A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 12 (6 of 7)

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 12 (6 of 7)

p. 297Hit ſitus eſt Phaeton currus auriga paterni,

Quem ſi non tenuit, magnis tamen excidit Auſis

which Diſtich runs thus in our Mothers Tongue, as adapted to our Father Jacob's caſe, had he faln therein.

Jacob lyes here, who with his God did dare

To Fight, though faln, yet in a Noble War.

3. The Pſalmiſt ſaith, VVho knows the power of Gods 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 Gods Decrees and Providence: All Divine Diſpenſations come forth (as the four Chariots did, Zech. 6.1.) from an unremoveable Mountain of Braſs, which are both Ʋnſearchable and Inevitable: This the Heathen Poets did ſomething hammer at in their —Ineluctabile, Fatum,

Unavoidable Deſtiny, as they term'd 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 terrour, Pſal. 91.5. then the Devil (that Prince of Darkneſs) is moſt buſie 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. 'Tis ſweet to ſee the Sun) ſo darkneſs is dreadful of it ſelf, 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 exercis'd) gives a light and luſtre 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 march'd 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 play'd 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 meer 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 p. 298one,] 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 [foreign, 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. 'Tis 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 valdè fortior. God bade Gideon go down to the Camp of Midian, and if he feared to go alone, then to take his Servant Phurah, Judg. 7.9, 10. Jonathan would not go without his Armour-bearer, 1 Sam. 14. 6, 7, &c. nor David without Abiſhai 1 Sam. 26.6, 7. But Alas! Jacob had no Servant, no Armour-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 it ſelf, 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 Hieroglyphick, to wit, by one ſingle Milſtone, which cannot Grind Meal by it ſelf alone: The good Samaritan help'd the wounded Traveller (who was Travelling alone when he fell among Thieves,) Luke 10.30, 33, 34. And that great VVorthy Abiſhai ſuccour'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 ſuccour him, had any fainting Fitt come upon him; yet appears he Valorous, full of Noble Fortitude, and of truely Heroick Magnanimity: Suppoſe this his Antagoniſt had prov'd the Devil (as the Hebrews ſay) for Satan is readieſt to Aſſault when none is by to Aſſiſt: Yet ſtout and couragious Jacob dare Encounter either God or Devil.

However, hence the firſt Inference is, This diſcovers the folly of the Popiſh Anchorites or Hermites, who affect that ſtate of Solitarineſs (which Solomon calls a woful 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 Priviledge on Earth, which is ſo great a Priviledge in Heaven; and if it be a Priviledge here, 'tis much more a Duty. Thoſe Popiſh Monaſtick Votaries cannot have any Divine Warrant for their woful 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 ſequeſtring 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 [foreign] 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 Stoicks ſty'd up themſelves like Hoggs in a Swine-ſtye, from all Humane 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.

p. 299The ſecond Inference is 'Tis 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 ſequeſtred 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 Emperour?] nè 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 weariſom work, ſtretching every ſinew in the fleſh, and every joynt-bone in the body, and requiring the very utmoſt of a mans 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 foreign, the uppermoſt and uttermoſt of bodily Ability) did not fail before day-break. 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 befal 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] Judg. 15.18. with 15.16. 'Tis 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 day-time, 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! 'Tis 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 call'd 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,

p. 3001. His violent wreſtling was in the doleſom night, not as Sampſons violent warring, which was in the delightſom day.

2. It was not like Sampſon's, a ſhort skirmiſh of a few day-hours, but it was all the irkſom… hours of the night, which is uſually darkeſt towards day.

3. Jacob had a worſe Adverſary to war with than Sampſon had of the Philiſtims, 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. 'Tis 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 meer 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 Honour and Glory. Thus Jacob's Halting was for his Honour 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 alledges, 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 p. 301Jacob'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 alledged) 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 explain'd 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, Judg. 6.22. and ſo had Manoah, Judg. 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 renew'd with his Father Iſaac: and now he wreſtles to have it renew'd 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 Heroick 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 any thing 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 acknowledg'd his own Divine Condeſcenſion: It was principally this Port that the Goddeſs Victory (as the Heathens call'd her) paſs'd 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 frown'd him, or nodded him to nothing, p. 302Pſal. 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 (call'd 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 deſtroy'd 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 under foot? but he would not, for he had othervviſe determined: Therefore God here holds Jacob up vvith one hand, as he drives againſt him vvith 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 aſcrib'd 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 Inferiour to the Strength of Jacob's, for that very purpoſe, that Jacob might become the Conquerour; 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 Conquerour. 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 any thing by Actual Power, and the Reaſon is rendred, [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,

p. 3031. Their Unbelief was of ſuch a venemous Nature, that it transfuſed (as it were) a kind of Dead Palſey 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 it ſelf, 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 Gods 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 Gods 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 meer Humane Power prevail'd 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 Humane, 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 Gods Hands they ſhall command him, Iſa. 45.11. which is a moſt aſtoniſhing expreſſion (hardly to be parallell'd in Sacred Writ) that the great God ſhould abaſe himſelf ſo far as to paſs ſuch a Complement of becoming (really, truely 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 oblig'd 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 weaken'd, but ſtrengthen'd 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 ſupply'd 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 off-ſpring 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 Gods People even diſarm'd (as it were) Gods Indignation, when they have ſtood in the Gap, and in Gods 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 Gods Tempting of us is only for our probation, but Satans 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 Honour of his own actings in us; thus he honoured Jacob, as if Jacob had overcome God by ſome ſtrength of his own, whereas it was (altogether) only a borrowed p. 304ſtrength which God lent him, wherewith to overcome himſelf, yet Jacob ſhall have the Honour by God, (ſaying, thou haſt power over me, and thou haſt prevail'd againſt we) even in that which ſeem'd to be againſt Gods Honour, and (Tantamount) for Gods Diſhonour: What elſe could it ſeem to amount to, ſeeing the ſtrong God ſeem'd to be maſter'd by a weak Man? And thus God graciouſly honoureth the true Children of Jacob with the Honour 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, [foreign,] Jam. 5.17. he pray'd 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 foreign ſignifies) it was a well-wrought Prayer. How did Daniel pray himſelf ſick? Dan. 8.27. Nehemiah pray'd himſelf pale, Neh. 2.6. Hannah pray'd, 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, [foreign] 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 pull'd down the Pillars of Dagons Temple, bowed himſelf with all his might, Judg. 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, Judg. 5.31. yea ſhew 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 Heroick Spirit, and undaunted Courage, as a Prince againſt whom there is no riſing up, Prov. 30.31. 'Tis 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 wonder'd 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 Combate. 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 Honour, Treaſure or p. 305Pleaſure. 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 Gods gracious care to cure his Servant Jacob of that dangerous diſeaſe, that naturally would have ſprung from his unparallel'd 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 Humane 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 Chriſts 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. Auguſtin 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 vigour of the Spirit in every true Child of Jacob; for ſo ſaith our Saviour 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 Gods 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 mans foot, and his Bridle upon all mens 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 call'd 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 my ſelf, 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 (call'd 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; foreign, 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 p. 306that 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 Tropicks, their turning point of time in their higheſt Elevations, a diſmal change comes upon them: They ſhall be (as Senacherib, 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 call'd foreign, 1 Tim. 2. v. 1, 2. that is, a parlying 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. Pugna ſuum finem, cùm {Jacet / Rogat} hoſtis, habet.

There the Combat or Conflict endeth, when either Party lyes along upon the Ground, or deſires leave to depart the Field: Though the former of theſe did not befal 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 rendred variouſly, ſome ſeem Suppoſititious and others be Subſtantial. As the

1. Which is both Jewiſh and Jeſuitical, this Angel deſir'd to be gone at Day-break to the reſt of the Bleſſed Company of Angels, that he might carry on his part with thoſe Coeleſtial Choriſters in ſinging their Morning Hymns and Anthems unto God: Thus the Jewiſh Rabbies Dreams, and therefore their Thargum 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. 'Tis above demonſtrated, that this was no Created Angel (tyed to any ſuch task, but the Increated one Chriſt Coequal with the Father.

The ſecond Reaſon rendred 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 deſtroy'd 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 compleated.

The third Reaſon rendred (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 unparallel'd Duel deſcryed and p. 307diſcovered to others by the Morning-light, becauſe it was deſigned for a private Conflict without any Spectators, ſeeing it ſpeecially concern'd Jacob alone.

But the fourth Reaſon (which is fulleſt of ſimplicity) that is rendred 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 confeſs'd 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 carry'd 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 conſtrain'd 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 wonder'd 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 Heroick Action) as Jacob was the Agent, or Detainer, ſo God was the Patient or Detained, though God (in his own Divine Nature) be foreign, incapable of Paſſion, yet in this aſſumed Humane 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 under foot 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 Gods Hands, he gives full payment to all prophane 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 Gods 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 (it ſelf) call'd 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 [foreign,] the Holy p. 308things 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 controul'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 contain'd in the Holy Covenant.

The 3d Account is, This Holy Contention was manag'd 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: 'Tis 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 pray'd and wept for the Bleſſing (it was not the Angel that pray'd 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 Muſick 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 Honour; And 2. The Holy Bleſſing.

Firſt, The Honour, 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 prevail'd 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 Heroick and more than Angelical Exploit, thou ſhalt have from me the Honour 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 Conquerours have uſually high Titles of Honour conferr'd upon them for their famous Conqueſts: As the one Roman Scipio was honoured with the Title of Africanus, for his Conquering Africa; and the other was ſtiled 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 call'd Jacob? and now he is as rightly call'd Iſrael, for his Conqueſt over God himſelf, for ſo ſaith Chriſt, Gen. 32.28. Thy Name ſhall not any more be call'd Jacob, but Iſrael; that is, not only, or not ſo much Jacob as Iſrael; for he was oft call'd 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 [foreign 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 call'd 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 call'd 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 call'd ſometimes Jacob, yet is ſhe never call'd Abraham, and ſhe is alſo oft call'd Iſraelites, but never Abrahamites, or Iſaacites (none of the Holy Patriarchs were dignified with ſo great an Honour). And, 'tis Remarkable alſo, that leſt the Church ſhould ſo much as ſeem to be diſhonoured with this Patriarch's weaker Name, ſhe is never call'd 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 entred into the Book of Divine Record, and is expreſly 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 p. 309if 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; ſhewing,

1. That we ſhould alway 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 labour 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 Honour (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 labour 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 Pergamus, 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 labour, (foreign. So the Septuagint read Hoſ. 12.3. by his ſtrength) had power with God, and foreign, got the better or prevailed for the Bleſſing, v. 4. Ob quàm hoc non eſt omnium! This is not every mans 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 prevail'd 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 any thing what he would of God by his omnipotent Prayer. Jerom 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. Invictum Vincunt vota preceſ que Deum.

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.

p. 3104. 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 chang'd 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 controverſie) 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 ſatisfie this couragious Conquerour 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 favour God ſhews 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 ſuccour 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. Judg. 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 ask'd him [Wilt thou at this time reſtore again the Kingdom to Iſrael?] He Anſwered, 'Tis 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 call'd [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 thy ſelf 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 inable him with power to prevail with Eſau.

Secondly, 'Tis 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 expreſs'd 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 prevail'd 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 Gods keeping Covenant with them, to wit, [I am God Almighty, El-ſhaddai, or All-ſufficient] Greek foreign, Self-ſufficient, not needing any creature to help me, but am able of my ſelf alone both to Redeem you both, and to Ruine 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 explain'd it to him after, Gen. 35.9, 10, 11, 12. he might then argue his Soul out of p. 311Unbelief, 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 Gods 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 Gods 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 Gen. 45, 47, 48, 49, 50. chapters do fully declare: A brief touch upon theſe in their order.

Firſt, Dinah's Raviſhment, after that Friendly meeting and parting of Jacob and Eſau (which indeed was no leſs than a double Miracle, that the latter ſhould be ſo changed and the former ſo cheared with his Deliverance) Jacob comes firſt to Succoth, Gen. 33.17. where his firſt Houſe after ſo long a Pilgrimage was a Tent or Booth, (as Succoth, Hebr. ſignifies) wherein he ſojourn'd, till his Cattle, (v. 13.) had brought forth their Young. This was to teſtifie himſelf a Stranger, having no ſtately Dwelling-place, Hebr. 11.9, 10, 13. He was the Syrian ready to periſh, Deut. 26.5 profeſſeth himſelf a Stranger at Succoth, not far from Penuel, Judg. 8.15, 16, &c. the place which Jacob's Sons came to (as their firſt Stage) out of Egypt, Exod. 12.37. Upon which double occaſion of Remembrance, the Lord inſtituted the Feaſt of Booths or Tabernacles, Levit. 23.34, 42, 43. which yet was not ſtrictly obſerved, no not in David and Solomon's, the beſt of Times, until Nehemiah, Neh. 8.16, 17. After this, 'tis said, Jacob came from Succoth ſafe to Shechem, Gen. 33.18. (as the word [Salem] taken not properly, but appellatively, ſignifies) to ſhew the proſperous paſſage God gave him hitherto, according to his Promiſe, Gen. 31.3. and 32.28. ſo long a Journey through ſo many Dangers and Difficulties; this is Recorded as a Miracle of Mercy, that no Evil did befall either himſelf, or his numerous Family (his Wives and Children) or any part of his prodigious Flocks and Herds (none caſting their Young, or dying by the way) but all came ſafe and ſound to Shechem in Canaan. Hence the Hebrews have that opinion aforeſaid, that Jacob muſt therefore be heal'd of his halting before this, &c. but, whereas there had been hitherto no Miſchief or Miſcarriage either in him or in his houſe, Here and hence did ariſe Jacob's firſt fearful and ſinful Croſs-providence, to wit, the Raviſhment of his only Daughter Dinah, a Damoſel not above Fifteen years old, of a comely Countenance, Born to him by Leah, &c. The Occaſion of this Rape is thus related, Gen. 34.1, 2. This Virgin, having been hitherto vertuouſly p. 312and religiouſly Educated under moſt ſtrict obſervation of her Pious Parents, and perhaps ſlily ſlipping and ſliding at this time out of their ſight, out of a vain Curioſity, went out to ſee the Canaanitiſh Daughters, who then were coming forth from Shechem with Timbrels, to ſolemnize a ſolemn Feaſt, ſaith Joſephus, to celebrate a Marriage with Plays and Dances, ſay the Hebrew Doctors) that ſhe might obſerve their Perſons, their Port and Poſtures, their Habits and Behaviours, and perhaps to pick up ſome Acquaintance with them, and ſome Companions among them, ſhe being but ſolitary, as Jacob's only Daughter; ſo wanting (as ſhe thought) ſome ſuitable company. Moſes (God's Penman) gives darkly this Intimation, That Dinah's nee…leſs jetting abroad (either by the Indulgence or Ignorance of her Mother) to ſpy the Faſhions and Novelties, both became the occaſion of evil to her ſelf, and the cauſe of Tears to the tender Eyes of her Mother Leah, if indeed her Heart were as tender as her Eyes: Dinah indeed went out from her Father's Houſe or Tent (pitch'd in the Field before Shechem) only to ſee thoſe of her own Sex (ſtrutting with ſtretch'd Necks and Mincing with their feet within the City) but ſhe was ſoon ſeen of the other Sex, and being ſeen, was Deſired, and being Deſired, was luſt fully Abuſed by the young Prince of the Land. Mars videt hanc, viſam que Cupit, potitur que Cupitâ.

The Devil threw ſome Wild-fire-Balls through the windows of the Eyes into Shechem's Soul, and ſet it all into a Combuſtion, Satan made this Princely youngſter's Eyes, an effectual Burning-Glaſs to ſet his Heart on fire, ut vidit, periit. As ſoon as he ſaw this ſtrange and lovely Damoſel be luſted after her, Evil Concupiſcence was begotten by his wanton Eye upon this beautiful Object, and being once begot, it groweth unrulily Headſtrong, and haſteth to the Evil Act. He taketh her by force (picking her up among the Plays) and by force Defileth her, v. 2.5. Thus this firſt Folly came to be wrought in Iſrael, v. 7.

Inferences hence are various; As,

1. The moſt pious and faithful Families may have moſt fearful Miſchiefs befall them, as Jacob's had here and elſewhere, and David's many afterwards:

The worſt Miſcarriages (through Satan's Malice) may happen in the beſt Families; which may ſerve, Firſt, To caution men from placing too much Confidence in pious Parents Educating their Children; Grace is not Hereditary, 'tis not in the Parents power to infuſe their own Holineſs into the hearts of either their Sons or Daughters. Secondly, It may ſerve likewiſe to reſtrain men from pouring out too many raſh Cenſures againſt Religious Parents, becauſe of the Faults of their Children.

The Second Inference. Such foul Miſcarriages fall not out in ſuch Godly Families, but uſually there is ſome Sin or other therein, which juſtly Vindicates God's Righteouſneſs in permitting ſuch ſevere Judgments to befall them: This is manifeſt even in that None-ſuch Job's Caſe, whoſe Miſcries (that befell him) were matchleſs and beyond a Parallel, though his Piety was ſuch alſo; yet he crys out under them [I have ſinned, &c.] Job. 7.20. If he had none of thoſe foul Eccentrick Enormities (that his three Friends charg'd him with) he denies not, but at leaſt he had involuntary and unavoidable Infirmities, whereby he juſtified God both in his Soveraignty, and in his own Sufferings: but much more 'tis manifeſt in David's Caſe, who cry'd out alſo [I have ſinned] when he heard what ſad Conſequences were like to be for his Sin in the matter of Uriah, 2 Sam. 12.9, 10, 11, 12, 13. And 'tis apparent too in Jacob's Caſe, when this firſt Miſcarriage in his Houſe came upon him; 'twas now ſome Seven or Eight years ſince the Lord brought him back from (Haran or Padan-Aram) yet had he not all this time thought of paying that Vow which he made to God when he was going thither, Gen. 28.20, &c. 'Tis no wonder if God overtook him now with this ſevere ſcourge to rouze and raiſe up his dull, forgetful Head and neglectful Heart to pay his promis'd Vows.

The Third Inference is, All needleſs Gaddings abroad are of dangerous Conſequence to young People (who are unfit to be wholly at their own finding) eſpecially the weaker Sex, which may prove ſtrong enough to provoke, but over weak to reſiſt a Temptation. God hath Recorded this woful Example for the Admonition of others under the like Circumſtances: Altetius perditio tua fit cautio, the harms caught by ſome, muſt be a warning to others: The word noteth here, that Dinah's wanton gadding abroad and gazing upon others, gave occaſin to this warm Youngſter to look and Luſt after her. Therefore the ſame word teacheth after (and not without cauſe) that the younger women be Keepers at home, Tit. 2.5. and 1 Tim. 5.13. eſpecially Virgins, whoſe Names (the three in Hebrew and the two in Greek) are derived from Houſe, Hiding and Shadow, (as Beth, Gnalam and Talal ſignifies) and from Lock'd Treaſure, and the Apple of the Eye, as foreign (of foreign) and foreign, bear that ſenſe; to teach them, they ſhould refrain from idle Gadding, and from Evil Company. The p. 313Septuagint put in the word [foreign] Here, which Auguſtin renders Condiſcere, implying that Dinah did gadd to this City to learn ſome Faſhions and Manners from the Citizen Damoſels: This (foreign, or) vain Curioſity, the Wiſdom of the Ancient Heathens call a Peſt, and ſhew how it ſhould be ſhunned accordingly: This Homer teacheth in the Moral of his Fable concerning the Mouſe, which being Ambitious of the Frog's Friendſhip, left her own Paternal Houſe, and went out of Curioſity to view the Frog's Kingdom that lay under Water, where the ſilly Mouſe (once plunged in) was ſoon Drowned: 'Tis great pity that any of our Daughters ſhould become no wiſer than this ſilly and ſimple Mouſe, ſo childiſhly to expoſe their Chaſtity by their Curioſity: 'Tis an odd (yet a wiſe Saying in Eccleſiaſticus, [If thou have Daughters, keep their Bodies with care, and ſhew not thy Countenance overchearful to them:] That is, let not your fond Indulgency give them too much Liberty in Gadding abroad, eſpecially if ſhe be one (as the Poet expreſſeth it) that is, Nubilis apta Viro—

Ripe of Years, and capable of being Defiled, no care can be accounted too much for their preſervation, eſpecially in our Debauched Days, wherein the Apoſtles Rule is almoſt raſed out [Let every one keep their Veſſel in Sanctification and Honour] 1 Theſſ. 4.4. And that [Whoremongers God will Judge] Hebr. 13.4.

The Fourth Inference is, If this miſchievous Miſcarriage happen'd to Jacob's Houſe through the Indulgency of the Mother in too much Cockering her dear and only Daughter; This ſounds a loud Alarm to All over Fond Mothers, whoſe over-ſtrong Affections will probably bring over-ſtrong Afflictions: And where they do love too much, they may (poſſibly) Grieve too much; as Leah here, who might read her Sin writ upon her Puniſhment. Dinah is call'd the Daughter of Leah here, by an Emphaſis; for Leah was but Jacob's firſt Wife by intruding her ſelf into Rachel's Right and Room: If ſhe did think upon that wrong (done by her) both to Jacob and to her Siſter, ſhe might now take an occaſion to reflect upon her ſelf, and remember her own Sin, (which this Miſcarriage (of her Daughter) might well remind her of;) for as ſhe (the Mother) became a Wife too ſoon by her own Fraudulency, ſo Dinah (the Daughter) became not a Wife ſoon enough, being made a Bedfellow to him, whom ſhe had not time to call [her Husband] by her own precipitancy, which if help'd forward by Leah's doting Indulgency, (ſuppoſing as before) her Heart as tender as her Eyes, ſhe might ſee cauſe enough now to waſh her tender Eyes with whole Floods of Tears on this double account; yea Jacob himſelf felt God's Hand upon his Back, ſo laid his own hand upon his Mouth, ſmothering his Grief, v. 5.

The ſecond Miſchief and Miſcarriage in Jacob's Houſe, was the Maſſacre made upon the City Shechem (wherein Dinah had been Defloured) by his two Sons, Simeon and Levi. This followed the firſt Miſchief, as the Effect doth the Cauſe, and as the Threed doth the Needle. In the firſt is held forth the heinous ſin, to wit, the Rape upon Dinah: In this ſecond is contained the grievous puniſhment, for that great ſin, which was inflicted upon the whole City. This puniſhment is, 1. Projected, 2. Proſecuted, 3. Executed. 1. 'Tis projected, that Revenge ſhould be taken (ſome way or other) for this Intolerable Affront done to this Honourable Family; wherein are conſiderable, 1. The Inducement to; and 2. The Opportunity for ſome Revenge. 1. The Inducement was twofold. 1. Jacob's Silence, Gen. 34.5▪ Curae leves loquuntur, Ingentes ſtupent.

Great (undoubtedly) was his Regret and Grief, who now had as much cauſe to lament Dinah, as a Harlot, as ever he had to love her as a Virgin, yea as his only Daughter; yet his prudence made him patient, and to hold his peace, as other godly men did after him, Levit. 10.3. and Pſal. 39.10. Accepting the puniſhment of his iniquity from a Righteous correcting God, Levit. 26.41. He ſaw this ſevere Rod, that ſmarted upon his back, was yet laid on by his Heavenly Fathers hand; therefore he ſmothered his ſorrow with his ſilence, whereby (no doubt) his heart was like to break for want of a Due Vent. Expletur lachrymis, egeriturque dolor.