Commentary on the Pentateuch, Commentary 1 · Chapter 32
CHAP. XXXII. Verſ. 1. Angels of God met him.]
SEnſibly and viſibly, as ſervants meet their maſters, as the guard their Prince. Oh the dignity and ſafety of the Saints! who are in five reſpects, (ſay ſome) above the Angels. 1. Our nature is more highly advanced in Chriſt. 2. The righteouſneſs whereby we come to glory, is more excellent then theirs; which, though perfect in its kinde, is but the righteouſneſs of meer creatures, ſuch as God may finde fault with, Job 4.18. ſuch as may need mercy; therefore the Cherubims are ſaid to ſtand upon the Mercy-ſeat, and to be made of the matter thereof. 3. The ſonſhip of the Saints is founded in a higher right then theirs; viz. in the Sonſhip of the ſecond Perſon in Trinity. 4. They are members of Chriſt, and ſo in neerer union then any creature. 5. They are the Spouſe, the Bride; Angels onelyonly ſervants of the Bridegroom, and miniſtring ſpirits, ſent out (as here) to miniſter for them that ſhall be heirs of ſalvation. They meet us ſtill, as they did Jacob: they miniſter many bleſſings to us, yet will not be ſeen to receive any thank of us: they ſtand at our right hands, Luke 1.11. as ready to relieve us, as the devils to miſchief us, Zech. 3.1. If Satan, for terrour, ſhew himſelf like the great Leviathan; or, for fraud, like a crooked and piercing ſerpent; or, for violence and fury, like the dragon in the ſeas: yet the Lord will ſmite him by his Angels, as with his great, and ſore, and ſtrong ſword, Iſai. 27.1. Angels are in heaven, as in their watch-tower, (whence they are called watch-men, Dan. 4.10.) to keep the world, the Saints eſpecially, their chief charge; in whoſe behalf, they ſtand ever before the face of God, waiting and wiſhing to be ſent upon any deſigne or expedition, Matth. 18.10.for the ſervice and ſafety of the Saints. They are like Maſter… or Tutors, to whom the great King of heaven commits his children: theſe they bear in their boſoms, as the nurſe doth her babe, or as the ſervants of the houſe do their young Maſter; glad to do them any good office; ready to ſecure them from that roaring Lion, that rangeth up and down, ſeeking to devour them. The Philoſopher told his friends, when they came into his little and lowe cottage, foreign, The gods are here with me. The true Chriſtian may ſay, though he dwell never ſo meanly, God and his holy Angels are ever with him, &c.
Verſ. 2. This is Gods host] So called, for their number, order, obedience, ſtrength, &c. God hath a compleat heſt of horſe and foot. Angels, and heavenly bodies, are his horſe, as it were; horſes and chariots of fire, 2 Kings 6.17. yea, both horſe and foot: for there are whole legions of them, Matth. 26.53. Now a Legion is judged to be ſix thouſand foot, and ſeven hundred horſe. Daniel tells us, there be millions of Angels, Dan. 7.10. yea, an innumerable company, ſaith the Author to the Hebrews, Chap. 12.22. The Greek Poet could ſay, There were thirty thouſands of them here upon earth, keepers of mortal men, and obſervers of their works: foreign Heſiod.Some think they are meant in the Parable, by the ninety and nine ſheep; as if they were ninety and nine times as many as mankind, in number. All theſe, how many ſoever, pitch camp round about the godly, Pſal. 38.8. make a lane for them, as they did here for Jacob at Mahanajim, (which ſignifies a double camp;) fight in battel-ray againſt their enemies, Dan. 10.20. and convey them at death, as they did Lazarus, thorow their enemies country, the air, Luke 16.into Abrahams boſom. So that all Gods children may call death, as Jacob did this place, Mahanaim; becauſe there th… Angels meet them. And as the palſie-man, in the Goſpel, was let down with his bed thorow the tyling before Jeſus. Luke 5.18. ſo is every good ſoul taken up in a heavenly couch, (or coach, rather) thorow the roof of his houſe, and carried into Chriſts preſence, by the bleſſed Angels.
Verſ. 3. And Jacob ſent meſſengers] Means, he knew, was to be uſed by him, though well aſſured of ſafeguard. God muſt be truſted, not tempted: means muſt be uſed, but not truſted. Jacob was as one that fled from a Lion, Amos 5.19.and a Bear met him. Laban, as a Lion, had ſome ſhamefac'dneſs, ſaith a Rabbi: Eſau, as a Bear, had none. Pirkei R. Eliez. c. 37…Jacob therefore prays, and ſends, and ſubmits, and preſents him; and all to pacifie him. He that meets with a Bear, will not ſtrive with him for the wall, but be glad to ſcape by him.
Verſ. 4. to my lord Eſau, Thy ſervant Jacob, &c.] This was not baſeneſs of ſpirit, much leſs a renouncing of his birth-right and bleſſing; but a neceſſary ſubmiſſion for a time, (ſuch as was that of David to Saul) till the prophecie of his ſuperiority ſhould be fulfilled. 1 Sam. 24.7, 9.That was baſeneſs in the Samaritanes, that in writing to Antiochus Epiphanes, that great king of Syria, becauſe he tormented the Jews; to excuſe themſelves that they were no Jews, they ſtiled him, Joſephus.Antiochus the mighty God: the Scripture ſtiles him a vile perſon, Dan. 11.21. So was that alſo in Teridates king of the Parthians; who, with bended knee, and hands held up, worſhipped Nero, and thus beſpake that monſter of mankinde: To thee I come, foreign Dio, in vita Neronis.as to my god; and thee I adore, as I do the ſun: what thou decreeſt of me, I will be, and do; for thou art, to me, both Fate and Fortune, &c. And what ſhall we think of thoſe ſuperſtitious Silicians, who, when they were excommunicated by Pope Martin the fourth, laid themſelves proſtrate at his feet, and cried, O Lamb of God, that takeſt away the ſins of the world, grant us thy peace. The Venetians alſo, being excommunicated by Pope Clemens the fifth, Jac. Rev. de vitis Pontif. p. 198 Unde et Gavis cognomentum apud ſuos. Ib.could not be abſolved, till ſuch time as their Ambaſſadour Dandalus had not onelyonly fallen at the Popes feet, but lain alſo under his table as a dog, with an iron chain about his neck, feeding on ſuch ſcraps as were caſt unto him. Had this dog dealt by the Pope, as the Earl of Wiltſhire's Spaniel did, he had ſerved him but right. This Earl, with Doctor Cranmer, and others, being ſent Ambaſſadour to Rome, about King Henry's divorce; when he ſhould have kiſſed the Popes foot, Act. & Mon. fol. 1690.his Spaniel (as though he had been of purpoſe appointed thereunto) went and caught the Pope by the great toe; which the Spaniel haply miſtook for ſome kinde of repaſt. But this by the way onelyonly. What hard ſervitude Kings and Emperours were forced to undergo in former times, and how baſely to avile themſelves to the Beaſt of Rome, is better known, then that it need to be here related. Henry the ſecond of England Henry the fourth of France, and Henry the fourth Emperour of Germany, for inſtance. This laſt came, in the midſt of a ſore winter, upon his bare feet, to the gates of the Caſtle of Canuſium; and ſtood there faſting, from morning to night, for three days together, waiting for the Popes judicial ſentence, and craving his pardon: which yet he could not obtain, by his own or others tears, or by the interceſſion of any Saint, Brightm. upon the Revel. fol. 449.ſave onelyonly of a certain harlot, with whom the Pope was then taking his carnal pleaſure. The good Emperour miſtook, who thought that the Pope could be pacified by faſting and prayer. This god required another kinde of ſacrifice then theſe. And here that of Solomon was fulfilled, Eccleſ. 10.7.
Verſ. 5. And I have oxen and aſſes, &c.] This, Jacob mentioneth in his meſſage, that Eſau might not think, that he ſought to him for any need; but onelyonly for his favour. And this was ſomething, to a man of Eſau's making; for ſuch like not to hear of, or be haunted with their poor kinred. Luke 15.30. This thy ſon, foreign Et cum fortuna ſtatque caditque fides.ſaith he, that felt no want: He ſaith not, This my brother: he would not own him, becauſe in poverty.
Verſ. 6. And four hundred men with him] Four hundred cutthroats as appears, verſ. 8. And here, good Jacob is brought again into the briars. When he was well rid of his father-in-law, he thought all ſafe; and his joy was compleated, by the ſight of that army of angels. Preſently upon this, Ex coelo repentè quaſi in inſernum detruditur.he is ſo damped and terrified with this ſad meſſage of Eſau's approach, and hoſtile intentions, that he knew not what courſe to take to. Out of heaven, he is thruſt ſuddenly, as it were, into hell, ſaith Pareus. foreign.This is the godly mans caſe, while here. Fluctus fluctum trudit: one trouble follows in the neck of another. Ripen we apace, and ſo get to heaven, if we would be out of the gun-ſhot. The Ark was tranſportative, till ſetled in Solomon's temple; ſo, till we come to heaven, ſhall we be toſſed up & down, and turmoiled: within will be fears, 2 Cor. 7.without fightings, whiles we are in hoc exilio, in hoc ergaſtulo, in hac peregrinatione, in hac valle lachrymarum, as Bernard hath it; in this pilgrimage, in this purgatory, in this vale of tears.
Verſ. 7. Then Iacob was greatly afraid] This was his weakneſs, (and may be ours, in like caſe) as looking to the preſent peril, and forgeting the conſolation (as the Apoſtle ſpeaketh) that he might have drawn from the promiſe of God, Heb. 12.5.and preſence of angels. Faith quelleth and killeth diſtruſtful fears: but Satan, in a diſtreſs, hides from us that which ſhould ſupport us, and greatens that that may appale us. But what ſaith the Spaniſh proverb? The Lion is not ſo fierce as he is painted; nor danger, uſually, ſo great as it is repreſented. Some hold, that Eſau was here wronged, by being preſumed an enemy, when he was a friend. Peſſimus in dubiis augur Timor.
Verſ. 8. If Eſau come, &c.] It is a point of prudence, if we cannot keep all, to ſave what we can.
Verſ. 9. The Lord which ſaidſt unto me] Promiſes muſt be prayed over. God loves to be burdened with, and to be importuned in, his own words; to be ſued upon his own bond. Prayer is a putting the promiſes into ſuit. And it is no arrogancy, nor preſumption, Act. & Mon. fol. 1553.to burden God, as it were, with his promiſe; and of duty to claim and challenge his aid, help, and aſſiſtance, in all perils, ſaid Robert Glover, Martyr, in a Letter to his wife. Such prayers will be nigh the Lord day and night, 1 Kings 8.59. he can as little deny them, as deny himſelf.
Verſ. 10. I am not worthy of the leaſt, &c.] In prayer, we muſt avile our ſelves before God to the utmoſt; confeſſing our extreme both indigency and indignity of better. I am duſt and aſhes, ſaith Abraham. I am a worm, and no man, ſaith David. I am more bruitiſh then any man, foreign Luke 5.8.ſaith Agur. I am a man, a ſinner, ſaith Peter. I am not worthy to be called thy ſon, ſaith the Prodigal. Phariſaeus non vulnera, ſed munera oſtendit: The proud Phariſee ſets forth, not his wants, but his worth: God, I thank thee, &c. But if David were ſo humbled before Saul, 1 Sam. 26. 20.that he called himſelf a flea, what ſhould we do to God? Unworthy we ſhould acknowledge our ſelves of the leaſt mercies we enjoy, with Iacob; and yet not reſt ſatisfied with the greateſt things in the world, for our portion, as Luther. Melch. Adam. in vita Luth.Valdè proteſtatus ſum me nolle ſic a Deo ſatiari: he deeply proteſted, that God ſhould not put him off with theſe poor things below. [For with my ſtaff I paſſed over this Iordan] Paupertatem baculinam commemorat. Iacob, though now grown great, forgets not his former meanneſs; but cries out, with that noble Captain, foreign: From how ſmall, to how great an eſtate, Iphierates.am I raiſed I So did Agathocles, who, of a Potters ſon, became King of Sicily; yet, would ever be ſerved in earthen veſſels. And in the yeer of Chriſt 1011, one Willigis, Biſhop of Ments, being ſon to a Wheel-wright, cauſed wheels, and ſuch like things, Siffridus Bucholc.to be hanged on the walls, up and down his Palace, with theſe words written over them, in capital letters; Willigis, Willigis, recole unde veneris. Excellent was that counſel that Placilla the Empreſs gave her huſband Theodoſius: Remember, O husband, what lately you were, Hiſt. Trip.and what now you are: ſo ſhall you govern well the Empire, and give God his due praiſe, for ſo great an advancement.
Verſ. 11. And the mother with the children] It ſeems to be a metaphor taken from birds, when fowlers take away the young and the dams together; which God forbad, Deut. 22.6. See the like alſo of the ewe and the lamb, not to be ſlain in one day, Lev. 22.28. But Homo homini Iupus, nay daemon. The Indians would ſay, that it had been better for them, that their country had been given to the devils of hell, then to the Spaniards, (ſuch hath been their cruelty towards thoſe poor creatures;) and that, if Spaniards went to heaven, they would never come there. Three poor women were burnt at the Iſle of Garneſey for Religion; Act. & Mon. fol. 1392.together with the infant-childe falling out of the mothers womb, and cruelly caſt back into the flames. Another ſweet childe of eight or nine yeers old, coming to Bonners houſe, to ſee if he might ſpeak with his father, a priſoner in the Lollards Tower, was, Ibid. 1864.for ſome bold anſwer that he gave the Biſhops Chaplain, ſo cruelly whipt, that he died within four days after. At Merindol in France, beſides other execrable outrages and butcheries there done by Minerius, one of the Popes Captains; the paps of many women were cut off, which gave ſuck to their children; Ibid. 868.which looking for ſuck at their mothers breſts, being dead before, died alſo for hunger. Was not this, to kill the mother with the children? And was not that a barbarous act of Pope Honorius the third, in the yeer of grace 1224, to cauſe four hundred Scots to be hanged up, and their children gelt! and all for the death of Adam, Biſhop of Cathnes, who was burnt in his own kitchin, by his own Citizens, Jacob. Rev. de vitis Pontif. pag. 163.for that he had excommunicated ſome of them, for non-payment of Tythes.
Verſ. 12. And thou ſaidſt, I will ſurely do thee good] So Jacob interprets that promiſe, I will be with thee: which, indeed, hath in it whatſoever heart can wiſh, or need require. This promiſe was ſo ſweet to the Patriarch, that he repeats and ruminates it, rolling it, Pſal. 62.11.as ſugar, in his mouth, land hiding it under his tongue. God ſpake it once, he heard it twice; as David, in another caſe. He ſucks, and is ſatisfied with theſe breſts of conſolation; he preſſeth and oppreſſeth them, (ſuch a metaphor there is in that text, Iſai. 66.11.) as a rich man doth the poor man, till he hath gotten out of him all that he hath. A flye can make little of a flower; but a bee will not off, till he hath the ſweet thyme out of it. The promiſes are precious ſpices, which, being beaten to the ſmell, by the preaching of the Word, yeeld an heavenly and ſupernatural ſcent in the ſouls of Gods people. Oh it is a ſweet time with them, when Chriſt brings them into his banqueting houſe of the holy Scriptures, and there ſtays them with flagons of divine conſolations, and bolſters them up with apples of heavenly doctrines. Theſe, when by the Spirit they are applied to the love-ſick ſoul; then is Chriſts left hand under their head, and his right hand (which teacheth him terrible things, Pſal. 45.5.) doth embrace them. All in Chriſt, is for their ſupport and ſuccour: his love alſo is diſplayed over them, as a banner. And this doth ſo fully ſatisfie their ſouls, and tranſport them with joy, that now they are content to wait Gods leaſure for deliverance; and would not have their Beloved wakened, until he pleaſe, See all this, Cant. 2.4, 5, 6, 7.
Verſ. 13. And took of that which came to his hand, &c.] Or, that was in his power. Such as he had, he ſent. Silver and gold he had none; cattel he had, and of theſe he made no ſpare: for he knew, that A gift (ſuch a rich gift, eſpecially) maketh room for a man, and bringeth him before great ones, Prov. 18.16. And here Jacob (for our inſtruction) takes a right courſe, obſerves a right method; Reuſner.which is, to pray, and uſe means; to uſe means, and pray. Ora & labora, was the Emperours Symbol; and, Admotâ manu invocanda est Minerva, the Heathens proverb. Why criest thou unto me? Exod. 14.15.(ſaith God to Moſes;) ſpeak unto the children of Iſrael, that they go forward. There was a fault: Moſes craved help, but was not forward in the courſe, whereby to make way for Gods help. Joſh. 7.10, 11.So, Get thee up, (ſaith God to praying Joſhun;) wherefore liest thou thus upon thy face? Iſrael hath finned, and thou muſt go ſearch, &c. So, he that would have knowledge, muſt not onelyonly beg for it, but dig for it, ſaith Solomon, out of his own experience, Prov. 2.3, 4, 5.
Verſ. 14. Two hundred ſhe-goats, &c.] A very great preſent for a private perſon to ſend. Five hundred and fifty beaſts, of ſundry ſorts, for ſtore. He ſpares for no coſt, that he may buy his peace, and enjoy his birth-right. Heaven, he knew, (whereof Canaan was a type and pledge) would pay for all. Get but a Patriarchs eye, to ſee heaven afar off, and we ſhall be ſoon ready to buy it at any rate: The pearl of price cannot be a dear bargain, though we part with all, to purchaſe it. Moſes was fourty yeers old, (and therefore no babie) when he preferred the reproach of Christ, Heb. 11.24.(the worſt thing about him) before the treaſures of Egypt. Egypt was a country rich, fruitful, and learned: 2 Chron. 9.Thence Solomon had his chief horſes; thence the harlot had her fine linens, Prov. 7.16. Moſes might, in likelihood, have been king of Egypt, yea, and of Ethiopia too, as ſome think: but he had a better prize in his hand, and therefore ſlights all the worlds flitting and flattering felicities. When Baſil was tempted with money and preferment, he anſwered, Pecuniam da quae permaneat, ac continuò duret, gloriam quae ſemper floreat. This the world cannot do, nay it cannot keep off diſeaſes, death, &c. Non domus & fundus, &c. When Miachael Paleologus, Emperour of Conſtantinople, Nunquid calamitates, morbos, aut mortem depellere poſſent? Pachymer, hiſt. lib. 5.ſent to Nugas the Scythian Prince, for a preſent, certain royal robes and rich ornaments; he ſet light by them, asking, Whether they could drive away calamities, ſickneſs, death. No, no: this, nothing can do, but the favour of God, and intereſt in Chriſt. Wherefore ſhould I die, being ſo rich? was the fooliſh queſtion of that rich and wretched Cardinal, Henry Beauford, Biſhop of Winchester, Act. & Mon. fol. 925.and Chancellour of England, in the raign of Henry the ſixth. Fie, quoth he, will not death be hired? will money do nothing? No, Prov. 10.2.ſaith Solomon: Treaſures of wickedneſs profit nothing; but righteouſneſs delivereth from death. Many are loath to die, becauſe they have treaſures in the world; as thoſe ten men had in the field, Jer. 41.8. The Iriſh ask, What ſuch men mean to die. But ſuch men muſt die; nor can their riches reprieve them. Oh happie is he, that, with Jacob, lays hold on the heavenly inheritance, though with the loſs of earthly poſſeſſions; that cares not to part with his cattel, ſo he may have his Crown; with his ſwine, ſo he may have his Saviour. This is the wiſe merchant, this is the true tradeſ-man, that traffiques for heaven; looking upon the world as a great dung-hill, with Paul, Phil. 3.8.foreign, dogs dung.
Verſ. 16. Every drove by themſelves] That Eſau, having occaſion of viewing the preſent, queſtioning the ſervants, and hearing Jacob's ſubmiſſion, might be ſomewhat mollified, and his anger abated. Be wiſe as ſerpents. Ʋt fragilis glacies, occidit ira morâ.
Verſ. 18. They be thy ſervant Jacobs] A ſoft anſwer turneth away wrath, Frangitur ira gravis, quand… eſt reſponſio ſuavis.(Prov. 15.1.) but grievous words ſtir up anger. And it is eaſier to ſtir ſtrife, then ſtint it. Still rain ſoftens the hard earth: and though nothing be more violent then the windes, Iidem tamen imbribus ſopiuntur, ſaith Pliny. Lenis alit flammas, grandior aura necat. How daintily did Gedeon diſarm the angry Ephraimites, (Judg. 8. 1, 2, 3.) by a milde anſwer! [It is a preſent ſent, &c.] For, a gift in ſecret, pacifieth anger, Prov. 21.14. This proverb, in an abbreviature, Godw. Heb. Antiq. ex Buxtorf.after their manner, the Jews wrote upon their Alms-box. [And behold alſo, he is behinde us] He ſends not onelyonly, but comes after us himſelf; to ſalute thee, and offer his ſervice unto thee. Thus, by all means, he ſeeks to aſſwage the wrath of that rough man.
Verſ. 21. And himſelf lodged that night] But lay upon thorns, and had little reſt. foreign. The maſter is the greateſt ſervant in the houſe, and hath moſt buſineſs. Jo. Manlii loc. com.This verſe did ſo pleaſe Luther, that he tranſlated it in certain Dutch rhymes.
Verſ. 24. And Jacob was left alone] Purpoſely, for ſecret prayer: ſo the Church gets her into the clefts of the rocks, Cant. 2.14. Iſaac, into the fields; Daniel, to the rivers ſide; Chriſt, into the mount; Peter, up to the leads, or houſe top; that they might pour out their prayers, and ſolace themſelves with God, in ſecret. This an hypocrite may ſeem to do, either of cuſtom, or vain-glory: as the Phariſee went up to the Temple, to pray ſolitarily, as well as the Publican; the Temple being then, in regard of Ceremonial holineſs, the place as well of private as publike prayer. But will the hypocrite delight in God? Job. 27.10.will he pray always? [There wrestled a man with him] In a proper combat, by might and ſlight; to the raiſing of duſt, and cauſing of ſweat; as the word importeth. This ſtrife was not onelyonly corporal, but ſpiritual; as well by the force of his faith, Hoſ. 12.4. Luke 22.44. Rom. 15.30. foreign.as ſtrength of body. He prevailed, ſaith the Prophet, by prayers and tears. Our Saviour alſo pray'd himſelf into an agony; and we are bidden to ſtrive in prayer, even to an agony. Nehemiah prayed himſelf pale; Nehem. 2 6. Dan. 8.27. 1 Sam. 1. 1 Kings 18.42.Daniel prayed himſelf ſick; Hannah prayed, ſtriving with ſuch an unuſual motion of her lips, that old Eli, looking upon her, thought her drunk. Elijah puts his head betwixt his legs, as ſtraining every ſtring of his heart in prayer: He prayed, and prayed, ſaith S. James; and, by his prayer, James 5 17.he had what he would of God. Whereupon alſo he infers, (as a Conſectary) that the effectual prayer of a righteous man, James 5.16.avails much, if it be fervent, or working; foreign.if it be ſuch as ſets all the faculties awork, and all the graces a work, then it ſpeeds. Every ſound is not Muſick; ſo neither is every uttering petitions to God, a prayer. It is not the labour of the lips, but the travel of the heart. Common beggery, is the eaſieſt and pooreſt trade: but this beggery, as it is the richeſt, ſo the hardeſt. A man can with more eaſe hear two hours together, then pray half an hour, Jude v. 20.if he pray in the holy Ghoſt, as Saint Jude hath it. He muſt ſtrive with his own indevotion, with Satans temptations, with the worlds diſtraction: he muſt wreſtle with God, and wring the bleſſing out of his hands, as the woman of Canaan did: Iſai. 64.7. 2 Kings 4.30. Cant. 3.4.he muſt ſtir up himſelf to take hold of God, as the Shunamite did of Eliſha, as the Church did of her Spouſe; and not let him go, till he bleſs us. This is to wreſtle; this is to threaten heaven, as Gorgonia did, thus to be modeſtly impudent and invincible, as her brother ſpeaks of her; in beſeeching God, to beſiege him, and get the better of him, as Jacob; whoſe wreſtling, was by weeping; and his prevailing, by praying.
Verſ. 25. And when he ſaw that he prevailed not] He, that is, the Angel, (Chriſt) that redeemed Jacob from all evil, Gen. 48.16. and here held him up with the one hand, as he ſtrove againſt him with the other; and yeelded himſelf overcome by the Patriarch's prayers and tears. Deus ipſe, qui nullis contraſe viribus ſuperari poteſt, precibus vincitur, ſaith Hierome. [He touched the hollow of his thigh] That, if he would needs have the bleſſing, he might have ſomewhat with it, that might keep him humble, Victoria non fit fine vulnere▪ luxat nobis ſemur: immittit ſtimulum carni, &c.not aſcribing the victory to his own ſtrength. Pride is a weed that will grow out of any ground, (like Miſsleto, that will grow upon any tree;) but, for moſt part, from the beſt. Like air in all bodies, it will have a being in every ſoul, and creeps into every action, either in the beginning, proceeding, or concluſion. Now therefore it is Gods care, to cure his people of this dangerous diſeaſe, as he did Jacob here, and afterwards Paul; who, if he had not been buffeted, had been exalted, 2 Cor. 1….and carried higher in conceit, then ever he was in his ecſtaſie.
Verſ. 26. Let me go, &c] Pugna ſuum finem, cùm rogat boſtis, habet. Jacob, though lamed, and hard laid at, will not let Chriſt go, without a bleſſing: To teach us, as our Saviour did, by the parable of the importunate widow, Luke 18.1.to perſevere in prayer, and to devour all diſcouragements. Jcob holds with his hands, when his joynts were out of joynt. The woman of Canaan will not be put off, either with ſilence, or ſad anſwers. The importunate widow teacheth us, to preſs God ſo far, till we put him to the bluſh, yea leave a blot in his face, foreign. Luke 18.5.(as the word, there uſed, ſignifies) unleſs we be maſters of our requeſts. Latimer ſo plied the throne of grace with his Once again, Act. & Mon.once again, reſtore the Goſpel to England, that he would have no nay at Gods hands. He many times continued kneeling and knocking ſo long together, Ibid.that he was not able to riſe without help. His knees were grown hard, like camels knees, as Euſebius reports of James the Lords brother. 2 Cor. 12.Paul prayed thrice, that is, often; till he had his deſire. Nay, Paulus Aemylius, the Roman General, being to fight againſt Perſes King of Macedony, when as he had ſacrificed to his god Hercules, and it proved not to his minde, Sabellicus.he ſlew twenty ſeveral ſacrifices one after another; and would not give over, till in the one and twentieth he had deſcried certain arguments of Victory. Surely, his ſuperſtition, ſhames our indevotion; his importunity, our faint-heartedneſs, and ſhortneſs of ſpirit. Surely, as painfulneſs of ſpeaking ſhews a ſick body; ſo doth irkſomneſs of praying, a ſick ſoul.
Verſ. 27. What is thy name?] As if the Angel ſhould ſay, Thou art ſuch a fellow as I never met withal: Titles of honour are not worthy of thee. Kneel thou down Jacob, riſe up Iſrael: Thou art a conqueror, Bucholc.if ever any were. Factus & teipſo fortior, & Creatore tuo ſuperior. O quàm hic honos no… eſt omnium!
Verſ. 28. No more Jacob, but Iſrael] That is, Not onelyonly, or not ſo much Jacob, as Iſrael. Both theſe names he had given him, of ſtriving and ſtrugling. All Gods Iſrael are wreſtlers by calling, Eph. 6, Nu…quam bella bo…s, …unquam diſcrimina deſunt.12. and, as good ſouldiers of Jeſus Chriſt, muſt ſuffer hardſhip. Nothing is to be ſeen in the Shulamite, but as the appearance of two armies, maintaining civil broils within her. The ſpirit would always get the better of the fleſh, were it upon equal terms: but when the fleſh ſhall get the hill, (as it were) of temptation, and ſhall have the winde to drive the ſmoke upon the eyes of the combatant, and ſo to blinde him; upon ſuch a diſadvantage, he is overcome. For it is not fleſh and blood onelyonly, that we wreſtle againſt, (whether we take the Apoſtles meaning, for the weakneſs of our nature, or the corruption of it;) but againſt principalities, againſt powers, &c. againſt many, mighty, malicious adverſa…ies, ſpiritual wickedneſſes in high places, that are above us, and hang over our necks. Wherefore, we have more then need to take unto us the whole armour of God, and to ſtrengthen our ſelves with every piece of it: whether thoſe of defence; as, the girdle of truth, Eph. 6.14.the brest-plate of righteouſneſs, the ſhooes of peace, and patience, the ſhield of faith, the helmet of hope: or thoſe of offence; as, the ſword of the ſpirit, and the darts of prayer. At no place muſt we lie open; for our enemy is a ſerpent: If he can but bite the heel, he will transfuſe his venom to the heart and head. Gods Spirit, in us, ſets up a ſtandard, Iſai. 59.19, The Apoſtle ſounds the alarm, Arm, arm, Eph. 6. The holy Scripture is our Armory, Cant. 4.4.like Solomons tower, where hang a thouſand ſhields, and all the weapons of ſtrong men. God himſelf is the' foreign, that both ordaineth and ordereth our temptations with his own hand; as he dealt with Jacob. And the Lord Chriſt ſtands over us, Acts 7.(as he did once over Steven) with a crown upon his head, and another in his hand, with this inſcription, Vincenti dabo; To him that overcometh, Revel. 2.will I give, &c. Fight but with his arms, and with his armour, and we are ſure to overcome, before we fight: for he hath made all our foes our footſtool, and hath cauſed us to triumph. 2 Cor. 2.14.Let therefore the aſſaults of our already-vanquiſhed enemies, not weaken, but waken us: let their faint oppoſitions, and ſpruntings before death, encourage us, or rather enrage us, to do them to death: we are ſure to be more then conquerours, D. Uſſier. de Britan. Eccl…ſ… primord. p. 332.and to have Victoriam Halleluiaticam, as the Britains, fighting for their Religion, had once againſt the Saxons and Picts in this kingdom.
Verſ. 29. And he bleſſed him there] That was a better thing to Jacob, then to anſwer his curious requeſt of knowing the Angels name. So when the diſciples asked our Saviour, Acts 1.6, Wilt then at this time reſtore again the Kingdom to Iſrael? It is not for you to know the times, ſaith he; but ye ſhall receive the holy Ghoſt; that's better for you, &c. verſ. 8. God, ſometimes, doth not onelyonly grant a mans prayer, but fulfil his counſel, Pſal. 20.4. This if he do not, becauſe we ſometimes ask we know not what; yet ſome better thing we ſhall be ſure of. Zech. 10.6. I will ſtrengthen the houſe of Judah, and they ſhall be as if I had not caſt them off; and I will hear them.
Verſ. 30. I have ſeen God face to face] Chriſt would not tell Jacob his name, to lift up his minde above what he ſaw of him; and to inſinuate, that his name was Wonderful, his eſſence incomprehenſible. Judg. 13.17, 18And whereas Iacob ſaid here, he had ſeen God face to face; he means onelyonly praeſens praeſentem, as Moſes ſpake with God mouth to mouth, Num. 12.8. He ſaw not Gods Majeſty and Eſſence: Iſai. 8.17. 1 Tim. 6.16.for he is a God that hides himſelf, and dwells in the light unapproachable. But he ſaw him more apparently and manifeſtly, then ever he had done before. We can ſee but his back parts, and live; we need ſee no more, that we may live. God that fills all, (ſaith Nazianzen) though he lighten the minde, yet flies before the beams thereof; ſtill leaving it, as it is able, in ſight, to follow him; draws it, by degrees, to higher things▪ but ever interpoſeth between it and his incomparable Eſſence, as many vails, as were over the tabernacle. Some created ſhape, ſome glimpſe of glory, Jacob ſaw; whereby God was pleaſed, for preſent, to teſtifie his more immediate preſence; but not himſelf.
Verſ. 31. He halted upon his thigh] Yet had the bleſſing. So Gods people are promiſed an hundred fold here, with perſecution; that's tied, as a tag, to the profeſſion of Chriſtianity. No heaven can be had, without tribulation. Chriſt, our Captain, had a bloody victory of it. Gal. 6. 1 Cor. 12. Joh. Manl. loc. com. 127.Paul bare in his body the marks, or ſcars, of the Lord Jeſus; and glories in theſe infirmities, as he calls them. Theſe are Gods gems, and precious ornaments, (ſaid Munſter to his friends, pointing them to his ſores and ulcers) wherewith God decketh his children, that he may draw them to himſelf. This he ſaid, a little before his death. At death, (ſaith Piſcator) God wreſtles with his people, laying hold on their conſciences, by the menaces of the Law. They again reſiſt this aſſault, by laying hold upon God, by the faith of the Goſpel: well aſſured, that Chriſt hath freed them from the curſe of the Law, by being made a curſe for them on the Croſs. God yeelds himſelf overcome, by this reencounter; but yet toucheth their thigh, takes away their life. Howbeit, this hindereth not the Sun of life eternal to ariſe upon them, as they paſs over Pe…el.
Verſ. 32. Therefore the children, &c.] This cuſtom, Joſephus ſaith, continued till his time. A ceremony indifferent in it ſelf, and good by inſtitution, (in remembrance of that famous conqueſt) might become evil, by abuſe, if it turned into ſuperſtition.