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The cheefe poynts or heads of this Chapter are these.
FOr particulars, first the text sayth, that when Rachel saw she bare no children, as her si∣ster did, she enuyed her sister. &c. Where both her enuie, and vnaduised speeche to her Husband, to giue her Children, showeth the frailtie of Women when they wante anye thing that they much desire.
* 1.1They are not patient and moderate as they should be, but suffer affections and passions, to carry them headlong both into sinne a∣gainst God, and offenses to their husbands. Wee see it heere in Rachell, otherwise, a good woman no doubt of it, and let the foulenes of the spot in hir make vs wise and warie, to auoide it in our selues. It graced not her, it cannot grace vs, nay it disgraced her, and it will all to blurre and blot vs. She wished not to others as to hir selfe, no not to her owne sister: no more doe we I feare me, she praysed not God aswell for his mercy to others, as to her selfe, no more do wee I feare me, yet both she and we bound to do it. Better then is the spirit, that not finding in it selfe what it wi∣sheth, ioyeth yet vnfainedly that others haue it.
* 1.22 The answer that Iacob maketh to her vnaduised speech may very well show vs,* 1.3 what answer all Saint seruers should haue at their Saints hands, if they heard the petitions that are made vn∣to them, namely as Iacob answered Rachel, am I in Gods steed to doe this or that for thee. For the anger of Iacob being aliue, may well assure vs of the like now, except heauen haue made him lesse zealous for Gods glory, which no man thinketh. Againe, his earnest speaking,* 1.4 or anger that was kindled, may teach vs also, how our hearts should burne, and bee troubled and greeued in vs, when we heare men aske of creatures, what is the creators, both glory and mercy to giue.
* 1.53 The giuing of their maides vnto Iacob, full fowly sheweth the impatience of flesh and bloud,* 1.6 to stowpe to Gods pleasure, and indure what he dooth appoint vnto vs. They had rather haue chil∣dren in this sort, then tarrie Gods time in patience and hope. Ia∣cobs act in consenting, may not be our example. Many things in the Fathers God indured, that he alowed not simply, being not so from the beginning. The names of the children show theyr af∣fections, which imposed them, and so sometimes still, as yet a∣mongst vs.
* 1.74 Ruben goeth foorth in the wheat haruest, and findeth Mandrakes.* 1.8 To discourse whereof, belongeth rather to Phisiti∣ons,
then Diuines. It is an hearbe, whose roote hath a certayne likenesse of the figure of a man. There is male and female of it: that is, two sorts, differing in greatnesse both of roote, leafe, and fruite, which commonly men call after this sort. The fruite of the female as is written, in quātitie like a Chesnut or Wallnut. The Aple of the male, as great as an Egge: the roote forked as man is: the smell of it very passing pleasant: for the force of it to worke loue, I leaue it to others to iustifie, that so write of it. For the effi∣cacie of it, eyther of roote or apple, in helping barrennes in Wo∣men, which seemeth to be ascribed to it by these sisters here, (they contending so about it) happily it is not generall. For the Hearbe being very could, cannot haue that effect in all bodyes, but rather the contrarie in some, namely in cold. But in hote countreys, as in Affrike, Spaine, Italy, Egipt, and such like, where the bodies are commonly of extraordinary heate, this may be vsed to bring them to some good temperature, and consequently, if God will, to more fruitefulnesse, immoderate heate being an enemie to conception, aswell as immoderate cold is. But as I saye, I leaue these things to Phisitions. For Ruben that found them, I rather thinke hee brought them for the pleasantnesse of the smell, which is written to be very great, then for secret vertue that he knew to be in them,* 1.9 to such an end as we now speake of. I will tell you what one wri∣teth of his owne experience, and so leaue this. Leuinus Lemnius saith, he had hanged of the leaues and apples in his studdie,* 1.10 for the great pleasure of the smell: and in time hee began to be so heauie headed, that hee could not holde open his eyes in his studdie, but must needs sleepe, and thus hee continued rather euery day worse then other. At last, wondering what should ayle him, and striuing with him selfe, by casting his eyes too and fro, vp and downe, hee threw them vpon the Mandrakes, and presently suspecting they were the cause, he remooued them away out of his studdie. Vpon which he euery day amended, and his sleepie pang was gone. So is it surely effectuall, to sleepe by this experience.
5 When Rachel sought some of these Mandrakes of her sister,* 1.11 she angerly answered,* 1.12 Is it not inough for thee to take awaye myne Husband, except thou take my Sonnes Mandrakes
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also. Whereby we see how eyther an ould greefe breaketh out, or els howe indeed Iacob was to blame, to accompany the one so much for beautie, that hee greeued and neglected the other, who had borne him children. Euery way it sheweth imperfections of flesh in men and women of the best, note.
6 Iacobs comming late from the Field in the Euening, showeth his painefull seruice,* 1.13 to his great praise, and the exam∣ple of all seruants that desire to bee compted good, Leah going out to meete him, may well be a paterne to all wiues of kindnes and loue to their husbands, and in her was a fruite of a louing wo∣man. It is some comfort to him that hath trauelled truely, to bee welcome home, though his fare bee but silly. And frowarde vn∣kindnesse betwixt couples pearceth deepe. Leah is dead, but this kinde meeting of her husband, when he commeth from his labour, with both good face and good heart, may liue and rule in vs, if God will.
* 1.147 They both conceiue and haue Children, Leah and Rachell, but it is sayd, God heard them, and remembred, and opened the wombe, all which giue glory to God for children, and not to man, nor any meanes whatsoeuer, as I haue noted before. The desire that here appeareth of children, may bee the poore mans comfort, that hath his house full.
* 1.158 When Rachell had conceiued, and borne also, Iacob then asketh his wiues, that he may depart, and telleth his vncle Hee knoweth what seruice he hath done. Where we see, how a good conscience maketh his maister iudge, yea a good conscience fea∣reth no iudge. The Apostle telleth them, they know after what sorte he hath beene amongst them,* 1.16 &c. Striue we then euer for this good conscience & cleane hand, that we be not ashamed.
9 If I haue now found fauour in thy sight, saith Laban, tar∣rie,* 1.17 for I haue perceyued the Lorde hath blessed mee for thy sake,* 1.18 &c. See and note, how faire a subtill worldling can speake for his profit, and see how palpable faire flatterie is, when expe∣ence
hath beene had before of no such nature. Why is not Iacob rewarded all this while for his seruice, being by Labans owne confession so good? Surely the better nature, the sooner abused by kinde speeches drawne along, and nothing giuen, least if he had any thing he should depart. So the old saying was euer true, Bo∣nus seruus perpetuus asinus. If he be a good seruant, keep him still vnder, and so shall you inioy him longed. So that be he good, or be he had,* 1.19 the worldly and vnkinde maister will giue little or no re∣warde. For if bad, then he deserues nothing saith his Maister, if good, then faire wordes must feede him and his charge, nothing giuen, least he depart. He must be drawne on to serue in expec∣tation, that still he may serue. But such Labans are not so wise as they take themselues. For they rob themselues indeed by this course of many an honest heart, that both is with them, and would be with them, if such wicked vnkindnesse were not.
10 In Iacobs answer, note a reuer••nt expostulation,* 1.20 but no exprobration,* 1.21 together with a godly obseruation of Gods blessing vpon his seruice, and a careful ascribing of glory to God for it, and let it bee whilst wee liue our imitation in any thing whatsoeuer, wherein we find the blessing of God vpon vs. For gratiarum actio est ad plus dandum inuitatio. A thankefull heart pulleth the Lord on to more mercye, when a proude minde to giue to our selues, what his meere mercye hath giuen to vs, driueth both him and his goodnesse away.
11 But now when shall I trauell for mine owne house,* 1.22 saith Iacob:* 1.23 wherein we see vnder the Lords hand and seale warran∣ted, that with care for others, wee may lawfullye ioyne a care for our selues, and those that be ours. For he that prouideth not for his family (saith the Apostle) hath denied the faith,* 1.24 & is worse then an infidell. Yet so will Iacob care here for his owne, that he is content God shall strike the stroke, and dispose the number of Lambes to his share at his pleasure. Such trust in the Lord, and contented relying vpon his good pleasure, becommeth all men.
12 Then said Laban, what shal I giue thee, worldly minds loue
certainties, for feare any liberalitie should be expected at theyr hands. When a man knoweth his price, thinke they he knoweth his paine, and if I pay that he can challenge no more, I performe promise, but if I leaue it vncertaine, and let him stande to my cur∣tesie, happily my credit may be cost to, for I must content him, &c, Thus earthly and base mindes, haue vsually earthlye and base conceipts. Still is their hand vpon their halfepenny.
13 Iacob will no certaintie, but chooseth a way, wholy depen∣ding vpon the Lords blessing.* 1.25 * 1.26 Wherin, as I sayd before, he shew∣eth his firme trust in Gods prouidence. Which trust we must fo∣low, though the manner of couenant binde vs not, being in Iacob an extraordinarie instinct, that Gods power, mercy, and fauour, to him and his truth, and honest seruice to Laban, might the bet∣ter appeare,
14 But why saith Iacob, this day will I doe it? was there such hast of it?* 1.27 In respect of Iacob, no. But for Laban, Iacob knew full well riche mens properties most commonly for wages and promises: namely to differre long, and performe hardly then also, therefore hee will take him while hee may haue him, leauing him no second cogitations. But leauing vs an example of lawfull wisedome, when we deale with wretched minded men, that more regarde profit then honestie.
15 So shall my righteousnes answer for me, saith Iacob, &c. Where we all see,* 1.28 how the godly doubt not of the reward of theyr truth with God,* 1.29 though their truth merit not the same, Chap. 32.10. I am not worthie saith this same seruant of God, of the least of thy benefits, &c. Therefore no merit, yet heere my righteousnes shall answer for me neuerthelesse. Why then should a popish eye not see, that denyall of merit, taketh not away rewarde of mercie. But happily they see it, and are not content with reward of grace, except theyr workes may be also meritorious, which if it be so, let them looke to it.* 1.30 For such pride will smart one daye, that will haue Gods grace fall, that theyr merit may stande. The Apostle tea∣ching vs, that grace denyeth merit, and merit denyeth grace. And
the Father also, when he saith, Gratia non est gratia nisi omni mo∣do sit gratuita.
16 Would God it might be so saith Laban.* 1.31 See a churle if euer you will see a kindly one. Iacob is his flesh & bloud by birth,* 1.32 and his sonne in lawe by mariage, he hath both his daughters, and their children are many, bone of his bone, yet is hee glad to haue Iacob on the hip for a bad bargaine as hee hoped, and thinking hereby to gaine Iacobs seruice for little or nothing, would God saith he, this bargaine might stand. Where he should rather haue saide in all course of nature and ciuill honestie: Alas my sonne, this will be no great gaine to thy maintenance, and to the main∣tenāce of thy wiues & children, which be mine as thy selfe art also, to loue & care for euer, therefore deuise some better way then this, for I would wishe thee farre more, &c. But as true as olde is the saying: Quod facis ingrato perit. What seruice a man dooth to an vnkinde maister it perisheth. And in vaine do the children of God depend vpon worldlye and base minded men for rewarde. Looke we to God, looke we to God, who shall neuer faile vs, as Iacob did.
17 Then Laban went through the flockes, and seperated the spotted frō therest, whereas in ye 32 verse,* 1.33 Iacob sayd he would do it. What now if Laban would not trust Iacob, was it not a fine reward of his great truth, and might not a man haue ioye to serue such a maister. He setteth them also, when he had parted them three dayes iourney a sunder from the rest, and with his owne sonnes, euery waye as you see preuenting iugling with Ia∣cob, which as it seemeth he halfe suspected. But what see you and I, and all flesh, that will consider it? surely that which may be our lasting comfort and sweete ioy: namely, that the more warely and wil••ly, subtilly, and cunningly, that worldly men deale with Gods children, the more breaketh out Gods mercy towards them, and theyr cleere truth, innocencie and honestie, to the praise of God, to the comfort of them, and to the confusian of them that thought an euill thought of them. Care away then, when the wicked sift vs & search vs, compasse vs round about, to spie into vs, what they may
rebuke, for they worke for vs, and not against vs. God is on our side stronger then they, and in despite of all their peeuish pollicies he will haue his loue and our truth appeare. O truth then in all our delights to be kept as a iewell, more worth then any treasure.
18 Iacob feedeth the rest sayth the text of Labans shepe, to wit,* 1.34 with a quiet minde▪ well contented, and nothing discoura∣ged with his vncles too too suspicious and vnkinde dealing, hee wayteth with patience and godly comfort of heart for the Lordes blessing vpon his true seruice, and nothing doubteth but that hee who inioyes the earth, and all that is in it, had inough for him and his, and would as his good pleasure should be minister it to him. Let all seruants consider this faith and truth in Iacob, and follow it: and remember, that though they serue men, yet they serue also the Lord in those men,* 1.35 which Lord, will deale like him∣selfe euer.
19 Then Iacob tooke rods of greene popular &c. A fact that at first seemeth great falsehood,* 1.36 craft and subtiltie in Iacob, and very vnlawfull. But better considered, it is not so. For as touching the warrant of it, the next Chapter telleth vs plaine it was Gods apoyntment,* 1.37 from whome no vniust thing can pro∣ceede. Farre therfore is it from being any couer to their craft that shall be without like author by their owne corruption practised of any. Now if any man go further and thinke such a meanes may not well be ascribed to God, vnlesse wee will make the Lord vn∣righteous and faultie, let that man consider and see how hee not onely toucheth Iacob in credit who ascribeth it so, nay the spirit of God who cannot lye, & who directed the pen of Moses to lay this downe, but further, he denyeth the Lord that equitie & right which he see••h & confesseth & granteth to man. For what if a iudge cōdemne one that hath wronged or robbed a man, to pay him four fould, is it iniustice in him? no, and why then if the Lord condemne Laban to answere Iacob a portion for the wrong hee hath done him, shall hee bee vniust? May not the Lord giue vnto his seruant his owne blessing without iniustice? Or is God so bound to La∣ban to blesse his flocks still that he may not alter his hand without a fault? And what else doth God in this place, but suffer Laban
to inioy whatsoeuer hee had gotten by his blessing vpon Iacobs true seruice and for Iacobs sake before, without taking thereof any thing away. Only hereafter he will not dispose his blessing as he had done, but for Labans ill dealing, will translate it from him to Iacob. Is this vnlawfull for the Lord that is bound to none, to vse his libertie? God forbid: and this is all that God doth heere. If you say, O but the meanes seemeth cunning. I pray you con∣sider whether man be to apoynt Gods meanes or no, saying thus shalt thou effect thy will, & not otherwise. If not, then both leaue Gods blessing for the cattell, and liking of the meanes free to his owne wisedome, and take euer his will to be a rule most sure of all right. Then is it a question whether this was miraculous, or naturall, or mixt, partly miraculous, and partly by nature, and it is concluded that it was mixt, it being nothing preiudiciall to the power of God to vse a meanes, although euer hee doth not, but sometime with, & sometimes without. Without meanes the Lord wrought when he gaue Manna to the Israelites, when he deuided Iordan, when he made Aarons rod to bud, and such like. So hea∣led Christ many other by the power of his word, without any meanes. With meanes, when hee apoynted a plaster of figgs to Ezekias, when Naaman washed in Iordan, when Christ vsed clay and spittle, & such like. Also in the meanes that God vseth, it is to be noted, yt sometimes they are in nature somewhat auayleable to such an effect, sometimes nothing at all, but rather contrary. A∣uaylable as oyle & water to heale &c. Nothing auaylable as clay & spittle to giue sight &c. This fact of Iacobs in setting the rods in this sort, was of ye first kinde namely in nature somewhat auay∣lable, for great is the power of imagination by conception eyther of reasonable or brute beasts which imagination is affected & mo∣ued by sights very much, & 〈◊〉〈◊〉 was here by these party colored rods For these rods wrought not this effect because they were looked vpon, but because the inward senses were affected by them, & the imagination made as it were like them. Now if any will say, there were some seale in this, if imagination and generation belonged to one and the same facultie, or to one and the same part of the bo∣dy, but none now as it is, imagination belonging to the mind,* 1.38 and generation to nature, imagination also being in the brayne, and
generation in the members of body appointed there vnto much di∣stant from the braine: that man must remember that yet they are the actions of one and the same creature, and being so, there is a simpathy and mutuall affecting of parts of the same body, though they be diuers and much distant in place one from an other. Ex∣perience you see in the partes of generation, which are affected, mooued and stirred with vncleane thoughts and conceipts in the minde, as is also the thought and minde by those parts, if seede do abound in them to stirre vp lust. And therefore still no maruell but naturall and by course of reason, possible, that the minde affected with a sight, and an impression thereof entred into the imaginati∣on, should also haue an operation and an effect in the wombe be∣low to frame and forme the thing therein conceyued after that sort. This was euer alowed of Philosophers, Phisitions, and all learned, and examples many related in authors of the same. Ga∣len telleth an experience of a woman that had a most faire childe, neither her self nor husband being so. And how? only by an inten∣tiue beholding a faire picture. Hyppocrates speaketh either of the same or the like, and sayth, the woman being accused and con∣demned in all iudgements as dishonest and adulterous, she was quit by him, who commanding a search to be made what pictures she had in her house, and one being found of a very faire yong man, Hyppocrates assured them of her honesty, by a learned discourse of the power of imagination in these things. Quintilian in his controuersie wherin he defendeth the Matrone that brought forth a black More, vseth this argumēt to clere her with. In Spayne it is well knowne, that by setting before the eyes of their Mares the fairest horse they can possibly get, they haue found it specially pro∣fiting to their desire.* 1.39 Austen giueth this very reason wherefore in Egipt there is neuer wanting a white spotted Oxe, which they call Apis,* 1.40 & worship for a God. In an other place he much spea∣keth of the great things that are wrought heereby, except some grosse corpulence or hard matter hinder in the female. By all which you see it appeareth plainly, that together with ye working power of God, which in this was chiefe, & euer is, yet euen in na∣ture & reason this laying of partycolored rods to affect ye imagina∣tion of the females at the time of their heate before their eyes, was
effectual, to bring to passe a like colored yong one to Iacobs gain, whose bargaine was to haue all such, and onely such.
20 There is another question in this place yet, and that is con∣cerning the time when Iacob layde the rods in. And some haue saide he obserued a time of the day, namely the morning, and not the euening, others a time of the yeare, as about September, that they might Lambe about Marche, and not at Marche, that they might bring forth about September. The latter is better., and more agreeable to the text: yet they that houlde the first, would seeme to relye much vpon the benefit of sleepe, which hath gone before. As if by reason thereof, the morning should be better both for a stronger conception, and also for a more quicke affectation of the power imaginatiue. What is true we may thinke of, if we will, and that is this: The most kinde of creatures (that bee for mans vse) sleepe in the night, and feede and labour in the daye, Therfore the morning generation is after sleepe and before meat, the euening, after meate and before sleepe. Wherefore in the mor∣ning the seede is better concocted, and the braine wherein the ima∣gination is more quick, free, and cleere. For sleepe especially fur∣thereth concoction, riddeth away the vapors of the braine, and gi∣ueth vigor and strength, to sense and motion. Therefore the seede by reason of better concoction, is more fruitefull, and the imagi∣natiue vertue by means of the late refection of the spirits by sleep, and clearing of the braine, more forcible and effectuall. Contrari∣wise, at night the meate lying vnconcocted, the head is charged with thicke vapours from the stomack, and the imagination wea∣ryed with long watching. And so consequently, the seed neither so fruitefull and strong, neither the imagination so effectually moo∣ued and smitten as in the morning. But as I sayd, it is better to referre Iacobs deed, to the stronger and better parts of the yeare, which he carefully obseruing, to laye or not laye the roddes before the sheepe, hee had both moe and more strong, Laban fewer and weaker. And this I hope may suffice, both for this place and this Chapter.
The frailty of women when they want their wils.
Verse. 2.
Saint ser∣uers.
Zeale.
Ver. 3. &c
Impati∣ence.
Verse. 14
Mandraks.
Cantic. 7.
An experi∣ence of Mandraks.
Verse. 15.
Imperfec∣tions ••n the best.
Women, kinde to their hus∣bands.
God the giuer of children.
A good conscience in a ser∣uant.
Acts. 20.
Verse. 27.
Faire speech for profit.
Seruants not rewar∣ded.
Ver. 29.30
A thankful acknow∣ledging of Gods bles∣sing.
Verse. 30.
Care of family.
1. Tim. 5.
Verse. 32.
A notable trust in God.
World∣lings be wauering.
Verse. 33.
Rewarde inferreth not merit but mercy.
Rom. 11.6.
Verse. 34.
A coue∣tous man greedy of a good bar∣gain at any mans hand
Couetous∣nes bree∣deth suspi∣cion.
A quiet minde.
Ephes. 6.7.
Verse. 37.
verse 9.10.
Animae.
Ciuit. 18.5.
De Trinit. lib. 11.