A Complete History and Mystery of the Old and New Testament
'It is an excellent Note of an Eminent Divine, As God was highly displeased with Balaam for going, though he bade him go; so assuredly the Lord would not have taken it so kindly of Moses, if he had taken him at the offer he made him in a time of holy Heat against his unholy People: And 'tis worthy of our serious observation, how grievously Jacob was gravel'd, his Faith was enough faulty even in this his last and best Argument; wherein he bringeth forth his strongest Reason (his Shed-Anchor to hold fast his floating Ship, his wavering Soul) he fills his Mouth with it, and rouzes up himself to take better hold of God in his wrestling with him; yet here was his failure, in thinking that God's Glory would be quite lost, if he and his two Bands had been destroyed by Esau, whereas he should have thought with himself, that though they all had been slain, yet God remaineth true, ( Let God be true, though every Man be a liar, Rom. 3.4) Thus ( Jacob 's Grandfather) Abraham had better thoughts in a case of as great despondency as to himself and his Wife, Gen. 17.17. not daring to be found either Doubting or Deriding the Promise of God concerning his Seed promised, when they were (in their own thoughts) after the manner of Nature writ down Childless, having spent all their youth in the Conjugal Yoke without any Children; yet now receiving God's Promise of an offspring even in both their old Age, He staggered not at it (as Jacob doth here) but against Hope believed in Hope, 〈 in non-Latin alphabet 〉 , he never thought upon hit own Dead Body, he cared not for that at all, but gave Glory to God, acknowledging him of Almighty Power to overcome all natural Difficulties, and to perform whatever he had promised, though never so contrary to the course of Nature, and [ 〈 in non-Latin alphabet 〉 ] he was (being carried on with full Sail, as the word signifies) fully persuaded, so goes gallantly on in the way of believing, and laughed, from an Admiration of God's Favor, not from any distrust of his Power (as his Wife Sarah after did, Gen. 18.12.) His Hope therefore is said to bear him up against Hope, that is, his Hope-Spiritual (placed in God All-sufficient) over-powered his Hope-Natural, which herein was at a loss, as being unable to argue above apparent Causes in Nature's Course, but his other and better Hope did Dictate to him better things, Rom. 4.18, 19, 20, 21. that God was able out of very S • ones to raise up Children unto Abraham, Matth. 3.9. as well and better, as to bring forth Adam, and a whole world of Creatures out of Nothing: Such a Plerophory or full persuasion, was not indeed in Jacob, nor in the best of us. O • r highest and holiest Expostulations with God (though of never so good intentions) favor somewhat of Creature-Frailty and weakness of Faith, some Gravel goes along with our purest Water, as 'twas with Jacob here, who yet gave a brisk Testimony of a brave Faith, in his Appealing to the Promise, when run off from all other Refuges in this Time of Temptation: Oh that we could cast Anchor there also in the like case, Heb. 6.17, 18, 19. then would God deliver us from our Esau 's as he did Jacob from his.
Lastly, This may comfort us, That God hath a look of love upon his Servants (as upon Jacob here) both in their goings out and in their comings in, he marketh all their paths, Psal. 56.8. whether they be at home with their Father, or abroad among Strangers, they are ever under God's Eye, and overshadowed with his wing, Psal. 57.1. God was with him at Bethel and Syria, &c.
Now come I to Jacob 's fourth Wrestling.
First, With Laban already conquered.
Secondly, With Esau, but a Conquering, (for his Conquest over him comes not in completed until his two last were accomplished).
Thirdly, With God spiritually in the Duty of Prayer, as before: And,
Fourthly, With Christ corporally, as one man wrestles with another, putting forth their utmost Strength and Skill to give the Foil and the Fall each to other: So does the Son of God (the second Person in the Holy Trinity, as is made most manifest afterwards) and this Holy Patriarch Jacob make a Trial of Skill, and strive with their strength one against another, which of the two should win the Prize.
This fourth Wrestling (or Duel ) 'twixt these two, holdeth forth most stupendous and astonishing History, so wonderful, as it plainly transcendeth worldly Capacities, and seems altogether Incredible to Human Reason. For,
1. What can be more marvelous than this, that God should take upon him the form of a Man, and (representing an Antagonist, or Adversary ) should wrestle a Fall with Man, yea, with an Holy Man; yet higher, and with such an Holy Man, to whom he had promised his protection in all places whither he went, Gen. 28.15. his dealing well with him, Gen. 32.9. and his assuredly doing him good, v. 12. Oh wonderful! was this to defend Jacob? to deal well with him and surely to do him good? for God to Come forth as an Enemy to him, to fight him in a Duel, and so put him upon defending himself (as well as he could) to fence off the Almighty blows or Thrusts of such a Divine Dueller, and to secure his standing against those omnipotent Heavings and Listings of such a Divine Wrestler, whose mighty Arms can give the Foil and Fall to the mightiest Monarch upon Earth, Psal. 76.12. yea, can heave, lift off, and remove the massiest Mountain in the World out of its place, Turning it upside down, Job 9.5, 6. and 28.9. Judge. 5.5. Psal. 68.8. Nahum 1.5. Hab. 3.6.10. Psal. 114. 7. overturning them by prodigious Earthquakes: How easily then (even with a wet finger, as we say) could God (by his Omnipotency) have overturned Jacob, who was nothing so mighty in Bulk as a Mountain, nor so strongly founded at the Root: And,
2. What can be more incredible than this, that the Immortal God should be overcome by a mortal Man, that the borrowing Power should be too hard for the lending Power, that the Creature should be too strong for the Creator, and that this worm Jacob (so called, Isa. 41.14.) should be able to out-wrestle his own Maker, yea, the Grand-Maker of the great World: yet all these (both Admirable and Incredible ) things are most true and sacred Truths, truly Recorded in the Scripture of Truth, Dan. 10.21. And by Faith we understand, not only the great Truth of the Creation (in all its particular Circumstances) how all things were made out of Nothing, Heb. 11.3. but also, that this stupendous Story is true (in all its parts aforesaid:) This must be believed by an historical Faith, as all other Truths (revealed in the Word), are: 'It is the Nature of Faith to believe God (what he hath written in the Canonical Scripture ) upon his bare Word. And that against Sense in things Invisible, and against Reason in things Incredible: Sense corrects Imagination or Fancy, and as Reason corrects the Senses, so Faith corrects them both: Aufer Argumenta, ubi fides quaeritur. Verba Philosophorum excludit simplex Veritas Piscatorum, saith Ambrose, where Faith is required, there Arguments of Vain Philosophy, Col. 2.8. are to be abandoned; and the naked Truth simply Recorded by the Apostles (who were Fishermen ) and the Prophets (who were, some of them Herdsmen ) is highly to be preferred above, and doth plainly thrust out of Doors all the idle Speculations both of Heathenish Philosophers and Aery Schoolmen (called a company of Dunghil Divines ) in Matters of Faith. God hath said it, therefore I must believe it, and I believe it, is enough, though I cannot prove the Principles of the Proposition, or the Fundamentals of Faith: And (indeed) among all the famous Histories of the Old Testament concerning the Holy Patriarchs, there is none more Eminent than this, which like an Orient and Transparent Gem (among all the Heroic Exploits of Jacob ) gives forth the greatest Splendour. There is no such high Remark related by Moses either of Abraham or of Isaac. Though God appeared eight times to Jacob 's Grandfather Abraham, speaking to him every time. As, (1.) Gen. 12.1. in Ur. (2.) v. 7. In Shechem. (3.) In Bethel, Gen. 13.14. (4.) After the Conquest of the Kings, Gen. 15.1. (5.) At the Covenant of Circumcision, Gen. 17.1. (6.) At Mamre before Sodom 's Destruction, Gen. 18.1. (7.) At the Ejection of Ishmael, Gen. 21.12. (8.) At the Oblation of Isaac, Gen. 22.3.11.16, &c.
And concerning his Father Isaac, we read of God's appearing (at the most) but three times to him. As, 1. At the giving out of the Oracle to Rebekah, concerning two Nations, Gen. 25.23. (2.) At the Famine in the Land, Gen. 26.1, 2. (3.) At Beersheba, verse. 23, 24. But concerning this Patriarch Jacob we read, that God appeared to him seven times, (which is a Number of Perfection ) and much more remarkably than either to his Father or Grandfather. As (1.) At Bethel; where he had his Vision of the Ladder, Gen. 28.13. (2.) In Padan Aram, commanding his Return to Canaan, Gen. 31.3.11. (3.) In the way to Mahanaim, Gen. 32.1, 2. (4.) Upon the Bank of the River Jabbok, here, where God wrestled with him. (5.) After the Destruction of the Shechemites, Gen. 35.1. (6.) After the Death of his Nurse Deborah, verse. 9. And (7.) at Beersheba in his going down to Egypt, Gen. 46.2. As learned Pareus excellently observeth:
But among all those admirable appearances of God to Man, there is none comparable to this, wherein God and Man wrestled a Fall together. The History whereof hath a greater luster and splendor upon it, than all the other aforesaid; It doth outshine them all, as the Sun all the lesser Stars: Let us therefore say of this Vision, as Moses said of the Vision of his burning Bush, Exod. 3.2, 3. We will turn aside and behold this great wonder; yea, let us not only see it, but hear it also, and hearken to those Divine Instructions and Comforts which are contained in it, and flow naturally from it.
This Monomachia Jacobi cum Deo ipso, or Jacob 's fighting a Duel (hand to hand) and wrestling a Fall with God himself, is a most stupendous and astonishing Story (as before) and cannot be overmuch, no nor enough admired: Our Lord saith, what went ye out (by such Multitudes) into the Wilderness to see? something of nothing, some worthless, pithless, poiseless thing, a reed shaken with the wind, Matth. 11.7. But behold, Here's a far greater wonder than John the Baptist (though a burning and a shining light, Job. 5.35.) could possibly be; He (indeed) was but as an inconsiderable Reed, easily broken at last by the bloody hands of Herod and Herodias, as well as easily blown to and fro by the popular breath (or wind) of the mobile Multitude (who cried him up one day, and cried him down another) though he was (in himself) no such light and vain person, bending like a Reed this way and that way, but was a firm witness of Christ, and a faithful constant Servant of God, both in his Life and Doctrine, to the last moment: But here you are called upon to come forth and Behold one of the greatest wonders in the Wilderness of this World, such a Trial of Skill, wherein God shaketh Man, and Man shaketh God in wrestling work.
This Famous History holdeth forth these following (most remarkable ) Parts and Particulars: (1.) The Combat or Conflict itself. (2.) The two Combatants or Conflicters each with other. (3.) Jacob 's Valour. (4) His Victory. (5.) His luxation or lameness caught with his Conquest. (6.) His Constancy in continuing the Combat, notwithstanding his lamed Leg. (7.) His having the Honor of Knighthood put upon him in the Imposition of a new Name. (8.) His Blessing he obtained by his Valour and Victory.
First, Of the (First) The Combat itself; 1. In the General, 'tis one of the most famous Combats Recorded in Scripture: we read (indeed) in that Divine Record, of sundry Eminent Conflicts carried on after the manner of a Duel, As,
First, Of that Combat betwixt little David and great Goliath, 1 Sam. 17.40. &c. but in that the Match was only made betwixt Man and Man, there was only one Mortal against another, though the one was a great Giant, and the other was but (in comparison of his Antagonist ) a little Dwarf.
Secondly, We read also in Divine Writ, of a sore Contest betwixt Michael and Lucifer, about the Body of Moses, Jude verse. 9. the former was an Arch-Angel (so called) and the latter the Arch-Devil: This Dispute was daringly carried on indeed, yet was it only betwixt two Creatures (as some sense it) the Good Angel, and the Evil one: But this Conflict here, is not betwixt Man and Man, as the first was, nor betwixt one Creature and another, as the second was; but it was a Combat carried on betwixt God and Man; a mortal Man was assaulted by the Immortal God in this, so it far exceeded the former instance: and as it was managed betwixt a mere Creature and the great Creator, so it much surpasseth the latter instance also: Indeed we read of a Third Duel, Matth. 4.1. to 10. wherein the Son of God and the Prince of Hell were hand to hand engaged each against the other; where the strong man and the stronger man (so called, Luk. 11.21, 22.) entered the lists together, and encountered each other in three desperate and deadly Passes; It must be acknowledged, That these two Combatants were the sublimest Champions that ever acted as Opposites, and then was the most famous Battle fought that ever was acted on the Stage of the World. For in that Contest, we may behold the very Abstract of Power and Policy, the very quintessence of strength and subtlety grappling together on both sides: There was the Force and Fraud of Hell doing their utmost against the God of Heaven: Yet the Wisdom of the New Serpent over-matched, the craftiness of the Old Serpent, and the Lion of the Tribe of Judah, Rev. 5.5. over-mastered, the Roaring Lion, that Devouring Devil, 1 Pet. 5.8.
So that it must be granted, That Combat betwixt Christ and the Devil is greater than this betwixt Jacob and Christ, so much, as the Discoveries of the New Testament exceed those of the Old, and so much as the prowess of Satan (against our Savior) surpasseth that of Jacob here, or of any mere mortal Man: And yet, in some other Respect, This hath an Accent and Excellence beyond That; Insomuch, as here the creature (through Divine Condescension) prevailed against the Creator; but there the Devil (notwithstanding he was stronger than Jacob, could not conquer Christ, but went away vanquished: Christ will not so submit to a wicked Spirit, as he doth to a Godly man, who concerning the work of his hands may command him, Isa. 45.11.
Here is a Raree-Show indeed, Go along with me (I beseech you) both to see and hear this great wonder in some sense, the greatest wonder that ever was in the World, that God (himself, as will appear after) should come down from his Throne in Heaven, to wrestle a Fall with a man (a poor Worm ) Isa. 41.14. Psal. 22.6. upon his Footstool on Earth: But more particularly in the Second place, what kind of Combat this was, whether Corporal only, or Spiritual only, or both together, is our next Enquiry.
1. There be some who say, that it was only Spiritual, by way of Vision, so Jerome and Gloss. Interlinearis, or in way of a Dream, imaginary only; So Thomas, Rupertus, and Rabbi-Levi, who thinketh that Jacob 's Thigh might be hurt by some other means (as by the weariness of his tedious Travel, or by his catching cold while he lay that cold Night upon the cold Ground) rather than by any real wrestling; and he further addeth, that Jacob dreamed of that same hurt upon his Hip: How improbable this is, may be easily urged; Assuredly Jacob had little either list or leisure for Sleeping, (much less for Dreaming ) while he was so struck even with a panic fear of his bloody Brother. It was therefore,
2. A Real and Corporal Combat (not visional or imaginary ) which appears by many Reasons: As,
First, Because 'tis said, Jacob rose up that Night; and sent his Family before him, after both which he is described, to be immediately engaged (even that same Night he rose up in) to wrestling work, Gen. 32.22.24. which must be when he was waking; for 'tis not likely he would lie down to Sleep (under his sad Circumstances of Affrightment as before) while his Family by his order were marching forward.
The Second Reason is, Jacob 's Valour and Victory are (both) highly applauded even by God himself; whereas, had both these been Imaginary only, and transacted in a Dream such Fancies are but a Laughter to Men, both to themselves (who are the Dreamers thereof) and to others also unto whom they are related.
The Third Reason is, The Luxation of his Loin, or Lameness of his Leg was undoubtedly Real and Corporal; who will complain of an imaginary Hurt ( founded only in the Fancy, not sensibly found in the Body) as Jacob did of his? It could not be (sure) a bare Fancy that was the only Cause of Jacob 's Claudication, 'It is certainly a literal Truth, really to be understood, where 'tis said, that as he passed over Penuel, he halted upon his Thigh, Gen. 32.31.
The Fourth Reason is, As there is a Reality in Jacob 's Valour, Victory, and Lameness; so there is no less in the Change of his Name from Jacob to Israel: 'twas not done in a Dream or Vision, or in Imagination only: Accordingly must his wrestling be not Visional, but Corporal.
Yet there is a Third Sense (which seems not improbable) to wit, that Jacob 's wrestling was both Corporal and Spiritual; for he did certainly contend with Christ by the force of his Faith, as well as by the strength of hit Body. The Prophet Hosea gives a plain Testimony, that Jacob won the Blessing here, by weeping as well as by wrestling; He wept and made supplication (with his Soul ) as well as wrestled with his Body, Hos. 12.3, 4. As he used his Corporal Arms (to wit, his Right and Left, tugging and toiling hard with both) so likewise he improved his Spiritual Armor, to wit, his Prayers and his Tears.
His wrestling was with Weeping, and his prevailing was by Praying for the Blessing.
The second Part or Particular in this Famous History is, The two Combatants; Here the Enquiry is, who are They? Answer, 'It is plain the one of them is Jacob; but there is much Dispute, and many Opinions, who should be the other of them: to discuss this a little.
The first Opinion is that of Josephus, who saith it was only a spectrum or Phantasm that wrestled with Jacob: Contrà Had this been so, then Jacob 's Valour could never have been capable of such high Divine Commendation, nor his Victory so signal and singular: to overcome a thing of nothing (that suddenly appeareth, and as suddenly disappeareth ) neither requireth Valour in the Act, nor is Honor'd with Victory in the End. The word Hebr. for wrestle is [Abak] which signifies to raise a Dust, this would not be with a Phantasm, or he lamed by it.
The second Opinion is, that of the Hebrew Rabbies, who say, It was Esau 's Angel (whom they name Sammael ) who contended with Jacob for the Blessing, and whom he (by Divine assistance proving the stronger) would not let go, unless this Angel would confirm the Blessing of his Father Isaac, and likewise make a Promise, that he should not be harmed by him: Contrà; But this favors of Jewish Fables concerning Angels; would Esau 's Angel (as being better natured than Esau himself) part thus with Esau 's Blessing without Esau 's consent, they should prove his credentials and his instructions (as well as his sole-guardian-ship) from Esau; otherwise Jacob was imposed upon (as one too credulous) with an insignificant Promise: Thus, dato uno absurdo, mille sequuntur, grant one absurdity, and a thousand will follow.
The third Opinion, is, That mentioned by Procopius of some that say, it was the Devil in Esau 's likeness; not much differing is that of Jerome, who saith (upon Eph. 6.12.) it was a Cacodaemon, an Evil Angel: Contrà; But Jerome adds) another, even a good Angel, that took Jacob 〈◊〉 part against the evil one, none ought to make two Angels, where the Scripture mentions but one: besides, what Blessing could Jacob expect either from the Devil, or from an evil Angel: It was the same Angel, who wrestled with Jacob that Blessed him also, which the Devil or an evil Angel, would not have done.
The fourth Opinion is, that of Pererius and the Papists, who all generally do affirm it was a good created Angel, and particularly, Jacob 's Guardian Angel. This they endeavor to prove, by the Prophet Hosea, who calls him barely an Angel, without any other Epithet added to him, Hos. 12.4. whereas when Christ is called an Angel, some other word is adjoined as the Angel of the Covenant, Mal. 3.1. &c. Contrà; But the prophet Hosea adds enough to him, whom he calls the Angel (without an Epithet ) to show that he was more than a Created Angel, for he saith in the same place, that Jacob had power with God, (as well as with the Angel ) and that the same was that God, who found him at Bethel; so that the Angel, with whom Jacob wrestled was the same, who spake to him at Bethel, and God Interprets this himself, saying, I am the God of Bethel, Gen. 31.13. Besides, 'tis in the Power of God alone to give the Blessing to Jacob which he wrestled for, and not in the hand of any Created Angel, (much less of Jacob 's Guardian Angel ) save only Declaratively (not Despotically ) which is no more than what the Commission of a Gospel Minister doth comprehend.
The fifth Opinion (which is the last and best) is, that he, with whom Jacob wrestled, was the Increated Angel, no other than the Son of God, (that is, in the likeness of the same nature, which he afterwards took upon him) until the day dawned, and would not let him go, till he had blest him. This plainly appeareth many ways. As,
First, He is called by the Name of God; indeed he hath three names given him, Ish, Malachi, and Elohim.
First, Ish or Man, according to his outward appearance, [ There wrestled a man with him, Gen. 32.24.] For this was one part or piece of Christ's sport and play among the Sons of Men, which Solomon speaks of, Prov. 8.31. The Son of God (long before his Incarnation) appeared like the Son of Man, sporting himself among the Sons of Men, as he doth here in his wrestling a Fall with Jacob.
Secondly, He is called Malachi or Angel, according to his Office, for he is God's Messenger or grand Embassador sent out of the Court or Heaven to transact the great affair of Man 's Redemption, thus the Prophet calls him an Angel, Hos. 12.4. because of his Mediatory Office, and Jacob calls him his Redeeming Angel, the Angel that Redeemed me from all evil, Gen. 48.16.
Thirdly, He is called Elohim, which is the name of the great God, and oft given to this combatant with Jacob. As,
1. Thou as a Prince hast power with God, Gen. 32.28. saith this Wrestler to Jacob.
2. I have seen God Face to Face, v. 30. saith Jacob, when he called that place [Peniel] which signifies the Face of God.
3. The Name Jacob changed into Israel, implies this Wrestler was God, for Israel signifies a Conqueror of God, or a Prevailer with him.
4. Hosea 's Character is, He had Princely Power over him, whom he calleth Elohim, Hos. 12.3. and Jehovah, v. 5. as well as Malachi, v. 4. he plaid the Prince with God, fortiter & fideliter se gessit, he bore himself bravely, he lays not down in a sullen damp and despondency but Wrestleth with excellent Wrestlings (as the Prophet saith,) even with God himself.
5. This Combatant with Jacob was above all Name and Notions, therefore is he rebuked for asking after his Name, because (as the Greek addeth, Gen. 32.29. it is wonderful as Judge. 13.17, 18. This could not be any other than the Son of God, whose name is Wonderful, Isa. 9.6. So then,
6. It must be Christ, no other Angel but the Angel of the Covenant, Mal. 3.1. Jacob 's Redeeming Angel, Gen. 48.16. our Blessed Redeemer, called by the Septuagint, Isa. 9.6. 〈 in non-Latin alphabet 〉 , the Angel of the great Council, whose name he would not reveal till afterward nearer his Incarnation (so would not gratify Jacob 's curiosity in inquiring after it, and who indeed surpasseth all Name, therefore Plutarch saith, that the Africans call Jove (or Jehovah) by Amon, which signifies [Heus tu, quis es?] oh you, who are you? Thus they complemented their unknown God, Act. 17.23. he is so incomprehensible by Names and Notions, that man's best eloquence of him is an humble silence.
The Third part or particular of this Famous History, is, Jacob 's Valour, which is conspicuously demonstrable in several circumstances, As
1. 'It is a clear discovery hereof, if his Antagonist (with whom he durst so daringly encounter) be well considered, that he was no less than the Omnipotent Jehovah. Here was impar congressies, Troilus cum Achille, an unequal match, a lump of Clay contending with th • great Potter. This was daringly done indeed: Caligula did dare his Jove to a Duel; but what was his Jupiter (whom he challenged) save only a Dunghil-Deity, a mere Mock-Jove to the true Jehovah? but this attempt of Jacob here (in daring to enter the lists with God himself,) surmounts Infinitely not only that of the Heathen Caligula, but also all the most eminent exploits of the most excellent Heroe's recorded either in Civil or Sacred History. There are indeed some Scriptural saying, which seem to make this undertaking of Jacob in this conflict, rather a rash Fool-hardiness, than any Genuine and Judicious Valour. For,
1. The Prophet saith, Isa. 45.9. Woe unto him that striveth with his Maker; Let the Potsherd strive with the Potsherds of the Earth, that is, let Man meddle with his Match, and not contend with one mightier than the mightiest; Eccles. 6.10. with one higher than the highest, Eccles. 5.8. for Man to strive with his Maker, is no better than an Earthen vessel (as all Mankind is 2. Cor. 4.7.) dashing itself against the Rock, even the Rock of Ages (as God is called, Isa. 26.4. Jah Jehovah Tsur gnolamim ) a Rock of Eternity; what can this be but impious morosity, and intolerable petulancy? And,
2. The Apostle saith, Dare you provoke the Lord to jealousy? are ye stronger than he? 1 Cor. 10.22. Man may (in a way of Justice) Cope with a Man like himself, but let him take heed how he dares to enter the Lists with the Great God, for he can neither oppose his Intentions, nor control his Dispensations; and sundry other Scriptures to the same sense: Yet seeing God became Man (in Apparition ) here, [ There wrestled a Man with Jacob, &c. Gen. 32.24.] As it was lowly Condescention in God to appear here as a Man, to render Jacob capable of conflicting with him; so it was lofty Valour in Jacob (and not Foolhardiness ) to Encounter this Apparition, though this Man was God (as is above-said) and though the true God was (yet not by way of Circumscription) in this seeming Man: Had Jacob fallen in this Encounter, he had fallen by Noble Hands, in a Noble Exploit, and by a right Noble Undertaking; yea, he would have better merited that Epitaph, which was writ upon rash Phaeton 's Tomb.
which Distich runs thus in our Mothers Tongue, as adapted to our Father Jacob 's case, had he fallen therein.
3. The Psalmist saith, Who knows the power of God's anger? Psal. 90.11. 'tis such as no Man can either avoid or abide: No Man can alter the order, or break asunder the Adamantine Chain of the Great God's Decrees and Providence: All Divine Dispensations come forth (as the four Chariots did, Zech. 6.1.) from an unremovable Mountain of Brass, which are both Unsearchable and Inevitable: This the Heathen Poets did something hammer at in their
Unavoidable Destiny, as they termed Providence.
The second Discovery of Jacob 's Valour is drawn from the Circumstance of time when he wrestled, as the first was from the Person with whom he had his Conflict: The time when, was the most timorous time of all times, it was in the night-time, which (always, to all Person) is accounted a time of fear: The Holy Scripture makes this a manifest truth, that the night-time is naturally a time of fear, Cant. 3.8. and of terror, Psal. 91.5. then the Devil (that Prince of Darkness ) is most busy while Men sleep in the time of darkness, Mat. 13.25. And our own Experiences do concur with all these Sacred Scriptures: As light is comfortable ( Eccles. 11.7. 'It is sweet to see the Sun ) so darkness is dreadful of itself, and the most dolesome time, and therefore was it one of the Ten Plagues of Egypt, Exod. 10.12, 23. How are Thieveries, Robberies, Murders and Adulteries, yea, even all deeds of darkness done in the darkness of the Night! That is the Devils time, and the time for his Deeds, done either by himself, or by his Imps: This very Season doth highly extol Jacob 's Courage, and the night-darkness (wherein it was exercised) gives a light and luster to its commendation: One would think that Jacob had then work enough to wrestle with his own fears, both the fear of Esau, and fear of the Night. What knew Jacob, but that this Man came to Rob or Murder him, or that it might be Esau himself that was come Incognito upon him to kill him.
The third Circumstance (that commends Jacob 's Courage ) was his solitary condition; the circumstance of place; 'twas a solitary place. He was left all alone, all his Company were marched off from him, and he had not one (no not so much as his little Joseph with him: The Custom of Duelling calls always for some Seconds to the Duellers: But Jacob had no Second in this his Duel, either to Encourage or to Assist him, or to see fair play played on both sides: There is one alone, and there is not a Second, saith Solomon, Eccles. 4.8. Here Jacob seems to be such a miserable Man, having none now in Fellowship with him, a mere Soli-vagant, or solitary Vagrant, no Companion now save only this Adversary that comes to Assault him in his lonesome state: Solomon saith further, [Two are better than one,] Eccles. 4.9. optimum solatium est sodalitium, there is great comfort in good Company, and he renders this reason for it, [ For if they fall, the one will lift up his Fellow, ver. 10.] that is, he who is the stronger, will shore up him who is the weaker, therefore Christ sent our his Disciples by two and two, Mark 6.7. They were sent out by pairs, for their own mutual help and comfort. Thus they go coupled in their proper Names upon Record, as two and two together. Mat. 10, 2, 3, 4. Peter and Andrew his Brother, and so of the rest: Thus also Ulysses and Diomedes were sent by Agamemnon (in pairs) to fetch off the Palladium from Troy, as Homer in his phrase [ 〈 in non-Latin alphabet 〉 , in the Dual Number] doth express it: Thus Moses and Aaron were sent of God to deliver his people out of Egypt 's Bondage, that Moses might be a God to Aaron, and Aaron a Mouth to Moses, Exod. 4.14, 15, 16. 'It is not good for Man to be alone, (saith God,) Gen. 3.18. and woe to him that is alone, (saith Solomon also,) Eccles. 4.10. as Jacob was here, having no second to keep him warm in his valorous Enterprise, as ver. 11. [Where two are, there is heat or warmth,] or if falling, to help him up again in this wrestling work, according to ver. 12. [If one prevail against him, two shall withstand him,] with Courage and Confidence, while helping each other; Calor complicatus magìs ardescit. (The two Disciples travelling together to Emmaus kept each others Hearts warm and burning, Luke 24.32.) & vis unita est valde fortior. God bade Gideon go down to the Camp of Midian, and if he feared to go alone, then to take his Servant Phurah, Judge. 7.9, 10. Jonathan would not go without his Armor-bearer, 1 Sam. 14. 6, 7, &c. nor David without Abishai 1 Sam. 26.6, 7. But Alas! Jacob had no Servant, no Armor-bearer, no Abishai here; he was all alone, in an hopeless, helpless, and uncomfortable condition, [And Jacob was left alone, ] Gen. 32.24. seems to have an Accent on it, and an Emphasis in it, intimating to us, that his very Solitariness was an evil enough of itself, for Jacob (had he had a timorous Spirit) to wrestle with that alone, without any other Enemy to Encounter him: The Wisdom of Egypt setteth out the evil of Solitariness (as it is an unprofitable and unprosperable thing) by an excellent Hieroglyphic, to wit, by one single Milstone, which cannot Grind Meal by itself alone: The good Samaritan helped the wounded Traveler (who was Travelling alone when he fell among Thieves, ) Luke 10.30, 33, 34. And that great Worthy Abishai succor'd fainting David (being Aged) when he was designed to be slain by that uncircumcised monstrous Giant Ishbenob, 2 Sam. 21.15, 16, 17. but poor Jacob (all alone here) had none to succor him, had any fainting Fitt come upon him; yet appears he Valorous, full of Noble Fortitude, and of truly Heroic Magnanimity: Suppose this his Antagonist had proved the Devil (as the Hebrews say) for Satan is readiest to Assault when none is by to Assist: Yet stout and courageous Jacob dare Encounter either God or Devil.
However, hence the first Inference is, This discovers the folly of the Popish Anchorites or Hermits, who affect that state of Solitariness (which Solomon calls a woeful state, Eccles. 4.10.) as a state of Perfection. As Sincerity is the Life of Sanctity, so Society is the Life of Sincerity, Phil. 1.5.
No sooner had the Philippians received the Gospel, but they were in fellowship to a day. The Communion of Saints was with them a point of practice as well as an Article of Belief. That must needs be a Privilege on Earth, which is so great a Privilege in Heaven; and if it be a Privilege here, 'tis much more a Duty. Those Popish Monastic Votaries cannot have any Divine Warrant for their woeful Alonesomness (us Solomon styles it) from this of Jacob here; for,
1. Either he made this short time of his Solitariness his own voluntary choice, that he might the better (without distraction) perform the duty or Prayer: Or,
2 He was detained there by an over-ruling Divine hand, on purpose for this nights exploit of wrestling with God. Now as the former (being but for a short time) falls far short of Monks and Nuns sequestering themselves from all society into a sullen solitariness during their whole lives: So the latter cannot be so much as pretended to by them. God hath made Man [ 〈 in non-Latin alphabet 〉 ] a sociable creature, saith Aristotle, who addeth; And he who loves to be alone, must be either a Beast or a God, Arist. Pol. 1. The Stoics sty'd up themselves like Hoggs in a Swine-stye, from all Human Society. The Devil (that evil Spirit ) is all for solitariness (for solitary Desarts, and dry Places, Matth. 4.1. & 12.43.) But God is all for Society, not only as he associated sundry of his creatures by pairs together (as the Heaven and the Earth, the Sun and the Moon, the Male and the Female of all sorts, Sensitive and Rational, were all created and coupled together by the Creator, Origen. in Gen. 1.) but also as he associates himself with the Assemblies of his Saints, Psal. 89.7. Yea there he hath a delight to dwell, Psal. 132.14. calling his Church his Cheptsibah, and his Beulah, Isa. 62.4. as being both married to her, and delighting in her: So that neither God, nor good men, take any pleasure in a morose, froward Austerity, or wild Retiredness, but in an Amiable Affability, and Amicable Conversation.
The second Inference is 'It is very remarkable here, though Jacob was left alone, and had neither a witness of his wrestling, nor an Assistant to help him in it; yet rather than that he should want either, God (himself) will become both to him. For,
1. God (himself) is willing to be his witness of it, in inspiring Moses to record this resolute Exploit in sacred Writ, while the great Atchievements of the grand Founders of the Assyrian Monarchy are passed over in silence. And
2. God (himself) was as willing to become his Assistant too, yea as well as his Adversary; for God was graciously pleased to put forth more of his own strength in Jacob to hold him up, than he did in the Angel to cast him down: So that God (in this respect) was not only the Attestor of Jacob 's Valour, but likewise he became the very Donor of his Victory.
The third Inference is; As Jacob here was left alone, purposely for private prayer, as his Father (Isaac) did withdraw • imself into the field (as to his Oratory ) there to pour out his Soul before the Lord, both mote secretly, and more earnestly, upon a matter so important as his expected Marriage was, Gen. 24.63. This is a Divine Warrant for secret, closet, and private Prayer. Thus, as Isaac gets into the field, Jacob got here to the bank of Jabbok, Daniel to the Rivers side, Dan. 10.2, 3, 4. Christ withdrew himself into a solitary place, Mark 1.35. into a Garden, and into a Mount, Mark 6.46. as he was wont, Luke 22. 39, 41, &c. Thus his Disciple Peter went up to the house-top, Acts 10.10. All this was done, that all these might with more freedom pour out their prayers, and solace their Souls with God in secret. Suetonius saith of the Emperor Domitian, that in the beginning of his Empire, he usually sequestered himself from all company about an hour every day, yet all that time of privacy he acted nothing, save in catching a company of Flies, and killing them with his Pen-knife (from whence arose that Answer) when the Question was asked [Who was with the Emperor? ] ne Musca quidem, not so much as a Fly. But God People can better improve their solitariness, and do never want company so long as they have God and their Consciences to confer withal, Matth. 6.6, 7. Cant. 2.14. These secret Meals make the fattest Souls.
The fourth Circumstance wherein Jacob's Courage and Valour carrieth high commendation, is, in respect of the length as well as lonesomness of it, even all the night, until the dawning of the day, Gen. 32.14, 25. Though wrestling work be most wearisome work, stretching every sinew in the flesh, and every joint-bone in the body, and requiring the very utmost of a man's strength and skill. 'Twas a wonder Jacob was not out of breath with this wrestling work, before the fourth watch of the night approached, and that both his Arms and Legs (the former in holding, and the latter in upholding even to the very 〈 in non-Latin alphabet 〉 , the uppermost and uttermost of bodily Ability) did not fail before daybreak. Wrestling is a work of such violence, that one hours time (of this violent motion and action) is enough to weary even the strongest man, and to drive his very breath out of his belly. This, we find, did befall even Sampson himself, who (though he was a Mirrour and Miracle of matchless bodily strength ) was so wearied with his violent motion and vigorous action in fight, that his very vital Spirits were quite spent, and his heavy body was so heated with his hard toil and travel, that it drives him into so vehement a dryness, as made him complain [Now I shall die for thirst, and fall into the hands of the Uncircumcised] Judge. 15.18. with 15.16. 'It is therefore a Maxim in Natural Philosophy [Nullum violentum est perpetuum] Nothing that is violent must be permanent. If Sampson himself (who was the first Nazarite we read of upon Record, and supernaturally born of a barren Woman) was so wearied with a few hours violent fighting in the daytime, yea almost sweating his Soul out of his Body: Oh what a wonder is it, that this Jacob (who was likewise the first Votary we read of upon Record, Gen. 28.20. and was also supernaturally born of barren Rebekah, yet was but one half, and that the weakest half of her burden, being but one half of a Man (as he was a Twin) should not be altogether exanimated with a whole nights violent wrestling before the day dawned! 'It is true, Jacob was a strong Man, as well (though not as much) as Sampson. This Twin, or half-man; had indeed the bodily strength of a whole Man; nay (it appeareth) of three Men: For the Stone which lay upon the Wells mouth (to keep the Water clear and secure) is called Veha Eben Gedolab, Lapis magnus & Saxum grande super os putei, a mighty Stone, to preserve the Water pure, and the Well full. (The greatness of the Stone was the preservation of the Store; ) it was such a mighty and massy Stone, that the six hands of Laban's three Shepherds (who all must meet together for that matter) were jointly required to remove it: Yet Jacob (though now seventy seven years old) laid on his only two hands lustily, and rolled it away instantly, as above, Gen. 29.8, 10. No doubt but Rachel 's presence had a strong influence upon him, which did draw forth the whole of his bodily strength, whereby the more to insinuate into her love, and to render himself the more acceptable (as a most serviceable Servant) to his worldly Uncle: Yet had Jacob here more cause to be tired out than Sampson (who was in himself far stronger than he) insomuch as,
1. His violent wrestling was in the dolesom night, not as Samson's violent warring, which was in the delightsome day.
2. It was not like Sampson 's, a short skirmish of a few day-hours, but it was all the irksome • hours of the night, which is usually darkest towards day.
3. Jacob had a worse Adversary to war with than Sampson had of the Philistines, even the great God. It follows therefore, that Jacob's Valour must needs be wonderful, that it should hold out all night (without flagging) until break of day. Notwithstanding all these disadvantages aforesaid (and yet more behind) which would have weari'd even Sampson himself. Oh that we (the seed of Jacob ) may wrestle all our night till the morning, Psal. 49.14.
The fifth Circumstance (which higher illustrates Jacob's Valour ) is, the sad posture he was (now in) a lame and limping man, who had but one sound Leg to stand upon while he wrestled with his Adversary. As his place was a solitary and disconso • te place; so his posture was a discouraging and disadvantageous posture. Assuredly, had not Jacob's Valour been sublime, and his Courage matchless, he could never have continued all night standing upon one beg only, and all that time wrestling with so potent an Antagonist (who had power enough to lame Jacob, and to put his hip joint out of joint) though he wanted will (if not power ) to cast him quite down: Without all doubt, Jacob here wrestled with excellent wrestlings (according to the Hebraism ) who with such undaunted Courage, and such magnanimous Valour, still holds fast with his hands, even now when his Hip-joint was out of joint, and his standing (to his straining and wrestling-work) must then become exceeding dolorous and painful. 'It is said, Gen. 32.25. [ The Angel not prevailing, touched the hollow of Jacob 's Thigh, and put it out of joint as he wrestled with him. ] This being so hard a place for the hand of any mere mortal man to come to, because it is so fenced with the thick fleshy part of the buttock, Jacob now perceived by this kind of hurt, that he was more than an ordinary mortal with whom he wrestled, seeing he had given him the Sciatica by a strange touch of his hand: That, if he would needs have the Blessing, he might have somewhat (with it) that might keep him humble, and not ascribe the Victory to his own strength: Therefore this Valour of Jacob. (recorded hereby God himself ) must needs be more renowned, than that which Aelian reports of Cynegirus the noble Athenian, who when his hands were cut off, still held (with his teeth) the Ships of his Enemy: Or that which Camden reports of our Sir Thomas Challoner, who did the same with that brave Groecian Captain afore-named in the Wars of Charles-the fifth. And surely, as his halting was his Remembrancer to humble himself (as to himself;) so it was a standing Memorial both of his Valour and Victory to others. For thus Livy (the great Historian) writes of that brisk Roman Commander (who was lamed in the Wars) that every step he took in his lame and limping posture, was no less than a beautiful badge of his highest Honor and Glory. Thus Jacob 's Halting was for his Honor to others, as well as for his Humility to himself.
The sixth Circumstance (which further commends Jacob's Courage and Valour ) is, the lastingness of his Valour, the ever and everlasting noble temper of his mind under this wounding hurt, and under all other wonderful discouragements. He still bears up stoutly against his Antagonist, and holds him fast to the last with an undaunted Resolution, and will not let him go without his Blessing, Gen. 32.26. which some put over-narrow an interpretation upon, saying, That Jacob would not let the Angel go, until he had healed him of his halting. Thus Tostatus (and others) think, that Jacob was the next day perfectly recovered of his lameness, because it is said, Gen. 33.18. that Jacob came safe and sound to Shechem, as the Chaldee Paraphras doth interpret the word Shalem there; Whereas also, had his lameness continued (they say) Jacob would have made that an excuse to Esau for his not following him to Mount-Seir, Gen. 33.12, 13, 14. Jacob alleges, that his Children were tender, and his Flocks heavy with young, but not a word of his own lameness. But Mercerus and many Learned men think otherwise, that
1. Jacob was not perfectly healed of his Halting to his dying day, but that as he went halting to Penuel, Gen. 32.31. so he went halting to Shechem also, though he be said to go safe thither.
2. That his safe going to Shechem, Gen. 33.18. giveth no signification of his Recovery from his lameness, but of his Deliverance from the danger of his Brother Esau.
3. Though the Scripture be silent, and saith nothing either of Jacob 's making his lameness an Apology to Esau for being unable to march his pace, or of Esau 's asking him how he came by his lameness, yet is it in no wise probable that Jacob was so soon and so suddenly healed of his halting (as abovesaid) for then it would not have been a sufficient ground for that Jewish Custom of forbearing to eat the Sinew that shrank in all Beasts they feed upon, which Moses saith, they strictly observed from Jacob 's time until his day; Gen. 32.32. And this Custom (saith Josephus also) continued among them until his time; and therefore 'tis more likely that Jacob 's halting all his Life-time, was a greater Motive to ground this long continuing Custom upon, among his Offspring, who had it so long in sight before them, than had they scarce ever (any of them) seen it, because (as is alleged) of his sudden Recovery.
However, 4. This must be most improbable, that the Healing of Jacob 's halting, was the Blessing that he wrestled for; seeing,
1. He wrestled before his lameness, as well as after; the Angels laming him was a consequential kind of seeming Revenge upon him, because he saw he could not (by wrestling ) prevail against him.
2. The Blessing Jacob wrestled for, is explained by the Angel himself, Gen. 32.28. to have a Prince-like Power over both God and Men; and to this high Expression Jacob 's bare Recovery of his lameness falls exceeding far short of, and can in no manner be extended up to it.
3. In v. 39. Jacob magnifies Divine Mercy [that he had seen God face to face, yet his Soul was delivered ] namely from Death (so 'tis in the Hebrew reading) but not a word of his Body being Cured; to wit, of his lameness. It seems, that was an Opinion of great Antiquity among the Godly, that no man could see God without peril of his life. (Though we find not one instance of any person dying upon such a sight:) Jacob had this conceit here, so had Gideon, Judge. 6.22. and so had Manoah, Judge. 13.22. and the Lord (himself) saith, There shall no man see me and live, Exod. 33.20. The Vision of God (who is invisible to carnal eyes) 1 Tim. 6.16.) in his Majesty and Glorious Essence cannot be expected in this life, but that beatifical Vision is reserved for the life to come, so that a man must die before he can live to see that Blessed-making sight: Though Jacob here got but some glimpse of God's Glory, his Back-parts only, praesens praesentem, as Moses did, Exod. 33.23. and Numb. 12.8. more manifestly than ever he had done before, That he should do this and not die; This he admired, and he gives us an Account of his Soul 's Delivery; but neither He, nor Moses for Him (who gives us an account of his Body 's Disease ) say nothing of his Body 's Recovery: But,
4. The Blessing that Jacob wrestled for, was a better thing than a bodily Cure only; It was not so much a Sense-Comfort as a Soul-Comfort, even the Comfort of that Covenant that God had made with his Grandfather Abraham, and renewed with his Father Isaac: and now he wrestles to have it renewed with him, yea, and is resolved to have it, whatever it cost him, though it cost him a fall, or at the least a lame Leg; 'tis for this best thing, that one thing needful, that he Besieges God, beseeches him, yea, and gets (by his Heroic Resolution) the better of him also at last.
Now come we to the Fourth Point or Part of this famous History, from Jacob 's Valour (thus demonstrated in these six aforesaid particulars ) unto that which was the Royal wage thereof, to wit, his Victory: Though this was secondarily but the just Reward of his right noble Resolution.
Thus to wrestle with God, when God was now just ready to leave him, as at first (for ought he knew) he came to kill him; yet (as Job did, Job 13.15.) he will still hang on (by his Trust ) not only upon an Angry, but upon a Killing God: He will hold out in his wrestlings with Christ, and make any shift rather than part with him, He will not let go his hold of him; He will let anything go, all things go, his Flocks he lets go, his Herds he lets go, his Wives he lets go, and his Children he lets go; yea, his dear young Joseph (as well as his beloved Rachel ) he lets go; but he saith to Christ, Gen. 32.26. [I will not let Thee go, though I let all else go:] Thus Jacob having fastened the Arms of his Faith upon Christ the Tree of Life, rather than he should either Fail, or Fall, or Drown in the waters of his present Affliction, He is religiously resolved to pull up that Tree of Life by the very Roots, he resolves to hold his hold, though all alone, in the night, all the night, and when his Joints were out of Joint, &c. If he perish, he will perish at the foot of Christ (where never any one perished) or rather in the Arms of Christ; so holding his hold of him, They must (if Jacob perish) both perish together. Lo, This is the Generation of them that seek him, of them that seek thy Face, O God, This is Jacob, Psal. 24.6. This is to be a right Son of Jacob indeed, a right Israelite indeed, Joh. 1.47. of such right noble Resolutions as God himself yieldeth Victory unto (as 'tis a secondary Motive ) even then when he seems to fight against them with his own hand, as with Jacob. But the primary Cause of God's giving Jacob here the Palm of Victory, must always be acknowledged his own Divine Condescension: It was principally this Port that the Goddess Victory (as the Heathens called her ) passed thorough towards Jacob; Had it pot been the Lord's tender Indulgency towards him to restrain his own Almighty Power, otherwise the same might, which did indeed disjoint hit Thigh, could as easily unclasp his Hands, God could have disenabled him of an Arm (which was better to reach) as well as of a Leg, and so have lamed him both of hand and foot: yea, God could have frowned him, or nodded him to nothing, Psal. 80.16. or blown him away as a Dust-heap, Job 4.19. with the breath of his Mouth: But on the contrary, behold here and wonder at this wonderful Vouchsafement of God to him in many Respects: As,
1. In that passage [when he saw he could not prevail] wherein the Lord lovingly condescendeth to our Capacity, Gen. 32.25. both in the former and in the latter Clause of that Sentence; in the former [when he saw] 'tis not meant, as if God saw something now, which he saw not before; for he is a God that knoweth all things, Joh. 21.17. yea, Uno intuitu, at one look as the Schools speak, Act. 15.18. God knew and saw the Event of this Conflict, not only before the Combat began, but also before the foundation of the World: He well enough knew what he himself purposed to do, Job. 6.6. in this and in all other things: Yet God speaks after the manner of Men (called an Anthropopathy ) where the Experience of the Matter is taken for the Knowledge of God, as Men come to their Experimental knowledge: So in the latter [He could not prevail] which is not the right Reading; but thus [when he saw he prevailed not] which must not be understood because he could not, but because he would not; as Gen. 19.22. the Angel could as easily have destroyed Lot as the five Cities; but he would not do it, for the Command was to destroy them, and save Lot. So how easily could God have trodden this Worm Jacob underfoot? but he would not, for he had otherwise determined: Therefore God here holds Jacob up with one hand, as he drives against him with the other.
It was God that overcame himself in this Combat, God in Jacob conquering that of God in the Angel: God gave more of his Power to Jacob for his Assistance, than he did to this Angel for his Resistance, or the Angel did not put forth all his Power, inherent in him, according as his Necessity required, but according as the present Design of God prescribed: Some say here, that the Angel feigned only, that he could not conquer Jacob; So Tostatus. But,
1. It seems too gross to charge an Holy Angel with such an Evil as Dissimulation.
2. This Angel might voluntarily give Jacob the Victory without any dissembling at all.
3. If it were only a fictitious Conquest, How comes it to pass, that such a glorious Victory is ascribed to Jacob, and such a Princely and Victorious Name is put upon him for that eminent Exploit.
Others affirm, That the Angel did Assume a Body of such a measure of Strength only, as was Inferior to the Strength of Jacob 's, for that very purpose, that Jacob might become the Conqueror; So Cajetan, &c.
Again, Others are of Opinion, that God did withdraw his Divine Concourse from this Angel, the subtraction whereof would not suffer Jacob to be subdued; So Menochius. But these two last Opinions presuppose, it was only a created Angel that wrestled with Jacob; whereas before it is declared, how it was the increated Angel of the Covenant, the Son of God, Christ Jesus, who wrestled with him, and that (so understood) if we read the Text [He could not prevail] It was not through want of Power, which is most manifest by his Dislocating Jacob 's Hip or Huckle-Bone (the Joint most used in wrestling to stand firm upon, and the right Thigh, that is the stronger too, as is supposed) such a violent Touch upon such an inward Joint, so covered with Flesh, could not be the Touch of a feeble Man, but of the Almighty God, whereof Jacob was easily sensible; It must therefore follow, that God yielded to Man here, not from any Deficiency of Strength, but from a Voluntary Condescension, he was willing to give Jacob the better of it, and (according to Martial Law ) whosoever giveth over first is accounted the Conquered, but he who holdeth out longest, keeping the Field, not desiring to depart (as the conquered Antagonist did here) must be accounted the Conqueror. Christ here gave over the Combat first, declining both the Dispute and the Place of that Dispute, and 'twas not so much because he could not, but because he would not, conquer; As it is alike said of the same Christ, Mark 6.5. [He could not do many mighty works in Nazareth] but the meaning is, because he would not; He could do all things by his Absolute Power, yet would scarce do anything by Actual Power, and the Reason is rendered, [ because of their unbelief, v. 6.] and more plainly, Matth. 13.58. where Matthew explains Mark 's Phrase [He could not do] by saying [He did not do] for though by his Absolute Power he can do all things that are possible, and imply no Contradiction, yet by his actual Power, he can do no more than he will do; He could not, that is, not because he was unable, but because they were unbelieving: Christ could do no more Miracles there, not because of any Infirmity in him (as Theophylact well observeth) but because of such an Incapacity in them: Their unbelief (notwithstanding all the Divine Wisdom in Christ 's Sayings, and all the Divine Power in his Doings, shining forth for their Conviction) still remained and did incapacitate them (as it doth still us ) of many a Miracle of Mercy: Hence have we two famous Remarks, that both Faith and Unbelief constraineth Christ to a kind of [He could not.] As,
1. Their Unbelief was of such a venomous Nature, that it transfused (as it were) a kind of Dead Palsy into the Hands of Omnipotency, disabling Christ (after some sort) to do such and such a man good. So Jacob 's Faith was,
2. Of such a prevalent and powerful Nature, that it overpower'd (as it were) even the power of Almighty power itself, manacling (after a sort) the very Hands of Omnipotency, so that Christ is glad to bespeak his own freedom, saying, [Let we go, for the day dawneth] Gen. 32.26. In like manner Moses 's Prayer of Faith did put a Bar upon God's Anger, and Bonds, or Bolts (as it were) upon his Hands, that he could not give one avenging blow at God-provoking Israel, therefore God cries our [Let me alone Moses, Exod. 32.10. &c Deut. 9.14.] as if Moses had held God's Hands, and as if Moses 's Devotions were stronger than God's Indignation: Thus likewise the two Disciples, Luk. 24.29. did constrain Christ to tarry with them as Jacob did here, who would not let him go until he had blest him: yet in none of these instances, may we Imagine, that mere Human Power prevailed above the Divine, and put a force upon it, but it was the Divine Power that thus graciously condescended to that which was not mere, but more than Human, even the Spiritual requests so of his Faithful Servants, to whom he hath graciously granted them this large Royal Charter, that concerning the works of God's Hands they shall command him, Isa. 45.11. which is a most astonishing expression (hardly to be parallel'd in Sacred Writ) that the great God should abase himself so far as to pass such a Complement of becoming (really, truly and without any of our Court Complements) an humble Servant to a poor worthless Worm, sorry Man; and 'tis (indeed) such a transcendent phrase, that if God had not obliged himself (to be all this) by his own Gratuitous and Wonderful Promise, it would be, not only the proudest presumption, but also the blackest Blasphemy. for any Mortal Man to pretend his commanding the Immortal God.
Make therefore a pause here with me, and seriously contemplate the saving condescensions of God to Jacob, he comes not here as a strong Giant to Conquer him, but rather as a weak Man, or a Man of weaker strength to be conquered by him. God came here only to examine Jacob 's Faith, nut to extirpate it, he shakes it indeed, in wrestling with him, but 'twas only as the tender Tree is by a gentle Wind, to make it take faster root: God came not to Jacob here (as became after to Job chap. 38.1.) in any violent and furious Whirl-wind, or (as he, after that, came to the Disciples Act. 2.2.) in a mighty rushing storm as if he would have rent him up by the roots: The Devil doth indeed shake us to root us up, but God never deals so ruggedly with any of his Servants, he shakes them indeed as he shak'd Jacob here, yet it was not to root him up, but to make him root faster, Jacob 's Faith was not weakened, but strengthened by his shakings. And while he shak'd him with his left hand, he (all the while supported him and shor'd him up with his Right-hand, so that God gave Jacob that strength wherewith Jacob resisted God: He supplied Jacob with more power to assist him than he sent forth out of the Angel to resist him: Thus, while he saith or saw that he prevailed not, the mystery lies here, it was only God overcoming himself, God and more of God in Jacob overcoming God (or less of God) in this combatant against Jacob: Yea Jacob 's Victory and prevailing over God here was symbolical as it was a predicting Sign;
1. That his Person should prevail over Esau, And,
2. That his Posterity should prevail over Esau 's offspring the Edomites or Idumeans. And,
3. That Christ (springing from Jacob ) should subdue all his Enemies, that every Knee should bow to Christ, Phil. 2.10. And,
4. It was also a Symbol or Sign, that every true Christian (who are Israelites indeed, John 1.47. and the right new and now Israel of God, Gal. 6.16.) should likewise conquer all their Temporal and Spiritual Adversaries (the Flesh, the World, and the Devil ) Rom. 6.14. &c. Joh. 16.33. &c. Rom. 16.20. and Rom. 8.37, 38, 39. Through Christ we have more than a Conquest of them (we are more than Conquerors) even a Triumph over them, 2. Cor. 2.14. As [ Deus in Jacobo vicit seipsum in Angelo] God in Jacob overcame himself in the Angel: So this addeth a famous Victory to the Saints in a Symbolical manner, that they shall not only overcome the three aforesaid, but the fourth also (in sano sensu) even God himself as before: Oh how oft have the sincere Repentance and the fervent and faithful Prayers of God's People even disarmed (as it were) God's Indignation, when they have stood in the Gap, and in God's way, coming out of his place seemingly to destroy them. And God still deals with his Servants (as he did with Jacob here) in all our probational Temptations, he oft exerts and exercises more of his own power in us, than he doth expend or let out against us, for God's Tempting of us is only for our probation, but Satan's is always for our perdition: When God seems to shove us downward with one hand, he still doth shore us upward with the other, and is graciously pleased also, to give us the Honor of his own actings in us; thus he honored Jacob, as if Jacob had overcome God by some strength of his own, whereas it was (altogether) only a borrowed strength which God lent him, wherewith to overcome himself, yet Jacob shall have the Honor by God, (saying, thou hast power over me, and thou hast prevailed against we ) even in that which seemed to be against God's Honor, and (Tantamount) for God's Dishonor: What else could it seem to amount to, seeing the strong God seemed to be master'd by a weak Man? And thus God graciously honoreth the true Children of Jacob with the Honor which indeed pertaineth to himself, giving us the Glory of his own Actings in us, Isa. 26.12. for 'tis not we that liveth and acteth, but 'tis Christ that liveth and acteth in us, Gal. 2.20. when ever we overcome our real Enemies ( Flesh, World and Devil ) or God himself, who sometimes may seem to be our Adversary in some of his severe Dispensations, 'tis Christ alone that doth all good in us.
The Inference from hence is, Oh that we had Jacob 's Valour (in our wrestling work ) we could not want Jacob 's Victory: We must not only be praying Souls (having the Dumb Devil cast out, Mat. 9.32, 33. and 12.22. Acts 9.11.) but we must learn also to wrestle in Prayer, as Jacob did here, whose wrestling was by weeping, and whose prevailing was by praying, Hos. 12.4. His Prayer was earnest Prayer, as Elijah 's was, straining every String of his Heart in his wrestling work, [ 〈 in non-Latin alphabet 〉 ,] Jam. 5.17. he prayed a Prayer, he did not only pour out his Speech, but also his very Spirit, not his words only, but his very Heart and Soul also, (as David did himself, and desireth us to do, Psal. 62.8.) It was no cold, careless, formal, perfunctory Prayer, but 'twas Earnest and Effectual, or (as the Greek 〈 in non-Latin alphabet 〉 signifies) it was a well-wrought Prayer. How did Daniel pray himself sick? Dan. 8.27. Nehemiah prayed himself pale, Neh. 2.6. Hannah prayed, striving with such a strange motion of her Lips, that old Eli, beholding her, thought her verily to be drunk, 1 Sam. 1.13. Elijah afore-named strained all the Strings of his Heart, as well as stretched all the Sinews of his Body, by putting himself into that unusual and unnatural posture of holding his Head down between his Legs, 1 Kings 18.42. Yea, lastly, how did Christ (himself) pray himself into an Agony? Luke 22.44. And we are accordingly bidden to strive in Prayer even to an Agony, [ 〈 in non-Latin alphabet 〉 ] Rom. 15.30.
Solomon saith, Whatever thy hand findeth to do, do it with all thy might, Eccles. 9.10. Thus his Father David danced before the Lord with all his might, 2 Sam. 6.14. and surely he much more Prayed before the Lord with all his might; yea he gives this account (himself) of himself, that he prayed with his whole heart, soul and strength, Psal. 119.2, 58, 145. & Psal. 9.1. & 111.1. & 138.1. (where his prayers to, and his praises of God were entire, with his whole heart ) and therefore very effectual and energetical. Thus Sampson, when he pulled down the Pillars of Dagons Temple, bowed himself with all his might, Judge. 16.30. and so should all the Sons and Daughters of Jacob be like their Father Jacob here, be all right wrestlers, they should strain and stretch their strength to the utmost in their wrestlings with God by prayer; they should (indeed) be like the Sun when he goes forth in his might, Judge. 5.31. yea show a Princely Spirit therein, as Jacob did here, Gen. 32.28. Hos. 12.4. and as Job saith (after him) As a Prince would I go near to God, Job 31.37. that is, with an Heroic Spirit, and undaunted Courage, as a Prince against whom there is no rising up, Prov. 30.31. 'It is not presumption, but obedience, thus to press upon God in prayer, and to take hold of God therein (to wit, in his Promises, &c. ) as wrestlers take hold one of another; for God blames the neglect of this duty, Isa. 64.7. I would to God we were now (as Mr. Fox calls the Primitive Christians and Modern Martyrs ) Hold-fast men.
The second Respect (which is the fifth point or part in this high History ) to be wondered at in this wonderful Vouchsafement, is; Though God granted Jacob the Victory, yet must he have something with it to humble him, to wit, his Luxation or Lameneness (as before) that be might not be too much puffed up with the glory of his Victory, nor (as it were) drunk with his success in this single Combat. The Conqueror here cannot come off with his Conquest alone, but he must come off halting from it: He must be made sensible both of his Antagonists potency, in being lamed by him (whereby he understood him greater than himself, therefore desired he his Blessing, for the lesser is blessed of the greater, Heb. 7.7.) and also of his own impotency, and to have low thoughts of himself while he came off with flying Colours in the most glorious Triumph: He must, even when he had overcome the great God, understand himself to be but a sorry man, otherwise he could not have been so lamed: He was therefore lamed, that he might not ascribe the Victory to his own strength, and that he might not, notwithstanding his overcoming God, be overcome by the pride of his own heart. Pride is a weed that will grow out of any ground (like Misseltoe, that will grow upon any Tree) but for the most part upon the best the Oak. Of all sorts of Pride, that which is spiritual is most venomous, and far worse than temporal. That Pride which grows out of the ground of our own Graces and Duties, is more poisonous than that which flows from Honor, Treasure or Pleasure. Now, lest this cursed weed should grow out of Jacob 's corrupt heart (because he had obtained (by his Graces and Duties ) the most glorious Victory, even over the invincible God; it was therefore God's gracious care to cure his Servant Jacob of that dangerous disease, that naturally would have sprung from his unparalleled Conquest: As he did afterwards his Servant Paul, who had given him a Thorn in the flesh, a Messenger of Satan to box him, lest he should be exalted above measure, by his heavenly visions in his matchless Rapture into the third Heaven, 2 Cor. 12.1, 2, 7. Had he not been buffeted, he had been puffed up, and had been carried up higher in his own Human conceit, than ever he was in the Divine Extasy. Rupertus applies this story to the Jews Genealogy, which (as he saith) was put out of joint by the coming of Christ; thereupon the Apostle forbids them its use, 1 Tim. 1.4. as a laborious loss of time, whereof there could be (then) neither proof nor profit; for after Christ's coming, no more such fruit was found upon that Tree, none like a Messiah, no other could be expected, seeing Shilo was come already, Gen. 49.10. Augustine understands this History to hold out the two seeds of Jacob, the sound Legg, to represent those that believed on Christ; the lame Legg, those that halted through unbelief, Serm. 80. de Tempore; but Gregory comes nearer the mark, saying, The halting Foot resembles the frailty of the flesh, but the upright one, the vigor of the Spirit in every true Child of Jacob; for so saith our Savior to his Disciples [The Spirit indeed is willing, but the Flesh is weak,] Matth. 26.41. But the most genuine Interpretation hereof is, that as it was to humble Jacob, who must not have the Victory without a wound, his Harm (received) makes him go off the won field only an halting Conqueror. So we are taught here, when we are most prevalent with God in prayer, yet go we (for humbling us ) but halting away, as Jacob did here. Those halting Israelites, 1 Kings 18.21. did arise out of their Father Jacob 's halting Thigh; they indeed halted on both Leggs, being his carnal seed, as above; yet even his spiritual seed halts of one Legg, to wit, the unrenewed part in them. The best of men, are but men at the best; there is a [But] at the door of the best; not only great men have their [But] as Naaman the Syrian General, [But] he was a Leper, 2 King. 5.1. but also good men (even the best of the kind) as David, a man after God's own heart, [But] in the matter of Uriah, 1 King. 15.5. The holiest have their haltings, which they carry (as Jacob did his) along with them to their dying day. The best have a wound in the Thigh (as Jacob had) which makes them halt in their walking, that Thorn in femore, or in the fresh, causeth uneven paths, and unequal paces. The holiest have their exercises, something to humble them. God hath his Tedder at every man's foot, and his Bridle upon all men's spirits, to Rein them in from Self-exaltation, that they may not mount too high by having the Victory. Oh that our former haltings may be sanctified to us so, as to work savingly in us some future humblings! At Death (saith Piscator ) God wrestles with his Servants, laying hold on their Consciences by the Menaces of the Law: They again resist this Assault, by laying hold upon God with the Faith of the Gospel, being well assured, that Christ hath freed them from the Curse of the Law, by being made a Curse for them upon the Cross. God yields himself overcome by this Rancounter, yet toucheth the hollow of their Thigh (or rather, wounds them in that fatal place of the Thigh, commonly called the Pope's Eye, where a wound is accounted mortal) by taking away their lives. Howbeit, this hindereth not the Sun of Life eternal from arising and srising upon them in their passage to another World, as the Sun of the Firmament did upon Jacob as he passed over Penuel. Gen. 32.31. which the Septuagint translateth, The Sun arose upon him, when the face, shape, (or appearance) of God passed away from him. And thus it befalleth the Saints in their other Conflicts with the Devil (as well as in that last with Death ) wherein the best do bewray some haltings, some frailties in their Trials and Temptations, as David did, saying, I am ready to halt, Psal. 38.17. that is, to misbehave myself, and so to mar a good Cause by my ill management. And thus Paul had got a Thorn in his foot, or flesh, which caused some haltings (called his Infirmities ) 2 Cor. 12.5, 7. and some cryings out [I am weak] v. 10. yet this doth not obstruct the Sun of Righteousness from arising upon them with healing in his wings, Mal. 4.2. The Lord Jesus is their Jehovah Rophekah, a Giant-like, or Almighty Healer, Exod. 15.26. Omnipotenti medico nullus insanabilis occurrit morbus; To this Almighty Healer there is no disease can be found incurable; 〈 in non-Latin alphabet 〉 , saith Nazianzen. Contraria contrariis curantur, saith Galen, Christ cureth contrary Distempers by contrary Applications; he hath a way by himself, that he may be the more admired. Thus the case was with that great Apostle; when he (in himself) was weak, then Christ (which is a seeming contradiction) made him strong. Thus Jacob 's, halting neither hindered the Sun from shining upon him, nor himself from coming home to Canaan. Whereas the wicked, who halt on both Leggs (as the godly halt upon one only) have a contrary Threatning, that their Sun shall go down at noon, Jer. 15.9. and Amos 8.9. A sudden change shall come upon them, as it did upon Sodom; the Sun was fair risen upon it that same day wherein it was destroyed, Gen. 19.23, 24. Their Sun went down while it was day, and yet the Sun shone upon Lot, while it rained down Fire and Brimstone upon Sodom and Gomorrah. So when wicked men are mounted up to their Zenith or vertical point, when go to their Tropics, their turning point of time in their highest Elevations, a dismal change comes upon them: They shall be (as Sennacherib, Nebuchadnezzar, and Herod, &c. were) destroyed in the very height of their Pride, and highest Ruff of their Jollity. Pharaoh had all fair way and weather made before him, until the very instant wherein he was drowned.
The third Respect (which is the sixth point in this famous Story ) to be wondered at, is, Jacob's constancy and continuance in wrestling; notwithstanding his lame Legg, he must gain God's blessing, and he will not give over wrestling until he get it: He was so constant and so instant in prayer, and so fervent in spirit, Rom. 12.11, 12. that this Earth-born man brought his Heaven-sprung Antagonist to a fair parley, Gen. 32.26. (Thus Prayer is called 〈 in non-Latin alphabet 〉 , 1 Tim. 2. v. 1, 2. that is, a parleying with God ) wherein there is, 1. The Angels Request to Jacob; and 2. Jacob's Reply to his Request. In the Angels Request (in general) there is a clear Concession, that he was conquered by Jacob.
There the Combat or Conflict endeth, when either Party lies along upon the Ground, or desires leave to depart the Field: Though the former of these did not befall Jacob 's Adversary to fall before Jacob, yet he (even when lamed, and hardly laid at) will bring him to the latter, he begging his leave to be gone; wherein (more particularly) there is,
1. The Angels Request.
2. His Reasons for that Request, [Let me go, [for] the day dawneth.] The Reasons of this Reason are rendered variously, some seem Supposititious and others be Substantial. As the
1. Which is both Jewish and Jesuitical, this Angel desired to be gone at Day-break to the rest of the Blessed Company of Angels, that he might carry on his part with those Celestial Choristers in singing their Morning Hymns and Anthems unto God: Thus the Jewish Rabbies Dreams, and therefore their Targum Jeros. triflingly turns the Text thus, [Dismiss me, because the Pillar of the Morning ascendeth, and behold, the hour of the Angels praising God draweth nigh. And the Jesuit Mendoza Symbolizeth with this Jewish Notion, saying, Because it is the Task and Office of Angels to Sing Morning Hymns to God, as it is (saith he) the Employ and Duty of Men and other Creatures to Sing Evening Songs to him: From which Exercise this Angel must not be taken tardy, much less be absent, and therefore he saith to Jacob, [Let me go, for the day dawneth,] that is, hold me here no longer, 'tis high time, I should be gone to my Liturgy and Service: The only Scripture which seems to countenance this Jewish and Jesuitical Opinion is, Job 38.7. where 'tis said, [The Morning Stars sang together, and all the Sons of God shouted for joy,] whereby that Popish point cannot be proved; for
1. The Singing of Angels there mentioned, was the Melody they made in the Morning of the World, to wit, at the Creation, as ver. 4. clearly demonstrates, and what is this, to hold out their task every ordinary Morning of the day?
2. The Angels are exercised in praising God, not only in the Morning, but also at other times, to wit, Night and Day, Revel. 4.8. and 5.11, 12. Luke 2.8, 14.
3. 'It is above demonstrated, that this was no Created Angel (tied to any such task, but the Increated one Christ Coequal with the Father.
The second Reason rendered for this Speech of the Angel is, that therein he reminds Jacob of his Duty to his Relations, telling him, it was high time for him to be gone to his Flocks and Family which he had sent before him towards his Bloody Brother, so bids him haste after them, lest they should be destroyed before be could come up to them: Neither can this Notion amount to the Genuine Reason, for Jacob 's Natural Affection to his beloved Rachel, and to his dear Joseph, and to the rest, must needs be a sufficient Spur to hasten him away, as soon as he saw his Conquest once completed.
The third Reason rendered (which comes nearer the mark) is, because the Angel would not yet have his Glory revealed (for he still dwelt in thick darkness, 2 Chron. 6.1.) either to Jacob himself, (who was almost over-whelmed with the dark glimmerings thereof in the Nightseason, ver. 30.) or to any of his Servants who might be sent (from his Family) to seek him, and see what was become of him, seeing he came not up to them. Here Christ (who dwelt in light inaccessible, 1 Tim. 6.16.) would not have his unparalleled Duel descried and discovered to others by the Morning-light, because it was designed for a private Conflict without any Spectators, seeing it speecially concerned Jacob alone.
But the fourth Reason (which is fullest of simplicity) that is rendered for this Request of the Angel is, that thereby he might make a clear resignation of the Victory [to Jacob ] from himself candidly acknowledging to him not only as the Apostate Julian did to Christ, crying, [Vicisti me, O Galilaee!] Oh Jesus thou hast Conquer'd me! but also as Christ himself after confessed that his Spouse had Conquer'd him, Cant. 4.9. the Hebrew signifies [thou hast Be-hearted me] as if Christ did complain, he had lost his Heart, as a Man that is Beheaded hath lost his Head: Christ (as it were) confesseth there, that his Spouse had Conquer'd his Heart, that she had caught it, and carried it off from him, so that he was now become less a Master of it than she, for Animus magis est ubi amat, quàm ubi animat, the Heart is more where it loves than where it lives: And thus Christ would confess himself Conquer'd by us, and constrained to give his Blessing, could we be constant and instant in our wrestlings with him all this long Night till the Morning, Psal. 49.14. Thus Christ here confesseth himself Conquer'd by casting down (as it were) the Cudgels first, and craving a Pass-port from the Conqueror, wherein he plainly yields to Jacob the Victory, in becoming an humble Suitor to him, instead of being a potent prevailer over him; which still may be made much more apparent, if Mercer and Drusius give but a right Gloss upon Hos. 12.4. who both jointly conjecture (in their Comments upon that place) that it was the Angel who wept and made supplication to Jacob for his dismission, not contrà, though the truer sense is, that Jacob did so to him.
The seventh Point or Part in this Famous History is, The Knighthood (as it were) which Jacob dignify'd with for his forcible detinue (no less in the fourth respect to be wondered at than all the other) even from the King of Kings, the Great God: In this forcible detinue (which is Jacob 's Famous Act and Heroic Action) as Jacob was the Agent, or Detainer, so God was the Patient or Detained, though God (in his own Divine Nature) be 〈 in non-Latin alphabet 〉 , incapable of Passion, yet in this assumed Human Nature, (There wrestled a Man with him,) he humbled himself to become a Patient and submitted (pro viis & modis) to be detained; otherwise when wicked Men strive with the Great God that they may sin more freely and without punishment, (this is a wicked contention or wrestling ) so never any Man got the better of God, Isa. 45.9. 1 Cor. 10.22. Job 9.3, 4, 5, 8. He then overturns Mountains (the greatest Monarchs,) in his anger, when he finds them in a way of opposition against him: He overturns, overturns, overturns all in his way, Ezek. 21.27. as he did the old World by a dowsing Deluge; he tramples underfoot the raging Waves of the Sea that seem to swell against him, Rev. 10.2. Psal. 65.7. His Right foot (the stronger) is upon that more unruly Element (the Sea ) as his Left is upon the Land, so that neither the Beast that ariseth out of the Sea, nor that out of the Earth, shall prevail over him: He stilleth both the Waves of the Ocean, and the Tumults of the People; yea all masterless Men, and all malicious Devils are mastered by him: They be all at his beck and check, and such as would lay all level, are laid level by him, as were that great Leviathan King of Egypt, and that proud Lucifer King of Assyria: Never any Mortal Man (though never so mighty a Monarch) could boast of the last blow at the Immortal God, or could cry Victoria; none ever scaped scot-free out of God's Hands, he gives full payment to all profane Persecutors, who dare be so fool-hardy as to Fight against God, Acts 5.39. Gamaliel 's caution is as a loud out-cry, Oh come not near such an evil Act, or dare not to be found in the remotest tendency towards it. If you harden your Hearts against God, then God will harden his Hand against you, and hasten your destruction, Prov. 29.1. and that without Remedy, 2 Chron. 36.16. Oh that wicked Men would consider whether their ten thousand (even all their Forces they have on Earth) be able to grapple with God's twenty thousand, even those Myriads of Armies or Angels which the Lord of Hosts hath ready in Heaven: Can a Man of no strength match that God who is of Infinite strength? Oh the madness of Men, thus to hazard their Weals in both Worlds upon such great disadvantages, Luke 14.31. as these. But here is a contention of a contrary Nature, 'tis betwixt an Holy Man, and the most Holy God; this was an Holy Contention upon a Threefold Account.
1. As this Contender with God, was not a wicked, but an Holy Man, that Testimony of Moses [ God beheld no Iniquity in Jacob] Numb. 23.21. holds true both as to his Person and as to his Posterity; yea, such an Holy Man was Jacob, that the Scripture, Psal. 24.6. calls God himself (who is all Holiness ) by the Name of Jacob: after the same manner is the Church (itself) called Christ himself, 1 Cor. 12.12. All these four be Holy; God, Jacob, Christ and Church.
The 2d Account is, This Holy Contention (as it was 'twixt two Holy Persons, so) it was for Holy things, even for sure Mercies which the Septuagint calls [ 〈 in non-Latin alphabet 〉 ,] the Holy things of David, Isa. 55.3. and Act. 13.34. Jacob did not contend with God (as wicked men do) how he might be wicked at his own will, without being control'd by a superior will, but it was that he might have God's Blessing, which is a Blessing indeed, 1 Chron. 4.10. the Blessing of that Covenant made with his Father and Grandfather, and that Blessing must needs be an Holy thing, that is contained in the Holy Covenant.
The 3d Account is, This Holy Contention was managed by Jacob with Holy Weapons too. Such as Prayers and Tears are, which Luther calls, [Instrumenta Bellicosissima Ecclesiae miserae,] The most Military and effectual Ordinānce and Engines of the Afflicted and Militant Church: 'It is true, we read not of Jacob 's weeping recorded by Moses; yet Hosea assures us hereof, Hos. 12.4. [He wept and made Supplication] he both prayed and wept for the Blessing (it was not the Angel that prayed and wept for his dismission to Jacob: To suppose this done by God to Man, is to take away that due Decorum, we should have of the tremendous Deity, and a thinking over-low Thoughts, and too vile Imaginations of the most High and most Holy God: Yet we read often, how Ardent Prayer is a pouring out the Soul to God, not without a Shower of Tears, or (at least) a Storm of Sighs: As the best Music is upon the Waters, is heard farther, and much more Harmonious than upon the Land; So the best Prayers are attended with Tears, are most pleasing to God, and most prevalent with him: Thus Holy Jacob in this Holy contention with this Holy Angel by those Holy Weapons obtains those Holy Things. (1.) Holy Honor; And 2. The Holy Blessing.
First, The Honor, that is, of Knighthood; Christ when he found him, how he wrestled by weeping, and how he prevailed by Praying, Ask'd him, Gen. 32.27. Saying, What is thy Name? As if he should say, [Thou art such a Fellow as I never met withal.] Hast thou trip'd up Esau 's Heels, and prevailed over him for the Birthright, Gen. 25.33. and for the Blessing Gen. 27.36, 41. and now would thou trip up my heels also? Surely, thou art a None-such Man, and one without a Parallel: And for this Heroic and more than Angelical Exploit, thou shalt have from me the Honor of Knighthood: Hereupon Christ said to him (as it were) Kneel down Jacob, Rise up Israel; and thus (after a sort) he Knighted him: this was according to the Custom of the World, whose Conquerors have usually high Titles of Honor confer'd upon them for their famous Conquests: As the one Roman Scipio was honored with the Title of Africanus, for his Conquering Africa; and the other was styled Asiaticus, for his Conquering Asia: Thus this Patriarch had both his Names from both his, Conquests; for his first Name was given him for his Conquest over his Brother, Gen. 27.36. Is he not rightly called Jacob? and now he is as rightly called Israel, for his Conquest over God himself, for so saith Christ, Gen. 32.28. Thy Name shall not anymore be called Jacob, but Israel; that is, not only, or not so much Jacob as Israel; for he was oft called Jacob after this, not only himself, but his Posterity also; yet both of them much more often Israel; Which Name (as the Angel expoundeth it) importeth a Princely Power with God: for [Sara] the Hebrew word signifies, to play the Prince, (the Greek word [ 〈 in non-Latin alphabet 〉 thou hast had strength to prevail) and El, God. Christ here asketh Jacob 's Name, not because he knew it not, but that by Jacob 's Answer, he might take an occasion for the change of his Name, which spake out a greater excellency was to be put upon him; as Gen. 17.5. Isa. 62.2. &c. And we find in Scripture, That though both these two Names of this Patriarch be put upon the Church of God; yet with this Difference, when speech is made of the Church's weakness, then hath she the Patriarch's first Name, and is called Jacob, yea, and sometimes hath words of weakness joined with it, as Isa. 41.14. Fear not, thou worm Jacob, &c. but when mention is made of the Church's Valour, Victory and Glory, then is she called Israel; as Amos 7.2, 5, 8. Gal. 6.16. and quite throughout the Scripture the same may be observed. Moreover, Though the Church be called sometimes Jacob, yet is she never called Abraham, and she is also oft called Israelites, but never Abrahamites, or Isaacites (none of the Holy Patriarchs were dignified with so great an Honor). And, 'tis Remarkable also, that lest the Church should so much as seem to be dishonored with this Patriarch's weaker Name, she is never called Jacobites, but his stronger Name [Israelites] is given her for her prevailing with God and Men.
The Eighth and last Part or Point in this excellent History is, The Blessing that Jacob at last obtained by his valorous and victorious wrestling from his opposing, and yet Blessing as well as Blessed God. This also is entered into the Book of Divine Record, and is expressly Registred, Gen. 32.29. as an Happy Issue of an Holy Combat, the Combat of Faith, which is a pattern left us for our practice in the sacred Memoires of this Patriarch's Life. Thus, long after Jacob, blessed Paul learnt from this Patriarchal pattern, to fight the good fight of Faith; whereby he got (he best of Blessings, the crown of life, 2. Tim. 4.7, 8. and who also exhorteth all us to war the same warfare, as we are Men of God; Fight this good fight, 1 Tim. 6.11, 12. and if we prove good Soldiers of Jesus Christ, 2. Tim. 2.3. our Conquest shall be Eternal Glory. This very Copy of Jacob may comfort us in such Holy Combats; showing,
1. That we should always be in expectation of Assault; not only Men wrestle with us, but even Beasts, as Paul saith, I fought with Beasts at Ephesus, 1 Cor. 15.32.
2. That when one Assault is over, others, and (it may be) more grievous must be expected.
3. That we wrestle not with Flesh and Blood, but with Principalities and Powers, and Spiritual wickednesses, and in high places, Eph. 6.12.
4. And sometimes with God himself, (as Jacob here) who never Tempts (as Satan doth) to Sin, but from Sin, for our probation, (as he did Abraham, Gen. 22.1.) never for our perdition.
5. Though God tempt us, and try us, yea, and possibly not only labor us hard, but lame us also, to humble us (as he did Jacob here to humble him) yet (through Grace) this very lameness is a badge of Honor (as it was to Jacob ) as well as a memorial of Humility.
Though God belabour us never so much, yea, and lame us too in our wrestlings with him) yet he lets us live, (as he did Jacob here) In the midst of wrath he remembers mercy, Habb. 3.2. and wherefore should the living man complain? Lam. 3.39.
7. In all our hard labor and lameness, our gracious God supplies us with strength from himself for our support (as he did to Jacob here) while he is casting us down with the one hand, at the same time he is bearing us up with the other. He strengthens us with might, Eph. 3.16. yea, with all might, Col. 1.11. in the inner man by his Spirit.
8. This Example teacheth us too, that Victory cannot be got without Frailty and Maimings; Though we be maimed in pursuit of Victory, yet must we not let God go without his Blessing, as Jacob here.
9. Right Wrestlers will wring the Blessing out of the hand of Christ, who stands, not only to wrestle with us, but also to look on us (to behold how we wrestle) with one Crown on his Head, and another in his Hand, crying, [Vincenti Dabo] To him that overcometh will I give this Crown, Revel. 2.10.
And 'tis very observable, Christ promiseth his Blessing to all Overcomers in all the Seven Churches (as well as in that at Ephesus, v. 7. and to those at Smyrna, v. 10. as to those at Pergamos, Revel. 2.17. at Thyatira, v. 25, 26, 27, 28. at Sardis, Revel. 3.5. at Philadelphia, v. 12. yea, and to those that overcome even in lukewarm Laodicea, v. 21.) Read over all those Rewards there promised, they are all so Rich, that they are Richly worth wrestling for; and the Effectual fervent Prayer of a Righteous man availeth much for them, Jam. 3.16. Thus the Prayers of this Patriarch performed with hard labor, ( 〈 in non-Latin alphabet 〉 . So the Septuagint read Hos. 12.3. by his strength ) had power with God, and 〈 in non-Latin alphabet 〉 , got the better or prevailed for the Blessing, v. 4. Ob quàm hoc non est omnium! This is not every man's Mercy, whose praying is prevailing, This is the Generation of them that seek him, that seek thy Face, O God; This is Jacob, Psal. 24.6. yea, this is Israel, who prevailed as a Prince with God. Prayer (saith Luther ) hath a kind of Omnipotency in it, of whom 'tis said, Iste vir potuit quod voluit apud Deum. He could have anything what he would of God by his omnipotent Prayer. Jerome saith, Deus ipse qui nullis contra se viribus vinci potest, precibus vincitur. That is, God himself, who is otherwise unconquerable, may yet be conquered by Prayer, provided we persevere in Prayer (as Jacob did) holding out all the Night-time of a dark Dispensation till the Morning-light, and growing more resolute toward the latter end, than at the beginning, as be was.
Jacob never gave over Wrestling, Weeping and Praying, until God blessed him there, Gen. 32.29. The first Enquiry is, what was this Blessing wherewith Jacob is said to be blessed here?
Answ. 1. The Jewish Rabbins thinking it to be Esau 's Angel (which wrestled with him) Think also, that this was only his Confirmation of that Blessing which he had fraudulently forced from his blind Father Isaac, and now he would not let Esau 's Angel go, till he had ratify'd it in Esau 's stead.
2. Josephus judgeth, that Jacob would constrain this Angel to inform him of his future Fate and Fortune, what should happen to him in After-times.
3. Others understand this Blessing to be Jacob 's external safety only, that the Angel, who had lam'd him of his Leg, should not lay Siege to his Life too by his own hand, or let him lose it by the hand of his Brother Esau.
4. Thomas Anglicus over-narrowly Interprets (with the aforesaid,) this Benediction to be nothing else than the Imposition of a new Name upon him, the Name Jacob changed into Israel.
5. Abulensis and others say (as is aforesaid) that it was only he healing him of his lameness, which was done (as they conceive) before Jacob met Esau for the Reasons fore-mentioned. But,
6. It was (without controversy) the Divine Blessing, even such a Blessing as was worthy for God to give ( with whom he had Power, & against whom he prevailed, Hos. 12.3, 45.) And such as would fully satisfy this courageous Conqueror Jacob, Psal. 90.14. even that special mercy of God in Christ, for which this noble Wrestler so earnestly wrestled, even with excellent Wrestlings; as it was said of Mark-Anthony. He did not fish for Gudgeons and despicable Fishes, but for Towns and Castles: So Jacob did not Duel or Fight here for those low Things aforenamed, (they were comparatively contemptible to him) but for that peculiar favor God shows to his People, Psal. 106.4. and that God should do to him, as he uses to do unto those that love his Name, Psal. 119.132. It was not any common mercy that would content Jacob in his contending work; but it must be saving mercy, without which he could not live, and without which he durst not die. This is made more manifest by considering well,
First, How Jacob requested two things of the Angel, his Name and his Blessing: The former was denied because he would not serve his Curiosity; the latter is granted, because he would willingly succor his necessity and support him in his adversity: This was the one thing needful, Luk. 10.42. and necessary to be had; But that other was only Curious, and might well enough be spared: we must be willing not to know what God will not have made known, Exod. 6.3. Judge. 13.18. 1 Sam. 6.19. & Rom. 12.3. Therefore this second must be a better thing than the first, thus Christ dealt with his Disciples who over curiously asked him [Wilt thou at this time restore again the Kingdom to Israel?] He Answered, 'It is not for you to know the times and the seasons: but that which is far better for you [ye shall receive the Holy Ghost, &c.] so this Blessing Christ gives Jacob here, is answerable to that Christ gives to his Disciples there, Act. 1.6, 7, 8. to wit, the best of Blessings, for the Holy Spirit in Luk. 11.13. is called [ All good things Mat. 7.11. it follows then that this Blessing wherewith Christ here Blessed Jacob was the most Divine Blessing that had all other Blessings in the Bowels of it, the Blessing of the Throne, that comprehended in it the Blessings of the Foot-stool, Jacob had got already a great store of Foot-stool Mercies, much Wealth, Wives and Children, & these Worldly Blessings would not (and indeed could not) content him: He tuggs hard still, and must have some better Mercy than these, even the Throne Mercy, to wit, Peace with God, well knowing, that would bring Peace with his Brother, and all other good things, as Job 22.21. acquaint thyself with God, and be at Peace with him, and thereby good shall come unto thee. He knew, his power to prevail with Emmanuel himself, would more enable him with power to prevail with Esau.
Secondly, 'It is still more apparent, if Gen. 35.9, 10, 11, 12. be likewise well considered, where God gives an explanation of this Blessing, wherewith he had Blessed Jacob: for there he (as he doth usually) reviveth and reneveth his Promise with a fresh supply of comfort upon his Soul (now again saddened both by his fear of the Canaanites, &c. Gen. 34.30. and by the Death of his dear and well deserving Deborah, Gen. 35.8.) for a further confirmation of his Faith upon the Promiser. The sum of the sixth appearance of God to Jacob is expressed in one word [And he Blest him, v. 9.] how this was done is declared to be by two ways.
1. By another imposition of his new name [Israel] to his further assurance, that he should still prevail with God, in new Temptations (as he had done in his late Wresting ) and with men too, as he had already prevailed with both Laban and Esau.
2. By a new enlargement upon the short benediction only named before, Gen. 32.29. but here amply specified, Gen. 35.10, 11, 12. that Jacob might be Blest both by Word and Deed, yea Blest with Covenant-Mercy (which is the best of Blessings) for God makes it plain here, that the Blessing wherewith he Blessed Jacob, Gen. 32.29. was verily the Blessing of the Covenant, yea of the same Covenant, which God made with his Grand-father Abraham, They both having the self same ground of Believing God's keeping Covenant with them, to wit, [ I am God Almighty, El-shaddai, or All-sufficient ] Greek 〈 in non-Latin alphabet 〉 , Self-sufficient, not needing any creature to help me, but am able of myself alone both to Redeem you both, and to Ruin all your Enemies,] compare Gen. 17.1, 2. &c. with 35.11. where the Grand Charter or Covenant (of both a Numerous, and a Royal Off-spring of the possession of Canaan, but especially of the Grace of the Covenant ) given to Jacob, doth exactly agree with that before given to Abraham, Gen. 17.6, 8. This must needs be a very sweet allay to Jacob 's fears from Esau 's accosting him in an Hostile manner; if he understood God's Blessing thus Gen. 32.29. at God explained it to him after, Gen. 35.9, 10, 11, 12. he might then argue his Soul out of Unbelief, saying. God cannot be a Liar to me, in letting Esau cut me off, how then should I come to Canaan? &c.
When Jacob was thus Blest (after Prayer and Prevailing ) he then masters his own fear, makes use of two most probable prudential means.
1. Marshalling his Companies in the best manner for saving of the last at the least.
2. Marching before them himself and doing low obeisance to his Lord Esau; whom meeting he finds the full issue of his Faith (to which those his Prudentials were only subservient) that God had Chained up, yea Changed his Brothers Heart from his former hatred into present love, and he that came to Kiss, who he thought, came to Kill: yea and shed Tears to him, whose Blood to shed, he expected his Brother approached: Then could he not but see God and his Goodness in this unexpected kindness, when he saw the face of Esau (which so much he feared to see) as though he had seen the Face of God. Thus had he Esau reconciled his ( ways pleasing the Lord, Prov. 16.7.) for this he erects an Altar of Praise, calling it El, Elohe-Israel ] joining his name with his own therein as a memorial of his Power of prevailing both with God and Men. Gen. 33.1, 4, 10, 20.
Jacob after this Covenant-Blessing, meets with many Crosses and Calamities notwithstanding, and such as were Crosses from within even in his own Family, besides all the other forementioned were Crosses from without: which were principally five.
First, The Ravishment of his only Daughter Beautiful Dinah.
Secondly, The Massacre made upon the Shechemites by his two Sons [ Simeon and Levi ] in revenge of the injury done to their Sister, Gen. 34. throughout.
Thirdly, The Death of his dear and best beloved Rachel, whereof the Death of Deborah (his kind Nurse ) was the forerunner.
Fourthly, The Incest of his eldest Son Reuben.
Fifthly, The Death of his Father Isaac, the last three, Gen. 35. gives an account of: these five sad Providences attended Jacob in his return from Syria or Padan-Aram to Canaan, though he had God's Command for his returning and his Covenant of Weal and Well-doing in it. There be yet other two dark and dismal dispensations (to make the five aforesaid seven, that number of perfection in imperfection misery) which well nigh destroyed Jacob after he was got into Canaan (that Land of Promise) from which he had been absent about thirty years.
The first of these last two, was the supposed Destruction of his dear Jewel Joseph, Gen. 37.
The second was the Real and Long Famine, which drove him and his out of Canaan (the Land whereof he was true Proprietary by God's Promise, as well as present Possessour) down into Egypt, where he died, and where before his Death he Blessed Joseph's two Sons Ephraim and Manasseh and all his own Sons the Patriarchs and where also he swore Joseph to carry his Corps out of Egypt into Canaan; and to bury him there, as