wealthy and Mighty ) do prate against us, they do but trifle and play the Fools themselves while they revile us (as Laban did Jacob here) saying, We have done foolishly, when we have done no more than what God commandeth us to do: we should shake oft such censures and reproaches as Paul did the Viper, Act. 28.5. yea, and in an Holy Scorn laugh at them, as the wild Ass doth at the Horse and his Rider, Job 39.7. And as modest Jacob Answers not this Fool according to his Folly; First, In respect of his Calumnies, (as we have heard he might have done) lest he should also be like unto him, Prov. 26.4. but passeth over all these material Replies ) (which undoubtedly he might have made) in silence, as not worthy of answering in his groundless Cavils. 'It is a good Rule of one of the Ancients [Sile & funestam dedisti plagam] Say nothing to thy Reviler, and thereby thou pays him home to purpose: Thus Hezekiah would not answer railing Rabshakeh, 2 King. 18.36. Thus Jeremy turned his Back upon black-mouthed Hananiah, Jer. 28.11. instead of opening his Mouth in Answers to avoid a Tumult. Thus Isaac punished scoffing Ishmael with Silence, Gen. 21.9. Gal. 4.29. we read of no Reply: Thus also our Savior Answered not his Adversaries, Joh. 19.9. Matth. 27.12, 14. he Reviled not his Revilers, nor Threatned (as he might have done) his worst Opposers, 1 Pet. 2.23. hearing that they objected nothing but notorious Lyes against him, and such as he well saw; Pilate himself saw through, and therefore tried so many means to free him from them: 'It is best (saith Basil ) 〈 in non-Latin alphabet 〉 , to stop a too open Mouth with saying Nothing; And Tacitus tells us, Convitia spreta exolescunt, Reproaches disregarded soon evaporate, and like smothered sulphureous Flames which are choked in their own smoke for want of vent die out, only leaving an hateful stench behind them; So words of scorn and petulancy are best smothered in their own stinking smoke, their best Answer is Silence, and no Answer puts the severest Spite upon railing Rabshakeh's. Godly Jacob would not therefore (as Solomon saith) be like unto the fool Laban, as hot, and as heady and headlong as he, and to give him as hot as he had from him: Had Jacob done so, as we are apt to do when evil entreated (thinking then we have Reason to be Mad) speaking as big for ourselves as our Revilers speak against us; this is the Highway for both to become Fools; and men may then say, there is never a wiser of the two: Yet doth wise Jacob answer Laban (the Fool) somewhat according to his Folly, lest he should be wise in his own conceit, Prov. 26.5. he casts in some Answers that might sting him, and stop his Mouth; yea, he plainly Stones him with soft words and hard Arguments, lest he should advance his Crest too high, and insult as a Conqueror too much, and be held so by his Hearers. In a word, when a Fool is among Fools such as himself, he must be answered, lest he seem Wise to them; but if he be among Wise men, then he is not to be Answered, for they will rather Regard thy seasonable Silence, than his passionate prattle. Laban was among both here, so Jacob Answers some, not all Objections.
As Jacob Answers not all his Calumnies (about his stealing away from him ) which was the (first 〈◊〉 of Laban 's Charge against him) so not at all doth he Answer concerning the Me ••• s and Threatenings Laban swaggers against him withal, saying, It is in the power of my 〈◊〉 to hurt thee, v. 29. whereas Jacob might have replied; Uncle, You might better say, It 〈◊〉 so (than it is so ) for God hath now forbid you; Though (indeed) it never was, farther 〈◊〉 . so far as was given him from above. Thus our Lord told Pilate upon the like Bravado, 〈◊〉 19.10, 11. Profane Princes and Persons bear themselves over-bold upon, and boast of 〈◊〉 power to do hurt, (as if they were little God's within themselves) not considering, that •• lan's Time is in God's hand, and not in the hands of Men, Psal. 31.15. and unto him bel • rgeth the Issues from Death, Psal. 68.20. Restraining man 's Rage that will not turn to his praise, Psal. 76.10. Therefore the mightiest man may not boast (as this Thrasonical Laban doth here) Psal. 52.1. and as Caesar said to Metellus, he could as easily cut him off, as bid it to be done, and as Caligula to his Consuls, I smile to think that I can kill you with a Nod of my Head, and with a word of my Mouth off goes the Head of my beautiful Wife: little thinking that their Power is limited by one higher than the highest, Eccles. 5.8. Christ saith, Fear not them that kill the Body; to wit, by Divine Permission, Matth. 10.28. He saith not, them that [can] kill the Body, as if they had power to do it at their own pleasure; for that is a Royalty belonging to God only: This Laban (himself) acknowledges in his [But], He breaths out his Threatenings with a [But] confusedly [I can, and I cannot hurt thee] I can, in respect of my own Mind, and my Armed Men at my heels easily hurt unarmed Jacob, and his tender Flock; but I cannot in respect of God who forbad me, chaining up both my hands and my heart: Thus Laban as an Hypocrite, forbore his Sin, as the Dog doth his Meat, not because he hates the Carrion, but fears the Cudgel, he is as wicked in a timorous abstaining from Sin, as in a furious committing of it: The Wolf is a Wolf in Chains as well as out.
Yet as to the second part of Laban 's Charge [Why hast thou stolen my God's] v. 30. To this he Answers No, with much Confidence, adjudging them to Death with whom they were found, v. 32. wherein he gave Power to Laban to take away their life. This seems a rash Sentence; sorry would Jacob have been, if Laban had found his Images under Rachel, and taken him at his word: Hasty words may work much woe; what a sad snare was a rash Vow to Jephthah? Jacob 's simplicity was such, that he was confident of the Innocency of all his as well as of his own, upon which he made this smart Reply, wherein he was mistaken, though God prevented the evil Effects thereof. Jacob might better have answered thus, Laban, Hast thou acknowledged the true God to me, and that it was he who blest thee for my sake, Gen. 30.27. and canst thou still call those poor Images God's? They are goodly God's that could not save themselves from stealing; how can such God's save their Worshippers that cannot save themselves from the hands of the Thief, &c. However Jacob seconds God's gracious Interposition with an angry Expostulation; wherein observe,
1. God's Care of his Servants against the rage of their Enemies, God lets Laban alone to band his Accomplices, and bend his Army for six days of his, and for thirteen days of Jacob 's Journey: He lets him have the ball upon his foot till he came to the very Goal of overtaking Jaco • •• t Gilead; There and then God appeared to Laban, not for his sake, but for his Servants, sets bounds to him [ speak neither good nor bad, that is, either by Allurement, or by Affrightment to bring Jacob back, or do him Harm either by fraud or force. ]
2. The Confidence of a clear Conscience in the Godly under Fears and Straits. Jacob here professes his great Travel and faithful Service, together with God's Blessing upon all, Accuses Laban of hard dealing all the time, then Laban submits, makes a Covenant of Peace with Jacob, which is ratify'd on both Sides with an Oath: Happy is he that can be acquitted by himself in private, by others in public, and by God in both, as Jacob here, though God let out Laban 's Tedder, yet he pulls him back again to his place, with a hook in his Nose, and makes him miss of his Game, Gen. 31.44. to the end. God grant it so now. Solomon saith, There is a time of mirth and a time of mourning, Eccles. 3.1, 4. The former is called the Day, and the latter Night. Thus the Psalmist phraseth it [Heaviness may endure for a night, but Joy comes in the morning] Psal. 30.5. the morning brings mirth after a mourning Night. Jacob had both those Times interchangeably succeeding one another as Night and Day: he had his Night-time of mourning, when he was Banish'd from his Blessing as well as Blessed Father, and from his loving as well as lovely Mother; And he had his Day-time of mirth too, when he returned back to Bethel after so long a Banishment; He had his Night-time of mourning all the Seven years severe Service under his unkind Uncle, and he had his Daytime of mirth when he embraced his Beautiful and best beloved Rachel: If ever any man may be said to live at the Sign of the Checquer, assuredly this Holy Patriarch had his Dwelling there, having such an equal mixture of the black of Misery, and of the white of Mercy, as he sometimes had occasion to say [All these things are against me] Gen. 42.36. so he had as oft an occasion to say, [All these things are with me and for me.] for he was never plunged into any sore Maladies, but God presently sent him most seasonable and suitable Remedies: So that it was with him as with those that live under the Aequinoctial Line, his Day was ever as long as his Night, and sometimes longer; as it is with those under the Tropic of Cancer in the Summer Season: As his Afflictions abounded, so his Consolations abounded also, 2 Cor. 1.5. His Antidotes were answerable to his Adversities.
'Twas not only thus with Jacob's Person, but with his Posterity also, who sometimes were Sighing at the bitter Waters of Marah, and sometimes Singing at Pharaoh 's overthrow in the Red-Sea, &c. to teach both us and them, that this life is like the Land of Canaan, a Land of Hells and Valleys, Deut. 11.11. of ups and down God tempers our afflictions with his Favors, it shall not be all Night with us, nor all Day, the time when there shall be no Night, is reserved for another World, Rev. 22.5. with 21.25. the day of glorified Saints is called 〈 in non-Latin alphabet 〉 a Nightless Day, there is no fear of a sudden surprise by a subtle Enemy there in the night season. Indeed this Patriarch Jacob had longer Nights than any of the other Patriarchs; from hence the Church in Affliction, is always called Jacob in Scripture, but never is she called either Abraham or Isaac, for he had his Seas of Sorrow to swim in, where they did but barely wet their Feet, Abraham sends his Servant with brave provisions to provide a Wise for his Son Isaac; but when poor Jacob wants a Wise, he must steal out secretly out of his Fathers house (instead of sending his Fathers Steward) as before, footing it five hundred Miles, as the Scripture Itinerary tells us, and most stupendous stories are recorded of him, above all others, in the sacred History (of his Life, which beginneth at his Birth, Gen. 25.26. and endeth at his Death, Gen. 50.1.) So that the account Moses gives us of the condition of his Life containeth no less than twenty five Chapters of that his first book of the Pentateuch which is just half of the whole Book, and which cannot be parallel'd by any of his Histories of the lives of the other Patriarchs, some whereof he gives but a very brief touch, and a short relation, though he insist so long upon this Holy man, who lived not near to some of their ages, as he said to Pharaoh, [ Few and Evil have the days of my Pilgrimage been, &c. Gen. 47.9.] few, in comparison of his forefathers, who lived many years longer, and evil in respect of the manifold crosses (which some reckon to he above ten) attending him: This Jacob had the deepest Draught of the Cup of Affliction above all the other Patriarchs, no sooner was one Evil over and gone, but another comes upon him, no sooner had he waded out of one Affliction, but he was presently plunged into another, fluctus fluctum trudit, one deep called upon another, Psal. 42.7. one trouble (like Jobs Messengers) treads upon the Heels of another, to omit all other Instances, no sooner had Laban left pursuing Jacob behind, and well quit of that unkind Uncle but presently tidings come that his bloody minded Brother Esau, was approaching to affault him before: This brought him into the Briars (out of which he was newly escaped) again, thus God is pleased to exercise his Servants, giving them interchangeable causes and occasions sometimes of fears, and sometimes of comforts, that their Hearts may be kept in an Holy frame, and in an equal poise betwixt despairing in adversity, and presuming in prosperity: here Jacob was a Joyful man that Laban had left him not only in peace, but also with a Kiss, and with a Covenant too, Gen. 31.44, 55. Now he thinks himself safe, and his thoughts of his safety were not only confirmed, but also completed by the Apparition of a double Host of Angels (as the word Mahanaim signifies) making a Lane for his safe progress guarding him on both hands, the Hebrew is in the dual number, Gen. 32.1, 2. herein was Jacob 's joy, but presently a mar-mirth follows, news is brought him, v. 6. that his enraged Brother was upon his March with four hundred cut-throats at his heels, v. 6. to Revenge himself upon him for a wrong of twenty years standing (to wit, the robbing him of the birth-right and of the Blessing ) by force of Arms, Esau 's approaching in an Hostile manner, gave just ground for Jacob 's fear, that he came not as a Friend ( then he needed no such Train, and he would, if so, have sent some kind message to his Brother) but as an Enemy, this brings Jacob into another sad consternation, v. 7. ex caelo repent quasi in infernum detruditur, saith Pareus, he is affrighted out of his former joy and much terrified with Esau 's Hostile intentions, expecting nothing but Blows and Blood from him, v 8. He was greatly afraid, which put him to this point of prudence, so to Marshal his weak company, as to save what he could, when he could not expect to keep his All, and that which damp'd this good man the more, was, the Angels (that came to comfort him) were gone away from him, when his bloody Brother was marching towards him: he could not but argue thus within himself How unseasonably had I the Army of Angels, which appeared to me between my two dangers (before of Laban and now of Esau ) but not in either of them? Their Apparition to me was, when I had no need of their protection: Esau now comes, but my Angels are gone when I most need them: no doubt but this was Jacob 's weakness thus to despond after so many Promises of God's presence, and after such an Apparition of Angels as his protectors which (doubtless) God sent to corroborate his Faith against his Fear, who thereupon might argue, though my Brother Esau come against me with 400 Armed Men, yet God hath a stronger Amy of Angels, in readiness for my relief, though they now appear not, because he would have me to live by Faith more than by Sense. Those Ministring Spirits do Minister many a Blessing to God's Servants, though' Invisibly and Insensibly, they will not be seen of us to receive any Thanks (much less Worship ) from us: And herein the mighty power of God was the more glorified, that made Esau (who came out as an Enemy ) in the very way of his March to become Jacob 's Friend, nay as his good Angel, yea to look upon his Brothers face as the face of God, Gen. 33.4, 10. I am not Ignorant how some Learned Men have more charitable thoughts for Esau, saying, that he came here as a Friend, to congratulate Jacob 's return, not as an Enemy to be revenged upon him, and they render this plausible Reason for this opinion, to wit, If Esau could restrain himself when he was in his freshest and hottest pangs of Passion from a filial reverence to his aged Father over-awing the execution of his revengeful resolves, it is not probable, that at this time when his killing Choller had▪ now twenty years time to cool itself by that long absence and far distance of his Brother, he should now have less respect to the good old man (who was still alive, Gen. 35.27.) 'tis not likely (they say) that by now being the Death of Jacob, he would bring his Father Isaac 's Grey Hairs down with sorrow to the Grave: This (indeed) is handsomely urged by some Divines for excusing Esau, from now being an Enemy to Jacob, though the most be of another mind, for the reasons aforesaid, and had he been heartily reconciled to his Brother (according to this candid allegation) the Author to the Hebrews would never have left such a black Brand upon him for a profane Person, Heb. 12.16. had he thus become Jacob 's Friend (though God made him so in the way) of a professed Enemy. What was said before of Laban (whom God spoke to in the way of his pursuing Jacob, Gen. 31.24.) may be said of Esau, that God put a Chain upon him in the way of his assaulting Jacob, yet both were Wolves still, worrying Jacob with their Minds, though neither of them were permitted to do it with their Mouths. Augustine hath an excellent descant upon this; saying, Lupus venit ad Ovile, quaerit invadere, jugulare, devorare: Vigilant pastores, latrant canes — lupus venit fremens, redit tremens, lupus est tamen & fremens & tremens, Aug. de Verb. Apost. Serm. 21. The Wolf comes to the Sheepfold, attempts to assault, worry and devour, the Dogs bark, and the Shepherds defend, the Wolf that came thither raging, goeth thence trembling, yet is he a Wolf still both raging and trembling: He kills not, because he cannot, not because he will not; this Jacob knew well, and therefore he feared the Hypocrisy both of Laban and of Esau, that it was a cover only of implacable Malice and Revenge, and that though they should come up to him, with fair pretensions of good towards him, they both had foul intentions of evil against him: Jacob feared them both, but God was better to him than his two fears; God spake for him in the very Consciences both of Laban and Esau, and so he can still, and doth oft, for us in the Hearts of our most enraged Enemies, rescuing as out of the Hands of the chiefest Men of the Earth, (according to his Promise, Isa. 41.9, &c. which drops all sweet-smelling Myrth and Mercy) as he did Abraham and Sarah from both Pharaoh, Gen. 12. and Abimelech, Gen. 20. and as he did Jacob and all his Flock, both from Laban and Esau. His fear (which is a more watchful Grace, and safer from security than hope is) puts him both times to make the best means of defense for his own preservation: When (as before) he saw Laban so near, he set himself in as good order as he could, Gen. 31.25. pitching his Tent on the top of the Mount (Gilead) where Laban pitched his Tent at the bottom also of the same Mount, ver. 23. This Circumstance much aggravated Jacob 's Danger, when Laban seemeth to have caught him in a Pond, and no doubt but there was dreadful trembling, and horrible out-cries among the Women and Children, expecting nothing but Sword and Slaughter, yet Jacob stood upon higher ground than Laban, so was above him; and God went down to Laban in the Valley, and Cajoles him not to lift up a wicked Hand against Jacob above, yet debars him not from wagging his wicked Tongue (as he doth in the five following verses ) against him. His whole Speech to Jacob was full of cruelty as well as contumely, but words (as we say) break no Bones: Thus God watcheth over the mischievous malignity of wicked Men, (even of such as are too mighty for his Servants) and maketh them, not only not to harm them, but also to be kind to them (whom they came forth cruelly to cut off) as in the former instance of Laban, and in this latter of Esau, Gen. 32.6, 7. and 33.8, 9. Yea, God sometimes over-rules wicked Men so, as to make them Bless those whom they came forth to Curse, Numb. 23.11. No sooner had God saved Jacob from his fears of Laban behind him, and brought him off from him, with Safety, Credit and Comfort, but Jacob is put again upon making new means of Defense from his fears of Esau before him. His fear of a second Malady causeth him to betake himself unto a double Remedy.
1. In the way of Policy and Prudence, v. 7. 2. In the way of Piety and Prayer, Gen. 32.9.10. and so on.
First, Of Jacob 's Prudence and Policy: It plainly appeareth Jacob was not so overwhelmed with his Fear, as to be affrighted out of his Wits into an utter stupefaction of Despair and Despondency; though it be said that he was greatly afraid, v. 7. his wisdom still remained with him, as Eccles. 2.9. he puts forth his Prudentials in providing for his Safety; Natura sui Conservativa, Nature's Law teacheth Self-preservation: Human means must be improved by a Moral-Prudence: 'It is a tempting of God to neglect lawful means (though under a pretence of an immediate dependency upon God's Providence) for our Deliverance from Danger. Ahaz should not have refused to ask a Sign of God for better assurance of Israel 's Deliverance, when God gave so fair an offer to so foul a Sinner, Isai. 7.11, 12, 13. he tempted God while he said he would not tempt him: Christ would not cast himself down from the top of the Temple, when there was a pair of Stairs for going down from thence, Matth. 4.6, 7. And Jacob here, although he might not doubt of God's Providence and Protection according to his Promise, yet he prudently practiseth all those probable means which he could warrantably Project for procuring his Brother's Favor; and those means are Threefold.
1. He sendeth an humble Message or Embassage to his Brother Esau, v. 3. where the word Malachim (the same that signifies Angels, v. 1.) is used for Messengers, which made a Rabbi mistake, that Jacob sent some of those Angels (that appeared to him, v. 1, 2.) as his Ambassadors to Esau, had Jacob sent them, he would not have instructed them what to say, as he doth to his Men-Messengers, v. 4, 5. This he prudently did, before he was greatly afraid, as he was after; for Esau being now removed from Isaac 's Family (his Wives being an offense to his Parents, Gen. 26.35.) before Jacob 's return, Gen. 36.6. (whereof possibly Rebekah might give Jacob notice) and being now at Mount Seir, Jacob must needs pass through Esau 's Country in his way Homeward: This Jacob will not do without giving him due notice, and begging his leave by his Ambassadors, lest he should by a new offense offer an occasion of reviving the old Rancour, which Wisdom and Justice taught Jacob to avoid: therefore his Embassage was fraught with all Humility, Candour, and Kindness that (if it were possible) Brotherly love between them might be recovered and continued: Wherein,
1. He calls Esau his Lord, and himself his Servant, humbly submitting himself to him.
2. He gives him an Account both of the time and place of his Pilgrimage ever since he left his Father's House; that he had not been a Vagabond, but lets him know, he had lived all those years in the Service of his Uncle Laban, whereby he tacitly Rubs him, and Reminds him how his bloody Threats were the Cause of his so long a Banishment out of his Native Country, and now he might easily hope his old displeasure was thereby done away.
3. He sends him an Inventory of his Estate, not for ostentation-sake, but to avoid all suspicion, that his Brother should not unjustly Imagine, He returned now as some Hunger bit starveling, gaping for a Crust from him, or grasping at his Father's Wealth: And withal he intimates to Esau, how Good God had been to him in the time and place of his Banishment, Blessing him with so great a Substance, as he doth more plainly tell him, Gen. 33.11. None of all this was the sordidness of Jacob 's Spirit, much less an Abrenuntiation of his bought Birth-right, or of the Blessing at which he was banished, but a necessary pacification (thus submissively proposed, as that of David's to Saul, 1 Sam. 24.7, 9.) till the Prophecy of his Superiority should be accomplished; in the mean time he designs and endeavors that the old grudge might by an Act of Oblivion be everlastingly obliterated: Hence may we learn, that so far as is possible we should live peaceably with all men, Rom. 12.18. and so much as in us lieth, we must follow Peace with all men, Hebr. 12.14. even with wicked men, as Jacob with Esau here: It should not stick on our part so far as it consists with Piety and Honesty, so far we should pursue it (and no farther) even when it flees from us, we must give anything of Man for Peace, but nothing of God. He that parts with Truth for Peace buys Gold too Dear. Give no offense carelessly, take no offense causelessly. Jacob here rather yields something of his own Right, than by any Rigour (from the Oracle, The Elder shall serve the Younger ) to rouse up a sleeping Rage, He reverences his Brother in worldly Courtesies, because he looked to be prefer'd chiefly in the Heavenly Canaan.
This First part of Jacob 's Politicks proving unsatisfactory and ineffectual;
Jacob 's Second Policy was to make his best Defense against an assaulting Adversary, he could now expect no other, seeing his Messengers brought back to him no Tidings of Peace from Esau: Some say, Jacob 's Ambassadors were not admitted to any Audience, others more likely think, that though they had Audience, yet had they no Answer: Their words to him, Gen. 32.6. imports this, intimating, We came to thy Brother and found him so morose, he would send thee no Answer to the Heads of thy Embassage; only this we saw, that he thereupon called for his Arms, and armed himself, and • 00 of his Men who are all coming to accost thee. Hereupon Jacob neither became as a man astonied and affrighted out of his wits, nor as one careless of Events, so as to tempt God by neglect of means, but betakes himself to the means his present Circumstances would afford him, which was a dividing his Company into two Bands, not of stout armed Men, but of weak Women, Children and Cattle with a small Band of their Keepers, not thus ranked for fighting, but either for flying or dying: The latter of these two was the best he expected to his former Band, wherein he placed the Handmaids with their Children, and some part of his Shepherds and Cattle, as his forlorn Hope, and such as he could most easily (in comparison) part with for glutting the greedy Sword of his (as he thought) bloody-minded Brother; but the former (to wit, Flying, not Dying ) he designs to save his second or latter Band thereby from being sacrificed, wherein he placed Leah and Rachel with their Children, (more dear to him than the first Band) with all the rest of his Cattle and their Keepers, v. 7, 8. Neither did he this from any Cowardly Spirit to set both these Bands betwixt him and danger, but like a courageous and careful Captain he marcheth before both, in his own Person, being more chary for his Charges safety than for his own, Gen. 33.3. He passed over before them, like a good Commander, whose brave resolution is to fight in the Front, and to bear the first brunt of the Battle. Though he ranked his two Bands according to the respect he had to them, placing those before in a time of Danger, whom he caused to come behind in a time of Safety, that where all could not be saved or secured, those Dearest to him might be chiefly cared for and succoured; yet like a faithful Leader, he puts himself into a posture of readiness to be a Sacrifice himself (in the first place) for saving his Charge committed to him, however of his two Wives, and their Children; for some Authors say, Jacob's place was betwixt the two Bands, following the first, but going before the second, in the Safety whereof (most near and dear to him) he offered himself, an offering to his Brother's Rage. Thus good Ministers and Magistrates should set themselves in the Front and bear the Brunt also; the Church is as weak a company as this of Jacob 's, but she hath a strong God to guard her.
The Third part of Jacob 's Policy or Prudentials is, his sending a pacifying Present to purchase his own Peace with his (as he judged) enraged Brother, Gen. 32.13, 14. well knowing that a gift maketh room for a man, and bringeth him before great ones, Prov. 18.16. and 17.8. whithersoever it turneth, it prospereth, or wins the Party, especially such a great Gift, and so large a Present from a private Person, as consisted of five Hundred and fifty Head of Cattle of several kinds; so many as could not but contribute much to the stocking that barren Country of Mount-Seir; Jacob spares no Cost to buy his Brother's Favor, and to enjoy his purchased Birthright; oh that we could do so for Heaven!
Having spoke to Jacob 's first Remedy in his Policy, 1. Of sending Ambassadors to Esau. 2. Of Marshalling his Multitudes, for fear of his falling foul upon them. 3. Of preparing and proffering a most prodigious Present. Now come we to the Next.
Jacob 's second Remedy, was in a way of Piety; for Policy without Piety is too subtle to be Good, and Piety without Policy is too simple to be Safe; as before: Jacob joins both these therefore together, that he might have a due mixture both of the Dove and of the Serpent. There is an honest Policy both lawful and needful in the concerns of God's Servants, as well to be put forth in improving all probable (so they be but warrantable) means for escaping Danger, as there ought to be an hearty Piety exercised in Faith and Prayer. Thus Abraham (in that first, yea, and figurative War Recorded in Scripture, Gen. 14.) used a Godly Policy, and Military Stratagems, Gen. 14.15.
1. In Dividing his Company (a small Squadron of 318 Men) to make show of a great Army dispersed divers ways, and to prevent the escape of the Enemy.
2. In taking the benefit of the night, that he might surprise them, before he could be seen by them.
3. In falling upon them (as Josephus saith) when they were secure, sleepy and drunken; (as David did upon the Amalekites, 1 Sam. 30.16. and Ahab upon the Syrians, 1 King. 20.16.) These two (with Abraham ) had Divine Direction for what they attempted, and Divine Protection for what they effected. Religion is no Impediment either to Prudence, or to Prowess in military matters. Thus Jacob useth Policy, Gen. 30.38. to 42. for enriching himself out of Laban 's Flock by a Divine Warrant, as above, and here for securing himself against Esau 's force, Gen. 32.7, 8. & 16.17, 18. with Gen. 33.1, &c. yet he doth not, he dare not depend upon his own Policy, but betakes himself to his Piety, and to his God in fervent Prayer.
Object. But some say, Surely Jacob was here so disturbed with his passion of fear (now predominant) that he was transported into a transgression, by his digression from due order; for he ought to have sought God in the first place, then seek to means.
The first Answer; There is no doubt but that God should be implored before all things. Yet this is no praeposterous acting, first to order some such matters as lay at hand (when the danger is sudden and surprizing) for the best advantage, and then to entreat the Lord for his blessing upon those endeavors. Sometimes a disposing of things will not admit of delay, in such a case as the breaking out of Fire, or the breaking in of Water, then to run into the Closet first, and there to spend time in prayer to God, is not Piety, but Folly; for means may then be used with Ejaculations, and solemn Invocations, when there is neither Time nor Place for Set and Appointed Prayer.
The second Answer; In sudden dangers (such as the fore-mentioned) imminent over us, there is a duty (of doing what we can for provision of good, and prevention of evil ) incumbent upon us: In such cases it is not enough for us to cry out, Lord, save us, we perish, Matth. 8.25. but we must Row hard, plying our Oars, John 6.19. do our utmost endeavors to quench the Fire, to stop the Water, &c. Use means as well as pour out prayers. The good Emperors Motto was [Ora, labora] take pains as well as say prayers. And it was a smart check which the Heathen Philosopher gave the Car-man (who when his Cart was over-turned, gaz'd upon it with his hands in his pockets, and cried, O Minerva! help me) saying, Admotâ manu invocanda est Minerva; Man, work with thy hands, as well as call upon thy Goddess. Thus also God (himself) said to Moses, Why criest thou to me? Speak to the Children of Israel that they go forward, Exod. 14.15. Mark where the fault and the stop lay, Moses craved God's help, but he did not forward the course that made way for God's help; there is something more to be done by us than only to cry to God; therefore
The third Answer is; Jacob (for our Instruction) takes the right method, he uses means and prays, he prays and uses means: He knowing his present peril, and fearing a sudden surprise, secures his Family in as good order as he could, otherwise he had tempted God, who, when he affords Means, will not work Miracles; when this was done, which the matter did require, to show, he did not depend upon his own devices and prudential Designs, he immediately applies himself to his God, imploring his Benediction (according to his Promise ) upon his poor endeavors, well knowing, that without the Divine Blessing, no Human Helps and Means can be available. All which do plainly show, that Jacob placed his Confidence in God, while he used such Politick Projects for his own and Families preservation. Besides, 'tis very remárkable, how these three Remedies aforesaid are placed in the History. The first, Of sending Ambassadors to Esau, was before Jacob was so greatly afraid, Gen. 32.3, 7. The second Remedy of ranking his Flocks and Family, was immediately after his surprizing Astonishment, v. 7, 8, 11. putting them into such a posture upon present peril, as, if Esau did fall foully upon the first company, the second might the better seek to escape by flight. No more he doth. But his third Remedy, of sending a Noble Present to his Brother, was after he had been with God in prayer, v. 9. to v. 13.80 that his Policy did not justle out his Piety, nor took the right hand of precedency from it, save only in that indispensible duty of setting his company in two Ranks to save some, where he could not hope to save all. The rest and most of his Prudentials or Politicks followed after his Piety and Prayer, v. 13. to 22. and Gen. 33.1, 2. wherein observe how (1.) He divides his Vast Present into three Bands, and sent them away before him, setting a great space between them, v. 16. that thereby they coming up one after another, to be presented to Esau, orderly and in due interspace, Esau 's Anger might be abated by degrees, and so Jacob (by this Proxy and Present ) might gradually gain ground upon his Brothers Favor and Acceptance: He did not expose himself in the head of this Present to that eminent danger, but put the Cattle into the hands of his Servants (whereof there was far less fear) and therewith a Complement into their mouths, how they should court the Lord Esau. And ('tis very observable) all these three Bands of Presents spake one and the same thing by them, who were the Mouth as well as Leaders of them. I would to God it were so among the Leaders of the Church, that they would walk by the same Rule, and mind the same thing, Phil. 3.16. no other Rule or Thing than the Word of God, such an heavenly Harmony would mostly advance the Churches Edification, and overcome profane Esau's to be reconciled to godly Jacob's. Thus Jacob's Human Prudence (in all parts and points) was successfully subservient to God's Divine Providence, he sending his Presents thus ranked (at a due distance each from other) made them more conspicuous, and gave Esau a fairer opportunity for a better and more grateful viewing of the greatness thereof; besides, Esau 's questioning their several Leaders, and their unanimous rendering the concurring Answer thereunto, together with Jacob 's humble submission to him. All this was done prudently and politically, that thereby Esau might be mollified and melted by degrees, and his Anger abated.
Jacob's Presents thus marshall'd and managed, was a most probable project (with God's blessing) to pacify an enraged Enemy, and to procure peace with him, as indeed it did, Gen. 33.8, 9. & 1.
Having discoursed upon Jacob's first Remedy, against his grievous Malady, to wit, his Policy and Prudence, now come we to his Piety and Prayer: The first was in relation to Man; The second Remedy was in relation to God: Wherein we have an account of Jacob 's double wrestling with God, as he had a double wrestling with Man; 1. With Laban. 2. With Esau (as before;) and Jacob wrestled with God. 1. In a Spiritual; 2. In a Corporal manner. And both those two wrestlings with God interposed, and were accomplished before Jacob had his happy Issue of his second wrestling with Man, to wit, with his Brother Esau, and after he had out-wrestled his Uncle Laban. The first wrestling Jacob made with God, was Spiritual, and is conspicuously expressed in his most pathetical Prayer recorded in Gen. 32.9, 10, 11, 12. which is eminently marshall'd and managed in an excellent order for his effectual prevailing with God. Some say that there be three Ingredients required for a right composition and making up of a pious Prayer.
The first is a Divine Promise, as the ground-work and foundation of a right Human Prayer. When, and where-ever Faith finds a Promise, 'tis its very instinct and nature to turn that Promise into a Prayer, and then God will turn it into a Performance.
The second Ingredient is, Deep Humiliation before the Lord, that we may not seem to found our Faith and Confidence upon our own Merits, but upon God's mere Mercy.
The third Ingredient is, Hearty Intercession, and an earnest Expostulation with God, which the Apostle calls 〈 in non-Latin alphabet 〉 , an Interparling with the Lord, 1 Tim. 2.1. where all these three parts be put together.
- 1. 'It is partly Gratulatory, giving God thanks for his gracious Promises and past Performances:
- 2. Partly Supplicatory, making lowly Addresses to God. And,
-
3.
Partly Precatory,
particularizing some special Request or Petition
before him:
All these
three parts
of
Prayer Jacob
here most exactly observeth: But
others affirm,
there be more than
these
three parts
requisite to a right
Prayer,
which I shall not here discuss, and not so much the
Order
as the
Affection
of Praying
Jacob
here, ought to be observed, because
this is
the Prayer of a perplexed Mind, wherein
Jacob
's
Faith wrestled
with
his fears
of a sudden surprizing External Evil. However 'tis very manifest and plainly Remarkable, that
his Prayer
is made up here of three parts.
- 1. His Exordium, or Introduction.
- 2. His particular Petition.
- 3. His Arguments wherewith he backs his Petition.
First, His Introductory Exordium or Entrance into his Prayer is very observable, Gen. 32. ver. 9. [ O God of my Grand father Abraham, O God of my Father Isaac, and O Jehovah, that saidst, &c.] wherein observe, how this Holy Patriarch.
1. Negatively, Doth not apply himself, either,
1. To those Teraphims or Idol-Images that his Uncle Laban had Idolatrously Worshipped, and that his Beloved Rachel had stolen from her Father, and now had them hid in her Tent, Gen. 31.34. So Jacob (had he been Idolatrous-minded) might have (by his Wives Information and Instigation) a fair opportunity to consult with them, as ( Calvin supposeth) Rachel did, (having a tack and tincture of her Fathers Superstition ) and Jacob from a Blind Love to her connived at in her. These were Idols by which the Devil gave delusive answers to Idolaters, asking advice in difficulties and dangers, Zech. 10.2. Ezek. 21.21. Hosea 3.4. Habb. 2.18. Isa. 41.29. Jer. 10.8, 15. The Devil is 〈 in non-Latin alphabet 〉 , a Lover of Idols (as Synesius calls him) and he would have Men to be so too, who have naturally an Itch towards it; nothing is more Natural and Con-natural to us than Popery in Image-Worship: Nothing is more retained in us, when once Entertained by us; this Diabolical Itch once got, is hardly ever clawed off and cured: Rachel had these Mawmets a long time after this, Gen. 35.2, 4. And Micah 's Mother, after all that Airing of Israel Forty years in the Wilderness, still smells strong of Egypt in having her Molten and Graven God's, Judge. 17.3, 5, and 18.14, 17, 18, 20. called Teraphim, which is in the Hebrew plural, for those Idolaters loved them so well, as to have more than one of that sort in their Houses, from which they expected Help and Health, whence Avenarius deriveth the Greek word [Therapeuo] which signifies Healing as well as Worshipping: Therefore John shuts up his first Epistle with this Epiphonema, a most necessary caution, [Little Children, keep yourselves from Idols,] 1 John. 5.21. at least, Negatively, with the seven thousand in Israel that bowed not the Knee to Baal. If you dare not positively profess a public Dislike and Detestation thereof holding them in Derision not in Devotion ) as Daniel and his Associates did.
Nor (2.) Did Jacob betake himself to Angel worship, no more than he did to Image worship, having as fair an opportunity for this latter as well as for the former, for here, if ever, Jacob had a fit season and occasion to apply himself unto the mediation of Angels, seeing they had lately presented themselves to him as military troops in a visible Apparition, Gen. 32.1. they met him sensibly and visibly (not in his Dream as before on the Ladder, but when awake) as Servants do meet their Masters, and as the Life-guard their Prince, and he acknowledgeth God's kindness therein, v. 2. that so much favor and honor was done him, as not to charge one particular Angel, but a whole Host of Angels with the protection of him, (who was but one man) which made a Lane for him at Mahanaim (signifying a double Camp ) to his great comfort; it was now (if ever) seasonable for Jacob to implore the Angels presence and assistance, for his over-matching Esau with his four hundred Cut-Throats, but he had learnt better things than (these two popish points) either Image worship or Angel adoration, he knew them unlawful practices, And,
Therefore in the Second place Positively, He makes his immediate application to the great Jehovah, the only true God, as he was made known in the Church (to wit, in his Fathers and Grand-fathers Families) to be above all other Idols, never making the least mention of any mediatory Angels at all, but giving the whole glory of all to the Lord alone, who is only able and willing to hear and Help his Servants that call upon him in their necessities.
The Second part of Jacob 's Spiritual Wrestling with God is, That particular Petition which he promotes with much ardency of Affection [ Deliver me, I pray thee, from the hand of my Brother, &c. for I fear him, &c. v. 11.] This Petition he placeth in the midst of his prayer, so that it standeth strongly guarded both before and behind with several cogent and enforcing arguments both in its Front and in its Rear, for the shoring up his Faith in his praying or wrestling work, as may more appear in the third part; [Deliver me] saith Jacob, he was one that was fled and delivered from a Lion, even from Laban, and a furious Bear met him, Amos 5.19. so by running from his Death, he seemed to run to it, and by seeking to shun the shelves should • ow most likely be split upon this Rock: Laban as a Lion had some shamefac'dness in him, saith a Rabbi, but Esau, as a Bear, had none at all: Jacob therefore Prays, sends Messengers, sends Presents, and submits, &c. And all to pacify this chafing Bear ( robbed of his two Whelps, to wit, the Birth-right and the Blessing. He that meets with such a Beast, will not strive with him for the Wall, but be glad to scape by him with any lawful condescensions: [For I fear] Jacob 's fear was not a sudden and involuntary violent fear, such as wise Men are naturally subject unto, upon the noise of some dreadful crack of Thunder, or upon the news of some unexpected strange and horrible Casualties, out of which they again recover themselves, whereas Fools (as the Stoic Epictetus observeth) do abide in the same fear still, sometimes to a Distraction; but Jacob 's fear was a judicious and settled fear, as may appear by his careful and threefold Preparation;
- 1. For War.
- 2. For Prayer.
- 3. For Presents.
In all which he did well, placing his Prudence and Prayer in a way of Subserviency and Subordination to God's Providence, which is the proper place.
The Third part of his Prayer, is, The Arguments he pusheth on his Petition with, and they are in number seven, (placing his particular Petition not in the Head, but in the Middle of them.)
The first is taken from the Divine Covenant, v. 9. where he is God's Remembrancer, reminding him of that Covenant which God had struck with Abraham and his Seed, so pleads and puts in for his own part thereof, as his Seed: Saying, (as it were) Lord, thou hast been graciously present with my Grandfather, and with my Father, Oh! be not absent from me (both their and thy Son. ) As thou hast delivered them out of all evil, so deliver me. Remember thy Covenant, if not my Congregation, Psal. 74.19, 20.
Jacob herein doth (as it were) Appropriate God, calling him the Tutelar God of his Fathers Family, their Domestic Deity or Daemon, that he might the more pathetically profess him to be his peculiar God too.
The second Argument is drawn from a Divine Command (as the first was from a Divine Covenant ) saying, [Thou saidst unto me return,] ver. 9. wherein he argues thus, Lord thou knowest, I did not depart from my Service in Syria upon my own Head, neither by any rashness of my own Sentiments, nor by the fond advice of any of my Relations, either of my Wives, or of my Children: I am no Rogue, nor Runagate, 1 Sam. 25.10. that hath broke away from my Master, as some evil Servants do before their time be out, I have not been (saith he ) like a Damm'd, or stopped River that breaks its Banks, or as some unruly Cattle that break both their Bands and their Bounds: No, I staid out my full time of my hard Service, and stir'd not a foot, until I had thy Call, Gen. 31.3. Seeing therefore, it was not my precipitancy, but thy precept that hath brought me into this great peril of my Brother Esau, 'tis but an equal and Righteous Challenge I make to claim relief from thee.
The third Argument is drawn from a Divine Promise, as the second was from a Divine Precept ) urging, [Thou saidst, I will do thee good,] ver. 9. and 12. So Jacob interprets that Promise, [I will be with thee] Gen, 31.3. which indeed hath in it, whatever Heart can wish, or need require: Promises must be prayed over, God loves to be sued upon his own Bond, to be burdened with and importuned in his own words. Prayer is our putting God's Promises into Suit: 'It is neither Arrogancy nor Presumption to Burden God (as it were) with his Promise-Bonds. As his Love moved him to make them, so his Truth binds him to perform them; and 'tis our Duty to improve them, as it was his Mercy to make them: So God's Mercy always calls for Mans Duty; there is a sweet Reciprocation between them two, we ought therefore to lay claim, and make challenge in a way of Duty, unto all that Aid and Assistance (when we find ourselves plunged into perils) which God hath promised to give us in a way of Mercy, as Jacob doth here, to whom this Promise of God, [I will be with thee] was such precious Spice, that twice he repeats it and ruminates upon it, rolling it, as Sugar in his Mouth, and hiding it under his Tongue: God spake it once, he heard it twice, as David did, Psal. 62.11. by an after-deliberate-reiterated Rumination and Meditation upon it. He sucks and is satisfied with this Breast of Consolation, Isa. 66.11. He milks out, or (as the Hebrew signifies) he wrings out; as the hungry Child doth its Mothers Breast, sucks so long as a drop will come, and sucketh still, till more cometh; so Jacob the Patriarch here both presseth and expresseth God's Promise, squeezing out more comfort out of it than it seemed to contain: 'It is very Remarkable, how the Patriarch improves this Promise [Veeheieh Gnimmak] & ero tecum, [I will be with thee] Gen. 31.3. wringing it and squeezing out of it,
1. Those words [ Veettibah Gnimmak' benefaciam tibi, I will do thee good, or I will deal well with thee, Gen. 32.9.] And then again,
2. These words [Hetib Atib Gnimmak' benefaciendo benefaciam tibi, In doing good, I will do thee good, or I will surely do thee good, v. 12. The Lord is good, and doth good to Man, even while he is evil, and doth evil to God; and Jacob here argues himself into an assurance, that God would certainly do him good: Mark well, how kindly doth a Promise ripen, grows both greater and mellower in the Hand of Faith, which stretcheth and straineth it (after an holy manner) to the best and most happy advantage: Could we but believingly pray over God's Promises, such Prayers would be nigh to God Night and Day, 1 Kings 8.59. and he could as little deny them, as deny his own Deity: The exceeding great and precious Promises (so called, 2 Pet. 1.4.) are the most fragrant and sweet-smelling Spices (especially when well pounded by the Preaching of the Word) to the Souls of Saints, that are sick of Love; 'tis a sweet time with them, when Christ brings them into his Banqueting-house, stays them with the Silver Flaggons of his Wine-cellar, the Holy Scriptures, and comforts them with the Golden Apples (that grow upon the Tree of Life ) the precious Promises, Cant. 2.4▪5. Then is Christ's left hand under their heads, and his right hand doth embrace them, v. 6. and then it is, when they are thus stayed and stablished under his Banner of Love, when their Souls are thus satisfied with such transporting Joys, that they can now be content to want what God will have them to want, and to wait God's time (which is always the best time) and his leisure for their Deliverance, being hereby adjured (themselves) and they now adjuring others, not to Dare the awakening of their Beloved before he please, v. 7. Our dear Redeemer must Time all our promised Mercies fur us; his Promises are sealed, but they are not dated: As we are prone to post-date Threatenings, so to ante-date Promises. Oh that we were so wise (now that we are in fear and danger of profane Esau's ) as Jacob was of his, who had a great many precious Promises in all, counting those at Bethel with this in Syria, Gen. 28.13, 14, 15. where he had four Promises of Comforts to praeponderate his four Dolours of Discomforts (as before) his Salves were full as many as his Sores, and all most sovereign to effect the several Cures. Long these four Promises are all, and much enlarged upon, and explained by God (himself) the Promiser, besides that sho • t Promise, Gen. 31.3. backed with a blessed Reinforcement of the former, v. 13. Now 'tis very remarkable how this blessed Patriarch here in his wrestling with God binds up all these long and large (as well as many ) Promises into one small bundle, and contracts them all by the strength of his Faith into one word (as it were) to wit [Veetibah gnimak] I will do thee good, Gen. 32.12. This is all he reminds God of, and importunes him with; importing, Lord, thou art the True God, and the God of Truth, thy Veracity is my Encouragement and Assurance; therefore fulfil with thy hand what thy mouth hath spoken, 1 Kings 8.24. Surely thou wilt do as thou hast said, 2 Sam. 7.25. Now whatsoever God spake with Jacob here, there he spake with us, as well as with him, saith the Prophet Hosea, ch. 12. v. 4. It follows hence, that the particular Promise of God to Jacob [ Behold I am with thee, and will keep thee in all places whither thou goest, &c. and I will not leave thee, until I have done that which I have spoken to thee of, Gen. 28.15.] ought to be applied in General to and by all Believers, who are the Spiritual Seed of Jacob. The same Promise (given here to Jacob [I will not leave thee] and afterwards to Joshua, Josh. 1.5.) is alike given to all Believers in all Ages, past, present and to come, Heb. 13.5. & non deserit, nisi deserentem, as Austin 's phrase is: He doth never leave us, before we first forsake him, 2 Chron. 15.2. God will be with us in Mercy, while we will be with him in Duty, and give our due and daily Appearance in his Ordinance, which is as the Heavenly Exchange, whereto we must resort for carrying on our Commerce and Trading with Heaven.
The Fourth Argument is drawn from an humble acknowledgement of his own indignity of the least of God's Mercies, v. 10. [Katanti] minor sum, I am a poor little low creature, so I reach not to the middle of the least Mercy of my Creator. Thus the Hebrew word signifies: mark the differing method of his pleadings with Man, and of those with God; when he expostulates with Laban he stands stiffly upon his Innocency and pleads his own merit against him, Gen. 31. from v. 38. to 41. but coming to deal with God, he dare not use any such high self-justifying self-exalting expostulations, but ingenuously confesseth his own Indigency and Indignity of any bitter things than these evils that threatened him, he sets a very low value and estimation upon himself, abaseing himself before the Lord, to the utmost; this is a right Godly and Gospel frame of Spirit. Thus said Abraham (his Grand-father) Lord, I am Dust and Ashes, Gen. 18.27. Gnapher, Ve-ephar, 〈 in non-Latin alphabet 〉 & Cinis: Thus David, I am a Worm, and no Man, Psal. 22.6. yea he plainly Be- Beasts himself, Psal. 73.22. thus Agur also cries out, I am more Brutish than any Man, Prov. 30.2. Thus Peter said I am [ 〈 in non-Latin alphabet 〉 ] a man a sinner, or a sinful man, Luk. 5.8. thus the Prodigal, [ I am not worthy to be called thy Son, Luk. 15.19. and Christ teacheth us all to cry, [ we are unprofitable Servants, Luk. 17.10.] If David did so humble himself before Saul, as to call himself a Flea and a Dead Dog, 1 Sam. 24.14. & 26.20. and how did Mephibosheth abase himself before David? 2 Sam. 9.7, 8. how much more ought we to exouthenize, annihilate, and make ourselves of no reputation (as Christ did himself for us, Phil, 2.7, 8.) when we come before the Lord, not as the proud Pharisee, who (non vulnera, sed munera ostendit) seems to set forth not his wants, but his worth, in his [God I thank thee, &c. Luke 18.11, 12.] the readiest way unto the loftiest advancement with God, is the lowliest abasement and dejection of ourselves before him; so it fared with Mephibosheth, &c. we should acknowledge ourselves unworthy of the least Mercies we enjoy, as Jacob did here, and yet not rest satisfied with the greatest Temporal Mercies as our Portion, and for our All. 'Twas a brave Speech of Luther, Valde protestatus sum me nolle sic à deo satiari. He deeply protested, God should not put him off with the best (being but poor) things of this World: Assuredly such Souls have the humblest Hearts on Earth, who have the highest communions with God in Heaven: Thereby they have the most light to discover to themselves their own Vacuity and nothingness: The Holy Angels that stand before the Shekhinah, or Throne of God do cover their faces with two Wings, as with a double Scarf or Vail, Isa. 6.2. &c.
The Fifth Argument is drawn from a Solemn and Serious Celebration of God's former goodness to him, v. 10. as one mindful of foregoing Mercies, he saith [ With my Staff I passed over this Jordan and now I am become two Bands] in which words [paupertatem baculinam commemorat] he forgets not his former meanness, though now he was grown to a very considerable Greatness, crying out (as it were,) with that noble Captain Iphicrates, [ 〈 in non-Latin alphabet 〉 ] from how small, to how great an estate am I raised? I came over this Jordan (which he could behold from the top of the Mount Gilead, where he last was Gen. 31.47.) like a poor wayfaring Foot-man, carrying all my wealth with me; yet now I am even over-loaded with these Burdens of Mercies which I am afraid will all be destroyed by Esau my Brother. Thus Jacob uses a comely Antithesis or opposition of his former and present condition, comparing his foregoing poverty with his present plenty, wherein he plainly proclaims the good providence of God rewards him, to whose bounty alone he ascribeth this happy change, and from hence he thus argueth, Lord, thou hast done me good hitherto, according to thy Promise, Gen. 28.15. this Twenty years I have had experience of thy goodness, thy Blessing I have had upon my Labors all along, whereby thou hast bestowed upon me these great riches; thou saidst, I will never forsake thee, whither soever thou goest: I have not plaid the Wanton with that good word, in going out of God's way (understanding it not largely, but strictly, as confining me from mine own evil to thy good ways ) I am still within God's Precincts (not stirring a step or stride without God's guidance) let me still be within God's protection: thou hast not failed me heretofore: oh fail me not now in my greatest exigency: Jacob (as David did, Psal. 77.10.) remembers the years of the Right Hand of the Most High: his former experience relieved his infirmity, and helped to corroborate his present confidence; Gratiarum actio est ad plus dandum invitatio, his gratitude for Mercies already granted him, was an excellent expedient for procuring more and greater afterwards; thankfulness for old Blessings, is the best means and motive for fetching in new ones: Oh how doth Jacob here celebrate the high praises of God, both for his chesed or bounty in promising so graciously to him, and for his Emeth or Faithfulness in so punctually performing all he had promised in time past, these were the Mercy and Truth, (so oft joined together, Gen. 24.27. Psal. 25.10. 2 Sam. 15.20. and here, Gen. 32.10. and elsewhere) that Jacob sings aloud upon, as David did in the like case, Psal. 59.10, 16. both of them looked upon Mercy as the fruit of God's Faithfulness, his Mercy moves him to make the promise, his Truth binds him to perform it (as before) and 'tis Covenant kindness that is most satisfactory to the Soul, and turns our All into Cream, when we can behold all the paths of the Lord to be Mercy and Truth, all the passages and proceedings of God (whereby he cometh and communicateth himself to us both in his Providences and in his Ordinances, to be not only Mercy (though that is very sweet) but Truth too, every Divine Dispensation (whether • f Crosses or of Comforts ) cometh to us in the way of a Promise from God, as he is bound to us by his Covenant; our very Crosses (as well as Comforts ) are Presents sent us from Heaven by virtue of the Promise: the Lord shall give that which is good, Psal. 85.12. and will with hold no good thing from us, Psal. 84.11. when Crosses are good for us (yea better than Comforts ) we shall have them out of the Covenant of Grace, never but when need be, 1 Pet. 1.6. when our Spirits are become too light and frothy, 'tis God's Faithfulness to our Souls (as David acknowledged, Psal. 119.75.) that we are brought into some heaviness, no sooner are we ripe to receive Mercy, but God is ready to bestow it, he is waiting to be gracious in the best season, Isa. 30.18. as he waited upon Jacob here, preparing him by Crosses for Comforts, first rudely (as it were) fighting him, and then richly (indeed) Blessing him; by all which we may clearly see, how good a Master God is to his True and Faithful Servants, and if we would have him such a Lord to us, we must be such Servants (as Jacob was) to him.
After this fifth Argument, Jacob inserts his principal Petition [ Deliver me, I pray thee, from the hand of Esau, Gen. 32.11.] which was the sum of all his Requests at that time, and which (when he had well bolstered up his trembling heart, with those five aforesaid corroborating Considerations and Cordials ) he then placeth (almost) in the midst of his Prayer, and his wrestling with God after a spiritual manner; and the mercy of this Deliverance (which God graciously granted him after this Prayer) lay warm upon his heart to his dying day, Gen. 48.16. The Angel that redeemed me from all evil (and so from Esau ) bless the Lads.
Then follows his sixth Argument taken from the aggravating greatness of his danger, and his own inability to relieve himself [ for I fear him, lest he will come and smite me, and the Mothers with the Children, Gen. 32.11.] as if he had argued thus, Lord, thou knowest, I know not what to do, (there is neither Hope nor Help with me) but mine Eyes are toward thee, 2 Chron. 20.12. I know the bloody-mindedness of my Brother Esau, and how he comes accoutred with many Arms and Armed men against me; what can I (a naked man) and my poor weak naked Women and Children do in our defense against him, and four hundred stout Soldiers? Alas! my Fear hath fwallowed up my Hope, I am undone, and all mine, if thou help me not. Here seems to be his carnal reasoning, 'It is said, v. 24. [There wrestled a man with him] which admits of several senses, and among others this may be well admitted, [There wrestled the old man with him] the old man, or ca • nal part in Jacob wrestled with the new man, or spiritual part in him, (for every new or good man is (as it were) two men.) Here the Flesh in his Fear got the upper-hand of the Spirit in his Faith: He could not now say with David, [ At what time I am afraid, I will trust in thee, Psal. 56.3. Faith thrusts out Fear, as one Nail drives out another. All his other five Arguments were the proper reasonings of a strong Faith; but this sixth is a Reason flowing from weak Flesh, and strong Fear: For Flesh doth not depend upon God (the first and supreme cause) but dwells below upon second causes, poreing upon present things, and representing perils, which are but seeming to be not only real, but (as in a Magnifying-glass) far greater than they indeed are. Thus it plainly appears what a Conflict and wrestling Jacob had within the hidden man of his own heart, betwixt the Flesh and the Spirit; whereas before with his former Arguments (wherein he altogether looked up to God ) he had argued his Soul into a brisk and courageous condition: But now in this sixth Reason ( rolling his Eye downward upon Man, and pro and con Reasoning about his present peril as to Human Helps) his low thinking mind moulds him immediately into a timorous temper, and down he goes into the Pit of Despairing, crying out, I fear, I fear. As it was thus with good Jacob, the Flesh mingleth with the Spirit (making him cry out, All's gone, I am gone, my Wives are gone, and my Children are gone; my bloody Brother will not spare one of us.) So it may be with many of the Sons and Daughters of Jacob. Smarting experience may easily evince us what despondencies our own Carnal Reason reduceth us into, when we pore too much upon the strength of our present profane Esau's (that wage war against us) and our own weakness and inability to withstand them. Who would have said, that Sarah should give suck? Gen. 21.7. that the Gospel should give sincere Milk, 1 Pet. 2.2. for twenty years after the selling, of ourselves into the hands of our Enemies? Our Unbelief hath oft said, Can God prepare a Table in the Wilderness? &c. Psal. 78.19, 20. Yes, If he will, he can, Matth. 8.2. and hath done it to admiration, and still does it. How oft hath our Fear made us cry out, A Massacre, a Massacre! Those men of blood will murder Men, Women and Children, as they have done in many places in France, in Ireland, &c. And indeed our wickedness with a witness doth deserve no better dealing than what Shalman or Shalmanezer (King of Assyria ) did to Betharbel (which signifies, the House of the ensnaring Idol, as Baal or Bel was to Israel ) murdering not only the Men, but also the Women and Children, Hos. 10.14, 15. and 13.16. Yet know for your comfort, God's care against this Inhumanity, and more than barbarous, yea beastly and bloody Butchery; therefore God gave out his command against killing the Dam together with her young ones, Deut. 22.6, 7. And again, Thou shalt not kill the Ewe and the Lamb both in one day, Levite. 22.28. How much is God concerned against all shows of Cruelty shown to those contemptible creatures, and such addings of afflictions to the afflicted? Zech. 1.15. Doth God take care for these inferior Birds and Beasts? 1 Cor. 9.9. yea he doth so without doubt, Jon. 4.11. He heareth the very Ravens that cry to him (only by implication) Psal. 147.9. How much more doth God take care of his own Church and chosen, both Men, Women and Children? And though the Lord sometimes give those men of blood (or Blood-hounds) a Commission to worry his Flock in some places, yet this excuseth not the Barbarities and bloody Butcheries of his Executioners; for so soon as their Masters Skullion-work (in brightning his Vessels of Mercy is done) then shall they (themselves) be surely and suitably plagu'd and punished, Psal. 137.8, 9. Rev. 16.6. and many other places.
There be two remarkable Points here to be farther (for our Instruction and Comfort ) observed.
The first is; Though Jacob, through the infirmity of the Flesh, and the carnal Reasonings of his own corrupt heart, did strangely affright himself with strong apprehensions of his Brothers bloody Designs against him, and God (out of his unsearchable Wisdom) suffered him for a while to be an [ 〈 in non-Latin alphabet 〉 ] a Self-torturer and Tormentor with his own slavish Fears; yet all that time and interim Jacob's good God was both thinking and acting far otherwise, and quite contrary for him, bowing and bending Esau 's heart to clemency towards him, that he might not act one Hostile Action either against him, or any of his, which in due time Jacob found to be the happy Issue whereby his gross mistake was most graciously corrected. Thus also God deals oft with his People; he lets them sometimes meditate Terror to themselves, Isa, 33.18. and to fear those things that are not to be feared, on purpose, that he may exercise them: And that his own Wisdom, Power and Goodness might more splendidly shine forth in the Event, which, to correct our Error and Terror, oft falls out far better than our own fond Fears. Oh how oft doth our gracious God out-bid our own timorous Thoughts! is far better to us than both our Fears and our Deserts, and the sundry things we have feared, do not befall us. Will we but read over the Book of our own Experiences, we shall find this no less than a Sacred Truth.
The second Remark is, We ought to do in troublous Times, what Jacob did in his great Conflict (betwixt Flesh and Spirit in him upon his heart-confounding consternation, and deep perturbation at his present peril:) He retreats again to the Divine Promise, looking up (above himself, above men and means) unto the God of Bethel, as to his Anchor of Hope.
So draws he forth his seventh and last Argument, for the triumph of his Faith above his Fear; saying, v. 12. [Hetib Atib gnimmak] Thou saidst, Lord, in doing good, I will do thee good; or, I will surely do thee good, as is before note, with this pathetical clause he emphatically closeth up his most affectionate Prayer and wrestling with God. Here, when he found himself at a sad loss by too much poring downward at the creature, he makes an holy and an happy Rebound, and bounceth up again to the Creator (who is truly called a faithful one, 1 Pet. 4.19.) He runs back to his City of Refuge, yea, runs not only to, but into that Name of the Lord, which is a strong Tower, and there was he safe, Prov. 18.10. yet not without hard tuggings, strong strivings, and wearisome wrestlings doth his Faith get the Victory from his Fear; for he had said before, [Lord, thou hast said, Return, and I will do thee good.] Now he comes again, and take firmer, faster and fuller hold of God in his wrestling work, repeating the same Promise with some Enlargements, [benefaciendo benefaciam] I will assuredly and abundantly do thee good, doubling thee word of doing him good; This is a much stronger and more cogent Argument or enforcing Reason than the former, for here Jacob doth not simply raise up himself in a confidence of God's Truth, as before; but this he doth now, that he might oblige God by his Truth effectually to succor and relieve him; as if he had argued thus, [Lord, thou art a God