A commentary upon the whole Old Testament, added to that of the same author upon the whole New Testament published many years before, to make a compleat work upon the whole Bible. Vol. 1 Wherein the divers translations and expositions, literall and mysticall, of all the most famous commentators both ancient and modern are propounded, examined, and judged of, for the more full satisfaction of the studious reader in all things, and many most genuine notions inserted for edification in the grace of our Lord Jesus Christ. A work, the like unto which hath never yet been published by any man, yet very necessary, nor only for students in divinity; but also for every Christian that loveth the knowledge of divine things, or humane, whereof this comment is also full. Consisting of IV parts. I Upon the Pentateuch, or five books of Moses. II Upon the historical part, from Joshua to Esther. III Upon Job, Psalms, Proverbs, Ecclesiastes, and Solomons Song. IV Upon all the prophets both great and small [vol. 1 only]. / By John Mayer, doctor of divinity.

CHAP. XXIX.

THen Jacob went on his journey, and came into the land of the people of the East In the originall it is, he lifted up his feet; A most significant speech, saith Calvin, to set forth the strength of his faith now that he had been confirmed by a divine dreame, it is meant that he went on chearfully, saith Musculus.

And behold, there was a Well in the field, and by it three flocks of sheep, &c.

As Abrahams servant had come before to a Well of water, when he sought for a wife for Isaac, and thither she was by a singular providence brought out unto him; so by the like providence Jacob cometh to this Well, and Rachel who was afterwards his wife, is brought forth unto him; and Moses also at a Well met with his Zippora, which Saint Augustine draweth to an Allego∣ry thus: These three Patriarchs were types of Christ, and therefore they were thus ordered to shew, that Christ likewise meeteth with his Church and Spouse at the water of Baptisme, and as Jacob having watered Rachels sheep then kisseth her, whereas he might have done so before, hereby is shewed, that Christ then beginneth to kisse and to love his Church, when she hath been washed in the water of Baptisme from her sinnes. And that which is added of three flocks of sheep being there, he likewise draweth to an Allego∣ry thus: These three flocks prefigured three sorts of men and women living in the Church of Christ, and watered with his Baptisme, who are in the Do∣ctrine of the Lord otherwise distinguished, when he saith, Two shall be in the field together, of which one shall be taken, and the other shall be left, two women shall be grinding at one Mill, the one shall be taken, and the other left, two in one bed, the one shall be taken, and the other left. The two in the field are Ministers of the Gospell, for they are called Gods Husbandmen, the two women at the Mill are secular people, who toile in the World, as it were in a Mill, the two in bed are such as have sequestred themselves from the World to live quietly and free from trouble. Now amongst all these, one is taken, and the other left, because amongst Ministers, as some be faithfull and diligent, which shall be taken into the Kingdom of Heaven, so others are remisse and slothfull, which shall be left, amongst secular men, and those that are separated from worldly incumbrances, some are good, and some bad, and so shall be diversly dealt withall, according to their divers conditions. And by women grind∣ing at a Mill, and not men are such set forth, as toile in this VVorld, because women of servile condition were wont to be imployed in the work; see Exod 11. Esa. 47.

And a great stone was upon the Wells mouth, &c. This stone, as Musculus thinketh, was laid here, to keep the water that no filth might be cast into it, and that none passing by might fall into it, and that an order might be ob∣served in watering their flocks, he that came first not being able to remove it, and to prevent another. VVhereas Jacob cometh and removeth this stone, Luther saith, that the Hebrews hold, that he did this by the Spirit of God coming upon him, which he also thinketh probable from the Text, or that he did it with the help of the Shepherds. R. Eliezer saith, that like a mighty strong man he rolled away the stone, and the Shepherds about him saw it and wondered. But it is more likely, that the Shepherds were children and young Maids, and so too weak to do that many of them, which one man could do, and therefore they stayed, till more were come together, that joyn∣ing their strength they might remove this great stone. For not only Jacob did this, but Moses afterwards alone drove away the Shepherds from Jethro his Daughters, that kept his Sheep. For the friendly conference betwixt Ja∣cob and the Shepherds, he asking them, Whence they were? and whether they knew Laban? and how he did? unto which they answered accordingly, &c. I shall not need to say any thing, but that others considering their kinde greeting of one another may be ashamed of their harsh and churlish An∣swers to strangers questioning with them, which is a thing too common. Ra∣chel, the Daughter of Laban being come to the Well with her flock, Jacob removeth the stone, and so the flock being watered, he kisseth her: of this kissing Calvin speaking saith, Such was the integrity of the manners of that age, that Jacob might kisse his Kinswoman, because in a chaste and modest life there was much more liberty then now, that impurity and intemperance of lusts have made not only kisses to be suspected, but even looks to be fear∣ed. And Musculus saith, that men are such now adayes, that they cannot use those manners of the Ancients chastly. But it is to be understood, that there have been divers sorts of kissings used. 1 In salutation, amongst friends and acquaintance, wherein the Romans exceeded so much, saluting thus so many, as they met upon the way, or received them to house, as that it grew to great tediousness & trouble; whereupon Tiberius Caesar by a publick edict for∣bade it, as Suetonius remembreth. 2 Out of the motion of naturall affection and good will towards such as are very neare and deare, as Isaac kissed Jacob and Jacob Rebecca. 3 An holy kisse, which was not only of the lips, but also of the head, the cheeks, the eyes, the forehead, the hands and the feet, after Prayers ended in their publick meetings and before the Communion, when one said to the other, Pax tecum, as Justine Martyr sheweth. 4 In shew of love, but with a fraudulent heart, as Judas kissed Christ, and Joab Abner; see Prov. 27. 6. 5. Out of fleshly lust, which is an whorish kissing, and impure. Lastly, besides these, there was a kissing of Kinswomen, in use amongst the Romans, to smell whether they had drunk any Wine, which was unlawfull for them to do. Howsoever a man kisseth a woman where he meeteth her, whether in salutation, or out of naturall affection, if he be carried by fleshly concupisence herein, it is sinfull, otherwise (without doubt) allowable.

And Jacob told Rachel, that he was her Fathers Brother, and Rebeccaes sonne.

The Preterperfect tense, saith Calvin, is here put for the Preterpluperfect, he had told this, before he kissed her. Her Fathers brother, he saith, he was, because his Sisters sonne, as Abraham before said to Lot, his Nephew, We are Brethren: for Hebrews commonly called Kinsmen Brethren. Now Laban being told of him by his Daughter Rachel running in, came forth unto him, and imbraced and kissed him, and brought him into the house, Jacob telling him the cause of his coming. For this was necessary for him to do at the first, that Laban might not suspect him, as coming without the knowledge of his Parents. And it is to be noted, that a man coming thus alone into a strange place was presently believed: For he case is now much altered, there being [Note.]

not one amongst many that we can believe, who come to us in such a manner, by reason of the great deceit which is used now adayes in the VVorld.

Then Laban said unto him, Thou art▪ my flesh and my bone, &c.

Thus Adam said of Evah, and Abimelech to the Shechemites, and the Israe∣lites to David. It is a Phrase peculiar to the Hebrews to expresse Kinsfolks, who amongst the Latins are called Consanguinei, of the same bloud.

Jacob being thus entertained by Laban, when he had stayed with him one moneth, he agreed to serve him seven yeares for his younger Daughter Ra∣chel, for he had two Daughters, Leah, who was tender-eyed, and Rachel, vvho vvas beautifull and vvell-favoured. The vvord translated tender-eyed, in speak∣ing of Leah is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vvhich properly signifieth vveak, and so is used by Ja∣cob in speaking to Esau, vvhen he said, the children vvere vveak. Novv be∣cause weaknesse may be referred to the sight, and then one weak-eyed is said to be purblinde, the vulgar Latin hath it, lippis erat oculis, or because tender and delicate are sometimes put the one for the other, the Chaldee Paraphrast rendreth it, the eyes of Leah were elegant, as if it had been meant, that she had a beautifull paire of eyes, but was not otherwise so comely, whereas Rachel was every way amiable. It is most likely, that she had some blemish in her eyes, or else this tendernesse should not have been opposed to Rachels beauty, which caused, that Jacob loved not the one but the other, to choose her to be his Wife. And when he had taken them both, it is said, that he lo∣ved Rachel more then Leah, yea Leah said, that the Lord saw that she was hated. In that Jacob being allured by Rachels beauty, desireth to have her to Wife, it may be doubted, whether he did well herein? and if so, why he [Quest.] propounded this way to obtaine her? Calvin answereth, that his affection to faire Rachel may be excused, as free from vice, because oftentimes there is a power in nature that secretly carrieth the affection to one woman more then to another, causing a desire rather to have her to Wife. But he saith, that intemperance must be taken heed of, affection not ruling over reason, but rea∣son moderating in all things, yet he addeth, that peradventure there was a fault in Jacob, in that he desired Rachel with the injury of Leah, and was drawn more by the beauty of the one then by the vertue of the other. But herein Jacob may easily be defended also, because he was not bound in choo∣sing of a Wife to respect seniority, but what manner of woman he could most delight in, that he might not afterwards lie open to the temptations of others, and herein beauty, as a singular gift of nature, beareth great sway. Plato called it Principatum naturae. Carneades, Regnum sine custodibus: Socrates, Tyrannidem non diuturnam: Aristoteles, potiorem omnibus Epistolis in commendando; and being asked, why we willingly look upon the beautifull? he answered, This is a blinde mans question. There are three things good in the body, Strength, Sanity, and Beauty, but of them all, the most forcible to draw af∣fection is beauty. Yet Jacob was not drawn hereby, but to desire matrimo∣niall society, and not to satisfie carnall lust. And for vertue, although a chief respect ought to be had unto it, yet meerly for this, when the outward forme pleaseth not, there doth not alwayes follow such a conjunction of affections, as is requisite between man and wife.

Now for the way propounded to obteine her, viz. by serving seven years, he was sent thither by his Parents to take him a wife, in which case a dovvry of old vvas vvont to be given, but he coming thither his naked selfe, and vvanting other dovvries, offereth to give his seven yeares service. Cornelius Tacitus vvriting of the old Germans, saith, that a man vvas tied to give a Dowry to his wife, and if he did not, there could not be any thing firme in the marriage. And Strabo writeth the like of the Cantabrians and Indians. And as in other Countreys, so in Mesopotamia and Palestine, and in all the East-parts, the custome was for the man to give some money to the woman in way of dovvry, and in case that he vvanted money, he served her Parents for a certaine time, vvhich vvas accounted her dovvry. And as the man

gave something, so in many places the vvoman brought some substance to the man, and thus they did, as it vvere, buy one another, the Husband being hereby tyed to the vvife, as she vvas unto him. Thus saith Brissonius did both the Romans and Grecians, and Iulius Caesar vvriting of the old Gaules saith, that hovv much the vvife brought to the Husband, so much he vvas bound to give to her for a dovvry. And Strabo saith, that amongst the Cretians, the Brother must give to the Sister the halfe of his Goods, vvhich she might bring to her Husband as a dovvry. Thus it vvas in many places, but here it seemeth that the Husband only gave to the vvife, or for her, but not she unto him. And vve often read of the man giving a dovvry to the vvoman, but not of the vvomans giving to the man in the sacred History. For Shechem offered to give any dowry to Din••h, and Saul required of David a dowry for his Daughter of 200 fore-skinnes of the Philistines, and Hoseah the Prophet saith, that he bought him a wife with 15 pieces of silver, and an Homer and halfe of Barley. Wherein there is also a similitude betwixt the corporall and the spirituall marriage made by Christ with his Church: for he gave for a dowry his own most precious bloud. The Egyptians were so averse from the womans giving of any thing to the man, that if any man did take a dowry of his Wife, they adjudged him to be for ever a slave unto her. And Brissonius saith, that amongst the old Saxons, the dowry given by the man was 300 s. Touching Jacob, it is certaine, that although Laban, whose Daughters he had to Wife, was rich, yet he had nothing with them: for of this they com∣plaine, saying, We have no portion or inheritance in our Fathers house, hath ••e not sold us as strangers, and quite devoured our money also? But in that they brought him nothing, we may gather, that the custome there was otherwise, or else they could not thus have complained.

The Covenant being made betwixt Laban and Jacob, he serveth Laban seven yeares, & although the time was so long before he went in unto her, it is said, That it seemed but a few dayes, for the love which he had unto her.

But how could this be, seeing when we are kept from injoying the thing [Quest.] which we love, a short time seemeth very long? Saint Augustine answereth, that this is said in respect of the labour of all that time, he passed not for it, because he esteemed so highly the reward that was to be received, in com∣parison whereof he thought his hard and tedious service so long a time a small matter, as when a covetous man is promised 1000 l. to take most extraordi∣nary paines for so many moneths or yeares, his love to the reward so worketh with him, that all the toile of that time seemeth nothing unto him. Thus al∣so Calvin, and Musculus, who saith, If Jacob thought all his toile of seven yeares little for Rachel, how much more should we be likewise affected in thinking upon our reward in Heaven? And this sheweth that Jacob was not [Note.] carried by inordinate lust, for then the time would have seemed much long∣er, but by reason and judgement, considering the great comfort, that he should afterwards have in his beloved Rachel: so Thomas Anglicus.

Jacob having fulfilled his seven years service, demandeth his wife of La∣ban, who thereupon made a marriage-feast, and at night brought Leah to him instead of Rachel; But this being by Jacob perceived in the morning, he expostulated vvith Laban about it, vvho excused the matter by the custom of that Countrey, vvhich vvas not to give the younger in marriage before the elder, and then he agreed for other seven years service to give him Rachel al∣so. And thus it is said, he went in to Rachel also, and loved her more then Leah, and served with him yet seven other yeares. In that Jacob demandeth his wife of Laban, that he might go in unto her, vve may gather both a betrothing to have been at the first, because a vvoman betrothed to a man is thenceforth called his vvife, and great continency to have been in Jacob, in that all this time he refreined himself, living in the house together vvith her, to the shame of such as are carried inordinately by fleshly lusts, being impatient of any [Note.] stay, especially vvhen they once make account of such vvomen to be their

vvives, and also much modesty to have been in him, in that he offered not to take her, but expected to have her given him by her Father, to the shame of those, that steale and carry avvay mens Daughters utterly against their vvills. In the Hebrevv Text no marriage is said here to have been made, but only Laban gathered together all the men of that place, and made a Feast. But in the Sep∣tuagints translation, and the vulgar Latine it is, he made a marriage, and the vvord 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used in the Greek signifieth both a Marriage and a Feast, as Ju∣lius Pollux observeth. The marriage, in respect of the substance vvas made before, vvhen they vvere contracted, but that it might be the better knovvne and to avoid confusion, there hath anciently been a custom upon a set day to solemnize it vvith feasting and joy, the Father delivering his Daughter to her Husband openly. And thus it vvas done at this time. Of feasting at marriages see Ioh. 2. Matth. 22. Luk. 14. Iudg. 14. And Aelianus giveth an example of Alexander, keeping a great festivall time at his Marriage, he and his friends that married together being 90, for vvhom so many Chambers vvere prepared, the men keeping a Feast by themselves in a place vvherein vvere 100 silver tables and one of Gold for Alexander, their guests accompanying them, and this continued five dayes together, there being singers and actours of Come∣dies and Tragedies present to make the delight the greater. Whereas all the men of that place are said to have been gathered together to this Feast, it is most probable, that all Labans kinsfolks and friends only are meant, and in the vulgar Latin it is, vocatis multis amicorum turbis. The Feast being ended, at night Laban bringeth Leah to Iacob instead of Rachel. Here a question may [Quest.] be made, why this was done at night? As touching Labans doing thus, it may easily be resolved, he did it to hide the fraud, but it is to be known, that amongst the Romans and Grecians, the custome was at night by Torch-light to lead the Bride into the house of the Bride-groome, five children carrying either of them a Torch before her, she being also vailed, and the darke time of the night being chosen for this purpose for modesties sake, she going now to the place, where she should lose her Virginity, and therefore to marry was set forth by the word nubere ab obnubendo, from covering or hiding. It was a custom also, saith Plutarch, for the Bride not to go, but to be carried, to shew, that she went unwillingly, so precious was her Virginity unto her. If it be de∣manded, why Laban was so desirous to bestow Leah upon Iacob also? Ferus [Quest.] answererh, that his covetous desire carried him to this, that he might injoy Iacobs service seven yeares more, and also because he thought Iacob a good man, and therefore that he could not bestow his Daughters better, then by matching them unto him. Rachel was already espoused unto him, and he thought, if Iacob had once gone in unto Leah, he would not readily put her away againe. But whilest they were doing these things after the manner of men, he saith, that God by a singular providence, ordered them so for a my∣sticall signification, as by and by shall be shewed. It is to be demanded, how it [Quest.] could be, that Iacob should not know that it was Leah, till the morning? I answere, she being brought to him in the night covered with a vaile, and re∣freining from speech, as it is likely that she was directed by her Father to do, Iacob might easily take her for Rachel, till that by the light of the day com∣ing on she was discovered.

Hereby it seemeth, that there was not then used any publick solemne joyn∣ing of man and wife together, but the Fathers bringing of the Daughter at night, after a Feast to the mans Chamber, and delivering her unto him was all the marrying then used. That of Iosephus, saying that Iacob was drunken, and therefore could not distinguish betwixt her and her Sister, is to be ab∣horred, as a foule imputation, whereinto the holy History giveth no light▪ for being most sober he might easily be deceived, as hath been already shewed.

If it be demanded, how Leah durst consent with her Father to offer this [Quest.] abuse, prostituting her selfe thus, as an vvhore: for Rachel vvas his vvife, and

not she, and it was to be doubted, that Iacob discerning the fraud vvould take such indignation at it, that he vvould reject her being disliked before, but novv much more? I Ansvver, that the obedience of Daughters in those dayes vvas such to their Fathers, as that vvhat they vvilled in giving them to such or such men, vvas to them a lavv, and she hoped, that Jacob discovering the fraud vvould pitty her, as being forced hereunto by her Fa∣thers command, and therefore keep her for his vvife, and not leave her a∣gaine, vvho should so become most ignominious all her life after, and unfit to make a vvife for any other man. Musculus saith, that happily she knevv not that Iacob took her to have been Rachel. But this is improbable, because it could not but be commonly knovvn, that Iacob should have Rachel to vvife, and not her. Leah therefore cannot be excused from sinning herein, although she knew not happily but that she was bound to obey her Fathers will in thus doing. But Laban her Father sinned much more, both by perfidious breaking of his covenant made with Jacob, who had faithfully served him so long a time for Rachel, and by putting another upon him, whom he loved not, thus laying a continuall burthen, as it were, upon his shoulders. And hereunto we may adde a sinne of lying, in that he falsely excused this his fact, saying it was the manner of that Countrey, not to give the younger in marriage before the elder, when as the true reason was his covetousnesse, he thought that Jacob having gotten Rachel would be gone, and so he should lose his service, which was most profitable unto him. And lastly, he was most injurious to Leah, being the author to her of whoredom, yea of incest, and so of becoming most ignominious for ever after. If Laban would not have done contrary to the custome, he should at the first have told Iacob so, when he required to have Rachel to wife.

Fullfill her week, and we will give thee this also for the service, which thou shalt serve with me seven other yeares.

Vatablus saith, that by her week is meant a week of yeares, wherein he should serve for Rachel: but it is plainly meant of Leah, to whom now that by his going in unto her he had made her his wife, he vvould have him to keep her seven dayes, vvhich vvas the usuall time of keeping marriage-Feasts, as vve may see, Judg. 14. 12. and then for seven other yeares service, vvhich he should novv covenant to serve, he should, these seven dayes being expired, have Rachel also. Thus Jerome and Augustine, rejecting the former expositi∣on, as repugnant to the Text, and Ferus also vvith many others. And the Hierosol. Targum, and Chald. Paraphr. apply it to the seven dayes feasting. And Maimony saith, that vvhoso matried a Maid in Israel, aftervvards did refreine from all vvork seven dayes, and feasted and made merry all that time. And that the vveek here must be thus understood, appeareth by the birth of his children, and the History of his life, Gen. 30. 24. 41. 46. 47. 9. And having hereupon agreed, Jacob vvent in to Rachel also, and loved her more then Leah, and to each of them there vvas a Maid given by their Father, Zilpah to Leah, and Bilhah to Rachel, happily, that being gone vvith Iacob from their ovvn Countrey, vvhere all others vvere strangers unto them, they might have the solace of their service and company.

But how could Jacob marry two Sisters, and afterwards their Maids, as the [Quest.] History sheweth that he did? Answ. Calvin censureth Jacob, as sinning herein, and so doth Luther, and Artopoeus, and others, who hold Polygamy to have been alwayes unlawfull, Yea saith Calvin, he doubled and trebled his sinne by an incestuous marriage. But Augustine, and Jerome, and other An∣cients defend him, saying, that he sinned not, because he did nothing herein against nature, the custome of the times, or against precept. For that precept against taking a Wives Sister was not given, till afterwards. The Patriachs doubtlesse in taking more vvives respected nothing but the multiplication of posterity, and not the satisfying of carnall lust, which only maketh such an act unlawfull, where there is no law prohibiting it. But now, if any man

should take two wives together, he should stand guilty of a foule sin, it be∣ing commanded to one man to have but one wife, 1 Cor. 7. 1. See Gen. 4. 20. Touching the Allegory, to which this History is drawn by Ferus, and before him by Rupertus; Iacob, he saith, going into Mesopotamia to take a wife, figu∣reth out Christ Jesus coming into this World to take his Spouse, his Church; the Well, to which Iacob cometh, figured out the Scripture; and the Shep∣herds about it, the Pharisees, who gave no drink to the sheep, but Christ openeth the VVell and doth it, teaching them the right way of watering the Sheep, that is of teaching the people, as Iacob did the Shepherds. The two Daughters of Laban figure out two sorts of people in the World, Rachel the Jews, and Leah the Gentiles: for the Nation of the Jews was faire for their peculiar election and priviledges, but the Gentiles deformed by. Idolatries, and tender-eyed, because they were ignorant and saw not as the Jewes did. And as Rachel came first to Iacob, so did the Jewes to Christ, as Iacob kissed Rachel, so did he them by taking flesh, as Iacob wept, so he wept over Jeru∣salem, and as Iacob had most affection to Rachel, so had he to the Jewes, and served for them here, for he came in the forme of a servant. But when he had thought to have injoyed his Rachel, the Jewish Nation, a Leah of the Gen∣tiles is by God, the Father of all brought unto him in her stead, yet, as Iacob, he was offended and grieved, that the Jewes were kept from him, as appear∣eth in his Apostle Paul, Rom. 9. but he rejecteth not the Gentiles, as he did not Leah, and the week of the Gentiles being fulfilled, he shall have for his Spouse the Jewes also, viz. at the end of the World. Gregory upon this History Allegorizeth thus, The Minister of the Word is as Iacob, for he applying him∣selfe to the study of the Scriptures, which is as Iacobs coming to the Well of water, is much delighted with contemplation, as Iacob was with Rachel, and would dwell only in the imbracing hereof, but he must first be exercised in good works, which is as Iacobs going in to Leah, signifying labour, where∣in indeed whilest he is busied, as Martha, who was troubled about many things, there is some impediment in the eyes of his contemplation, but he is more fruitfull by his assiduous labours in the Ministery, then such as addict themselves wholly to contemplation, for what knowledge soever they attaine unto, it is to themselves, and they remaine barren, as touching children bringing forth unto God. And those, that are stayed by the Leah of labour, shall injoy in time the benefit of faire contemplation also, vvhilest they are teaching others themselves increasing in all good learning and knovvledge. Thus also Augustine lib. 22. Contr. Faust. c. 52. and Ferus maketh the same, moral hereof.

The Lord seeing, that Leah was hated, opened her womb, but Rachel was barren.

It is not likely, that Iacob hated Leah, but because he loved her not so much as Rachel, as vvas said before, and so neglected the one in comparison of the other, this is counted before the Lord hating. The Lord seeing this, made [Note.] her fruitfull, he vvas not moved by the externall forme, as man, but vvhere this is vvanting and man loveth least, he may love most. He distributeth his gifts diversly, not giving all to one, but the gift of beauty to Rachel, and of fruitfullnesse to Leah, that one may not insult over another, and hereby vve also see, that fruitfulnesse is of God.

And she bare a Son, and called his name Reuben, &c.

See here the gratitude of Leah unto God, and her piety, & how rightly she was disposed towards her Husband, in preferring his loving of her as a chief thing in her desire, as all good Wives do. Reuben signifieth, see a sonne, or according to some, the sonne of seeing, she imputed it to Gods seeing, how she was despised.

Her second sonne she calleth Simeon, hearing: her third Levi, Conjun∣ction, or Adhesion: her fourth Judah, praise, because, as she was thankfull

for the first, so now much more, larger matter of praising God being mini∣stred unto her.

Notes

• Verse 1.
• Calvin. Musculus. Verse 2.
• August. Serm. 80. de Tempore. Jacob ad pute∣um veniens priùs gregem Rachelis ada∣quavit, deinde osculatus est eam; similiterni∣si priùs per a∣quam baptismi quis abluatur à peccatis, oscu∣lum à Christo accipere, id est, pa••em ejus ha∣bere non mere∣tur. August. in Psal 99. Matth. 24. Quae sunt in molendino ple∣••es significant. Sed cur in mo∣lendino? quia devinctae in sae∣culo circuitu rerum tempo∣ra••ium volvun∣tur, & quasi ad molam conti∣nentur.
• Musculus.
• Verse 10. Luther.
• Exod. 2.
• Verse 5, 6. Verse 7, 8.
• Verse 9, 10. Verse 11. Calvin.
• Musculus.
• Kissings of di∣vers sorts.
• Justin. Martyr Orat. ad Anto∣ninum. Prov. 7.
• Verse 12.
• Calvin.
• Verse 13.
• Verse 14. Judg. 9. 2 Sam. 5.
• Verse 15, 16 V. 17, 18, 19.
• Vatablus. Gen. 33. 13.
• Verse 33.
• Calvin.
• Co••n••l T••citus de German. mo∣〈…〉〈…〉. Strabo lib. 3.
• Brissonius lib. de ritu nup••ia∣rum. Casar. Com∣••••••t. lib 6. Strabo lib. 10.
• Gen. 34. 1 Sam. 18. Hos. 3▪ 2.
• Gen. 31. 14, 15
• Verse 20.
• August. in Gen. quaest. 88:
• Calvin. Musculus.
• Tho. Anglicus in Gen. Verse 21, 22 Verse 23, 24 Verse 25, 26 Verse 27, 28 Verse 29, 30
• Luther.
• Calvin.
• Musculus.
• Julius Pollux.
• Aelian. varia histor.
• Plutarch.
• Ferus.
• Musculus.
• Marlorat.
• Joseph. lib. 1. Antiqu.
• Musculus.
• Luther.
• Verse 27.
• Vatablus.
• Hieron. tradit. in Gen. August. quaest. 89. in Gen.
• Calvin. Luther. P. Artopoëus.
• August. contra Faust. cap. 47. Hieron. Epist. 83.
• Rupert. lib. 7. in Gen. c. 29. Ferus.
• Phil. 2. 6.
• Greg. Moral. lib. 6.
• August.
• Verse 31.
• Calvin. Musculus.
• Ferus.
• Verse 32.
• Verse 33. Verse 34, 35