Hexapla in Genesin & Exodum: that is, a sixfold commentary upon the two first bookes of Moses, being Genesis and Exodus Wherein these translations are compared together: 1. The Chalde. 2. The Septuagint. 3. The vulgar Latine. 4. Pagnine. 5. Montanus. 6. Iunius. 7. Vatablus. 8. The great English Bible. 9. The Geneva edition. And 10. The Hebrew originall. Together with a sixfold vse of every chapter, shewing 1. The method or argument: 2. The divers readings: 3. The explanation of difficult questions and doubtfull places: 4. The places of doctrine: 5. Places of confutation: 6. Morall observations. In which worke, about three thousand theologicall questions are discussed: above forty authors old and new abridged: and together comprised whatsoever worthy of note, either Mercerus out of the Rabbines, Pererius out of the fathers, or Marloran out of the new writers, have in their learned commentaries collected. By Andrew Willet, minister of the gospell of Iesus Christ.

THE FIRST BOOKE OF THIS SECOND PART OF GENESIS, Containing the Historie concerning the Patriarks, ISAACK, IACOB. (Book 1)

Hitherto hath beene continued the holy story of those three great Patriarks, Adam before the floud; Noah in the floud; Abraham after the floud: the rest of this Booke of Genesis followeth, which setteth forth the life, acts, and death, of the three other fathers, Isaack, Iacob, Ioseph.

CHAP. XXV.

1. The Contents of the Chapter.

IN this Chapter: 1. Concerning Abraham, his second mariage is declared, with the issue thereof, his children, and their gifts, vers. 1. to 6. Then Abrahams yeares, death, and buriall, vers. 7. to 11.

2. Concerning Ismael, his generations or off-spring are expressed, his yeares of life, his place of dwelling, vers. 12. to 20.

3. Of Isaack there is set downe, his time of marriage, the barrennesse of his wife, the remedie by prayer, vers. 20.21.

4. Concerning Esau and Iacob these things are rehearsed: 1. Their manner of conception, vers. 22, 23. 2. Of their birth, 24. to 27. 3. Their divers education, vers. 27, 28. 4. Esau his pro∣phanenesse, in selling his birth-right for a messe of pottage, vers. 29. to the end.

2. The divers readings.

v. 1. Abraham had taken him another wife. H.G. proceeding or adding tooke another wife. caeter.* 1.1

v. 2. Zambran, Ioctan, Madal, Sebe. S. Zimran, Iocksan, Madan, Shuah. caeter.

v. 3. The sonnes of Dedan were in holds, tents, and Islands. ••. the sons of Dedan, Asshurim, Letushim, Leumim.* 1.2

v. 4. Gephar, Apher▪ Raga. S. Epha, Epher, Eldaha, caeter.

v. 6. Sonnes of the Concubine. C. of the Concubines. caet.

v. 8. And fainting or wearing away. H.S.C.B. he yeelded up the spirit or died. T.G.P. jagaug, signifieth to faint: gavagh, expirare, to yeeld the spirit: which word is here used.

v. 11. Isaack dwelt by the Well of the living and seeing. H.B. the Well of vision. S. Where the Angell of life ap∣peared. C. Be••r-lahair••. G.P. the fountaine Lahoiro. T.

v. 12. Which Hagar the Egyptian Sarahs maid bare. H. bare to Abraham. caet.

v. 13. These the names of his sonnes. H. of the sonnes of Ismael. cat.

v. 13. Nadbehel, Massa. S. Adbehel, Mibsa. cat.

* 1.3v. 18. from Havilah to Agara. C. from Havila to Sur. cat.

v. 18. he died in the presence of all his brethren. H.B.P. he dwelt. S.C. his lot fell. T. G. naphal, signifieth 〈◊〉〈◊〉 fall: it must be expounded by that prophecie, Gen. 16.12.

v. 20. of Mesopotamia. H.S.C.B. Padan Aram. T.G.P.

v. 22. why have I conceived? H. C. why am I thus. cat.

they leaped within her.* 1.4 S. strove together, or beat one upon another: cater. ratzatz, to beat, hurt, or bruise.

v. 23. the elder shall serve the younger. B. G. the greater shall serve the lesse. cater.

v. 25. as a rough skinne. S. H. as a hairie or rough garment: cat. ad••reth, a garment.

* 1.5v. 26. held his brother by the heele. H. Esa•• by the heele. cater.

v. 27. an husband man. H. a man going into the field. C. a field man, or wilde man: cat.

v. 27. Iacob a plaine man, without deceit. S.H.G. a perfect man: cat. minister of the doctrine of the house. C▪ dwelt at home. S. dwelt in tents. cat.

v. 31. sell me thy birth-right. H. sell me thy birth-right even now, or to day: c••t.

* 1.6v. 34. pottage of Rice. B. of Lentils: cater. guadash: a Lentill, a red kinde of pulse.

3. The explanation of doubtfull questions.

QUEST. I. Why Abraham tooke a wife in his old age.

Vers. 1. ABraham tooke another wife. 1. Not giving way unto his lust or of any incontinency, as some of the Hebrewes: as Baal haturim saith, it is a griefe to see a man eat, if he eat not with him: 2. Neither was this done for any such mystery, as Origen supposeth, to signifie the spirituall marriage of the minde with wisdome, which is most ripe in old age, hom. 11. in Genes. 3. And yet this use may be made of Abrahams second marriage, to convince such heretikes as condemne second marriage. Augustin. lib. 16. de civit. Dei. c. 34. as also whereas the sonnes of Abraham by Hagar and Keturah were the greatest adversaries to the Isr••elites, as the Ismaelites, the Madianites: so they which beare the name of the Church as papists and other heretikes are the greatest enemies to the Church of God. 4. But the speciall cause why Abraham married in his old age, was to shew the efficacie of Gods blessing, in increasing him with a large posterity, as the Lord said unto him: I have made thee a father of many nations, Genes. 17.5. Mercer•• as also to have a comfort in his olde age, now living a part from Isaack, and having committed over to him the affaires of the houshold, Cajetan.

QUEST. II. How Abrahams body being said to be dead at one hundred yeares, yet was able for procreation at one hundred forty yeares.

BUt whereas Saint Paul saith, that Abrahams body was even now dead, being almost 100. yeares old, Rom. 4.19. how was it not now more dead, being 40. yeares elder, for Isaack was now 40. yeares old, when he married Rebeccah, Gen. 25.20. who was borne in Abrahams 100. yeare.

To this some answer, that Abrahams body was said to be dead only in respect of barren Sarah, Mercer. But that seemeth not to be so: because the Apostle maketh mention together both of the deadnesse of Abrahams body and Sarahs wombe: wherefore I preferre rather Augustines opinion, that Abrahams body though dead in it selfe, was revived by the power of God, not onely for the generation of Isaack, but this strength of nature continued a long time after, for further procreation, Calvin.

QUEST. III. Whether Keturah were Hagar.

* 1.7CAlled Keturah: some affirme that this was Hagar, upon these grounds: 1. Because the Madianites, which came of Keturah, are called Agarenes, Psal. 83.6. the Ismaelites, Moab, and Agarenes: 1. Chron. 5.19. They made warre with the Hagarenes, with ••ethur, Naphish and Nadab, which were the sonnes of Ismael, Hieron. tradit. Hebraic. in Gen. 25.

Answer. These places prove not, the M••dianites or any other of Keturah to be called Agarenes: but that the name Agarenes was common to all that came of Ismael: whereof some were called Ismaelites, some Itureans, some Nabeans, &c. Iunius in 1 Chron. 5.19.

2. Keturah signifieth incense, whereby is signified that Hagar all this while living continently, was consecrated to God, as incense: and therefore Abraham, Sarah being dead, sent for her, Lyranus. An∣swer. Concerning the signification of this name, it skilleth not, but that Hagars name was not changed it may appeare, for that vers. 12. she is called by the name of Hagar still.

3. But it was most fit and beseeming, seeing Hagar had beene Abrahams lawfull wife, and yet living, that he should rather take her than any other, Thomas Anglic.

Answer. Shee was not Abrahams lawfull wife, but his concubine: and seeing she was a bond-woman, there was no reason that she should succeed in a free womans place, and rather because of that mystery which the Apostle noteth: which maketh Sarah and Agar figures of two mothers, one of the carnall sort, the other of the fafthfull and spiritual seed.

4. Therefore Ismael and Isaack are said to have buried Abraham: as being returned to fraternall soci∣ety▪ Thom. Anglic.

Answer. No such thing can be gathered hereby, that Hagar and Ismael were restored to Abrahams house: but the reason why Ismael only is ioyned with Isaack in performing this last duty is this because

the other sonnes were sent farre away in Abrahams life time into the East country: But Ismael being neare dwelling (for Isaack at this time had his habitation about Hagars fountaine, which she named Beer-la∣hai-roi, vers. 11.) would not be wanting in this office toward his father.

Wherefore the true opinion is, that this Keturah was some other woman and not Hagar. 1. The words of the text give it: that Abraham proceeded, or added this, and tooke him a wife,* 1.8 &c. but if she had beene his wife before, then Abraham had not added or proceeded to doe as it were a new worke, Caje••an. 2. Agar is called by her owne name in this chapter, verse 12. therefore she was not Keturah. 3. Hagar could not be lesse now then 80. yeares old (Abraham being 85. when hee tooke Hagar, and now 140. some. 55. yeares before, and Hagar being supposed then to be 25.) at which yeares it is not like she could bring Abraham so many sonnes: seeing it was a great miracle for Sarah to beare at 90. Tostatius. 4. Abraham is said to have concubines, therefore more than one concubine, namely Hagar: and Ketu∣rah is directly said to be Abrahams concubine, 1. Chron. 1.32. Mercer.

QUEST. IV. Keturah not married in Sarahs lifetime.

ABraham had taken him another wife, &c. 1. Abraham did not take this wife while Sarah lived, as some thinke, Calvin. Genevens. in hunc locum: for Moses setteth downe the story in order: and see∣ing he tooke not Hagar but at Sarahs instance, and because he had no sonne, it is not like, that ha∣ving two sonnes, he would grieve Sarah with assuming another wife: and where it is objected, that Abra∣ham should have staied a widower 3. yeares, if he married not Keturah till now: this need not seeme strange that he deferreth his second marriage, both because he would first provide a wife for Isaack▪ and for that he mourned no lesse time for his wife than Isaack did for his mother, who was not comforted o∣ver her death, till he married Rebeccah, Genes. 24.67.

Neither need it move any question, whether this Keturah were of the daughters of Canaan:* 1.9 for seeing Isaack of whom the promised seed should come, was provided for, Abraham for this second of-spring which he knew should not increase the people of God, was not so carefull to decline marriage with Ca∣naan, Tostat. Mercer.

QUEST. V. Of the names and countries of Abrahams sonnes by Keturah.

Vers. 2. WHich bare him Zimram•• Iosephus thinketh that some of these inhabited the region Tr••∣glodytis in Africa, which cannot be, because they were sent to inhabit the East countrie,* 1.10 vers. 6. as most of them had their seat in Arabia foelix: as may appeare by the remainder of their names, as Zimram gave the name to Zamram in the region of the Cinedocolpites in Arabia foelix: of Iocksan was named the towne Camasa, in Syria palmyrins, Iun. ex Ptolom. 5. Geograph.

Medan, Midian: of Medan tooke the name the towne Madiania in Arabia foelix, Iun. and the country Madianaea, on the south of Arabia, Hieron. of Midian, the country Madianitis had the name,* 1.11 in the bor∣ders of Arabia petraea. Therefore Pererius is in an error▪ which thinketh these two all one country, and confuteth Hierome for distinguishing them, in 25. Gen. numer. 19.

Of this Midian came the Midianites, of whom was Balaam, which gave that wicked counsell against Israel: from hence Moses had his wife, who is also called a Chusite, or Aethiopisse: for there were two countries called Chus, or Aethiopia. one eastward, which was Arabia, another the occidentall Aethio∣pia in Africa beyond Egypt, Perer. These Madianites were also called Ismaelites, Genes. 37.25.28. Iud. 7.33. & 8.24. because they were in their dwelling dispersed and mingled among the Ismaelites, being yet of a divers kindred and originall, the one of Agar, the other of Keturah.

Ishbak the founder of Laodicea Scabiosa in Suria: of Shuah came the Saccai,* 1.12 inhabiting the East part of Syria, by Batanaea, Iun.

vers. 3. Sheba. There were three almost of this name; one the son of Chus,* 1.13 Gen. 10.7. a people inha∣biting neere to Persia: another Sheba of Iocktan, of the posterity of Sem, Gen. 10.38. who are thought to inhabit India: the third is Sheba of Keturah, in Arabia deserta, Perer. Iun.

Dedan. There was another Dedan, the son of Raamah son of Chus, Gen. 10.7.1.* 1.14 These were two divers people, as appeareth Ezech. 27.15.20. where two nations are rehearsed with their divers merchandise. 2. Neither of these could inhabit so far as Aethiopia in Africa, as Hierome supposeth, for being so far re∣mote▪ they could have no traffike with Tyrus, as the Prophet sheweth, Ezech. 27.3. It is evident, that the Dedaneans were not farre from the Idumeans, Ier. 49.7, 8. Perer. of this Dedan seemeth to take name Adada in Syria Palmiren••, Iun.

Vers. 4. The sonnes of Midian, Ephah. These two countries are joyned together by the Prophet,* 1.15 The multitude of camels shall cover thee, the dromedaries of Midian and Epha, Isa. 60.6. and Hierome saith, that these two are countries beyond Arabia, which abound with Camels: the whole province is called Saba, Hier. li••. 17. in Isaiam.

Hepher: Of him Iosephus would have Africa so called: which is not like,* 1.16 seeing all these are said to dwell in the East countries: and yet there is no great probability, that it should be called Africa of Afer the son of the Lybian Hercules, Perer.

The rest of the posterity of Keturah, either were no founders of severall nations, or their seats are un∣knowne: only this generall direction we have, that they setled themselves towards the East in Arabia, or Syria, not farre off one from another.

QUEST. VI. Of what goods Isaack was made heire, and why.

Vers. 5. ABraham gave all his goods to Isaack. 1. Abraham had no lands or possessions to give to Isaack: for he possessed nothing but certaine wels of water, and the grove which he plan∣ted in Beersheb••, Gen. 22. and the double cave which he bought of Ephron. 2. They were therefore moveable goods, as they are called, which Abraham gave to Isaack as sheepe, beeves, silver, gold, maid servants, men servants, wherein Abrahams substance consisted, Gen. 24.35. Abraham was greatly encrea∣sed in all these things, 90. yeares before his death, when Lot and he for their greatnesse were constrai∣ned to divide housholds, Gen. 13. and such was Abrahams greatnesse, that even kings, as Abimelech, desi∣red his friendship, Gen. 21. 3. Hee made Isaack heire of all this, both because he was the sonne of Sarah his first and chiefe wife, and because God had declared Isaack to be Abrahams heire, Perer.

QUEST. VII. The difference of lawfull and unlawfull copulations in Abrahams time.

Vers. 6. TO the sonnes of the concubines. Wee see then, in Abrahams time there was a difference be∣tweene wives and concubines, and that all copulations were not lawfull: as Cicero noteth, that in the beginning, there was a time, when men lived as beasts, &c. nemo legitimas viderat nuptias▪ 〈◊〉〈◊〉 certos quispiam inspexerat liberos, &c. no man knew what lawfull marriage was, nor did acknowledge his owne children▪ Cicer. in prooem. de invention. Well might this brutish fashion be received among the heathen, but in the church of God among the faithfull it was not so: but even then, when as yet no positive lawes were made to restraine unnaturall lusts, and unlawfull conjunctions in marriage, they were a law to themselves, and made a great difference betweene honest marriage, and unhonest lust.

1. In Abrahams time, it is evident that there was a distinction betweene a wife and a concubine: Sa∣rah was Abrahams wife, Hagar his concubine: hereof more shall be said in the next question. 2. They made a difference betweene marriage with a free woman and a bond-woman, as Hagar the bond-wo∣man with her sonne was cast out. 3. That age discerned betweene matrimoniall acts and adulterous: A∣bimelech confesseth adulterie, that is, commixtion with another mans wife to be sin, Gen. 20. 4. Another difference was made betweene marriage and fornication, Gen. 34.32. Should he use our sister as a whore? so the sonnes of Iacob answered their father. 5. Betweene lawfull marriage and unlawfull copulation with the fathers concubine, or sonnes wife: as Ruben was accursed because he lay with Bilha his fathers concubine, Gen. 35.22. and Iudas having committed the like fault with Thamar his daughter ignorantly, would doe it no more, Gen. 38.26. 6. A great difference they made betweene voluntary commixtion, and violent forcing: therefore Simeon and Levi were incensed against the Sichemites, because Sechem had forced their sister, Gen. 34.2. Perer.

QUEST. VIII. The difference betweene a wife and a concubine.

NOw whereas Keturah seemeth to be reckoned among Abrahams concubines; yet was she indeed A∣brahams wife, as she is called. Gen. 25. 1. Neither in that sense Abrahams concubine, as Hagar was.

1. There are foure principall differences betweene a wife and a concubine: the wife was taken solemn∣ly with espousals, contract, consent of friends: as Iacob tooke Lea and Rachel, so did he not Zilphah and Bilhah: the wife was taken into the house to be the mother of the family, and governesse of the house; the concubine was a servant still of the family, as Hagar was to Sarah: the wife was taken as an insepa∣rable companion to the husband during his life, the concubine might bee put away, as Hagar was from Abraham: the wife was chosen, whose issue should onely be heires of the house, but the sonnes of the concubine inherited not: as the sonnes of Gilead said to Iephtah, Thou shalt not inherit in our fathers house, for thou art the sonne of a strange woman, Iud. 12.2.

2. Now where all these properties concurred, she was properly and truly a concubine: such an one was Hagar, who was neither contracted to Abraham by any solemne espousals, nor yet had the government of the house, but was at Sarahs checke, neither continued shee all her daies with Abraham, nor her sonne admitted to be heire.

* 1.173. But where all these properties are not seene together, but some one of them, there sometimes shee that is the wife, by a certaine abuse of the word, ••s called a concubine: as the Levites wife, before shee was yet solemnly espoused unto him with consent of her parents, is called his concubine, Iud. 19.1. for as yet she did commit fornication with him: but afterward having her fathers consent, he is called his father in law, vers. 4. so here in this place Keturah is called Abrahams concubine, for that her children were not admitted to be heires with Isaack: but otherwise she was Abrahams lawfull wife. And for the same reason, sometimes a concubine is called a wife, as Zilpah and Bilhah are said to be Iacobs wives, Genesis 37.2. because their children were coheires with the rest, and fathers of the tribes.

* 1.184. There appeareth then great difference betweene Hagar and Keturah: Hagar was neither solemn∣ly taken to be Abrahams wife, but given him onely for procreation, and while Sarah Abrahams lawfull wife was yet living, shee remained a bond-woman still, and was not made free: she was cast out of the house: But Keturah was solemnly taken to be Abrahams wife, she was a free woman, Sarah was now dead, she left not Abraham while she lived: wherefore Keturah was not properly Abrahams concubine, but for that reason onely before alleaged. But Hagar was verily his concubine, as Leo well determineth; Aliud est uxor, aliud concubina, sicut aliud ancilla, aliud libera, propter quod Apostolus ad manifestandum harū

personarum diseretionem testimonium ponit, ex Genes. &c. A wife is one thing, a concubine another: a free woman is one thing, a bond another: and therefore the Apostle to shew the difference of these persons, doth al∣leage a testimony out of Genesis, where it is said to Abraham, Cast out the bond-woman and her sonne, for the sonne of the bond-woman shall not be heire with my sonne Isaack Leo epist. 90. c. 4. & citatur par 2. c. 32. q. 2. c. 12. & concil. Triburiens. c. 38.

QUEST. IX. Why Abraham sent away the sonnes of Keturah.

ABraham gave them gifts, and sent them away from Isaack, &c. The reasons of Abrahams so doing are these: 1. because that countrey was not like to hold them, Abraham knowing that his seed should exceedingly multiply, Perer. 2. Abraham did it to take away all occasion of strife that might fall out betweene brethren, as for that cause before, Abraham and Lot were separated, Calvin. 3. lest that Isaack and his seed might have beene corrupted by their evill manners, and false worship, whom Abraham did foresee, not to belong to the people of God, Perer. 4. The greatest reason of all was, because the inheri∣tance of that land was promised to Isaacks seed, which he would not have disturbed by his other sonnes, Muscul. Mercer.

QUEST. X. What East countrey Abraham sent Keturahs sonnes into.

SEnt them Eastward to the East countrey, &c. 1. Not Eastward in respect of Isaacks dwelling, for some part of the land of Canaan was so towards the East. 2. nor yet Eastward in respect of the situ∣ation of the world: for so India is counted in the East, whither indeed Hierome thinketh that they were sent: but it is not like that Abraham would send his sonnes so farre off. 3. They were then sent into the East countrey in respect of Palestina, as into Syria, Arabia, where the Ismaelites, Idumeans, and Midia∣nites inhabited: which countries in the Scripture are usually called by the name of the East: as Iacob go∣ing into Mesopotamia is said to goe into the East country, Gen. 29.1. Balaam came from Aram out of the mountaines of the East, Num. 23.7. Iob also is said to have beene the greatest of all the men of the East, Iob 1.3, 4. Into these East countries they were sent, not because the people there were addicted to art magicke, whereunto Abraham saw his sonnes inclined, as the Cabalists coniecture: but it is like that those countries to the which he sent them, were as yet vacant and unpeopled, Mercer.

QUEST. XI. Of the computation of the yeares of Abrahams life.

Vers. 7. THis is the age of Abrahams life, 175. yeares: Pererius upon this place gathering into a summe the storie of Abrahams life, falleth into many apparent errours in Chronology, which briefly shall be noted. 1. He saith, that Abraham was borne in the seventy yeares of his father Terahs age: where∣as it is cleare, seeing Araham in his fathers two hundred and five yeare, was seventy five yeares old, Gen. 11.32. & 12.4. that he was borne in the hundred and thirty yeare of his fathers age. 2. As one absurdity being granted, many follow, and one errour breedeth many: so upon this false ground he buildeth other uncertaine conclusions, as that Abraham was borne after the flood, 292. yeares: whereas he was borne 60. yeares after, an. 352. after the flood: for so long after is the 130. yeare of Terahs age. 3. He saith,* 1.19 that Noah died in the 58. yeare of Abrahams age, whereas Noah died 2. yeares before Abraham was borne. 4. Further he affirmeth, Terah Abrahams father to have died in the 135. yeare of Abrahams life, whereas he must end his life sixty yeares before, in the seventy five of Abrahams age: for so old was Abraham when he went out of Charran: whence he departed not till the death of Terah, Act. 7.4. 5. He proceedeth further in this his new coyned Chronologie, that Abraham died in the 467. yeare after the flood, and 2123. yeares after the creation, whereas it was the 527. yeare after the flood, and 2183 yeares from the beginning of the world, wherein Abraham left his life. 6. Further he saith, that Abraham left S••m alive behinde him: whereas it is certainly gathered, that S••m died 25. yeares before, in the 15••. yeare of Abrahams life, and 502. yeares after the flood, Genes. 11.11.

QUEST. XII. How Abraham yeelded up his Spirit.

Vers. 8. HE yeelded up the spirit and died, &c. 1. Though the word gav•• rather so signifieth, expira∣re, to give up the ghost, than deficere, to faint: Hieromes reason is not so good,* 1.20 quia non co••∣venit Abraha deficere, it was not fitting that Abraham should faint and decrease: for no morall decreasing or fainting is here spoken of, but onely naturall. 2. Neither is this word, which signifieth to yeeld up the Spirit, used onely of the just, as Rabbi Salomon and Lyran••••: for the same is uttered of the old world, Gen. 7.21. all the flesh yeelded the breath: and of Ismael, vers. 17. of this chapter. 3. Neither is Oleasters reason sufficient, why we should read rather he fainted, than yeelded up the spirit, because it followeth, he died: and so the same thing would be twice expressed: for this expiring or yeelding up of the spirit, shew∣eth the facility and easinesse of his death: as the word following betokeneth the thing, that he dy∣ed; so this declareth the manner: not that he dyed without any sicknesse, or griefe, as Aben Ezra: for the faithfull are not exempted from the common condition of mankind, Vatah. but it sheweth that he wil∣lingly rendred up his soule into the hands of God, Calvin. 4. Cajetanes collection is not here to be refused, that three things are set downe by Moses concerning Abrahams departure: 1. that he dyed, that is, was dissolved, which belongeth unto the whole man, as consisting of body and soule: 2. that hee was buried, which concerneth his body: 3. that he was gathered unto his people, in respect of his soule which was joyned to the blessed company of the Saints: Cajet. in hunc l••••um.

QUEST. XIII. How Abraham died in a good age, and full of yeares.

IN a good age, satisfied or full of daies. 1. In that Abraham is said to have died in a good old age, where∣as many before him were of longer life, and much elder, of whom this phrase is not used: Philo ga∣thereth, that it was not the old age of his body, but his perfection of vertue, that made a good old age: Disce soli viro bon•• contingere senectutem bonam: Know, that onely a good old age happened to a good man: sic etiam Calvin. 2. Hee was full: because daies is not added in the originall, the Hebrewes gather that he was full, not onely of daies, but of all other blessings, ex Mercer. and he was satisfied with daies, as not desirous to have his life prolonged, Calvin. Thus even some among the Heathen were sat••••e with daies: as Cicero writeth of Cato, that he should say, Siquis deus mihi largiatur, ••t ex hac atate repus∣rascam, & in cunis vagiam, valde rec••sem: that if God should grant me to become a childe againe, and to cry in the cradle, I would refuse it, Cicer. de senectus. Therefore Abraham was in another sort full of daies, because his daies were full of vertue: hee had not spent his life in vaine, but as Apelles the cun∣ning painter was wont to say, nullus dies sine linea, no day without a line: and Titus the Emperour, if a∣ny day had passed, wherein he had not done some good, would say to his friends: Diemperdidi, I have lost a day: so no doubt Abraham did passe over his time in fruitfull workes, Perer.

QUEST. XIV. How the sinner is said to die before his time.

ABraham then received a great blessing of God, in living both long and well; and dying in his time: not as the Preacher saith of the wicked man, lest thou die in tempore non tuo, in a time not thine, Ecclesiast. 7.19. which is so spoken, 1. Not that a man can die before the time appointed of God: for a mans daies are determined with God, Iob 14.5. 2. Nor yet so onely, because the wicked is never pre∣pared or fit for death, both because he is destitute of vertue, as also hee expecteth not death, in which respects in some sense he may be said to die not in his time, being neither ripe for it in vertue, nor looking for it. 4. But the sinner is said to die before his time; when the naturall course of his life, which he in the judgement of man (though not in the determination of God) might have lived, is by some vio∣lent and extraordinary kinde of death shortned and cut off: as Nadab and Abihu, for offering in strange fire, were thus before their time consumed with a fire sent from God, Levit. 10. ex Perer.

QUEST. XV. What it is to be gathered to his people.

Vers. 8. ANd was gathered to his people. 1. This people are not the sunne, moone and starres, or the in∣visible idaea, or formes, according to the which, these sensible things were made: or the foure elements, of the which the bodies of men are compounded, as Philo imagineth: these are but Platoni∣call conceits:* 1.21 and who seeth not how unproperly the name of people agreeth to any of these? 2. Neither with Augustine, by people doe we understand the society and company of Angels: for Ismael also is said, vers. 17. to be gathered to his people. 3. Neither can it bee applied to Limbus patrum, where all the just men were from the beginning of the world, as Lyranus, Rupertus: unlesse they will say, that Ismael also went into the place of just men, who was also gathered to his people: and whereas they make Limbu•• patrum, a member of hell, a place of darknesse, Abraham went not thither: seeing Abrahams besome was a place of rest and joy, where the Angels were, for they carried Lazarus soule thither. But these blessed spirits are Angels of light, and not of darknesse. 4. We also refuse Burgensis conceit, who noteth a difference of phrase in the old and new testament, when the Scripture speaketh of the dead: they are said, that die in the new testament, to die in the Lord, which phrase is not used of any in the old testa∣ment, because they were not admitted ad beatificam Dei visione••••, to the blessed presence and sight of God. Contr. Indeed I grant, that after the manifestation of the Messiah to the world, the Scripture speaketh more clearely of the faithfull departed in the new testament, because the Messiah was then come: but not for any such cause pretended: for even the soules of the faithfull departed in the old testament, did enjoy the presence of God, as David saith, I shall behold thy face in righteousnesse, and when I awake, be satisfied with thine image, Psal. 17.15. he doubted not but that his soule first apart should see God, and then both body and soule in the resurrection: and the Scripture speaketh evidently, that Abraham, Isaack, and Ia∣cob, did live with God: for of them God is called, who is not the God of the dead but of the living, Matth. 22.32. 5. Neither this phrase, to be gathered to his people, doth only signifie to be in the state of the dead, and equivalent to that phrase, to sleepe with their fathers, which is spoken of the wicked, as well as of the righteous: as idolatrous Ahaz is said to have slept with his fathers, 2 King. 16.20. Mercer. For if it were no more but thus, to be gathered to his fathers, that is, to die, and be buried: the same was said be∣fore: and such repetition of the same thing might be thought needlesse. 6. Wherefore beside this sense, this phrase doth further shew the divers state of the soule after this life, that both Abraham had his peo∣ple, the just and righteous, to whom he was gathered, as also Ismael his: that the soules which goe hence are not solitary and alone, but goe as it were from one people to another, from one city to another, Lu∣ther, Calvin, Perer.

QUEST. XVI. Why Ismael is joyned with Isaack in the buriall of his father.

Vers. 9. HIs sonne Isaack and Ismael buried him, &c. 1. Isaack is set before Ismael, not as though he had repented him of his presumption against Isaack, and gave him the prioritie, as the Hebrewes imagine: but Isaack is preferred before Ismael for the dignity of his prerogative. 2. Neither doth this shew that Abraham had called Ismael home againe, after he was cast out: for that had beene against the counsell of God, that the bond-woman with her sonne should bee cast out. 3. But it is like

that Abraham being sicke and wearing away sent for Ismael, dwelling not farre off, and reconciled him and Isaack, Mercer.

QUEST. XVII. How Isaack was blessed after Abrahams death.

Vers. 11. AFter the death of Abraham God blessed Isaack, &c. 1. We refuse here the fond conceit of the Hebrewes, that Abraham blessed not Isaack because of Esau which should come of him; and therefore God and not Abraham is said to blesse Isaack: for although no expresse mention be made of Abrahams blessing Isaack, it is not to bee thought, that Abraham omitted it: and seeing God blessed Isaack, Abraham had no reason to withhold his blessing. 3. This blessing of Isaack was rather spirituall than temporall, for Isaack was married twenty yeare•• before he saw his posterity, or had any children borne: whereas Ismael begat twelve Dukes: Isaack therefore with patience expected Gods promise and blessing upon him, Mer. 3. We see here also performed that promise of God, I will be thy God, and the God of thy seed, for Isaack is blessed after Abrahams death, Mar••••ret.

QUEST. XVIII. Of the dwelling of Ismaels sonnes.

Vers. 13. THese are the names of the sonnes of Ismael, &c. Nebaioth,* 1.22 of whom came the Nabathaei in Arabia Petraea, and Napathaei, in Arabia foelix, or the happie: of Kedar, the Kedarens, as Lampridius, or Cedraei, as Plinie calleth them, in Arabia petraea: of Adbeel the Adubeni or Agubeni, with Ptolomy in Arabia the happy: of Mibsam, the Mnasemanenses in Arabia the happie: of Mishma the Raabeni, in Arabia the desart, where Ptolomie placeth the towne Zagmais: of Dumah the Dumaei, be∣tweene the Adubenes and Raabenes, where is the towne Dumetha: of Massa, the Masani, neare to the Raabenes: of Chadar the Athritaei: of Thema the Themanei, in Arabia foelix, where is the towne Thema: of Iethur, the Itureans in Coelae-Syria: of Naphish, the Nubaei Arabians, neare to the mount Libanus: of Kedma the Cadmonaei, called Esites because they worshipped fire, by the corrupt use of the Hebrew word ish, fire: ex I••ni••.

QUEST. XIX. The Massorites curious observation.

Vers. 14. MIsma, Dumah, Masha: 1. Of Dumah and Masha mention is made, Isay 21.11. where some translate masha, burden: in the same place also Thema is mentioned, verse 14. an∣other of the sonnes of Ismael here rehearsed. 2. The Massorites doe note that this is one of the 14. verses through the whole Bible, that consisteth of three words, Mercer. 3. And further they observe, that these three names, the first derived of shamang, to heare, the second of dum, which is to keepe silence, the third of nasha, to beare, doe signifie the three principall things that make a quiet and good life: to heare, to keepe silence, to beare: but these notes are too curious, Mercer.

QUEST. XX. Why mention is made of Ismaels age.

Vers. 17. THere are the yeares of the life of Ismael, 137. yeares: The Hebrewes thinke that Ismael a wicked mans age is recorded for this end, that we may have a perfect account of Iacobs yeares: for if Ismael died the same yeare that Iacob went from his father, unlesse he be supposed to have hidden himselfe 14. yeares in Hebers house before he came to Laban, as the Hebrewes thinke, which is not like, he shall want 14. yeares of his age; as they further gather thus: Iacob was 63. yeares old when he fled from his fathers house because of Esau, his father being then 123. years old, and Ismael 137, 14. yeare elder than Isaack: then he served 14. yeare before Iosephs birth: Ioseph was 30. yeare old when he stood before Pharao: then followed 7. yeares of plenty, and two yeares of dearth, when Iacob went downe to Egypt: all maketh but 116. yeare: But Iacob then confesseth when hee appeared before Pharao to bee 130. yeare old: the 14. yeares wanting they imagine Iacob to have spent in Hebers house.

But this computation of the Hebrewes faileth many waies. 1. Heber was dead long before Iacobs 60. yeare: he died some 4. yeares after Abraham, in the 19. yeare of Iacobs age, as may be gathered thus:* 1.23 Heber was borne 67. yeares after the flood, Gen. 11. v. 10. to 15. and lived 464. yeares, which make to∣gether 531. yeares after the flood, and Abraham died 527. yeares after the flood, as is before shewed, quest. 11. 2. It is also an uncertaine conjecture, that Ismael died the same yeare that Iacob went to∣ward Mesopotamia, neither can it be proved. 3. These 14. yeares may be otherwise supplied: if we say that Iacob might be 14. yeares in Labans house before he served for his wives, Mercer. or, which is the more likely, that Iacob was 77. yeares old, before he went out of his fathers house, Concent. 4. Therefore for this cause is mention made of Ismaels age, who is the onely evill man, whose whole age is recorded in Scripture, but to shew the fulfilling of Gods promise, who condescended to Abrahams request, that Is∣mael might live in Gods sight, Genes. 17.18. for so the Lord endued him with long life, and blessed him with much prosperity and an honourable issue.

QUEST. XXI. How Ismael is said to dwell in the presence of his brethren.

Vers. 18. ANd they dwelt from Havilah to Shur, &c. And he lay, or his lot fell before all his brethren. 1. The meaning is not, that Ismael did issue out or fall upon all his brethren, as the word Naphal signifieth, whereof commeth the word Nephilim, Giants, Muscul. 2. Neither, that hee full, that is, died, Aben Ezra. 3. Or that he died before his brethren, that is, his sonnes in a full age, Lyran. 4. Or that he died before his brethren, as though his life was shorter than of the rest. 5. But either it may be expounded his lot fell, Iun. or if this seeme to be coact, as Calvin thinketh; the word also signifieth, to

he, Iud. 7.12. so that this is the sense, that he lay, that is, dwelt, as the Septuagint and Chalde translate, before his brethren; that is, he bordered upon them, his brethren the sonnes of Keturah; not he onely in person, but his posterity, inhabiting this large countrey, whereof the desart of Sur was the bounds on the south, the land of Chavilah (not that in India, but another in Arabia, where the Geographers place the Chaulateans) on the East, Assiria on the North, so that this sheweth the accomplishment of that prophe∣cie, Gen. 16.12. he shall dwell in the presence of all his brethren, Mercer. Iun.

QUEST. XX. Why Isaack is againe said to be the sonne of Abraham.

Vers. 19. THese are the generations of Isaack, Abrahams sonne, &c. 1. Although the birth of Iacob and Esau was long before Ismaels death; for at that time Ismael was but 74. yeares old; 14. yeare elder than Isaack, who was 60. at the birth of his children; but Ismael lived in all 137. yeare; yet Moses finisheth and knitteth up briefly the story of Ismael because he maketh haste to set downe the story of Isaack and Iacob, the Patriarkes of the Church and people of God. 2. Yet hee dwelleth not long in the history of Isaack, handling the life and acts of Iacob, in the most part of this booke behinde, and as it may appeare for these reasons: 1. Because all the children of Iacob, the twelve Patriarkes, were founders of the visible Church;* 1.24 whereas Esau came of Isaack. 2. For that greater variety of temptations and changes happened to Iacob, than to Isaack, wherein he shewed experiment of his vertue. 3. More excellent visions were manifested to Iacob, than to Isaack, six in all, Genes. 28.2. Genes. 31.3. cap. 32.4. and 5. chap. 35.6. Gen. 46. whereas two onely were revealed to Isaack expressed c. 26. ex Perer. 3. Isaack is here againe called the sonne of Abraham, not because some sorcerers of that time held him to be A∣bimelechs sonne, and therefore to put the matter out of doubt, hee is againe repeated to be Abrahams sonne; thus the Hebrews conjecture; but because Genealogers must beginne from the first famous au∣thor, or father, Moses beginneth with Abraham, to whom such large promises were made concerning his seed.

QUEST. XXI. Why Isaack staid three yeares after Sarahs death for Rebecca.

Vers. 20. ISaack was 40. yeare old when he tooke Rebecca to wife, &c. 1. The Hebrewes doe but fable, that Rebecca was borne about Sarahs death, and that Isaack stayed for her 3. yeares after: for though the report of Rebec••a her birth about that time came to Abraham, Gen. 22. yet then it was not done; and if Rebecca had beene then borne, Isaack must have stayed longer for her than 3. yeares: Rasi thinketh Rebecca was then 10. yeare old, and that Isaack stayed for her three years more; but it is more like that she was then 30. yeares of age, ten yeares younger than Isaack, as Sarah was to Abraham, Mercer. 2. Rupertus allegorie also is but forced, that as Sarah died 3. yeares before the marriage of Isaack and Rebecca, so from the baptisme of Christ three yeares before his passion, the law began to die. 3. Mention is here made of Bethuel and Laban, to shew the grace of God toward Rebecca, that was a rose between two thornes, having a superstitious both father and brother, Muscul. as also Laban is brought in, to make a way for the storie following, whose daughters Iacob married, Iun.

QUEST. XXII. Whence Mesopotamia was called Padan.

Vers. 20. OF Padan Aram. This was not the name of a city, but a country; for the name of Laban and Bethuels city was Charran. 1. It was not called Padan Aram, that is, the region or coun∣trey of Aram. 2. Neither because Padan in the Syrian tongue signifieth a paire, is it so called, because there were two countreys of Syria, or Aram; Aram Soba, and Aram Naharaim, or Mesopotamia; and the name of Padan to be given to Mesopotamia, as the chiefe. 3. But a part of Mesopotamia was so called, because of two floods which parted and divided the river Chaborah and Euphrates: a monument of this name Padan, appeareth in the name Aphadans, given unto two townes, one situate by Euphrates, the o∣ther by the river Chabora, Iunius ex Ptolem.

QUEST. XXIII. Wherefore barren women were the mothers of the Church.

Vers. 21. BEcause she was barren: We finde in Scripture, that many excellent women appointed to be the mothers of holy men, were barren: as Sara, Rebecca, Rachel, Anna the mother of Sa∣muel, Elizabeth the mother of Iohn Baptist: the reasons are yeelded to be these: 1. That we might know genus Israeliticum non naturali successione, sed gratia esse multiplicatum; that the Israelites were multiplied, not by naturall succession, but by grace, Theodoret. qu. 74. in Genes. 2. Vt ex mirabili partu sterilium foemma∣rum praestrueretur fides partus virginis: that by the miraculous bearing of barren women, a way mihgt be made to beleeve the birth of a virgin, Chrysost. hom. 49. in Genes. 3. This was also done, ad consola••dos autmos sterilium conjugum, to comfort the minds of barren couples, Chrysost. ibid. 4 It might be that God would qualifie the excesse of Isaacks love by this meanes, Calvin.

QUEST. XXIV. Why and how long Isaack prayed for his wife.

Vers. 21. ISaack prayed to the Lord for his wife. 1. He knew that the impediment was in his wife, and not in himselfe, because of Gods promise made to Abraham, Gen. 21.17. I will greatly multi∣plie thy seed: and therefore he prayeth for Rebecca. 2. It is not like that hee continued in this prayer twenty yeares, so long as Rebecca was barren, as Chrysostome thinketh, hom. 49. in Gen. for some experi∣ence Isaack first had of her barrennesse, which could not be immediately after their marriage. 3. Nei∣ther as Rasi, did hee expect ten yeares, (as Abraham so long tooke triall of Sarah before hee

tooke Hagar, and hereupon the Hebrewes after ten yeares triall of barrennesse doe take liberty to repu∣diate their wives:) for the ten yeares, after the which Sarah gave Hagar to Abraham, are to be counted not from their marriage, but from their comming into Canaan. 4. The time therefore cannot be pre∣sently set how many yeares Isaack continued praying for his wife: but it is like he continued and waited in prayer, for so the word gnathar here used, signifieth to frequent and multiply prayer. 5. And where the word is nocach, he prayed, in respect or toward his wife: we need neither to understand his wife al∣way to be present when he prayed, or that they prayed together, one in one corner, the other in another, as the Hebrewes: but the meaning is, that he prayed in the behalfe of his wife: though it is not unlike but that sometime they prayed together.

QUEST. XXVII. Why Isaack did not thinke of second marriage, as Abraham tooke Agar.

NOw Isaack seeing his wife to be barren, did not take unto him another, to have children by, as A∣braham did Hagar. 1. Not as the Hebrewes imagine, because he was consecrate unto God in mount Moriah, and therefore could not be twice married: for the Priests were consecrate unto God, and yet second marriage was not prohibited unto them. 2. But it is like that Abraham who expected the promi∣sed seed 25. yeares, taught Isaack with like patience to wait upon God. 3. And Abraham himselfe might shew some dislike of his forwardnesse in taking Hagar, Mercer. 4. And beside the case herein was un∣like, because Rebeckah made no such offer to Isaack, of another to beare in her stead, as Sarah did to A∣braham, Perer. 5. And notwithstanding that Isaack onely had Rebeckah, Abraham two other beside Sarah, he is not to be simply preferred before Abraham: for as Augustine well determineth this question,* 1.25 Non ex bonis singulis inter se homines comparari debere, sed in unoqu••que consideranda sunt universa, &c. that men must not be compared together in particular gifts, but all must be considered together: that although herein Isaack exceeded Abraham, yet he in measure of faith and obedience did goe beyond him.

QUEST. XXVIII. Whether Gods purpose is furthered by prayers.

THe Lord was intreated of him, and Rebeckah conceived. Although the Lord promised to multiplie Abrahams seed by Isaack, and that Iacob was predestinate of God, and therefore Gods purpose could not but stand; yet here it seemeth to be effected by Isaacks prayers, that Rebeckah should conceive: be∣cause Isaack had no certaine promise whether by Rebeckah, or at what time he should be increased. For answer hereunto: 1. We say not with Thom. Angl. that Gods counsell and predestination is conditio∣nall: Deus non praedestinat talia absolute, sed sub congruis conditionibus;* 1.26 God doth not predestinate such things absolutely, but under certaine conditions. For Gods purpose of election and predestination is without a∣ny condition: as the Apostle saith, That the purpose of God might remaine according to election, not by workes, but by him that calleth, Rom. 9.11. Gods election standeth not by any condition, in him that is called, but by the will of the caller. 2. Neither doe we thinke, praedestinationem sanctorum praecibus juvariposse,* 1.27 quoad effectum, licet impediri non possit: that Gods predestination can be helped in respect of the effect by the pray∣ers of the Saints, though it cannot be hindred: which is the opinion of Thomas Aquinas, 1. par. qu. 23. ar. 8. for the Apostle saith, Who was his counseller, or who gave unto him first, and he shall be recompenced, Rom. 11.35. As neither God was assisted in his eternall counsell, neither can he be helped in the execution thereof. 3. Nor yet doe we allow that saying of Gregorie; that God so predestinates eternall life, ut po∣stulando mereantur accipere, that yet it may be merited by prayer: and as Aquine speaketh, that God doth creaturis dignitatem causalitatis communicare, that God doth communicate to creatures the digni••ie of being causes: for the Apostle calleth it election of grace: and if it be of grace, it is no more of workes, Rom. 11.6. therefore workes as causes cannot be subordinate to election of grace. 4. Yet seeing as God hath predesti∣nated the end, so he hath ordained the meanes and way leading thereunto: therefore by faith, prayer, hope, patience, the elect are brought to be partakers of the happy end: not as causes procuring the same, but as meanes to assure them thereof: for these are fruits of our election: as the Apostle saith, He hath chosen us in him, before the foundation of the world, that wee should be holy, Eph 1.4. So Ambrose upon these words of the Apostle, who hath saved us, &c. not according to our workes, but according to his owne purpose and grace, 2. Tim. 1.9. thus inferreth: Quomodo redint egraretur, praedestinavit, quo tempore, per quos, qua ratione salvari possunt, ut neque merito suo, qui salvantur, neque ho••um, per quos vocantur, sed Dei gratia istud donum praestari videatur per fidem Christi: God hath predestinate how a man should be restored at what time, by whom and what meanes he should be saved, that neither by their merit that are saved, nor theirs by whom they are called, but by Gods grace this gift is bestowed through faith in Christ. So in this place Isaacks prayer is not the condition, cause, or helpe of Rebeckahs conceiving but even Isaacks prayer was as wel pre∣ordained of God, as Rebecahs bearing: God appointed that Isaack should pray, and that Rebeccah there∣upon should conceive: and as Gods purpose for the conception of Rebeccah could not be altered, so also Gods prescience concerning the stirring up of Isaack to pray to the same end, could not be deceived.

QUEST. XXIX. How the children strove together in the wombe.

Vers. 22. THe children strove together, &c. 1. They did not exultare, leape, as Ambrose readeth, nor gastire, skip, as Augustine, o•• Iudene, play, as Hierome:* 1.28 but the word signifieth to beat one upon another, as is shewed be side upon 2. Which motion was neither naturall, as Aristotle saith, that male children doe strive in the right 〈◊〉〈◊〉 the 〈◊〉〈◊〉 day, the female in the left, in the 90. day: de histor. animal. lib. 7. c. 3.4. Neither was this 〈◊〉〈◊〉 voluntary: non 〈…〉〈…〉 scientia cerrandi, they strove not together, as having any skill to 〈◊〉〈◊〉, Rupert. But 〈…〉〈…〉 was extraordinary, both because Rebeccah

was so affected with the strangenesse of it, Calvin. as also for that it portended two kinde of people, that should one strive against another, Perer.

QUEST. XXX. Why Rebeccah saith, why am I thus.

WHy am I thus. 1. Not as though she should say, cur vivo, why live I? as Mercer. 2. Neither yet she fearing some abortion or miscarrying of the infant, wished she had not conceived, Muscul. 3. But she doubted whether she had conceived or no, or whether it might be otherwise with her, Iun.

QUEST. XXXI. How Rebeccah consulted with God.

Vers. 22. SHee went to aske the Lord. 1. Shee neither tooke a journey for her health sake: as Aristotle giveth advice, that women with childe, desidia non torpeant, sed singulis diebus spatium ali∣quod deos venerandi causa conficiant: should not give their bodies to rest, but every day should take some jour∣ney to visit the gods, &c. lib. 7. politic. c. 16. 2. Neither did she goe to Sem, who was dead ten yeares be∣fore, nor to Heb••r, who dwelt too farre off, as the Hebrewes thinke. 3. Neither yet was there any Priest, to whom she should resort, as Chrysost. 4. Not yet need she goe to any Prophet, as Oleaster, her husband being a Prophet. 5. Nor yet is it like she went to Melchisedeck, to Mount Moria, as Eusch. Gennad. which was too far a journey of three daies at the least, Gen. 22.4. for a woman great with childe to take in hand: and if Sem were Melchisedeck, he was not then alive. 6. Neither need she goe to any of the altars, which the Patriarkes had made to aske counsell of God, seeing God was every where present to the prayers of the faithfull. 7. Neither are we to imagine, that she used any such superstitious way, as to lay agu•••• castus, lawrell, or any such thing under her head, to have a dreame or a vision, as she had seene her friends to doe in her owne countrey: sic author histor. scolastic. in Gen. c. 66. for she was farre from such superstitious toies, ex Perer. 8. Nor yet did she consult with God by Abra∣ham then living: as Aben Ezra, Iun. for this oracle was given her by Gods owne mouth, rather than mans, Calvin. 9. But she went to some secret place to pray, and received some revelation from God, Mus∣cul. Calvin. Mercer. Perer.

QUEST. XXXII. How many waies they used to consult with God in Israel.

FOure waies they used to aske counsell of God in Israel: 1. Beside the casting of lots, which was but seldome used, as by Iosua, in Achans cause, Iosua 7. and by Samuel at the election of Saul, 1 Sam. 10. and by Saul to finde out the transgression of his vow by Ionathan, 1 Sam. 14. there were three waies be∣side to aske counsell of God, which are mentioned together, 1. Sam. 28.6. by dreames, urim, and pro∣phets; 2. The second way was by dreames and visions, as the Lord spake to the elder Patriarkes: but this way God seldome revealed his will by, after he sent them prophets: and for these visions they used to prepare themselves by fasting and prayer, Dan. 10.3. 3. They used in hard and difficult matters to seeke unto the prophets, as Saul went to Samuel, 1. King. 9. Ieroboam sent his wife to Ahiah the Prophet, 1 King. 14.* 1.29 These Prophets had such matters revealed unto them three waies: 1. The Lord instructed them aforehand, as he did Samuel, before Saul came at him. 2. Sometime at the same instant, when they were consulted with: as the Angel of God spake to Eliah, 2. King. 1.15. 3. Sometime the Prophet pre∣sently gave no answer, but waited upon God by prayer, as Dan. 9. or stirred himselfe up extraordinarily, that the spirit might come upon them, as Elisha did, 2. King. 3.15. 4. They also consulted with God by the priest,* 1.30 who asked counsell of God for them by his Vrim: as Abiathar applyed the Ephod for David, 1. Sam. 23.9. & 30.7. Now the Priest received answer by the Ephod: not as the Hebrewes fable, by fin∣ding written in the foulds and pleats of the Vrim, the sentence or answer of God: nor as Iosephus suppo∣seth, by the extraordinary shining of the stones in the Vrim: which miraculous kind of answering he confesseth to have ceased two hundred yeares before his time, 3. antiquit. Iudaic. for how could the shining of the stones be a signe in such variety of matters which were demanded of the priests: and more than two hundred yeares before Iosephs time, who lived vnder Domitian, were such gifts of prophecying ceased: as under Iudas Maccabeus, 1 Maccab. 4.46. yea long before that the Church complained, We see not our signes, there is not one prophet more, Psal. 74.9. And further, the Scripture would not have beene silent, in setting downe such a miraculous gift. Therefore God did otherwise reveale unto the priest, and inspire him with the knowledge of his will, by the illumination of his minde: for so Vrim signifieth illu∣mination, Perer.

QUEST. XXXIII. How the elder is said to serve the younger.

Vers. 23. TWo manner of people shall be divided out of thy bowels, &c. the greater shall serve the lesse. 1. The Hebrewes apply this text against the Empire of the Romans: whose Emperors they say came of the Idumeans, as Iulius Caesar, & the rest that succeeded him: who though they held the Iewes in subjection, in the end should be destroyed, sic David Kimhi, Rabbi Salomon, ex citat. Perer. 2. But the right literall meaning is of the Idumeans, and Israelites, the posterity of Esau and Iacob: for so we read that the Idumeans were subdued unto Israel by King David, 2. Sam. 8.14. and so continued to the reigne of Iotham, Mercer. 3. Neither were the Israelites onely superiour in temporall dominion, but also in spiritual blessings: for they were the visible Church of God, Edom was cut off, Calvin. 4. Spiritually these two people doe signifie the carnall Iewes, subdued unto the Christians; being yet themselves the elder people, August. lib. 16. de civitat. c. 25. Againe, by the striving of Esau and Iacob in their mothers wombe, is signified the continuall fight in the wombe of the Church, betweene the true and carnall professors, which are said to be the greater, because they are more in number: but as the greater here did serve the lesse, so the wicked, while they persecute the righteous, quibus nocere volunt, pr••sunt plurimum, stir••••••tem

ipsi maxime nocent: they profit those whom they goe about to hurt, hurting themselves most, Augustin serm. de tempor 78. Beside, Origen draweth from hence this mysticall sense, understanding these two people to be within vs; and this strife and combat to be betweene the flesh and the spirit, vertue and vice, hom. 12. in Genes.

QUEST. XXXIV. How Iacob was sanctified in his mothers wombe.

FUrther, whereas Iacob strove with Esau in his mothers wombe, which was an extraordinary motion and worke of Gods spirit: here ariseth a question, whether Iacob were sanctified in his mothers wombe: which doubt, not resolved, but onely expounded by Pererius, may thus briefly receive satisfa∣ction. 1. that first, if santification be taken for an actuall and inherent holinesse, so neither Iacob nor any o∣ther were sanctified, but onely Christ: in which sense the Angel saith to Marie, That holy thing which shall be borne of thee, shall be called the sonne of God, Luke 1.35. 2. There is also a certaine holinesse ascribed to all the children of the faithfull, because they are within the covenant, 1. Cor. 7. vers. 4. whereby they are distinguish••d from the seed of unbeleevers: Iacob was sanctified otherwise than thus. 3. There is a particular sanctification, that is, a setting apart, or preparing of a thing to some speciall use: as Paul was separated from his mothers wombe in the purpose of God to preach the Gospell, Galath. 1.15. Thus also was Iacob sanctified and separated to be the father of the people of God. 4. A thing also is said to be sanctified, when any extraordinary worke or motion is wrought upon it by the spirit of God: as Iohn Baptist was sanctified in his mothers wombe, when as at the voice of Maries Salutation, the Babe sprung in his mothers belly, Luk. 1.44. and thus Iacob also was sanctified and stirred by the spirit to wrestle with his brother: not that he had any sense or understanding in fighting against the carnall generation, but he was used as an instrument by the spirit to prefigure that state and condition of the people of God which should be resisted and wrestled against by the world.

QUEST. XXXV. Esau why so called.

Vers. 25. HE that came out first was red, &c. 1. In that Esau came out red, it betokened his bloody disposition; in comming forth all hayrie, as a beast, it shewed his savage and cruell na∣ture, Muscull. 2. This birth of Esau was extraordinary: for children are borne usually with haire only on the head, eyelids and eye browes: in the other parts it groweth afterward: and such hairy conceptions are not without much griefe and trouble, causing loathsomenes in the stomacke, heart-burning, and such like, Perer. 3. Hee was called Esau, that is, already made and perfect, of the word gnasah, to make, which is passively to be taken, that he came forth with haire, as a perfect man, not actively, as though he should be active and prompt in his businesse, Mercer. 4. He had three names, Es••u, because he was compleat, Edom of the red pottage, and Seir, that is haire, Perer.

QUEST. XXXVI. Of Iacobs holding Esau by the he••le, what it signifieth.

Vers. 26. AFterward came his brother out, and his hand hold Esau, &c. 1. It is not to be supposed, that Iacob at the time of the birth, as he came forth, held Esau by the heele, and that one birth immediatly followed another, for this had beene against the common course, the head of the infant first comming forth, and might have put the mother in danger: but it is like rather, that Iacob before his birth put forth his hand, holding his brothers heele, which by the mid wife was put into his place againe, and then after a while he was borne also, and came out orderly with his head first, Mercer. 2. for so is the usuall and naturall manner, for the head of the infant to appeare first: to come out footling, that is, with the feet first, is against nature, as Nero was borne: and hereupon, they which were borne with such dif∣ficultie had the surname of Agrippa. Varro writeth, that the infant in the wombe is pitched upon his head, with his feet upward, as a tree hath the branches uppermost, Perer. 3. Hee was called Iacob, of g••achabh, which signifieth to supplant, taking it in the proper sense, because he held Esau by the heele, not in the metaphoricall, to deceive, as Esau wresteth the word, to bring his brother into hatred, Genes. 27.36. yet this name was a prediction of that which fell out afterward, that Iacob should supplant and overthrow his brother, Perer. 4. The conceit of Rasi is but weake, that Iacob was first conceived in his mothers wombe, though Esau were borne first, and that therefore the birthright did belong unto him: for the right of birthright consisted not in the priority of time, but the election of grace. 5. Yet this is strange in Iacobs birth, as Aben Ezra noteth: that Iacob putting forth his hand, did breake that rimme or skin, wherein the infant is inclosed, which did prognosticate, that he would breake in upon his bro∣thers birth right.

QUEST. XXXVII. Of the divers studie and profession of life in Esau and Iacob.

Vers. 27. ESau was a cunning hunter, &c. 1. Hunters and hunting in Scripture, are for the most part taken in the worst sense, as Nimrod is called a mighty hunter, not because this exercise is unlawfull, but for that it is more sutable to men of fierce nature, Muscul. 2. Otherwise the delight it selfe is lawfull and commendable, both profitable to keepe the body in health by moderate exercise, as also to prepare and accustome it to labour, and make it fit and serviceable for warre, Perer. 3. Iacob was a simple man without fraud, and lived a quiet life, dwelling in tents, which the Hebrewes expound, of fre∣quenting the tents of Sem and Heber for knowledge: but it is a description of those which keepe cat∣tell, and follow tents, as in this sense, Gen. 4.20. Iubal is said to be the father of them that dwell in Tents, and of such as have cattell, Iun. 4. Esau is said to be a man of the field, not as the Latine translateth, an hus∣bandman, but one continually conversant in the field, because of his game, a field man, as the Septuagint.

5. By the lives and dispositions of these two, Gregorie noteth the divers studies of worldly men, that hunt after the pleasures of this life, as Esau did, and of holy men, that give themselves to the contemplation and studie of vertue with Iacob, lib. 5. moral.

QUEST. XXXVIII. Why Isaack loved Esau.

Vers. 28. ISaack loved Esau, &c. 1. By this we see that parents are carried with blind affection, to fan∣sie those children which are evill conditioned, Muscul. 2. But Isaack is not said simply to love Esau, but for his venison sake, he loved not his evill conditions, Cajetan. 3. He loved him, because he saw him active and well exercised, his forward qualities he thought might in time be allayed. 4. Some thinke that Esau by his flattery insinuated himselfe, and so doe make a metaphor of these words, hunting was in his mouth; but the other sense is more agreeable, Mercer. 5. Rebecca loved Iacob, not so much thereunto inclined by the oracle received, as mooved by the gentle and obedient behaviour of Iacob, Mercer.

QUEST. XXXIX. Of Iacobs red pottage, and Esaus greedie demanding of it.

Vers. 30. ESau said to Iacob let me eat, &c. 1. It is but a toy devised here of the Hebrewes, that A∣braham died this very day,* 1.31 when Esau sold his birth-right, when he was 15. yeares old, lest he should live to see the wicked manners of Esau: for upon this day they say Esau killed a man, ra∣vished a woman betrothed: and Iacob sod lentils they say, which used to bee set before those which mourne for the dead, thereby conjecturing, that he mourned for Abraham: But these are uncertaine conceits, having no ground in Scripture: ex Mercer. 2. This was rather the usuall food which Iacob prepared for himselfe; for if it had beene common for the whole house, Esau might have had otherwise accesse unto it, Perer. 3. Esau was very hungry as hunters commonly are, and seemed to be very rave∣nous and unsatiable: for 1. he saith feed me, or let me swallow at once (so the word lagnat signifieth, on∣ly found in this place) as Camels are fed, by casting gobbets into their mouth. 2. Beside for haste, he doubleth the word, this red red, Mercer. 3. He saith he must die if he have it not: as men of appetite cannot governe themselves, but they must die, if their humour be not satisfied, Perer. 4. The Hebrewes note, that as Esau was red, so he delighted in red things: in red pottage, (which beside the rednesse of the lentiles, might be coloured with saffron, or such like) he dwelt also in a red soyle, called therefore Idumea, &c. Mercer. 5. Although this may seeme to be but a light matter, which passed betweene Esau and Iacob, yet considering that they were of discretion to know what they did, and Esau was of yeares and strength to follow hunting till hee was wearie, Iun. and beside his parents upon this accident gave him a name Edom, Calvin. this action was governed by Gods providence, and the prophecie began now to take place, the elder shall serve the younger.

QUEST. XL. Whether Iacob offended in causing Esau to sell his birthright.

Vers. 31. SEll me now thy birthright. 1. Iacob may be thought to have dealt cruelly with Esau and un∣charitably, that would give him no releefe being ready to die, but upon such hard conditi∣ons: but the answer is, that Esau coveted Iacobs pottage, not of necessity, for there was other meat in the house, whereby he might have satisfied his hunger, but of an unsatiable greedinesse. 2. But Iacob was too covetous to cause Esau to sell for so small a trifle so rich a thing, as his birthright, which included ma∣ny priviledges, as the priority and government of his brethren, a double portion to the rest, the priest∣hood and right to sacrifice, Exod. 19.22. and 24.5. and beside was a type and figure of everlasting life, Vatabl. here the answer is not as the Hebrewes thinke, that Iacob gave a greater summe, and this to be onely as an earnest, for no such thing appeareth in the Scripture: but the true answer is this, that Iacob knew by the instruction of his mother, that the birthright by Gods appointment belonged unto him, and therefore as a wise man he taketh this occasion to recover his right from him that was an usurper of it. 3. But seeing this birthright was a sacred thing, for otherwise Esau should not be counted a profane per∣son for selling it, how could Iacob buy it without sinne? Answer. Iacob intelligitur suam vexationem rede∣misse:* 1.32 Iacob did but redeeme his owne vexation: he buyeth not a thing which was not belonging to him, but onely recovereth that which was his owne: and this is not simoniacal in sacred things, for a man to re∣deeme his quietnesse, and peaceable possession: 4. But seeing Esau sinned in selling his birthright, how could Iacob be without sinne? yes, Iacob offended not, being hereunto no doubt stirred and incited by the spirit of God, and sparing from his owne belly to obtaine such a blessing, preferring things spirituall before temporall: but Esau sinned, in setting so light by the blessing of God, as shall appeare in the next question, Mer. yet this extraordinary fact of Iacob is not to be drawne into imitation.

QUEST. XLI. Whether before the law the first borne did alwaies exercise priesthood.

BUt whether the priesthood did goe with the birthright, and that the first borne did execute the priests office, it is questioned among the learned: for the solution whereof, 1. I neither thinke with the Hebrewes, that the first borne of the family alwayes had the preheminence of the priesthood: for Abel the younger brother, offered sacrifice as well as Cain. 2. Neither with Oleaster, that this was never practised, whose opinion is that the priesthood was not due to the first borne before the law of Moses: in hunc loc. for the contrary is evident, Exod. 24.5. 3. Neither do I wholly assent to Hierome, who thinketh, that omnes primogeniti ex stirpe Noe, that all the first borne of Noahs stocke were priests, epist. 126. ad Evag. for then Iapheth rather then Sem should have had that prerogative: for hee was elder than Sem, being

borne in the 500. yeare of Noahs age, Gen. 5.32. Sem two yeare after, Gen. 11.10. yet Sem was the Priest of the most high God, supposed to be Melchisedeck: and Noah saith, Blessed be the Lord God of Sem, Gen. 9.26. 4. Neither doth the Apostle call Esau prophane only as Pererius thinketh, because he sold the Priest∣hood annexed to the birth-right: for it was a holy thing in respect of the spirituall blessing annexed unto it: In thy seed shall all the nations of the earth be blessed, Gen. 22.18. 5. This then is our opinion rather, that before Moses, the father of the house was the Priest for the family: as wee read that Iob every day offered sacrifice for his sonnes: but after the father was deceased, then the first borne succeeded both in the inheri∣tance and priesthood: and so after Isaacks decease, the birth-right should also have conveyed with it the Priesthood, Mercer. But that ordinance, that the first borne should exercise the Priesthood and offer sa∣crifice, though he were not the father of the family, is no older than Moses, Exod. 19.22.24.5. Who then were sanctified and set apart unto God, Exod. 13.2.

QUEST. XXXVII. How many wayes Esau offended in selling his birth-right.

Vers. 32. LOe I am almost dead, &c. Esau diversly offended in selling his birth-right. 1. Because he estee∣meth his birth-right only by the present commodity and pleasure of this life: for whether he meane in respect of his daily danger in hunting, he was subject to death, as Iun. Or generally speake of his mortality, as Mercer. Or, which is most like, of his present faintnesse, Calvin. Hee onely limiteth his birth-right to this life, as though it could not profit him afterward: whereupon the Hebrewes gather, that hee denied the resurrection. 2. Esau offended in his intemperancy and ravenous desire, that preferred his belly before so great and rich a birth-right. 3. In that for so meane a value hee would forgoe such an in∣heritance: for whereas Aben Ezra would excuse the matter, because Isaack was now become very poore,* 1.33 and therefore Esau set the lesse by his patrimony; it hath no ground at all: for whereas Abraham was ve∣ry rich, and left all to Isaack, and God blessed Isaack beside, how is it like that Isaack in so short a time could bee wasted? 4. Another sinne was Esau his profanenesse noted by the Apostle, Heb. 12.16. that parted with a spiritual blessing for a temporal and momentany pleasure. 5. His unthankfulnesse to God ap∣peareth, in that he no more regarded the dignity of the first borne given unto him. 6. His obstinacy, in that he repented not his folly, but after he had done, went away carelesse: and therefore it is said Esau contem∣ned his birth-right, vers. 34. 7. His falshood and persidious nature appeareth, who though hee had passed over his birth-right to Iacob with an oath; yet seemed to make but a scoffe of it, and purposed not in his heart to performe it, Perer.

4. Places of Doctrine.

1. Doct. Of the immortality of the soule.

Vers. 8. WAs gathered to his people. Theodoret from hence well concludeth the immortality of the soule, and the hope of the resurrection: for if men wholly perish, and did not passe to ano∣ther life, Moses would not have said, He was gathered to his people: qu. 109. in Genes. our Saviour also useth the like argument, to prove that Abraham was alive to God: because the Lord calleth himselfe the God of Isaack, Abraham, and Iacob; God is not the God of the dead, but the living, Matth. 22.23.

2 Doct. Order of time not alwayes observed in the sacred histories.

Vers. 20. ISaack was 40. yeare old, &c. Whereas Moses setteth downe the death of Abraham, and of Ismael, before he describeth the birth of Esau and Iacob, which was 15. yeare before Abrahams death, and 63. yeares before Ismael died; for Abraham lived 175. Ismael 137. yeares, and where Isaack was youn∣ger than Abraham by 100. and than Ismael by 14. they are found so long to have lived after the birth of these twins: from hence then it is evident, that the order of time is not alwayes observed in the sacred hi∣stories, but that sometime is set downe first, which was done last.

3. Doct. Against the casting of mens nativities.

Vers. 23. THe elder shall serve the younger. This example is urged by Augustine against the Genethliakes, that is, casters of mens nativities: for hereby the vanity of their observations appeareth, in that these two twins conceived at once, and borne together, were of such divers natures and qualities, August. de civit. Dei lib. 4. c. 5. And whereas they answer, that in the birth of twins there may bee great diversity, by reason of the swift motion of the planets, which change their aspects and conjunctions every moment: as one Nigidius Figulus would demonstrate by the example of a wheele, which while it was swiftly car∣ried about, he marked twice with inke; which markes, when the wheele had left running, were found not to be farre asunder: whereby he would insinuate, that in a small distance of time, a great part of the cele∣stiall globe may be turned about. But to this fansie Augustine answereth, that if the celestiall motions be so swift, and continue not in one stay, then hardly can any man discerne, under what constellation any is borne: and Gregory thus wittily derideth their follies▪ that if Esau and Iacob were not therefore borne under one constellation, because one came forth after another: by the same reason, neither can any be borne under one constellation, because hee is not borne all at once, but one part after another. H••m. 10. sup. Evangel.

5. Places of Confutation.

1. Confut. Against Limbus patrum.

Vers. 8. WAs gathered to his people, &c. This the Popish writers do understand of the fathers in Lim∣bus patrum, whither Abraham also went: sic Lyran in Gen. 49. Rupert. lib. 6. in Gen. cap. ult. Contra. 1. The place to the which Abraham went, is called Abrahams bosome, Luke 16, which Augustine by no meanes thinketh to have beene a member or part of hell,* 1.34 as they make Limbus. 2. The Apostle sheweth to what people the faithfull are gathered: Ye are come, &c. to the company of innumerable Angels, &c. to the spirits of just and perfect men, Heb. 12.22, 23. Where then the spirits of just men were, there also were the Angels: for so we read that Lazarus soule was carried by the Angels into Abrahams bosome: But the Angels are not in Limbus patrum; upon this reason Lyranus refuseth the interpretation of Augu∣stine and Tostatus,* 1.35 who by this people to the which Abraham was gathered, understand the society of An∣gels, which is in no place but heaven: Lyranus also holding that all the just men from the beginning of the world went to Limbus, is confuted by Paulus Burgens. who saith, that Abraham was the first that went to Limbus, because of him first this phrase is used in Scripture, That he was gathered to his people. Thus we see that these Patrons of Limbus cannot agree among themselves: for what certainty of opinion can there be, which is not grounded upon Scripture?

2. Confut. Election is not of good works foreseene.

Vers. 23. THe elder shall serve the younger. S. Paul inferreth upon this text, that wee are not elected by workes, but according to the purpose of him that calleth, Rom. 9.11. here then the errour of the Pelagians is confuted, who taught that men were elected for their good workes fore-seene of God before: But this errour is repugnant to Scripture, Eph. 14. He hath chosen us in him, that we should be holy: he saith not, because we were holy: so that good workes are not a precedent cause of our election, but a consequent effect thereof.

3. Confut. The soules merited not before they came into the body.

HEre also that errour ascribed to Origen is overthrowne, who thought that the soules have a being before the bodies, and that they are disposed of in this life, according to the merit of the former life, which they lived in before they entred into the body: for the Apostle expounding this place, saith, before they had done either good or evill: and immediately before, yer the children were yet borne, Rom. 9.11. there∣fore before they were borne they had neither done good nor evill.

4. Confut. S. Paul alleageth the examples of Esau and Iacob, not for temporall election, or figuratively onely of eternall, but originally and properly.

IT is therefore evident, 1. That neither Moses writing this prophecie, The elder shall serve the younger, did not only speake of the externall inheritance and preeminence of Iacob before Esau, neither did Paul so understand Moses: for then the example had not beene pertinent to S. Pauls purpose, who goeth about to prove these two things; that all are not the children of promise which are the children of Abraham after the flesh, which he shewed by the instance of Ismael and Isaack, vers. 7. The other point is, that Gods election is of grace, not by workes, as appeareth in the example of Esau and Iacob: wherefore the one was hated of God, the other loved, before they had done good or evill. If the Apostle then had brought in an example of temporall election, it had been impertinent, seeing thorowout the Chapter he treateth of eternall. 2. Neither yet was this outward preheminence of Iacob, and refusall of Esau, a signe onely and figure of their eternall election and reprobation, as Lyranus in 1. Malach. And therefore not directly implied in the words, but so applied by the Apostle: for, as the Preacher saith, No man knoweth either love or hatred of all that is before them, Eccles. 9.4. that is, Gods love or hatred is not discerned by the condition of out∣ward things. 3. Neither is it the literall and historicall sense only, to shew that Esau was temporally reje∣cted: but. S. Paul by his divine spirit doth draw it to a mysticall sense, as Pererius thinketh, in 25. Gen. nu∣mer. 45. for S. Paul understandeth Moses no otherwise than Malachy did: Esau have I hated, Iacob have I loved, chap. 1.1. who out of Moses words inferreth a conclusion of Gods everlasting love toward Iacob. 4. Wherefore the truth is, that the very literall and proper sense of these words, The elder shall serve the younger, written first by Moses and cited by S. Paul, doth principally describe the everlasting state and condition before God; and are especially to be referred to the celestiall inheritance: but secondarily, the promise of the externall inheritance of Canaan is here also comprehended. This may be made evident by these two reasons: 1. That is the proper sense of the place, which is principally and chiefly intended by the Spirit: but so is this spirituall sense: as the Prophet expoundeth this place of Gods eternall love and hatred of Iacob and Esau: 2. That is the proper sense of the place, from the which an argument is framed, and a conclusion inferred: but out of this spirituall sense concerning everlasting election, the Apostle rea∣soneth and concludeth election to be only of grace, not by workes: Ergo, it is the proper sense.

6. Places of Morall observation.

1. Observ. The reconciliation of brethren.

Vers. 9. HIs sonne Isaack and Ismael buried him. They which were separated during their fathers life, are now united and reconciled in his death: which teacheth us, that brethren, which have beene long at variance, should yet, when the time of mourning for their father commeth, returne in affe∣ction, Muscul. Not as Esau, that intended when his father was dead, to execute his malice toward his brother, Gen. 27.41.

2. Observ. To continue and persevere in prayer.

Vers. 21. ISaack prayed to the Lord for his wife. It seemeth, seeing Rebeccah continued barren twenty yeares (for Isaack was maried at 40. and was 60. yeares old when Esau and Iacob were borne) that Isaack continued many yeares in prayer, and waited from moneth to moneth, from yeare to yeare, till the Lord had condescended to his prayer: whereby wee are taught, that wee should not give over in our prayers, neither limit God to heare us within a time, but still patiently expect his gracious pleasure: as the Apostle exhorteth that wee should pray continually, 1 Thes. 5.17. Mercer.

3. Observ. Gods will many times revealed to the weaker sort.

Vers. 28. ISaack loved Esau, &c. Rebeccah was better affected toward the chosen seed, than Isaack wa•••• so was Sarahs heart toward Isaack, but Abraham loved Ismael: whereby wee see, that man•• times God revealeth his will to the more infirme sex: and as S. Paul saith, chuseth the weake things of 〈◊〉〈◊〉 world, to confound the strong, 1 Cor. 1.17. Muscul.

4. Observ. Of frugality in meats and drinkes.

Vers. 29. NOw Iacob sod pottage, &c. By this we may see, how frugall and sparing the diet of those godly Patriarkes was; Iacob here contented himselfe with lentill pottage. These lentils came from Egypt, and was the usuall food in Alexandria, for young and old, which was commonly vendible in their Tabernes, Gell. lib. 17. c. 18. from thence the use of lentils became very common in other countries, the Philosopher Taurus used to sup with them, and Zeno the Stoike prescribed to his schollers, how they should seeth and dresse their lentils, with the twelfth part of Coriander seed, Athen. lib. 4. The like fru∣gality and parsimony was used in famous countries among the Gentiles. The Arcadians lived of akornes, the Argives of apples, the Athenians of figs, the Tyrinthians of peares, the Indians of canes,* 1.36 the Carmanes of palmes, the Sauromatians of millet; the Persians, nasturtio, of cresses. These examples ought to make Chri∣stians ashamed, who use to pamper their bellies, and feed their fansies with curious delights, and exquisite dainties, Perer. S. Paul giveth a rule for this: meats for the belly, the belly for meats, God shall destroy both it and them, 1 Cor. 6.13. that therefore men should not bee so carefull to feed and fill their bellies with dainty fare and costly meats, seeing they both must fall to corruption.

5. Observ. Against prophane persons that sell heaven for earthly pleasures.

Vers. 33. HE sold his birth-right. Esau, that for a messe of red pottage did part with his birth-right, is a president and patterne of all those which for the momentany pleasures and pro∣fit of this life, doe sell and lose their hope of eternall life, Mercer. As that rich glutton, Luke 16. which purchased his ease and pleasure in this life, with the everlasting paine and torment of his soule afterward: for this cause is Esau called a prophane person, Heb. 12.16. which for one portion of meat sold his birth-right.

CHAP. XXVI.

1. The Argument or Contents.

FIrst, in this Chapter is shewed the occasion of Isaacks going to Gerar: which was by rea∣son of the famine. vers. 1. And Gods Commandement, vers. 2, 3. with the renewing of the promise made to Abraham, 4, 5.

Secondly, this Chapter treateth of Isaacks abode and dwelling in Gerar, with such things as there happened. 1. The question that arose about his wife, vers. 7•• to 12. 2. The envy of the Philistims against Isaack, because hee prospered and waxed rich, vers. 13. to 18. 3. The contention betweene Isaacks servants and the Philistims concerning certaine fountaines, vers. 18. to vers. 23.

Thirdly, there is declared the departure of Isaack from Gerar, to dwell in Beersheba, and the covenant there made betweene him and Abimelech, vers. 23. to the end.

2. The divers readings.

v. 3. & 18. my word shall be an helpe unto thee. C. I will be with thee, and blesse thee. caeter.

* 1.37v. 10. one of my stocke might have slept. S. C. one of my people might have lion. caet. heb. shacabh: thou mightst have brought upon us ignorance. S. this sinne. caet.

v. 11. he that toucheth this mans wife. H. this man or his wife. caet.

* 1.38v. 12. he found barly increased an hundred fold. S. he found an hundreth fold. caet.

v. 14. much tillage, georgia. S. a great family or houshold. caet. guabudah, signifieth both.

v. 17. in the brooke of Gerar. H.C. in the valley of Gerar. caet. nachal signifieth both: a valley is more pro∣per, because they digged there.

v. 20, 21, 22. Heseck, Sit••ah, Rehoboth. G.T.P. contention, enmity, roomth, H.S.C.B.

v. 25. there Isaacks servants digged a well in the valley of Gerar. S.

v. 26. accompanied with his friend. C. with Ahuzzah his friend. caet.

v. 28. let the oath be confirmed that was betweene our fathers. C. let there be now an oath betweene us▪ caeter.

v. 33. he called it abundance. H. an oath. S. he called Shibah. caet.

v. 35. they were rebellious against Isaack and Rebeckah. C.B. they offended, or were a griefe of minde. caet. heb. bitternesse of Spirit.

3. The Explanation of doubtfull questions.

QVEST. I. Whether this Abimelech were the same with whom Abraham had to deale.

Vers. 1. ANd there was a famine in the land, &c. 1. This other famine in Abrahams time, was that fa∣mine mentioned chap. 12. where Abraham went downe into Aegypt, Mercer. for chap. 20. when Abraham sojourned in Gerar, there is no famine spoken of, which Pererius supposeth to have beene the cause of Abrahams going thither. 2. This Abimelech might be either the same, with whom Abraham had to deale, who might bee now not above an hundred yeare old, or another King of that name: for the Kings of Gerar were called by the name of Abimelech, as the Kings of Aegypt, Pha∣raohs: Phicol also might be the name of office, or the same man might serve the father and sonne, Mercer. 3. Therefore we need not with Augustine, quaest. 75. in Genes. to thinke this story to have beene done long before, and to be set downe by way of recapitulation: for it seemeth that Abraham was now dead: other∣wise he should have beene constrained also to have sojourned for the famine: and Isaack was now toward an hundred yeare old: seeing he was 60. at Esaus birth, who in the end of this chapter, at forty taketh a wife, Perer. 4. Isaack went to Gerar, thinking not there to stay, but to goe downe to Aegypt, if the Lord had not otherwise charged him: for Egypt, by reason of the over-flowing of Nilus, which made the ground both fat and moist, was very fruitfull and fertile, Pererius.

QVEST. II. How and when God appeared to Isaack.

Vers. 2. FOr the Lord appeared unto him, &c. 1. Some think that God appeared unto him not by dreame, because it is not expressed, but by open vision, as Cajetan: but it skilleth not how God appea∣red, certaine it is, that he had a vision. 2. The Lord appeared not so often to Isaack, as to Abraham, because the promises were to be but renewed and confirmed to him, Mercer. 3. It seemeth that this vision was shewed to Isaack before he tooke his journey, and purposed to goe into Aegypt: and that the Lord at the first named not the place, where he would have him stay, but onely in generall, abide in the land which I shall shew thee: as the Lord said to Abraham, Genes. 12.1. and that herein he had some particular direction afterward: so that the first verse is set downe by way of anticipation, Mercer.

QUEST. III. Why the Lord would not have Abraham goe downe into Aegypt.

Vers. 2. GOe not downe to Aegypt. 1. Isaack is forbidden to goe downe to Aegypt, not because he was consecrate unto God, and therefore was not to goe out of Palestina, as the Hebrews: for Ca∣naan being now pestered with such wicked inhabitants, was no holier than other Countries. 2. But either the Lord did keepe him from Aegypt, lest he might have beene intangled with the pleasures of that coun∣trey, Calvin. 3. Or corrupted with the vices of the inhabitants, Mercer. 4. Or rather because the Lord had purposed that Iacob and his seed should goe downe to Aegypt, and there be kept in servitude: the Lord would not have Isaack prevent that determined captivity: for when Abraham sojourned in Aegypt, God had not yet revealed so much to Abraham concerning the hard entertainment of his seed, which followeth afterward, chap. 15.

QUEST. IV. Of Abrahams obedience, and whether it were greater than Isaacks.

Vers. 5. BEcause that Abraham obeyed my voyce, &c. 1. Augustine concludeth from hence that Abra∣hams faith and obedience was greater than Isaacks, because all is granted for Abrahams sake, lib. 16. de civitat. Dei. c. 36. Abraham indeed had the priority of faith and obedience, and therefore is cal∣led the father of the faithfull: but to make an unequall comparison of these three Patriarkes, whom the Scripture doth consort together, Exod. 32.13. remember Abraham, Isaack, and Iacob thy servants, we have no warrant, they might be all excellent in their kinde. 2. Neither doe wee approve here the Hebrewes

collection, that Abraham kept all the rites and ceremonies of Moses law before it was given: many we grant he observed, as the Sabbath, offering of sacrifices, the difference of cleane and uncleane beasts, but not all: Mercer. 3. The Cabalists curious observations are not here worth the rehearsing: who by the ten words of this verse understand the decalogue: and by the first word of the verse, guechebh,* 1.39 which noteth 172. they insinuate the yeares of Abrahams life, who all this time from three yeares of his infancy knew and worshipped God: and beside they say, there are just 172. words in the decalogue. 4. Abrahams obedience is expressed in these particulars: 1. In keeping Gods ordinances, that is, his spec••all Commandements, as in leaving his countrey, in casting out the bond-woman, in sacrificing his sonne. 2. By Commandements, are understood the precepts of the morall law. 3. By statutes or ceremonies, circumcision, sacrifices, and such other rites: 4. By lawes, the documents of faith, and religion, wherein he exercised and trained up his hous∣hold, Mercerus.

QUEST. V. Why Isaack stayeth in Gerar.

Vers. 6. SO Isaack dwelt in Gerar. 1. Though Gerar were a more bar••en countrey than Egypt, and it is not unlike, but that the famine raigned and raged there also▪ yet God stayeth him there, that Isaack might have experience of Gods providence,* 1.40 who was able even in a land of want to provide for him. 2. It is fit also he should stay in Gerar which belonged unto the land of Canaan promised, Mercer. 3. This verse is one of the 14. that consisteth only of three words.

QUEST. VI. Isaacks infirmity in causing his wife to dissemble.

Vers. 7. SHe is my sister, &c. Isaack falleth into the same infirmity which Abraham twice before com∣mitted, in giving counsell to his wife to dissemble.

1. Neither Abraham nor Isaack can bee excused, because they were Prophets, and did fore-see what should ensue: for all the actions of the Prophets were not propheticall: and this had beene to presume of Gods power, to faile in the meanes, and to trust for deliverance from God.

2. Neither doth this excuse Abraham and Isaack here, that he would specially provide for his life, be∣cause of the promised seed, for as he beleeved Gods promise, so hee needed not to have doubted, but that God by lawfull meanes would have preserved his life.

3. Neither, as Lyranus, because the Kings did not take their wives, till they had beene a yeare before prepared, as we read of the Kings of Persia, did Abraham thinke that within a yeares space God would provide: for this pompous custome of Kings came in afterward.

4. Neither can Isaack be excused, as Augustine thinketh, because Rebecca was indeed his sister, that is, his cousen German: for in saying she was his sister he denieth her to be his wife.* 1.41

5. Wherefore it must needs be confessed, that this was Isaacks weaknesse, as Abrahams before; not only in his dissimulation, which was the more tolerable, it tending not to the hurt of any other, though not justi∣fiable, Mercer. But chiefly, because he doth as much as in him lieth, prostitute his wives chastity, and bring her into danger: and so Ramban confesseth that Abraham before herein grievously offended. But Isaacks offence is greater, for that he could not take heed or be warned by domesticall examples, Muscul.

QUEST. VII. How Isaack sported with Rebeccah.

Vers. 1. HE saw Isaack sporting or playing. 1. The Hebrewes thinke that Abimelech saw Isaack carnally knowing his wife: and so they expound that of Ismael, Gen. 21.8. where the same word met∣sachek is used, that Ismael sported, that is, lay with other women: thus thinketh Lyranus. 2. But it is more like that Isaack used some familiar gesture and signe of love, which was comely with his wife,* 1.42 but not with his sister: and thus Augustine saith that holy men may sometime descend ad foeminei sexus infirmitatem, to the infirmity of that sex, and hee compareth it to the fathers playing with children, as Aelianus maketh mention of Socrates and Agesilaus, and Architas Tarentinus, how they used to sport and recreate them∣selves with children: lib. 12. de var. histor. 3. Augustine further doth allegorize this sporting of Isaack: Quid absurdum, si Propheta Dei carnale aliquid lusit, ut eum caperet affectus uxoris, cùm ipsum Dei verbum caro factum sit, ut habitaret in nobis? What marvell if the Prophet of God did sport carnally, to please his wife, see∣ing the word of God became flesh to dwell with us? But we need not so farre to fetch allegories, the historicall sense is plaine and full enough.

QUEST. VIII. Of the great increase that Isaack had of his seed.

Vers. 12. AFterward Isaack sowed in the land, &c. 1. Isaack sowed not in any ground of his owne, which he had purchased, or bought with his money: for vers. 17. hee removeth and departeth from thence: but he hired ground for his present use, Calvin. Mercer. 2. Hee found an hundred measures, not in respect of others, or so much more than he expected, or than that ground was wont to yeeld, but an hundred measures for one which hee had sowed, Perer. 3. The Septuagint read an hundred of barley, mistaking the word, for shegnarim signifieth measures, or estimation, segna••••••••▪ barley, Mercer. It was therefore wheat which he did sow for the use and sustentation of his family, or he had this increase gene∣rally in all the graine which hee did sow. 4. Forrein writers doe make mention of greater increase. He∣rodotus saith, the countrey of the Euhesperi••es yeeldeth 100. fold, of the Cynipians 300. fold, lib. 4. Pli∣ny writeth, that in Byzacium in Africa, for one bushell of seed they receive 150. of increase: ou•• of the same place, the governour sent to Augustus Caesar 400. stalkes which came of one graine, lib. 18. c. 10. But these were most fruitfull soyles, that gave this increase in seasonable yeares: whereas this

countrey was barren, where Isaack did sow, and in the time of famine: and therefore this increase was ad∣mirable, Perer.

QUEST. IX. Of the valley of Gerar where Isaack pitched his tents.

Vers. 17. ISaack departed and pitched his tents in the valley of Gerar, &c. 1. Though the word (nachal) signifieth a valley, or brooke; yet it is not fitly here translated a brooke, as the Latine Translater readeth, and Pererius justifieth the same: for there was no need to digge wels where the water ran: neither is it like these pits were made to containe the water that came downe, as Perer. But in digging they sear∣ched for water, and at the length found a spring, vers. 19. 2. Neither yet was it a fruitfull valley, where Isaack now pitched his tents: for then he needed not to have digged so many wels. 3. But it is like to have beene a dale, thorow the which the hasty raine that fell, did run: and so by reason of the sand and gravell, which was carried downe, it seemeth it was a barren plat, neglected of the inhabitants, wherein Isaack might dwell without envy, Muscul.

QUEST. X. Of the wels of water first digged by Abraham, and after by Isaack.

Vers. 18. ANd Isaack returned and digged, &c. The meaning is not that Isaack returned to Gerar to dig the wels againe, which his father had digged before, as both the English translations read: for to returne to dig, is nothing else but to dig againe, as Iunius translateth. 2. Neither were these other wels, beside those mentioned vers. 15. as Ramban, Mercer. For wee doe not read, that Abraham ever dwelt in this barren dale of Gerar. 3. But as Rasi thinketh, these were the same wels before mentioned, which Abraham had first digged, and the Philistims stopped, and Isaack renewed them, calling them by the same names, vers. 33. this was done before he came from Gerar: and departing thence he diggeth new wels in the dale, and calleth them by new names, though some thinke he giveth new names upon new occasions, to the old wels, Calvin. Mercer. 4. He digged the wels of Abraham againe: both for more certainty to find water, and the labour was easier, and he had better right unto them, seeing his father pos∣sessed them before. 5. Origen allegorizeth this story, comparing the Evangelists and Apostles to Isaack which revived the wels of doctrine, which the Patriarkes and Prophets had first digged: and by the fountaine of living water, he understandeth the true sense of the Scripture, which we should dig for: hom. 12. and 13. in Genes. 6. The Hebrewes also have devised here divers allegories: some, by these three wels, understanding the three Temples, the one built by Salomon, destroyed by the Chaldeans, the other reedi∣fied after the captivity,* 1.43 and demolished by the Romans, the third they referre to the time of their Messiah, when they promise to their nation (rehoboth) that is, roomth and liberty: some by the wels renewed by Isaack, understand the Proselytes converted to the knowledge of God by Abraham, and corrupted by the Philistims, whom Isaack againe restoreth: ex Mercer. But these fabulous allegories are not much to be regarded.

QUEST. XI. How the Lord protecteth his, and is their peculiar God.

Vers. 24. THe Lord appeared unto him the same night, &c. 1. Whether God appeared unto Isaack, being awake, as Lippoman, or asleepe, as Tostatus, it is not certaine out of the text: Isaack had some infallible signe, whereby he was assured of Gods presence, Mercer. 2. The Lord calleth himselfe the God of Abraham, as being his peculiar God, in respect of Gods speciall care and protection of Abraham, and Abrahams singular faith and obedience toward God: like as the heathen had their nationall gods, which indeed were no gods:* 1.44 the Assyrians worshipped Belus, the Egyptians Isis, the Tyrians Baal, the Athe∣nians Minerva, the Samians Iuno, the Lemnians Vulcan, the Romans Quirinus, &c. But the Lord Crea∣tor of heaven and earth is the peculiar God of Abraham, and of the faithfull, Pererius. 3. The Lord promiseth to be with Isaack, that is, to protect him: God protecteth his foure wayes. 1. By giving wis∣dome to foresee and prevent dangers. 2. By preventing the occasions, and delivering from the imminent perils. 3. By repressing the rage of Satan and his ministers. 4. By giving strength and patience to endure trouble, Perer.

QUEST. XII. Why Abimelech with the rest came to Isaack.

Vers. 20. THen came Abimelech, &c. 1. Some thinke it was not the same Abimelech which made a cove∣nant with Abraham so long before, well nigh 80. yeares, but his son bearing the same name. Abimelech, which signifieth, my father the King, might be a common name to all the Kings of Gerar: and so might Phicol (which signifieth, the mouth of all, bee a title proper to the Captaines of the Army) Merc. Muscul. But it is rather like that it was the same Abimelech (because of the same chiefe Captaine Phicol) who might bee now somewhat above 100. yeares old. 2. Ahuzzah was a proper name of one of his chiefe friends, not a nowne collective, betokening the college or company of his friends, as Onkelos, Lyra∣nus, Tostat. 3. Abimelech commeth a farre journey, not of love or good will, but partly pricked in consci∣ence, for the wrongs which he had offered to Isaack, Chrysost. hom. 52. in Gen. partly providing for their po∣sterity, that Isaack would doe them no hurt, Mercer. 4. Origen, by these three that came to Isaack, under∣standeth the tripartite wisdome of the Gentiles, the morall, naturall, rationall, which dissenting at the first from the Christian faith, were afterward reconciled to it: hom. 14. in Genes.

QUEST. XIII. Why Isaack made a feast to Abimelech and his company.

Vers. 3. HE made them a feast. 1. Isaack did this of a simple and sincere affection, that they might know there remained no grudge or purpose of revenge in his minde: for to invite unto feasts is a signe of remitting and forgetting of former wrongs: as Augustus Caesar did bid Catullus the railing Poet to supper, in token he had forgiven him, though Alexander dissemblingly brought Philotas to his table, to have the better opportunity to murther him: as Absolom served his brother Ammon. 2. Some thinke that the next morning the oath before betweene them made, was againe ratified: Mer. But it is more like, that the oath was deferred till the next morning, as being the fittest time for serious consultations: it was the Persians barbarous manner, in the middest of their cups to advise of their weightiest affaires, Perer.

QUEST. XIV. Wherefore the well is called Shibah.

Vers. 33. SO he called it Shiba. 1. Some interpret this word abundance or saturity, because of the plenty of water that was found, as Hierome, who findeth fault with the Septuagint, because they trans∣late it, oath. But sabang signifieth to abound, not shabang, which is here used. 2. It is more like, that this was both the same well which Abraham digged, and the same name derived from the oath which was made betweene Isaack and Abimelech, as before betweene Abraham and Abimelech: for so this story saith, that Isaack gave them the same names which his father gave them, vers. 18. Mercer. Calvin.

QUEST. XV. Of the marriage of Esau.

Vers. 34. WHen Esau was forty yeare old, &c. 1. The Hebrewes thinke, that Esau till hee was forty yeare old, gave himselfe to a vitious and a licentious life, which may well be: and that to imitate his father, who was married at forty, he doth the like. 2. This his marrying into the flocke of Ca∣naan, was abdicationis praeludium, a fore-runner of his casting off, and missing of the blessing, as it followeth in the next Chapter, Calvin. 3. Tostatus thinketh that in the forty yeare of Esau,* 1.45 which was the hundred of Isaack, Sem died: but Pererius thinking to correct his oversight, falleth into a greater errour, referring the death of Sem, to the 50. of Esau, and 100. of Isaack: whereas they are both in a great errour, for Sem died in the 50. yeare of Isaacks life, 60. yeare before this time: which was 502. yeares after the floud.

QUEST. XVI. The evill qualities of Esau his wives.

Vers. 35. THey were a griefe of minde. 1. Some read rebellious, of marah, to rebell, sic Chald. But it ra∣ther commeth of marra, to be bitter. 2. And so were the wives of Esau bitter unto Isaack and Rebeckah: and a great offence of mind unto them, both in respect of their corrupt manners, and their di∣vers profession, being given to idolatry, as the Canaanites were, Tharg. Hierosol.

4. Places of doctrine.

1. Doct. God maketh rich.

Vers. 12. THe Lord blessed him. Gods blessing is given as a reason of Isaacks increasing and growing rich: whereupon Augustine noteth, Etiam ipsa bona temporalia nec dari posse, nec sperari debere, &c. nisi ab uno Deo: That these temporall goods cannot be given or hoped for, but from the only God, quast. 76. in Genes. as the wise man saith, Prov. 10.22. The blessing of the Lord maketh rich.

2. Doct. The soules of the righteous live with God.

Vers. 24. I Am the God of Abraham. Abraham was now dead, and yet the Lord professeth himselfe to be his God: whereby we are taught, that the soules of the righteous after this life, doe live with God: for as our Saviour saith, He is not the God of the dead, but of the living, Matth. 22.32. Muscul.

5. Places of confutation.

1. Confut. Against the breaking of covenants.

Vers. 15. THe Philistims filled all the wels, &c. Though that Abimelech had made a covenant with Abra∣ham concerning the well, Gen. 21.30. yet after Abrahams death, they goe from the covenant▪ such are the enemies of the Church, of whom the Prophet speaketh, Isa. 33.8. He hath broken the covenant: &c. he regardeth no man: such are the Romanists, which hold, that faith is not to be kept with heretikes: as they brake the safe conduct granted to Iohn Hus, and Hierome of Prage, Mercer.

2. Confut. Of restoring the ancient doctrine with the ancient names.

Vers. 18. HE gave them the same names which his father gave them. The Philistims both stopped the ancient wels, and abolished the names, Isaack restoreth both: so the Church of Rome hath abolished both the true ancient doctrine of the Sacraments, as also taken away the name thereof: calling it by an idolatrous name of their owne invention, of the Masse, Muscul. We therefore with Isaack have restored the pure doctrine of the ancient primitive Church, together with the names, as the Communion, the Lords supper, the Lords day, &c. As the Prophet saith, Aske for the old way, which is the good way, and walke therein, Ierem. 6.16.

6. Places of morall observation.

1. Observ. Not to imitate our fathers infirmities.

Vers. 7. HE said, she is my sister. Abraham before had offended in the same kinde, and yet Isaack can∣not take heed: so apt children are to imitate the infirmities of their parents, Mercer. But we should rather learne to decline from our parents errings, as the Prophet saith, If he beget a sonne, that seeth all his fathers sinnes, &c. and feareth, neither doth the like, &c. Ezek. 18.14.

2. Observ. The punishment of adultery.

Vers. 11. HE that toucheth this man, or his wife, shall dye the death. Thus by the light of nature they were taught, that adultery was a grievous sinne: and Abimelech pronounceth the sentence of death against such as should violate another mans wife: as the Lord had said before to Abimelech, Thou art but dead, because of the woman which thou hast taken, Genes. 20. vers. 3.

3. Observ. Adversity and prosperity tempered together.

Vers. 12. ISaack sowed, &c. Thus the Lord tempereth adversity and prosperity, sorrow and joy together: like as the night and day, summer and winter, doe one succeed another: Isaack after these grie∣vous tentations, concerning his wife, is increased and blessed of God: likewise, vers. 20. when his servants had strived for two wels, they peaceably enjoy the third, calling it Rehoboth, roomth: as the Psalme saith, Weeping may abide in the evening, but joy commeth in the morning, Psal. 30.5. Muscul.

4. Observ. Not good to make haste to be rich.

Vers. 13. THe man waxed mighty, and still increased. Isaack was not made rich at once, but hee increased by degrees: for the wise man saith, He that maketh haste to be rich, shall not be innocent, Prov. 28.20. Men should not therefore strive suddenly to be rich, but wait patiently for his blessing, Perer.

5. Observ. Envy for good things.

Vers. 14. THe Philistims had envy at him, &c. They had no reason to envy at him, and to send him away, whom they saw to bee blessed of God. But as Chrysostome saith, Ita se habet invidi••, nihil cum ratione operatur: Such is the nature of envy, it doth nothing with reason: Bonis proximi magis quam propriis malis intabescit invidia: Envy rather pineth at other mens goods, than her owne evill, Hom. 52. in Gen. Such was the envy of Cain toward Abel, that slew him because his owne workes were evill, and his brothers good, 1 Ioh. 3.12.

6. Observ. The Kingdome of God must first be sought.

Vers. 25. HE built an altar, &c. First Moses maketh mention of the building of an altar for the service of God, and afterward of the digging of the well: which sheweth, that first of all, things must be sought that belong to the worship of God: as our Saviour saith, Seek ye first the Kingdome of God, and the righteousnesse thereof, &c. Calvin.

CHAP. XXVII.

1. The Argument or Contents.

THis Chapter sheweth the purpose of Isaack intending to blesse Esau, vers. 1. to 5. and the disposing of the blessing to Iacob by Gods providence: and the preventing or dis∣appointing of Esau, in the rest of the Chapter: where concerning Iacobs obtaining of the blessing, we are to consider, 1. The meanes, which was the counsell and device of Rebeckah, vers. 5. to 18. 2. The execution or putting of the same in practice by Iacob, vets. 18. to 27. 3. The successe which God gave unto it, Isaack giveth Iacob the blessing, vers. 27. to vers. 30.

In the rejecting of Esau, 1. his griefe and sorrow is expressed for the losse, vers. 31. to 37. 2. his impor∣tunity to receive a blessing of his father, which hee had, to vers. 41. 3. His hatred toward Iacob, because of the blessing, and his malicious purpose to take away his life, vers. 41. 4. Iacobs deliverance from his brothers cruelty, by departing into Mesopotamia, through the counsell of his mother.

2. The divers readings.

* 1.46v. 9. goe to the sheep, and bring two kids. S.C. goe to the flock: cat. tsun signifieth a flock of sheep or goats. two of the best kids. H. faire and tender. S. two kids of the goats: caeter. that is, sucking kids. T.

v. 13. It is told me by prophecie, that the curse shall not come upon thee. C. the curse be upon me: cat.

v. 23. his hairy hands did expresse the likenesse of the elder brother. H. his hands were rough or hairy, as his brothers hands: cat.

v. 29. the sonnes of thy father. S. of thy mother. caet.* 1.47

v. 33. he wondred. C. was afraid, and wondred beyond measure. H. he was in an ecstasis or trance. S. he was great∣ly afraid. T.B.G.P. heb. charad. to tremble.

v. 38. Isaack being pricked in heart, Esau cried out, &c. S. Esau lift up his voyce and wept. cater.* 1.48

v. 39. the fatnesse of the earth shall be thy blessing. H. thy dwelling. cat.

v. 40. it shall come to passe, that thou shalt put off his yoke.* 1.49 S.H. when his sonnes shall transgresse the w••rds of the law, thou shalt take away the yoke. C. when thou hast mourned, thou shalt breake the yoake. T. when thou hast got the mastery, thou shalt breake his yoke. B.G.P. he. ro••h. to beare rule, to mourne. I preferre the latter, see q. 13. following.

v. 41. Esau was angry. S. Esau hated Iacob. caet. heb. satam, to hate.* 1.50

v. 42. doth threaten to kill thee. H.S. lie in wait to kill thee. C. ••oth comfort himselfe against thee, by killing thee. cae•• nacham, to comfort.

v. 43 flye to my brother Laban in Haran. caeter to Mesopotamia to my brother Laban in Aran. S.* 1.51

3. The Explanation of doubtfull questions.

QUEST. I. Of the cause of Isaacks blindnesse, and of his age.

Vers. 1. ISaack was old, and his eyes dimme: vers. 2. I know not the day of my death, &c. 1. Isaacks blind∣nesse neither was caused by the smoke of the sacrifices, which Esaus wives off••red to their idols, as the Hebrewes: nor yet was he by any extraordinary worke of God smitten blind, although God dispo∣sed of his blindnesse so, that thereby his purpose tooke place concerning Iacob: but Isaack was now very old, being of 137. yeares: and blindnesse is incident to old age, as other infirmities of the senses, as of the hearing, the taste, as Barzillai confesseth to David, 2 Sam. 19. Moses example, whose eyes were not dim, at 120. yeares, Deut. 34.7. is extraordinary. 2. Isaack thinketh his end at hand: not as the He∣brewes thinke, because he was within five yeares of his mothers age, that is, 123. Whereas Sarah died at 127. for Isaack was now 137. yeares of age, Iacob being now 77. yeare old, at what time hee went into Mesopotamia, as is shewed before, qu. 19. in chap. 25. But Isaack, who lived after this 43. yeares, doth daily meditate of his end, Mercer. Perer. 3. Though Isaack was blind and weake in his eyes, yet it seemeth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion, Pererius.

QUEST. II. Wherefore Isaack biddeth Esau prepare him meat which he did love.

Vers. 4. MAke me some savoury meat, that my soule may blesse thee, &c. 1. Some thinke, that it was the manner of those dayes, that the eldest, before he received his fathers blessing, did performe some service: Lyran. But this no where appeareth in Scripture. 2. Some thinke, 〈◊〉〈◊〉 this was done, that Esau might seeme to deserve his fathers blessing: Thom. Anglic. But spirituall blessings, such as Isaack be∣stowed upon Iacob, cannot be merited by temporall service. 3. Gregory compareth the Jewes to Esau, which sought by their owne workes to please God: the Gentiles to Iacob, that found a more compendi∣ous way by faith, Hom. 6. in Ezechiel. 4. Some by Esaus portion of meat, to the which a spirituall bles∣sing is promised, doe signifie the duty of the people, in paying temporall things, for receiving spirituall. 5. Rupertus by Isaack promising a blessing for a temporall meat, shadoweth forth such Bishops in the Church, as doe for temporall rewards sell spirituall blessings. 6. But Isaack blind in eyes, and blind in affe∣ction, doth herein shew his partiall love to Esau: the Lord in his secret providence over-ruling this acti∣on, and disposing this occasion to the effecting of his owne purpose.

QUEST. III. Why Isaack preferred Esau for the blessing before Iacob.

Vers. 4. THat my soule may blesse thee, &c. 1. Neither is it like, as Ramban and other Hebrewes thinke, that Rebecca only knew the divine oracle concerning Iacob, and had not yet communicated it to Isaack. 2. Nor yet that Isaack understood the oracle otherwise than Rebecca did, that Esau was preferred for the birthright, because Iacob held him by the heele, and would have hindred his first comming out, but could not. 3. But Isaack rather of a carnall affection, forgetting what sentence God had given before of his two sonnes, doth favour Esau for some temporall regard, and so we read, that the Prophets of God were deceived till they received further direction from God, as Samuel in the choyce of David, 1 Sam. 16. Mercer. 4. Yet this equality is observed, that both the parents doe not affect the one, and altogether neglect the other: but as Ambrose saith, Mater deferat affectum, pater judicium: mater circa minorem te∣nera pietate propendeat, pater circa seniorem natura honorificentiam servet: The mother sheweth affection, the father judgement: she tenderly affected toward the younger: the father giveth the honour of nature to the elder, lib. 2. de Iacob c. 2. Perer.

QUEST. IV. Why Iacob is bidden to bring two kids.

Vers. 9. BRing me thence two kids. 1. Not as though Rebecca had her flocke by her selfe, as receiving two kids every day of Isaack for her dowry, as the Hebrewes imagine: 2. Neither, was one for meat, the other for the passeover, which was not yet instituted. 3. But hee brought two, that the dain∣tiest morsels might be culled out of both, and that if the one were not dressed to Isaacks liking, the other might, Mercer. Rupertus by the two kids understandeth the profession of the two Testaments, the Old and the New: but this is forced.

QUEST. V. Of Rebeccahs confidence.

Vers. 13. VPon me be the curse, &c. 1. Iacob, though in generall perswaded of Gods promise, that it should take effect, yet faileth in particular, doubtfull of the successe of this meanes. 2. And Rebeccah, not of a womanly rashnesse, as Aben Ezra thinketh, thus saith, but looking to the truth of Gods promise, she doubteth not of the conveying of the blessing, Mercer.

QUEST. VI. What cloathes of Esau Rebeccah tooke.

Vers. 14. REbecca tooke faire cloathes of her elder sonne Esau, &c. 1. I will let passe the allegories here∣upon framed: as how Ambrose understandeth by these cloathes put upon Iacob, the Scrip∣tures taken from the Jewes, and given to the Gentiles: and Augustine applieth it to Christ, who was cloa∣thed with our sinnes, as Iacob with Esau his rough garments, ex Perer. 2. These faire cloathes were neither priestly garments, for the first-borne did not execute the priesthood while his father lived: neither were they Isaacks garments, which he had worne in his fathers house: much lesse those garments of skin, which were made for Adam, at the sight whereof the beasts did flye away: which afterward Nimrod did weare,* 1.52 whom Esau slew, and tooke his garments: these are but Jewish fables: but it was the rayment properly made for Esau, which were rather in Rebeccahs custody, than in his wives, whom hee saw to bee displeasing to his parents, Mercer.

QUEST. VII. Whether Iacob offended in his dissimulation.

HEre further a question is moved, whether Iacob sinned in dissembling himselfe to be Esau: 1. Some excuse Iacob herein, because Iacob non studio nocendi contexit fraudem, did use fraud, but without a fraudulent mind, or desire to hurt, having respect to the promise of God, Chrysost. hom. 53. in Genes. 2. Some because primogeniti benedictionem non per fraudem surripuit, sed sibi debitam accepit, hee did not by fraud steale the blessing, but received it as due, Gregor. hom. 6. in Ezech. 3. Augustine excuseth Iacobs fraud, be∣cause it was done in mystery. 4. Tostatus, because Rebecca, spiritu Dei mota, being moved by the Spirit, perswaded Iacob. 5. Some make a difference betweene dissimulation or lying in words, which no way is lawfull, and dissembling in behaviour, which may bee excused: because words doe properly expresse the minde, the behaviour and gesture but accidentally, Perer. 6. All these wayes doe make Iacobs dissimulati∣on some way excusable, but not simply justifiable: for although the will and purpose of God were thus brought to passe, yet there was some failing in the meanes; though the action in generall intendment was good, yet the execution wanted not particular error, Mercer. Muscul.

QUEST. VIII. Of divers kinds of dissimulation: and whether it be lawfull upon any occasion to dissemble.

BUt for the further explanation of this point: there are divers kinds of dissimulation: one is unlawfull, when as one dissembleth to anothers hurt, either in the breach of charity, as Merchants in buying and selling, or the hindrance of faith, and with offence, as Peter by his dissimulation caused the Gentiles to doe like the Jewes, Galath. 2. There are three kinds of dissimulation tolerable, and commendable. 1. When it is done for deliverance out of danger, without the hurt of another, as David by faining himselfe mad, escaped, 1 Sam. 21. after this manner, the Physitian by a prudent dissimulation deceiveth his patient for his health. 2. When one dissembleth to profit his brother, as Ioseph caused his plate to bee put into his bro∣thers sackes mouth: whereby they were brought to know themselves: our Saviour made shew, as though he would have gone further, to try the humanity of the two Disciples. 3. When some common service is to be performed to the Church or Common wealth: of which sort are the stratagems and policies used in warre: by such meanes Iosue circumvented the men of Hai, and surprised their City, Iosu. 8. 4. There is ano∣ther kind of dissimulation, which commeth by the extraordinary motion of Gods Spirit, as the Hebrewes pretending to borrow of the Aegyptians, robbed them. 5. Iacobs dissimulation may thus be excused, be∣cause Gods extraordinary worke was in it, though not his speciall motion: it faileth in the other points: for it seemeth to tend to the hurt both of Isaack, deceiving him, and of Esau, depriving him of his bles∣sing. 6. The reason why dissimulation in outward gesture, if it faile not in the end, is tolerable, is this: because the meaning of the speech is in the speaker, and therefore if he tell a lye, he cannot bee guiltlesse: but the meaning of the gesture is in him that doth interpret it to his owne understanding, so that the par∣ty is freed: and if Iacob only had dissembled his habit, and not in his speech, in saying he was Esau, his fault had beene the lesse or none at all.

QUEST. IX. Whether Iacob lied unto Isaack, and in lying sinned.

Vers. 19. I Am Esau thy first-borne: divers have laboured to excuse Iacob, and to cleare him of the sinne of lying: 1. Some thinke that Iacob indeed lied to his father, but that therein he sinned not: be∣cause some kind of lye is by them approved: of this opinion is Origen, who saith that a man, cui necessi∣tas incumbit ••entiendi, sic uti debet mendacio, ut condimento: which is urged to lye, may sometime use a lye as a sause: likewise Cassianus: Ita mendacio utendum, quasi ei natura insit elebori: A man must use a lye as the Phy∣sitians use elleborus, that is, in case of extremity onely: which opinion they seeme to have borrowed from Plato, who alloweth Magistrates (though not private men) hostium, vel civium causa mentiri, to lye to de∣ceive the enemy, or to profit a citizen: lib. 3. de publie. But the Scripture condemneth all kinde of lying: for the Apostle saith, No lye is of the truth, 1 Iohn 21.22. that is, of God: but the Devill is the father of lying:

and when hee speaketh a lye, hee speaketh of his owne, Iohn 8.44. therefore the true Virgins and servants of Christ are thus described: In whose mouth there is found no guile, Apocal. 14. 5. Beside, that which is evill of it selfe in the kinde thereof, cannot any wayes be good: a lye is contrary to the order of nature,* 1.53 which hath given unto man the voyce and words to expresse his minde and the meaning of the heart: Now for authority, against Plato we may set Aristotle, who saith, that a lye is in it selfe evill and wicked, lib. 4. Ethicor. c. 7. and Pythagoras was wont to say, that in these two things wee are made like unto God, in telling the truth, and bestowing of benefits: Aelian. lib. 12. Against Origen and Cassianus we may op∣pose Augustine, who condemneth all kind of lying, even that which is called jocosum, a lye in sport: libr. cont. mendacium, and Gregory, who upon those words of Iob 27.3. As long as my breath is in me, &c. my lips shall speake no wickednesse, nor my tongue utter deceit: inferreth, that omne mendacium est iniquitas, every lye is iniquity, ex Perer.

2. Some thinke that Iacob lied to his father, but that he sinned not, because hee did it by the revelation and counsell of God: so Chrysostome saith, Ne considera, quod mendacia erant, &c. Consider not that they were lyes, which Iacob told, but that God willing to have the prediction fulfilled, dispensed and disposed all things: hom. 53. in Genes. Of the same opinion are Gabriel Biel in 3. distinct. 38. and Petrus Aliacens. Familiari considio spiritus excusantur: They are excused by the familiar counsell of God, 1. Senten. qu. 12.

Contra. 1. If God did perswade Iacob to lye, then hee should be the author of lying, and so of sinne: 2. This will shake the credit of the Scriptures and holy writers, if it bee granted that God inspireth lies. 3. Neither doth it appeare, that this counsell was of God, but of Rebeccahs owne device.

Vers. 8. Heare my voyce my sonne, in that which I command thee. 4. If Iacob had received any revelation from God, he would not have beene so doubtfull as hee was to enterprise this matter. 5. God indeed orde∣red and disposed of this meanes, and made it worke to effect his owne purpose: but God disposeth of ma∣ny things to a good end, which he ordained not, neither commanded.

3. Some thinke that Iacob lied not at all to Isaack, and therefore sinned not:* 1.54 1. Augustine excuseth Ia∣cobs speech by the mysticall sense: where he saith, I am Esau, he saith, if it be referred to Iacobs person, it is a lye: if to Iacobs body, that is, the Church, it is true: for as the Scripture saith, Many shall come from the East and West, &c. and sit downe with Abraham, Isaack and Iacob in the kingdome of heaven, and the chil∣dren of the kingdome shall be cast out, Matth. 8.11, 12. and so the younger taketh away the birth-right of the elder. 2. Theodoret saith Iacob was Esau, because he had bought his birth-right.* 1.55 2. So Thom. Anglic. that as Christ said Iohn Baptist was Elias, not in person, but in office and vertue, so Iacob saith he was Esau, in regard of his prerogative and birth-right. 4. Some excuse Iacob, that he should call himselfe Esau, which signifieth made or perfect, signifying that he was the making, that is, the sonne of Isaack, and the first borne by the decree of God, Perer.

Contra. 1. A mysticall or figurative sense in Scripture is not to be admitted, where the historicall may without any inconvenience be received, as here it may; for to grant that Iacob might fall into this infirmi∣ty, is no absurdity, seeing holy men in Scripture are detected of greater faults; and Saint Peter is reproved of Saint Paul for his dissimulation, Galath. 2.

2. Iacob saith not only, I am thy first borne, but Esau thy first borne, vers. 19. and as Cajetan noteth, hee saith, he is Esau, v. 24. without the addition of the first borne; therefore the second answer is not sufficient.

3. The example of Iohn Baptist is not alike, for there they which heard our Saviour, did know that hee meant not Elias person, but some other similitude in respect of his office and gifts; but here Isaack under∣standeth Iacob to speake of the person of Esau, and therefore biddeth him come neare, that he might feele him; they which excuse this fact of Iacobs by that of Raphael to Toby, who said he was Azarias the sonne of Ananias the great, would justifie one lye by another.

4. Esau was so called, for that he was perfectly borne: and therefore Iacob could not in that sense name himselfe Esau; and though he had, yet he had deceived Isaack who inquireth still after the person of Esau.

5. Neither, because Isaack, after he perceived the fraud, was not angry with Iacob, neither did revoke the blessing pronounced; or because the Scripture saith, that Iacob was a plaine or simple man; or for that God appeared afterward to Iacob; doth all this prove, that Iacob committed not a lye; as Thomas An∣glic. objecteth. For 1. God casteth not off his because of some infirmity, neither doth an action awry de∣rogate from a mans uprightnesse and simplicity, and it is confessed, that God over-ruled this action, and disposed of it according to his owne purpose, as God can turne and apply evill actions to a good end: yet all this cannot exempt Iacob from dissimulation.

6. Though this speech of Iacob, I am Esau thy first borne, could find some excuse, yet the other can hard∣ly be made good; I have done as thou badest mee, and eat of my venison;* 1.56 for neither had Isaack given the charge to Iacob, but to Esau; neither was that flesh, which Iacob brought, got in hunting; some would have it understood of some other thing that Isaack had given to Iacob in charge: some say that Iacob re∣spected his fathers generall intention, which was to employ his first borne in that service, and to give him the blessing, and that first borne was himselfe, Cajetan. But who seeth not, how farre fetcht these inter∣pretations are; for it is cleare that Iacob speaketh of his fathers bidding in action, not in intention; and yet he intended as he spake, to blesse Esau and not Iacob; Perer. himselfe confesseth, that these two last speeches of Iacob can very hardly be excused from untruth, howsoever he thinketh the first may: in Gen. 27. Numb. 57.

Wherefore the best solution of this question is, that Iacob told an officious lye to his father: 1. As is evi∣dent by his three speeches; I am Esau thy first borne, and I have done as thou badest mee, and eat of my veni∣son: for none of all these are true. 2. Yet was not this dissimulation of Iacob either injurious to Isaack, for

he in this his errour perceived the purpose of God, and was content the blessing should stand; no•• yet pre∣judiciall to Esau, who in effect lost nothing due unto him, but only the right by this meanes was restored to Iacob. 3. God useth Iacobs infirmity, and maketh it to serve his owne purpose: this lye then of Iacobs, though in respect of these circumstances it be extenuated, yet is not justified, nor yet to bee drawne into example: of this opinion are our best writers, Calvin, Muscul, Mercer, Luther; and of the other side, Lyra∣nus, Tostatus, Cajetan, Lippoman.

QUEST. IX. Of the midwives excuse made to Pharaoh.

HEre because the example of the midwives, which made that excuse to Pharao, in preserving the chil∣drens lives, is some what like to this of Iacob, I will briefly shew what is to be thought thereof.

1. Gregory thinketh, they lied, saying to Pharaoh, The Hebrew women are lively, and are delivered before the midwife come at them, Exod. 2.19. and therefore they only received a temporall reward: it is said the Lord made them houses, & ulterius, quod expectarent mercedis suae pramium non haberent: and therefore should looke for no further reward, lib. 18. moral. Contra. But it is further added: The midwives feared God: and the Scripture pronounceth them blessed, that feare the Lord, Psal. 112.1. And none are blessed without the assurance of everlasting life.

2. Thomas Aquinas saith, that in respect of their feare and reverence of God, they were everlastingly re∣warded: but for that externall act of lying, they received onely a temporall reward, In 2.2. qu. 100. ar••. ul∣tim. Contra. But the act of lying is simply evill, and therefore is worthy of no reward: God prospered the midwives, not for their dissembling, but because they feared God, and refused to destroy the infants.

3. Some commend the midwives for their disobeying of Pharaohs cruell edict, but blame them for their dissembling, Genevens. annot at.

4. But seeing the Scripture commendeth this fact of the midwives, I thinke rather that they spake the truth, and that the Lord gave extraordinary strength to the Hebrew women in this extremity, to be deli∣vered with speed, because of the danger. As for that reward, in building of them houses: it is to be referred rather to the increasing and propagation of the Israelites, than to the midwives: as the 20. verse sheweth, God prospered the midwives, and the people were multiplied, Iun.

QUEST. X. How divers examples in Scripture may be defended from lying.

NOw, that we may know how to discerne of such examples in Scripture, which are produced by those which defend lying; whether they are to be thought to have lyed, these rules must be observed: 1. It is one thing to conceale the truth, another to lie: as Abraham did hide the truth, when he said Sarah was his sister. 2. It is one thing to lie, another to speake figuratively: as it is said, the seed of Abraham should be multiplied as the sand of the sea, Gen. 21. 3. A sentence may be uttered in a mysticall or allegoricall sense, without any lye or untruth: as our Saviour saith, I will dissolve this temple, and build it in three dayes, Ioh. 2. hee spake of the temple of his body. 4. Though divers holy men and women be commended in Scripture, we must not thinke that straightway all they did or said is commendable: but as their doings were imper∣fect, so in their sayings also they might erre, Perer.

QUEST. XI. How Isaack was deceived in all his senses.

Vers. 20. HOw hast thou found it so quickly? &c. 1. Two things gave occasion of suspition to Isaack, to enquire whether it were Esau his sonne: the voyce of Iacob, and his so soone returne. 2. And Isaack was thus inquisitive, because he intended to blesse Esau, whom he affected, because he was service∣able and obsequious, and provided his fathers diet, and therefore intended to bestow his best blessing upon him, Perer. 3. He mistrusteth his sight, because it was dimme, and his eares being heavy, and thinketh to try out the matter by his feeling, as Thomas would not beleeve, till he had first felt Christs side. The He∣brewes say Isaack used beside the sense of tasting in his meat, and of smelling the odour of the garments, and so used all his senses, Mercer. 4. Yet God did astonish and dull all his senses, to shew that mans pur∣pose cannot stand against the counsell of God, and partly that Isaack thereby might bee rebuked for his preposterous love to Esau, Calvin.

QUEST. XII. Why the Lord suffered Isaack to be deceived.

Vers. 23. FOr hee knew him not. 1. Isaack though hee suspected somewhat, was put out of doubt by his feeling, and smelling, by that opinion he had of Iacobs simplicity, and for that hee thought he had spoken in secret to Esau, without any others privitie. 2. It pleased God that Isaack should be thus deceived, (beside the reasons before alleaged) that we might know, Nullum hominem plenam habuisse sci∣entiam, &c. That no man ever had a fulnesse of knowledge but Christ, Hierom. epist. 125. And Gregory here∣by thinketh the calling of the Gentiles to be prefigured: as it is in the Psalme, A people which I have not knowne, shall serve me, Psal. 18. hom. 6. in Ezech. 3. It seemed good also unto God, that the blessing should be conveyed to Iacob by this meanes: 1. That the manifold wisdome of God may appeare, in bringing his purpose to passe by divers meanes and wayes. 2. That his provident care toward Iacob might hereby bee made manifest. 3. And the Lord would worke it this sodaine way, rather than by revelation to Isaack, le••t Esau a furious man, if his father had willingly given away the blessing, should have been incensed against his parents, Pererius.

QUEST. XIII. Why Isaack compareth his sonne to the smell of a field.

Vers. 27. THe smell of my sonne is as the smell of a field, &c. 1. Isaack by the present smell of Esaus gar∣ments, which savoured of the field, taketh occasion, as by an externall signe to utter a spiri∣tuall blessing, Mercer. And as every man borroweth similitudes from his trade, as the mariner, the soul∣dier, and such like; so here Isaack blesseth by the similitude of the field wherein Esau was exercised: as Hierome noteth of Amos, who beginneth his prophecie thus, The Lord shall roare from Sion, Amos 1.2. because he being a field-man, kept the woods where the Lions roared. 2. The field is commended for three things, pleasure in the variety of flowers to the eye, sweetnesse of the fragrant odours to the smell, abundance and fruitfulnesse of corne, wine, oyle, to the taste; who knoweth not the pleasant savour of the fields in the spring, of the corne in harvest, and of a vineyard in the time of vintage, Perer. 3. Gregorie by the smell of a field garnished with divers flowers, understandeth the variety of gifts, and the graces of Gods spirit in the Church: Ambrose maketh Iacob this field replenished with divers vertues. 4. Some thinke that these garments kept this savour which they had in paradise, being supposed to be the same that Adam did weare; but these are but Jewish fables: they were either perfumed garments, or Re∣beckah might of purpose make them sweet: or it is most like they savoured of the fresh springs and flowers, it being now Spring time, (as Aben Ezra thinketh) thorow the which Esau was accustomed to walke.

QUEST. XIV. The meaning of Isaacks blessing upon Iacob.

Vers. 28. GOd give thee of the dew of heaven. 1. Isaack doth not only pray, as Iosephus setteth it downe, or wish well to his sonne, as R. Levi, but this speech is a certaine prophecie and declarati∣on of the blessing which should fall upon Iacob and his posterity, Luther. Mercer. 2. Here are foure bles∣sings contained, 1. Of abundance: 2. Of victory: 3. Of domesticall preeminence: 4. Of outward pro∣sperity, Cursed be he that curseth, &c. Perer. 3. He maketh mention of the dew of heaven, especially in regard of the drie and thirsty Countrey of Canaan, where they have no raine but twice in the yeare, in seed time in the moneth of October, and in May which is called the latter raine; and therefore the earth was chiefly moystened with dewes, Perer. By his brethren and sonnes of his mother the posterity of Esau is understood, which Isaack unwittingly pronounceth of Esau; for Iacob, whom he blesseth, was yet unmaried. 4. But this blessing was not fulfilled in Iacobs time, who rather was subject to his brother Esau, yet in his posterity, to the which Iacobs faith looked, it came to passe: for the Idumeans were ser∣vants to the Israelites. 5. This benediction is diversly allegorized. Gregory by the dew of heaven under∣standeth the contemplative life; by the fatnesse of the earth, the active. Theodoret, the divinity and hu∣manity of Christ; Rupertus by the dew, interpreteth the grace of Gods spirit: by the fatnesse of the earth, the opening of the heart.

QUEST. XV. Of the cause of Isaacks feare.

Vers. 33. ISaack was stricken with a marvellous great feare. 1. Not as the Hebrewes fable, because hee saw Esau accursed for ever, seeing hell wide open to receive him. 2. Neither as Cajetane, did it proceed of a strife in Isaacks minde, betweene his love toward Esau, and Gods will revealed concerning Iacob: for Isaack is resolved the blessing shall stand. 3. And it is more than to marvell, as the Latine text addeth, Vltra quam credi potest admirans; Marvelling beyond measure. 4. But Isaack feared and was trou∣bled, (being as in a trance and ecstasie, as the Septuagint and Augustine read, wherein the will of God was revealed to him) because he had beene so grossely deceived, in not remembring how the Lord had cho∣sen Iacob before Esau, Calvin. And this feare was as a stay and bridle to Isaack not to reverse the blessing pronounced, Iun.

QUEST. XVI. How Isaack saith Iacob came with subtilty.

Vers. 35. THy brother came with subtilty, &c. 1. We need neither with Tostatus to excuse Iacobs fraud and craft, that herein he offended not at all: 2. Nor with Lippomanus, to justifie Iacobs deceit, who maketh three kinds of fraud: one eruditionis, of instruction, as was the thrusting of Iosephs cup into Ben∣jamins sacke: another noxiae deceptionis, of hurtfull deceit, as the Prophet of Bethel deceived the man of God, 1 King. 13. The third, inspirationis divinae, by divine inspiration, as this of Iacobs was: so he maketh foure kinds of simulation or dissembling; una providentiae, one of providence, which Iosua used against H••i: altera doctrinae, the other of doctrine, as Christ made as though he would have gone further: tertia callidita∣tis, the third of deceit, as the devill can transforme himselfe into an Angell of light: quarta significationis, the fourth of signification, as this was of Iacob: for as is shewed before, Iacobs infirmity in this dissimulation (though it pleased God to use the same to effect his purpose) cannot be wholly defended. 3. Nor yet will we strive about the word, as Lyranus saith (mirmah) sometime signifieth prudence, wisdome, as the Chal∣dee translateth: and in the civill law, there is a title, de dolo mal••, of evill craft; whereby it may bee ga∣thered, that all deceit is not evill. 4. Neither yet will wee aggravate Iacobs oversight with some, who thinke, that for this lie made to Isaack, his sonnes lyed unto him concerning Ioseph, which they note as a punishment. 5. But we take the word as it properly signifieth, for deceit and fraud: though Isaack to please his sonne committeth some oversight in transferring the fault upon Iacob, Iunius. 6. And yet though there were a fraud, and error personae, errour of the person, which is sufficient to

disanull other civill contracts: yet for as much as God ratified the blessing thus pronounced ignorantly by Isaack, the sentence was to stand, Perer.

QUEST. XVI. Esau falsly chargeth Iacob.

Vers. 36. WAs he not justly called Iacob? 1. Esau doth cavill at Iacobs name, which was not given him in respect of any such supplanting, but because he held Esau by the heele. 2. Hee lyeth in saying, he tooke away my birth-right, for Esau sold it unto him, and confirmed it with an oath, Mercer. 3. Neither did hee take away his blessing for having the birth-right, the blessing did justly be∣long unto him: for the birth-right and blessing could not be divided and separated, Mercer. Iun.

QUEST. XVII. Why Isaack had but one blessing.

Vers. 38. HAst thou but one blessing? 1. True it is, that principall blessing which carried with it the spirituall promises in Christ, was but one, because Christ is one: Esau by joyning him∣selfe to Iacob might have be••ne partaker of this blessing, but apart by himselfe hee could not, because without the Church there is no salvation, Mercer. 2. For this caus•• Ismael was excluded Abrahams house, that the blessing might remaine in Isaack: so Esau is excluded, and Iacob made the heire of blessing. But Iacob gave a blessing to all his children, because they all belonged to the visible Church; yet the more principall blessing was promised unto Iudah, of whom the Messiah should come. 3. Though there be no speciall mention of any such blessing given by Abraham to Isaack: yet it is not like that Abraham was wanting therein: and the manifest promises so often renewed concerning Isaack, the ejection of Ismael, and sending away of all the rest of Abrahams children,* 1.57 might stand in stead thereof. 4. Though the bles∣sing of all parents, specially such as feare God, be effectuall toward their children: yet the ancient Pa∣triarks and Prophets, that were the founders of the people of God, had speciall prerogative in blessing, as Isaack, Iacob, Moses, &c. Perer. 5. Esau doth not desire a peece onely of the blessing, Isaack having made mention of two blessings, vers. 37. his preeminence over his brethren, and abundance of wheat and wine: the Hebrewes thinke that Esau yeelded the preeminence, but desired the other to be given him: neither doth he desire to be partaker with his brother in his blessing, or to have some other blessing given him, as Perer. But he coveteth the whole blessing, both envying that his brother should be preferred be∣fore him, Philo. and of a lightnesse of minde, thinking that the blessing might be reversed, Mercer.

QUEST. XVIII. Of Esaus teares, that they found no repentance.

Vers. 38. ESau lift up his voice and wept, &c. 1. Whereas the Apostle, Heb. 12. saith hereupon, that Esau found no place of repentance, though he sought it with teares: it is not understood of Esaus repentance, as Thom. Aquin. expoundeth: which because it was rather for a temporall losse, than for his sinnes, tooke no place. But the Apostle meaneth, that Isaack repented not of that which he had done to Iacob, notwithstanding Esaus teares: in like sense the gifts of God are said to be without repentance, Rom. 11.29. that is, God doth not repent to change his decree, sic Beza, ex nostris, Cajetan, Perer. 2. Where the Apostle saith he was rejected, he meaneth from the greater blessing which belonged to the birth-right and inheritance; for Esau obtained of his father the smaller blessing. 3. Esaus teares proceeded of envie toward his brother, not of any true sorrow: for he doth not acknowledge any fault in himselfe, but lay∣eth all the fault upon his brother, vers. 36. and beside, he upon this hated his brother, and purposed to kill him, vers. 41. which is not the fruit of true repentance; and therefore it is no marvell that it was not ac∣cepted with God, Calvin.

QUEST. XIX. Of the blessing which Isaack gave to Esau.

Vers. 39. BEhold the fatnesse of the earth, &c. Isaack indueth Esau also with a temporall blessing, but with some restraint. 1. First here is omitted, plenty of wheat and wine, which was given be∣fore to Iacob; whereby is signified, that Esaus Countrey should not abound with such plenty as Iacobs, Perer. 2. In Iacobs blessing it was added, God give thee of the dew of heaven: but here no mention is made of God: so the meaning is, that Iacobs posterity should depend upon God for these externall blessings, so should not Esaus race, Mercer. 3. There is a spirituall blessing pronounced to Iacob, they shall be bles∣sed that blesse thee, which is omitted here. 4. Where the Prophet saith, I hated Esau, and made his mountaines waste, Malach. 1.3. Idumea was a desart and barren Countrey in respect of Canaan; yet in it selfe it was not void of some fatnesse and fruitfulnesse, as here Isaack promiseth, Calvin.

QUEST. XX. Of Esaus subjection to Iacob, and the casting off of his yoke.

Vers. 4. BY thy sword shalt thou live, &c. 1. That is, both Esau should get his living by the sword, Mercer. and his posterity, the Idumeans, should bee a savage and cruell people, Calvin. 2. He should serve his brother, which came to passe in their posterity seven hundred yeares after this pro∣phecie, in Davids time, who subdued Edom, and put garrisons there, 2. Sam. 8.14. Ambrose noteth this for a benefit, that Esau was made Iacobs servant; Intemperanti pr••fecit sobrium, & prudenti imprudentem sta∣tuit obedire: He set the sober over the intemperate, and appointed the foolish to serve the wise, lib. 2. de Iacob. c. 3. 3. Thou shalt get the mastery: some translate, when thou hast mourned, and referre it to that heavy chance, when the idolatrous King of Moab sacrificed the King of Edoms sonne, and not long after the Edomites shaked off the yoke of the Israelites, sic Iun▪ in hunc locum: which reading is better: for the word here used eu hiphel, signifieth to mourne, or to be humbled, as Psal. 55.2. I mourne in my prayer: the Edomites after

they had served Israel some foure hundred and fifteene years, in the dayes of Ioram Iehosophats son, they departed from Iuda, and made them a King of their owne, 2 King. 8.20. and in this liberty they continued eight hundred yeares, till the time of Hircanus, who subdued them, and made them to be circumcised. But after this Herod the sonne of Antipater, an Idumean, obtained to be King of the Jewes: so that in him also after a sort the Edomites got the mastery over Iudah, Perer.

QUEST. XXIII. Of Esaus purpose to kill Iacob.

Vers. 41. THe dayes of mourning for my father, &c. 1. That which joyned and reconciled Ismael and Isaack, the death and buriall of Abraham, doth encourage Esau to kill his brother, Muscul. 2. Yet it was but a fained mourning which he would afford his father, seeing he purposed to slay his bro∣ther, Calvin. 3. He would not doe it so long as his father lived, lest he should accurse him, and deprive him of all blessings: so he refrained for feare, not of conscience, Mercer. 4. He onely maketh mention of mourning for his father: it should seeme that he little regarded his mother, whom he ought equally to have reverenced, Perer.

QUEST. XXIV. How Rebeccah knew of Esau his bloudy purpose.

Vers. 42. IT was told Rebeckah. 1. Though it be said that Esau thought in his minde to kill Iacob, yet it is like that hee could not conceale or dissemble his murderous heart, but uttered it in the hearing of his wives, or some other, by which meanes it is more like it came to Rebeckahs knowledge, than by revelation, as Augustine thinketh: because the words are, it was told or reported to Rebeckah, Mercer. 2. She called Iacob, or sent for him, who (as the Hebrewes thinke) had hid himselfe for feare of his brother. 3. Esau his hatred was such, that he could not be satisfied nor comforted but by the death of Ia∣cob, thinking then to recover his birth-right againe.

QUEST. XXV. Of Rebeccahs counsell given to Iacob to escape away.

Vers. 44. TArrie there a few dayes, &c. 1. Yet Iacob stayed twenty yeares, a longer time than Rebeckah supposed: of which long stay the frowardnesse of Laban was a cause: some thinke because of these words it is said of Iacob, when he had served seven yeares for Rachel, they seemed unto him but a few dayes, &c. Gen. 29.20. yet not his mothers words, but the love of Rachel made that time seeme so short, Mercer. 2. She thinketh that Iacobs absence, and the continuance of time, would allay Esaus implacable wrath: some mens anger is soone kindled, and as soone abated: such Aristotle calleth Acre∣chiólous, extreme chollericke men: others doe keepe wrath long, whom he nameth Picrochiólous, of their bitter choller; and such was Esau his anger. 3. Rebeccah promiseth to send for Iacob, which the Hebrewes thinke she performed, in sending her nurse Deborah to him, which died in Iacobs house after his returne,* 1.58 Gen. 35.9. 4. She feareth to be deprived of them both in one day, not because, as the Hebrewes thinke, as they were borne together, they died together: but lest that if Esau killed Iacob, she knew Gods justice would overtake the other, Mercer.

3. Places of Doctrine.

1. Doct. We must be cloathed with Christs righteousnesse.

Vers. 15. SHe cloathed Iacob, &c. Like as Iacob being apparelled with faire perfumed garments was accepted of his father: so we cannot be pleasing unto God unlesse we be cloathed with the righteousnesse of Christ: as the Apostle saith, Not having mine owne righteousnesse, but that which is through the faith of Christ, Calvin. in vers. 27.

2. Doct. The Patriarks by temporall blessings were stirred up to seeke for spirituall.

Vers. 28. GOd give thee of the dew of heaven, &c. The Fathers rested not in these temporall blessings, but thereby as by certaine degrees were to ascend higher, and be brought to the medita∣tion of heavenly things, Mercer. As the Apostle sheweth, If they had beene mindfull of that Countrey from whence they came out, they had leasure to have returned, but now they desire a better, that is an heavenly, Heb. 11.16.

3. Doct. Election not of works, but of grace.

Vers. 30. THen came Esau from hunting. If Esau and Iacobs works be compared here together; we shall see that Esau doth nothing but praise-worthy: he obeyeth his fathers minde, taketh great paines to hunt for flesh, he carefully maketh it ready: but contrariwise Iacob dissembleth, hee offereth Kids flesh for venison, maketh himselfe Esau, deceiveth his father: and this difference is set forth to this end, to shew that election standeth not by works, but is of grace, Calvin. As Saint Paul saith, That the purpose of God might remaine according to election, not by works, by him that calleth, Rom. 9.11.

4. Doct. The efficacie of the blessing dependeth not upon the minister, but the word of God.

Vers. 33. I Have blessed him, therefore he shall be blessed. Though Isaack ignorantly had pronounced the blessing upon Iacob, yet it remained effectuall and of force: so they which blesse and pro∣nounce remission of sinnes in the name of God, though they be weake men, and compassed with infirmi∣ties, yet their sentence shall stand, being agreeable to the will of God: the force thereof dependeth not upon their ministery, but upon the word of God; Whatsoever ye binde in earth shall be bound in heaven, &c. Matth. 18.18. Calvin.

5. Doct. The Iewes supplications, why not heard.

Vers. 38. HE lift up his voice and wept. Esau, because he sought a blessing apart to himselfe, and scor∣ned to associate himselfe to Iacob, to whom the promise was made, could not prevaile with his teares: so the Jewes, notwithstanding their prayers, fastings, howlings, lamentations powred forth un∣to God, are not heard, because they refuse the true Messiah, and seeke a way by themselves to goe unto heaven, Luther.

6. Doct. The meanes which serve under Gods providence must not be neglected.

Vers. 43. ARise and flie to Haran, &c. Rebecca, though she was fully assured that Iacob should have the blessing and inheritance, yet she is carefull to use the means, and not immediately to de∣pend upon Gods providence: whereby we are taught, that as we are not to relie upon the meanes which the Lord setteth before us for our deliverance, and for the perfitting of his good pleasure toward us, yet we must not neglect them: our Saviour promised to be with his Disciples to the end of the world, yet hee wisheth them, if they be persecuted in one City, to flie to another, Matth. 10.23.

5. Places of Confutation.

1. Confut. Saint Peter reproved for his dissimulation.

Vers. 19. I Am Esau thy first borne, &c. Pererius well collecteth, that it is not necessary to exempt Iacob here from a veniall sinne, seeing that Saint Peter, who was not inferiour in grace and know∣ledge, is noted for his dissimulation, and thereof reproved by Saint Paul, in 27. Gen. Numer. 46. contrary to the opinion of Hierome, who would excuse Peter from all fault, and thinketh that all that discourse was but a set match betweene them: to this opinion the Rhemists seeme to incline, Galath. 2. Sect. 9. but it is confuted by Augustine, Epist. 19. who discusseth this point at large with Hierome; saith he, Qua fronte in altero reprehendit, quod ipse commisit: With what face could Saint Paul have reprehended that in another, which he did himselfe: if so this had beene a set match betweene them, Epist. 11.

2. Confut. Against the authority of the booke of Tobie.

PErerius would excuse this dissimulation of Iacob, saying, I am Esau, &c. by that of the Angell, who to Tobie inquiring of his tribe and kindred, answered, I am Azarias of Ananias the great, Tobie 5.12. for as this speech was figurative, that the Angell was not the sonne of Ananias so called, but of the grace of God, which is signified by that word: and so Iacob meaneth that he was not Esau in person, but in re∣spect of his prerogative: Contra. Thus he hath shaped a defence of one lie by another: for the Angell saith, he was of Ananias, and of thy brethren: he meaneth then that Ananias, which was of kindred to Tobie; And this is one reason which impaireth the credit of this Booke, because the Angell is brought in lying, which is not the use of the holy Angels in the Canonicall Scripture.

3. Confut. Sacraments depend not upon the intention of the minister.

Vers. 23. WHerefore he blessed him, &c. The blessing which Isaack pronounceth loseth not his force by his ignorance or wrong intention, who purposed to blessed Esau and not Iacob, but upon the promise and word of God: whereby is confuted that point of popish doctrine, that the sacra∣ments depend upon the intention of the minister; as though it were in mans power to frustrate the insti∣tution of God, Calvin. The Apostle saith, Shall their unbeleefe make the faith of God without effect, Rom, 3.3. neither shall the unbeleeving or not rightly intending minister frustrate the force of the Sacrament.

4. Confut. Against the errour of the Chiliastes.

Vers. 28. GOd give thee of the dew of heaven, and the fatnesse of the earth. Upon this place, with the like, Tertullian foundeth his errour, which is called of the Chiliastes, that Christ should reigne with the Saints a thousand yeares here upon the earth: Vtriusque indulgentia exempla sunt: siqui∣dem justum est Deo ellic exultare famulos, ubi sunt ipsius nomine afflicti, &c. here saith Tertullian, in Isaacks blessing upon Iacob, both are promised, the joyes of heaven and of earth: and it is just with God that his servants should there rejoyce, where they were for his name afflicted, Lib. 3. cont. Marcion. Contra. Isaack here pro∣phesieth not of the state of the Church after this life, but in this world: unlesse they will say, that in the next life we shall have wheat and wine, which are here mentioned: neither doth it follow, that because they suffered in earth, they should there also bee rewarded: but as the Israelites were afflicted in Egypt, and recompensed in Canaan: so the faithfull for their travell and labour in the earth, shall finde rest in heaven.

5. Confut. Obedience for feare of punishment not commendable.

Vers. 41. THe dayes of mourning for my father will come shortly, &c. Esau forbeareth a while from slaying his brother, not of any conscience, but for feare of his fathers curse & displeasure: we see then that obedience which is caused for feare of punishment, is but a forced obedience, nor of any acceptance with God, which notwithstanding is so much commended of the Papists, Calvin. Saint Paul saith, Love is the fulfilling of the Law, Rom. 13.10. they then which doe not yeeld their service of love, doe not keepe and fulfill the Law.

6. Places of Morall observation.

1. Observ. The meditation of death profitable.

Vers. 2. I Know not the day of my death: The ignorance of the time of our end ought to stirre us up to watchfulnesse, and to make all things strait with God and the world: as here Isaack resolveth to hasten the blessing of his sonne, because of the uncertainty of his end, Muscul. for our Saviour exhor∣teth us to watch, because we know not when the Master of the house will come, Mark. 13.35.

2. Observ. Parents curse how much to be feared.

Vers. 12. SO shall I bring a curse upon mee, and not a blessing, &c. Iacob is afraid to purchase his fa∣thers curse, whereunto the Scripture attributeth much: we read how heavie Noahs curse was upon Cham: Augustine reporteth a strange story of a woman of Caesarea in Cappadocia, who after the death of her husband, receiving wrong at the hand of her children, which were ten in number,* 1.59 seven sonnes and three daughters, accursed them all: whereupon presently they were all stricken with a sha∣king and trembling of all their parts, and for shame they dispersed themselves into divers Countries; of which number, two, Pallus and Paladia, a brother and sister came to Hippo, Lib. 27. de Civit. Dei, cap. 8.

3. Observ. God must be sought and flied unto in time.

Vers. 34. BLesse me also my father, &c. Esau came too late for the blessing which was bestowed before: and he comming out of time, (another having prevented him) could not obtaine it, no not with teares; we must seeke the Lord therefore in time, and enter in while the doore is open, lest if we stay till the doore be shut upon us, we remaine without; so the Prophet saith, Seeke the Lord while he may be found, call upon him while he is neare, Isay 55.6. Calvin.

4. Observ. Outward blessings common to the just and unjust.

Vers. 39. THe fatnesse of the earth shall be thy dwelling, &c. Esau is blessed with temporall gifts, as the fatnesse of the earth, as Iacob was before; so that wee see that these externall blessings of the world are granted as well to the ungodly as the righteous; as our Saviour saith, That God sendeth raine upon the just and unjust, Matth. 5.45. Perer. Which teacheth us that we should not much care for these outward things, but desire the best and more principall gifts.

5. Observ. Persecution for righteousnesse sake.

Vers. 43. FLee to Haran, &c. Iacob is constrained to flee and shift for himselfe because of the blessing▪ so while the faithfull doe seeke for the Kingdome of heaven, and spirituall things, they must make account to finde hard entertainment in the world, Calvin. But Christ hath given us a comfort; Blessed are they which suffer persecution for righteousnesse sake, Matth. 5.10.

6. Observ. Gods promises to be expected with patience.

FUrther, whereas Iacob which hath the blessing, is driven from his fathers house, and is constrained to serve twenty years under an hard master: and Esau in the meane time had the rule of his fathers house, prospered and became a mighty man: and yet for all this, neither Rebeckah nor Iacob despaired of Gods promise, or doubted of the blessing: it teacheth us, that although the wicked doe for a while flourish in the world, we should not doubt but that God in his good time will performe his promise toward his, Mercer.

7. Observ. Injuries must first be forgotten, and then forgiven.

Vers. 45. TIll thy brothers wrath be turned away, &c. and he forget, &c. The forgetfulnesse of wrongs bringeth forth forgivenesse: but where injuries are remembred, they are hardly remitted, Muscul. We must therefore forget, and then forgive: as Ioseph did forget all the wrongs that his brethren did unto him, and considered how the Lord turned it to his good, Gen. 50.20.

8. Observ. Wives must not exasperate or provoke their husbands.

Vers. 46. I Am weary of my life for the daughters of Hoth. Rebeckah as a wise and discreet woman, not willing to grieve her husband, concealeth from him the malicious hatred of Esau toward Ia∣cob, and pretendeth another cause of sending away Iacob, namely, to provide him a wife from her owne kindred, and not to match into so wicked a race as Esau had done, Mercer. By which example women should learne, that as their husbands ought not to be bitter to them, so they againe should not exasperate their husbands with quicke words, or froward deeds: as Sarah obeyed Abraham, and called him Lord, 1 Pet. 3.6. she did with milde and dutifull words seeke to please him.

CHAP. XXVIII.

1. The Argument and Contents.

FIrst, Isaacks charge to Iacob concerning his marriage, and his blessing, are set forth, vers. 1.5. 2. Esau his hypocrisie, who to please his father taketh a wife from Ismaels house, vers. 6. to 10. 3. Gods providence is declared in a vision to Iacob, how the Lord promised to bee with him, and to conduct him, vers. 10. to 16. 4. Iacobs feare, devotion, and vow, are expres∣sed, vers. 16. to the end.

2. The divers readings.

* 1.60v. 2. Into Mesopotamia of Syria. H.C. Mesopotamia. S.B. Padan of Syria. T. Padan Aram. G.P.

v. 4. Which God promised to thy grand-father. H. which God gave to Abraham. cater.

v. 5. Rebeckah his mother. H. the mother of Iacob and Esau. cater.

v. 8. Proving that his father did not willingly looke upon the daughters of Canaan. H. Esau saw that the daugh∣ters of Canaan displeased, or seemed evill in the sight of Isaack his father. cater.

* 1.61v. 9. Melech the daughter of Ismael. H. Mahalath. caet.

v. 13. The Lord leaned upon the ladder. H. the glory of God stood upon it. C. the Lord stood above it. cater.

v. 13. Feare not. S. the rest have not these words.

v. 14. For thee and for thy children shall all the kindreds of the earth be blessed. C. in thee and thy seed. cater.

v. 16. In truth the glory of God dwelleth in this place. C. truly the Lord is in this place. cat.

v. 17. This is no common place, but a place wherein God is pleased, and over against this place is the gate of heaven. C. this is no other but the house of God, and gate of heaven. cat.

* 1.62v. 19. It was called Lemmaus. S. it was called Luz. cat.

v. 20. Because the Lord is with me. T. if God will be with me. caet. if the word of God will be my helpe. C. heb. Cim. if, because.

3. The explanation of doubtfull questions.

QUEST. I. Why Isaack biddeth Iacob goe into Mesopotamia.

Vers. 2. ARise, get thee to Padan. Aram. 1. Isaack herein followeth the counsell of Rebeckah, to send Iacob into Mesopotamia; being perswaded it came from God, as Abraham was bidden before to heare the voice of Sarah, Iun. 2. Though Abraham would not suffer Isaack to goe into that Countrey, yet Iacob is commanded by his father: both because by this means he should escape the danger threatned by his brother, and for that there was no such feare, lest Iacob should not returne, seeing there was of that kindred already planted in Canaan, and therefore his wives that he should marry would be the more wil∣ling to come with him: but Isaacks case differed in both these points. 3. Isaack reneweth the same blessing in effect which he had given before to Iacob for his further strengthening, lest Iacob might have thought that the blessing which he had obtained by craft was of the lesse force.

QUEST. II. Why Rebeckah is said to be the mother of Iacob and Esau.

Vers. 5. IAcob and Esaus mother. 1. Neither as Rasi, is it hard to ghesse wherefore Esau is added. 2. Not (as Ramban) because she is called Iacobs mother before, is she now said to be the mother of both, to avoid suspition of partiality. 3. Nor yet because as the Hebrewes imagine, Iacob and Esau were twins, and lay wrapped in the same skinne, contrary to the ordinary course. 4. Or to assure Iacob of deliverance from danger, seeing he went to his uncles house, to whom they were both alike deare. 5. But Esau is added to make way for the story following, where mention is made of Esau, according to the manner of the Hebrew speech, Iun. 6. As also by the preferring of Iacob before Esau, it appeareth, that Isaacks judge∣ment was altered, and that now he gave the preeminence to Iacob.

QUEST. III. Why Mahalath is said to be the sister of Nebaioth.

Vers. 9. SIster of Nebaioth. 1. Nebaioth is added, not for that he was her brother also by the mother, and the rest were not. 2. Nor yet onely because he was the eldest sonne, and most renowned amongst his brethren. 3. But he is named as the chiefe of Ismaels house, who was now dead, and the go∣vernment committed to his eldest sonne Nebaioth: for Iacob was now 77. yeares old when he went into Mesopotamia, in the 63. yeare of whose age Ismael died, who was fourteene yeares elder than Isaack, and lived 137. yeares: and Isaack was 60. yeares elder than Iacob: so that Ismaels 137. yeare, doth fall into Iacobs 63. yeare: see more of this, Quest. 20. in chap. 25.

QUEST. IV. Why Esau marrieth Ismaels daughter.

Vers. 9. HE tooke unto his wives Mahalah, &c. 1. Which was not as Rupertus thinketh, Quo magis eos offenderet, to offend his parents the more: for then he would have married againe from the

Canaanites. 2. Neither yet chiefly did he it for multiplication of his seed, that he might therein be equall to his brother, Marlorat. 3. But Esaus chiefest intent was to please his father in this marriage, because Ismael was his fathers brother. But Esau tooke not a right course herein, seeing he both multiplied wives, and graffed himselfe into the flocke of him that was of the bond-woman, and belonged not to the covenant, Mercerus.

QUEST. V. Whether Bethel where Iacob sl••pt and pitched a stone, were the same City with Ierusalem.

Vers. 11. HE came unto a certaine place. The Hebrewes thinke that this place where Iacob rested was the Mount Moriah, where Abraham offered Isaack, where afterward also the Temple was built: of the same opinion are Lyranus, Cajetanus, and before them Augustine, quaest. 83. in Gen. But this conceit hath no ground at all, and many reasons make against it. 1. This place was neare to Bethel, but Bethel was farre from Jerusalem; as may appeare by Ieroboams act, who set up two golden Calves, one in Dan, another in Bethel, to the intent that the people should not goe up to Jerusalem to sacrifice, 1 King. 12.29. 2. Jerusalem was the possession of the child••en of Benjamin, Bethel belonged to Ioseph, Iud. 1.21, 22. therefore they were not the same City. If any object that there were two Cities called by the name of Bethel, as the Rabbines thinke, and that one of them is numbred among the Cities that fell to Benjamin, Iosu. 18.22. yet in the same place, vers. 28. Ierusalem is reckoned for another City of Benja∣mins part: Jerusalem then and Bethel are still two Cities. 3. Borchardus which himselfe spent many years in viewing the land of Canaan, sheweth that Bethel could not be Jerusalem, because this stone which Ia∣cob erected, and Deborahs monument were then to be seene, not at Jerusalem, but beside the towne cal∣led Bethel, Perer.

QUEST. VI. Why Iacob slept all night in the field.

Vers. 11. HE came to a certaine place.* 1.63 1. The Hebrewes fable that Iacob went from Beersabee to Char∣ran in one day, as they affirme the like of Abrahams servant: and because in this verse the word macho•• is thrice named, some of them understand the three Temples that should be built, some the three principall feasts: but these things have no ground. 2. Some say that the Sunne did set miraculously before his time: Iosephus thinketh that Iacob durst not goe to the City because of the envie of the Inha∣bitants: but the reason why he lay in the field all night, is because it was late before he came thither: Ibi dormivit, ubi nox cum comprehendit; There he slept, as Chrysostome saith, where the night overtooke him, Hom. 54. in Gen.

QUEST. VII. Why Iacob went so meanly furnished for his journey.

HE tooke of the stones and laid under his head. Abraham sent his servant with camels and other com∣pany to attend him, with jewels of gold, but Isaack sendeth forth Iacob alone, with a staffe; where∣of the reasons may be these: 1. I will omit the allegories of Augustine, who by Iacob going with a staffe to take a wife, understandeth Christ by his Crosse redeeming the Church, Serm. 79. de tempor. of Ruper∣tus, who by Iacobs poverty setteth forth the small preparation of the Apostles, sent forth to preach the Gospell with a scrip and a staffe: or of Gregory, who saith, that in itinere dormire, to sleepe in the way with Iacob, is to sequester the minde from the cogitation of earthly things: and caput in lapide ponere, est Christo menta inharere; to lay the head upon a stone, is with the minde to cleave to Christ, Lib. 4. Moral. 2. But these indeed are the causes. Theodoret saith, Vt manifestius divina providentia declararetur, that Gods providence might more fully appeare toward Iacob: who himselfe thanketh God, that whereas he went but with his staffe, he returned with bands, Gen. 32.10. 2. Another reason is this, Iacob went secretly and not accompanied, Vt melius fr••tris conatus declinaret, that he might the better avoid the practices of his brother, Thom. Anglic. 3. Beside it may be an example of labour, patience, and frugality to the servants of God; ex Perer.

QUEST. VIII. The divers expositions of Iacobs ladder.

Ver. 12. THen he dreamed, and behold there stood a ladder upon the earth, &c. 1. Some by this ladder un∣derstand the genealogie of Christ: Saint Luke setting forth the same by descending from Adam downward, Saint Matthew by ascending from Ioseph upward. 2. Augustine by God standing up∣on the ladder, understandeth Christ hanging upon the Crosse: by the Angels ascending, the Preachers handling mysticall doctrines; by the Angels descending, Preachers applying themselves to morall do∣ctrine, Serm. 79. de tempore. 3. Some by this ladder interpret the Church, which is the gate of heaven, without the which there is no salvation. 4. Some by this ladder insinuate a Christian profession, in the which are divers degrees and vertues to rise by: by the Angels ascending, such are understood as are gi∣ven to contemplation: by the Angels descending, such as follow an active and practicall life. 5. Philo sometime by this ladder describeth the soule of man: the head he maketh the understanding, the feet the affections: the ascending & descending is the discourse of the reason: sometime he expoundeth it to be the uncertaine state of the world, wherein as in a ladder, some ascend and are advanced, some descend and are dishonoured, ex Perer. 6. But the proper and literall meaning of the ladder is, to set forth Gods provi∣dence, both in generall, whereby he governeth all things in heaven and in earth, Psal. 113.6. The degrees of the ladder are the divers meanes which God useth: the Angels ascending and descending, are the mi∣nistring spirits, which God sendeth forth for the execution of his will: even the Heathen Poet Homer by the like similitude of a golden chaine, which Iupiter sent downe from heaven to earth, describeth the

divine providence. And in particular, the speciall care which the Lord had of Iacob to protect him in his journey, is by this ladder exemplified. The ladder is the way that Iacob was to goe, the Angels ascen∣ding and descending, doe conduct him backward and forward: God standeth upon the top of the ladder, ruling all by his providence, Iun. For whereas foure things troubled Iacob, his departure from his parents, his leaving of his Countrey, his solitary journey, his poverty: the Lord doth give him spirituall comforts against them all: I will be thy keeper; I will give thee this land; he saw Angels ascending and descen∣ding to be his companions: and thou shalt spread abroad to the East and West, &c. Perer. 7. This ladder also in a mysticall signification betokeneth Christ, as he himselfe expoundeth, Ioh. 1.51. and specially in these points: 1. The two natures of Christ are expressed, who above is God of his father, beneath is man out of Iacobs loynes. 2. Christs office is described, who is the onely way and the ladder whereby wee ascend to heaven, Calvin. 3. The Angels ascending and descending, are the blessed spirits, which first mi∣nistred to the person of Christ, Ioh. 1.51. And secondly, doe minister for the good of his body, namely, the elect, Heb. 1.14.

QUEST. IX. How in Iacob all the world should be blessed.

Vers. 14. THou shalt spread abroad to the West, to the East. 1. This is first understood of the possession of the large Countrey of Canaan, which was extended toward the foure parts of heaven: and secondarily it is referred to the spirituall posterity of Iacob, that should bee dispersed thorowout the world, Mercer. 2. Whereas it is said, In thee, and in thy seed; he sheweth how in Iacob all Nations should be blessed, because of him should come the promised seed, Calvin.

QUEST. X. What things were promised to Iacob.

Vers. 15. I Will never forsake thee, &c. 1. Because these promises made to Iacob in Christ, were not onely temporall, but spirituall; not onely concerning this life, but the next, 1 Tim. 4.8. Iun. 2. Where∣soever thou goest, which is not to bee taken largely, but with this restraint, so long as hee walked in the wayes of God, the Lord promiseth to be his guide, Muscul. 3. Till I have fulfilled all I have promised thee: not onely these things which the Lord now spake, as Mercer. but which Isaack promised and pronounced unto Iacob, vers. 3, 4. Iun. yea and all those promises made to Abraham and his seed, were made likewise to Iacob, Rasi.

QUEST. XI. How the Lord is said to be in one place more than another.

Vers. 16. THe Lord is in this place, and I was not aware, &c. 1. God in respect of his power and locall presence is every where alike: but in respect of some speciall declaration of his presence, he is more in one place than another, as in some apparition and vision: as the Lord bid Moses put off his shooes because the ground was holy where the Lord then appeared, Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda, where the Angell stirred the waters, the Lord was pre∣sent after a speciall manner: as he is also in the assemblies and congregations of his servants: and as here in this heavenly apparition to Iacob, Perer. 2. The Hebrewes imagine that Iacob for the space of foureteene yeares, while he was in Ebers house, never almost lay downe, but watched, giving himselfe to meditati∣on, and therefore reproveth himselfe now for sleeping: but that this is a fable, I have shewed before in Gen. 25. quest. 20. 3. And I was not aware.* 1.64 So the Lord to the faithfull performeth more than they could conceive and expect, Calv. And the servants of God perceive not at the first that which in processe of time is revealed unto them, as it is said of Samuel, that at the first he knew not the Lord, neither was the word of God revealed to him, 1 Sam. 3.4. that is, in such familiar manner as afterward the Lord shewed himselfe in,* 1.65 Gregor. lib. 2▪ in 1 Sam. 4. Bernard excellently sheweth the difference of Gods presence: Est in omni loco, &c. sed aliter atque aliter: apud homines males est puniens & dissimulans, apud electos operans & servans, apud superos pascens & cubans, apud inferos damnans & arguens, &c. God is every where, but after a divers manner: he is among the wicked punishing, yet forbearing, among the elect working and saving, in hea∣ven refreshing and dwelling, in hell condemning and reproving, Serm. 6. de Dedication. Eccles. &c.

QUEST. XIII. Why Iacob called the place fearefull.

Vers. 17. HOw fearefull is this place? 1. Three things were here wrought upon Iacob; while he slept he had a vision, when he awaked he had the revelation and understanding of the vision, and be∣side a reverent feare came upon him, Cajetan. 2. Which feare was not in respect of any danger, from the which the Lord promised to deliver him, Mercer. nor yet such a feare as the wicked are stricken with all, but a reverent feare, such as the godly have when they enter into Gods presence, Muscul. 3. This place was not the Mount Moriah, as some think, where afterward the Temple was built, for Bethel and Jerusalem are far distant, as is shewed before, quest. 5. neither is here Bethel a name appellative, but proper, given to that Ci∣ty which was called Luz before, vers. 19. but that fable of the Hebrewes, that the Mount Moriah removed from his place,* 1.66 and went before Iacob, is ridiculous, ex Mercer. 4. He calleth it a fearefull place, and the house of God, both because God there appeared, and the heavens opened, and for that hee thought it a meet place to be consecrated to the worship of God, Iun. and it may well signifie the Church of God, where the Lord doth reveale himselfe to his servants, Rupertus.

QUEST. XIII. Of the stone which Iacob powred oyle upon.

Vers. 18. HE tooke the stone that was under his head. 1. These were neither twelve stones, according to the number of the twelve tribes, which did all grow into one, as the Hebrewes imagine:* 1.67 neither were they many stones, as Iosephus: for though he gathered divers stones about his head, as Iunius collecteth out of the 11. vers. yet one was fittest for Iacob to rest his head on, and to reare for a pillar, Mercer. 2. The oyle did not fall from heaven, as the Hebrewes, nor yet is it like he had it from Luz; but it was such as he carried with him for his refreshing in his journey, and whereof there was great plen∣tie in that Countrey, Mercer.

QUEST. XIV. Whether Iacob did well in setting up a pillar, and anointing it with oyle.

SEt up as a pillar, and powred oyle. 1. The word is matseba, a pillar, of jat sab, which signifieth to stand: three sorts there were of such pillars: some for religious uses, forbidden Levit. 26.1. some for morall, to put the people in minde of some benefit, as the twelve stones pitched in Jordan: some for evill uses, as Absolons pillar, which he set up to keepe a memoriall of him. 2. The Gentiles used superstitiously to powre oyle upon stones; but Iacob taketh not this usage from them: it is more like that Satan brought the Gentiles superstitiously to counterfeit those holy rites, which holy men consecrated unto God: and againe, the Gentiles did adore and worship such stones, as Arnobius confesseth of himselfe, when he was yet an idolater, when he saw a smooth stone anointed with oyle, Tanquam inesset vis presens adulabar, affa∣har; I did speake unto it, and flatter it, as though some present vertue were in it. But Iacob ascribeth no di∣vine vertue unto this stone, Perer. 3. Whereas they are forbidden to reare up any pillar, Levit. 26.1. this fact of Iacob was long before the promulgation of that law: and besides they are forbidden to erect any such pillar to bow downe unto it: they might set up stones and pillars for commemoration of some wor∣thy fact, as Iosua pitched the stones in Jordan, but not for adoration: and so Iacob here doth set up this stone for a remembrance of this vision, as also he doth consecrate it with oyle, as peculiar for the service of God, for in the same place he afterward built an Altar to God, Gen. 35.7. but he was farre off from any su∣perstitious opinion of this stone. 4. Augustine findeth out here a greater mystery, making this stone anoin∣ted with oyle, a figure of Christ, who is so called of his anointing, Lib. 16. de Civit. Dei, cap. 38.

QUEST. XV. Whether the City of Luz were built at this time.

Vers. 19. NOtwithstanding the name of the City was called Luz. 1. There is another word (alam) which signifieth certainly, truly, which the Septuagint unskilfully joyne with Luz, and make of both one corrupt name, Vlammaus. 2. Some thinke that there was here no City at this time, but that Luz was built long after, Calvin. But the text it selfe sheweth, that at this time there was a City, and that Ia∣cob being overtaken of the night, lodged abroad in the field, Mercer. 3. Neither yet as some thinke, did Iacob lodge in the City, for the towne would have afforded him a softer pillow: and whereas Iacob saith, that God appeared unto him at Luz, Gen. 48.3. he meaneth not the towne it selfe precisely, but compre∣hendeth under that name, the field where he lodged, that belonged unto the City Luz.

QUEST. XVI. Luz and Bethel, whether one City or divers.

HE called the name of the place Bethel, &c. A question is here moved, whether Luz and Bethel were all one City, seeing that the border of Iosephs inheritance, Iosu. 16.2. is said to goe from Bethel to Luz: for the solution whereof: 1. It is not like that Luz and Bethel were two Cities at the first, which being neare together were joyned into one, and two principall parts of the same City retained the names of Luz and Bethel, sic Tostat. Lyran. 2. Neither were there two Bethels, one in the tribe of Ephraim, another of Benjamins lot, as Chimbi thinketh, and Genevens. in annot. Iosua 18.13. for Bethel was bordering onely upon Ephraim, but within the lot of Benjamin, Iosu. 16.2. Iosu. 18.21. 3. Neither was this Bethel as some thinke, belonging first to Ephraim, and then fell to Benjamins lot: for no such thing appeareth, but that originally it was allotted to Benjamin, Iosu. 18.22. 4. Nor yet need we to say with Pererius, that Bethel is taken two wayes, strictly, for the very place where God appeared to Iacob, excluding the City; and largely, as comprehending the City & all together. 5. But the truth is, that there were two Cities called by the name of Luz, one that ancient towne whose name was changed into Bethel, another afterward built by one that went into the land of the Hithites, which kept the name of Luz still, Iud. 1.26. and this is that Luz, spoken of in the place objected, Iosu. 16.2. Masius in 16. Ios. Iun. 6. This Bethel by the Prophet Osee is called Bethaven, 4.15. that is, the house of iniquity, because Ieroboam there set up his golden calfe, 1 King. 12. and not farre from Bethel was there a place called Bethaven, Iosua 7.2. which name, the other occasion concurring, was translated to Bethel, Perer.

QUEST. XVII. How Iacob voweth that the Lord shall be his God.

Vers. 20. IF God will be with me, &c. 1. Iacob was farre off from conditioning with God, that he should no otherwise be his God, than if he performed these things. 2. Neither doth Iacob here utter his infirmity, as doubtfull of the performance of these things. 3. Nor yet doth he thus say, as though he thought the promise of God conditionall, that he would not otherwise be his God unlesse he performed these things, Perer. for God expresseth no condition in his promise. 4. Nor yet need we answer, that Ia∣cob doth not vow the generall worship of God, whereunto he was bound by his profession, having re∣ceived

circumcision, but a speciall service, in consecrating that place to Gods service, and offering of tythes: or that it is lawfull for a man to tie himselfe by a new bond to performe that to God which he is other∣wise bound to doe; as the Prophet David saith, Psal. 119.126. I have sworne and will performe it, that I will keepe thy righteous judgements: both these answers are true, though not pertinent to this place, ex Perer. 5. Wherefore Iacob doth not bring this forth as a condition, If God will be with me? this particle (im) is not here a conditionall, but a word of time, as it is taken, vers. 15. untill, if, that is, when I have performed, &c. so is it taken here, when God hath beene with me, and kept me in this journey, Iun▪ Mercer. and the words following are not to be read, then the Lord shall be my God: but, when the Lord hath beene my God: so they are not parcell of the vow, which is complete in the 22. vers. but they are part of the rea∣son of this vow, Rasi, Iun.

QUEST. XVIII. To whom Iacob voweth to pay the tenth.

Vers. 22. I Will give the tenth. 1. Some thinke that he payed the tenth to Sem or Eber: but Sem died be∣fore Iacob was borne: and Eber also was dead many yeares before this, in the 19. yeare of Iacob, who is now supposed to have beene 77. yeare old. 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars, and in sacri∣fices for the service of God: and such things as are devoted to religious uses, are truly said to be given unto God, sic Cajetan. Mercer. 3. Some Hebrewes referre this to the consecrating of Levi to the Priesthood: but (as Aben Ezra) not men, but cattell and beasts used to be tithed.

4. Places of Doctrine.

1. Doct. The ministery of Angels.

Vers. 12. THe Angell of God went up and downe. By this is expressed the ministery of the Angels, that are continually imployed for the good of the elect: they ascend to report our necessities, they descend to be ministers of Gods mercies; as the Apostle saith, Are they not all ministring spirits, sent forth to minister for their sakes that shall be heires of salvation? Heb. 1.14.

2. Doct. How Gods providence is seene in permitting evill to be done in the world.

HEreby also is set forth Gods providence that watcheth over all things; for the Lord standeth upon the top of this ladder, whereby is signified the administration and government of the world. Against which providence, whereas it is objected that many evill things are committed in the world, to the which the Lord is no way consenting; Thomas Aquine answereth, that although some defects are against the particular nature of things, yet they are for the good of the universall; and therefore as Au∣gustine saith, Deus non sineret malumesse in operib. suis, nisi sciret benefacere etiam de mal••: God would not suffer evill to be in his works, if he did not know how to turne evill into good. But it will be said, God ought to draw men against their will unto good. Dionysius answereth, Non est providentia divinae violare natu∣ram, sed est cujusque naturae conservatrix: Gods providence doth not change or violate nature, but is the pre∣server of na••ure: leaving to things indued with reason to follow their owne will and inclination, Lib. de Divin. nominib. cap. 4 par. 4.

3. Doct. How God forsaketh not the elect finally.

Vers. 15. I Will not forsake thee, &c. Gods promises to his servants are so stable and firme in Christ, that they are sure finally not to be forsaken, as the Lord said to Iosua, I will never faile thee nor for∣sake thee, Heb. 13.4. Calvin.

4. Doct. Lawfull to vow.

Vers. 20. IF God will be with me, &c. By Iacobs vowing, both their errour is condemned that take away the use of all vowes from Christians, and their superstition that vow not as they ought; Iacob, 1. directeth his vowes to God,* 1.68 the papists vow unto Saints. 2. He voweth to testifie his thankfulnesse, they vow to merit. 3. He voweth such things as were in his power, as to pay tithe; they such things as are be∣yond their reach, as single life, where the gift is not. 4. Iacob voweth such things as God commanded, they vow things of their owne inventing, as to goe in pilgrimage, to fast with bread and water, to gar∣nish Idols, and such like; concerning the which we may say with the Prophet, who required this at your hands? Isay 1.••2. Calvin.

5. Doct. Signes called by the names of the things.

Vers. 22. THis stone shall be the house of God. This stone was not Gods house, but a monument or signe of the place of Gods worship, for there Iacob to fulfill this vow, afterward at his returne built an Altar to God, Gen. 35.7. Thus by a metonymie, that which is proper to the thing, is given to the signe, in which sense the bread in the Eucharist, is called the body of Christ, Marl••r.

5. Places of Confutation.

1. Confut. How the Angels are reporters of our prayers unto God, and yet no mediators.

Vers. 12. LOe the Angels of God ascended and descended upon it. Hence Pererius would gather, that the Angels descended from heaven to reveale unto us the counsels of God, and to execute his will, so their office is by ascending to report unto God our prayers, vowes, and necessities, in Gen. 25. numer. 23.

We grant, that the Angels doe report unto God the affaires of the world, and the acts and gests of men, and so their supplications in generall: but this they doe as messengers, not as mediators. The Prophet Zachary sheweth a distinct office of the Angelicall spirits, and Jesus Christ, there called the Angell of the Lord: they returne this answer to Christ, W••e have gone thorow the world, and behold, all the world sitteth still, and is at rest. But the Angell of the Lord, Christ the Mediator of his Church, steppeth forth and prayeth, O Lord of hosts, how long wilt thou be unmercifull to Ierusalem! Zach. 1.12. So then, though the Angels be witnesses of our devotion, and beholders of our teares and plaints, they have no office of mediation, neither have we any warrant to pray unto them.

2. Confut. Against the Platonists, that make three kinds of providence.

Vers. 12. THere stood a ladder upon the earth, and the top reached to heaven. Gods providence then descen∣deth from heaven to earth: contrary to the opinion of the Platonists, noted by Gregor. Nyssen. lib. 8. de provident. cap. 3. who make three kinds of providence, the first of God, in taking care onely for things celestiall and spirituall, and the generall causes of other things in the world: the second they a••∣tributed to the second ranke of gods, who provided for all things betweene the Moone and the earth: the third they yeelded to the spirits who governed the actions of men. But the Scripture teacheth us, that all things in heaven and earth are ruled by Gods providence, in so much that a sparrow cannot fall upon the ground without the will of God, Matth. 10.29. as the Prophet David also saith, Who is like unto the Lord our God, that hath his dwelling on high, who abaseth himselfe to behold things in the heaven, and the earth? Psal. 113.5, 6.

3. Confut. Iacobs ladder doth not signifie the monasticall profession.

PErerius interpreteth this ladder out of a counterfeit peece of Bernard, to be the discipline of Mona∣sticall life, and namely, the way and rule of Benets order, whereby the founder of that order S. Be∣nedict went to heaven, numer. 34. Contra. 1. First then it is requisite, if this ladder signifieth Monasticall discipline, that he which first saw it, should have beene a professed Monke: but I thinke they will not say that Iacob was a Monke: the most speciall part of which profession consisteth in the vow of single life. 2. Christ himselfe standeth upon the top of this ladder, to whom the way and ladder is directed: he then that climbeth this ladder must ascend by faith in Christ; but the Monks thinke to climbe up to heaven by their merits. 3. Iacob was a figure of Christ, upon whom the Angels of God should ascend and descend, Ioh. 1.51. it is great presumption then to put Benet in Christs place, that Iacob should bee a figure of him. 4. This ladder sheweth the way that every true Israelite of Iacob should ascend by: but every true Israe∣lite and Christian is not a Monke.

4. Confut. Philo confuted concerning the ascending and descending of soules.

PHilo understandeth the ayre to be this ladder: Basis terra, coelum caput; The earth is the foot of this lad∣der, the heaven is the head or top: the Angels are the soules, Quas aer habet stellis pares, which the ayre is filled with, equall to the starres in number: some of these descend into the bodies, some ascend: Alia ad corpora recurrunt, Some returne to the bodies againe: thus Philo Platonizeth, Lib. de somniis. In this device of Philo three notable errours are discovered: 1. The ayre is not the seat or region of soules, but the spi∣rits of the just are in heaven where Jesus Christ is, and the holy Angels, Heb. 12.22, 23, 24. 2. The soules had no being before their bodies, that they should descend into them as from another place: God formeth the spirit of man within him, Zachar. 12.1. 3. Neither doe the soules once separated from the bodies, re∣turne any more to cohabit in earthly and mortall bodies; The spirit returneth to God that gave it, Ec∣cles. 12.7.

5. Confut. Against the Helvidians.

Vers. 15. I Will not forsake thee till I have performed, &c. The Helvidians, because it is said that Ioseph knew not Mary ••••ll she had brought forth her first-borne sonne, Matth. 1.25. would gather thereupon, that he knew her afterward: they may as well conclude here, that after God had performed to Iacob that which he promised, that he did forsake him then, Muscul.

6. Confut. Temples have no inherent holinesse, but in regard of the use.

Vers. 17. THis is no other but Gods house, &c. This proveth not that Temples and Churches are more holy places in themselves, which is the opinion of the Romanists. 1. Their Temples being polluted with idolatry, are prophane and unholy. 2. Though before Christs comming the Lord chose his speciall place where he would have sacrifices offered, and not in any place beside, and so some places

were privileged with a legall kinde of sanctity, more than others: yet now since that Christ hath every where opened heaven to the prayers of the faithfull, that distinction remaineth not. 3. Even Bethel re∣tained not an inherent holinesse, but in respect of the religious use: for after that it was by Ieroboam de∣filed with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity.

7. Confut. Against the anointing of Altars.

Vers. 18. HE powred oyle upon the top of it, &c. Hence Rabanus groundeth that superstitious use of anoin∣ting the Altar with oyle: Altare post aspersionem aquae Chrysmate ungitur ad imitationem Pa∣t••iarcha Iacob; The Altar after the sprinkling of water is anointed with Chrysme, after the imitation of the Pa∣triarke Iacob, Lib. de institut. Clericor. cap. 45. Contra. 1. The ceremonies of the law, which were figures and shadowes of things to come, are not meet ornaments for the Gospell, such were their washings, anoin∣tings, sacrifices, and other rites: they were shadowes of things to come, but the body is Christ, Coloss. 2.17. The body then being come, what need the shadow? 2. The same ointment that Christ was anointed with, his members also receive: but that was a spirituall unction, Luk. 4.18. The spirit of the Lord is upon me, because he hath anointed me. Of this anointing the Apostle speaketh: You have an oyntment from him that is holy, and ye have knowne all things, 1 Ioh. 2.20. 3. But if Iacobs anointing must be a patterne, why doe they also sprinkle water, which he did not? Iacob also used profane and common oyle, such as he car∣ried for his journey; but their oyle must be hallowed first and consecrated: Iacob here maketh no Altar, but setteth up a pillar for a monument: why doe not they by the same example powre oyle upon their Crosses and Pillars in the high-way?

8. Confut. Bethel become Bethaven, and Rome Babel.

Vers. 19. HE called the name of that place Bethel. Yet afterward when it was prophaned by idolatry, it was called by the Prophets Bethaven, the house of iniquity: we need not therefore mar∣vell if that Rome, sometime the Church of God, bee now become Babel, the fountaine of corrupt do∣ctrine, the place and seat of Antichrist: they cannot shew such warrant for the consecration of Rome, as the Scripture speaketh for Bethel, which of the house of God was made an habitation of filthy Idols; and so is Rome, Muscul.

6. Places of morall observation.

1. Observ. We must not amend one errour by another.

Vers. 9. THen went Esau to Ishmael, &c. Esau in stead of correcting his former errour, in taking him wives from the daughters of Canaan, committeth another, in matching into the stocke of Is∣mael, that was also a stranger from the covenant: he thought he should please his father, though he did not thorowly reforme himselfe, if he came a little nearer: such is the reformation of hypocrites, they thinke they have done well if they can dawbe over their sinnes, and set some colour upon them by a pre∣tended reformation: as Herod did, Who seemed to reverence Iohn, and when he heard him, hee did many things, and hea••d him gladly, Mark. 6.30. Mercer. Calvin.

2. Observ. Patience and labour to be endured for vertue.

Vers. 11. HE tooke of the stones of the place, and laid under his head. Iacob is set forth unto us as a sin∣gular example of labour and patience: who both lay hard, and fared coursly by the way. Philo noteth hereupon, Non decet virtutis sectatorem vita delicata, &c. A delicate life becommeeh not a follower of vertue. This example serveth to reprove those who place their whole felicity in this life, in dainty fare, lying in soft beds, and other such delicacies: which was the happinesse of that rich glutton, Luk. 16. Beside, this example doth teach us, that if we have the like hard entertainment in the world, wee should comfort our selves by the example of Iacob, Calvin. So Saint Paul saith, I have learned, in what∣soever state I am, therewith to be content: I can be abased, and I can abound, Phil. 3.12.

3. Observ. We must alwayes be going forward in our Christian course.

Vers. 12. THe Angels went up and downe. None of them were seene to stand still upon the ladder, but were in continuall motion, either ascending or descending: which teacheth us, that in our Christian profession we should be alway going forward: Qui non proficiunt, necessario deficiunt; They that goe not forward, goe backward: the Angels either ascend or descend, Perer. The Wise man saith, Hee that is slothfull in his worke, is even the brother of a great waster, Prov. 18.9. He that buildeth not up in Chri∣stian profession, pulleth downe.

4. Observ. Reverent behaviour to be used in the Church of God.

Vers. 17. HE was afraid and said, how fearfull is this place? &c. Iacob perceiving that God was present, and that the place where he was was Gods house, because the Lord had there shewed him∣selfe, he doth stirre up himselfe to a reverent feare, as being in the sight and presence of God: which his example doth teach us how we ought to behave our selves reverently and humbly in the Lords house: Bernard well saith, Terribilis plane lo••us, dignus omni reverentia, quem fideles inhabitant, quem angeli sancti frequentant, quem sua praesentia Dominus dignatur: A fearefull place indeed, and worthy of all reverence, where the faithfull inhabit, the Angels frequent, God himselfe vouchsafeth to be present: as the first Adam (saith he) was placed in Paradise to keep it: Ita secundus Adam versatur in Ecclesia sanctorum, ut operetur, &

custodiat; so the second Adam is conversant in the congregation of the Saints, to be working there, and watch∣ing over them: Bernar. serm. 6. de dedication. The Prophet David saith, I will come into thine house in the multitude of thy mercies, and in thy feare will I worship toward thy holy temple: Psal. 5.7.

5. Observ. To be content with our estate.

Vers. 20. IF he will give me bread to eat, cloathes to put on, &c. Iacob requireth not any superfluous or un∣necessary thing, but onely needfull and sufficient provision: like as the Prophet prayeth, Give me not poverty, nor riches, but feed me with food convenient, Pro. 30.8. We learne hereby to be con∣tented with a little, and not to covet aboundance: there is a saying, Cuiparum non est satis, nihil est satis: he that a little sufficeth not, nothing will suffice: the Apostle saith, Godlinesse is great riches, if a man be content with that he hath, 1 Tim. 6.6.

CHAP. XXIX.

1. The Argument and Contents.

IN this chapter, first is declared the entertainment of Iacob into Labans house: where wee have, 1. his communication with the shepheards, verse 1. to 9. 2. his salutation of Rachel, verse 9, to 13. 3. his manner of receiving into Labans house.

Secondly, Iacob covenanteth with Laban for Rachel, and serveth first seven yeares, then Leah is given for Rachel by Labans craft, after he serveth seven yeare more to enjoy Rachel, vers. 16. to 30.

Thirdly, the issue and fruit of Iacobs marriage is expressed, the barrennesse of Rachel, and the fruitfulnesse of Leah in bringing forth unto Iacob foure sonnes: and the cause hereof is shewed, because Leah was despised.

2. The divers readings.

v. 1. to Laban of Bathuel the Syrian, the brother of Rebeckah mother of Iacob and Esau.* 1.69 S. the rest have not these words.

v. 8. we may not. B. G. we cannot. caet. iacol. to can.* 1.70

till all the shepherds be come together. S. all the flockes. caet.

and wee doe remove the stone. H. they doe remoue. caet. verse. 9. while they spake. H. while hee spake. caeter.

v. 13. Having heard the causes of his journey. H. He told Laban all these words or things. caeter.

v. 21. the daies of my service are fulfilled. C. my daies are fulfilled. caet.

v. 22. great troupes of friends being called together. H. he called together all the men of the place. caeter.

v. 27. fulfill seven yeares for her. G. fulfill or passe over a weeke for her. caeter. so likewise, v. 28. fulfill a weeke of daies of this marriage. H.

v. 30. obtaining the desired marriage, he preferred the love of the second before the first. H. he went into Ra∣chel, and loved Rachel more than Leah. caet.

v. 35. he called. T. she called. cater.

3. The Explanation of doubtfull questions.* 1.71

QUEST. I. Of the three flockes, and the stone laid upon the wels mouth.

Vers. 2. THree flocks of sheepe lay there, &c. there was a great stone upon the wels mouth, &c. 1. I will omit the allegories that are here devised: the Hebrewes by the three flocks, understand the people, Levites, and Priests, three orders in Israel: others by the stone would have signified the doctrine of the Pharises, which was an impediment to the knowledge of the law. 2. They used to lay a great stone upon the wels mouth, not only to preserue men from danger by falling into it, but to keepe the water, that it might not be troubled or corrupted: for it seemeth, there was great scarcity of water in that country, Mercer.

QUEST. II. Of Rachels keeping her fathers sheepe.

Vers. 9. RAchel came with her fathers sheepe. 1. So was it the fashion of that country, to set their daughters to keepe their sheepe: as the seven daughters of Revel Moses father in law did, Exod. 2.16. Rachel seemeth thereof to have her name, which signifieth a sheepe, Muscul. 2. Rachel was thus imployed, and Leah stayd at home, for that shee was the elder, and now marriageable, or because of her tender eyes, which might not endure the sunne, Mercer.

QUEST. III. Whether Iacob rolled away the stone alone.

Vers. 10. HE rolled away the stone: 1. Some thinke, that he with the rest did remove this stone, I••n. 2. But it is rather like that Iacob did it alone, being now a man of perfect strength,

seventy seven yeares of age, whereas the other might be youths, and some maidens: as also Iacob ca∣sting affection to Rachel might put forth his strength to shew her pleasure, and to insinuate himselfe, Mercer.

QUEST. IV. Of divers kinds of kissing and whether it were lightnesse in Iacob to kisse Rachel.

Vers. 11. ANd Iacob kissed Rachel, &c. 1. We reade of divers kinds of kisses: 1. one an unchaste kisse, such as harlots use, Prov. 7.13. 2. a modest kisse used among kindred, as Isaack kissed Ia∣cob, Gen. 27. Iacob here kisseth Rachel. 3. a kisse of courtesie, as they used to salute strangers, and to entertaine them into their house, Luk. 7.45. Our Saviour saith to the Pharisee, thou gavest me no kisse. This kinde of kissing was much used among the Romanes, who used one to kisse another in the way, insomuch, that Tyberius Caesar, as Suetonius writeth, did forbid it by a publike edict. 4. They used also among the Romanes a kisse of triall, the kinsfolks used to kisse the women, to see if they had drunke any wine, which was not lawfull amongst them: as Plinie maketh mention of Egnatius Mecennius, that killed his wife for drinking of wine out of a tun, and yet he was by Romulus acquitted of the murder, lib. 14. cap. 14. 5. There was a fraudulent kisse, such as Iudas gave that betrayed Christ. 6. There was an holy kisse, which the Christians did use one to give to another in their holy assemblies, in token of love, before they received the sacrament: whereof Saint Paul speaketh: Greet one another with an holy kisse, 2. Corinth. 13▪ 12. ex Perer.

2. Iosephus misreporteth this story, that Rachel wept and fell upon Iacobs necke, whereas it was Ia∣cob, lib. 1. antiquit. 3. Lest it might be thought a light part in Iacob to kisse a woman unknowne, I agree unto Aben Ezra, that here we must admit ••n hysteron proteron, for first Iacob told Rachel who he was, as it followeth in the next verse, before he kissed her, Mercer. 4. Augustine allegorizeth this fact of Iacob▪ that as he first watered Rachels flocke before he kissed her, sic nisi per aquam baptismi, &c. so unlesse by baptisme the people of God obtaine remission of sins, osculum accipere a Christo, 1. pacem ejus habere non meretur, they cannot obtaine a kisse from Christ, that is, injoy his peace, Aug. serm. 80. de temp.

QUEST. V. Why Iacob wept.

Vers. 11. LIft up his voyce and wept, &c. Iacob weepeth for joy that he had so happily continued so long and painfull a journey,* 1.72 not as Esau wept for griefe, Genes. 27.2. The Hebrewes thinke that he wept, because he had no giftes to bestow upon Rachel, as Eliezer did upon Rebecca, Gen. 24. they further imagine, that Iacob came forth accompanied with servants, camels, and gifts, but that he was robbed of all be Eliphaz Esaus eldest sonne by the way, who yet spared his life: but these are tales. It is like that Rebecca sent Iacob away privily because of Esau, lest he should have lyen in waite for him. 3. So likewise they imagine that Laban came forth hastily to meet Iacob, thinking that he had come as richly furnished as Eleezer, whom Abraham sent: and seeing no companie, at the last he kissed him, to trie if he had any pearles in his mouth: and finding nothing, that thereupon he saith, thou art my bone and my flesh, that he had no other cause now to give him entertainement, but that he was his kinsman.

QUEST. VI. Whether Leah were bleare-eyed.

Vers. 17. LEah was tender eyed. 1. Not faire eyed, as Oukel••s translateth, as though Leah had nothing comely but her eye, but Rachel was all comely. 2. Not yet was she lippis oculis, bleare-eyed, as the Latine translateth, and Tostatus expoundeth, fluebat crassus humor quotidie ex oculis, ut esset lipp••, 1. similis lachrimanti, that there issued out of her eyes continually a thick humor, so that she was bleare-eyed, as if she continually wept: the word is raccoth, tender: her eyes seemed to have beene dull and heavy, which made her pore-blinde, or to looke a squint, which is a great deformity in a woman. 3. This her infir∣mity came not by continuall weeping, as the Hebrewes imagine, lest she should have beene given to Esau to wife: for it is like, that they had not yet heard so much as of the name of Esau: but this weake∣nesse of her sight might proceed from her weake constitution, whose name may seeme to have beene derived of laah, which is to wax faint, or feeble, Mercer.

QUEST. VII. Why Iacob served seven yeares for Rachel.

Vers. 18. I will serve thee seven yeares for Rachel thy younger daughter, &c. 1. It was the use in these countries, as afterward among the Grecians and Romanes, for the husband to endowe his wife, and to give unto her or her parents and friendes some gifts. Among the Germans the espousals were not good if the husband gave not the wife her dowrie, Tacit. de morib. German. the Indi∣ans did use for a paire of oxen to buy their wives,* 1.73 Strab. lib. 15. the Massilians were not to give by way of dowry above 100 peeces of gold: the Cretensians halfe their goods: the ancient French gave as much as they received: the Saxons gave unto their wives parents, 300. shillings, Perer. 2. The like custome was in Israel, David espoused his wife for 100. foreskins of the Philistims, 2. Sam. 3.14. the Prophet Osee bought his wife for 15. peeces of silver, and an homer of barley, &c. c. 3.2. Iacob, because he had nothing to give, offered his service. 3. He himselfe setteth downe the time of 7. yeares, not as the Hebrewes think, because Rachel was now but 5. yeare old, and therefore he would stay till she were marriageable: it is not like, that a maiden of 5. yeare old could keep her fathers sheep: but Iacob knowing Labans covetous mind,

doth covenant for a reasonable time of service, Mercer. 4. Laban dealeth subtilly with Iacob, not sim∣ply promising Rachel, but saying it is better,* 1.74 &c. for he had even now that crafty fetch to marry Leah first. 5. The 7. yeares seemed but a few daies to Iacob, not during the time of his service, because he comforted himselfe with the hope of his love, sic Calvin. they seemed not long in his judgement, but in his affection, Perer. but after the time was over, Mercer. 6. Rupertus hath here a fit allegorie, ma∣king Iacob a type of Christ, who came in the forme of a servant, and indured much travaile and labour in the daies of his flesh, to marry himselfe to Rachel of the Gentiles, yet first offering himselfe to Leah the Synagogue of the Iewes, ex Perer.

QUEST. VIII. Whether Iacobs love toward Rachel were inordinate.

Vers. 18 IAcob loved Rachel. 1. He loved her because shee was beautifull and comely: for of the three corporall blessings, strength, health, beauty, this hath the preheminence: Plato called it the principality of nature, Socrates, a tyranny not long, Aristotle, a greater commendation than all Epistles. 2. Iacob though he might herein shew some infirmity, he simply offended not, for to desire beauty to be a provocation of lust, is unlawfull: but to affect it to this end, for more loving society and procreation of children, and where it is accompanied with vertue, all which here concurred in Rachel,* 1.75 is excusable: for as meat pleaseth better in a cleane dish, so vertue in comely persons is more amiable, Hugo. and some actions there are that without some delight cannot be so well affected: as eating of meats, learning of arts such is the matrimoniall society, Augustine: yea holy men may faile in some cir∣cumstances of vertuous actions, as in the zeale of justice, in the workes of charity, in the love of their spouses, which defects are excused by the lawfulnesse of the actions, and the exercise of other vertues, Perer. ex Thom. Anglic.

QUEST. IX. How Iacobs terme was ended.

Vers. 21. GIve me my wife, &c. for my terme is ended. 1. Not which Rebeckah his mother did set him, neither speaketh he of the terme of his owne yeares, that by reason of his age, he could stay no longer, to have any children, Iun. but he meaneth his seven yeares of service were expired. 2. It is therefore unlike, that in the beginning of the seven yeares this was done, as R. Levi▪ or before the seven yeares compleat, as Ramban: for Laban being an hard man, would remit nothing of the time agreed upon.

QUEST. X. Of marriage feasts, and why Laban made a feast.

Vers. 22. LAban gathered together all the men of the place, &c. 1. Not all, but many of the neighbours were called together: for thus in Scripture often generall speeches are restrained: Genes. 41.57. all countries came to Egypt to buy corne, that is, very many. 2. This company was called together, not to advise with Laban, how to deceive Iacob, as some Hebrewes thinke; for Laban was crafty enough of him∣selfe, Mercer. but that Iacob before so many witnesses should not goe back from that marriage, where∣in he should be deceived, Calvin. 3. This solemnitie of marriage though it be not of the substance there∣of, yet for more honesty and decency▪ and for the ratifying of marriage, and to avoyd secret contracts, it is very fit to be used, Tostatus. 4. It was the laudable manner of those times, to make marriage feasts, as appeareth both in the old and new testament: Iud 14.10. Sampson made a feast at his marriage; our Saviour vouchsafed to be present at the marriage feast, Iohn 2. and this custome may very well be re∣tained so it be used with moderation, that the concourse of unruly company be prevented▪ and excesse avoyded; therefore Plato prescribeth at marriage feasts, not above five friends of each side▪* 1.76 and as many kinsfolkes to be called together, but to be drunken with wine he counteth it maxime alienum in nuptiis, to be least of all beseeming marriage, Perer.

QUEST. XI. Of Labans fraud in suborning Leah.

Vers. 33. WHen the even was come, he tooke Leah, &c. 1. Their manner was to bring the spouse home at night, and covered with a veile, for modesty and shamefastnesse▪ which was the cause that Iacob knew not Leah at his first going in unto her; and it is like that she was silent all night, lest she should have beene discerned, and her silence he imputed to her modesty; some thinke that Ia∣cob came not neare her, but continued all night in prayer, but it is unlike,* 1.77 seeing that Iacob had longed se∣ven years for this marriage. 2. Leah cannot be here excused, who was in fault, yet drawn into it by her fa∣thers counsell, and desirous also herselfe to be married to such a worthy man, Perer. and she might thinke that Iacob and her father were agreed. 3. But Laban was in the greatest fault, and therefore Iacob doth expostulate with him. 1. He is unjust of his promise in not giving Rachel betroathed to Iacob. 2. Hee dissembleth, excusing himselfe by the custome. 3. He offereth wrong to his daughter, to cause her to commit adultery. 4. And to Iacob, in thrusting upon him a woman whom hee desired not. 5. Though there were such a custome, he should have stood upon it in time, when Rachel was espoused: now the custome could not serve to violate the law of nature, to cause Iacob to commit adultery, being betroa∣thed already to another, Perer.

QUEST. XII. Whether Iacob fulfilled seven daies or yeares before Rachel was given him.

Vers. 27. FVlfill seven for her. 1. Some understand this of seven yeares, for the word Shebang is sometime taken for seven daies, sometime for seven yeares, Mercer. Vatab. Genevous. but this is not like, for Rachel was given to Iacob first, and then he served seven yeares for Rachel, but

if it should be taken for seven yeares, then Iacob should not have had his wife till these seven were fulfil∣led, vers. 28. 2. But it is better understood of daies, as Hierome expoundeth it: ut sep••em dies pro nuptiis pri∣oris sororis expleat, that he fulfilled seven daies for the marriage of the elder sister: Hieron. tradition. in Genes. for it was the manner to keepe the marriage feast 7. dayes, Iud. 14.15.17. Augustine yeeldeth this rea∣son, valde iniqu••m fuisset Iacob fallaciter deceptum differre alios septem annos: it had beene most unjust to deferre Iacob so craftily deceived seven yeares longer, qu. 89. in Genes.

QUEST. XIII. Iacobs multiplicity of marriage, no argument of his intemperance.

Vers. 29. LAban also gave Rachel his daughter Bilhah, &c. Laban gave unto both his daughters handmaids, both to attend and wait upon them, as also to be a solace and comfort unto them in a strange country whither they were to goe, Perer. 2. These afterward were joyned unto Iacob for procreation, beside either Laban or Iacobs intention: and in that Iacob had two wives and two con∣cubines, it argueth not his intemperancie. 1. Because he intended onely to marry Rachel, & praeter animi voluntatem Leam accidisse, and that Lea was given unto him beside his minde. 2. Iacob also in this multipli∣citie of marriage, chiefly propounded to himselfe the procreation and multiplying of his seed. 3. He took his maids, not of his owne minde, sed ut conjugem placaret, but to please his wives, that they might have children by them. 4. And againe it must be considered, tunc temporis non datam fuisse legem, qua multi∣plices nuptias prohiberet, that there was at that time no law which did forbid multiplicity of marriage, sic Theodoret. qu. 84. in Gen. ex citat. Perer.

QUEST. XIV. At what time Leahs foure eldest children were borne.

Vers. 34. HIs name was called Levi, 35. shee called his name Iehudah. 1. The Hebrewes fable, that Michael called from heaven to Levi,* 1.78 and gave him that name, and endued him with gifts fit for the Priesthood: and further, Leah now having borne three children, saith her husband should be joyned unto her, because she had borne her part of the twelve sons, which she as a prophetesse did foresee should be borne unto Iacob, of his two wives and two handmaids: but these are fabulous and vaine con∣jectures: they also in the name Iehudah, doe include Iehovah, the letter Daleth being added in the fourth place, because he was the fourth son: but these light collections are not to be stood upon. 2. Some think that these children began to be borne in the beginning of the first seven yeares, as R. Levi: but the text over∣throweth that conceit, for Iacob went not into Lea, till he had ended his terme of seven yeares, vers. 21. Some thinke that these and the rest of the children were borne to Iacob in the last seven yeares, and the six yeares beside of Iacobs service: but the story is otherwise, that all Iacobs children were borne before he entred into a new covenant to stay still with Laban, his two seven yeares being expired, Genes. ••0.25. But it is more probable, that all Iacobs children, only Benjamin excepted, that was borne in the land of Canaan, that is, eleven sonnes and one daughter, were brought forth in the compasse of the last seven yeares: for it is not necessary to assigne their birth successively, one to be borne after another, but that their mothers might be with childe at once: and so it is not improbable, that foure women in seven yeares might bring forth 11. or 12. children, Mercer.

4. Places of doctrine.

1. Doct. God directeth even the least actions of his servants.

Vers. 1. IAcob lift up his feet: that is, he went cheerefully and willingly: and in that mention is made of so small an action, as the lifting up of his feet, we learne, that even the least and ordina∣ry actions of the faithfull are directed by the spirit of God, and guided by his providence, Mercer. as our Saviour taketh knowledge of Nathaniels sitting under the figge tree, Ioh. 1.48. so the Apostle saith, that all things worke together for the best, to them that love God, Rom. 8.28.

2. Doct. Men may hold the truth in generall, and yet faile in particular.

Vers. 15. SHouldest thou serve me for nought? Laban here speaketh reason, and seemeth to know what is just and right, but afterward he failed, and recompenced Iacob but meanely for his faith∣full service: as Iacob complaineth, Thou hast changed my wages ten times, Gen. 31.41. Thus we see, that carnal men may hold generall principles a right, but when it commeth to their owne particular, then they are blinded with selfe-love, Calvin. So dealt Herod with Iohn Baptist: he did acknowledge him to be a just and holy man, yet to please his wives daughter, commanded him to be beheaded.

5. Places of Confutation.

1. Confut. Custome not to be pretended where greater enormities are admitted.

Vers. 26. IT is not the manner of this place, to give the younger before the elder. He pretendeth a custome in the lesse matter, in the meane time he transgresseth the custome and all good order in a thing of greater importance, in thrusting upon a man in the night one sister for another: thus after the like manner the Romanists object the custome of the Church against the marriage of Ministers, whom they call Priests;

and in the meane time they breake all good order, while for want of the due remedie, fornication and uncleane lust is suffered to be practised amongst them, Muscul.

2. Confut. Iacobs polygamie and marriage of two sisters, not justifiable.

Vers. 30. SO entred he into Rachel also. This multiplicity of wives which is called polygamie, is di∣versly excused. 1. Augustine saith, Nulla lege prohibebatur, it was forbidden by no law: quan∣d••mos erat, crimen non erat: It was no fault, when the custome was so: as in times past it was a shame for the Romans to have talares tunicas, side garments, but now every one of honest sort doth weare them, Aug. lib. 22. cont. Faust c. 47.

Contra. 1. Though there were no written law in those times, yet their owne conscience grounded up∣on the light of nature, and the faithfull tradition of the fathers, might have discerned it to be a fault: seeing that God in the beginning for one Adam made but one Eve, and Lamech of the wicked race is the first found in Scripture to have had two wives. 2. And though custome may be pretended for many wives, yet to marry two sisters there was no such custome, Mercer. 3. The example of long garments is nothing like: for it is a thing indifferent, which may be thought comely or uncomely, as time and place doth vary: but that which is simply unlawfull, and against the first institution, as polygamie is, cannot be borne out by any custome.

2. Some say that polygamie is after a sort against nature, yet so as it may be dispensed with, as it is like after the flood, to Noah this indulgence was given, Perer. in 29. Gen. numer. 31.

Contra. 1. If Noah had beene dispensed with for many wives, then had there beene greatest cause to have used that liberty: and if polygamie for propagation were tolerable, God might have preserved in the arke more than for every man one woman. 2. Against a written law and institution, as this is of having one wife, Gen. 2.24. A man shall leave father and mother, and cleave to his wife, not wives; a dispensa∣tion unwritten cannot be admitted.

3. Divers allegories are made of Iacobs two wives: Augustine by Leah, figureth the people of the Iewes, by Rachel the Gentiles. Rupertus saith contrary, that Rachel was a type of the Iewes, Leah of the Gentiles, August. ser. 80. de tempor. Rup. in Gen. 29. Gregorie by Leah interpreteth the active life, by Ra∣chel the contemplative, Homil. 14. in Ezech. ex Perer.

Contra. 1. By the diversitie of these allegories it appeareth, they are mens collections, and humane devices, and therefore cannot excuse the transgression of a divine ordinance. 2. And though these alle∣gories might be warranted by the Scripture, yet thereby is not the fact justified: Christs comming for the suddennesse thereof in Scripture is compared to the comming of a theefe; yet I trust thereby is not a theeves sudden approching approved. 3. This then is the resolution of this question: 1. that Iacob shewed his infirmity in this not double, but quadriple marriage, yea and the same incestuous in the mar∣riage of two sisters. 2. yet Labans fault was greater than Iacobs, who by his craft induced him unto it. 3. God in his deepe providence used this oversight of Iacob, as a meanes greatly to increase and multi∣ply his seed. 4. Iacob and the rest of the Patriarkes, in their manners and generall example of life,* 1.79 but not in some particular acts, such as this is, are to be imitated, Mercer.

6. Places of morall observation.

1. Observ. Education of children in labour.

Vers. 9. RAchel came with her fathers sheepe, for she kept them. Thus in that simple age did they bring up their children, not idly and wantonly, but in labour and houshold workes: Laban had ma∣ny servants beside in his house, yet he setteth this faire damzell to keepe his sheepe: though this be not an example now to men of good sort and place, thus to imploy their daughters, for the particular; yet they should follow it so far to provide that their children bee industriously brought up, and not to give them the reines of licentious liberty. Thus we reade, that Iames and Iohn were with their father Zebe∣deus in a ship mending their nets, Matth. 4.25. hee trained them up in the workes of his owne vo∣cation.

2. Observ. Service of kinsmen.

Vers. 15. THough thou be my brother, shouldest thou serve me for nought? Laban was willing to ••etaine Iacob still, because he was a faithfull servant: which is a rare thing in kinsmen now adaies, who thinke they may by authoritie helpe to consume their masters substance, if they bee of kinne unto him: while in the meane time they doe but loyter in their businesse, Luther. But Saint Paul giveth a rule for all servants, whether allied to their masters or not, that they should be obedient unto them in singlenesse of heart, Eph. 6.5.

3. Observ. Iacobs continent behaviour.

Vers. 20. IAcob served seven yeares for Rachel. 1. Iacobs singular continencie herein appeareth, that notwithstanding Rachel were continually in his fight, yet before the time came he governed his affection toward her: having the feare of God before his eyes, and being exercised in continuall la∣bour with frugall diet, which might be a meanes to containe him in his chaste course, Perer. An exam∣ple it may be to fellow-servants, to take he••d of dalliance and unchaste behaviour.

4. Observ. Neglect of wife or husband, in scripture is counted hatred.

Vers. 31. WHen the Lord saw that Leah was hated or despised, &c. Yet was she not simply ha∣ted, for Iacob performed unto her matrimoniall duties, but lesse respected than Rachel▪ thus the Scripture counteth the neglect of wife or husband hatred: It is not then enough, not to breake forth into capitall hatred, but they must one be heartily affected to another, Calvin. Husbands love your wives, as Christ loved his Church, and gave himselfe for it▪ Ephes. 5.25.

5. Observ. God crosseth mens preposterous affections.

Vers. 31. BVt Rachel was barren. Thus the Lord useth to chastise and correct the preposterous affecti∣ons of his servants: as Iacobs love with Rachels barrennesse: as God did qualifie Ionas joy in delighting too much in the shadow of his gourd, by causing it to wither.

6. Observ. Wives must seeke to please their husbands.

Vers. 32. NOw my husband will love me: Leah desireth nothing more than to please her husband, and to use all meanes to procure his love: so should wives seeke to content their husbands, and to forbeare all things that might grieve them, Calvin. Therefore Saint Peter especially commendeth in women a meeke and quiet spirit, 1 Pet. 3.4.

7. Observ. As Gods blessings are multiplied, so our praises of him should increase.

Vers. 35. NOw will I praise the Lord: She had praised the Lord before, at the birth of Ruben, saying, The Lord hath looked upon my tribulation: and of Simeon, The Lord hath heard that I was hated: but now upon the occasion of a new benefit, she praiseth him againe: which teacheth us, that as Gods mercies are multiplied toward us, so we should increase and goe forward in giving of thankes: as the Prophet saith, Sing unto the Lord a new song, Isay 42.10. Calvin.

CHAP. XXX.

1. The Argument and Contents.

FIrst, in this chapter Moses sheweth how Iacob was increased with eight children, partly by his wives maids, partly by his wives: by Rachels maid two, vers. 4. to 8. by Leahs two, vers. 9. to 14. then by his wives, first by Leah three, and the occa∣sion expressed, shee agreed with Rachel for her sonnes mandrakes, vers. 14. to 21. then by Rachel one, vers. 2••.

Secondly, how Iacob is increased in substance: where Iacob entreth into a new covenant with Laban, to have all the party-coloured and spotted sheepe for his wa∣ges, to vers. 35. then Iacobs device is expressed, how the strongest sheepe became spotted, vers. 36. lastly, the good successe that Iacob had in this devi••e, vers. 43.

2. The divers readings.

* 1.80v. 2. give me a sonne. S. give me sonnes or children. cat.

v. 3. Balaam my maid. H. Ballai. S. C. Bilha. cat.

I will be the nurse. C. she shall beare upon my knees. cat.

* 1.81v. 8. God hath heard my prayer: I desired that I might have a sonne, as my sister hath, and it is granted me. C. God hath compared me with my sister. H. God hath helped me, and I am compared with my sister. S. with the wrestlings of God have I wrestled with my sister, and have prevailed. caeter. heb. phathal, to wrestle.

* 1.82v. 11. happily. H. good lucke. G. happinesse commeth. C. P. I am happy a company commeth. T. G. ghadh, sig∣nifieth both: the latter is the be••te••, as may appeare by the allusion, Gen. 49. gad, godad, Gad, an a••∣my or troupe of men, &c.

v. 14. apples of mandragoras. S. mandragoras. cat. flowres of love. T. dudaim of dodh, beloved.

* 1.83Rachel said to Leah her sister. S. Rachel said to Leah. cat.

v. 15. Rachel said, not so: S. Rachel said. cat.

v. 20. my husband will be with mee. H. will choose me, will dwell with me. cater. zabal, to dwell.

v. 24. the Lord hath given me another sonne. S. will give me. G. the Lord give me yet another sonne. cat.

v. 33. When the time of the agreement, tempus placiti, is come before thee. H. because my reward is before thy face. S. when thou commest to see my reward. T. C. it shall come for my reward before thy face. B.G.

v. 37. the chesnut tree. G. B. of the plane tree. cater. guarmon, signifieth both, he pilled white strakes, leaving still the greene,* 1.84 but the white appeared in the roddes, and that which was pilled was of a divers colour. S. and pilling the barke, the white appeared, where the places were spoyled: the whole places remained greene still, and thus the colour was made divers. H. he pilled white strakes in them, and made the white appeare in the roddes. C.T.B.G.

* 1.85v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams, and the white and black were Labans, the rest Iacobs, the flocks being separated. H. & he put before the sheep the whitish ram,

and the parti-coloured among the lambs▪ and he separated his flocks by himselfe, and mingled them not with Labans. S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe, and set the flockes apart, and did not mingle them with Labans sheepe. C. he turned the face of the flock•• toward the party-coloured among Labans sheepe, so he put his flocks by themselves, and put them not with Labans. G. he turned the faces of the sheepe which were in the flocke of Laban, toward the ring-straked,* 1.86 &c. T.B. and put them not with Labans. B. turned them not toward Labans. T. that is▪ he turned Labans sheep toward the parti-coloured, that they might also bring forth such, but his owne sheepe he turned not toward Labans, which were of one colour, that they should not conceive lambs of one colour▪ Iun.

v. 41. in the first ramming time. H. in the time when the ewes conceived. S. in the time when the timely ewes conceived, or had heat. C. in the ramming or conceiving time of the strong or well bodyed sheepe. B. G. T. chashar, to joyne together: whereof they are called well bodyed or strong sheepe.* 1.87

v. 42. When the ewes brought forth, he did not put them. S. when the ewes were feeble. B. G. when they were put together late, or in late ramming time. H.C.T.P. guataph:* 1.88 whereof is derived the word be∣hagnatoph, in bringing forth late: the not marked were Labans, the marked Iacobs. S. the late brought forth, were Labans, the timely or firstlings, Iacobs. C.H. the feebler were Labans, the stronger or well bodi∣ed Iacobs. T.B.G.P.

v. 43. camels, asses and mules. S. camels and mules. c••t.* 1.89

3. The Explanation of doubtfull questions.

QUEST. I. Whether Rachel envied her sister.

Vers. 1. RAchel envied her sister. 1. Some thinke that this was a kind of zeale, rather than envie, she grieved rather at her owne infecundity or barrennesse, than that her sister was fruitfull, Perer. 2. But the text is evident, that shee envied her sister: shee was offended, that her sister was fruit∣full and she barren. Neither is there any inconvenience to yeeld to those holy women their infirmi∣ties, they were not Angels, Merc. chavah, signifieth both to envie, and strive with emulation or zeale.

QUEST. II. Of Rachels impatient and immoderate desire of children.

GIve me children or else I die. 1. She saith not so, as though Iacob of purpose had restrained his na∣turall force, as R. Levi. 2. Neither is it her meaning that Iacob should by his prayer obtaine chil∣dren for her, as Isaack had done for Rebecca, for then Iacob would not have beene angry with her. 3. Neither did she thus say, as though she did not know that God was the giver of children, which she confesseth, vers. 6. God hath given sentence on my side. 4. But thus in her womanly heat she breaketh forth, as though the fault was in her husband, seeing she should otherwise die, either for griefe, or that she might as good be dead, as beare no children, Mercer. and that her name by this meanes should die with her, Perer. 5. Three reasons made her so desirous of children. 1. Her envy for her sisters happi∣nesse. 2. That she might be the more deare to her husband. 3. Because of the promised seed. Perer.

QUEST. III. Of the causes of barrennesse.

Vers. 2. IAcob was angry and said, Am I in Gods stead, &c. 1. There are naturall causes of sterility or bar∣rennes: either some originall defects in the birth, as some are borne unapt for generation, or else it may come by diseases, sometime the constitution of the body is an impediment, as in fat bodies, where nature is turned into the nutriment of the body: Aristot. lib. 2. de generat. animal. c. 2. 2. There is a supernaturall cause of barrennesse, when it pleaseth God to restraine the wombe, as in the women of A∣bimelecks house, Genes. 20.18. Foure keyes to open and shut are in Gods hand, which the Lord hath not commited to any other, either Angell or Seraphim: the key of raine, Deuter. 28.12. The Lord shall open his good treasure, the heaven to give raine: the key of food, Psal. 104.28. Thou openest thy hand and they are filled: the key of the womb, the key of the grave, when the dead shall be raised: Perer. ex Tharg. Hierosolym. 3. Plato himselfe confesseth, that procreation was the gift of God:* 1.90 Quamvis in mortali ani∣mante fiat, restamen divina est, & pregnatio & genitura ab immortalib. est: Generation, though it be done in a mortall creature, yet it is a divine thing procured by an immortall power: Plat. in Symp.

QUEST. IV. In what sense Rachel saith, she shall beare upon my knees.

Vers. 3. SHee shall beare upon my knees. 1. Not as though Rachel should be her midwife or nurse, as Onkel••s. 2. Or that by her example Rachel should the sooner conceive, as the Hebrewes. 3. But that as it followeth, Rachel might have children by her maid, for the children of the bond-maids were accounted as the dames: her meaning is, that she might dandle them upon her knees, and play with them as mothers doe with their children: so is this phrase taken, Isay 66.12. them shall ye sucke, ye shall be borne upon her sides, and be joyfull upon her knees. 4. Rupertus doth fitly allegorize this saying of Rachel, lib. 7. comment. in Genes. 36. as they which Bilha brought forth were borne upon Rachels knees: so qui per pr••dicationem invidentis au••ivit verbum, teneat in Catholica ecclesia verae perfectionem fidei, & ita nihil differet à legitimis fil••••s: so he that heard the word by the preaching of envious teacher••, holding the true faith in the Catholike Church, may differ nothing from the lawfull children of the Church, as the sonnes of Iacobs hand-maids received their inheritance, and had their l••t▪ amongst their brethren.

QUEST. IV. Whether Ruben brought unto his mother mandrakes.

Vers. 14. GIue me of thy sonnes mandrakes, &c. 1. It is most like that they were rather pleasant and sweet flowers, where with they used to strew their husbands bed, than that he••be which is called mandrakes, for these reasons: 1. Ruben was now but a child of 5. or 6. yeares old, and not above, (for he was borne in the beginning of the 7. last yeares) and therefore had no discretion to make choice of flowers for their vertue, but for their colour or smell. 2. It was now wheat harvest, in the spring time, which in those countries was in the beginning of May, when the Mandrake apples are not ripe: for so the Septuagint read, Mandrake apples. 3. The Mandrakes have a strong smell, which the Arabians call Iabrochin of the ranke savour of goats: whereas these herbs called dudaim are commen∣ded for their sweet smell, Can. 7.13. The mandrakes have given a smell, and in our gates are all sweet things, Iun.

* 1.912. Whereas Augustine saith of the mandrakes, Rem comperi pulehram, & suaveolentem, sapore in sipido: I found them to be faire in shew, sweet in smell, vnsavory in taste, lib. 22. com. Faust. c. 56. he may speake of that kind of mandrakes, which grew in those hot countries in Africa, which might have a more fresh smell: but otherwise concerning the mandrakes knowne to us, Plinie a diligent searcher of the nature of herbes saith, Odor ejus gravis, sed radicis & mals gravi••r, &c. sic noxi•• vires, gravedinem afferunt ipso ••l∣factu: The smell is very strong, specially of the root and apple: the force thereof ••ery hur••full: the very smell bringeth heavinesse, Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience, that by laying of a mandrake apple in his studie, he became so drousie, that he could not shake it off till the apple was re∣moved, lib. de herb.

* 1.923. Epiphanius thinketh that the mandrake inciteth and provoketh either man or woman to lust: as it is held that they have vertue to cause women to conceive: and that Rachel desired them for that cause. 1. But Augustine refuseth this reason, because Rachel notwithstanding her mandrakes, conceived not. 2. Neither would Leah, having now ceased to beare, have given them away if they had any such vertue, Mercer. 3. Galen saith, that Mandragoras is cold in the third degree, lib. 7. simplicium Medieament, and therefore it is unapt for conception. 4. Mathiolus therefore saith it is a fable, that the root of Mandrakes representeth the shape of a man, and is good to make women to conceive, and thinketh that such roots, bearing such a shape, are made by art of couseners that goe about to deceive, ex Perer.

* 1.934. Concerning the fashion and kinde of this herbe, R. David saith, that there are two sorts of them, the white is the male, the blacke the female: in them both three parts are most notable, the leaves, fruit, and root: Dioscorides saith, that the leaves of the female are somewhat lesse than lettice leaves, greene and of a strong smell: the leaves of the male are bigger, and of a white colour: the apple of the female as big as an hasle nut, like to fruit of the service tree, of wan colour, of the male the apples are as bigge againe, of a saffron colour: the root is twofold, sometimes threefold, winding one within ano∣ther, blacke without, white within, Diosc••r. lib. 4. c. 61. Pythagoras called it anthropom••rphon, not be∣cause it perfectly representeth a mans shape, but hath some semblance of the trunk of a mans body with∣out armes, Mathiolus.

* 1.945. The properties of the Mandragoras are these: 1. By reason of the coldnesse thereof, it casteth them into a dead sleepe that eat or smell thereof: and therefore Physitians use it, when they cut or seare, to stupifie the sense. 2. If it be taken in the weight of a dram, it depriveth of the use of reason, Dioscor. 3. It is drunke against the venome of serpents, Plin. lib. 25. c. 23. 4. The seed thereof is good to purge the place of conception, and to stay the immoderate flux of the monethly course: and therefore it may per accidens helpe toward conception, especially in fervent climates and hot countries, Perer. ex Avice••••. Lemnio.

6. Some thinke then that these flowers were mandrakes, which is not like, as is shewed before; some take them to be lilies, as Oleaster; some for violets, as Onkelos: some for inchanted or love-flowers, but Rachel would not use any such: it is uncertaine what flowers they were, Mercer. it is more proba∣ble that they were amabiles flores, amiable and lovely flowers both for smell and sight, as Iunius, and the word dudaim well answereth thereto, being derived of dodh, beloved.

QUEST. V. Whether Iacobs wives gave the children their names.

Vers. 20. SHee called his name Zebulun. 1. Some thinke that Iacob gave the names and not his wives, Iun. Genes. 29.35. 2. Some that Iacob knowing his wives to have the gift of prophecie, as may appeare by the event, that answered to these names, in the severall blessings given unto them, Genes. 49. did suffer his wives to give them names. 3. But it is most like that Iacob consented with them in the imposing of these names, Mercer.

QUEST. VI. Of Dinah, whence she was so named, and when borne.

Vers. 21. AFter that she bare a daughter, &c. 1. Some thinke that Iacob had other daughters beside Dinah, but that is not like, seeing no mention is made but onely of Dinah, Calvin. 2. This name signifieth judgement or contention, which name might be given to Dinah, because of that con∣tention which fell out with the Sichemites by reason of her, Mercer. 3. But whether this Dinah were Iacobs wife is uncertaine, and whereas the Hebrewes imagine, that this Dinah and Zebulun were borne at once,* 1.95 and that Dinah in her mothers wombe was a male, but at the prayer of Leah was made a female, who pittied her sister Rachel, which as yet had borne no childe at all, le••t she should have beene despi∣sed:

these are but idle and fabulous fansies, wherein these blinde Rabbines are so much exercised. 4. This Dinah was borne next before Ioseph: whom some affirme to have beene borne before Gad, Asser, Issa∣ch••r, Zebulun, Dinah: But the course of the story will not beare it, for betweene Ioseph and Benjamin, Iacob had not any of his children borne.

QUEST. VII. Of the time of Iosephs birth and age.

Vers. 25. AS soone as Rachel had borne Ioseph, &c. 1. Hence it is evident, that Ioseph was borne in the end of Iacobs 14. yeares service, for immediately upon the birth of Ioseph, Iacob consulted with Laban about his departure; but after this Iacob covenanteth to serve six yeares longer for his sheep, Gen. 31.41. these 14. yeares before the birth of Ioseph so me would have to prefigure those 14. yeares which Ioseph indured in Egypt, before he was exalted: for he was sixteen yeare old when he was sold into Egypt, & 30. yeares old when he stood before Pharao, Mercer. 2. Upon this account of Iosephs age, it fur∣ther is collected, that Ioseph was 39. when Iacob was 130. for Ioseph was 30. when he came before Pharao, Gen. 41.46. then passed seven yeares of plenty, and two yeares of dearth, Genes. 45.11. when Iacob came downe into Egypt, who was then 130. yeares old, Genes. 47.9. If Iacob were 130. at Iosephs 49. then when Ioseph was borne, Iacob was 91. then 14. yeare before that, when Iacob went downe into Mesopotamia, he must be 77. and 7. yeares after, when he married his wives, he was 84. thirteene yeares after that when he had served 7. yeares more for his wives, and six for his sheepe, he was 97. yeares old, Perer.

QUEST. VIII. Laban whether he divined of Iacob.

Vers. 27. I Have found by experience. 1. The word is nachash, which the Septuagint translate, I have conjectured, o••••nisamen, as Augures use to doe, and this kinde of conjecture was made by ser∣pents: nachsha with double cametz, is a serpent, with double patach, it signifieth the conjecture made by serpents. 2. But this word also signifieth to know or learne by experience, as it is used, Gen. 45.5. Ioseph by his drinking cup, found in the mouth of Benjamins sacke, had experience of them, as his ste∣ward saith▪ 3. Therefore Theodorets observation is here unnecessary, that Moses setteth downe, verba impiorum, the words of the wicked, as they spake them, as here Labans divination,* 1.96 as though he had divi∣ned by his idols. 4. As also hee giveth the like instance of Leah, that she should use the prophane word of fortune, verse 11. saying good lucke, ghad: which some take for Iupiters starre, some for Mer∣curie, or Mars, alledging that place, Isa. 65.11. They furnish their drinke offerings to Gad: where it is more fitly translated a number, as the other clause sheweth, they have prepared a table for the multitude: and so is it to be taken here, a number commeth: 1. for so the name Gad answereth to Iacobs prophecie, Gen. 49.19. Gad, gedadh: Gad, an army shall overcome him, &c. he is therefore called Gad, because a company as an army of children was comming, as Leah imputeth the procreation of her children to the Lords blessing, Gen. 29.32, 33. therefore she was far off from imputing it to fortune, or to the stars, much lesse to give her child a superstitious and idolatrous name, which Iacob would not have suffered, Calvin.

QUEST. IX. How Laban blessed at Iacobs feet.

Vers. 30. THe Lord hath blessed thee by my comming. The Hebrew phrase is, at my feet. 1. which is not understood of Iacob going and comming about his businesse, but of his comming to Labans house, since which time God blessed him. 2. Some thinke that Iacob meaneth, that since his comming God had given Laban sonnes, whereas hee had none before, because Rachel kept his sheepe, Mercer. it may well bee that in fourteene yeares space Laban might also be increased with sonnes, which are mentioned afterwards, Gen. 31.1. but Iacob meaneth the increase of Labans wealth: the little which thou haddest is increased, &c. 3. Hence was taken up that proverb used in Africa: homo bonipedis, a man of a good foot, that is, whose comming is prospe∣rous, who in the African language was called Namphanio: which name was given to a famous Martyr in Africa, derided by one Maximus a Grammarian, but defended by Augustine, epist. 44. Si vocabulum interpretemur, non aliud significat, quam hominem boni pedis; If we interpret the name, it signifieth nothing else but a man of a good foot. 4. Rupertus fitly applyeth this to Christ, shewing how that ad Christi in••r••i∣tum dives effectus est mundus, the whole world was enriched and blessed at the comming of Christ, Perer.

QUEST. X. What kinde of colours the sheepe were of which were sorted out for Iacob.

Vers. 32. SEparate thou all the sheepe with little spots, &c. 1. There are three words used to expresse the party-coloured cattle, that should fall to Iacobs share; nachod, which signifieth that which is marked with small spots, and therefore it is expressed by another word, baradh, Gen. 31.10. spotted as with haile or ashes. The Septuagint translate in both places, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dispersed or sprinkled with spots. The other word is talu, that which is marked with great spots, as Iosu. 9.5. the same word is used to signifie peeced or clouted shooes: which where they are worne, are mended with patches, Mercer. to this kinde of great spotted, belongeth gnaracadh, used vers. 35. spotted in the binding places or legges, for so gnacodh, and nachod, are compared together, Genes. 31.8. Therefore Oleaster is decei∣ved, that taketh nachod for the great spotted, talu for the lesse spotted: this word talu, vers. 35. is translated by the 70. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whitish, wherein there are white markes, as it is expressed, vers. 35. The third word is chum, not blacke as some read, for they belonged to Laban, nor red, or yellowish, but rather browne, as of a foot-colour; which is caused by smoake and heat, for so chum signifieth heat: the 70. read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: all the sheepe and goats then either sprinkled, or ring-straked, or of a duskish colour, are separated for Iacob, Mercer.

* 1.972. The Septuagint reade so, as though they which were parti-coloured among the goats onely should be his reward: but the 35. verse maketh the matter plaine, that the meaning is, that the spotted both a∣mong the goats and sheepe should be Iacobs part, Pererius.

3. Neither must these three colours be restrained, as though the darke or browne colour belonged to the lamb••, the small and little spotted to the goats, as may seeme to be gathered out of the 32. verse: but the meaning is, that all either lambs, or goats of any of those colours should be divided from the rest: but the browne colour is given to the lambes as most usuall among them, the spotted to the goats for the same reason, Mercer.

4. Herein appeareth Gods providence toward Iacob, that whereas the white and blacke sheepe were most set by in Mesopotamia,* 1.98 the particoloured in Palestina, (and therefore the shepherds are called N••chudim, Amos 1.1. that is, keepers of spotted cattell, Mercer.) it so falleth out that Iacob being to returne into Canaan, is increased with that kinde of sheepe, Perer.

5. Concerning other greater cattell, Iacob also was very rich in them: he had camels and asses, vers. 43. yet those he had not from Laban in this bargaine, neither had he charge but only of the smaller cattell: these of the greater sort Iacob had by his owne purchase, and exchange for smaller cattell, Perer.

QUEST. XI. How Iacobs righteousnesse answereth for him.

Vers. 33. MY righteousnesse shall answer or testifie for me to morrow, or hereafter, &c. 1. As yesterday is taken for the time past, Gen. 31. 2. so to morrow is used for the time to come, a part for the whole: as the Apostle saith, Iesus Christ, yesterday, and to day, and the same for ever. 2. Some referre the words following to justice, when it shall come for my reward before thee, Calvin. But the better read∣ing is in the second person, when thou shalt come to my reward, that is, to see and examine it: and the words, before thee, must be joyned with the first clause: my righteousnesse shall answer for me, before thee, Mercer. Iun. 3. He speaketh not of his righteousnesse in generall for the time past, but in this particular, for the time to come, as it followeth in this verse, that if he found any thing with Iacob, but particoloured ac∣cording to the agreement, he should count it as theft. 4. And Iacob doth as it were answer a secret ob∣jection: it may seeme improbable, that whereas the cattell of one colour are given mee to keepe, they should bring forth particoloured: God that seeth my justice and innocency, shall give sentence on my side by an extraordinary blessing, Muscul. 5. Iacob doth not absolutely stand upon his justice be∣fore God, but onely urgeth his innocency and faithfulnesse, in his service toward Laban. In like manner David cleareth himselfe; Iudge me O Lord according to my innocency, &c. Psal. 7.8. Muscul. Perer.

QUEST. XII. Whether Iacob dealt fraudulently with Laban, concerning his particoloured sheepe.

BUt whereas Iacob saith, my righteousnesse shall make answer for mee, it may be questioned, whether this were a plaine and just part in Iacob, by the device of the pilled and straked rods, to deceive Laban and inrich himselfe? the solution of which question is this: 1. That Iacob did not this of his owne head, but by Gods direction, Genes. 31.10. But who knoweth not that God being Lord of all, may transferre the right of things from one to another, where no other inferior title or property is challenged: as God gave the land of the Canaanites the ancient possessors thereof, to the Israelites, Calvin. Mercer. 2. Iacob by this meanes doth recover but his owne, which was due unto him in a double right, both in re∣spect of his 20. yeares service, all which time he served without wages: so Iacob saith, yee know that I have served your father withall my might, but your father hath deceived mee, and changed my wages ten times, Gen. 31.6, 7. As also in regard of his wives dowry, which complaine of their fathers hardnesse: have we any more portion or inheritance in our fathers house, doth he not count us as strangers, hath he not sold us? &c. therefore all the riches which God hath taken from our father is ours and our childrens, Gen. 31.12.16. It is lawfull therefore for one by his cunning and industry to recover his goods, which he cannot o∣therwise get, especially Gods direction concurring withall: as the Israelites borrowed of the Aegyptians their best things, which were but a due recompence for their long service. 3. The saying is, volenti non fit injuria, a wrong is not done to him that is willing withall. It was thus agreed betweene Laban and Iacob: and Laban tract••tus est prosuo ingenio, Laban is handled in his kinde, Calvin. for hee thought by this meanes to have gained to himselfe, and to have sent away Iacob with nothing: and it was a thing very unlikely, that sheepe all of one colour (such as Iacob onely had in his keeping) should bring forth particoloured. 4. The meanes which Iacob used, was not artificiall or fraudulent, but naturall, not de∣pending of mans skill, but Gods blessing: therefore Iacob chooseth that for his wages, which not by mans wit, but Gods working was to take effect, Mercer. Thus the author of this device, Iacobs right, Labans covetous and cousening minde, and the meanes being laid together, will cleare Iacob in this action of fraudulent and unjust dealing.

QUEST. XIII. Of the corrupt reading of the vulgar Latine.

Vers. 35. ANd all that had white in them, and all that had blacke, &c. The Latine text is here very cor∣rupt, reading thus: all the flocke of one colour, that is, of white and blacke, he delivered into the hands of his sonnes: which reading is contrary to the originall, that saith, the spotted onely with white, or particoloured and the duskish or blacke, were given to Labans sonnes to keep, and they which were of one co∣lour to Iacob. 1. The Romanists would justifie their vulgar Latine, some understanding by Labans chil∣dren, Iacobs sonnes, for they were Labans after a sort: but this cannot be, for Ruben Iacobs eldest sonne was not now above six yeares old, borne in the first yeare of the second seven: and therefore Iacobs chil∣dren

were not being so young fit to guide the flocks, Mercer. and beside Laban might have thought that the father and sonnes might have conspired to deceive him. 2. Wherefore Lyranus and Tostatus misliking this first solution have devised another, that this is understood not of the first division of the flocks, when indeede none but the parti-coloured were committed to Labans sonnes, but of the second partition, after that the eawes had lambes, when Laban came to view which were of one colour, which of divers, and then he tooke the whole coloured sheep, as belonging to him, and gave them to the charge of his sonnes. Contra. 1. It appeareth not, but that after the first separation of the flocks, whereof some were committed to Iacob, some to Labans children, all those which were under Iacobs charge, together with their increase, continued with Iacob still, and he separated the party coloured from the rest, and the one was in view and sight of the other, vers. 40. whereas the flocks first divided were three daies jour∣ney asunder, vers. 36. 2. This division mentioned, vers. 35. was the very same day, wherein this agree∣ment was made, and therefore it was the first, not the second division. 3. If this were admitted, then the Hebrew text should be convinced of falsity, which readeth not, the flocks of one colour, but, all that had white markes in them: that is, were spotted with white.

3. Wherefore we doubt not rather to refuse the Latine translation as corrupt and divers from the He∣brew, and the Septuagint, with the Chalde in this place; and approove rather the judgement of Cajetanus, who giveth this censure of the Latine translators: Scito prudens Lector,* 1.99 quod universa haec pars textus us{que} ad finem capituli, apud latinum interpretem paraphrasis est, potius quam textus. &c, Vnderstand discreet reader, that all this part of the text to the end the Chapter, with the Latine interpreter, is a paraphrasis rather than the text. And a little after he saith: Antiquus interpres, nescitur, quo spiritu haec ita summaverit: Wee cannot tell, with what spirit the old interpretor hath thus summed the text, Ca∣jetan. in hunc locum.

QUEST. XIV. Of the divers meanes which Iacob used to make the sheepe to bring forth party-coloured.

Vers. 37. THen Iacob tooke rods, &c. Iacob used three industrious meanes to cause the sheepe to bring forth partycoloured: 1. He useth pilled and straked rods, and putteth them in the wate∣ring places, at such time as the sheepe were in heat, that is, in ramming time. Hierom sheweth the cause: Vt ex duplici desiderio, dum avide bibunt, & ascenduntur a maribus, tales faetus conciperent, quales umbras arietum in aquarum speculo contemplabantur, tradition, in Genes. That of a double desire, while both they drinke greedily, and were coupled with the males, they might be conceived with such young, as they saw the shadowes of the rams in the water: for the coloured rods made also the shadow of the rams to appeare party-coloured. 2. Another policie which Iacob useth is set forth, vers. 40. that he set the particoloured sheep before, and Labans whole coloured sheep behinde, and turned their face toward the parti-coloured; but his owne sheep that were of divers colours, he turned not toward Labans: and this he did not alwayes, but in ramming time, that Labans sheep by the sight of the parti-coloured might bring forth like unto them: this is the right meaning of the verse, which is corruptly translated by the Septuagint, and Latine: the Chalde also and Genevens. doe transpose these words, among the sheep of Laban, and joyne them with the parti-coloured, &c. whereas there were none such in Labans flocke: and therefore this clause must be inserted thus in the beginning of the sentence, And turned the face of the sheep which were in the flocke of Laban, &c. as the Bis. translation readeth, sic Iun. Mercer. Vatabl.

3. Iacobs third device is expressed, vers. 42. Iacob put the rods into the gutters onely, in the ram∣ming time of the stronger sheepe, that is in the first season of their coupling, as Oukelos expoundeth, which is supposed to be in the spring, when the sheep were lively and strong, Muscul. Mercer. Luther. The weaker sheepe conceived in the autumne, and then Iacob put not in the rods, not to deceive Laban, that when he came he should not see them, as Kimhi thinketh, for Laban used not to come to take a view of the sheepe in ramming, but in lambing time: but Iacob used thus to doe, that Laban might have some in∣crease of his colour, although by this meanes the stronger fell out to be Iacobs.

QUEST. XV. Whether Iacobs device were by miracle or by the workes of nature.

THis device of Iacob by the sight of particoloured rods, to cause the eawes and goats to be concei∣ved with young of the like colour. 1. Is neither to bee held altogether miraculous as Chrysostome thinketh, non erat juxta naturae ordinem quod fiebat, &c. it was not according to the course of nature that was done, but miraculous and beyond natures worke, hom. 57. in Genes. much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew, that the eawes ••onceived alone without the males, by the sight only of the rods in the water, ex Mercer. 2. Neither do we ascribe this altogether to the work of na∣ture, although the cogitation and conceit of the minde be very much in the forming of shapes, and there∣fore as Plinie noteth, plures in homine quam in caeteri•• animalibus differentiae, there are more diversities of shapes among men, than bruit beasts, because of the variety of their conceits, lib. 7. c. 12. Galen writeth of a woman, that by beholding of a faire picture, by a deformed husband had a faire childe, libr. de theriaca. Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian. Hypocrates ma∣keth mention of a woman that being delivered of a beautifull childe, much unlike both the parents, should have beene condemned of adultery, but was freed by a learned Physitian that imputed it to a picture, which she had in her sight, ex Perer. The Hebrews report of an Aethiopian that had a faire child,* 1.100 and a Ra∣bin being asked the reason thereof, shewed the cause to be a white table that was in her sight, at the time of conceiving. The like report is, that a woman brought forth a mouse, because a mouse chanced to run be∣fore her, when she was with childe, Mercer. The like operation hath the object of the sight in bruit beasts

for this cause, the fashion is in Spaine to set before the mares when they are horsed, the most goodly beasts of that kinde, Muscul. The like practice is used by the Dove-masters, that they may have a brood of faire pigeons, Isydor. libr. 12. Etimolog. Although then that nature had her worke, yet we cannot say that nature wholly did it. 3. Wherefore God wrought here together with nature, and that after an extraordinary manner: first, because this devise was revealed vnto Iacob by the Angell of God in a dreame, Genes. 31.11. Secondly God gave a rare effect to this devise that it failed not, whereas if it had beene according to the ordinary worke of nature, there might have beene some change and alteration: and it is well noted by Valetius: that both the male and female concurred in the same imagination and fantasie of the parti-coloured, which was the cause that they alwaies brought forth of the same colour. lib. desacr. philos. c. 11.

QUEST. XVI. Of the naturall reason why the imagination should be so strong to worke upon the body.

NOw further, that we may see the naturall reason, why that Iacobs sheepe brought forth party-co∣loured. 1. That sheepe by drinking of certaine waters, doe change the colour of their wooll, A∣ristotle maketh mention: as there is a River in Assyria called Psychrus, of that coldnesse, which cau∣seth the sheepe that drinke thereof to yeane blacke lambs: in Artandria there are two rivers, the one ma∣keth the sheepe white, the other blacke: the river Scamander doth dye them yellow: Aristot. lib. 3. de histor. animal. c. 12. But this alteration is caused by the matter and quality of the water being received and drunke, whereas Iacobs sheepe conceived by the very sight. 2. The phantasie and affection is very strong to worke upon it owne body, sometime upon another: children have beene bewitched by the malitious sight of those that have intended them hurt, some by immoderate joy have presently dyed, as Philippides the Comicall Poet, for his unexpected victory of his fellow Poets: and a woman for the re∣turne of her sonne, whom shee supposed to have beene slaine in the warres, in the extremity of joy, en∣ded her life as the Romane histories testifie:* 1.101 hence it is that the very sight of that, which goeth against the stomacke procureth vomit, some by the seeing of others bloud have sounded: others for feare looking downe from a steepe place have tumbled downe, they which are strucken with sudden feare doe was pale in their face, their hands tremble, their voyce is taken away, and all the body is distempered: such is the operation of the conceit of parents in the conception of their children, which causeth such variety of shapes, of colour, gesture, ex Mar••il. ficin. lib. 13. de Platon. Theolog. cap. 1. 3. As we see by experience, that the imagination of the minde doth bring forth such effects in the body, so the reasons thereof may be yeelded to be these. 1. The power and dominion, which the soule hath over the body, the one is the moover and stirrer, the other the thing mooved: the soule is to the body as the workeman to his worke, which he frameth and fashioneth according to the idea, and conceit of the mind, and so it is in the concep∣tion and generation of children, Tosta. q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination, Imaginari non est neque animi, neque corporis, sed conjunctim, to imagine is not proper to the soule or body apart, but to them both together, as the rest of the affections of love and hatred and the like are: the mind then is like to that which it imagineth, and the body with the mind begetteth that which is like to it selfe, so it commeth to passe, that the likenesse, which the phantasie imagineth the body begetteth, Valles. 3. A third reason is, from the nature and power of the seed, which as it floweth from all the parts of the body, and therefore worketh materially the similitude of the same parts, so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth, which was in the minde from whom it was sent, Perer. ex Valles.

4. Places of Doctrine.

Doct. 1. Abrahams seed begotten by the power of God.

Ves.. 21. GOd opened her womb, &c. In that God made Leah and Rachel fruitfull, of whom came the promised seed, it sheweth that it was not the worke of nature, but the gift of God, Muscul. And as Abrahams carnall seed was propagated by God, so much more the Spirituall: which are borne, not of bloud, nor of the will of the flesh, nor of the will of man, but of God, Iohn 1.13.

Doct. 2. The children of the barren wombe most excellent.

Vers. 24. SHe called his name Ioseph: as the children of the barren are noted in Scripture to have beene most excellent, as Isaack of Sarah, Ioseph of Rachel, Samuel of Anna, Iohn Baptist of Eliza∣beth, Muscul. so also they which have beene begotten of spirituall barrennesse, that is converted from a sinfull life, have prooved most excellent instruments, as Zacheus, Luke 19. and S. Paul of a persecutor made an Apostle.

Doct. 3. Wives not to be married without consent of parents.

Vers. 26. GIve me my wives and children, &c. They were already Iacobs wives and children, yet he craveth leave of his father in law that he may peaceably depart with them: this condem∣neth their preposterous course, that adventure to take away mens daughters, and make them their wives against the minde and without the consent of their parents, Muscul. whereas the Apostle leaveth the be∣stowing of the virgin in mariage, wholy to the disposition of the father, 1 Cor. 7.38.

4. Doct. The house of God must be provided for by tithes and other revenues.

Vers. 30. WHen shall I travell for mine house also? As Iacob first served Laban for nought, contenting himselfe with the marriage of Leah and Rachel, but afterward hee expected wages, to provide for his house: so Rupertus doth fitly allegorize this place: at the first the Apostles preached the Gospell freely to win unto Christ Leah of the Jewes, and Rachel of the Gentiles: But now it is the ordi∣nance of Christ, that as Laban provided for Iacobs house, so the Church by the care of Christian magi∣strates should bee endowed with tithes and revenues for the maintenance thereof: as the Apostle saith, The Lord hath ordeined that they which preach the Gospell, should live of the Gospell, 1 Cor. 9.14.

5. Doct. Married persons must take heed of brutish fantasies.

Vers. 38. THen he put the rods which he had pilled, &c. Seeing that the fantasie of the mind, procured by the object of the sight, or some other cogitation, in the time of conception, is of such force to fashion the birth: it becommeth men and women, not to come together with bestiall appetites, and un∣cleane imaginations, (for by such meanes, monstrous & mishapen births are often procured) but then chiefly to have holy thoughts, and cleane cogitations, Mercer. And that then most of all they may fulfill that say∣ing of the Apostle: That husbands dwell with their wives as men of knowledge, 1 Peter 3.7.

5▪ Places of confutation.

1. Confut. Against the invocation of Saints.

Vers. 2. AM I in Gods stead, &c. Iacob thus answering Rachel, that called to him, to give her children, as though hee were God, may sufficiently confute the blindnesse of all those which invocate Saints, and call upon them for helpe: We may verily think, that if God so thought good, that they should make answer, they would say as Iacob did to Rachel, Are we in Gods stead? Muscul. And as our Saviour saith to the Jewes, There is one which accuseth you, even Moses, in whom ye trust, Ioh. 5.45. so the Saints, whom the Romanists superstitiously worship, will be their accusers.

2. Confut. Against the slander of the Maniches.

Vers. 16. I Have bought thee with my sonnes mandrakes: Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth, habuisse inter se veluti quatuor scorta certamen, quae∣nam eum ad concubitum raperet: that Iacobs wives as foure strumpets did strive betweene themselves who should lye with him: Augustine here answereth, 1. Nulla ancillarum virum ab altera rapuit: none of them did strive to have their husband from another: but Iacob kept his turnes, and observed an order, when to goe in to his wives: for what need the one to have hired out the other, Nisi ordo esset alterius, &c. If it had not been Rachels turne, &c. 2. Ipsas faeminas nihil aliud in concubitu appetuisse, &c. It is certaine that these women co∣veted nothing else but children, in companying with their husbands, and therefore being barren themselves, or ceasing to beare, they substituted their maids. 3. Si concupiscentiae, non justitiae fuisset servu•• Iacob, nonne per totam diem in voluptatem illius noctis aestuasset, &c. If Iacob had not beene a servant of justice, rather than of his owne concupiscence, he would all the day long have thought upon the pleasure of that night, when he was to lodge with the fairer: this sheweth then, that Iacob being content to change the course, and to goe into her, which was lesse loved, was not a man given to fleshly concupiscence, but only sought the propagation of his seed: sic August. lib. 22. cont. Faust. c. 18.

6. Morall Observations.

1. Observ. To preferre the glory of God before love of wife and children, &c.

Vers. 2. IAcobs anger was kindled against Rachel. Though Iacob loved Rachel well, yet when hee seeth Gods glory to be hindred, he forbeareth her not, but is incensed against her, which teacheth us, that we ought to preferre the glory of God before the love of parents, wife, or children, Mercer. As our Saviour saith, If any man come unto me, and hate not his father, mother, wife, children, &c. he cannot be my Dis∣ciple, Luke 14.26.

2. Observ. Not to rejoyce in evill.

Vers. 18. GOd hath given mee my reward, because I gave my maid to my husband, &c. Although Leah gave her maid to her husband of a good intention, only for procreation, yet because it was a breach and prophanation of holy matrimony, which God had ordained, shee offended rather therein, than was to expect a reward. Thus many times men flatter themselves in their sinnes, and thinke that they are rewarded of God, when they doe evill, Calvin. As Micah having made him house-gods, and entertai∣ned a Levite, thus vaunted himselfe: Now I know the Lord will be good unto me, because I have a Levite to my Priest, Iud. 17.13.

3. Observ. Continency in marriage.

Vers. 16. ANd Leah said, come in to me, &c. Both Iacobs continency here appeareth, that did not give himselfe to carnall appetite, without moderation, but observed certaine times, when he paid his debt unto his wives, Perer. As also the modesty of those matrons is manifest herein, who offered not themselves to goe in to their husband, but expected till he came in to them: Muscul. This is that which the Apostle saith, That every one should know how to possesse his vessell in holinesse and honour, not in the lust of concupiscence, 1 Thessal. 4.5.

4. Observ. The time appointed of God, not to be prevented.

Vers. 26. GIve my wives and my children, &c. Iacob though he knew, that he was to returne into his countrey, yet preventeth the time which God had appointed, for hee yet stayed six yeares longer: so many times the children of God through their haste, doe run before the time which God hath set: as Moses being ordained to be the deliverer of Israel, yet shewing himselfe before his time, was con∣strained to save himselfe by flying, Mercer.

5. Observ. Choyce to be made of good servants.

Vers. 27. I Perceive the Lord hath blessed me for thy sake. Thus also was Potiphars house blessed because of Ioseph, Gen. 39.3. Masters therefore should have a speciall care to make choyce of godly ser∣vants, that God may blesse the worke under their hands, Perer.

CHAP. XXXI.

1. The Contents.

IN this Chapter, first we have Iacobs departure from Laban, with his wives, and children, and cattell: where wee have, 1. The occasion that moved Iacob, the murmuring of La∣bans sonnes, and change of Labans countenance, vers. 1, 2. 2. The Commandement of God for Iacobs departure, vers. 3. 3. Iacobs consultation with his wives: first Iacob maketh report of his faithfull service, vers. 6. Labans churlish dealing, vers. 7, 8. of Gods blessing, vers. 10. to vers. 14. then his wives give their consent, vers. 14. to 15. and so Iacob departeth, he and his, vers. 17. to 22.

Secondly, there is described Labans pursuit, and expostulation with Iacob: where is set forth Labans accusation, and Iacobs recrimination. 1. Laban accuseth Iacob of two things, the secret carrying away of his daughters, vers. 26, 27. the stealing away of his gods, vers. 30. Iacob defendeth himselfe, in shewing the cause why he went a way secretly, vers. 31. in giving Laban leave to search for his gods, which hee doth, but findeth them not, by reason of Rachels excuse, to vers. 36. 2. Iacob againe accuseth Laban for his hard dealing, making profession of his great travell and faithfull service, and Gods blessing, to 42. then Laban yeeldeth himselfe, vers. 43.

Thirdly, there is declared in this Chapter, how Iacob and Laban make a covenant together: 1. The co∣venant it selfe is expressed, vers. 49. to 52. 2. The ratification of it of each side by an oath, and ceremonies: Laban sweareth by the God of Nahor, 53. and together with Iacob, maketh an heape of stones, vers. 47, 48. Iacob sweareth by the feare of his father Isaack, 53. and offereth sacrifice, vers. 54, 55.

2. The divers readings.

* 1.102v. 1. And Iacob heard. S. T. and he heard, cater.

hath gotten all this substance. C. all this glory. caet. cabhor. glorie.

v. 5. the God of my father was with me. caet. the word of the God of my father was my helpe. C.

v. 7. your father hath lied unto me. C. hath mocked me. T. hath deceived me. caet. hatal, signifieth all these. hath changed my reward or wages often lambs: so also vers. 41. S. ten times or turnes, caeter. manah, a portion.

* 1.103v. 8. if he said, the white shall be thy reward, they brought forth white. H.S. if hee said, the particoloured, G. or ring-straked. B. or spotted. C. or spotted in the legs. T. gnàcadh, to binde, whereof commeth the word here used, that signifieth them that are spotted in the binding places, that is, the shankes and the legs.

v. 10. of divers colours. H. sprinkled as with ashes. S. spotted or party. B.G.C. spotted as with haile: heb. baradh, signifieth haile. T.

* 1.104v. 13. I am the God which appeared unto thee in the place of God. S. I am the God of Bethel. cater.

v. 14. have we had as yet any portion? B. is there yet any more portion for us in our fathers house? caet. for they could not say, that they had hitherto no part, seeing it followeth in the next verse, vers. 16. all the riches which God hath taken from our father, is ours, &c.

* 1.105v. 15. and should he also devoure our money? T. should wee suffer him still to devoure that God hath given us? and hath eaten also our money. caet.

* 1.106v. 18. he tooke all his cattell and houshold stuffe. S. all his cattell and goods. cat.

v. 20. and he would not confesse to his father in law. H. he concealed from Laban the Aramite. S. C. stole away the heart of Laban. B.G. he stole away from Laban, as v. 27. or deceived the heart of Laban. Tr.

v. 23. he tooke his sonnes and brethren. S. his brethren. caet. that is, kinsfolkes.* 1.107

v. 24. that thou speake nothing bitterly to Iacob. H. that thou speake not evill. S. that thou speake ought save good. B.G. that thou speake neither good nor bad: that is, concerning his returning againe. T. heb. from good to bad. P.C.

v. 29. it is in my hand through God. B. there is power in my hand. caet. cel, is the name of God,* 1.108 it signifieth also strength.

v. 31. that I departed without thy knowledge, I feared, &c. I was afraid, and said,* 1.109 lest thou wouldest have taken thy daughters. cat.

v. 32. the place where thou findest thy God, let it not remaine. C. with whom thou findest thy gods,* 1.110 let him be slaine before our brethren. H. with whom thou findest, &c. let him not live. caeter.

and he found or knew nothing with him: added by the Septuag.* 1.111

v. 36. so the sollicitude or care of the searcher was marked. H. Laban searched through all the house, and found not the idols. S.G. Laban tossed or handled all the tent. C.B.T. mashesh, to feele, to handle.

v. 38. were not barren. H.S.G. cast not their young. C.P.T.B. shacall, to be deprived of young.

v. 40. what was stollen, thou didst require of me. H. what was wanting of the number,* 1.112 thou diddest re∣quire of me, I kept them by day and by night. C. of my hand didst thou require what was stollen by day or night. caeter.

v. 43. are mine and my daughters. S. are mine, &c.* 1.113

v. 47. Laban called it, the heape is witnesse, Iacob called it, the heape of witnesse. H.S. Laban called it legar sa∣hadutha, Iacob called it Galeed. caet. gnal, is an hillocke or heape, gnedh, a witnesse: put together, gnalgnedh.

v. 49. and Laban added, &c. H. and he called it a watch tower.* 1.114 S.C. and he called it Mispah. G.B.T.

v. 54 and he offered sacrifice. H.S. Iacob offered sacrifice. caet. they did eat and drinke. S. they did eat. caeter.

3. The explanation of doub••full questions.

QUEST. I. How Laban had changed Iacobs wages ten times.

Vers. 7. HE hath changed my wages ten times. 1. Neither Cajetans exposition is to bee received, that his wages was not so often changed, but it is (saith he) an hyperbolicall speech: for where the words may be taken properly, what need a figure to be admitted? 2. Rasi is in the other extreme, who ta∣keth the word monim, here used, for ten peeces of coine, so that he would have his wages changed ten times ten times, that is, an hundred times. 3. Hierome taketh it literally, and so doth Augustine, that he was deceived twice every yeare, for the five last, the first not counted, because twice in every yeare in Italy, and likewise in Mesopotamia, the Ewes have young: as Hierome alleageth out of Virgil; bis gravidae pecudes, ••wes twice with young. 4. The Septuag. read, for ten times or turnes, ten lambs: which Augustine would justifie, because a lamb may be taken for the lambing time: as arista, an eare of corne, is taken for harvest: and so their meaning should be, that Iacob was deceived ten lambing times, q. 95. in Genes. But it is more like, that the Septuag. translated the word monim, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, money: which by the Scribes, was made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by the addition of one letter: ex Mercer. 5. Wherefore I rather thinke, that here a certaine number is taken for an uncertaine: that neither lesse than ten times Iacob was deceived, nor yet just so many times: but that he was very often beguiled at Labans hand: as the Lord saith, That the Israelites had tempted him ten times, Num. 14.22. and Iob complaineth of his friends, that they had ten times reproved him, Iob 19.2. that is, often, Mercer.

QUEST. II. Whence Iacob had his first particoloured goats that he saw in a dreame.

Vers. 12. SEe all the he goats leaping upon the she goats, that are particoloured, &c. That are particoloured, must be referred to the he goats, not to the females, because gnac••dim is of the masculine gen∣der: this difference is well observed by the Greeke and Latine translators, Iun. Mercer. and therefore our English translations are herein faulty, that apply it to the she goats. But here the question is, from whence Iacob had these particoloured goats, that leaped upon the females: 1. Neither had Iacob these particolou∣red by miracle, as the Hebrewes affirme, that an Angell brought them from Labans flocke. 2. Neither did Iacob borrow them of other shepherds, for that had beene a fraud. 3. Neither did he put his owne partico∣loured, after they were increased, to Labans white cattell: for then he needed not to have used the device of the rods, and beside it had beene a fraud. 4. Nor yet are they called particoloured, because they so ap∣peared in the water, while they leaped upon the ewes, by reason of the pide and straked rods that were put into the gutters: 5 Nor yet are they so named in respect of the issue and effect, because they had parti∣coloured lambs, as if the rams that leaped the sheepe had beene of that colour, as Mercer. 6. But this vision is not to be referred to the beginning of this particoloured breed, but at once sheweth to Iacob the great increase of them like to be, that he should have particoloured both male and female of his owne, in such abundance, that they should ingender among themselves, and grow into flocks.

QUEST. III. Whether it were an Angell that spake unto Iacob in Bethel.

Vers. 13. I Am the God of Bethel, &c. 1. These two visions, though reported together to Iacobs wives, yet were not shewed at once to Iacob, but at sundry times: the one concerning the particoloured cattell, 6. yeares before: but the other for his returne, in the end of the 6. yeare, immediately before Iacobs departure from Laban, vers. 3. Mercer. 2. This Angell was not any ministring Spirit, which spake in the name of God, as some thinke, Mer. 3. But it was Christ himselfe, for here hee is called the God of Bethel: and in that vision, beside the Angels ascending and descending, the Lord himselfe stood at the top of the ladder, who spake to Iacob: Christ Jesus then was the great Angell of Gods presence, that appeared before to Iacob in Bethel, and now againe speaketh to him in vision.

QUEST. IV. Why Rachel is set before Leah, and speaketh first.

Vers. 14. THen answered Rachel and Leah: 1. Rachel is named before Leah, as before, vers 4. because she was Iacobs principall wife, the chiefe matron of the house; Leah was thrust upon him undesired: for this cause afterward in the forme of blessing, which they used toward Ruth, Rachel is pre∣ferred before Leah, even by the Bethlemites, that came of Iudah, of Leah, Ruth 4.11. 2. Hebrewes note this as a presumptuous part in Rachel to speak before her elder sister, and therefore they say, she died first: but the truth is, the singular number is here used for the plurall: and this answer, though it might be made by Rachel, was with the consent of both. 3. In that they say, All the riches which God hath taken, &c. is ours and our childrens, they doe somewhat obscure Gods blessing, as though God had given them but their due, in as much as they being Labans daughters, together with their children, had interest in his goods, Calvin. Mercer.

QUEST. V. Of the reasons that made Iacobs wives willing to depart.

Vers. 14. HAve we any more portion? &c. Iacobs wives use foure reasons of their willingnesse to depart: three domesticall, and one divine. 1. Because they looked now for no more portion in their fathers house, than that which they had gotten, they had no reason to stay any longer: they say not, as some read, Have we not yet any portion? &c. for they had a great part by Gods providence out of their fathers substance, as they confesse, vers. 16. 2. He hath sold us: he hath beene unkind to us, setting us forth with no dowry, but selling us for 14. yeares service, and making againe and advantage thereof to himselfe. 3. They say, Should he still eat up our money? that is, should we remaine here still, and suffer him to devoure our substance? some doe otherwise read, And hath eaten up our money, referring it to the time past, that whereas he had sold them, for Iacobs service, the price or money, that is, Iacobs labour he took to himselfe, Mercer. But the other reading is better: which the particle gam, etiam, also, doth imply: should hee yet, or still, devoure, &c. 4. The divine reason, which they use, is from the Commandement of God, vers. 16. What∣soever God hath said unto thee, doe it.

QUEST. VI. What the teraphim were which Rachel stole from Laban.

Vers. 19. RAchel stole her fathers idols: the word is teraphim: 1. Some by these teraphim, understand the Priestly ornaments and implements that belong to sacrificing: because Ose 3.4. the Pro∣phet saith, the children of Israel shall remaine a long time without Ephod and Teraphim: Hieron. epist. 113. ad Marcel. But in this place the Prophet sheweth, that the children shall bee without any forme of Church or common-wealth, even such, as when it was deformed with teraphim, worship of idols, Iun. 2. Some thinke that the teraphim were other pictures and resemblances, than of men, as Aquilas transla∣teth them, morphomata, figures, shapes: but that teraphim had an humane shape, appeareth, 1 Sam. 19. where Mich••l put an image in the bed, in stead of David. 3. Some thinke that the teraphim, was made of the head of the first borne child, which was embawmed and so kept, from the which by the working of the devill, they received answers, Lyran. But if teraphim had beene such a thing, it is not like Rachel would have stollen it away. 4. Some thinke that they were certaine images, which they consecrated for divination, from whence they received answers, R. Kimhi: and they did represent the head of a man, made of some kind of metall: such a head Albertus Magnus had, which Thomas Aquinas his scholler brake, Tostat. and hereupon they derive the word from the root, raphaph, which signifieth, remisse, weake, because the oracles which they gave, were many times uncertaine and false. It is true, that some teraphim were used for such purpose to consult withall: as Zachar. 10.2. The teraphim have spoken vanity: but yet all were not so used, as the teraphim which was in Davids house. 5. And yet upon this example it cannot bee gathered, that there were some teraphim, which were not idols: as Ramban inferreth, and Perer. numer. 4. for although David himselfe were farre from idolatry, and idols in Sauls time were publikely removed, yet there might be some reliques of superstition privately remaining: and this in Davids house might bee secretly kept by Mich••l without Davids knowledge, or it was as an implement not regarded, Mercer. 6. Wherefore it is most like, that these teraphim did resemble an humane shape, and that they were consecrated to superstiti∣ous uses, as those idols of Laban were, which he therefore afterward called his gods, vers. 30.

QUEST. VII. Wherefore Rachel stole away her fathers idols.

IT is further questioned, wherefore Rachel stole away Labans idols. 1. Not as some thinke, that Laban should not consult with them, to know which way Iacob was gone: sic Aben Ezra, Tostat. for though Laban missed them presently, that is to be imputed to his superstition, who did often visit his

idols. 2. Neither did Rachel this, to revoke her father from idolatry, as Rab. Salomon, to whom give con∣sent, Basil, Nazianzene, Theodoret, for then shee needed not to have beene ashamed of her fact: neither would Iacob so sharply have censured the fact to bee worthy of death. 3. Nor yet did Rachel steale them away being made of some precious metall, that it might be some recompence unto her for part of her dow∣ry, Perer. numer. 7. for this had beene plaine theft. 4. Neither yet, as Iosephus thinketh, did Rachel carry away her fathers gods, that if he should pursue after them, haberat, qu•• confugeret, 〈◊〉〈◊〉 impetratura, she might have recourse unto them, to aske pardon, and to appease her fathers wrath: for this had beene plaine idolatry. 5. Nor yet was this done by way of mystery: as Gregory collecteth: that as Laban found no•• his idols with Iacob: sic diabolus ostensis mundi thesauris, in Redemptore nostro vestigia ••••rena 〈◊〉〈◊〉 non invenit: so the devill, having shewed the treasures of the world, did not finde in our Redeemer any foot∣steps of terrene concupiscence, &c. 6. But it is most like that Rachel, though much reformed, and reclaimed from her fathers superstition by her husbands instruction, yet was somewhat touched therewith still: and therefore of a superstitious mind did take away her fathers idols: and hereof it was, that long after able, Iacob reforming his house, caused all the strange gods to be removed: sic Chrysostom. hom. 47. in Genes. Mer∣cerus, Calvin.

QUEST. VIII. Whether Rachel were any thing addicted to superstitious worship.

BUt some are of contrary opinion, that Rachel was not a•• all addicted to her fathers superstition: whose reasons are these: 1. Because Rachel did worship God, and prayed unto him, Genes. 29.22. God re∣membred Rachel and heard her: and if she had purposed to worship these idols, she would not have used them so irreverently to have sate upon them, &c. Theodoret. qu. 89. in Genes. Cont. Though Rachel were a worshipper of God, yet she might have her imperfections: and some reliq•••• of superstition might remaine: Iacobs family professed the worship of God, and yet there were found amongst the•• strange Gods, Genes. 35. 4. Neither is Rachels gesture to bee much regarded in such a necessity: rather her superstitious minde may therein appeare, how she was addicted to those images, seeing she sought excuses, to keepe them still: her manner of sitting was no signe of irreverence, but it served for an excuse, both to pacifie her fathers wrath, which she feared, and to with-hold those superstitious monuments still which she loved: 2. Where∣fore it is more like, that Rachel was not free from all touch of superstition: both because she had beene a long time trained up under a superstitious father, and could not so easily forget her manner of education, though much qualified with Iacobs instruction: as also for that, wee reade that a good while after, such images and mammets were found in Iacobs house, Gen. 35. which are like to have beene these which Ra∣chel had stollen from her father: sic Chrysostom. ex ponti••i. Cajetan. Oleaster. ex nostris, Musculus, Mercer. Calvin.

QUEST. IX. How Iacob is said to have stollen away Labans heart.

Vers. 20. TH••s Iacob stole away the heart of Laban, &c. 1. This word is not taken, as 2 Sam. 15.6. where it is said, that Absolon stole away the heart of the people from David: the meaning cannot be so here, for Labans heart was not toward Iacob. 2. Neither, because Rachel had stollen away his tera∣phim, where Labans heart was: for Iacob yet knew not that. 3. Neither yet it is so said, because the hope of Labans heart was gone, Iacob being departed, who was so profitable to him. 4. But because Iacob gave no notice of his going, he is said to steale away his heart, that is, to deceive and disappoint him, and secret∣ly convey himselfe away: It is therefore rather to bee read, to steale away from his heart: for so the word ceth, sometime signifieth, as Gen. 44.4. when they went out of the city, jut••••••, ceth, hagnor.

QUEST. X. What river it was that Iacob passed.

Vers. 21. HE passed the river, that is, Euphrates. 1. Sometime it is called the great river, Iosu. 1.4. sometime, the river, without any addition, Iosu. 24.3. and in this place. 2. For three causes is the river called great, and so much celebrated in Scripture. 1. For that it was the greatest river beside Nilus that was knowne to the Jewes. 2. For that it was one of the rivers of Paradise. 3. Because it was the bounds of that large land of Canaan promised to Abrahams seed, Genes. ••5.18. Perer. 3. Iacob is said to passe the river, as declining the ordinary way, fearing left Laban might overtake him, Mercer.

QUEST. XI. How the 7. dayes of Labans pursuit are to be accounted.

Vers. 23. HE followed after him 7. dayes journey. 1. These 7. dayes must not bee accounted from Iacobs first setting forth, as Rasi thinketh▪ for Iacob being three dayes journey from Laban, who was now gone to sheare his sheepe, vers. 19. which were removed 3. dayes journey from Iacobs flocke, Genes. 30.36. while the messenges went to tell Laban, Iacob was gone ••. dayes journey: and so was in all six dayes journey before Laban: by this reckoning Laban should overtake Iacob in one day, from Carras to Gilead, which was not possible: Laban then overtooke Iacob the seventh day, after that he himselfe set forward, that is, 13. dayes after Iacobs departure, Mus••ul. ••. Neither with 〈…〉〈…〉 wee suppose, that Laban returned to Carras 〈◊〉〈◊〉 City, which was in the 〈◊〉〈◊〉 betweene the two ••••ockes, as hee think∣eth, to take his friends with him, and so to pursue Iacob for the City was not 〈◊〉〈◊〉 off from the place where Iacob kept his sheep••, whence hee sent for his 〈◊〉〈◊〉 into the 〈◊〉〈◊〉, vers. 4. and therefore it could be little lesse than 3. dayes journey from Laban▪ who is 〈◊〉〈◊〉 like, for 〈◊〉〈◊〉 haste and expedition, to take his journey from the place, whither the 〈◊〉〈◊〉 was brought him. 3. Though Iacob was six dayes jour∣ney before Laban, he might well overtake him in seven dayes, 〈…〉〈…〉 was encumbred with his

children and cattell, and could not drive fast, and for that hee had pitched his tents in Gilead, there pur∣posing to refresh himselfe, supposing the danger and feare of Labans pursuit to be over, Mercer.

QUEST. XII. How Laban is charged neither to speake good or evill.

Vers. 24. TAke heed thou speake not ought save good, &c. The Hebrew phrase is from good to evill. 1. Which is not to begin with good words and end with evill, as Onkelos seemeth to take it. 2. Nor yet is he forbidden only not to speak evil, as the Latine and Septuagint, with others. 3. But he is for∣bidden to speak any thing at all, either good or bad, either faire words or soule, not simply, but concerning Iacobs returne againe into Mesopotamia: and so Laban accordingly forbeareth to speake any thing at all of that matter: the like phrase is used, Gen. 24.50. Mercer. Iun.

QUEST. XIII. When God appeared to Laban, and where he pitched his tents.

Vers. 25. THen Laban overtooke Iacob. 1. This vision, which Laban had, was not in the beginning of his journey as some thinke, but in the same night that he came to Gilead: for so he saith: Yester∣night, or the last night, (for so the word cemesh signifieth) the God of your Father appeared unto me: when he was now purposed to bee revenged of Iacob, the Lord staied him. 2. They pitched their tents both in the same mount not farre asunder: some say Iacob was in the top of the hill, Laban in the bottome, some affirme the contrary, but this is uncertaine, Mercer. It is most like, that Iacob seeing Laban to approach, set himselfe in as good order as he could, doubting the worst, Muscul.

QUEST. XIV. How Iacob saith, let him not live.

Vers. 32. WIth whom thou findest thy gods, let him not live, &c. 1. Not, as though he should say, I will kill him with mine owne hand. 2. Neither by vertue of this curse, as the Hebrewes note, did Rachel afterward dye an untimely death: for Iacob knew not that she had them. 3. But either they are words of imprecation, whereby Iacob wisheth that God would shew his judgements upon him, that had committed that theft, Mercer. Or else he giveth power to Laban, even to take away their life, Calvin.

QUEST. XV. Of the divers takings of the word brother in Scripture.

SEarch before our brethren. 1. Hierome noteth, that the word brother is foure wayes taken in Scripture: 1. For them that are so by nature and properly, as Iacob and Esau were brethren. 2. For them of the same nation, as the Israelites were all brethren, Act. 7.26. 3. They that were of one kindred were called brethren: as Abraham saith to Lot, Wee are brethren, Genes. 13.8. 4. They that are of the same Chri∣stian faith and profession: 1 Cor. 5.11. If any that is called a brother, &c. 2. By brethren here wee understand not with Hierome,* 1.115 Iacobs children, which were yet of small discretion: Ruben the eldest not being above 13. yeare old: nor yet some other of his wives kindred, that Iacob brought away with him out of Mesopotamia, for they had beene no competent Judges in this case: but the brethren were those whom Laban brought with him of his kindred, vers. 23. to whom Iacob referreth the judgement of this matter, Mercer.

QUEST. XVI. Of the order in Labans searching of the tents.

Vers. 33. THen came Laban into Iacobs tent. 1. Neither as Rasi thinketh, had Iacob and Rachel one tent: for the text sheweth, that Laban went first into Iacobs tent, and then into Leahs, and from thence to Rachels. 2. Though last mention bee made of Rachels tent, that is because there the idols were hid: Laban last of all searched the maids tents: and out of Leahs tent he went into Rachels, Mercer.

QUEST. XVII. Of Rachels excuse.

Vers. 35. THe custome of women is upon me. 1. Not that women, while their monethly custome is upon them, are not able to rise: but many times they are beside that infirmity troubled with the head-ake, and are stomacke-sicke, and not fit to be disquieted. 2. As also they counted women in that case in times past uncleane, they would neither talke with them, nor suffer them to breathe upon them: which might be the cause that Laban answereth not a word to his daughter, but goeth presently out of her tent: hereof the word niddah, that signifieth an uncleane woman, is derived of nadah, which is, to remove, or send farre off: because women at that season were separated from the company of others, Mercer. 3. Ra∣chel made this excuse, not either in detestation of the Idols, vouchsafing them no better place than the Camels litter, nor yet so much of love to keepe them, as of feare because of the present danger: in the meane time Laban by this excuse was blinded and deluded.

QUEST. XVIII. Whom Iacob meaneth by the feare of Isaack.

Vers. 42. THe feare of Isaack. 1. Iacob neither meaneth that feare of Isaack▪ when his father would have offered him up in sacrifice, as some interpret, for that was but a naturall feare of death: for his patience and obedience was more commendable at that time than his feare. 2. Neither doth Iacob speake of his owne feare and reverence toward his father. 3. Nor yet of Isaacks feare or worship of God. 4. Or of Isaacks feare and care for the prosperity of his sonne Iacob; all these are here unproper to be mat∣ched with the God of Abraham. 5. But feare is taken here not actively, but passively, for God himselfe, that is feared, Calvin. who sometime is called by names effectivè, in respect of the effect: so is God called our strength, our health, salvation; or objective, by way of object; so is God called our hope,

our love, our joy, our feare, because he is the object of all these, Perer. Rasi thinketh, that hee is called not the God, but feare of Isaack, because Isaack was yet living, and God doth not call himselfe by the living: but this is a false note, for Gen. 28.13. he is called the God of Isaack: some doe in this difference of names, note a distinction of the persons; and understand the God of Abraham to bee the father, the feare of Isaack to be Christ, of whom he was a speciall type. This collection may bee admitted, Mercer. So then by the feare of Isaack, Iacob meaneth the God whom Isaack feared and worshipped: having a re∣ference to that feare also, whereby Isaack was restrained from revoking the blessing given to Iacob, Gen. 27.33.

QUEST. XIX. Of the Syrian name which Laban gave, and of the use of that language in the Scripture.

Vers. 47. LAban called it Iegar-sahadutha, &c. 1. Laban though he came of Thare the father of Abra∣ham, in whose family the Hebrew tongue was preserved, yet dwelling among the Syrians, he learned both their language and manners, and therefore calleth this place by a Syrian name: but Iacob by an Hebrew, who most used himselfe to that tongue, and so did his wives, that gave their children not Syri∣an, but Hebrew names, Calvin. 2. These Syrian words are only found in Genesis, and the rest of the books of Moses, and beside, one whole verse, Ierem. 10. and certaine chapters in Ezra and Daniel, after the Syrian dia∣lect: which is an honour, as the Hebrewes note, wherewith the Syrian language is dignified, in that it is in∣serted into the holy Scriptures, and therefore is not to be neglected, Mercer. 3. Whereas vers 48. it is said, Laban called it Galeed, (whereas Iacob gave it that name, not Laban) Moses reporteth the sense of the name, in the Hebrew tongue, which Laban gave.

QUEST. XX. Of the mountaine of Gilead.

Vers. 47. IAcob called it Galeed. 1. This name Galeed, or with some smal change of points, called Gilead, is before mentioned, vers. 25. under that name, not as yet given unto that place, but now impo∣sed by this occasion: which is interpreted, an heape of witnesse: so called of the heape of stones which was made as a witnesse of the league betweene Iacob and Laban. 2. There was one Gilead the sonne of Machir of Manasses, of whom came the Gileadites, Numb. 26.29. but he gave not the first name to this mountaine. 3. This mountaine Gilead is the greatest of all beyond Jordan, it is in length 50. miles: and as it is conti∣nued, and runneth along, it receiveth divers names: from Arnon to the City Cedar, it is called Galaad: then to Bozra, it is named Seir, afterward Hermon: and so reaching to Damascus, it is joyned to Libanus: and therefore as Hierome saith, Lebanon is called the head or beginning of Galeed, Ier. 22.6. Perer.

QUEST. XXI. Of the name Mispah, and of divers places so called.

Vers. 49. HE called it Mispah. 1. The Latine translator doth wholly omit this word, the Septuagint maketh it a name appellative, not proper, calling it a vision: which Augustine referreth to that vision, wherein by the way God appeared to Laban. But this Mispah was another proper name gi∣ven unto the same place: of the word tsaphah, to behold, whereof the reason is given in this verse: The Lord looke betweene me and thee. 2. Of this Mispah, which signifieth a looking or watch-tower, the whole countrey is called the land of Mispah, under the hill Hermon, Iosu. 11.3. There were three other places of that name, a City in Juda, Iosu. 15.38. another belonging to Benjamin, Iosu. 18.26. a third in the land of Moab, 1 Sam. 22.3.

4. Places of Doctrine.

1. Doct. Wives and husbands to be preferred before parents.

Vers. 17. WHatsoever God hath said unto thee, doe it. Iacobs wives are willing to leave and forsake their fathers house, and to goe with their husband: for so the Scripture saith, Therefore shall a man leave father and mother, and cleave to his wife, Gen. 2.24.

2. Doct. Office of carefull Pastors.

Vers. 38. THe rams of thy flocke have I not eaten, &c. Iacob is an example of a vigilant and carefull Pastor: hee watched day and night to keepe his flocke, but hee made no spoile or ha∣vocke of them: Such ought good pastors to bee, not to feed themselves, but the flocke, as S. Peter saith, 1 Pet. 5.2.

3. Doct. Polygamy unlawfull.

Vers. 50. IF thou shalt take wives beside my daughters. Laban himselfe though upon a covetous mind hee thrust many wives upon Iacob, yet by the light of naturall reason condemneth the multiplying of wives: Thou shalt not vex my daughters: the taking then of other wives, is a vexation of them: this ma∣keth against their obstinate blindnesse, that would maintaine polygamy: if they would appeale to Laban, he would be a Judge against them, Calvin. But our Saviour Christ the Judge of us all, hath given us a rule, They two shall be one flesh, Matth. 9.2. two then, not many can be made one flesh.

4. Doct. Of the blind and superstitious devotion of ••dolaters.

Vers. 47. THou hast searched all my stuffe. Such is the blind rage of idolaters, as here we see in Laban: he leaveth no corners unsought: he giveth no credit to Iacobs protestation, nor yet sheweth any reverent affection to his daughters, but tosseth and tumbleth all their stuffe: and all this was, to find out his house-gods: such blind devotion was in Micah, that howled and cried after the children of Dan, be∣cause they had carried away his images, Iud. 18. Such foolish superstition reigneth at this day among the Romanists, that doe more cruelly punish the least wrong done to their dumbe idols, than which are offe∣red to their brethren the living images of God.

5. Places of Confutation.

1. Confut. Against the worshipping of idols for remembrance.

Vers. 30. THou hast stollen my gods. Laban was not so blockish, to thinke that those idols were indeed his gods, or that his gods could be stollen away: for hee afterward speaketh of the God of Abraham, and the God of Nachor, vers. 53. but he calleth them his gods, because hee made them in the remembrance of God, or hee looked towards them when he prayed to God, Vatab. Calvin. This taketh away that vaine pretence of superstitious Romanists, who would excuse their idolatry, because they doe not worship the idols themselves, but them whose images and representations they are: for Laban here did no more, Calvin.

2. Confut. Images and idols, where they are adored, all one.

FUrther let it be noted, that the word teraphim, images, is translated by the Septuagint and Latine in∣terpreter, idols: yet Onkelos readeth, tsalmanaia, images, of tselem, which signifieth an image: whence is inferred, that an image and idoll is all one: contrary to the conceit of the Papists, that doe distinguish betweene the name of images and idols: which indeed being turned to a religious, or rather irreligious use, are all one.

3. Confut. Disparity of religion maketh not a nullity of marriage.

BEside, in that Rachel stole here fathers gods, it is evident that Laban was an idolater: yet Iacob refu∣sed not to marry his daughters: and this marriage was firme and sure: whereupon Cajetanus noteth, Hic quoque prudens lector habes, quod disparitas cultus non est ex naturali jure impediens conjugium: Here thou hast, discreet reader, that the disparity of religion is no impediment by the law of nature to marriage. And he collecteth well: yet Catharinus another of that side, calleth it impium dogma, an impious opinion. lib. 5. annot. in Cajetan. But Cajetanus opinion may be justified, both by example in Scripture: as Moses married Sephora, Samson Dalila, David Maacha, which were of idolatrous parents: as also by S. Pauls▪ doctrine, who would have the beleeving partie not to put away his unbeleeving wife, 1 Cor. 7.12. which sheweth that the marriage of such is sound and good, and not against the law of nature, though it be not safe nor convenient.

4. Confut. Antiquity no good rule for religion.

Vers. 53. THe God of Abraham, the God of Nahor, the God of their father, &c. Laban pretendeth anti∣quity for his God, whom his father and grand-father worshipped, yea, and Abraham also, who at the beginning before his calling was given to the same superstitious worship. But Iacob sweareth by the feare of his father Isaack: hee riseth up no higher, neither to grandfather, nor grandfathers father, and yet he doubteth not, but that he worshipped God aright: wherefore antiquity is no good rule for re∣ligion: neither is it a warrant for us to be of the same religion which our fathers and grandfathers were of before us, Calvin.

6. Morall Observations.

1. Observ. Afflictions make us thinke of our heavenly Canaan.

Vers. 1. NOw he heard the words of Labans sonnes, &c. Iacob, if hee had not perceived some discontent∣ment in Laban and his sonnes against him, would not so soone have bethought himselfe of his returning into Canaan: these crosses therefore and domesticall wrongs doe awake him and rouse him up, and bring Canaan to his remembrance: In like manner the Lord useth by afflictions and troubles to awake his servants, that otherwise would be drowned in the pleasures of this life, and so prepare them for their heavenly Canaan, Calvin. As the Prophet David saith, before I was afflicted, I wont astray, Psal. 119.67.

2. Observ. The wicked have no power to hurt the servants of God.

Vers. 7. GOd suffered him not to hurt mee. The wicked may band themselves, and bend their strength against the servants of Christ, but they shall have no more power to hurt them, or to prevaile against them, than shall be to Gods glory, and his servants good: Calvin. As our Saviour saith, My father is greater than all, and none is able to take them out of my fathers hands, Ioh. 10.29.

3. Observ. The Lord delivereth in the time of extremity.

Vers. 24. GOd came to Laban the Aramite in a dreame, &c. Laban was now come to mount Gilead, where Iacob was, with a malicious purpose toward him: but the Lord stayeth him, being now ready to have done him some mischiefe: thus the Lord sheweth his power in the deliverance of his children, even in the time of greatest extremity, Mercer. Thus God turned Esaus heart, comming with a band of men against Iacob, Gen. 33. thus God delivered David from Saul in the wildernesse of Maon, when Saul with his men had almost compassed him in, 1 Sam. 24.26.

4. Observ. A good conscience a bulwarke against slanderous reports.

Vers. 30. WHy hast thou stollen my gods? this is the portion of the righteous in this world, to be slan∣dered, and evill reported of: as Iacob here is made a theefe: thus we must be tried, by ho∣nour, dishonour, by evill report and good report, as deceivers, and yet true: as the Apostle saith, 2 Cor. 6.8. but a good conscience is a sufficient bulwarke against all such assaults of slanderous tongues: as Saint Paul saith, As touching me I passe very little to be judged of you, or of mans judgement, nor I judge not my selfe, I know nothing by my selfe, 1 Cor. 4.2.

5. Observ. Not to be forward to undertake for others honesty.

Vers. 32. WIth whom thou findest thy gods, let him not live: Iacob was too confident, and presumed too much of the innocency of his servants, and the rest of his family in this case: which teacheth us, that we ought not to be too ready to answer and undertake for the honesty and innocency of others, unlesse we be of a sure ground, lest it afterward turne to our rebuke, Calvin. As the wise man saith: He that praiseth his friend with a loud voyce, rising early in the morning, it shall bee counted to him as a curse, Prou. 27.14.

CHAP. XXXII.

1. The Argument or Contents.

THis Chapter consisteth of two principall parts:

First, Iacobs feare of his brother Esau is expressed, vers. 7. with the occasion thereof, the message sent to his brother, and the returne thereof, which was full of suspition, vers. 3. to vers. 6.

Secondly, is shewed how Iacob was comforted against this feare: which comfort was of two sorts: humane, divine. Humane, either religious by faithfull prayer, which consisteth on Iacobs behalfe, of the confession of his unworthinesse, vers. 9, 10. on Gods behalfe, of the certainty of his promise made to Iacob, to vers. 13. or politike: Iacob divideth his company into two parts, vers. 7. he sendeth presents to appease his brothers wrath, vers. 14. to vers. 22.

The divine comfort was by the vision of Angels, vers. 1, 2. by wrestling and prevailing with an Angell: where these things are declared, 1. Iacobs wrestling and prevailing, vers. 24.25. 2. His infirmity of halt∣ing upon the same, vers. 26. 3. The blessing of Iacob with the change of his name, to vers. 30. 4. The custome of the Israelites upon this accident of Iacobs halting, vers. 32.

2. The divers readings.

v. 1. looking backe he saw the tents of God pitched. S. the rest have not this clause.* 1.116

v. 2. he called the name of the place, the Lords tents or hosts. S. Mahanaim. caet.

v. 10. let it suffice me by all thy righteousnesse and truth. S. my merits are lesse than all thy mercies. C. I am lesse or unworthy of all thy mercies. P.H.B.G. impar, unlike, or not answerable. T. chatan, little. I came alone over this Iordan. C. with my staffe. caet.

v. 25. he touched the breadth of his thigh. S. the palme or inward part of the thigh. C. the hollow of the thigh.* 1.117 G. the hucklebone, acetabulum. B.T.H. caph. the hollow, or bowing: the sinew of the thigh, H.

v. 25. the sinew of his thigh withered. H. the bread of his thigh withered. S. the hollow was loosed. G. loosed out of joynt. B. moved out of his place. C. P. did hang. T. jachang, signifieth both to hang, and to move.

v. 30. he called the place the face of God. S. peniel. caet.* 1.118

I have seene an Angell of God, face to face. C. I have seene God face to face. caet.

v. 32. the sinew that withered. H.S.C. shrank. B.G.P. the borrowed sinew of the thigh. T. nashah. signifieth to lend, and to remove:* 1.119 the hucklebone borroweth certaine sinewes of the hollow bone that it turneth within.

3. The explanation of doubtfull places.

QUEST. I. Whether this vision of Angels were sensible or spirituall.

Vers. 1. THe Angels of God met him. 1. This is the third vision that Iacob had, the first was of the ladder, and the Angels ascending and descending upon it, as he went into Mesopotamia: the other of the particoloured rams leaping upon the ewes, while hee was in Mesopotamia: the third of the Angels now at his returning home. 2. But this apparition of the Angels, was not by a spirituall vision, and in dreame, as Cajetan and Pererius, but it was sensible and visible, for they appeared in the habit of heavenly souldiers: as the like apparition was shewed to the Prophets servant, 1 King. 6. Mercer. 3. The Hebrewes note, that Iacob knew these to be the same Angels, which he saw in vision to ascend and descend upon the ladder. 4. And whereas Iacob is not said to meet them, but they to meet Iacob: therein appeareth the dig∣nity and preeminence of the Saints, whom the Angels are ready to attend upon, Mercer.

QUEST. II. Whether two armies only of Angels appeared to Iacob.

Vers. 2. HE called the place Mahanaim, which word is of the duall number, and signifieth two armies: 1. Not as though God made one army, and the Angels another. 2. Or as though Iacob had at the first taken one company to be against him, the other with him, as some Hebrewes: for hee knew them at the first to be Gods Angels. 3. Neither were these two companies of Angels, the one that brought him out of Mesopotamia, the other that now received him into the land of Canaan, as Rasi: for these companies of Angels did all meet Iacob, and offered their protection. 4. Nor yet hath Iacob relation in this name to his hoast and company, that made one, and the Angels hoast, which was the other, as Iunius: for Iacob had no reason to name the place by his hoast. 5. But the duall number is here taken for the plurall: as the same word Mahanaim is used, Cantic. 6.12. so that Iacob saw not precisely two armies of Angels, one before, ano∣ther behind, but he was compassed round with them: & beside the forme of the dual number is often applied to proper names, though no reason can be yeelded of it, as Ephraim, Misraim, & so may it bee here, Mercer.

QUEST. III. Of the message which Iacob sent to Esau.

Vers. 3. IAcob sent messengers to Esau his brother. 1. R. Carus thinketh that Iacob sent Angels of his mes∣sage to Esau: for the word malachim signifieth the Angels, vers. 1. and generally messengers: but this is too curious: for if Iacob had sent Angels, hee would not have given them Commandement and in∣structions, what to say, as he doth. 2. Esau was now removed from his father, before Iacob came, Gen. 36.6. and it may be he had thereof intelligence from his mother, Calvin. He being now growne rich, and see∣ing his wives were an offence to his parents, but most of all desiring his owne liberty, might remove into the land of Seir: Calvin. The countrey being neere adjoyning to Beerseba, where Isaack dwelt, Mercer. 3. He sendeth to Esau, 1. Because hee must needs passe by his countrey; 2. And nameth himselfe his ser∣vant, not thereby renouncing his blessing, but yeelding temporall subjection for a time, as David did to Saul, though he were even then the annointed King. 3. He maketh mention of his sojourning with Laban, not so much to excuse the matter; that he had not all this while sought to be reconciled to his brother, as R. Carus, as to report unto his brother, what the state and condition of his life had been, who as yet might be ignorant of it, Mercer. 4. He also speaketh of his cattell and riches, that Esau should not thinke that he sought unto him for any need, but only to have his favour.

QUEST. IV. Whether Esau came with 400. men, as an enemy or a friend.

Vers. 6. THe messengers came againe to Iacob. 1. Some thinke the messengers spake not at all to Esau, be∣cause they were afraid, meeting him with foure hundred men: but it is not like that Esau had notice of Iacobs comming, but first from him by his Messengers. 2. Neither did Esau come thus accompa∣nied to make ostentation only of his power, Musculus. 3. Or to give his brother more honourable enter∣tainment, Calvin. Mercer. For he needed not then to have brought so many with him, and he would have sent him some kind message before. 4. Wherefore it is more like, that Esau prepared himselfe to be reven∣ged of Iacob: as may appeare by Iacobs great feare, which was not without cause, and hereby also the power of God is more set forth, that could in the very way change the purpose and counsell of Esau.

QUEST. V. Of the divers takings of this word in Scripture.

Vers. 10. WIth my staffe came I over: the phrase is, in my staffe: this preposition in, is diversly taken in Scripture. 1. In is taken for with, as Luk. 1.75. to serve him in holinesse, that is, with holi∣nesse: and so it is taken here. 2. In, for by, Psal. 63.11. all that sweare in, that is, by him, shall rejoyce. 3. In, for through, noting power and helpe: Act. 7.28. in him (that is, by him) we live, and move, and have our be∣ing. 4. In, for to, Psal. 136.8. hee made the sunne, in potestatem, for, or to rule the day. 5. In, for because, Hos. 5.5. they shall fall in their iniquity, that is, because of their iniquity. 6. In, for against, Psal. 44.5. by thy name have we troden downe those that rose in nos, against us. 7. In, for in stead: Psal. 31.2. be unto mee, in domum refug••i, for, or in stead of an house of defence. 8. In, for among: Iohn 1.16. the word was made flesh, and dwelt in nobis, among us. 9. In, for with: 1 Peter 5.2. feed the flocke, qui in vobis, which is in you, that is, with you, committed to your care. 10. In, for of: Habbac. 2.14. woe to him that buildeth a towne, in, that is, of bloud, 11. In, for before, or at: in the name of Iesus shall every knee bow, that is, at or before the name of Jesus, Phi∣lip. 2.12. in for under, Psal. 91.1. he that dwelleth in the secret, &c. that is, under: ex Perer.

QUEST. VI. The cause of Iacobs feare.

Vers. 11. I Fe••re him, lest he will come and smite me, &c. Seeing that Iacob had the Lords promise for his safety, Genes. 31.3. Returne into the land of thy fathers, and I will be with thee: how commeth it to passe, that Iacob is so greatly afraid? for answer whereunto, I neither thinke with Augustine, qu. 102. in Genes. that Iacob feared not his owne deliverance, but that it should not bee without great slaughter; for even Iacob feareth concerning himselfe, lest hee will come and smite me. 2. Neither as Lyranus, was Iacob thus afraid, because hee was to goe thorow his brothers countrey, where hee and his might bee easily surprised; Pererius thinketh, that Edom was not in Iacobs way, being entred into the land of Canaan al∣ready; but to goe unto Beerseba or Hebron, where Isaack dwelt, which was in the south part of Canaan, the way was by Idumea, which lay south to Canaan, Mercer. But this was not onely Iacobs feare: for Esau comming with 400. men, even out of his owne territory, had beene able to have spoyled Iacob and his company. 3. Nor yet did Iacob doubt of Gods promise, lest by reason of some sinnes which he might have committed in idolatrous Labans house, it should be suspended, as Lyranus againe thinketh; for Gods pro∣mise was absolute, and renewed to Iacob at his departure out of Mesopotamia. 4. Neither was this only a sudden and involuntary feare, such as wise men naturally are subject unto upon a strange accident, as upon the noise of thunder, and some sudden evill message; but they doe recover themselves againe▪ whereas foo∣lish men do continue in the same feare still, as Epictetus the Stoike distinguisheth of feare; but this was a ju∣diciall and setled feare in Iacob as may appeare by his carefull preparation. 5. Wherefore we must confesse that Iacob sheweth his weaknesse and infirmity; that although looking to Gods promise hee had good confidence, yet turning himselfe to the present danger, he feared; Iacob while he prepareth himselfe, as the Hebrewes note, for three things, for warre, for prayer, for gifts, therein doth well; (for we must use all good meanes, at working under Gods providence,) yet in that he was perplexed with such a great feare, it was his infirmity, Calvin. Mercer.

QUEST. VII. What present it was that came to Iacobs hand.

Vers. 13. HE tooke of that which came to hand. 1. Not without any choyce, as we use to say, that which commeth next to hand; as Muscul. For it is not like that he would send a present of his worst cattell. 2. Some thinke he meaneth those cattell which came under his owne hand, which he had the kee∣ping of himselfe; for so the pastorall charge is signified, sometime by the feet, Genes. 30.13. sometime by the hand, Genes. 32.16. and by the rod, Levit. 27.32. sic Iun. 3. But the plainer sense is, that he sent a present of such things which came into his hand, that is, were in his power: such as he had, he sent; he had no sil∣ver or gold to send, but cattell, Mercer.

QUEST. VIII. Of divers kinds of gifts.

Vers. 13. A Present for Esau his brother; There are six sorts of presents or gifts. 1. Charitable gifts be∣stowed upon the poore, such as Cornelius gifts were, Act. 10. 2. Choyce gifts bestowed upon those whom we chiefly love; as Abrahams gifts to Isaack, and Iosephs to Benjamin. 3. Politike gifts, for the obtaining of friendship, such as Felix looked for at Pauls hand, Act. 24.27. 4. Covetous gifts, when by giving a little, one hopeth to obtaine a greater benefit, as the men of Tyrus and Sidon, by such gifts per∣swaded Blastus Herods chamberlaine to be a mediator for their peace, because their countrey was nouri∣shed by the Kings land, Act. 12.20. 5. There are gratulatory gifts, which one friend sendeth to another, to re∣joyce with them, as the Jewes were commanded to doe, to testifie their joy for their deliverance from Ha∣mans conspiracy, Esther 9.22. such a present did the King of Babel send to Hezekiah, after hee was recove∣red from his sicknesse, 2 King. 20.12. 6. There are gifts of honour, testifying reverence and subjection; such presents the three wise men offered to Christ; such are the religious gifts employed for the service and ho∣nour of God. 7. There are gifts of pacification, to appease the wrath of such as are offended; of which kind is Iacobs gift here, Muscul.

QUEST. IX. Of the number and kind of the cattell which Iacob sent.

Vers. 14. TWo hundred she goats. 1. The whole number of all the cattell which Iacob sent, was 550. and so many were the sacrifices in the law, which were offered the whole yeare, as the Hebrewes note: beside they observe that every word of this verse endeth in Mem, the like is found Num. 29. and these eight mems they will have to signifie the eight Kings of Edom, Genes. 36. before there were any in Israel. 2. Further, they observe that Iacob in great discretion, knowing the nature of the cattell, did thus sort out the male and female; allotting one he goat to ten she goats, and one ram to ten ewes; but of labouring cat∣tell, one bullock to foure cowes; of camels which are more employed, for every female a male;* 1.120 for so they count the camels with their colts, to be but thirty in all; fifteene female, and fifteene male Camels, which were the colts: of the asses, which were not so much used for carriage as the Camels, there are assigned for two females, one male foale. 3. The Hebrewes are yet more curious in setting downe the times of coupling and comming together of creatures; as for asses once in a weeke, camels once in 30. dayes; they prescribe also for men; for labourers twice in a weeke, for those that labour not, oftner; but these Rabbines, pressing these matters so farre, doe but bewray the salacity and wantonnesse of their nation; and therefore they may be better omitted: ex Mercer.

QUEST. X. Of the ford Iabbock.

Vers. 20. HE rose up the same night. 1. This is not the same night mentioned vers. 13. but the night fol∣lowing; the day comming betweene was sent in sorting out the cattell which Iacob sent for a present to Esau. 2. This ford Jabbock is in the borders of the Ammonites, running betweene Philadel∣phia and Gerasa, and falleth into Jordan, Hierom: some would have it so called of abuk, which signifieth to strive or wrastle, because Iacob there wrastled with God, which word is used vers. 24. Muscul. But it rather commeth of bakak, which is, to empty, because it was emptied into Jordan: and in this place it should seeme that Iacob was neare to Jordan,* 1.121 where the two rivers joyned: because he saith, vers. 5.10. I came over this Iordan, Mercer. 3. Whereas there is mention made but of Iacobs eleven children, whereas hee had eleven sonnes and one daughter Dinah: the Hebrewes thinke that Iacob locked her up in a chest; and conjecture that it fell out as a punishment to Iacob, that she was defloured of the Sichemites, because hee refused to give her to Esau to wife,* 1.122 who might have brought him to some goodnesse: but these are fri∣volous conjectures: Dinah is omitted, because of her sex: the Scripture is not so carefull to take account of the women: and beside she was the youngest but Ioseph, not above six or seven yeare old, Mercer. neither was Dinah a mother of the Israelites, as these eleven were fathers, and therefore not so diligently remembred.

QUEST. XI. Iacobs sight not spirituall or in vision, but reall and corporall.

Vers. 24. THere wrestled a man with him to the breaking of the day. 1. This wrestling of God in the like∣nesse of a man with Iacob, was neither spirituall only, as Hierome seemeth to think upon these words of Saint Paul, Ephes. 6.12. We wrestle not against flesh and bloud, but against powers and principalities, &c. 2. Neither was it done in dreame, as R. Levi, who thinketh that Iacobs thigh might be hurt upon some other occasion, as by the wearinesse of his travell, and the cold in the night: and that hee dreamed of the same hurt. But Iacob had little list to sleepe, being in such feare of his brother: likewise the continuance of the wrestling till the morning, the reall and sensible hurt of his thigh, the imposition of a new name, the te∣stimony of the Prophet Hosee, He had power over the Angell and prevailed, hee wept and prayed unto him, 12.4. all these arguments doe evidently shew, that this was a corporall and reall wrestling. 3. Neither yet was it only corporall, but spirituall also: for Iacob did as well contend by the strength of his Faith, as by the force of his body, Mercerus.

QUEST. XII. It was a good, not an evill Angell that Iacob wrestled with.

FUrther, a question is moved, what manner of Angell this was, with whom Iacob wrestled. 1. Origen thinketh he did strive against some of the spirituall adversaries, such as Saint Paul calleth Principali∣ties and powers, and spirituall wickednesses, Ephes. 6.12. and that he was assisted by a good Angell, 3. lib. Periarch. Procopius reporteth the opinion of some, that say it was the devill in Esaus likenesse, that stri∣ved against Iacob, and that by the power of an Angell he overcame, who lest he should ascribe this victo∣ry to his owne strength, smote him upon the thigh: the Hebrewes say it was Sammael, Esaus evill Angel, that contended with Iacob for the blessing. 2. But these are untrue and improbable assertions: 1. Here is mention made but of one that Iacob wrestled with. 2. Hee that he wrestled with, was the same that bles∣sed him. 3. He that strived with him, was the same that touched his thigh. Ergo, it was a good, not an evill Angell: for an evill Angell would not have blessed him, Mercer. Perer.

QUEST. XIII. Whether it were a ministring spirit, or God Christ with whom Iacob wrestled.

NEither was this any of the ministring Angels, but Christ the Son of God, here called a man, because he so appeared. Pererius striveth to prove that it was an Angell, and not Christ. 1. Hosea calleth him an Angell without any addition, 12.4. but when Christ is called an Angell, some other word is added; as the Angell of the covenant, Malach. 3.1. Cont. In that place the Prophet sheweth, that by the Angell, we must understand God: for he saith, He had power with God, and he had power over the Angell: and further he found him in Bethel: the Angell, with whom Iacob wrestled, was the same that spake to him in Bethel, but he was God, Gen. 31.13. I am the God of Bethel. Neither alwayes is an epithete added, when Christ is called an Angell: as Gen. 48.16. Iacob saith, The Angell which hath delivered mee from all evill blesse the children. But this Angell without any other addition is else-where called the God of Bethel. 2. If at any time in the old Testament the sonne of God appeared, it is most like in mount Sinai, when the Law was given, which was the most famous and Noble apparition of all: but S. Steven saith, Yee have received the Law by the ordinance of Angels, Act. 7.53. Angels then appeared, not Christ, Perer. Cont. The Angels then were ministring Spirits, giving attendance, and executing their office, at the delivering of the Law: but it is no good argument, the Law was given by the Angels, Ergo not by Christ: for S. Paul affirmeth both, It was ordained by Angels in the hand of a Mediator, Galat. 3.19. the ministery was of the Angels, the authority of Christ. 3. If Christ had appeared at any time, then there was greatest cause, when word was sent to Ma∣ry of the incarnation of the Sonne of God, both because of the worthinesse of that mystery, and dignity of the person, to whom that message was brought, Contra. 1. It was not fit that the Sonne of God himselfe should be the Messenger of his owne comming into the world: Princes use to send their Ministers and of∣ficers before, to bring tidings of their comming: and it was fit that this great Prince should send his An∣gels before, that it might appeare, that he was even Lord of the Angels. 2. There was greater reason, that the same Angell Gabriel, who was the first revealer of this prophecie to Daniel, concerning the Messiah,

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QUEST. XV. How it i•• s••id, he could not prevaile against Iacob.

Vers. 25. WHen he saw he could not prevaile. 1. Not that either God gave unto Iacob greater strength to resist, than the Angell had to assault him, as some of the Hebrewes thinke, that it was Esaus Angell, and so had no greater power than God permitted him▪ for it was no such Angell, as is shewed before. 2. Neither as Cajetane thinketh, Factum est ut Angelus assumeret corpus in 〈◊〉〈◊〉 mens••ra vi∣rium, &c. It came so to passe that the Angell assumed a body in such measure of strength as should not be able to overcome Iac••b. 3. Neither as Tostatus; Angelus 〈…〉〈…〉 non posse superare; The Angell fained that he could not overcome Iacob: for I have declared before, that it was Christ himselfe, and not an Angell that wrestled with Iacob. 4. Wherefore in that it is said, when he saw, here the Lord descendeth to our capaci∣ty: for he knew before the event of this combat, and what he had purposed to doe: the experience then of the thing is taken for Gods knowledge, Calvin. and the Lord with the blast of his mouth had beene able to have confounded Iacob. But he could not prevaile, &c. that is, the Lord did both fight in and against Iacob: he gave Iacob strength to resist: and so in Iacob he overcommeth, and seipso 〈◊〉〈◊〉 est, and, so is stronger than himselfe, Calvin. Thus in effect God could not prevaile against Iacob, because hee would not: he disposeth of his power according to his owne will and purpose: so the Angell said to Lot, I can doe nothing till thou be come thither, Gen. 19.22. and the Lord to Moses thus saith, Let me alone, &c. Exod. 32.10. Hereby the Lord sheweth how effectuall the faith and prayer of his servants are, which as it were binde the Lords hands, and doe give us victory (in a manner) against himselfe.

QUEST. XVI. In what place of the thigh Iacob was hurt.

Vers. 25. HE t••••ched the hollow of his thigh. 1. This was neither the inward or broad part of the thigh, as the Septuagint read. 2. Neither yet was the huckle-bone put out of joynt, as some thinke, for that could not be without great paine and griefe to Iacob. 3. But whereas the word is caph, which signifieth the bowing or hollow, and so is taken for the palme of the hand, and sole of the foot: here it pro∣perly betokeneth the hollow bone into the which the huckle-bone called ischion runneth: we may name it acetabulum, the pan of the huckle-bone: this hollow bone was not out of joynt, but it onely hanged by reason of the sinew or nerve that goeth out of the pan or hollow to the huckle-bone which was hurt, as it is expressed, vers. 32.

QUEST. XVII. How long Iacob continued in his halting.

NOw whereas Tostatus thinketh, that Iacob the next day was perfectly recovered of this hurt, to whom Iunius subscribeth, because cap. 33.18. it is said that Iacob came safe to Sichem▪ I thinke ra∣ther with Mercerus, that Iacob was not perfectly recovered of this griefe and halting till his dying day▪ but that it remained, though not alwayes alike, for the remembrance of this thing: and it may so appeare the rather, for that presently upon this accident they did forbeare to eat the sinew of the thigh which shranke: whereunto the halting of Iacob being continually in their fight might be a greater motive: and so this custome being taken up in Iacobs time, was retained of his posterity the Israelites. Further, in that he came safe to Sechem, thereby it signified his deliverance from the danger which he feared by his bro∣ther Esau, rather than the recovering of his hurt.

QUEST. XVIII. Wherefore it pleased God that Iacob should halt upon the hurt in the thigh.

ANd the hollow of Iacobs thigh was loosed. 1. Augustine by Iacobs feet, the one halting, the other going upright, understandeth two sorts of people among the Jewes; the unbeleevers that halted in their faith, and beleeved not in Christ, and those which beleeved in him: Iacob overcomming signifieth the Jewes that prevailed against Christ in putting him to death; but in being blessed he signifieth those which

worshipped Christ, and were blessed of him, serm. 80. de temper. 2. Gregory understandeth by the halting foot, the infirmity of the flesh, by the other, the vigour of the spirit; for so in the children of God, as our Saviour saith to his Apostles, The spirit is ready, but the flesh 〈◊〉〈◊〉, sic. Muscul. 3. But the best appli∣cation of the text is, that Iacob was stricken with this infirmity, that he should have an humble and lowly opinion of himselfe, not to ascribe this victory to his owne strength: So for the same cause Saint Paul con∣fesseth of himselfe, Lest I should be exalted 〈◊〉〈◊〉 of 〈◊〉〈◊〉 through the abundance of revelations, there 〈◊〉〈◊〉 given unto me a pricke in the flesh, the messanger of Satan to b••ff•••• me, because I should not 〈◊〉〈◊〉 exalted above measure, 2 Cor. 12.7. To the same end was Iacob touched with this infirmity lest he might have beene 〈◊〉〈◊〉 much lifted up by these heavenly visions, and this great victory which he obtained, Mercer. Calvin.

QUEST. XIX. Why the Angell 〈◊〉〈◊〉 to depart because of the morning.

Vers. 26. LEt me goe, for the ••••rning appeareth. 1. Not as though the Angell was now to goe to the rest of the blessed company of the Angels, to sing their morning hymne unto God, as the He∣brewes imagine: for the Angels not onely in the morning, but at other times are exercised in praising of God. 2. But the Angell thus speaketh according to the custome of men, having now taken the forme and shape of a man, as though he had haste to other businesse, and leaving Iacob also to his affaires. 3. As also because the Angell would not have this vision deserved and discerned of others, seeing it specially con∣cerned Iacob; and that Iacob should not be too curious in gazing and looking upon that humane shape wherein this great Angell Christ appeared, Mercer.

QUEST. XX. Why Iacob desireth the Angell to blesse him.

I Will not let thee goe unlesse thou blesse me. 1. Not as though this were Esaus Angell, and Iacob would have him to confirme the blessing, and consent unto it, for evill Angels blesse not. 2. Nor as some other He∣brewes, as though Iacob would have his antagonist acknowledge him to be the superiour, and to have the better: for Iacob perceiveth that it was an Angell, and therefore would not strive for superiority with him. 3. Neither doth Iacob desire to know his f••tum, or 〈◊〉〈◊〉, as Iosephus saith, what should happen ••••∣to him in his whole life, for Iacob was not so curious. 4. But Iacob well perceiving that he with whom hee wrestled was greater than himselfe, desireth to be blessed of him, for the lesse is blessed of the grea∣ter, Heb. 7.7. And Hilarie beside noteth, that Iacob acknowledged him with whom he wrestled to bee the Sonne of God, that should become man for us; Tenes in l••cta tua hominem. sed hic tibi home Demest; Thou doest grapple with a man, but this man is God, lib. 5. de Trinitat. and therefore Iacob desireth to be blessed of him, in whom all the world should be blessed.

QUEST. XXI. Of the name Israel, and the true derivation thereof.

Vers. 28. THy name shall be no more called Iacob, but Israel, &c. 1. He asketh Iacobs name, not because he knew it not, but that by Iacobs answer the Lord might take occasion of the change of his name. 2. Neither was he so called Israel, as that he should no more be named Iacob, for he is also afterward so called, but his name Israel is hereby declared to be the more excellent and worthy name, which was al∣so given unto the whole nation of his posterity, Mercer. 3. The name Israel, 1. doth not signifie, that hee stood against an Angell, as Iosephus deriveth it, and Hierome therefore reprehendeth him: although Iose∣phus keepeth the sense of the name. 2. Neither is it interpreted, a man seeing God; for then aleph should be inserted in the beginning, and it should be expressed Ishrael, not Israel, with shin having a right point. This interpretation is also confuted by Hierome, though approved by divers of the ancient writers, as Ori∣gen, Basil, Nazianzen, Chrysostome, with others. 3. Neither doth it betoken one that is right, or dire∣cted of God, as Hierome sometime is of opinion; whereupon he thinketh, that Genesis is called the booke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of the right, that is, of Abraham, Isaack, Iacob, comment. in Isay 44. for then this word should be derived from jashar, and so we should say Ishrael, not Israel, Mercer. 4. But the Lord himselfe sheweth the interpretation of this name, Thou hast prevailed with God: and so to come of Sara, which is to pre∣vaile, or have rule: so the Septuag. translate: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, thou hast had strength with God; and therefore should not doubt but that he might also prevaile with men, as before with Laban, so now with Esau.

QUEST. XXII. Why the Lord refuseth to tell Iacob his name.

Vers. 29. TEll me I pray thee thy name, &c. The Lord here, as also the Angell, Iud. 13. refuseth to tell his name. 1. Not for that as Rasi thinketh, the Angels have no certaine or fixed names, but which are continually changed according to their divers ministeries whereof they are named. 2. Neither as Tostatus, because the Angels have no proper names to be distinguished by, but are discerned one from another by their nature and essence: for this notwithstanding in Scripture, for our understanding, they are called by their names. 3. Nor yet because as some thinke, if the names of Angels were knowne, they would come at our call: this is but a fansie of Magitians, ex Mercer. 4. But the Lord doth not utter his name, thereby staying Iacobs further curiosity, and insinuating unto him, that his name, which is himselfe, is greater than could of him then he comprehended: and hereupon the Latine text, and the Septuag. adde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is wonderfull; which words are supplied out of the 13. of Iudges, Mercer. And beside, the time was not yet come, whereby the Lord would make himselfe knowne by his name Iehovah, as unto Moses, Exod. 6.3. and therefore Iacob should content himselfe with that revelation of God, which the Lord vouchsafed unto him, Calvin.

QUEST. XXIII. What manner of blessing was bestowed upon Iacob.

Vers. 29. HE blessed him there. 1. This was neither as the Hebrewes imagine, that this Angell confir∣med onely and ratified the blessing pronounced before by Isaack. 2. Neither yet, as Thom. Anglieus, was the imposition of this new name the benediction here spoken of. 3. But the Lord did ex∣pressely blesse Iacob, most like in that forme and manner wherein he blessed Abraham, In thy seed shall

the Nations of the world be blessed, Luther. and more particularly, what this blessing was may be gathered out of the 35. chap. vers. 10, 11. whereas the imposition of Iacobs new name is repeated, so also it is like there in commemoration of the same blessing, Mercer.

QUEST. XXIII. Of the place called Peniel.

Vers. 30. IAcob called the name of the place Peniel. 1. As before Iacob to testifie his thankfulnesse, called the place Bethel, where he saw the vision of the ladder; so he calleth this place Peniel, that his posterity by that name might call to remembrance this heavenly vision in that place shewed to their father Iacob. 2. The Latine readeth Phanuel, but the word is Peniel, with a, not e, and without an aspi∣ration: it is called here both Peniel and Penuel, which both signifie the face of God. 3. In this place af∣terward was builded a City called Penuel, whose tower Gedeon brake downe, because they denied him bread, Iud. 8.17. but it was reedified by Ieroboam, 1 King. 12.25. it was situate by Jorden, Iud. 8.4.8. and belonged to the tribe of Gad. Strabo maketh mention of a City joyned to Tripolis, called the face of God, where the mountaine Libanus endeth, Lib. 16.

QUEST. XXIV. How Iacob saw God face to face.

I Have seene God face to face. 1. Not that Iacob saw the majestie and essence of God, which never any mortall man hath seene. 2. Nor yet in respect of any outward figure or representation is he said to see him face to face, as Thom. Aquin. p. 1. qu. 12. ar. 11. for God i•• said to talke face to face with Israel, Deut. 5.4. and yet there was no image or representation seene, Deut. 4.15. 3. But Iacob saw him face to face, that is, more clearely and manifestly than at any time before, Calvin. or he saw him, praesens praesem••m, he himselfe talked with God present: as God is said to speake to Moses mouth to mouth, Num. 12 Mercer.

QUEST. XXV. How Iacobs life was preserved after he had seene God.

ANd my life is preserved, &c. 1. It was the common opinion of those times, that they should not live after they had seene God: as Iud. 1.12. Manoah saith, we shall surely die because we have seene God: therefore they rejoyced, when after they had seene God their life was preserved: as Iacob doth in this place, and Hagar, Gen. 16.13. 2. But therein they were deceived, thinking when an Angell had appeared unto them, that they had seene the very Majestie of God himselfe, which cannot be seene of any mortall creature: and therefore the Lord saith to Moses, No man shall see me and live: that is, in this life: as the Go∣spell also saith, no man hath seene God at any time, Ioh. 1.18. therefore Augustine saith, Videri Deus in illa tantum vita potest, ubi ut vivatur, est huic mortali vita moriendum: God can be seene onely in that life, where to live, we must first die unto this life.

QUEST. XXVI. Of the Iewes custome in not eating of sinewes.

Vers. 32. THerefore the children of Israeleat not of the sinew, &c. 1. This custome was not taken up of the Jewes of any superstition, which that simple age was not given unto, but of a re∣verent remembrance of this which befell Iacob according to the pedagogie and rudiments of that time, Calvin. 2. Neither did the Jewes abstaine from the eating of all sinewes, as Rupertus thinketh, but one∣ly of the sinewes of the hinder parts: and because they knew not where these sinewes he, they doe re∣fraine from the eating of the flesh also of the hanch and hinder parts: which custome, Iosephus saith, re∣mained till his time. 3. Whether Iacob were stricken in the right or left thigh is uncertaine: but it is most like in the right, where a mans strength chiefly lieth, and that he might better beare in minde this com∣bat, Mercer.

QUEST. XXVII. The sinew why it is said to shrinke.

Vers. 32. OF the sinew that shranke. 1. It is a toy of some Hebrewes that would have this to be the sinew where the fore-skin is, for that could not have caused Iacob to halt, as Aben Ezra noteth, Mercer. 2. Some doe translate, the sinew lifted up, of nasha, because the thigh that halteth seemeth to be lift up: some derive it of nashath, which is to be wanting; as Iunius first translateth, Ner∣vum defectionis, the short wanting or failing sinew, because it is shorter than his f••llowes: but in his last addition he readeth, Nervum mutuationis, the borrowed sinew, of the root nasha, which is to borrow, be∣cause certaine sinewes are as it were borrowed out of the pan of the huckle-bone, and communicated to the round or whirle-bone. Mercerus deriveth the word of nashah, which signifieth to forget; as though this sinew or nerve had forgotten his place, and to doe his office. But the more received reading is the nerve or sinew, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which shranke or waxed feeble: for so nashah also signifieth to remove, or give way: and so vers. 25. it is said the hollow of Iacobs thigh was loosed out of his place.

4. Places of Doctrine.

1. Doct. Not one Angell, but many appointed for every one of the elect.

Vers. 1. THe Angels of God met him. Iacob then had many Angels to attend upon him and to guard him; therefore it is but a conceit, that every man hath one particular Angell appointed for his keeper, or that speciall Angels are assigned to Countreyes as their quarters; seeing that Iacob here hath many Angels, even an hoast and armie of them deputed of God for his protection, Calvin. as the Psalmist saith, He shall give his Angels charge over thee, to keepe thee in all thy wayes, Psal. 91.11.

2. Doct. The parts of prayer.

Vers. 10. I Am not worthy. Iacobs prayer standeth of three parts, which are required also in our prayers. 1. His thanksgiving and commendation of Gods benefits. 2. His humility in acknowledging his owne unworthinesse. 3. His petition and request, Mercerus; so the Apostle joyneth together giving of thanks, supplications, prayers, 1 Tim. 2.1.

3. Doct. We must trust in God and not refuse the meanes.

Vers. 13. HE tooke of that which came to hand. Although Iacob doubted not of Gods protection ac∣cording to his promise, yet he wisely useth all the meanes which he could devise to seeke his brothers favour, by sending a present, and to provide for his safety; whereby we doe learne, that we must not immediately depend upon Gods providence, but carefully use the meanes which the Lord shew∣eth for our deliverance from danger, or confirmation in his promises: therefore Aha•• is said to grieve God, for that he refused to aske a signe of God for the better assurance of their deliverance, Isay 7.13.

5. Places of Confutation.

1. Confut. Against merits.

Vers. 10. I Am not worthy, or lesse than all thy mercies. Iacob ascribeth nothing to his merit or worthinesse, but acknowledgeth all to have proceeded of Gods mercie. Thus our Saviour teacheth his Dis∣ciples humbly to confesse of themselves; when you have done all that is commanded you, say yee are unprofitable servants, Luk. 17.10. Muscul. The popish doctrine then of merits is not agreeable to Iacobs faith. And if the benefits of this life cannot be merited, much lesse the Kingdome of heaven.

2. Confut. That Angels are not mediators or impetrators of grace and blessings.

Vers. 29. HE blessed him there, &c. Theodoret alleageth this as a reason that this was not an Angel, but the Sonne of God that wrestled with Iacob, because it belonged not to Angels, but unto God to blesse: Pererius taketh upon him to confute Theodorets reasons, affirming, that Angels though they blesse not as authors of any grace, yet a blessing may be asked of them as the impetrators and inter∣cessors for the same at the hands of God; and therefore Saint Iohn wisheth grace and peace to be given to him that was, and is, and is to come, and from the seven spirits which are before the throne, Apocal. 14. that is, from the seven Angels: In Gen. 32. numer. 18, 19.

Contra. 1. Spirituall blessings are conferred either by the author thereof, which is onely God, or by the Mediator thereof, which is onely Christ, or by the ministers or instruments thereof, which may be as well Angels as men; for as Isaack blessed Iacob, and Iacob his sonnes, ministerially onely, as being Gods mouth to pronounce them; so Angels likewise may be messengers or ministers of Gods blessing, and not otherwise. 1. For every good gift commeth from God, Iam. 1.17. 2. Neither are the Angels to be sued unto for any spirituall or temporall blessing, but onely God; If any of you lacke wisdome, let him aske it of God, Iam. 1.5. and our Saviour saith, Whatsoever yee shall aske the father in my name, he will give it you, Ioh. 16.23. a promise is made to them that aske in Christs name, and not otherwise: neither doe we reade that any of the ancient Patriarks or Prophets became suters to the Angels for any blessing. 3. In that place in the Revelation,* 1.123 by the seven spirits we must understand the holy spirit of God, with his manifold graces; for the seven spirits are the seven lamps of fire burning before the throne, Revel. 4.5. they are also the seven eyes of the Lambe, Revel. 5.6. the Angels are not the eyes, that is, the wisdome or knowledge of the Lambe, but the holy Ghost, which dwelleth in him bodily, Coloss. 2.9. that is, substantially, essen∣tially: And whereas he urgeth that phrase, Which are before the throne, whereby a ministerie and service should be expressed, this collection is not sound; for both in Daniel 7.13. Christ is brought before the Ancient of dayes; and in the Revelation 8.2. he is the Angell that stood before the Altar: Neither in all Saint Pauls salutations doth he wish grace and peace from any other than from God the Father, and the Lord Iesus; nor yet Saint Iohn 2. Epist. vers. 2. this forme of benediction then here used must be expoun∣ded by the like place of Scripture.

6. Places of exhortation.

1. Exhort. Prayer in extremity availeable.

Vers. 9. MOreover Iacob said, O God of my father Abraham. Iacob being driven to a great strait, tur∣neth himselfe unto God by earnest prayer: and so indeed the prayers of the faithfull which are powred forth in their necessity, are much availeable with God, Luther. as it is in the Psalme, Call upon me in the day of trouble and I will deliver thee, Psal. 51.15.

2. Exhort. The hope of our celestiall inheritance to be preferred before all worldly things.

Vers. 14. TWo hundred shee goats, &c. The summe of Iacobs present which hee sent to Esau amounted to five hundred and fifty cattell of divers kinds, as is shewed before, quest. 9. hee spared no

to redeeme his quiet passage and returne into the land of Canaan, which was promised to him and his seed for an everlasting inheritance: which teacheth us that we should pre••••rre 〈◊〉〈◊〉 heavenly inheritance be∣fore all earthly and worldly possessions, Calvin. 〈◊〉〈◊〉 Saint 〈…〉〈…〉 all things 〈◊〉〈◊〉, and even as 〈◊〉〈◊〉, that hee might win Christ, Philip. 3.8.

3. Exhort. With i••••oce••••y we must ••oyne wisdome and prudence.

Vers. 13. A Present for his brother. Iacob as a wife and 〈…〉〈…〉 for his owne safety. 1. He sendeth an humble message to his brother. 2. When that would not speed, he divideth his company into two parts, that if Esau did strike the one, the other migh•••• ••cope. 3. He sen∣deth a liberall present to make a way to insinuate himselfe to his brothers favour. Thus according to our Saviours rule, we should be as wise as Serpents, and innocent as Doves, M••••th. 10.16. Mercer.

4. Exhort. Importunity in our prayers acceptable to God.

Vers. 26. I Will not let thee goe till thou blesse me. Iacobs importunity is striving and not giving over, both obtaineth victory, and procureth a blessing: so should we strive in our prayers with God, as Saint Paul saith of Epaphras, Coloss. 4.12. And Moses was so instant with God in his earnest prayers for Israel, that the Lord at his request suspended the judgements which hee had thought to have brought up∣on them because of their idolatry, Exod. 32. Luther.

5. Exhort. Against curiosity.

Vers. 29. WHerefore now dost thou aske my name? Iacob is reproved for his curiosity, that could not bee contented with this heavenly vision, and sensible apparition, glorious victory, and honourable name given unto him, but would enquire further as touching the Angels name. Wee learne then to bee contented with such measure of knowledge as it pleaseth God to reveale unto us in his word, and not curiously to inquire after hid matters, Calvin. The Disciples were reproved for gazing after Christ into heaven, Act. 2. neither shall it be any profit for us to exercise our selves in difficult and intricate questions.

6. Exhort. Not rashly to judge those which have defects or infirmities in their bodies.

Vers. 31. HE halted upon his thigh. We see then that the servants of God may have infirmities in their bodies, which are inflicted of God, not as punishments of their sinne, but corrections for their triall. If Isaack then were blinde, Iacob halting, L••••h squint eyed, Moses 〈◊〉〈◊〉, Maph••••••∣seth lame, wee ought not rashly to judge of those which have any infirmity or defect in their body, Muscul. It was the Disciples rashnesse, for the which they are reproved of Christ, to judge the blind∣man punished for his, or his parents sinne, Ioh. 9.2.

CHAP. XXXIII.

1. The Contents.

IN this Chapter is set forth, first, Iacobs meeting of Esau, and the manner thereof: Se∣condly, their departure each from the other. In the first part, on Iacobs behalfe wee have his policie, in placing of his wives and children in order, vers. 1, 2. his humility, in gesture, bowing himselfe seven times; in speech, hee calleth himselfe Esaus ser∣vant, vers. 5. and saith he had seene his face, as if he had seene the face of God, vers. 10. his liberality, in forcing his brother Esau to take his present, vers. 11.

In Esau we are to consider his humanity, in imbracing Iacob, vers. 4. his courtesie, in offering first to goe with Iacob, who excuseth himselfe by the tendernesse of his children and cattell, vers. 13. then to leave some of his company with him, vers. 15, 16.

In Iacobs departure there is expressed his acts domesticall, in building an house for himselfe, and booths for his cattell, first in Succoth, then Sechem, vers. 17, 18. politicall or civill, in buying a parcell of ground; religious, in building an Altar, vers. 20.

2. The divers readings.

v. 5. Who are these with thee, and doe they appertaine unto thee? H. who are these with thee?* 1.124 cat. the children which God hath given me. C.H.B. wherewith God hath beene mercifull to me. S. which God of his grace hath given. G.T.P. chanan signifieth to grant in mercy.

v. 7. When they had worshipped likewise. S.H.C. did their obeysance. B. bowed themselves.* 1.125 T.P.G. and so doth the Latine translate also, vers. 6. hebr. shacah, to bow: as Isay 51.23. bow downe that wee may goe over. Ioseph being bidden drew neare. T. Ioseph drew neare. c••t.

v. 10. Be favourable to me. H. thou shalt blesse me. S. thou hast accepted me cater.* 1.126

v. 10. As though I had seene the face of a prince. C. the face of God. cat.

v. 11. God hath given me•• all things. H. I have all things. S.G.C.P. I have of all things. T. or enough. B. all things. heb.

* 1.127v. 12. I will beare thee company. H. let us goe the right way. S. I will goe over against thee. C. I will goe before thee. T.B.G.P. 〈◊〉〈◊〉, before, against.

* 1.128v. 13. Kine with young. H.S.B.G. giving suck••. T.P.C. 〈…〉〈…〉, signifieth both.

v. 13. If they over-drive them they will die all in one day. H. if they over-drive them but 〈◊〉〈◊〉 day they will die. cat.

* 1.129v. 14. I will follow softly his foot-steps 〈◊〉〈◊〉 I see my children are able. H. I will be 〈◊〉〈◊〉 in the way, according to the leasure of that which walketh before me, and according to the foot of these little ones. S. I will lead 〈◊〉〈◊〉 easily, according to the pace of the family before me, and the pace of the children. C. I will 〈◊〉〈◊〉 a guide to drive those things gently that are before me for my com••••ding. T. I will drive softly according to the pace of the cattell that is before me, and as the children shall indure. B.G. according to the foot or 〈◊〉〈◊〉 of the (worke) or drift that is before me. P. heb.

* 1.130v. 15. It is not necessary, I onely need this one thing, that I may finde grace in thy sight, my Lord. H. it is enough that I have found favour. &c. S. let me finde favour in the sight of my Lord. cater.

* 1.131v. 17. Iacob went to his tabernacles. S. to Succ••••h cater.

v. 18. Iacob came to Salem, a City of the Sich••••ites. H.S.B. Iacob came safe to the City Sichem. cater. Salem signifieth both the name of a City, and perfect, sound.

v. 29. Of Hemor▪ S. of the sonnes of Hemor. cater, for an hundred lambs. H.S.C. for an hundred peeces of mo∣ney. T.B.G.P. chesitah signifieth money stamped with that marke.

v. 20. He called upon the mighty God of Israel. H.S. he sacrificed upon it before the mighty God of Israel C. he called it the mighty God of Israel. B.G. heb. he called it the Altar of the mighty God of Israel. T.

3. The explanation of doubtfull questions.

QUEST. I. The order of Iacobs company, and the reason thereof.

Vers. 1. HE divided the children, &c. Iacob doth dispose his company in order, not onely for decency and comelinesse sake▪ but both to move commiseration and pitie in Esau, when he saw the mothers with their children, as also to this end, that if he smote one company with the sword, the other might escape, and therefore he placeth the dearest unto him, Rachel with Ioseph in the last place, as fur∣thest from danger, Mercer. 2. But whereas Ioseph of Rachel, is preferred before Iudah of L••••b, it may be answered, that ••s yet it was not revealed unto him that the Messiah should come of Iudah: and Ioseph also proved a most excellent man, Calvin. 3. Iacob goeth first himselfe ready to be offered up in sacrifice for the safety of the flocke, therein shewing himselfe an example of a good Pastor, Calvin.

QUEST. II. To whom Iacob bowed himselfe, and wherefore.

Vers. 3. HE bowed seven times to the ground. 1. He adored not or worshipped God in this inclining and bowing of himselfe, as some thinke, but he bowed himselfe to his brother, as the text shew∣eth, Mercer. 2. There were divers fashions used in bending and bowing of the body; sometime by bow∣ing of the head, and inclining of the body, sometime by bowing of the knee, 1 King. 19.18. sometime by kissing the hand,* 1.132 as Iob. 31.27. If my mouth did kisse my hand, that is, if I adore the Sunne when he shined: as this use is retained still in saluta••ions to kisse the hand: sometime they bowed the body to the ground, as Nathan did to David, 1 King. 1.23. and Iacob in this place to Esau, Perer. 3. Neither doth Iacob by this meanes betray or give over his birth-right, in calling himselfe Esaus servant, but he is content to yeeld this temporall service to Esau, not doubting but the promise should be fulfilled in his posterity: for so in∣deed the Idumeans did serve the Israelites from Davids time to Ioram, an hundred and twenty years, but the Israelites never served the Idumeans, Mercer.

QUEST. III. Whether Esau were in truth reconciled to Iacob.

Vers. 4. THen Esau came to meet him. 1. Some Hebrewes thinke that Esau did but dissemble his af∣fection at this time. 2. But it is more like that Esaus heart was changed by the speciall worke of God; some doe gather so, because the word vajecabechehu, which signified, He kissed him, is pointed throughout, of which sort the Masorites note but fifteene: But it is otherwise collected, both by the cir∣cumstances here used, Esau runneth to meet Iacob, he embraceth him, kisseth him, and weepeth: as also we reade not of any hatred after this shewed to Iacob, but that they were perfectly reconciled, and both buried their father together, Gen. 35.29. 3. But whereas some inferre hereupon, that Esau being thus ready to be reconciled to Iacob, did follow his fathers precepts and doctrine, and therefore doubt not but that he was saved, it cannot be hence concluded; certaine it is that Esau posterity did wholly fall away from the worship of God, Mercer.

QUEST. IV. Why Ioseph is named before Rachel.

Vers. 7. AFter Ioseph and Rachel drew neare, &c. 1. Ioseph is not put before Rachel, that he might keepe her from Esau his rage and violence, left hee might desire her being a beautifull woman, as R. Salomon: for Ioseph was but six yeare old, and therefore not able to preserve his mother from any such attempts. 2. Some thinke because Ioseph was Rachels onely sonne, and dearely beloved of her, he is na∣med first, Mercer. 13. But it is more like, that Ioseph being the youngest of all the rest, went before his mo∣ther, as mothers use to put their little ones first, and so he is named according to his place, Iun.

QUEST. V. Why Esau refused Iacobs present.

Vers. 8. WHat meanest thou by all this drove? &c. 1. The Hebrewes note, that Esau his questions are short; Iacobs answers large: because it is the manner of proud stately men to speake briefly, and hardly to bring forth halfe their words: and beside, Iacob often in his speech maketh menti∣on of God, so doth not Esau. 2. Esau asketh not whose droves these were, as ignorant thereof, but be∣cause he would in Iacobs presence take occasion to refuse the present, 〈◊〉〈◊〉 2. It seemeth that Esau had not accepted of the present by the way which Iacob had sent before, no•• as Ramban thinketh, as though the messengers were afraid of Esaus company, and so fled away: neither did Esau refuse it of hatred to his brother, for Iacobs prayer was heard, and it began presently to take effect: neither yet doth Esau in refusing the present, yeeld therein the birth-right to Iacob, but he deserteth the receit thereof till he came to Iacob, that he might shew his brotherly affection frankly and freely, not purchased before, or procured by any gift or present, Iun.

QUEST. VI. How Iacob saith he had seene the face of Esau at the face of God.

Vers. 10. I Have seene thy face, as if I had seene the face of God. 1. Iacob flattereth not as some thinke, to insinuate himselfe to his brother, sic Tostat. but he speaketh from his heart. 2. Neither, as the Hebrewes, doth Iacob to terrifie his brother make mention of that vision wherein he saw the Angell face to face. 3. Not yet doth he meane as the Chalde readeth, that he had seene the face, as of some great or excellent man. 4. Not as Augustine conj••ctureth, by the name of God here doth hee understand such as the gods of the Gentiles were; Sic non prajudicatur honori Dei; And so these words doe not prejudice the honour of the true God, in that he resembleth Esaus face to the face of God, quaest. 105. in Genes. for Iacob was farre off from assuming into his mouth the name of the heathen gods. 5. But in the effect Iacob saith thus much, that he acknowledged this to be Gods worke, that Esau was thus reconciled toward him: and the friendly countenance of his brother hee taketh as an argument of the favour of God toward him, Mercer. Calvin. Iun.

QUEST. VII. By what reason Iacob perswaded Esau to accept of his present.

Vers. 11. TAke my blessing. Iacob useth divers reasons to perswade Esau to take his present: 1. Take it of my hand, that is, who am thy brother, Marlor. 2. He calleth it a blessing, not in the pas∣sive sense, as where with God had blessed him, but in the active, they used to blesse in the offering of their gifts: this therefore should be a signe of perfect reconciliation, that thereby they should take occasion one to blesse another, Mercer. 3. It is brought the••, that is, I have sorted it out, and appointed it for thee, let me not lose my labour. 4. I have enough, God hath blessed me: it shall be no hinderance unto mee if thou accept of my present, Vatab.

QUEST. VIII. Whether Iacob lied in saying he would goe to mount Seir to his brother.

Vers. 14. TIll I come to my Lord into Seir. 1. Some thinke that Iacob did goe to Seir to his brother, though it be not mentioned in the story: but it appeareth by Iacobs excuse, that if he fea∣red to accompany his brother in the way, he had greater cause to feare his brother at home in his owne Countrey. 2. Some thinke that this was officio s••m mendacium, an officious lie, Tostat. and that Iacob pro∣mised one thing, and purposed another, Calvin. But where the Patriarks acts may otherwise be defended, we should not easily yeeld them to be infirmities. 3. The Hebrewes make a mystery here; as where Ia∣cob saith, Let my Lord goe before, and I will follow; they apply it to Esaus posterity, who had the govern∣ment of Kings 600. yeares before Israel had any King: and in that Iacob promiseth to goe up to Seir, they referre the accomplishment thereof till the comming of Messiah, according to the prophesie of Obadiah, vers. 21. The Saviours shall come vp to mount Sion, to judge the mount of Esau. But it is evident that Iacob here hath no such mysticall meaning, speaking of his owne comming, in his owne person. 4. Wherefore it is rather like that Iacob did thinke to goe to Seir, and so purposed, but yet conditionally, if God would, or if he should see nothing to the contrary, Iun. As all such promises are hypotheticall and conditionall; and that upon better reasons he afterward changed his minde, or was otherwise directed by the Lord, Ly∣ranus. As Saint Paul purposed to goe into Spaine, but it is like that he was otherwise letted and came not thithither.

QUEST. IX. Whether Saint Paul according to his purpose were ever in Spaine.

ANd here by the way, though it be the opinion of divers ancient writers, as of Cyrillus, Athanasius, Chrysostome, Hierome, to whom subscribe Tostatus, Pererius, that Saint Paul according to his deter∣mination was in Spaine: yet it is more probable, that being otherwise hindered hee arrived not there at all. 1. Because he purposed to passe by Rome into Spaine, Rom. 15.28. and to be brought on his way thi∣therward by the disciples of Rome, vers. 24. But when Saint Paul came to Rome, he remained as a pri∣soner in his house, having a souldier appointed to keepe him, and so continued two yeares, Act. 28.16, 30. therefore it is not like that he was at liberty then to hold his purpose. 2. Saint Paul being at Rome, if he were thence delivered, which is uncertaine, did visit the East Churches presently, Heb. 13.19. that I may be restored to you more quickly; and purposed to continue and remaine with them, Philip. 1.25. This I am sure, that I shall abide, and with you all continue. If he quickly and speedily returned to the East Churches, and continued with them, it is not like that hee went so farre West-ward. It was an usuall thing with

the Apostle to faile in these purposes, in disposing of his journeyes; sometime otherwise directed by Gods spirit, Act. 16.7. sometime letted by Satan, 1 Thessalon. 2.18. sometime upon better reason altering his owne purpose, 2 Corinth. 1.15, 23. he stayed his journey which he had determined to 〈…〉〈…〉 like sort the Apostles determination to goe into Spaine might upon some other accident b•• changed. 4. Of this judgement is Gelasius, 〈◊〉〈◊〉 ad Hispan••s se promisiss••t ••••urum, dispositione divinum 〈…〉〈…〉 patus ex causis, implore non potuit quod prom••••it, C. 22. q. 2. c. 5. Paul promising to goe into Spaine, being occupied in other greater cause•• by the divine disposition, could not 〈◊〉〈◊〉 that which he had promi∣sed: to him subscribeth Tho. Aquin. cap. 15. ad Roman.

QUEST. X. Whether Iacob came to Salem.

Vers. 18. HE came safe to Sechem, &c. 1. Some reade, he came to Salem a City of Sechem••, 〈…〉〈…〉 Sep∣tuag. and Latine translator, and Mercer. but it were superfluous in the same place 〈◊〉〈◊〉 call a City by two names. 2. This Salem some would have to be Silo, as some Hebrewes: some take it 〈◊〉〈◊〉 ••e∣rusalem, as Iosephus; some for Melchisedecks towne, as Hierome; where the ruines of Melchisedecks Palace were to be seene in his time: some will have this Salem to be that Salem spoken of, Ioh. 3.23. where Iohn Baptist baptized:* 1.133 and that Salem and Sichem were names of that same City first called Salem, after∣ward Sichem, Tostat. But all these opinions are uncertaine. Silo and Sechem were two distinct places, Iud. 21.19. Salem Melchisedecks towne was Jerusalem, Psal. 76.2. In Shalem i•• his Tabernacle, his dwelling in Sion: and if Sichem were the new name, Salem the old, it should in the Gospell be called by the new name rather than the old: and that Salem was a divers place from Sechem, called Sychar, is evident: for Salem was in Judea, Ioh. 3.23. and our Saviour leaving Judea came to Sychar or Sichem, Iohn 4.6. there might be then another towne beside Jerusalem, called Salem, but not the same with Sichem. 3. Where∣fore the better reading is, that Iacob came safe and in peace to Sechem: not for that he was now healed of his halting, as the Hebrewes imagine: which in part remained still as a monument of that combat with the Angell: but he came same safe in respect of the danger which he feared from the hands of Esau.

QUEST. XI. Whether Iacob did well in buying a peece of ground of the Sichemites.

Vers. 19. HE bought a parcell of ground, &c. Although Iacob had a promise to possesse and inherit the whole land of Canaan, yet this purchase which he made did neither shew any mistrust in him, neither did he in so doing depart from his right. 1. He did it for his necessity of dwelling, as Abra∣ham had done the like before for buriall. 2. The time of fulfilling the promise was not yet come, and therefore Iacob at this time, while the Canaanites were possessors of this land, doth not prejudice his right in buying this parcell, Mercer. 3. It was no great parcell of ground that he could buy for so little money, nor yet very fruitfull, being in the sight and view of the City, Calvin.

QUEST. XII. Whether Iacob bought his ground for money or lambs.

Vers. 19. FOr an hundred peeces of money. 1. Some read, for an hundred lambs; for the word chesita signifieth both money and a lambe, sic Septuag. Latin. Oleaster, and so they would have the word taken, Iob 42.11. where every one of Iobs friends gave him a lamb. But it is more like they gave him every one a peece of money, which was a greater gift, and more sutable to the other gift of an earing of gold. 2. Some of the Hebrewes affirme that the Arabians call money chesita, but the Scripture needeth not to begge or borrow words or phrases from them. 3. Wherefore it is like that this k••sita was a peece of money that was stamped with the marke or print of a lambe, and thereof was so called, Iun. as among us, Angels are so named of the stampe or print set upon the gold.

4. Places of Doctrine.

1. Doct. Honour to be given to evill magistrates.

Vers. 3. IAcob bowed himselfe seven times. It is lawfull then to yeeld externall honour to evill magistrates that are in authority, as here Iacob doth to Esau, Mercer. as Saint Paul saith, Give to all men their duty, tribute to whom tribute, custome to whom custome, &c. honour to whom honour belongeth, Rom. 13.7. And at this time there were none other but heathen rulers: Mordechai indeed refused to bow the knee to Haman, because it was more than a civill reverence which that proud man expected: and beside he was an Agagite or Amalekite, which was a Nation accursed of God, Exod. 17.14.

2. Doct. God turneth the heart.

Vers. 4. ESau ran to meet him. Thus wee see, that God is not onely a searcher of the heart, but a wor∣ker and changer of it: as here Esau his heart is altered, of an enemie hee suddenly becom∣meth a friend: wherefore the Wiseman saith, That God turneth the hearts of Kings, as the vessell upon the waters is ruled and turned by the steares-man, Prov. 21.1.

5. Places of Confutation.

1. Confut. Against humane inventions.

Vers. 20. HE set up there an Altar. Iacob inventeth not, neither bringeth in new ceremonies into Gods worship, but such as he had received from the instruction of his fathers, directed by the spirit of God: such was the building of Altars to sacrifice upon: by this the Romanists are reproved, which have thrust into Gods service so many humane inventions, Calvin. and so our Saviours rebuke falleth up∣on them, They teach for doctrines the commandement of men, Mark. 7.3.

2. Confut. The sacred signes called by the name of the things.

Vers. 20. HE called it the mighty God. If this reading be received, we see that the signes are named by the things: as here the Altar is called of God, and Moses nameth his Altar, The Lord is my banner, Exod. 17.15. so the Prophet saith, the name of new Jerusalem shall be, The Lord is there, Ezech. 48.35. We need not marvell then if the bread in the Eucharist be called the body of Christ.

6. Morall observations.

1. Morall. To be contented with our estate.

Vers. 11. GOd hath had mercy on me, therefore I have all things. So Saint Paul saith, I have learned in what state soever I am, therewith to be contented, I can be abased, I can abound, &c. I am able to doe all things through the hope of Christ, which strengtheneth me, Philip. 4.13.

2. Morall. Gods worship to be advanced in families.

Vers. 20. HE set up there an Altar. Iacob having setled himselfe, and pitched his Tabernacle, hath a speciall care to set forward Gods worship, and doth consecrate as it were a Chapell and Altar to God: wherein Iacob may be an example to all housholders, that they should exercise and traine up their families in the service of God, and season all their worldly affaires with a relish of religion: as the Apostle saith, I will that men pray every where, lifting up pure hands, &c.

CHAP. XXXIV.

1. The Method and Contents.

FIrst in this Chapter is set forth the ravishing of Dinah by Sechem, with the occasion thereof, vers. 1. the sequele, he desireth her to be his wife, vers. 3, 4.

Secondly, the punishment is described, which was brought upon the whole City for this sinne: this punishment is devised, then executed: In the device, 1. We have the motive, the griefe of Iacob, and wrath of his sonnes. 2. The occasion, the offer of mariage by Hemor and Sechem, vers. 8, 13. 3. The device is propounded, vers. 13. to 18. assented unto by Hemor, vers. 18, 19. perswaded to his Citizens, to vers. 25. Then it is cruelly executed by Simeon and Levi, vers. 25, to 30.

Thirdly, there followeth the expostulation of Iacob with his sonnes, and their excuse, vers. 30, 31.

2. The divers readings.

v. 1. which she bare to Iacob: this clause is wanting in the Latine translation.* 1.134

v. 2. forced or ravished her. H. C. S. defiled her. G. humbled her. S. P. afflicted her. T. gn••vah, to afflict.

v. 3. he pleased his minde in Dinah. C. his heart clave unto Dinah. caet. dabach, to cleave.

v. 5. which when Iacob heard. H. Iacob heard, that he had defiled Dinah his daughter, caet.

v. 7. they were very angry. H. they were pricked and grieved. S. they were much moved and very angry. Ch. they grieved at it and were angry. caet.

v. 7. it shall not be so. S. P. he had committed an unlawfull thing. H. which thing ought not to be done: caet.

v. 8. the soule of my sonne Sechem cleaveth to your daughter. H. my sonne Sychem hath chosen from his heart your daughter. S. your daughter pleaseth the soule of my sonne.* 1.135 C. P. the soule of my sonne longeth for your daughter. B.G. T. casach, to love, to cleave▪ to please.

v. 14. then spake unto them Simeon and Levi, the brethren of Dinah. S.* 1.136

v. 15. in this will wee bee confederate with him. H. we will bee like unto you. S. agree or consent with you: caet. jaath to consent.

v. 21. the land being so spacious and wide, wanteth tyllers. H. the land is large enough before them:* 1.137 caet. the land is broad in her hands or wings. Heb.

v. 22. there is one thing, whereby this great good is differred. H. in this will they be like unto us,* 1.138 to dwell with us. S. herein they will consent to dwell with us: caet.

* 1.139v. 24. and they all assented. H. and unto Hemor and his sonne hearkened all that went out at the gate of the citie. caeter.

* 1.140v. 25. The third day, when the wounds are most grievous. H. when they were in griefe: caet.

* 1.141v. 29. their little ones and their wives they led captive. H. all their bodies and houshold-stuffe, and their wives they carried captive, and spoiled whatsoever was in the Citie and house. S. and all their goods they carried away, their children and wives, and whatsoever was in the houses: caeter.

* 1.142v. 30 you have made me odious. H. made me evill before the inhabitants. S. put enmity betweene mee and the Cananites, &c. Ch. caused me to stinke or to be abhorred: caet. baash, to stinke.

3. The explication of doubtfull questions.

QUEST. I. Of the age of Dinah, when she was defloured of Sechem.

Vers. 1. THen Dinah. 1. Neither is the opinion of Alexander Polyhistor, in Eusebius probable, that Dinah at the time of her rauishing was but ten yeeres old: for she was at this time mariage∣able, and therefore above these yeeres: and whereas the same Author saith, that Iacob remained in Se∣chem ten yeeres after hee came out of Mesopotamia, as Euseb. reporteth his opinion, lib. 9. de praepar. Evangel. it would follow that Dinah was borne in the land of Canaan in Succoth, where Iacob dwelt be∣fore he came to Sechem, and not in Mesopotamia, contrary to the Scripture. 2. Neither is Cajetanus con∣jecture sound, that Dinah was but three or foure yeeres old, when Iacob came out of Mesopotamia: for all Iacobs children were borne in the second seven yeeres of his service for his wives, before the last six yeeres of service for his sheepe, as may appeare, Gen. 30.25. 3. Neither yet need wee with the He∣brewes to affirme, that Iacobs children were borne every one at seven moneths: for admitting the ordi∣nary time of nine moneths of childe-bearing: Leah beginning to beare in the eighth yeere, the first of the second seven, might have her first foure children in three yeeres: then allow a yeere of intermission, her other two sonnes, and one daughter, she might have in somewhat more than two yeeres. 4. Wherefore the truer opinion is, that Dinah was six or seven yeeres old at Iacobs departure from Mesopotamia, and that she was now fourteene or fifteene yeeres old, for Ioseph borne at the same time of Rachel, presently after this exploit are said to be seventeene yeares old, Gen. 37.2. Simeon and Levi are supposed to have beene the one 21. the other 22. yeares of age, or thereabout: so that the time of Iacobs abode in Succoth and Sechem, might be seven or eight yeares, Perer. Mercer.

QUEST. II. Why Dinah is sad to be the daughter of Leah.

THe daughter of Leah. 1. The Hebrewes note shee was her mothers right daughter, for as shee went forth to meet her husband to have him turne in unto her,* 1.143 Genes. 30.16. so Dinah goeth forth to see and to be seene; and therefore it is added, the daughter of Leah, but this is too hard a censure for Dinah: this addition is annexed as answerable to the story before, Gen. 30.21. 2. Many other uncertaine collecti∣ons the Hebrewes make here: some say that this Dinah was Iobs wife: some say she remained a widow in her brethrens house: some, that Simeon buried her in the land of Canaan: some, that she went downe into Egypt, (which is true,) and that her bones were transported into Canaan, Mercer. 3. Iosephus think∣eth that the women of Sichem at this time kept a solemne feast, which was the cause that Dinah was so desirous to goe and see them, Mercer.

QUEST. III. Whether it were lawfull for the Hebrewes to give their daughters to the uncircumcised.

Vers. 14. WE cannot doe this thing, to give our sister to an uncircumcised man, &c. 1. Though Abra∣ham had not any direct precept, as Cajetane thinketh, not to joyne in mariage with the uncircumcised: for both Isaack tooke Rebeccah, Iacob Leah and Rachel to wife, which came of uncircum∣cised parents. 2. Yet it seemeth that they would not give their daughters to the uncircumcised, though they did take of the daughters of the uncircumcised to themselves. 3. And it is further to be considered, that they speake not in this place simply of marying with the uncircumcised, but joyning to be one peo∣ple with them: which they could not doe with those which were uncircumcised.

QUEST. IV. Whether Simeon and Levi their cruell act may be in part or in whole excused.

Vers. 25. ANd the third day when they were sore, two of Iacobs sonnes, Simeon and Levi.] 1. Some He∣brewes excuse Simeon and Levi their fact, because Hemor and Sichem first went about to breake the covenant, thinking to spoile them of that they had: for thus they say, Shall not their flocks and substance be ours? vers. 23. Contra. 1. But it appeareth not that Hemor and Sichem went about any such thing: they thus speake either to perswade the people, who most respect their profit, Mercer. or they meane that by trading or having entercourse with them, they should in a manner possesse their goods, Perer. 2. But if it were so, onely Hemor and Sichem had beene guilty of the violating of this league, there was no cause to punish the whole Citie. 3. And although they had reason to revenge themselves, yet such a cruell massacre cannot be justified.

2. Ramban excuseth this fact, thinking that by the decrees of Noah, if the Magistrates punished not adultery, others might: but who seeth not what confusion and disorder this doctrine would bring in •• that every private man should take upon him to bee a punisher of sinne. The Apostle saith, that

the power or magistrate beareth not the sword for nought, Rom. 13.4. It is peculiar then to him to exercise the sword.

3. Philo allegorizeth this story: by Dinah, which signifieth judgement, understanding the soule, by Sichem the sonne of Hemor, (which is interpreted an Asse) the brutish affections: from the which Simeon and Levi the sonnes of prudence deliver the soule, Lib. de migration. Abrah. But these allegories being devised onely, and not warranted by Scripture, cannot give any defence to such rage and violence.

4. Some doe but in part excuse Simeon and Levi; which may be considered on Gods behalfe,* 1.144 and so the punishment was just: or on the behalfe of the Sichemites, who also for consenting unto that grievous sinne, were justly also punished: but on the behalfe of Simeon and Levi, because they did it craftily, this judgement was unjust, sic Carthusian. in libr. Iudith. But this allegation maketh nothing for the justifying of Simeon and Levi their enterprise, for God knoweth how to turne mens wicked acts to his glory: nei∣ther did these furious men aime at any such end, but sought to satisfie their revengefull minde.

5. Some goe yet further; that this act was not unjust, quoad rem, in respect of the thing, because the Sichemites had grievously sinned; but quoad modum, they did it fraudulently, Cajetan. others say, pri∣mum motum, that the first motion to commit this slaughter was of God: but they in the execution did modum excedere, exceed measure, Thom. Anglic. Cont. But Iacob condemneth not onely the execution, but the very first device and counsell; Into their secret let not my soule come, Gen. 49.6. therefore the very first thought and device was evill, and therefore not of God.

6. Some proceed yet further, and altogether defend both their fact, and the manner thereof, calling their craft and dissimulation a prudent caution: their reasons are these;* 1.145 1. Because all the Sichemites were consenting unto that wickednesse, and therefore they deserved punishment. Cont. 1. It cannot bee gathered that all the Sichemites were consenting to the sinne of Sichem: their fault was, because of a car∣nall minde for their owne profit they received circumcision. 2. And though the whole City had herein of∣fended, yet Simeon and Levi had no such calling or commission to put them to the sword.

2. The place is objected, Iudith 9.2. where the Lord is said to have given unto Simeon a sword to take vengeance upon the strangers, that opened the wombe of the virgin: and vers. 4. Which were moved with thy zeale. Contra. Though Simeon and Levi were ministers of Gods justice upon the Sichemites for their sinne, yet they did it not without sinne: and therefore against this booke, which is no Scripture, where their zeale is commended, I oppose the sentence and censure of Iacob, who saith, That they did it in their selfe-will; therefore not by the motion of Gods spirit: and Cursed be their wrath, Gen. 49.7. but if they had done it in zeale, they were rather to be blessed.

3. They further reason thus; that if Simeon and Levi had committed such an unlawfull act, Iacob would have more sharply reproved them. Contra. Iacob partly considered the justice of God upon the Sichemites, for the outrage committed against Dinah, partly hee was moved with her complaint and moane for the losse of her virginity, partly he gave place for the time to the rage of his sonnes that were in their fury; and this was the cause of so easie a reprehension, Mercer.

4. But we reade of no restitution which Iacob caused to be made of the goods of the Sichemites taken away, which Iacob would have done if the act had beene unlawfull; for he saith, He got it from the Amo∣rite (that is, the fields and possessions of the Sichemites) by his sword and bow, Gen. 48.12. Contra. 1. It is not unlike, but that many of the persons, as the women and children taken captive were returned, (for they could not all remaine in Iacobs house,) and together with them much of the goods. 2. The rest, together with the ground, though first unjustly had, it pleased God should remaine unto Iacob, as a recompence for the injurie done to his daughter, as the Hebrewes tooke of the Egyptians, jewels of silver and of gold, without any restitution thereof, in respect of their long and hard service; yet neither this fact of theirs, nor the other of Iacobs is here to be imitated, Mercer. 3. Iacob is said to get it with his sword, not as though he joyned with his sonnes in the action, or after consented unto it, but because he by force and armes was ready to defend the possession of that ground from the invasion of the Canaanites, whom God did strike with a feare, they attempted nothing against Iacob or his sonnes, Gen. 35.5. Mercer.

5. Wherefore the best solution of this question is, that although Simeon and Levi were ministers of Gods justice secretly working, yet both the act and the manner thereof, in respect of the instruments and executioners was unlawfull. 1. Because they attempted this thing without the counsell or knowledge of Iacob, whom this wrong most concerned in the ravishing of his daughter: for Iacob saith, Into their secret my soule enter not, Gen. 49.7. 2. They dissembled, propounding a condition, as though they would enter into a league with them, and yet meant it not. 3. They make religion a cloake of their cruelty,* 1.146 and abuse circumcision to that end, the ordinance of God: yet Ioseph somewhat to hide the nakednesse of the fa∣thers of that Nation, in his narration omitteth to make mention of this craft. 4. They put the whole Ci∣tie to the sword, even those which were innocent. 5. They take them being sore upon their cutting and circumcising, when they were rather to be pitied. 6. They spare not Hemor and Sichem, who offered to make them satisfaction by marrying Dinah, and giving her dowry which they should set. 7. Then they spoile the City, not contenting themselves only with the goods, but they carried away the women & chil∣dren captives. 8. As much in them lay, they brought Iacob and all his into danger to bee destroyed and overcome of the inhabitants. 9. They being reproved of their father, doe not acknowledge, but justifie their sinne, Perer. Calvin.

It appeareth then that Simeon and Levi diversly sinned in this cruell act: whereof Iacob giveth this cen∣sure; Simeon and Levi, brethren (in evill) the instruments of cruelty are in their habitations: into their secret let not my soule come: in their wrath they slew a man, and in their selfe-will they digged downe a wall:

cursed bee their wrath, &c. I will divide the•• in Iacob, &c. 〈◊〉〈◊〉 49.6, 7. In which 〈…〉〈…〉 setteth downe their sinne, then the punishment. Their sinnes were these: 1. That in their 〈…〉〈…〉 they devised mischiefe, and sought out how to be ••••venged, dealing 〈…〉〈…〉 in their wrath. 3. They didst of a selfe will, of a 〈…〉〈…〉 or good counsell. 4. They enterprised this 〈◊〉〈◊〉 without the counsell or advice of their father. 〈…〉〈…〉 digged downe a w••ll to enter into 〈◊〉〈◊〉 and spoyle 〈◊〉〈◊〉 of 〈◊〉〈◊〉 good▪

Their punishment is, they are accursed: and the fruit of 〈…〉〈…〉 are divided in 〈…〉〈…〉 neither had Simeon any possession by himselfe, but intermingled with 〈◊〉〈◊〉 and Levi 〈…〉〈…〉 among his brethren.* 1.147 By this then it is evident; that Iacob wholly condemn•••• 〈…〉〈…〉 and in nothing approveth it. But whereas some would make this sentence of 〈…〉〈…〉 and referre i•• to the Levites, and Priests of Levi, and the Scribes, who were most of 〈…〉〈…〉 are here accursed for putting Christ to death▪ It 〈◊〉〈◊〉 cleare that Iacob speaketh of an act done 〈…〉〈…〉 denounceth th•• sentence of 〈◊〉〈◊〉 and division against it. Now it is not like that the 〈◊〉〈◊〉 should goe before the fault. But Simeon and Levi were divided in Iacob, long before Christ came into the world, and was put to death by the Priests and Scribes.

4. Places of Doctrine.

1. Doct. Mariage not to be contracted with men of divers profession.

Vers. 14. WE cannot doe this thing, to give our sister to an uncircumcised man, &c. This, i•• 〈◊〉〈◊〉 to the Apostles doctrine▪ Be not unequally yoked with infidels, for what fellowship 〈◊〉〈◊〉 righ∣teousnesse with unrighteousnesse, &c. 2 Cor. 6.6. No league or friendship, much lesse mariage is to be 〈◊〉〈◊〉 or enterprised with men of a divers profession, Calvin.

2. Doct. Gods judgements may be just, when the ministers thereof are wicked.

Vers. 25. THey slew every male. Simeon and Levi, the captaines and chiefe in this savage exploit, 〈◊〉〈◊〉 all the males that were men to the sword, for the children were carried away captive: this was a just reward upon the City for the sinne of Shechem, although the instruments and minister•• 〈…〉〈…〉 did evill. We see then that Gods judgements are just, when notwithstanding the meanes whereby they are executed cannot be justified: as the triall and affliction of Iob, as it proceeded from God was good, yet Satan the worker, or rather minister thereof, did it of malice.

5. Places of Confutation.

1. Confut. Mariage not without the parents consent.

Vers. 4. THen said Shechem to his father Hamor, give me this maid to wife. Shechem would not take a wife but by the consent and leave of his father; and this generally was the practice of those dayes: Abraham provided a wife for his son Isaack; Laba•• gave his daughters in mariage to Iacob. This condemneth then the practice of the Church of Rome, where it is an ordinary thing for children to bee contracted and marry without their parents consent, Muscul.

2. Confut. Against election by works.

Vers. 25. SImeon and Levi tooke either of them his sword. Simeon and Levi, two fathers of the Israelites, and the one chosen out from his brethren to execute the priest-hood, we see what their doings and works were, they were guilty of much bloud. God chose them not then for their owne vertue or worthinesse, but for his owne mercy sake. So saith Moses, The Lord did not set his love upon you, nor chuse you because, &c. but because the Lord loved you, Deut. 7.8. So the Apostle concludeth by the example of Esau and Iacob, whom the Lord had chosen, and refused the other, before they had done either good or evill: That the purpose of God might remaine according to election, not by works, but by him that calleth, Rom. 9.11. This maketh against the doctrine of the Church of Rome, who ascribe election to the fore-sight of faith and works, Rhemist. Heb. 5. serm. 7.

6. Places of exhortation and morall use.

1. Morall. That fathers should not suffer their daughters to stray from home.

Vers. 1. DInah went to see the daughters of the Countrey. Bernard hereupon this noteth: Sita 〈◊〉〈◊〉 spectas, o••iose non spectaris: tu curiose spectas, sed curio 〈◊〉〈◊〉 spectaris: thou beholdest idly or vainly, but thou art not beheld in vaine: thou art curious in seeing others and are more curiously seene thy selfe. We see what followed: Dinah's wanton and curious gazing upon others, gave occasion to the un∣chaste and adulterous eye to lust after her: therefore it is not good to give maidens their 〈◊〉〈◊〉, or to suf∣fer them to wander from home, or sightly to behave, themselves, which hath beene, and in the occasion of much evill: so the Apostle chargeth that young women should be di••er••nt, chaste, 〈…〉〈…〉, Tit. ••.••. Calvin.

2. Mor. Sinne committed in the Church and among Christians the more grievous.

Vers. 7. HE had wrought folly in Israel, &c. Although no place have any privilege or exemption for sinne: yet it is most heinous to perpetrate and commit wickednesse in or against the Church of God: Adultery, fornication, uncleanesse, is odious even among the Gentiles: but it is most abhominable among Christians: As the prophet upbraideth Ierusalem, Sodome thy sister hath not done, neither she and her daughters, as thou and thy daughters, Ezech. 16.48.

3. Mor. Fornication to be recompenced by marriage.

Vers. 3. HIs heart clave unto her. Shechem having forced Dinah, doth not then hate her, and cast her off, a Ammon did Thamar his sister: but his love is the more kindled toward her, and he desireth her for his wife: which example doth condemne the wicked lust of many, which having intised maids unto folly, seeke not to make satisfaction by marriage.

4. Mor. Spirituall love should bee more forcible then carnall.

Vers. 19. THe young man deferred not to doe the thing, &c. Shechem to obtaine his love, spareth no cost, nor yet refuseth any labour: hee accepteth of the hard condition of circumcision: which teacheth that if carnall love be so forcible, our spirituall love toward Christ should be much more effectu∣all: that we should contemne all things in respect of him, and refuse no labour, nor spare cost to gaine Christ, as S. Paul counted all things dung to win Christ, Philip. 3.8.

5. Mor. Religion must not be professed for gaine, but for Religions sake.

Vers. 23. SHall not their flocks and substance be ours? They accept of circumcision, not of any love to the worship of God, but of a covetous mind for their owne profit, for the which cause God was angry with them. It is therefore a dangerous thing to dally with God, and to make religion a cloake for our covetous and carnall affections. S. Paul noteth some, that thinke gaine to be godlinesse▪ 1. Tim. 6.5. such are they which professe the Gospel, not for conscience, but for gaine and advantage, Mercer.

CHAP. XXXV.

1. The Contents.

IN this chapter first are declared such things as befell Iacob to vers. 23. then mention is made of his sons, their names, and number, and of the buriall of his father, vers. 23. to the end.

The things which concerne Iacob specially are set forth by the places where they were done. 1. In Sechem God appeareth to Iacob, and biddeth him goe to Bethel, vers. 1. then Iacob reformeth his house, and hideth their strange gods under an oake, vers. 2. to 5. then he taketh his journey prosperously. 2. In Bethel Debo∣rah dieth, and is buried under an oake, vers. 7.8. And there God appeareth to him againe, and confirmeth the promise made: where Iacob builded an altar for a memoriall, vers. 9. to vers. 16. 3. Neere unto Ephrah Rachel dieth in travaile, Benjamin is borne, Iacob setteth up a pillar, to vers. 20. 4. In Migdal••eder Ruben lay with Bilha, vers. 21.22.

2. The divers readings.

v. 2. Iacob, his whole house being called together, said. H. Iacob said to his house, and all that were with him.* 1.148 caeter.

v. 3. His word was my helpe in the way, which I walked. C. he was with me in the war, &c. caeter.* 1.149

v. 4. They gave Iacob the Idols of the people. C. strange gods, caet. the gods of strange people. ••. for strange, nechar, is put in the singular number, and so cannot be the substantive to gods, cel••be, which is in the plurall.

under a terebinth. H. S. under an oake. caeter. ••elab, signifieth both.* 1.150

and he lost them to this day, and Israel went from Sechem. S.

v. 5. they durst not follow after them going away. H. they did not follow the sonnes of Iacob. caeter.

v. 8. she was buried in the plain•• of the valley. Ch. under an oake. caeter, and he called the name of it the oake of mourning. H.S.B. the valley of mourning. C. Allon Bac••t••. caeter. alun, an oake: ••elon, a plaine.

v. 11. I am thy God. S. I am God almighty. caeter. shadai. heb.

v. 13. and he went away from him. H. and the glory of God ascended in that place, where he spake with him. Ch. and God ascended from him in that place where he spake with him. caeter.

v. 15. he called the name of the place Bethel. H. Iacob called the name of the place, where God spake with him,* 1.151 Bethel. caeter.

v. 16. Iacob pitched his tent beyond the tower of Hader. S. this is transposed out of the 21. vers. and inserted here: which clause the rest have not.* 1.152

v. 16. He came in the spring to the ground, which leadeth to Ephrata. H. when he came neare to Cibrath,* 1.153 to

come to Ephrata.* 1.154 S. there was a fields breadth or space of ground to come to Ephrata. C. T. B. about halfe a daies journey. G. about a mile. P. he. Cibrath; of Barah, to eat, which signifieth a space of ground which may be gone before the time of the first eating or baiting.

* 1.155v. 21. He pitched his tents beyond the tower of the flocke. H.C. the tower of Eder. caet. Migdal. Eder. G.

v. 22. Israel heard it, and it seemed evil in his sight. S. and Israel heard it. caet.

v. 27. to Mamre a citie of the field. S. kiriah. Arbe. B. a citie of 〈◊〉〈◊〉 caeter.

3. The explanation of doubtfull questions.

QUEST. I. How the Lord spake to Iacob and when.

Vers. 1. THen God said to Iacob. 1. Whether God spake to Iacob by dreame or manifest ••ision it is not expressed: whether way we take, there is no inconvenience: but it is most like that God spake to Iacob immediatly, as he used to doe to the patriarkes, without the ministery of prophets, Mercer. 1. This was some thirty yeares after God had appeared to Iacob in Bethel: for he had beene 20. yeares in Labans house, 8. yeares in Sichem, 2. yeares in his journey, so that he was now about 106 yeares old: whereupon Ramban thinketh, that God punished Iacob in the ravishing of his daughter, because he had forgotten his vow, and so long deferred it, ex Mercer.

QUEST. II. What strange Gods Iacob putteth away, and why so called.

Vers. 2. PVt away the strange Gods, &c. 1. These might be those idols which Rachel stole from La∣ban, as also such as were taken in the spoyle of the city of Shechem, Mercer. 2. Iacob nei∣ther winked at the superstition of Rachel, of a blind love toward her, as Calvin. neither need hee to bee instructed by revelation of this misdemeanour of his house, as Rupertus. Iacob was not such a stranger in his owne house, but that it might otherwise come to his notice. 3. They are called strange Gods, not because they estranged mens minds from God, or because they were the idols of devils, that were alienissimi, estranged in affection from men, Perer. or because they were strange, that is, unknowne Gods, that were not able to helpe in the time of adversity, ut Hebr••••: but because they were the Gods of strange people from Israel: and so are the words truly translated, the Gods of strange people, Iun.

QUEST. III. Why Iacob did choose to bury, not to burne the idols.

Vers. 4. ANd Iacob hid them under an oake, &c. 1. This is not to be imputed to Iacobs infirmity, that burned not those idols, but buried them, as Calvin. 2. Nor yet did he burie them, that the matter thereof might afterwards serve for some profitable use: as some thinke that David found them, and imployed them toward the building of the temple, histor. scholastic. 3. Nor yet is it like that Iacob melted them into one lumpe, and after buried them in a deep pit, as Tostatus. 4. But it is more like that Iacob for haste of his journey, wanted opportunity to consume them with fire, Cajetan. or hee rather chose in silence to burie them, for feare further to offend and exasperate the Canaanites, Mercer. and hee did it in a secret and unknowne place, that his familie should not doat after them againe, Iun.

QUEST. IV. Why mention is made of the death of Deborah, Rebeckahs nurse.

Vers. 8. DEborah Rebeckahs nurse died, &c. 1. She is called Rebeckahs nurse, not because she suckled her, but was her bringer up and instructer. 2. Deborah was at this time about 180. yeares of age: for it was 170. yeares, since she came first with Rebeckah into Canaan, when shee may well bee supposed to have beene 50. yeare old, having the charge and government of Rebeckah. 3. It is very like that Rebeckah was now departed, for otherwise Deborah would not have left her so long as shee lived. 4. There is no mention of Rebeckahs death, not because she was buried obscurely and in the night, as the Hebrews imagine, Isaack being blind, and none to bury her but Esau: but it is the use of Scripture, to make rare mention of the death of women: in this place Deborahs death is recorded as an accident that fell out by the way, Mercer.

QUEST. V. How Deborah came to be in Iacobs company.

NOw whereas the question is moved, how Deborah came to be in Iacobs company. 1. Neither is it like, that after she had accompanied Rebeckah into Canaan, she went back againe, and was now de∣sirous to goe aad see Rebeckah, as Chrysostome: for shee was sent with Rebeckah to remaine with her. 2. Neither did she goe with Iacob at the first, when he went into Mesopotamia, as Calvin. for he was a∣lone in Bethel. 3. Neither was she sent as a messenger to fetch Iacob out of Mesopotamia, as the He∣brewes: for he returned at Gods commandement, not at his mothers call. 4. Neither, as Ramban, is it to be supposed, that Rebeckah had more nurses then one. 5. But it is like, that Deborah was sent to meet Ia∣cob, being returned, Mercer. or went to him of her owne accord, after Rebeckahs death, Cajetan.

QUEST. VI. Of the number of the visions wherein God appeared to Iacob.

Vers. 9. Againe, God appeared unto Iacob, &c. Not as though this were the second vision (in all) which Iacob had: but it was another vision beside that mentioned in the beginning of the chapter

where he is bid to goe up to Bethel: or it was the second time that God appeared unto him in Bethel: for otherwise, to count all the visions that Iacob had, this was in number the seventh. 1. God appeared unto him in Bethel, in the vision of the ladder. 2. When in a dreame he was shewed the parti-coloured sheepe, Genes. 31.11. 3. When the Lord bade him returne into his owne countrey, Gen. 31.3. 4. When the Angels met him, Gen. 32.2. 5. When the Angell wrestled with him. 6. When God bid him goe up to Bethel. 7. God appeared againe unto him in Bethel, Perer.

QUEST. VII. Whether the name of Israel is here new imposed, or but renewed.

Vers. 10. THy name shall be no more called Iacob, but Israel, &c. 1. Neither i•• this the same vision which Iacob had when he wrestled with the Angel, (as Oleaster) because the same name is imposed: for the text saith, that God appeared againe to Iacob, vers. 9. that is, in Bethel. 2. Neither as Hierome thinketh, was the name of Iacob onely foretold then, and imposed now, tradit in Genes. as Peters name is designed, Iohn 1. but actually given him, Matth. 12.16. Thom. Anglic. for before this, Iacob is twice called by the name of Israel, Genes. 33.10. and Gen. 34.7▪ 3. Neither (as Tostatus, and Lyranus thinke) is the same name imposed in both places, but upon divers reasons: for in the first place hee is called Israel, because hee prevailed with God, and therefore much more with men, to signifie his fortitude in the active life: but here is named Israel, that is, seeing God, in respect of the contemplative life, the which he had now atchived: But there appeared no difference at all in the reason and signification of the name: for as there by the name Israel hee is comforted and fortified against Esau, so here against the Canaanites, that thought to have revenged the slaughter of the Sichemites. 4. Wherefore wee say, that the same name upon the like occasion is here imposed: and that this is but a repetition and confirmation of the other vision: and thereupon Iacob being confident, doth now more openly call himselfe Israel, Mercer. Iun. And so it is not unusuall in Scripture, to have the same promises often repeated: as those made to Abraham, of the multiplying of his seed, and possessing of the land of Canaan, which were often revived and renewed, as Gen. 15.17.22. Perer.

QUEST. VIII. How it is said thy name shall bee no more called Iacob.

FVrther, whereas the Lord saith, thy name shall be no more called Iacob, and yet hee is afterward called Iacob. 1. Augustine thinketh, that he was called Iacob in respect of this life onely, where he should wrestle (as his name signifieth) with many temptations: but hee was called Israel in respect of the life to come, quast. 114. in Gen. But this solution beeing mysticall, and this mutation of Iacobs name historicall, satisfieth not. Much like is the solution of Tostatus, that he was called Iacob in respect of his active life, but Israel for his contemplative: neither is this answer sufficient, to say he should be called by both names, but in a diverse sense: for the text denieth unto him the name of Iacob any more. 3. Nor yet doe wee approve the solution of Cajetan. Vatab. that for vltra, no more, put in, tantum, thou shalt not onely be called Iacob: for thus the text is forced. 4. Pererius thus interpreteth; not that he should be so much called by the name Israel, as have the thing thereby signified, as strength and power with God: as it is said of Christ, he should be called Emanuel, that is, God with vs: yet was not Christ so called, who was in∣deed God with vs: But this sense is not so proper, for Iacob was usually called by the name of Israel. 5. Therefore the meaning is rather this: that although the name of Iacob should remaine, yet the last was more honourable and excellent, and should obscure that other, Muscul. Mercer. 1. In respect of the author: the name Iacob was given by men, the name Israel by God: 2. In signification it was more excellent: Iacob signifieth a supplanter, because hee held Esau by the heele: but Israel is interpreted, one that pre∣vailed with God: 3. The name Israel was given to the whole nation and posteritie of Iacob: who of Israel, were called Israelites, not of Iacob, Iacobites.

QUEST. IX. What Kings came out of Iacobs loynes.

Vers. 11. KIngs shall come out of thy loynes, &c. 1. The Hebrewes specially referre it to Saul and Isboseth that were Kings of Benjamin, and to the tribes of Ephraim and Manasses. 2. But because that Saul and his house were rejected of God, and the kingdome of Israel was but an usurpation: it is special∣ly to be applied to David and the other kings of Iudah, Calvin. 3. It may also be understood of the kings of the Gentiles converted to the faith, who spiritually were borne of Iacob, Mercer. 4. These nations that came out of Iacobs loynes, were the twelve tribes, that multiplied & increased as so many seueral nations.

QUEST. X. How the land of Canaan is given to Iacob.

Vers. 12. I Will give the land, &c. 1. Iacob possessed this promised land in faith, his posteritie afterward actually entred into it. 2. The Hebrewes here understand an oath, that God sware unto Iacob, as Moses saith, Exod. 32.13. Remember Abraham, Isaack, and Iacob, thy servants to whom thou swarest, &c. but here no oath is expressed: the Lords word and promise includeth a secret oath: and that oath which the Lord expressely made to Abraham, concerned also his seed, Mercer. 3. The land is here promised to all Iacobs seed: but it was to Abraham restrained in Isaack, Ismael being excluded; to Isaack limited in Iacob, Esau excluded.

QUEST. XI. How the Lord is said to have ascended from Iacob.

Vers. 13. GOd ascended from him, or over him in the place, &c. 1. God in respect of us is said to ascend and descend (who otherwise filleth every place with his maiestie and presence) when he sheweth any visible signe of his glorie, as here to Iacob, Mercer. 2. The word is, magnal, over or upon him: whereupon the Hebrews note, that the righteous are as the Lords chariot, wherein he is as it were carried, Mercer. 3. This ascending of God, was truly fulfilled in Christ▪ who ascending in person to his father, draw∣eth vs by faith after him, and with his divine presence still comforteth his Church. Calvin. 4. Where it is added, in the place where he talked with him, &c. it sheweth the dignitie and prerogatiue of Bethel, which Iacob, for the same cause so much honoured: as also how familiar unto Iacob these heauenly visions were, that Iacob without astonishment could perceive the Lord ascending from him, Mercer.

QUEST. XII. What place Bethel was which Iacob the second time so calleth.

Vers. 14. IAcob set up a pillar, &c. vers. 15. he called the name of the place Bethel, &c. Tostatus is deceived, that thinketh this Bethel to be Jerusalem, another from that Bethel which Iacob so called be∣fore, when he went into Mesopotamia, because (saith he) hee went from Bethel to Bethlem, which is distant but foure miles from Jerusalem: but the other Bethel is remote from Jerusalem twentie miles: for it cannot be shewed that ever Jerusalem was called by the name of Bethel: and though Bethel were so farre off from Bethlem, that is no argument for this opinion: for the text sheweth not in what time Iacob came from Bethel to Bethlem, but onely that Iacob departed from Bethel, vers. 16. 2. Neither is this a re∣hersall of that which Iacob had done before in Bethel, as Calvin. but he erecteth a pillar againe, as a mo∣nument of this second apparition: the other pillar which hee se•• before being either prophaned, or in the space of thirtie yeares defaced, Iun. 3. Iacob both buildeth an alta•• in this place to offer sacrifice unto God, vers. 7. and erected a pillar as a memoriall of this heavenly vision unto men, Mercer. 4. He confirmeth the same name Bethel which he had given it before: like as Isaack reneweth the name of Beersheba, Gen. 26. which his father had imposed upon that place. 5. He both calleth the place where the altar was, Bethel, vers. 7. as also the whole circuit of ground about it, where he reared the pillar, vers. 15. sic Mercer. Cajetan.

QUEST. XIII. How farre Iacob was from Bethlem, when Rachel traveled.

Vers. 16. WHen he was a fields breadth from Ephrata, &c. 1. Neither is the Hebrew word Cibrath, here vsed, a proper name of a place, as the Septuag. reade: for they translate it otherwise themselves, Gen. 48.7. hippodromum, an horse race. 2. Neither can it be derived of cabir, which signifieth much, as R. Menaham, and Oleaster, as though a great part of their iourney were behinde: and as Gene∣ven. translate halfe a dayes journey: for Ramban that had seene those places, saith, Rachels monument is not one mile from Bethlem: Borcardus not above the flight of an arrow. 3. Neither is it like to bee derived from the word cebarah, which signifieth a sive, as Beres. Rab. to betoken the spring time, when the ground is plowed, and as it were sifted: or as Hierome deriveth it from barah, to chose, and maketh caph not a radical, but a servile letter, because it was now the spring, the choyce time of the yeare: for the word kibrath must needs be taken for a space of ground, 2. King. 5.15. where Gehezi followeth after Naaman. 4. But this word betokeneth a small space of ground: Pegnin•• readeth a mile: the Chalde stadium, a race: the Septuagint, hip podromum, a horserunne or race: Oukelos as much ground as may be plowed in a day: and so it may either be derived from kebarah, as Rabbi Leui, to signifie the plowed, tilled, or sifted fields, which are not farre from the citie: or making the letter caph to be none of the radicals, it may be derived from Barah, which is to eate, as Kimhi: and may be taken for so much ground, as one may well goe before his first eating, that is, his break-fast, a morning walke.

QUEST. XIIII. Why Iacob calleth his sonne Benjamin

Vers. 18. SHee called his name Benoni: but his father Benjamin. Iacob changeth the name of his sonne whom Rachel named the sonne of her sorrow, lest it might have brought still to his remem∣brance the losse of his deare wife: he calleth him Benjamin, the sonne of his right hand: 1. Not for that he onely was borne in Canaan in the south part, which is at the right hand, if one turne his face to the Sunne rising, as Rasi. Mercer. 2. Nor yet because he was borne in Bethlem, within the tribe of Iudah, as Ramban. 3. Nor because he bare this heavie crosse strongly, as Lyranus. 4. Or to shew that he had strength to beget a child in his old age, as Oleaster. 5. But rather, to signifie how deare he should be unto him for his mothers sake, to be alwaies at his right hand, Muscul. Iun. as also Iacob alludeth to the name that Rachel had given: declining as little as might be both from the sound and sense: for Benoni signifieth the son of labour, or strength: & so consequently doth Benjamin, the son of the right hand, where the strength lieth, Mercer.

QUEST. XV. The causes of Rachels hard travel which procured her death.

Vers. 19. THus died Rachel, &c. Rachel died in trauaile: 1. it is impertinent here and vnnecessarie to shew the cause of perilous & difficult trauaile: which may be caused, 1. Either by some defect in the wombe: 2. Or by the greatnes of the infant, or the indisposition thereof in the wombe, or some other want in that behalfe. 3. Or when the mother laboureth of some other disease. 4. Or the woman beeing long in trauaile. 5. Or be given to rest, and so not breathed: for Aristotle saith, that exercitatio facit ut spiritum re••inere possint, in qua re facilitas partus conciliatur: exercise causeth that they hold their breath, which maketh the birth easie. Perer. ex Aristot. wherupon Plinie writeth, oscitation••m in multeribus lethalem, that yawning in

travaile to women is mor••all. 2. The Hebrewes thinke that Rachel being wearied in her journey came be∣fore her time: but it is not like, that Iacob would have hastened his journey▪ if his dearest wife had beene so neare her time. 3. Neither hath it any ground, that God punished Iacob with the death of Deborah and Rachel, for the slaughter of the Sichemites, Mercer. 4. Ruperius, in that Deborahs death and Rachels is expressed, Reb••ckaes and Leahs death concealed, thereby resembleth the ••ynagogue of the iewes, which he would have prefigured by Deborah and Rachel: for so their Synagogue did die and fall away, the church of the Gentiles revived and increased. But such allegories doe not much perswade, having no war∣rant or ground in Scripture.

QUEST. XVI. Of the names Ephratha and Bethlem, why and by whom they tooke beginning.

Vers. 19. EPhrath which is Bethlem. 1. Some thinke that this place was called Ephratha, of Caleb•• wife Ephrata, 1 Chron. 2.9. which Caleb was sonne of Hezron, and went downe with Iacob into Egypt: and afterwards it was called Bethlem, that is, the house of bread, after the famine in Elimelech, and Ruths time, of the abundance of corne, R. Salomon. Lyran. 2. Tostatus misliketh this o∣pinion, because this Caleb that went downe into Egypt, must be 215. yeare old and more, if he survived to returne with the Israelites into the Land of Canaan: at which time it is like Ephrata tooke the name: and beside, if the name Bethlem were given in Elimelechs time, how commeth it to be used by Moses so long before? But these reasons may be easily answered: for the name Ephrata might be given by the se∣cond Caleb after his grandfathers name: and divers names are inserted into this history, not knowne in Moses time, as the name Dan, Gen. 14.14. which were added by way of explanation, by those Prophets directed by the spirit of God, which disposed the Scripture into order, Perer. 3. But it is more likely, that this place had both these names of the fruitfulnesse of the ground: for so Ephrath is derived of Pha∣rah, which signifieth to fructifie, and it was afterward called Bethlem, the house of bread, Mercer. but by whom these names and when they were imposed, is uncertaine.

QUEST. XVII. Of the tower of Ader where Iacob pitched his tents.

Vers. 21. ISrael, &c. pitched his tent beyond the tower of Ader, or of the flocks. 1. The Hebrewes, in this place, doe hold, that the temple was afterward built: because the Prophet calleth Sion the tower of the flock, Micah 4.7. but that cannot be: for this tower where Iacob pitched, was not far from Bethlem, about a mile, Muscul. but Ierusalem was further off, Mercer. yet this name was given to Sion, because the people assembled thither in flocks, or because of the flocks of sheepe thither brought to be sacrificed, Perer. 2. This tower was made for the safegard of the shepherds in that country, that used to watch their flocks by night: and Hierome well observeth this to be a type and prophecie of those shep∣herds, which in this very place watched their flocks at the birth of Christ; where afterward Helena, for a memoriall of the apparition of the Angels unto them, builded a temple, Perer. Luther.

QUEST. XVIII. Of the incest of Ruben with Bilha.

Vers. 22. RVben went and lay with Bilha his fathers concubine, &c. 1. The Hebrewes to excuse the sinnes of their fathers, here imagine that Ruben did nor commit incest with Bilha, but only cast out her bed out of Rachels tabernacle, where Iacob had placed it after Rachels death: whereas the text is evident, that he slept with Bilha. In like manner they would excuse the offence of Elie his sons, that they did not lie with the women at the gates of the temple, but onely deferred their businesse, and so kept them longer from their husbands: contrary to the evidence of the history, 1 Sam. 2.22. 2. Iacob though he might have used the sword in this case, yet leaveth the punishment to God: but for this sinne of defiling his fathers bed, Ruben lost his birthright, which was given to Ioseph in respect of his double portion, the principality to Iudah, 1 Chron. 5.1. 3. This was a very great sinne to commit uncleannesse with his fathers concubine, which was as his wife: such fornication as was not once named among the Gentiles, as the Apostle saith, 1 Cor. 5.1. for Antiochus the sonne of Seleucus, being in love with Strato∣nice his mother in law, yet for shame concealed it, and fell into a most grievous disease. Hippolitus is fa∣mous in the tragedie, for resisting the unlawfull lust of Phaedra his mother in law. 4. Some thinke that after this time Iacob did refraine the company of his wives, but that is uncertaine, Mercer. It is most like, that he after this accompanied not with Bilha; as David served his concubines which Absolom went in unto, 2 Sam. 20.3.

QUEST. XIX. Of the genealogie of the Patriarkes wherefore it is here set downe.

Vers. 26. THese are the sonnes of Iacob, which were borne him in Mesopotamia, &c. 1. Moses setteth here downe together the number of Iacobs sonnes. 1. Because after this he had no more sonnes borne. 2. As also Ruben is counted among them, to shew that although he had fallen into this grievous sin, yet the Lord vouchsafed to count him among the Patriarkes. 3. As also to distinguish betweene Iacob and Esaus progenie, which Moses prosecuteth in the new chapter, Mercer. Perer. 2. Dinah is not rehearsed among them, because she made no tribe, Mercer. Neither useth the Scripture to set downe the genealogie of women, Perer. 3. The word is put in the singular number, which was borne, for the plurall, not for any such mystery as the Hebrewes note, to shew that they were all begotten by one man, or to shadow the birth of the Messiah: but it is a property of the Hebrew speech, to use the singular for the plurall.* 1.156 4. All these are said to be born in Mesopotamia, whereas Benjamin was born in Canaan, as Chrysostome thinketh, for Benjamin was borne ten yeares after Iacob departed from Mesopotamia: but here by a synechdoche▪ ac∣cording to the use of the Scripture, that is affirmed of all which agreed to the most, Mercer. Perer. So Iohn

20.24. Thomas is called one of the twelve, there being but eleven, Iudas having hanged himselfe: and so S. Marke calleth them the eleven, Marke 16.14.

QUEST. XX. At what time Iacob came to Isaack his father.

Vers. 27. THen Iacob came to Isaack his father. 1. Although now at the length, ten yeares after Iacobs returne into Canaan, hee came first to Isaack with his whole family, yet it is not unlike, but that Iacob went often over to see his father, they dwelling not farre asunder, Mercer. 2. Mention is not made of Rebecca, who is supposed at this time to have beene dead; which is thought also to be the cause of Isaacks being in Hebron, whom Iacob at his departure left in Beerseba: that Isaack remoo∣ved thither to burie his wife there, Muscul. 3. Iacob neither came to Isaack so soone, as some He∣brewes thinke, that he ministred 22. yeares to his father after his returne out of Mesopotamia: neither staied he away from him so long, as some gather, that is twenty yeares in Mesopotamia, and 23. yeares in Canaan, in all 43. yeares, Muscul. for Iacob could spend no fewer then 9. or .10. yeares in Canaan, be∣fore he came to Isaack: seeing Dinah not above six or seven yeares old at Iacobs departure out of Me∣sopotamia, was defloured at 15. or 16. yeares of her age, then being marriageable, before Iacob came at Isaack•• and when Ioseph was 17. yeare old, he was then come to that land, where his father was a stranger, Gen. 37.1, 2. that is, to Hebron, where Abraham and Isaack were strangers, Gen. 35.27. and this was twelve or thirteene yeares before Isaack died, as shall appeare in the next question following.

QUEST. XXI. Ioseph sold into Egypt twelve yeares before Isaack died: yet it is set downe after.

Vers. 21. THe daies of Isaack were 180. This is set downe by way of anticipation: for Ioseph was sold into Egypt, before Isaack died: as it is shewed thus. 1. Iacob when Isaack was 180. must be 120. yeare old, for he was borne in Isaacks 60. yeare. 2. Then at such time as Ioseph was 39. (for he was 30. when he stood before Pharao, and seven yeares of plenty, and two of famine were past, before his father came into Egypt) then was Iacob 130. and at seventeene yeare old, was Ioseph sold into Egypt. 3. If at Iosephs 39. Iacob was 130. then at Iosephs seventeene, Iacob must be an hundred and eight: then was Isaack but 168. wherefore it must needs follow, that Ioseph was sold into Egypt, twelve yeare be∣fore his grandfather Isaack died: and that so long Iacob dwelt with Isaack: for it is not like, but that Isaack saw all Iacobs children before he died, and blessed them, and that Ioseph had seene Isaack before he was sold into bondage.

4. Places of Doctrine.

1. Doct. Of the distinction of the persons in the Trinitie.

Vers. 1. THen God said arise, &c. and make an altar unto God, &c. Although it be the use of the He∣brew speach, to bring in one speaking of himselfe in the third person, as Ierem. 2.19, Know that it is an evill thing, that thou hast forsaken the Lord thy God, and that my feare is not in thee: yet not∣withstanding, we may observe in this manner of speech a further mystery, as Hillary and Augustine, out of the place, where God said, build an altar unto God, doe prove a distinction of persons in the Trinite. Deus honorem deo postulat, God willeth honour to be given to God, Hillar. God the father, to God the sonne.

2. Doct. Two parts of sanctification, the internall and externall.

Vers. 2. Cleanse yourselves, and change your garments. Here are two parts of their sanctification expres∣sed: the internall as the principall in the clensing of their minds, the externall in the change of their garments: which served in those daies, to stir up their inward devotion. So the Lord said to Mo∣ses, when he was to appeare in Mount Sinai, Sanctifie them, &c. and let them wash their cloathes, Exod. 19.10. But the inward sanctification was that, which the Lord had respect unto, Ioel. 2.13. Rent your hearts and not your cloathes, and turne to the Lord.

3. Doct. Gods promises most certaine.

Vers. 12. I will give thee this land which I gave to Abraham. Th••s land was onely promised to Abraham, and yet it is said to be given: Gods promises then are so certaine, 〈◊〉〈◊〉 they were already fulfil∣led, Muscul. so the Prophet saith, The Lord of hosts hath sworne, surely as I have purposed, so shall it come to passe, &c. Isay. 14.24.

4. Doct. The carefull buriall of the dead an argument of the resurrection.

Vers. 20. IAcob set a pillar upon her grave. The Gentiles did bestow superfluous cost upon the tombs of the dead, some thereby thinking to finde solace and comfort in their griefe, some taking occasion thereby to commit idolatry. But Iacob maketh a memoriall of Rachels sepulture, not onely to testifie his love, and to continue a remembrance of this vertuous matron, one of the mothers of Israel, unto posterity, but chiefly to expresse and professe his hope of the resurrection: for if there were no more hope of the bodies of the Saints, than of beasts, to what end should so much care be taken in com∣mitting them in an honest and decent manner to Christian sepulture? Calvin. Pererius. Thus Martha confesseth her faith concerning her brother Lazarus, that was laid in his grave: I know he shall rise againe in the resurrection at the last day. Ioh. 11.24.

5. Places of Confutation.

1. Confut. Against the 〈…〉〈…〉 of idolatry.

Vers. 4. IN that they gave to Iacob their earings as consecrate to idolatry, and Iacob buried them under an oake: it teacheth us, that all the monuments of idolatry ought to be abolished: and that no•• onely the Idols themselves are abhominable, but all the 〈◊〉〈◊〉 which belong thereunto: such as are many in the Romane Sinagogue, who garnish their idols, with ringes, tablets, pretious stones and jewels, Calvin. all which things ought to be abhorred, as the idols themselves: as the prophet saith: Yee shall poll•••••• the co••erings of the images of silver, and the rich ornaments of the images of gold, and cast them away as a monstruous cloth, Isay. 30.22.

2. Confut. The Iewes called Gojim, that is, Gentiles.

Vers. 11. MVltitude of nations, shall spring of thee. For the twelve tribes, were as so many nations: the word is Gojim: which the Iewes approbriously call the Gentiles by: whereas in this place, they are called, Gojim, Gentiles, unlesse they will deny themselves to have sprung out of Ia∣cobs loines, Muscul.

3. Confut. Against the superstitious choosing of places for burialls.

Vers. 19. RAchel died, and was buried in the way to Ephrath. In that Iacob carried not Rachels body to be buried in Mamre, where Abraham and Sarah were buried: but interred her in the very way: wee see that it skilleth not in respect of the dead, where their bodies are laid, Muscul. That superstitious use then of the papists is reprooved, in transporting of bodies from place to place, and in co∣veting to be buried in one place more than another, of a superstitious minde, as neare the altar, rather then further of, and in the Church of such an order of Friers, rather then in any other. Wheresoever the body is laid, we know that God shall find it in the resurrection: even the Sea shall give up her dead, Re∣velat. 20.13.

4. Confut. Gods election certaine and infallible.

Vers. 23. RVben, Iacobs eldest sonne. Though Ruben had fallen into the most grievous sinne of incest, yet the Lord doth not utterly cast him off, but reserveth unto him a place and calling a∣mong the 12. Patriarkes. By this we learne, that Gods election changeth not, but whatsoever he hath decreed concerning any mans salvation shall stand, Calvin. For the gifts and calling of God are without re∣pentance, Rom. 11.29. Yet must not this doctrine make us secure, to sinne presumptuously, trusting to Gods election: but as the Apostle saith, We must worke out our salvation with feare and trembling, lest we be circumvented of Sathan, and prevented of that which we vainly hoped for.

Confut. Against the errour of the Novatians.

THis example of Ruben, notwirhstanding his fall, restored to his patriarchal dignity, doth further confute that error of the Novatians, who denied pardon to those which were fallen, and refused to receive them into their society and congregation, Calvin. We see that our Saviour Christ, when Perer had thrice denied him, yet vouchsafed to receive him to mercy, and to confirme him in his Apostleship.

6. Places of morall observation.

1. Observ. Amendment of life delivereth from dangers.

Vers. 2. THou said Iacob, put away the strange Gods, &c, Iacob being in great danger, doth purge and cleanse h••s houshold, so the next way to finde deliverance, and to obtaine ptotection from God, is to amend our life, and to renew our hearts, and to turne every man from his evill wayes, Perer. Heereupon Balaam gave that wicked counsell to put a stumbling blocke before the Israelites, to cause them to sinne, that they might run into Gods displeasure, and be out of his protection.

2. Observ. The people must shew themselves willing to be reformed.

Vers. 4. THey gave unto Iacob all the strange gods. Herein appeareth the singular and prompt obedi∣ence of Iacobs houshold, who are contented to put away their idols, iewels and caterings, wherein they had so much before delighted, Mercer. which ••eacheth, that the people should shew them∣selves ready and willing to be reclaimed from their superstitions and corruptions of life: as we read, that the souldiers and people came unto Iohn and asked him, Master, what shall we doe? Luk. 3.

3. Observ. God striketh feare into mens hearts.

Vers. 5. THe feare of God was upon the cities. Thus God is able to command the affections of men, and to smite them with feare, where otherwise there is no apparent cause of feare, as here the strong and populous cities of Canaan are afraid of Iacob: So Rahab confessed to the spies, the feare of you is fallen upon us, Iosu. 2.9. Thus God is able to deliver his Church, whereas no other meanes are at hand, by terrifying the hearts of the enemies thereof.

4. Observ. It is lawfull and commendable to mourne moderately for the dead.

Vers. 8. IAcob and his company made such lamentation for the departure of that godly matron Debo∣rah, that he called the place the ••ake of lamentation. It is not then unlawfull to mourne for the dead, nay it is an uncomly thing to shew drie cheekes in the funeralls of parents, wives, and children, as some doe. S. Paul forbiddeth not to mourne for the dead, but not as they that have no hope, 1. Thessal. 4. Muscul.

5. Observ. Our ••oyes in this life are mi••ed with sorrow.

Vers. 19. THus died Rachel. Iacob doth not so much rejoyce for the birth of Benjamin, as he hath oc∣casion of griefe offered for the losse and death of deare Rachel; thus the Lord seeth it to be good to temper our joy with sorrow; and therein we see the mutable and changeable condition of this life, which affordeth no perpetuall and constant joy, Perer. And therefore amidst our joyes, it is good to arme our selves against sorrow; as Iob in the midst of his prosperous estate, did looke for adversity; saying, The thing which I feared is now come upon me, Iob 3.25.

6. Observ. One affliction followeth after another.

WE see further, that Iacobs life was a continuall warfare: still one temptation followed in the necke of another. 1. Dinah was ravished. 2. Simeon and Levi put the city to the sword. 3. De∣borah dieth. 4. Then Rachel his beloved wife. 5. Then Ruben commiteth incest. 6. Ioseph is sold into Egypt. 7. Isaack dieth. 8. Benjamin is also taken from him to goe into Egypt. Thus many are the ten∣tations and tribulations, wherewith the Lord trieth his children, Calvin. We learne, that while we live here, we should prepare our selves for crosses and afflictions: and when we are escaped one, to looke pre∣sently for another. This was Iobs case, when one messenger followed at the heeles of another, bringing him evill tidings, Iob 1.

7. Observ. Godly women may die in childbirth.

Vers. 18. AS shee was about to yeeld up the ghost, &c. The Hebrewes note three women in Scripture, that died in travaile; Rachel the wife of Phinehes the sonne of Eli, and Michol David•• wife, because it is said, she had no children till the day of her death: but this is a simple conjecture; the meaning is, that she had no children at all, Mercer. But we see by this example, that even godly women may have Rachels lot to die in travaile: and therefore such are not to hee discomforted, if it please God that they so end their daies.

8. Observ. Great blemishes sometime fall out in the Church of God.

Vers. 21. RVben lay with his fathers concubine, &c. It need not then seeme strange, if such blemishes fall out sometime in the Church of God, and families of Saints; as Ruben here committeth incest in Iacobs house, and it seemeth Bilha the mother of two tribes in Israel, was consenting thereunto; so among the Corinthians, a young man had his fathers wife, 1 Cor. 5.1. Mercer.

CHAP. XXXVI.

1. The Method and Contents.

IN this chapter, the externall state and happinesse of Esau is set forth: first by his polygamie and marriage of many wives: with the fruits thereof, his children, and the adjunctes thereunto, his riches, vers. 1. to vers. 8.

Secondly, by his genealogie: where his children and nephewes are rehearsed, and described. 1. By their nativitie, of what wives he had them, vers. 8. to 15. 2. By their dignity, vers. 15. to 20.

Thirdly by the estate of his country, where first the old inhabitants, the H••rites are described, vers. 20. to 32. then the new inhabitants the Edomites, first gover∣ned by Kings, vers. 31. to 40. then by Dukes againe, vers. 40. to the end.

2. The divers readings.

* 1.157v. 2. Eliba, Sebagon. S. A••libama. Sibeon. cat.

v. 5. Ieul, Ieglom. S. Iehus Iaalon. cat.

v. 6. all the bodies of his house. S. the soules of his house. caet.

he went out of the land of Canaan. S. into another country. H. C. G. P. into a country away. B. into the region (of Seir) T.

* 1.158from his brother Iacob. H. from the face of his brother. S. B.G.P. because of his brother. C. before the com∣ming of his brother. T. from the face of his brother, heb.

* 1.159v. 8. Iacob dwelt in the land, where his father dwelt in Canaan. S.

v. 11. K••nez and Ch••ra. H. Kenes. cater.

v. 13. Zaresome. S. Zerach, Sammah. cat.

v. 14. The sonnes of Libemas, the daughter of Enam, S. of A••libamah the daughter of Ana: caeter.

v. 21. Leson, Asar, Riso••. S. Dishon, Ezer, Dishan. caeter.* 1.160

v. 24. as she fed. B. as he fed. caeter.

this is that Ana that found Eanomin in the desart. S. that found giants in the wildernesse. C. hee waters. H. that found mules. T. B. G. P. ieen••m, miles. cat.

when he found the yoakes, hupozugia, of his father Sibeon. S. when he fed his father Si••eons asses. cater,* 1.161 cha∣morim, asses.

v. 32. Balac the sonne of Beor. S. Bela the sonne of Beor. cat.

v. 39. Arath the sonne of Barad regarded in his stead. S. Adad. H. G. Hadar. cat.* 1.162

the name of his citie, Phogar. S. Pha••. C.H. Pan. G.B. Pahn. T. P. sic heb

the daughter of the goldsmith. C. of Mezoab. cater.* 1.163

v. 40. Duke Gola. S. Al••ba. H. duke Alua. cater. gnaluah.

v. 41. duke Ol••••. S. duke Ela. caet.* 1.164

v. 43. duke M••bdiel. cat. H. Magdiel, duke Zaphoim. S. duke Hiron. caet.* 1.165

3. The Explanation of doubtfull questions.

QUEST. I. The order of time of the things set downe in the chapter.

Vers. 1. NOw these are the generations of Esau. 1. These things which are declared in the chapters following, from 35. to 41. are set downe out of their place, as all going before the death of Isaack who saw his sonne Esau married, and greatly encreased: he knew of the incest of Iudah with Thamar, and of Iosephs selling into Egypt, Luther. 2. For Esau was 120. yeares old, when Isaack died at 180. therefore the history of this chapter was before Isaacks death, Perer. 3. The selling of Ioseph into Egypt was 12. yeares before Isaacks death, as is proved, Quest. 21. of the former chapter: who is thought to be delivered out of prison the same yeare that Isaack died, thirteene yeare after he was sold by his brethren, Mercer.

QUEST. II. Of Adah Esaus wife.

Vers. 2. ADah the daughter of Elon. 1. This Adah is not the same, before called Iudith the daughter of Beeri, Gen. 26.34. as some Hebrewes: which they would have first so called because she professed God, but afterward being given too much to the decking of her selfe, she was called Adah of gnadi a iewel or ornament. But this Adah is the other called Basemath, which is there said to be the daughter of Elon the Hittite: for it is no rare thing in Scripture for men and women to be called by di∣vers names: as Maacah the daughter of Absalom the mother of Abjah, 1. King, 15.2. is called Micajah of Vriel, 2. Chron. 13.2.

2. Concerning Aholibamah the second wife of Esau:* 1.166 1. these are neither other wives beside those which Esau maried before, as Ramban thinketh, who maketh Esau to have had 5. wives in all: for the Scripture maketh mention but of three wives that Esau had: and here it is therefore said, not that hee tooke wives, but his wives, as having relation to those which were his wives before: so that this Aholiba∣mah, is the same which is called Iudith before. 2. Shee is said to be the daughter of Anah, not the sonne, (as the Greeke and Latin readeth) but daughter of Sibeon: for the word is bath, not ben: neither is it meant that Anah was the daughter of Sibeon, as some reade: for Anah was Sibeons son, vers. 14. a man not a woman: nor yet as the Hebrewes fable,* 1.167 this Aholibamah is said to bee the daughter of Anah and of Sibeon, two brothers, as begotten in incest, or of Sibeon the father of Anah: But this is added by way of distinction, because there were two called Anah: one brother to Sibeon, vers. 20. ano∣ther sonne of Sibeon, vers. 24. this Aholibamah was daughter to Anah sonne of Sibeon, and so also is said to bee the daughter, that is, neice of Sibeon, Iun. Mercer. 3. And whereas her father is before called an Hittite, but here an Hivite: that is, because the Hivites were the greater nation, and comprehended also the Hittites, Iun. or the one may be understood of the father, the other of the grand∣father, Mercer.

3. Basemath, that is, the same before called Mahalah, Gen. 28.9. first so named, because she was sick∣ly, of chalah, to be sicke, afterward Basemath, of a pleasant smel, Ramban. others will have her so named,* 1.168 for offring incense to idols, Rasi. but the derivations of names are uncertaine: it appeareth, that the daughter of Ismael whom Esau married was called by two names, Iun.

QUEST. III. Whether this Eliphaz were one of Iobs friends.

Ves. 4. ADa bare unto Esau Eliphaz. This is not like to be that Eliphaz, which was Iobs friend, though he might be of his posterity, for these reasons: 1. that Eliphaz is called a Teman••te: but Te∣man was one of the sonnes of this Eliphaz, who is not like to have taken denomination of his sonne, Mer∣cer. 2. this Eliphaz could not be much lesse than 70. or 80. yeare old, when Isaack died at 180. for Esau 60. yeares younger than Isaack, married at 40. yeares: then Eliphaz his first borne was not much more then 100. yeares younger than Isaack. And by this it would follow, that Iob, that lived with Eliphaz, should have beene many yeares before the departure of Israel out of Egypt, which is uncertaine, Muscul.

QUEST. IV. Why Aholibamah the second wife is last named.

Vers. 5. AHolibamah bare Leu••h, &c. Aholibamah is set after the other two wives, whereas Esau married her before he took Ismaels daughter. 1. Some thinke, because she was the last of the three that bare him children: but that is not like, that she began to beare, after 36. or 37. yeares, having

many children. 2. It is more like, that Aholibamah had children before, which died, and therefore they are not rehearsed. 3. But the most like conjecture is, that the other two are named first, because they 〈◊〉〈◊〉 but each of them a sonne: Aholibamah is named last, because she had divers sonnes, and therefore Moses was to insist longer in her generation: or else, seeing the Scripture doth often invert and change the order of time in history, we need not much stand upon this point, who are first or last named, Mercer.

QUEST. V. Corah how he is said to be the sonne of Esau by Aholibamah, and the sonne of Eliphaz.

Vers. 5. WHereas Corah is named among the sonnes of Aholibamah, vers. 5. and yet is numbred also among the sonnes of Eliphaz of Adan, vers. 16. 1. neither for solution of this doubt, need wee with the Hebrewes, to imagine that Corah was the sonne of Eliphaz, by Aholibamah Esaus wife, who committed incest with her: for then the Scripture would not before have set him downe as the sonne of Esau. 2. R. Levi thinketh, that when Aholibamah was dead, Eliphaz brought up Corah the youngest sonne of Aholibamah, among his owne children, and so he is reckoned with the rest of Eliphaz. sonnes: but in this case, the Scripture would not have altered, sometime making Corah the sonne of Esau, sometime of Eliphaz. 3. Therefore we thinke rather, that there were two of this name, one brother to E∣liphaz by Aholibamah, the other Eliphaz sonne, or nephew: as in this chapter, there are two Anahs mentioned, the one brother, the other sonne of Sibeon, vers. 20.14. Mercer. And further, whereas Co∣rah is not reckoned in the first place among Eliphaz sonnes, vers. 11.12. yet afterward he hath his place among the Dukes of Eliphaz, vers. 16. it is like he was the nephew rather than the sonne of Eliphaz, who was famous among the rest, and therefore is named among the honourable dukes of Eliphaz, Iun.

QUEST. VI. When Esau departed from Iacob into mount Seir.

Vers. 6. WEnt into a country away from the face of Iacob▪ &c. 1. This can neither be understood of Esaus first departure, after Iacob was gone into Mesopotamia: for Esau could not be said to goe away from Iacobs face, he being absent: and to say, that Isaack reserved a double part for Ia∣cob, as the first-borne, and sent Esau away, it would have exasperated him so much the more. 2. Nei∣ther yet was this the first time of Esaus going to dwell in Seir, after Iacobs returne: for Iacob sent messen∣gers before to Esau into the country of Seir, from whence he came with 400. men, Gen. 32.3. And that ex∣position is somewhat rackt, to interpret for [from the face of Iacob] before his comming, Iun. for in the next verse the reason of Esaus departure is yeelded, for that they (not Isaack and Esau, as Iun.) but Esau and Iacob, whereof immediate mention before was made, could not dwell together by reason of their substance. 4. therefore the right solution is, that Esau first dwelled in the country of Seir, while Iacob was in Mesopotamia, removing from his father, either upon displeasure, for the losse of his birth-right, or because of the unquietnesse of his wives, that were an offence to his parents: or for that he was allied by marriage to the Hivites that dwelt in Seir: for Aholibamah was the daughter of Anah, of Sibeon the Hivite, Gen. 36.2.24. Muscul. But as yet Esau had not removed all his goods and substance to mount Seir, which he had not full and peaceable possession of, before the Hivites were thence expelled, Ramb••••. And afterwards Esau returned from thence to visit his father, and having performed his last duty, in the buriall of Isaack, he then finally departed altogether, sic August. Mercer.

QUEST. VII. The cause of Esaus departure from Iacob.

Vers. 7. THeir riches were great, and they could not dwell together. These then were the causes of Esaus departure from Iacob. 1. As it is here expressed, their substance was so great, that they could not inhabit together: not as though the land of Canaan were not sufficient for both: but that cor∣ner in Hebron, where they inhabited as strangers, was too scant for their great flocks of cattell, Mercer. 2. Beside Esau had a minde to mount Seir, as fitter for his study and trade of life, who was given to hun∣ting, Perer. and for that his wives were of that country, and he had dwelt sometime there already. 3. But most of all Gods providence herein appeared, to separate these brethren, both for the commodious and quiet dwelling of Iacob, who would continually have incurred the offence of his brother: as also herein the Lord provided for Esaus posterity, that they should not dwell in Canaan, lest with the rest of the Canaanites they might have beene destroyed by the Israelites, to whom that land was promised, Perer.

QUEST. VIII. How the generations of Esau are said to be borne in mount Seir.

Vers. 9. THese are the generations of Esau, father of Edom in mount Seir, &c. 1. Edom is the name also of Esau, but here it is taken for the Idumeans, the posterity of Esau, Calvin. 2. Whereas be∣fore these sonnes here rehearsed were said to be borne in Canaan, vers. 5. we must either understand, not that these generations were borne, but dwelt in Seir, Muscul. or it must be referred not to the sons of E∣sau, which are againe rehearsed, but to his nephewes, his sonnes children, which might be borne in Mount Seir, Mercer.

QUEST. IX. Of Thimna the mother of Amalek.

Vers. 12. THimna was concubine to Eliphaz. 1. Neither was this Thimna Eliphaz daughter which he had by the wife of Seir, as the Hebrewes imagine, which afterward was his concubine. 2. Neither had Eliphaz a sonne called Thimna by this Thimna. beside Amalech: because, 1 Chron. 1.36. Thimna and Amalek are numbred among Eliphaz sons: for there, Thimna the mother is set before A∣malek her sonne, because he was borne to Eliphaz, of his concubine, and therefore Iunius inferreth ••ell, by way of explanation, the sonne of Thimna, Amalek. 3. Yet Thimna and Aholibamah mentioned vers.

40.41. are the names of men, who were so called by the names of the first mothers of that nation, Iun. 4. This Thimna then was the daughter of Seir the Sister of L••••an, verse 2••. which being a little one, might be brought up with Eliphaz his sonnes, and afterward become his concubine, Mercer. 5. Ama∣lek is here shewed to come of Eliphaz by his concubine Thimna, to shew a difference betweene the right sonnes of Eliphaz, and his bastard sonne Amalek, of whom came the Amalekites whom God comman∣ded to be destroyed, whereas the Idumeans God would have to be preserved, Mercer. 6. Whereas vers. 16. Amalek is counted among the sonnes of Eliphaz by Adah, whereas his mother was Thimna, it is like that Adah made him her adopted sonne, and so he is numbred with the rest, Luther.* 1.169

QUEST. X. Of Seir the Horite, of whom the mount Seir was so called.

Vers. 20. THese are the sonnes of Seir the Horite, &c. 1. For the name Seir, which signifieth hairie, both Esau was so called, Gen. 25.25. and this Seir, who first gave the name to mount Seir, before Esau came thither: some of the Hebrewes thinke, the place was so called Seir, of the appari∣tion of devils, who shewed themselves as hairy men, such as the Faunes were imagined to be. But it is more like that the place tooke denomination of this Seir, which there inhabited before Esau, Mercer. 2. Horite is not here an appellative, but a proper name, it signifieth, free, noble, and they were the same with the Hivi••es: as Sibeon the sonne of this Seir the Horite, is called an Hivite, Gen. 36.2. Iun.* 1.170 These were the ancient inhabitants of Mount Seir, surprised sometime by the foure kings of the East, Gen. 14.6.

QUEST. XI. Whether Anah first found out the generation of mules in the wildernesse.

Vers. 24. THis is that Anah that found mules, &c. 1. The Septuagint make it a proper name, rea∣ding, ieemim, not knowing as it should seeme, what to make of it. 2. The Chalde, in∣terpret it Giants, that Anah found, that is, overcame gyants in the wildernesse: in which sense the Lord is said in the psalme to finde out his enemies: but then it should be eemim, with al••ph, not ieemim. 3. Oleaster doth reade, he found out maria, sea or salt water in the wildernesse: but then the word should be iamim. 4. Hierome translateth hot waters: for so saith he the word signifieth in the Punicke language: but we must not f••tch the originall of an Hebrew word from another tongue. 5. Wherefore the best reading is, he found mules: that is, first coupled divers kinds together, the ••e asse and the mare, of whom came the mules: thus the word is best interpreted, though it be only found in this place, both because the cir∣cumstance of the place giveth it: for hee kept his fathers asses: as also the thing may bee noted for the strangenesse of it, being a mixture of divers kinds against nature: and therefore the mules ingender not: and forbidden also by Moses law, Levit, 19.19. Thou shalt not suffer thy cattell to gender with other kinds, sic Musul. Mercer. Iun. Rupert. Lyran. &c. But Pererius misliketh this opinion though with no great reason.

QUEST. XII. Of Dishon and Aholibamah.

Vers. 25. THe children of Anah were these, Dishon and Aholibamah, &c. 1. This Anah is not the same which in the verse before is said to have found out the mules, but he is the fourth son of Seir named before, vers. 20. for the generation of Seirs seven sonnes is set downe in order. It seemeth then, as there were two called Anah, one the brother of Sibeon, vers. 20. the other the son of Sibeon, vers. 24. so there were two women of the same name Aholibamah: one the daughter of Anah, Sibeons brother here mentioned: the other the daughter of Anah, Sibeons son, the wife of Esau, vers. 2. so that this Aho∣libamah is not the same with the other, as Iunius with some other Hebrews thinke. 2. So Dishon here is the sonne of Anah, the fourth sonne of Seir:* 1.171 there is another Dishon also brother to Anah the fift sonne of Seir, whose generation is expressed, verse 27. there is a third Dishon or Dishan, brother to this last Di∣shan, the 7 sonne of Seir, who is called Dishan, vers. 21. with this difference: the first Dishon is written Dishon, with van, without jod: the second the seventh sonne of Seir, Dishan, with j••d without van: the third the sonne of Anah, without either jod or van: although this difference bee not alwayes kept: for vers. 26.28. they are both called Dishan with the same letters.

QUEST. XIII. Of the number and time of the kings of Edom.

Vers. 31. THese are the kings that reigned in the land of Edom, &c. 1. The Hebrews are somewhat cu∣rious, who against these eight Kings of the Edomites, set as many kings of Iudah, Saul, Is∣boseth, David, Salomon, Rehoboam, Abia, Asa, Iehosapha••, during whose time there was no king in E∣dom: but in the reigne of Ioram, Iehosaphats sonne the Edomites rebelled, and made themselves a king, 2 King. 8.20. that king of Edom in the time of Iehosaphat, was no absolute king, but a Viceroy, deputed by the Iewes, 1 King. 22.47. Beside they note, that Edom had 8. kings, because Iacob 8. times calleth Esau, Adonai Lord, Mercer. 2. He meaneth not those kings of Israel, which succeeded after Saul, as Mercer. for there were many more kings in Edom, before Saul was elected their king: though I deny not, but Moses by the spirit of prophecie, did foresee, that there should be kings in Israel; as he describeth the duty of a king, Deut. 17.3. Moses then meaneth, before there was any certaine forme of government, or supreme magistrate in Israel, that is, till his time, who is said to be as a king, Deut. 33.5. sic Aben Ezra. Iun. though learned Mercerus mislike this opinion.

QUEST. XIV. Bela the sonne of Beor, neither Balaam nor Balac.

Vers. 32. BEla the sonne of Beor. 1. This neither could be Balaam, that troubled Israel, as some thinke, who neither was a king, nor yet an Idumean, but a Syrian. 2. Nor yet Balac, as the Sep∣tuagint reade, who was the sonne of Zipp••r. not of Beor, and king of the Moabites, not of the Edomites, Mercer. and this Bela being the first king of the Edomites, was long before the time of Moses.

QUEST. XIV. Of what country and kindred Iob was.

Vers. 33. IObab the sonne of Zerah of Bozrah. 1. This neither was Iob that famous man for his patience, whose book is canonicall, as thinketh Tostatus: and it is affirmed by the Septuagint in the end of Iob, that he was this Iobab the sonne of Zerah, the sixt from Abraham: for there is great difference in the names, Iob is written with aleph, in the beginning: but Iobab, without aleph, Mercer. Againe, Iob dwelt in the land of Huz: but this Iobab was of Bozrah▪ in the confines of Moab and Idumes: neither can it be gathered that Iob was a king, though hee were a man in authority for his wisdome and justice. 2. Some affirme Iob to be a Canaanite, and apply that place, Numb. 14.9. where it is said of the Canaa∣nites, their shield is gone from them, unto Iob, who while he lived, by his righteousnesse delivered Canaan, R. Salomon. 3. Cajetan thinketh that Iob was an Arabian of Arabia-Petr••a: But it is not like that Iob so ver∣tuous a man came of cursed Cham the father of the Canaanites and Arabians: and all the rest of Iobs friends were either of, Abraham, Nachor, or Es••u, whom hee calleth his brethren. 4. Neither was Iob of the posterity of Nae•• or Abrahams brother, which is the opinion of Hierome, Lyranu••, with some others: for though Huz were one of Nahors sonnes, yet it is more like that the first Huz the sonne of Aram of Sem, Genes. 10.22. gave denomination to Iobs country: and as Elihu one of Iobs friends was a Buzite of Nahor, Iob. 32.2. so Bildad was a Shuite of Abraham by Keturah, Eliphaz a Temanite of Esau, there∣fore that concludeth not that he descended of Nahor. 5. Nor yet doe I thinke, that Iob was of the poste∣rity of Esau, which is the common opinion of Chrysost. Augustine, Theodoret, and of the new writers, Mercer. Perer. with others. 1. For though the daughte•• of Edom be said to dwell in the land of Huz, Ier. 4.21. because Edom had so farre extended their habitation: yet they were two divers and distinct coun∣tries in themselves, as may appeare, Ierem. 25.20, 21. where Huz and Edom are named asunder. 2. And what though Eliphaz one of Iobs friends be a Temanite of Esau, so was Eli••u a Buzire of Nahor. 3. Nei∣ther is it like that Huz the sonne of Dishan the Horite, that dwelt in the land of Seir, before the Edo∣mites, Genes. 36.28. gave that name unto Iobs country, which is Tostatus opinion: but of the first Huz. of Aram, as is before said, was that country so called, Iun. 4. I thinke it therefore more probable, that Iob came of Abraham by Keturah; as Bildad the Shuire was of Shuah Abrahams sonne by Ketu∣rah, whom with the rest Iob calleth his brethren: And these sonnes of Keturah, are said to be sent into the East country, Genes. 25.6. and Iob is said to be the greatest of all the men in the East, Iob. 1.3. Abra∣ham also had a greater care to instruct his sons, and to command them after him to keepe the way of the Lord, for which care the Lord himselfe commendeth him, Gen. 18.19. than either Nachor, or Esau had: and therefore it is not unlike but that Iobs great knowledge was the fruits of Abrahams instruction pro∣pagated to his posterity.

QUEST. XV. In what time Iob lived.

COncerning the time wherein Iob lived. 1. He was neither so ancient as Iacob, which seemeth to bee the opinion of Philo who thinketh that Dinah Iacobs daughter was Iobs wife: for Eliphaz the Te∣manite, of Teman, of Eliphaz, of Esau, the third from Esau, one of Iobs friends, will make him after Ia∣cobs time. 2. Neither was Iob in the time of Moses, which must be the opinion of Hierome, who maketh Eli••u to be Bala••m. 3. Much lesse lived he in the time of the judges, as Gregorie thinketh: for at such time as Iob lived, who is commended for offering sacrifice, the sacrificing priesthood was not instituted. 4. Wherefore it is probable, that Iob lived in the time of the Israelites being in Egypt, after the death of Ioseph, before the birth of Moses, when Sathan compassed the earth, and it was a rare thing to finde a righteous man: for Moses is held to be the writer of the booke of Iob: and as Eliphaz of Teman, of Eli∣phaz, of Esau, of Isaack, of Abraham, was the sixt from Abraham, so might Iob be in another line.

QUEST. XVI. Of Baal-hanan the seventh king of Edom.

Vers. 38. BA••l-hanan the sonne of Achbor, &c. In that the city or country of this Baal-hanan is not expressed, as of the rest. 1. Some thinke it is omitted, because he was of the same city, of the which was the king next before named. 2. Some, because he had many adversaries, and therefore had no certaine place. 3. Some, as Ramban, that Hanan was his citie, and so he is called, Baal-hanan, that is, Lord of Hanan. 4. But it may be, that he was not so famous as the rest, and therefore his citie is not no∣ted, Mercer.

QUEST. XVII. Of Mehetabel the wife of Hadad.

Vers. 39. MEhetabel the daughter of Matred, the daughter of Mezab••h▪ &c. 1. Some thinke that Ma∣tred was her father, Mezabah her mother. 2. Some, as R. Levi, will have her the naturall daughter of Matred, and the adopted daughter of Mezabah. 3. Some thinke that Mezabah was the name of the place, otherwise called Medeba, or with Ptolome, Medava, Iun. but this seemeth to be some∣what coact and strained: that she should be called the daughter of such a citie or towne. 4. Therefore she is said to be the daughter of Matred her father, not mother; and daughter, that is, niece of her grand-fa∣ther, as Aholibamah before is said to be the daughter of Anah, and daughter, that is, niece of Sibeon, Mer∣cer. 5. Mezabah signifieth golden waters: it might be that he was inriched by such waters, where gold was gathered; Matred also is interpreted one that is diligent or conversant in his worke: of the word tared, from whence some thinke the name Mithridates to be derived, Mehetabel, that is, doing wel or giving un∣to God, of the same signification with the name Theodos••••, Mercer.

QUEST. XVIII. Of the Dukes of Edom.

Vers. 41. DVke Timna, &c. Duke Aholibamah. 1. As the principality of Edom began with Dukes, and rose to Kings: so it returneth to Dukes againe, who did not one succeed another, as the Kings, but they were all rulers together, in divers places of Edom, after the death of Hadad, in Moses time, 1 Chron. 1.51. 2. These are not here the names of women, as thinketh Aben Ezra, that first the Dukes are named that came of Timna, then those which came of Aholibamah; neither are they the names of men, Iun. but rather of the places, called by the names of their first mothers, where these Dukes had their seat, Mercer. Muscul.

4. Places of Doctrine.

1. Doct. The prosperity of the wicked of short continuance.

Vers. 32. THese are the Kings that reigned, &c. The wicked are soone raised to honour, and are quickly cast downe againe: as Esaus posterity was speedily advanced to a Kingdome, but it conti∣nued not long; Iacobs seed, though a long time kept under in affliction, yet at the last obtained a firme and permanent Kingdome: such is the condition of the elect; though of a long time their happinesse appea∣reth not, yet when it breaketh forth, it hath a durable continuance; but the prosperity of the wicked soone fadeth away; therefore they are said to be set in flippery places, and they are as a dreame when one awa∣keth, Psal. 73.18.20. Mercer.

2. Doct. Alteration of states in the hand of God.

FUrther, whereas first the Horites dwelt in mount Seir, and had divers Dukedomes and Principalities there: and after them the Edomites were first Dukes, then Kings, then Dukes againe; wee see that the alteration of states, transplanting and changing of Kingdomes, is in the Lords hand; it is God that ma∣keth low, and maketh high, Psal. 75.7. Muscul.

5. Places of Confutation.

1. Confut. Outward prosperity, no sure note of the Church.

Vers. 32. THese are the Kings that reigned in Edom, &c. There were divers Kings in Edom, before any reigned in Israel; yet was not Edom the Church of God, but Israel; prosperity then and out∣ward glory is no sure note of the true Church, as the Papists make it, Luther. For then Moses would not have chosen to suffer affliction with the people of God, and have refused the glory, pompe and pleasure of Pharaohs Court, Heb. 11.25.

2. Confut. Against the Iewes, that Magdiel is not Rome.

Vers. 43. DVke Magdiel: the Hebrewes take this for Rome, because they thinke that the Romans came of the Idumeans; but they have no reason for it; spiritually indeed the Romanists, and all other enemies to the Church of God may be counted Idumeans; But otherwise there was no affinity be∣tweene Rome and Idumea, being so farre distant; Magdiel was a place in Edom, as Timna and Teman and the rest were; It signifieth, annuntians Deum, praising or confessing God; in which sense it were happy for Rome, now spirituall Babylon, if she could truly be called Magdiel.

6. Places of morall observation.

1. Observ. God blesseth the seed of the righteous, for their fathers sakes.

Vers. 15. THese were the Dukes of the sonnes of Esau, &c. As Ismael was temporally blessed for Abra∣hams sake, so was Esau for Isaacks sake: his posterity was renowned and honourable. Thus the Lord often vouchsafeth temporall and outward favours even to the degenera••e seed, for their righte∣ous forefathers sake: as the Lord would not take away the whole Kingdome from Rehoboam, that David still might have a light in Jerusalem, 1 King. 11.36.

2. Observ. The wicked void of naturall affection.

Vers. 20. THese are the sonnes of Seir the Horite, &c. Esau was by marriage allied to this Seir, for hee married Aholibamah, nee••e to Sibeon the third sonne of Seir, Gen. 36.2.20. yet the children of Esau chased away the Horims, and destroyed them, and dwelt in their stead in mount Seir, Deut. 2.12. whereby it is evident that the wicked are void of naturall affection, and that affinity is not much regarded among them, when they are bent upon their owne preferment and commodity: as Laban pursued after Ia∣cob and his daughters, purposing to have done him some harme, but that the Lord staid him, Gen. 31.29.

Notes

• * 1.1

  H.G.c▪
• * 1.2

  S.c. C. cor. S.c. C.c. similit. ver. T.G.r. H. app. f. pr. C. inter. H. de. H. det.
• * 1.3

  S. c. C. cor. T. G.r.
• * 1.4

  T. G.r. S. c.
• * 1.5

  S.H.c. H. alt. H. c. C▪S.c.
• * 1.6

  H. det. B.
• * 1.7

  Reasons affir∣ming the same answered.
• * 1.8

  Reasons shew∣ing that Ketu∣rah and Hagar are not all one▪
• * 1.9

  Keturah, whe∣ther of Canaan
• * 1.10

  Zimram. Iocksan.
• * 1.11

  Medan. Midian. Pererius in a•• errour.
• * 1.12

  Ishbak. Shuah.
• * 1.13

  Sheba.
• * 1.14

  Dedan.
• * 1.15

  Ephah.
• * 1.16

  Hepher.
• * 1.17

  Keturah in what sense cal∣led Abrahams concubine.
• * 1.18

  Hagar other∣wise Abrahams concubine, than Keturah.
• * 1.19

  Pererius noted of manifest er∣ror in Chrono∣logie.
• * 1.20

  Hier. tradit▪ Hebraic. i•• Gen. 25.
• * 1.21

  Phil. in libr. qui•• rorum divi. ••ar. sit hares. August. quaest. 268. in Gen.
• * 1.22

  Nebaioth▪ Kedar. Adbeel. Mibsam. Mishma. Dumah. Massa. Chadar. Thema. Iethur. Naphish. Kedma▪
• * 1.23

  The Hebrewes cōfuted, which say Iacob was 14. yeares at Hebers house.
• * 1.24

  Why Moses is larger in the history of Ia∣cob, than of Isaack.
• * 1.25

  August. lib. 16. de civit Dei, c. 36.
• * 1.26

  In cap. 27. Gen▪
• * 1.27

  The effect of Gods predesti∣nation, whe∣ther merited, helped, or cau∣sed by prayer, and other la∣bours of the Saints.
• * 1.28

  Lib. de Isaach. c. 4. lib. 16 de civit. Dei, c. 35. trad••t. in Gen.
• * 1.29

  How the will of God was revealed to the Prophets.
• * 1.30

  How the Lord answered the priest by his Vrim or E∣phod.
• * 1.31

  Hebrewes un∣certaine and bold collecti∣ons.
• * 1.32

  Whether Iacob did well to buy Esaus birth∣right.
• * 1.33

  Hebrewes fancies.
• * 1.34

  Aug. in epist. 99.
• * 1.35

  Aug. quast. in Gen. 268. Tostat. in 25. Gen. Lyran. in 49. Gen.
• * 1.36

  Aelian. de var. histor. lib. 3.
• * 1.37

  C. alt. S.c.
• * 1.38

  H. det. S. add. divers. accep. H.C.c. app. f. pr. G.T.r. S. add. C. app. f. pr. H.S.c. app. f. pr. T.G.
• * 1.39

  Cabalists curi∣ous observati∣ons.
• * 1.40

  Cabalists.
• * 1.41

  Lib. 22. de civit. Dei. c. 46.
• * 1.42

  August. in loc•• citato.
• * 1.43

  Hebrewes fables.
• * 1.44

  The divers gods of the heathen.
• * 1.45

  A great errour in Chrono∣logy.
• * 1.46

  S. C. ••. T. r. C. add. H. alt.
• * 1.47

  S. cor. H. add.
• * 1.48

  S. add.
• * 1.49

  H.r. C c. T.r.
• * 1.50

  S.c. T.B.G.r.
• * 1.51

  S. add.
• * 1.52

  Hebrewes fables.
• * 1.53

  All lying sinful.
• * 1.54

  Whether Iacob lyed to his father.
• * 1.55

  Theodoret qu. 3••. in Gen.
• * 1.56

  Iacob proved to have lied to Isaack.
• * 1.57

  Difference be∣tweene the blessing of the Patriarks and other parents.
• * 1.58

  Whether Rebec∣cah sent for Iacob.
• * 1.59

  A fearfull ex∣ample out of Augustine, of ten children accursed by their mother.
• * 1.60

  S.B. det. H. alter. H. det. H. mut.
• * 1.61

  H.c. H.C.c. S. ad. C. cor. Ch. cor. Ch. cor.
• * 1.62

  S.c. C. inter.
• * 1.63

  Hebrewes fables.
• * 1.64

  Hebrewes fables.
• * 1.65

  God revealeth not himselfe all at once to his servants.
• * 1.66

  Hebrewes fables.
• * 1.67

  Hebrewes fancies.
• * 1.68

  How vowes should be made.
• * 1.69

  S. ad.
• * 1.70

  S.c. H. mut. tem. H. Mut. person. H. alt. Ch. add. H. cor. G. cor. H. inter. H. cor.
• * 1.71

  T. mut. pers.
• * 1.72

  Hebrewes fables.
• * 1.73

  The manner of espousals.
• * 1.74

  Labans craft.
• * 1.75

  Beauty how far to be respected in marriage.
• * 1.76

  Abuses to be avoyded in ma∣riage feasts.
• * 1.77

  How Leah was not discerned of Iacob.
• * 1.78

  Hebrewes fables.
• * 1.79

  How farre the fathers are to be imitated.
• * 1.80

  S. sin. f plur.
• * 1.81

  C. inter. Ch. cor. H.S. alt.
• * 1.82

  T. G.
• * 1.83

  T.r. S. ad. S. ad. S. alt. S.G. T.C.r.
• * 1.84

  divers. sig.
• * 1.85

  T.B.G. H.S. cat.
• * 1.86

  T.B·
• * 1.87

  H.S.c. T.B.r.
• * 1.88

  S.c. T. H.r. S.c.
• * 1.89

  S. ad.
• * 1.90

  Procreation the gift and worke of God.
• * 1.91

  Mandrakes have a strong ••avour.
• * 1.92

  Epiph. in philo∣log. c. 4.

  Mandrakes whether their vertue is to make women conceive.
• * 1.93

  Of the descrip∣tion of man∣dragoras.
• * 1.94

  The vertue & operation of Mandrakes.
• * 1.95

  Hebrewes fables.
• * 1.96

  Leah doth not name her son Gad of fortune▪
• * 1.97

  Iacob hath not only the parti-coloured goats but sheep also.
• * 1.98

  Most partico∣loured sheepe in Palestine.
• * 1.99

  The Latine translation re∣fused of the Romans them∣selves.
• * 1.100

  Strange births procured by the conceit and fancie of the minde.
• * 1.101

  The force and power of the affections.
• * 1.102

  S.T. ad. C.r. cor. C.r. cor. div. sig. S. cor.
• * 1.103

  S.H. cor.
• * 1.104

  S. ap. f. prop. B.
• * 1.105

  mut. temp.
• * 1.106

  S. cor.
• * 1.107

  S. ad.
• * 1.108

  B.
• * 1.109

  H. ad.
• * 1.110

  Ch.
• * 1.111

  S. ad. H.c.
• * 1.112

  H. de. Ch. cor.
• * 1.113

  S. ad. H. S. ap. f. pr.
• * 1.114

  H.c. H.S. det. S. ad.
• * 1.115

  Who are un∣dersto••d to be Iacobs brethrē.
• * 1.116

  S. ad. S. ap. f. pr. S.C. cor. C.c.
• * 1.117

  S.C.c. T.B.r. divers. fig. T.r.
• * 1.118

  S. app. f.p.
• * 1.119

  divers. accep. B.G.r.
• * 1.120

  Hebrewes cu∣rious ••••serva∣tions.
• * 1.121

  Why mention is here made only of Iacobs eleven children
• * 1.122

  Hebrewes conceits.
• * 1.123

  The Angels not understood by the seven spirits, Revel. 1.4.
• * 1.124

  H. ad.
• * 1.125

  T.G.r. T.P.G.r.
• * 1.126

  H.S. mut. temp. H.c.
• * 1.127

  H.S.c.
• * 1.128

  divers. sig. B. Gr.
• * 1.129

  H. trans. H.S.C.c.
• * 1.130

  H.S.c.
• * 1.131

  S. ap f. pr. H.S.B. pr. f. ••p.
• * 1.132

  Of divers kinds of bowing the body.
• * 1.133

  Salem and Si∣chem whether one place.
• * 1.134

  H. det. diff. ver. Ch. c. H. de••. H.S.C.c. S.P.
• * 1.135

  divers. signif. T.B.r.
• * 1.136

  S. ad. S.c.
• * 1.137

  H. inter.
• * 1.138

  H. cor.
• * 1.139

  〈1 paragraph〉〈1 paragraph〉
• * 1.140

  〈1 paragraph〉〈1 paragraph〉
• * 1.141

  〈1 paragraph〉〈1 paragraph〉
• * 1.142

  ••. b.g.r.
• * 1.143

  Hebrewes un∣certaine col∣lections.
• * 1.144

  Simeon and Levi, whether to be excused in part.
• * 1.145

  Reasons for the justificati∣on of Simeon and Levi their acts answered.
• * 1.146

  The circum∣stances of the cruell acts of Simeon and Levi weighed.
• * 1.147

  Jacobs sentence against Simeon and Levi ex∣plained.
• * 1.148

  H. det.
• * 1.149

  Ch. mut. T. r.
• * 1.150

  differ. sig. S. ad. H. det. div. sig. app. s. pr. S. c. H. det.
• * 1.151

  H. det.
• * 1.152

  S. trans.
• * 1.153

  H. S. cor.
• * 1.154

  T. B. r.
• * 1.155

  H.C. app. f. pr. S. ad. S.c.
• * 1.156

  How Benjamin is numbred among those that were borne in Me∣sopotamia.
• * 1.157

  S. cor. S. cor. S. cor. S. ad.
• * 1.158

  T. cor.
• * 1.159

  S. ad. H. ad. S. cor. S.
• * 1.160

  S. cor, B. S.H.C.
• * 1.161

  S.
• * 1.162

  S.
• * 1.163

  C. app. f. pr.
• * 1.164

  S.
• * 1.165

  H. S.
• * 1.166

  Aholibamah whether the same with Iu∣dith.
• * 1.167

  Of Sibeon and Anah.
• * 1.168

  Basemath Ismaels daughter.
• * 1.169

  Amalek how counted a∣mong the sons Adab.
• * 1.170

  Of the Ho∣rites, what peo∣ple they were.
• * 1.171

  Dishon, three of that name▪