Commentary on the Old Testament Volume 1

CHAP. XXIII.

ANd Sarah was 127 years old, &c. and she died in Chiriath-Arba, the same is Hebron in the Land of Canaan. Sarah being a most worthy Matron and Mother of the Church hath this grace singularly done to her, which is not to other women, her age, when she died is registered by Moses, as the age of the Patriarchs of the elect line.

The Jewish Rabbins bold to invent anything say, that the Devil appeared unto her in the likeness of a man, soon after that related, Chap. 22. and told her, that Abraham would have sacrificed her son Isaac, whereupon she was so stricken, that she died. But Isaac was now 37 years old, so that her death happened not immediately, but 12 years after that offer to sacrifice him, according to the computation made before of Isaac's being but 25 then. And as ridiculous are they in glossing upon the number of years here set down in the Hebrew, it being, if it be turned word for word 100 years, 20 years, and 7 years, the word years being repeated to every number, because say they, she was as fair at 100 as at 20. and as chaste, when she had lived thus long, as at seven. The phrase is usual amongst the Hebrews to set forth numbers thus, and therefore this is but a vain speculation, as Calvin noteth. The place, where she died was Kiriath-arba, which is Hebron, that is the place, where Abraham had long dwelt, before he came into the Philistines Country, see Gen. 13. 18. so that after his return to Beer-shebah, from sacrificing of his son Isaac, he removed again to his former abode, although that be by Moses passed over in silence.

The name of this place was not now Hebron, but it had this name afterwards, being at the first called Kiriath-arbah, as is here intimated, and further plainly expressed, Jos. 14. 15. Of the divers reasons of this name I spake somewhat before, Ch. 13. 18. but certainly they that derive the name from four were deceived, because it is plainly said in Joshua, that Arbah, was a great man amongst the Anakims, & again, Josh. 15. 13. it is called the city of Arba, the father of Anak, so that from that Arba doubtless it took this name. But how it came to be changed to Hebron is not so easy to determine. It is true that one Hebron is spoken of, 1 Chron. 2. 43. as being the son of Mareshah the son of Ziph, the son of Meshah, the son of Jerameel, who was Caleb's brother, but how it should, as I delivered before, according to some, have this name from him I cannot see, forsomuch as it is commonly called Hebron long before his time, he not being borne till the fourth generation after Joshua, and therefore for ought that I know this must be left uncertain. The greatest probability is, that as Arbe first founded that City, from whence it first took the name, so some other of his race called. Hebron enlarged it, and thenceforth it was called after his name, not being changed anymore, as is usual with other Cities upon their re-edifying to have their names altered, as London quasi Ludstone, called so from King Lud, who built and beautified it, when as before it had been called new Troy. But Hebron, as Enginus noteth, signifieth conjunction or society, and so was a fit place for so conjoined a couple to dwell in, and for all the Patriarchs to be joined together in their burial. This Hebron is further said to have been in the land of Canaan, for distinctions sake, because Abraham dwelt before in the Philistines Country. And Abraham came to mourn for Sarah. From whenc came he? Some think, that he was gone forth upon a journey, but now returned home, hearing of her death, but no such thing is intimated. It is more probable, that he came out of his tent into hers, where she died, that being present in the same place, he might bewail his loss of her. For that Sarah her tent, appeareth, Gen. 24. 67. & this agreed well with the wife of a man of Abraham's greatness, that although they lived not separate in two tents for any want of mutual love, yet by reason of their numerous family she should have her tent with her maids, to look unto and to govern them, and he with his men, as Luther reasoneth. Abraham was a most wise and faithful man, full of courage and manlike resolution, yet he was a man, and so had the affections of a man in him, and for this cause could not but bewail the loss of his dear and virtuous wife, as the Emperor Antoninus Philosophus sometime said of himself, when he was blamed, as doing a thing unworthy an Emperor and a wise man, Oh suffer, saith he, me to be a man, since that neither Empire nor Philosophy can take man out of man, or make a man to be from the affections of man. We must not bewail our dead without measure, as if we were without hope: but not to be moved with any passion for the loss of them, argueth a Stoicall stock, and not a man. The word signifying to weep, here is written with a very little letter, from whence the Rabbin's note, that [Note.] Abraham's weeping for Sarah was moderate.

And Abraham stood up from his dead, and spake to the sons of Heth, saying, I am a stranger, &c. Give me a possession of a burying place, &c.

The sons of Heth were the Hittites, who inhabited this part of the land of Canaan, and therefore to them Abraham cometh, as to the owners of the ground for a burying place. For when one is dead, after some lamentation made, the next thing to be looked after is the burial. In the vulgar Latin it is, Cùm surrexisset ab officio funeris, altogether different from the Hebrew, and hereupon the Popish gather, that he did some Satisfactory offices of Fasting, Prayer, Alms and sacrifices for the dead. But to let this pass, as far fetched, he provideth now for her funeral, a decent and worthy manner of burying the dead being always much respected amongst the faithful, for the hope of the Resurrection, and that not only amongst them, but even amongst the Heathen, howsoever they had no such hope, yet receiving this custom from their Ancestors, implying the resurrection, although they had none understanding thereof. And it is to be noted, that Abraham in providing to bury Sarah; buyeth a plat of ground for that purpose, not being willing that her bones should lie promiscuously amongst others, but in a place separate, where he might also be laid, and his generation, possession being thus taken, as it were, of that Land which by faith he believed should be taken for an inheritance by his seed afterwards, so Calvin. Lyranus and others, made a needless question here, how Abraham's buying of a place for burial is justifiable, seeing consecrated ground ought not to be bought and sold? For this place, as is most probable, was not a burying place, but made such by Abraham, and so he did but as any man, that in the want of a place for burial should buy a plat of ground, and then dedicate it to this use and purpose. In seeking to have this plat of ground for his money, Abraham is very circumspect, that he might not be thought to encroach upon any of their possessions to their prejudice, he calleth himself therefore a sojourner and a stranger, and desireth not to possess a place to live and settle upon, but to bury his dead, wherein there could be no such fear on their part. Ferus noteth here, that Abraham bought no ground for a possession, till after the death of Sarah, to show, that possessions for this life are not so much to be sought, as after death in the place of those that die in the Lord, but live forever, and in this care about a Sepulcher he intimated his hope of the resurrection, and that the dead bodies of God's Saints are not vile, but precious before him. The children of Heth being moved for a plat of ground, call him a Lord and a Prince of God amongst them, that is, an excellent Prince, not only for his wealth, but for his wisdom and integrity, and because they saw that he was in great favor with God, and so offer him the choice of all their Sepulchers. Hereupon he boweth himself to them in way of reverence, and desireth them to intercede for him to Ephron the son of Zohar, who was one of them. For the Cave of Machpelah, which being interpreted, according to Vatablus, is the Cave of duplicity, because it was double, either one above another, or with a partition in the midst, which is more probable, the one being to lay the dead bodies of men, and the other of women. This is by Gregory turned into an Allegory, saying, that whosoever will live unto God, must likewise be buried in a double Sepulcher, the one of Heaven, by contemplation, the other of assidious action: for as in a Sepulcher, hereby we are hidden and separated from the wickedness of this World. Ephron hearing Abraham's request, offereth the place desired unto him freely, but he refuseth so to accept of it, and payeth him 400 shekels of silver, as he had named, therefore, and so had all the field and the Cave made sure unto him, and there he buried Sarah. Now a shekel was of three sorts, the common worth 15. d. the Kings shekel 22. d. ob. and the shekel of the Sanctuary 2. s. 6. d. and therefore if the first be here meant, the whole was 25. l. For difference of the relation made by Steven, Act. 7. of this History, and how it is reconciled, see there.

CHAP. XXIV.

ABraham being now very aged, for he was near 140 years old, he calleth the eldest servant of his house unto him, who ruled over all that he had, and he, as is most probable, was Eleezar of Damascus spoken of before, Gen. 15. 2. and saith unto him, Put I pray thee thy hand under my thigh, and I will cause thee to swear by the Lord, the God of Heaven and Earth, that thou shalt not take a Wife unto my son of the Daughters of the Canaanites, &c. A great question [Quest.] is moved here first, why Abraham would have his servant to put his hand under his thigh to swear? The common answer of all the ancient Fathers almost, and of most of our new Writers is, that he would have him to do thus, because he firmly believed, that Christ should come out of his thigh or loins, which are words promiscuously used, to set forth a generation proceeding from any man, a • is also to come out of his bowels. For the thigh, see Gen. 46. 26. 49. 10. Exod. 1. 5. for although in the Translation it be loins, yet in the original it is thigh, for the loins Gen. 35. 11. and for the bowels, Gen. 15. 4. Ps. 132. 11. Saint Augustine saith, that the ignorant are moved at it, wondering why Abraham should cause his servant to put his hand upon his thigh to swear, but this was a kind of Prophesying, that the Lord of Heaven and Earth was to come in the flesh, which was to be propagated from this thigh. So likewise Saint Ambrose saith, by Abraham's thigh we understand his generation, and his generation is Christ. And Jerome for all the rest, rejecting the reason hereof yielded by the Jews, saith, We hold, that he thus sware by the seed of Abraham, which is Christ. The Jews reason rejected by Jerome is, that this ceremony was used for the reverence of circumcision made about that place: but then it would still have been used in swearing by others of Abraham's posterity, as we cannot read that it was afterwards, but only, Gen. 47. 29. Josephus saith, that it was an ancient custom for one to make another being under him to put his hand under his thigh, and so to call God to be a witness of that, which they determined. And Chrysostom saith, hereby it appeareth to have been a custom before this most anciently, because Abraham's servant is called unto it, as to a thing common and usual. Musculus approveth rather of this, then of any other, because it is a custom still used by Masters towards their servants to this day in some parts of the East Country. Aven-Ezra approveth of this specially, as being a fit ceremony to set forth the authority of a Master over his servant, when he stoopeth and placeth himself, as it were, under him being his superior, and therefore thinketh, that it was anciently used before Abraham. And the Masters bidding of his servant to put his hand under his thigh, saith he, was as if he had said, If thou beest under my power, and art ready to receive my commandments, show it by stooping down unto me, and putting thy hand in token of subjection under the thigh of me sitting here, then the servant putting his hand under, as he was bidden, did hereby, as it were, answer thus, I confess, that I ought to obey and serve thee, and am here ready to obey thy commandments. And this custom he saith, some regions in India do still use, and from India it was brought to Syria, where Abraham living used also, according to the manner of the place, the same. And this reason seemeth to me most probable: for as he followed the custom of that place in making a Covenant with the Lord, Gen. 15. the Lord himself directing him to do so, that is, to take beasts and divide them, so I see no reason, but that there being such a custom in adjuring servants, he might also follow the same. Only whereas some have delivered, that this ceremony was first used by Liber pater, otherwise called Dionysius, of whom the tale goeth, that he came out of Jupiter's thigh, whereupon he first appointed the putting of the hand under the thigh in swearing in India, where he ruled the place, where he was brought up by the Nymphes, being also called in memory thereof 〈 in non-Latin alphabet 〉 , that is, the thigh, to this beginning of this ceremony I cannot subscribe, because so Abraham should by his practice have confirmed a superstition, and because as that of his coming out of Jupiter's thigh, is fabulous and ridiculous, so all the rest may justly be held to be of the same sort. If any man had rather yet stick to the mystery in this ceremony, I will not contend, but whether Abraham intended any such thing or no, it is altogether uncertain.

Secondly, no less question may be made about the lawfulness of Abraham's [Quest. 2] adjuring his servant. For some have held, that to swear hath never been lawful, but for a time tolerated under the Old Testament, as Origen and Chrysostom, which if it were so Abraham had done ill to make his servant to swear. But the example of the Lord himself swearing to Abraham, Gen. 22. and the precepts to swear, Deut. 10. 20. Jer. 4. 1. do sufficiently justify this practice upon a weighty and urgent occasion, such as this was, although to swear commonly be vile and abominable. There is an adjuring, when the party adjured is not made to swear, but only he that adjureth him, seeketh by the obtestation and reverence of the Divine Majesty, or of some other holy thing, to induce him to do or speak something, or to keep him from doing or speaking. Thus King Ahab is said to have adjured Michaiah 2 Chron. 18. 15. and the high Priest Caiaphas adjured Christ. Matth. 26. 63. and Saul the people, 1 Sam. 14. and when a King, or Lord or Master, or any that have authority over others do thus adjure them, they are bound, as they respect him, by whose name they are adjured, that is the God of Heaven to do accordingly, as appeareth also, 1 Sam. 14. But it ought well to be considered by him that adjureth, that the matter whereabout, be great and weighty, and it is to be used only towards such as are under his command. Again, there is an adjuring by making the party adjured to swear, as Abraham did this his servant here, and Ezra the people to put away their Wives, and Nehemiah did the like, and after this manner the Priest adjured the woman suspected of Adultery, and upon many occasions an Oath is given by the Magistrate to the people.

A third question may be, why Abraham abhorred so much from marrying [Quest. 3] his son with the Daughters of that Country? To this Ambrose answereth first, that he did so, because they came of cursed Canaan. 2 Because they were Idolatrous and wicked, and of this second also Chrysostom speaketh, saying, that he knew the wickedness of the Canaanites, and so avoided matching with them. Thomas Anglus saith, that he would not have his son take a Daughter of Canaan, because he was a pilgrim and stranger in that Land, and would so continue without mingling with that people, till the Lord should give to his posterity that land, and secondly, because the people of Canaan were to be expelled thence, and therefore they, by whom they should be expelled, ought not to enter into any bands of marriage with them, as the Lord also afterwards provided by his Law, and Abraham here taught them that came of him by his own example. Amongst these reasons that seemeth to be of little force, which is taken from the Idolatry of the Canaanites, because Nahor the Father of Rebecca, who was sent for to be Wife unto Isaac, hath been thought to have been an Idolater also, because when Terah went from the Idolatrous Chaldeans with his Son Abraham, Nahor went not, but as liking well enough of their manners dwelt still amongst them, as Chrysostom, Augustine and Rupertus argue, and Laban the Brother of Rebecca is brought in afterwards, quarrelling for his gods which Rachel had stolen: Wherefore it was not for the Idolatry of the Canaanites, that he detested such a marriage, but partly for their other abominable sins, wherewith all places were not so greatly infected, although Idolatry had overspread all, so that unless amongst such, he could not have had a Wife for his son in any place. For it is probable, that the family of Nahor was more honest, and chaste, and hospitable. And partly, because they were the cursed posterity of Canaan, and partly because the Lord had made a distinction long ago betwixt them and Abraham's posterity, the one being to be expelled out of the Country, and the other to be planted in their stead, which being so, to effect matching in amity with such, had been to go against God's revealed will, and therefore when Esau afterwards married a Woman of that Country, Isaac and Rebecca were greatly displeased at it, seeking by all means to prevent Jacob from so doing.

But seeing the place, to which the servant is directed to go is Abraham's [Quest. 4] Country. It may be demanded how he fulfilled his Masters will in going to Mesopotamia, when as he was borne in Ur of the Chaldees, and that was his Country? To this some answer that he was borne in Mesopotamia, but that is manifestly false. Others, as Lyranus and Tostatus, that he dwelt long in Mesopotamia, and therefore it might as well for this cause be called his country, as the place of his nativity. Of his dwelling there see before upon Chap. 11. 26. Yet some holding that Abraham stayed not there an whole year, say that the Chaldeans Country and Mesopotamia are generally taken for the Country beyond the River, but I subscribe rather to Lyranus. But it may seem [Quest. 5] strange, that the servant is thus charged, and that nothing is said unto Isaac, what, had the servant power over the son being come to this age, for he was now about forty? Answer, Isaac was so obedient to his fathers will, as that Moses needed not to set down anything touching his fathers speaking to him, howsoever it is not to be doubted, but that he was acquainted with the motion, and consented thereunto. The servant is spoken to as a messenger to go about this matter for the son, not that he had power and rule over him, but as a Prince hath his Ambassador into Forreign parts upon the like occaon. Rupertus admireth for this the chaste obedience of Isaac, as he doth also the faith of Abraham, the faith of Abraham, in that he sought not any comfort in his peregrination by contracting affinity with the people of that Country, but held him to the comfort which he had in God only, and the chaste obedience of Isaac, in that he was not led by his eyes with beauty, but submitted himself to take such a wife, as his father had appointed for him. A [Note.] notable pattern for young men and women in these days, to teach them in businesses of this nature not to run upon their own heads, but to obey their parents. But why is not Isaac himself sent, as Jacob was afterwards? Answ. [Quest. 6] because there was a necessity of Jacob's going, for the danger wherein he stood by reason of Esau's anger against him, but here was no such reason, and therefore Isaac Abraham's only son is kept at home with his father, who could not live so comfortably without him, and the servant is sent this long journey to fetch him a wife, that he might not be exposed to any perils of the way. And yet this was not done altogether without a mystery: As Isaac taketh a wife at the appointment of his father, whom he had never seen before out of a far country, so Christ took, according to the will of his Father, the Gentiles for his Spouse, being far off from the place, where he lived: And as a servant was here sent for this purpose, so Christ went not himself amongst the Gentiles, but was only amongst the lost sheep of the house of Israel, but he sent his Apostles to speak and to make the contract for him, the Jews amongst whom he dwelt, being refused, as here were refused the daughters of Canaan: And as Abraham saith, that they were his kindred, to whom he sent, so the Apostle speaking of all men, yea even of the Gentiles, saith, We are God's generation, to this effect almost Rupertus.

Abraham having sworn his servant, he maketh a doubt, what to do, if the woman should refuse to come with him, and whether he should then carry his son Isaac thither? Which Abraham by all means denieth, encouraging his servant by telling him, that God should send his Angel with him, and he should prevail, but if not, he should be clear from his oath. Which is not so to be understood, as though the servant had power to carry or not to carry Isaac into Mesopotamia, but that he should not in his masters behalf undertake any such matter, he being fully assured, that Isaac's dutifulness to his father was such, that as he determined, he would be ready to obey. But what made Abraham so averse from the carrying of his son into that Country? [Quest.] Answer, Because God had brought him from thence to enjoy his most gracious promises touching Canaan, and children, and all sorts of blessings, of which Isaac should have been made uncapable, if he left the place, where he was planted. Abraham was very confident of success by commemorating God's favors past, but howsoever, he will not yield, that Isaac should go from his place, giving us example herein to resolve to obey God, although [Note.] in so doing things succeed not according to our expectation and desire.

And the servant took ten Camels of his Masters (for all the goods of his Master were in his hand) and he arose and went to Mesopotamia to the City of Nahor.

In the vulgar Latin, instead of these words (for all the goods of his master were in his hand) are these, ex omnibus bonis domini sui portans secum, carrying of all his masters goods with him, whereupon some have labored to resolve, how he could be said to carry all, yea even they that follow the Hebrew reading, because they hold, that this mentioning of all his masters goods being in his hand, is to be understood of their being in his hand, when he went this journey, and so imply as much, as his carrying them with him. The Hebrews say, that he is said to carry all, because he carried a writing, wherein they were all set down, as given to Isaac. Others, that it is an Hyperbole, he carried all, that is very many. Others, that he carried some of all sorts, Gold, Silver, Pearls, Precious Stones and Jewels, which were rare in Mesopotamia, as Josephus saith. But these words, for all his masters goods were in his hand, seem so plainly to be a reason of his taking so many Camels, and their lading with precious things of his masters, which is necessarily implied, that we shall not need to labor to clear it any otherwise, but by saying, that these words are interposed, to show that it was in his power to go forth thus royally furnished, because all Abraham's goods, who was exceeding rich, were committed to his fidelity, and so he might at his pleasure take with him, and dispose at his pleasure for his masters ends, what he pleased. Thus also Musculus. Mesopotamia is rendered by some, Aram-Naharaim, that is, Aram of the rivers, and by the Chaldee Paraphrast, Aram upon Euphrates. But it is all one, that Aram being in Mesopotamia, and therein Haran the city, called the city of Nahor, see before, Chap. 11. 42. It was about four hundred miles from Canaan thither. Touching the ten camels taken by the servant with other precious things, wherewith they were laden, and a competent train of men to go with them, as appeareth, verse 32. &c. although it be here passed over in silence, he did thus, that the wealth of his master being in some part seen, the woman, for whom he went, might the rather be induced to come with him: for it was not probable, that she would willingly go into a far country to live also poorly, but seeing hereby the wealth of Abraham, she might well cheerfully address her self to the journey, thus Calvin. Touching these ten Camels, it is to be understood, that in those parts they abounded with these kind of beasts, for Job is said to have had six thousand, and from the Hagerens being overcome it is said, that the Hebrews took fifty thousand. It is a beast, that carrieth a great burden, liveth with little, and will travel very far in a day. Julius Scaliger saith, that some of them will carry seven hundred pound weight, and will endure without drinking 15 days together, and commonly four or five, being also content so long a time with the food eaten before, and they will travel as far, as an Horse in a day, but there are a lesser sort called Dromedaries, which will travel a hundred miles in a day. Rupertus draweth this going out of Abraham's servants thus instructed into a type of the Apostles going out to preach the Gospel, the riches, that they carried with them, being a power to work miracles, that the Gentiles sought unto for the Lord to become his Spouse, might not doubt of his greatness and power, and so be induced to become his Spouse, and as Abraham's servant went with ten Camels, so they inculcated but Ten Commandments, teaching, that other carnal institutions, if they would cleave unto them, did rather hinder then further them towards Christ, and as he was bound by oath to go, so they to preach under a curse, 1 Cor. 9. 16. This Allegory is prosecuted much more largely by Ferus upon this place.

The servant being come to the City maketh his Camels to kneel down (for so this beast is wont to do to rest it self) by a well of water without the City, expecting doubtless, when some woman should come to draw water, that he might water them there. And this is noted to have been towards the Evening, when the women were wont to come forth to draw water. Here therefore he stayeth praying to the Lord for good speed in his business till they came out, and he desireth, that when a Damsel should come to draw water, that if she courteously offered to give him some and his Camels, that she might be the woman appointed for his masters son, which praying so soon as he had finished, Rebecca came forth and shown this courtesy unto him, whereby he was confirmed, and praised God for it. But here a question offereth [Quest.] it self, whether he did well in propounding this as a sign, seeing it may seem to be tempting of the Lord, upon whose will we ought in all things to depend, and not to appoint him, whereby he shall confirm us touching this or that? For when Ahaz was bidden to ask a sign, he said he would not, neither would he tempt the Lord. This question is moved, and amplified by Augustine, with that asking of a sign by Gideon, but not answered. Chrysostom, Rupertus, Lyranus and others justify it, as being a thing to which he was moved by the Lord, or by his Angel that went with him, of whom Abraham spake before, which appeareth, as Calvin also noteth, by the success granted by the Lord. Moreover, he shown himself to be both wise and religious herein, and full of faith, in that he would not trust his own judgment in a matter of so great moment, but sought unto God to be his directour, remembering and believing the words of his master, and in propounding this thing for a sign, he considered, that courtesy, affability and hospitality would best suit with his Masters condition, and therefore he respecteth not beauty or any outward thing in his prayer, but these good qualities. A man may not desire a sign lightly, but upon some great and weighty occasion, but expect the Lord's giving of what sign it pleaseth him, to do otherwise were indeed to tempt him, and to usurp over him.

When Rebecca had done giving him and his Camels water, he taketh out an Ear-ring of half a shekel weight of gold, and two bracelets for her hands of ten shekels weight of gold, &c.

The word translated ear-ring here is an ornament of the forehead, or ears, which used to hang by the fillet, and half a shekel, the weight thereof in gold is seven shillings six pence, yet Jerome for half a shekel, readeth it, two shekeh, but it is not two, but half a shekel, the ten shekels weight of gold, seven pound ten shillings, counting them by the common shekel, which is fifteen shillings, for the shekel of the Sanctuary is twice so much, and the Kings shekel twenty two shillings six pence. This may seem to be a very great gift, and that Abraham's servant was over-prodigal of his masters goods, upon so slender an occasion to give so much away. But it is to be conceived, that the man resolved in his mind, that this maid should be his young masters wife, when as he having prayed, God provided, that all things fell out, as he had desired for his confirmation. And happily, although it be related after he first asked her whose daughter she was, and had further communication with her, and then gave her these things, as pledges of the future contract, thus also Calvin, and when he repeateth again the same passages, verse. 47. he placeth his questioning with her first, and then his giving of those ornaments unto her. And this also may make for an Apology for the maid, who otherwise might happily be thought not to have been so modest in accepting these things so readily at the hands of a stranger. But it may be doubted, how [Quest.] the use of such costly ornaments may be justified in a woman fearing God, seeing S. Peter in speaking of the apparel of such women, saith, Let it not be with broided hair, and gold put about? To this Calvin saith, that it cannot well be justified, as being without all corruption, because the purity of a sincere heart is very seldom to be found, where there is such outward splendor, by reason of the ambition, to which women are carried hereby. And therefore he concludeth, that other women must not go by this example, no more then they that are of highest quality, will go by her example to carry water, and to do other servile works, yet he doth not altogether condemn the use of costly ornaments in women of high quality, commendeth to all frugality herein. It was the custom, saith Musculus, of those times, for the richer sort of women to wear such precious things, and therefore Rebecca was now furnished accordingly. I think, that it was no way blameable in her to use them, or against the rule of the Apostle: for he groundeth it upon the example of Sarah and Rebecca, &c. saying, For thus women fearing God did of old array themselves. Wherefore he is not to be understood, as altogether forbidding the use of Gold for ornament in all women, but the vain and conceited use thereof, and the use of it in women of meaner quality, as thinking themselves to be greatly graced hereby, although modesty, and humility, and other Christian virtues be cast off. See Ps. 45.

The man having bestowed his gifts upon Rebecca, asketh her, whose Daughter she was, and whether there were room for them in her Fathers house? she told him, that she was the Daughter of Bethuel the son of Nahor, and that there was not only room, but also Litter and Provender, whereupon he praised God, and spake so as that Rebecca understood that he came from their kindred, and went in and told them of her Mothers house thereof, &c. Hereby the hospitality of Bethuel also appeareth, as of Lot and Abraham before, in that a Daughter did so readily offer lodging and entertainment to so many: for this plainly showeth that it was usual with her Father to entertain travellers, so that, whatsoever corruption was in them otherwise, yet for charity and hospitality it seemeth that they were much to be commended. She goeth to her Mothers house, not that she had an house by her self, where her Father dwelt not, but because women that had great families, had rooms by themselves for them, their Daughters and Maid-servants, wherein they did the works belonging to women, and the men were separated into other rooms by themselves.

Laban her Brother hearing this goeth forth to the man, and most kindly welcometh him, bringing him in, and providing for his Camels, and the washing of their feet, and then for him, and the men with him to eat. But he, before he would eat, told his arrand and all the things before-going from the beginning to the end, v. 29, &c. to v. 49. wherein because there is some difference in the servants relation from the foregoing History, I will a little consider of it, and reconcile it, first he saith, that Abraham bade him go to his Fathers house, v. 38. but v. 4. it is, to my Country and to my Kindred. Again, v. 40 The Lord, before whom I walk, will send his Angel with thee, and prosper thy journey, but v. 7. it is, The Lord God of Heaven, who took me from my Fathers, &c. 3 v. 41. Thou shalt be discharged of mine Oath when thou comest to my kindred, if they give thee not one, but v. 8. If the woman will not follow thee, then shalt thou be discharged, &c. Lastly, v. 47. He saith, that he first asked her, whose Daughter she was, and then put the ornaments upon her, but v. 22, 23. he first gave her the ornaments, and then asked this question. But these differences for the former three, are very small and in words only, not in substance, for the last, howsoever he is said, v. 22. to have taken those ornaments out from the place, where they lay, before he asked her of her Father, yet it is not said, that he gave her them, so that when this was done remained to be further explained. Saint Augustine speaking of this difference, saith, that it justifieth the Evangelists writing diversely contrary to the opinion of foolish and unlearned men; for it is not necessary, that all things should agree in words, but in substance, because, if it had been necessary, the same Moses writing all this could easily have made all to agree in the very words. And again he saith, It mattereth not, whether a man relate things in order or out of order, so that there be no contrareity in the holy Scriptures. For it is not in any man's power to set down all things in order, but as he remembereth them, and it is given unto him.

The servant having ended his relation requireth answer, whether they would now let Rebecca go with him, they consent, and then he praiseth God, and giveth her more Jewels, and gifts to her Brother and Mother, and she being called, and giving her consent, he carrieth her away with her Nurse and Maids, being blessed by her Parents and Brother, verse 49, &c. to v. 62.

In dealing with them about their consent he is not very urgent, but saith, If they will not, that he will turn to the right hand or to the left, that is, depart without any long tarrying. The Hebrews say, that he meant either to go to Lots or to Ishmael's for a Wife for Isaac, but this is a vain conjecture, he meant, that he had done what was enjoined him, and so would return without extorting a consent from them by forcible persuasions, because when love in these cases cometh freely it is best, and most likely to hold. He giveth Rebecca more treasure according to the custom of those times to the newly espoused, that thus she might have an experiment of his Masters riches, the gifts said to be given to her Mother and Brother, if the Hebrew words be properly translated, were Apples and other sweet fruits, yet some Hebrews will have them to signify any precious things.

When they came near to their journeys end, Isaac is said to have been coming from the well of Beer-lahai-roi, for he dwelt in the South Country, and had gone out that way towards the evening to pray. Of this we read before, Chap. 16. 14. Luther thinketh, that he dwelt not now together with his Father, but somewhat remote, their substance being too great for them to dwell together, and it is said to be the South-Country, because Mesopotamia lay from thence Northward. Jerome thinketh, that he dwelt at Gerar, or at Beer-sheba, but it is plain by Ch. 25. 11. that he dwelt by Beer-lahai-roi which was 16. miles from Hebron. The time of his going out is noted to have been towards the evening, which being cool was most fit to walk abroad in, in that hot Country. The word translated (to pray) is 〈 in non-Latin alphabet 〉 , which as Vatablus saith, signifieth to speak with a low voice, as a man doth in prayer and meditation. There are divers other translations of the word. 1 By the Chaldee Paraphrast, to meditate. 2 By the Septuagint, to exercise. 3 By some Hebrews, to walk amongst the green Trees. 4 Symmachus, to talk. 5 Aquila, to confabulate, as if he went to speak with his workmen. 6 Ambrose, to estrange himself, that is, from worldly affairs. Most yet agree about that of meditating and praying, howsoever there are some, that refer his meditating to a Philosophical study about natural things, as Lyranus and Tostatus. But I rest in the first, and thus the word is often used, as Ps. 70. and Ps. 49, &c. And here we may note, both an example of piety to be imitated, [Note.] and something for encouragement herein, for that whilst he was thus busied, his much desired help was by a singular providence at the instant brought unto him. Rebecca espying Isaac asked who he was, and being told alighted and put on a veil. She alighted for honors sake, because it had been unfit, that she sitting upon an higher place should receive him who was to be her head, upon a lower; and a veil she put on to cover her, for modesties sake: For a veil was such a kind of covering of silk or thin stuff, as did cover the whole head and face, and much of the body, being by the Greeks called 〈 in non-Latin alphabet 〉 , of which Jerome saith, that it was the covering of the women of Arabia and Mesopotamia, whereby their bodies were defended from the heat of the Sun, having the name from 〈 in non-Latin alphabet 〉 to heat. Of covering the face we read upon four occasions, first for modesty and shamefastness here, and 1 Cor. 11. And it hath been of old much condemned for women to come abroad uncovered. Tertullian speaking against women going out with open face, saith, The Ethenick Arabian women shall condemn you, in that they cover their head and face, being content rather with one eye to enjoy half the light, then to prostitute the whole face. Valerius Maximus lib. 6. cap. 3. telleth of one Gaius Sulpitius Gallus, that he took his wives going abroad with open face so heinously, that for this only he put her away. 2 Another [ 2] occasion of covering the face hath been for sorrow, so David covered his head, when he mourned for Absalom. 3 For reverence towards the [ 3] Divine Majesty whom mortal eyes are unworthy to behold, so Elijah covered his face with his mantle, when the Lord appeared unto him. 4 In the [ 4] case of being found guilty, covering of the face now being an act of one averse, and disdaining the party covered, as unworthy to look upon him; so the servants of Ahasuerus covered Haman's face, and carried him forth, and hanged him.

Then the servant told Isaac, what had passed; and he took Rebecca into his mother Sarah's tent, &c. Here I pass over the Allegory made by some of the Fathers upon Rebecca her going down from the Camel, as by Gregory saying, Isaac coming towards Rebecca towards the evening of the day, when she sat upon a Camel, setteth forth the coming of Jesus towards the end of the World, who being in visible in himself, by taking our nature upon him became visible to the Church of the Gentiles before sitting upon a Camel, that is, in the midst of great uncleanness and deformity, as the Camel is an unclean and deformed beast, upon which Rebecca sat, who thence espied Isaac. And as she seeing him alighted and covered her head, so the Gentiles seeing and hearing Jesus to be their Savior, come down from their vices, wherein they had lived and carried themselves proudly before, by forsaking them all, and cover themselves with shame, being ashamed of those things, which they formerly did. And Rupertus Allegorizeth otherwise, but I pass these over, and come to Isaac's bringing of Rebecca into his mothers tent, and then taking her to wife. The order, saith Calvin, is here to be observed, he brought her not first to his own tent, but to his mothers to stay there a time amongst the women, and then he married and lived with her and loved her, and it is not to be doubted, but that there was then a solemnization of their Marriage, although it be not spoken of. And thus men ought to defer, and [Note.] not presently like brute beasts take them wives, and go in unto them. His father appointed him this wife, but he liked and loved also, and so took her, and was comforted after his mothers death, this is added to intimate his great affection to his mother, she having been dead now three years, he still sorrowed for her, and did not quite wear away that grief, till now that for a most dear mother he had gotten him a most loving wife. In the servant of Abraham, the Minister of God's word is set forth, saith Ferus, and in Rebecca the Church. For, 1 As he, so the Minister is sent. 2 He prayeth, and having found praiseth God. 3 He adorneth her ears and hands, signifying Faith and good works, &c. And as she, so the Church is a Virgin. 2 Is kind to Christ's servants. 3 Followeth them. 4 Descendeth by humility. 5 Covereth her face.

CHAP. XXV.

THen again, Abraham took a wife, and her name was Keturah, and she bare him Zimran and Jokshan, &c.

It may seem strange, that Abraham being now a hundred and forty years old, should marry another wife, and beget children, he being spoken of as dead for any act of generation at the age of a hundred, Rom. 4. 19. For 1 If he were dead then, how could he be alive now to beget so many children? [Quest.] 2 Having lived a widower above three years, since Sarah's death, what moved him being so aged to marry now again? 3 Seeing he was so careful for his son Isaac, that he might have a wife of the daughters of his kindred, and not of the Canaanites, why had he not the like care of himself, seeing he would marry again, but a woman, as is most probable, of that Country, is taken by him? The Hebrews, whom Lyranus followeth, say, that this Keturah was Hagar, whom he had taken before, but put her away again at the instigation of Sarah, and to make this the more probable, they propound the signification of the name Keturah, as Jerome saith, being copulata, or conjuncta. neither doth he reject or approve this, but leaveth it. Lyranus saith, that Keturah signifieth thurificata, as intimating, that after her ejection she kept her self pure, as if she had been Consecrated to God. Tho. Anglus likewise is very earnest in maintaining, that she was Hagar, alleging Jerome, for this opinion, upon 1 Chron. where he saith, Keturah is Hagar, as appeareth, Psal. 82. where it is said, The tabernacles of the Edomites, Ishmaelites, Moabites and Hagarens; by the Ishmaelites, the posterity of Hagar by Ishmael being understood, and by the Hagarens the Midianites & other people's coming of her under the name of Keturah. And again, 1 Chron. 5. the Itureans, Napheans and Nodab are said to have holpen the Hagarens, whereas these three people's came of Ishmael, and therefore the Hagarens must be others coming of her also. But these are only conjectures: For the Hagarens might be the name of some Ishmaelites singularly, and other families coming of him might be called by other names. And generally, as Lyranus confesseth, the Fathers understand not Hagar by Keturah, but some other younger woman. Against that opinion of her being Hagar maketh first Hagar's age, which must needs be now about 80 years, and therefore could not by so old a man have so many children without a greater miracle, then that of Isaac. 2 The words here used in Hebrew, Abraham added and took a Wife, &c. 3 The words following, v. 6. To the sons of his Concubines he gave gifts, so that he had more then one Hagar. Lastly, the name Keturah being a proper name, whereas if it had been Hagar, she should have been so called. She was therefore doubtless some other younger woman, and happily of that Country, and most probably not now first taken after Sarah's death, and Isaac's marriage, but rather long before, although it be not related, till now in the conclusion of his History, that nothing concerning him might be finally omitted, although hitherto let pass. For as she is here called Abraham's Wife, so 1 Chron. 1. 3 • she is said to be his Concubine, intimating his taking of her, whilst Sarah was yet alive: for although such are called sometimes Wives, and sometimes Concubines, yet one woman taken alone, when a man hath none other Wife, is never called but his Wife. And this Calvin holdeth to be most probable, and it may be thought that Abraham was moved hereunto, although it be not expressed that thus many Nations, besides the Israelites and Ishmaelites, might spring out of him, as by this means it shall by and by appear that they did. Yet Origen and Augustine hold, that he married her according to the order here followed, because when he was altogether without issue, he never took any other woman, till that by the importunity of Sarah he was drawn to take Hagar, and therefore they think, that now much less, having issue, he would of his own mind take another during the life of Sarah. But to this it may be said, that God having given new vigor unto his body to beget Isaac, when he was old, he might happily being more fit still for generation, be moved of his own mind to take another wife, because, as Calvin saith, when a man hath once begun to take the liberty of having a Concubine, he groweth the more bold to take another, but he condemneth it in him, as ill done, howsoever I cannot for my part in this subscribe unto him, as I have partly touched before in speaking of Polygamy, Gen. 4. Saint Augustine holding this to have been a new marriage after Sarah's death saith, that Abraham had not only strength sufficient given unto him for a little time to beget Isaac, but that by divine instauration he reflourished all the rest of his life, whereby as Calvin saith, is added to the glory of the miracle, and therefore he embraceth it, as touching the reflourishing of his bodily force. And for the excusing of him as being herein carried by carnal lust in so old an age, Origen saith, that it was done by an instinct from God for a mystery, this marriage setting forth the marrying of wisdom to the mind, which is not, till old age cometh on. But Augustine better, that, as his taking of Hagar and getting a child of her was done in a figure, as likewise the begetting of Isaac of Sarah, viz. the wicked, which are children of the flesh being set forth by the one, and the faithful, who are the children of promise by the other, as Saint Paul teacheth, Gal. 4. so his taking of Keturah, and begetting children of her, may be figurative and mystical also; Heretics being set forth by these children, who are not permitted to inherit with the faithful, but are sent away as well as the wicked, although they have all some common gifts given unto them, as wealth and prosperity, and wit and learning, and this World. These things being thus premised, I come now to the answering of the doubts put before. First he took this woman, as he did Hagar, before the death of Sarah, for which she is called his Concubine, 1 Chron 1. 32. and not being so old, as is supposed. Secondly, although he were old, when betook her, for I suppose that it was some good space after the birth of Isaac, yet the natural force by God miraculously renewed and still continued in him, made him, as if he had been younger. Thirdly, he was not so solicitous for himself in this matter for the choice, as for his son Isaac, because it was said, that in Isaac his seed should be called, and he was to be the seminary of the Church. Lastly, this was not done by so great a Patriarch carried through the love of a woman, after the manner of other ordinary men, but by a singular providence in a mystery, as hath been said. Now for the children begotten of Keturah; Zimran, Jocsan, Medan, Midian, Isbach, and Suah, two of them only are spoken of as having issue, Jocsan and Midian; the offspring of the other four is omitted, as inhabiting peradventure parts more remote, & therefore unknown to the Hebrews. Josephus saith, that all of them possessed the Region of the Troglodites, and Arabia Felix unto, the Red-Sea. And that it was reported, that Epher the son of Midian, whom he calleth Ophres, went with an Army, and took Libya, & that from him Africa took the name. Hieronymus having said the same with Josephus addeth, that Assurim one of the sons of Dedan gave the name to the Syrians, according to some, and that divers of the children of Keturah here mentioned, went and possessed the Regions of India. Moreover, he saith, that Midian gave the name to the City Madian beyond Arabia towards the South in the desert of the Saracens, whence they were called Midianites. And of this Madian & Ephah the son of Madian he saith, that the whole Province, where these people dwelt, is called by a general name Saba, from whence the Q. of Saba came. Of Madian & Epha, Isaiah writeth, saying, The Dromedaries of Madian and Epha all shall come from Saba, bringing Gold and Frankincense, &c. Of the Midianites joining with the Moabites against Israel it is written, Numb. 22. 25, 31. And of Dedan the son of Jocsan Ezekiel writeth, saying, The sons of Dedan were thy Merchants. Of the rest we read nothing afterwards, and therefore we must leave them without saying anymore of them, but only that Sheba the son of Jocsan may seem to be he, that gave the name to Saba, where Madian and Epha also dwelt. For of three men of this name we do read. 1 The son of Chus. 2 Of Jectan, who came of Heber, and 3 This Sheba; and accordingly there were three Sabaes. 1 In Arabia Felix, and these came of the Seba here mentioned, as Jerome saith. 2 By the Persians. 3 In India according to Dionysius. It is to be noted, that none were more infest enemies to the Hebrews, then some of these, as we shall divers times read of them in this kind, and of the other Kinsmen of theirs, the Moabites, Edomites, and Ishmaelites, and even so the Church of God is most exercised with the enmity of Heretics pringing from the same fountain with themselves.

Now although Abraham had thus many children besides Isaac, yet he gave all that he had to him, and to the rest he gave gifts. According to the manner of leaving the inheritance to a son begotten of a Wife, so did Abraham, but for the chidren of his Concubines, he first gave them gifts, that is bestowed something upon them to carry away with them, to help towards their maintenance, and so sent them away, whilst he yet lived, then all, which remained, came to Isaac. A Concubine, as the Hebrews say, is an hand-maid taken to the bed of her Master, without any Writing being made, or Matrimoniall ceremonies, but a Wife hath both. If it be demanded, why Abraham sent these his children away, retaining Isaac only with him? It is answered, that [Quest.] this was done, because Isaac ought by God's promise to inherit that Land, lest, if they had stayed there still, they should have been some interruption unto him. And again, he believed, that each of them would be multiplied into a Nation, according to that of the Lord, A Father of many Nations have I made thee, and therefore it was necessary to send them into other parts, forsomuch as that Land could not be able to contain them. Lastly, he feared envy, that might grow in them against Isaac possessing all that he had, they having but little bestowed upon them. Wherefore he sent them away, whilst he lived, Eastward, into the East-Country, that is, not Eastward in the Land of Canaan, but quite out from all those bounds, to Arabia, Armenia, Mesopotamia, and Persia, which, as far as the Persian Gulf, are usually called in the holy Scripture the East-Country. And from amongst them again, most probably from Arabia Felix, came the Magi to worship Christ, who are said to have come out of the East.

After these things thus done, Abraham died and was gathered to his people, being 175 years old, for which he is said to have been of a good old age, and full of days. The words used to show that he died, are, He gave up the Ghost, and died, whereupon Aven-Ezra noteth, that he died not any painful death by any sickness, but his spirit gently departing from his body, the force of nature being in this long continuance of time quite spent in him, and therefore it is said, he was of a good old age, and full of days; and thus the promise of the Lord made unto him, Gen. 15. 15. was fulfilled. Touching the words added, and was gathered to his people, they are diversely expounded by divers. First by Philo, who will have those things, whereof man was made, his Fathers or people, unto which he is again gathered, when he dieth, viz. Water, Fire, Earth and Air, of which the body is composed, and to which it returneth, and the sky, of which the soul is a part, and unto which it is elevated, being placed with the stars, but this is rather Platonicall then Theological.

Secondly Saint Augustine understandeth by his people, the company of Angels, unto whom the souls of just men are aggregated, when they die. For saith he, in speaking of Jacob, concerning whom the like phrase is used if it had been said, unto his Fathers, there had been no doubt, who were meant, but in that he saith, to his people, considering that there were very few before Jacob of his people, and so it may be doubted, whether they could be called a people or no, I cannot think, that his Progenitours are meant, but the Angels of Heaven. And this is followed by the interlinear gloss, the Master of the Scholastical History, and Tostatus.

Thirdly, Theodoret expoundeth it, as an intimation of the immortality of the soul, and of the resurrection, because if men in death did altogether perish, it would not have been said, that they were gathered to their people. And Rupertus saith, that the phrase is borrowed from the gathering in of Corn out of the field to be laid in the Barn, the meaning being, that even so the elect in death are gathered out of the open of this World into the secret of those that are at rest. So likewise Lyranus, but that he maketh the place of their resting Limbus Patrum. And Luther followeth Theodoret, and divers others, holding that the mortality of the soul is here obscurely intimated, because otherwise in death there could be no gathering unto a people, but now that men dying are gathered unto their people, it must needs be yielded, that they perish not, but pass from one people to another, that departed hence before them. And he is said to be gathered unto his people's in the plural number, because the people's of divers Countries, that have lived and died well, come together after death into one place of rest. Fourthly, some other new Writers there are, that understand these words only, as an Hebraism to express death, to be gathered unto his people, to be gathered to his Fathers, and to go the way of all flesh being one and the same thing, that is, to come to the same estate with others, that have died before. This last, howsoever it cannot be denied to be true, yet as in many other Phrases in the Hebrew tongue, under the literal a mystical sense lieth hid, so it may be in this phrase, forsomuch as men dying are said to be gathered to the people, they perish not, as do beasts, but continue still in their souls, and according as they have been of the sort of the good, or of the bad people, that have gone before them, they are gathered unto them, the one sort being together in one place, and the other in another. That by this phrase is not, meant a gathering into the company of the good Angels is plain, because the same is used also touching Ishmael, v. 17. and by the same reason it appeareth, that a gathering into the secret of those that be at rest, is not always meant, but only when he is a good man, touching whose death it is spoken. Otherwise he is gathered to the people of his own quality and condition.

Abraham being dead is buried by his sons Isaac and Ishmael, where Sarah was buried before. Ishmael is said before to have been cast out, but it seemeth, that he went not so far, but he could hear of his Fathers death, and come to do a filial duty towards him, of the coming of his other sons by Keturah we read not, for they were sent further off into the East-Country, and Ishmael was more beloved of his Father then any of them, as is most probable by his expressions sometimes. There had been great difference between Isaac and Ishmael in times past, but now their Father being dead, they agree in one about his burial. Nothing ought to hinder us from doing this last duty towards our deceased Parents: for men's bodies are not any way to be [Note.] put into the ground, as the carcases of beasts, but as precious things to be laid up there with some solemnity, as being bodies that shall rise again. After the burial of Abraham, it is shown in brief how God blessed Isaac, and that he dwelt by the Well of Beer-lahai-roi. Then of Ishmael it is said, that he had 12 sons, Nebaioth, Chedar, Abdeel, Mibsam, Mismah, Dumah, Mesah, Hadar, Themah, Getur, Naphis, Chedma, who were Princes, which is inserted to show the verifying of God's promise to Abraham that he should beget 12 Princes, Chap. 17. 10. And it is said, that these were their names in their generations, the Tribes that came of them being called by their names, as the Tribes of Israel by the names of their Fathers, of Nebaioth, thus the Nabathen Country being a part of Arabia, had the name, because they dwelt there, viz. from Euphrates to the Red-Sea. We read also of the Tents of Chedar, of the plains of Dumah, of Thema also Southward, and Chedma Eastward, so Musculus.

And Ishmael being 137 years old died. But his children dwelt from Havilah to Sur before Egypt, as a man entereth into Assyria, in the sight of all his Brethren. This Havilah cannot be in India, as some suppose, but in Arabia, see before, Gen. 2. 11. because the other bound of their dwelling is said to be Zur, or the Red-Sea before Egypt. And Ishmael is said in his posterity to have dwelt before all his Brethren, to show the fulfilling of that promised touching him, Chap. 16. 11. where the meaning of this phrase may be seen. The word translated dwelt is 〈 in non-Latin alphabet 〉 , which signifieth, as Calvin saith, to rest or to dwell, or to fall, as Vatablus, and the Chaldee Paraphrast, who supplieth it with this word Lot, as if it had been said, his lot fell to him before all his Brethren, and some understand, it, as if it had been said, he fell or died before all his Brethren, that is, they surviving, but he at this age being cut off. But as Calvin well noteth, this is a forced Exposition,, and forsomuch as the word may be expounded, dwelt, we shall not need to supply it with, Lot, but expound it thus. The meaning is, that the Ishmaelites dwelt near the Israelites, but were not mingled with them. And so Moses soon endeth his relation touching Ishmael, that he might henceforth dwell altogether upon the History of Isaac, of whom God's Church came, for the cause whereof this History was undertaken by him. It may be noted, that Ishmael is the only wicked man, whose man, whose age is set forth in all the Bible, and of whom it is said, as of Abraham, he was gathered to his people, whereupon some have thought that he repented before his death, but the phrase of gathering to his people may as well be understood of the wicked like unto him, as it is of the faithful, when it is applied to Abraham and such like.

Isaac, he saith, was 40 years old, when he married Rebecca, and she being barren, he entreated the Lord for her, and she conceived. His age of 40 is not set down in vain, but to show his continency, in that he kept himself chaste hitherto, not being carried by the lusts of youth, which are most violent. And this example is in some sort to be followed by others, it is their duty to strive against the flesh, and not at the first assaults to yield unto it, for they do so either entangle themselves by immature marriages with many distracting troubles, or else rush into formcations or adulteries to their utter overthrow. The barrenness of Rebecca continued til the 20 year, as appeareth, v. 26. If it be demanded, why she was so long without fruit, as Sarah also [Quest.] was far longer, and other good women after them? It is answered by Chrysostom, that thus a way might be made to our believing, that it was possible with God to make a Virgin to conceive and to bring forth a Son: for this reason is used to the Virgin Mary, Behold, thy cousin Elizabeth hath also conceived, for nothing shall be impossible with God. And again, that men might not love their Wives the less being barren, nor they be the more discouraged hereby, because barrenness is a thing incident to the very best. Theodoret saith, that God would hereby show, that the Israelitish stock was to be multiplied not by natural succession, but by his grace and favor, because Christ was to come of them. And truly all these reasons put together may serve fully to satisfy this doubt: for why should we doubt of the conception of a Virgin, when as Wombs naturally barren and dead through age have conceived? And Israel being the Church of God, it doth excellently serve, to show God's grace to be the fountain hereof, and of all election.

If it be further demanded when Isaac began to pray, that his Wife might be fruitful? Some say, when in continuance of time he found that she was barren. But the answer of Chrysostom and others is more probable, that he [Note.] began to pray thus soon, as he was married, persevering herein 20 years together. For he knew well, that the fruit of the womb is of God's special [Quest.] blessing, and he hoped for an holy seed, wherefore being married▪ it is not to be doubted, but he sought this presently by prayer, and although the Lord did long defer to grant his request, yet he continued to pray till he had obtained, and so must every faithful man do, and being never weary of praying, [Note.] he shall at length prevail in that which may be to God's glory. Isaac, saith Calvin, in being thus delayed was no less exercised, then Abraham had been before. An innumerable offspring was promised; but what conflicts must he needs have in his faith, and Abraham also, who was still alive, to see, how slowly God's promise took effect? yet he believed still and prayed. The word translated (for Rebecca) may also be rendered in her presence, or being over against her, as if he had taken her to pray together with him, and so some, saith Vatablus, understand it, but it is more simple to read it, in respect of her, or for her. The Hebrews have a tradition, that he took her with him to Mount Moria, and there prayed. Lastly, it may be demanded, why Isaac prayed thus, when as he was sure by reason of God's promise, that he should have issue, and how his Wives bearing fruit can be ascribed unto his praying, as it is in this place? To this Gregory answereth saying, Things not predestinated cannot be obtained by prayer, but such things, as holy men obtain by prayer, are so predestinated, that they should be obtained by prayer. For even the predestination of the eternal Kingdom is so by Almighty God disposed, that the elect must come to it with labor, in that by prayer they come to obtain that which from eternity God hath decreed to give unto them, as appeareth in the example of Isaac praying for his Wife. Wherefore Isaac did herein but his duty, and his Wife conceiving, both God's decree took effect, and he obtained that which he sought by prayer.

And the Children struggled within her, and she said, If it be so, why am I thus? and she went and inquired of the Lord. 23 And the Lord said unto her, Two Nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger then the other, and the elder shall serve the younger. The word translated, struggled within her, is diversely translated, by Ambrose exultabant, by Augustine gestiebant, by Jerome ludebant, vel calcitrabant, by Aquila c •• stringebantur, by Symmachus, they were carried after the manner of a ship upon the superficies. The word is 〈 in non-Latin alphabet 〉 signifying confringere, so that they did seem to fight and to tear one another. And this colluctation was not natural, but stirred up extraordinarily by God, to portend something to come, as Rupertus saith. These children smote one against another, not out of a desire to contend, or out of any skill to strive, or affectation of victory, but being moved by the same instinct of God, whereby unreasonable beasts and inanimate Elements are wont to be moved for a presage of things to come. Wherefore Rebecca was troubled greatly at this strange accident, saying, Why am I thus? that is, if the Infants within me shall tear one another, why have I conceived? it had been better for me not to have conceived at all. It is the speech of one much perplexed, and doubtful, whether God caused it to be thus, as a sign of his anger, or otherwise. Wherefore she goeth to ask of the Lord. But whither went she, seeing there was now no Prophet, or [Quest.] Priest to go unto? Some say, that she went to Melchizedek, who was Shem, that dwelt at Jerusalem, and lived till the 48 year of Jacob. But this is merely conjectural, and therefore not to be grounded upon. Others say, that she went to Abraham being a Prophet, or to some other Prophet of those times: but then it would have been so expressed, as when Josiah sent to Huld •• the Prophetess to inquire of the Lord. Others, that she went to the Priest; but say not to what Priest. Others, to the place of sacrificing before some Altar, and that she prayed there. Some, that she went only in private, and prayed, and had answer, as Diodorus Tarsensis, Calvin, and Musculus. And some, that she went no whither with the feet of her body, but with her mind, lifting it up to God, as Origen. I subscribe to them that are for her going to some place, because otherwise it would not have been said, that she went to inquire, but only that she inquired. And for so much as there were Altars set up by Abraham, where he used to call upon the Lord, it is most probable, that she went to one of them, hoping, that as God had sometimes spoken unto him, so he would now to her to resolve her in the midst of her doubts. Touching the Lord's answer to her, Two Nations, that is, the heads of two Nations are in thy womb, and the one shall grow in time stronger then the other, that the younger then the elder; this is not spoken so much, as all observe, in respect of worldly preeminence, but of God's grace, whereby the posterity of the one should be made God's Church, and peculiarly beloved people, the other being rejected, as if it had not come of Isaac, but of heathen Parents. Of the Apostles applying of this to prove election to be of grace, Rom. 9, 10. see what is said in my exposition thereupon. Certainly none other reason can be rendered, why the younger should rather be chosen then the elder, but because God would hereby magnify his grace in electing any, seeing if any respect were had herein unto man, the eldest should rather have been preferred. That which is thus Historically said, touching these two children in the womb of Rebecca, is mystically also expoanded by the ancient Fathers. First, by these two people's, the people of the Gentiles, and of the Jews being understood, of which the elder, that is, the Jews serve the younger, that is, the Gentiles. For we Gentiles according to the order of our calling, are younger, and the Jews elder, as Rupertus hath it, and as Esau served Jacob, when by David the Edomites were subdued and made tributary, so the Gentiles came to be superior to the Jews, when the Jews, as the natural branches of the Olive-Tree were broken off, and they being branches of a wild Olive were graffed in. And this Saint Augustine saith, hath been so commonly received, that none almost of ours hath understood it otherwise, and he saith, that the Jews serve the Gentiles, because they carry about the Books of the Law and Prophets, wherein Christ is set forth, and by looking into which (being the Books of Christ's enemies) everyone may be the more confirmed. Again, the same Augustine by these two people's understandeth two sorts of people in the Church of Christ, washed and borne again in the same fountain of regeneration Baptism, as those two came of the same Mother Rebecca, that is, the Godly and the wicked, of which the wicked may be said rightly to be the Major, translated Elder, because they are more by far then the Godly, or the greater part at all times, as the word properly signifieth, and they strive continually together, as these children did in the womb, but the elder, that is, the company of the wicked shall serve the younger, that is, the Godly, because they shall in their persecuting of them be made, as the fire and hammer serveth Gold, to purify it, and the Mill wheat, to make fine meal thereof. Origen by Rebecca her conceiving of these two, understandeth every good Christian, who conceiveth evil thoughts many more in his mind then good, and before them, yet by grace he subdueth them, and is carried, most by the good and so the spirit overcometh the flesh, and vice giveth place to virtue in all such.

And when her days to be delivered were fulfilled, behold, there were Twins in her womb. 25. And the first came out red all over like an hairy Garment, and they called his name Esau, 26. And after that came his Brother out, and his had took hold on Esau's heel, and his name was called Jacob, &c.

The first of these Twins appeared monstrous, because it is contrary to niture for the child of a woman to be borne with hair upon it, except the head only: but this child was borne hairly like a beast, as we may see afterwards in that Jacob to make his Father believe, that he was Esau, covered his hands with skins of Kids. Aristotle saith, that very much hair upon the body of a man doth show abundance of excrements, and therefore that such are most libidinous, and moreover, of a very strong body, and hot constitution, and one subtle, and fierce, and cruel. His outward physiognomy therefore shown his quality, although it be not always to be taken heed unto, as Musculus noteth. Touching the reason of his name Esau, it seemeth to come of 〈 in non-Latin alphabet 〉 to make, because he was made so at the first, as others grow to in time, viz. hairy, and therefore some say, that Esau is quasi perfectus, as it were perfect. But Jerome, who observeth, that he had three names, Esau, Edom, and Scir, saith, that Esau signifieth either a making an heap of stones, red, or vain, yet coming to scan the reason of the name Edom, that he was so called, because of the red pottage, which he so desired, and of the name Seir, which signifieth hairy. He seemeth plainly to dislike that of his being called Esau from redness; Yet Origen and Rupertus also are for this, that he was thus called, because red. I rest in the first, Esau, was so called, as who was a perfect man at the first, having hair all over him when he was borne, as men have afterwards, yea and much more.

The other of the Twins from his manner of coming forth, viz. holding Esau by the heel, is called Jacob, that is, a supplanter, who is properly one that holdeth another by the heel, that he can go no further, or do no more, but metaphorically to supplant is to deceive, as Esau afterwards applieth it. Jacob's coming forth in this manner shown his after-strife with Esau about the birth-right, by holding him thus in the going out, his plucking of him back, that he might be in his place, being declared. Now Isaac is said to have been 60 years old, when these children were borne, so that Abraham lived still, and 15 years after this, wherefor all things are not set down in order, as they were done, seeing Abraham's death is set forth before this.

And Esau was a cunning hunter, but Jacob a plain man dwelling in Tents. The vulgar Latin hath it, Esau was a cunning hunter and an Husbandman, but erroneously, the Septuagint render it better, a man of the field, that was of a stirring spirit, and loved to range abroad in hunting, Jacob contrariwise had not that cunning in him, but was a simple plain man, that kept at home, giving himself to look to Sheep and other cattle, and to domestical affairs, as his progenitors Abraham and Isaac had done, preferring thus to lead a quiet life, yet Gregory and others of the Ancient follow the vulgar Latin, Esau was a cunning hunter and Husbandman, and whereas Jacob is said to have been a plain man, they having respect to the word 〈 in non-Latin alphabet 〉 here used, which signifieth perfect, innocent or sincere, say, that it is meant, that he was such an one, as our Savior Christ commandeth us all to be, viz. innocent as a Dove, and perfectly just. And such doubtless he was, for, as Jerome saith, Wit without goodness is malice, and simplicity without reason is folly, wherefore he is to be thought to have been so a simple plain man, as that he had wisdom withal to take heed of other men's treacheries, and to work for his own good, when opportunity was offered, as appeareth by his getting of the birth-right from Esau, and by his peeling of rods, and laying them before the Sheep and Goats to make them bring forth partic-coloured, whereby he was enriched. But because in saying that he was a plain man, Moses opposeth him to Esau a cunning hunter, he doth not mean hereby to set forth his wit, but his innocence, and that he had not that dexterity and art, which Esau had to hunt and kill wild beasts, but like a simple man contented himself to go on in such a course as everyone might do, in keeping about home, and looking to sheep, &c. And touching Esau his being an Husbandman, there is nothing, whereby this may be gathered, but only an hunter, and so one, that for his following that course of life might well be called, A man of [Note.] the field. We read but of one before, that was an hunter, and he also was wicked, viz. Nimrod, and the wicked are often set forth by the name of hunters, as Ps. 91. He will deliver thee from the snare of the hunter, and Ps. 124. Our soul is escaped, as a sparrow out of the hand of the hunters, &c. Mich. 7. yet it is not be thought, that hunting in it self is evil, or that all hunters are wicked: for it is a kind of art and exercise, that strengtheneth the body, and maketh men fit for War, as Xenophon teacheth, neither would Isaac doubtless have encouraged Esau herein, as he did, if it had been an evil course. And God seemeth to allow hereof, when he directeth to cover in the Earth the blood of that which is killed in hunting, if the beast or fowl taken thus, were such as he might eat of it. And more plainly when he saith, Ps. 132. 15. I will abundantly bless her provision; for the word here used in the Hebrew, is her hunting. Moreover, why were wild beasts, as well as tame appointed to be food for man, and how shall man subdue those that be hurt-full, but by hunting and killing of them? The only fault is, that such as give themselves to hunting, and all that live a stirring and turbulent life, being so much in action, lay aside for the most part contemplation, and therefore their minds, not being formed hereby, they are more rude and fierce, and more tainted with vice, then such as lead a more quiet and retired life, as Jacob did. But what is meant in saying that he dwelt in Tents? The Chaldee Paraphrast readeth it, Erat vir integer, & minister domûs doctrinae. And accordingly the Hebrews say, that by Tents here are to be understood places of teaching, which he frequented there to learn Wisdom and the fear of the Lord, such as were the Schools of Melchizedek and Heber. But as Musculus observeth well, this is to go from the plain meaning to uncertain conjectures. For Abraham's and Jsaacs Tents are also spoken of before, and in like manner nothing else is meant here, but that Jacob also kept in his Tents, which were pitched here and there, as was most fit to look to and to feed his Fathers cattle. Gregory saith, it is one translation, he dwelt at home, making an excellent Allegory hereof. By Esau an hunter, their life is figured out, who being addicted to outward pleasures follow the flesh, but Jacob a simple plain man, who dwelt in Tents, orat home, such as will not be diffused into outward cares, but do simply keep within the habitation of their conscience by meditation: for to dwell at home is to restrain a man's self within the secrets of the mind, and not to be dissipated outwardly by desires, lest whilst they gape after many things abroad, being estranged from cogitations they should fall from themselves. The divers dispositions of these Twins do plainly evince, that Genethliacall Astrology is vain: for if there were any power in Constellations in this respect, these two being borne under the same Constellation, must needs have been of like conditions. If it be said, the Constellation might vary in that little distance of time that was betwixt the birth of the one and of the other: Saint Augustine answereth, that if in so short a time there be so great a variation, no mortal man can so justly pitch upon the point of time, as to find out anything certainly hereby. And Gregory, that by this reason there should be divers conditions of one and the same man, seeing none come forth wholly at the same instant, but by degrees, and therefore there should be as many fates of some, as there are members of the body.

And Isaac loved Esau, because he ate of his Venison, but Rebecca loved Jacob. It may seem strange, that Isaac should love Esau most, he being worst, for he was to Jacob as Cain to Abel, nothing is spoken of him to commend him, but all of Jacob, he was sincere and innocent, and followed the works of a most honest vocation, unto which Isaac had also applied himself. Rupertus justifieth Isaac herein, saying, that he loved not Esau absolutely, as Jacob was beloved of Rebecca, but for his Venisons sake. But it appeareth by that which followeth afterwards, that he loved him so, as that he would have conferred the blessing of the birth-right upon him, the Oracle of God being neglected. Wherefore he is greatly blamed by Calvin, as being carried with an inordinate affection for his palates sake, yet he saith, that this came to pass by God's permission, that it might appear, how firm and constant the decree of election is, seeing no obstacle can hinder it from taking effect, as is manifest by this example. He also maketh some doubt touching Rebecca her love to Jacob, whether it proceeded not from a study to be contrary to her Husband, although he rather inclineth to think that she was moved hereunto by the Oracle. I cannot herein subscribe to Calvin, for Rebecca certainly having so manifest cause to love Jacob both by the Oracle, and by his honest and good manners, he being also always at hand to show his duty towards her, could not but upon a right ground be exceedingly affected towards him. And happily Isaac was not yet acquainted with the Oracle, and therefore Esau being his first-borne, and also getting him meat daily that he loved, he was most affected to him, but loved Jacob also, as Christ loved all his Apostles, but John chiefly, as Musculus noteth. His ill manners he could not but dislike, yet if he knew nothing to the contrary, he being obsequious towards him, natural affection could not but carry him before his death to bless him, as his first-borne. Such an affection was in David towards Absalom, and before in Abraham towards Ishmael; grace doth not so extinguish nature in Parents, but that they are sometime carried hereby only contrary to reason, and yet in this God had a special hand, as was said before, to make his election to be known to be most firm, and such as that it cannot be disappointed.

And Jacob sod Pottage, and Esau came from the field, and was faint, and he said unto Jacob, Feed me, I pray thee, with that same red pottage, for I am faint, therefore his name was called Edom. And Jacob said, Sel me this day thy birth-right, &c. This pottage is said to be of lentiles, which the Jews say use to be eaten in mourning, and Jacob ate such, as one that mourned for the birth-right, which was not his, but Esau's, so highly did he esteem thereof. That we may the [Quest. 1] more orderly proceed in expounding this History of Jacob's buying, and Esau his selling of his birth-right, it is first to be inquired, what this birth-right was? Vatablus answereth according to the Hebrews, that it was a right of succeeding in the Fathers principality, dignity and honor, so that he which had this, his Brethren were to rise up and to minister unto him, as children to their Father; yet others, he saith, hold, that it was a right unto two parts of his Fathers goods, viz. Priesthood and rule, and had also reference to the Kingdom of Heaven. And this indeed, that the right of the first-borne was not only unto dominion, as is further expressed, Chap. 27. 29. & 37. but unto the Priesthood, Jerome teacheth, saying, All the first borne of the stock of Noah, who are in order set down in the Scripture, unto Aaron, were Priests, according to the tradition of the Hebrews. And this is the common received opinion, and it seemeth to have been so by that which is said, Exod. 19. 32. Let the Priests, who come near to the Lord, be sanctified: This being spoken, before that any other Priests were ordained, wherefore they must needs be the first-borne in whose room the Levites were afterwards substituted. Ainsworth summeth up together the excellency of the birth-right thus. The firstborn were consecrated to God, Exod. 22. 29. next in honor to their Parents, Gen. 49. 3. had a double portion of their Fathers goods, Deut. 21. 17. succeeded them in the government of the family, 2 Chron. 21. 3. and in the administration of the Priesthood, Numb. 8. 14, 17. wherefore by this name, such as are dear to God are set forth, Exod. 4. 22. and higher then the rest, Psal. 89. 28. figured Christ, Rom. 8. 29. and the heirs of Heaven, Heb. 12. 23.

Secondly, seeing the birth-right was a right unto the Priesthood, how Jacob could justly buy it, forsomuch as such things may not be bought and [Quest. 2] sold, Act. 8?

To this it is commonly answered, as Lyppomannus hath it, that the birthright being indeed a right to bless and to offer sacrifices in solemn meetings, as well as to rule over the rest of the Brethren, and to have a double portion to them, could not lawfully be bought and sold, but it belonging to Jacob by God's appointment, as he had doubtless learned of his mother, he might redeem it, being for the present held by another, to whom it belonged not. Or it may be said, that the right of dominion, and unto a double portion might be bought, and forsomuch as the Priesthood was annexed hereunto, that might be bought withal. But I prefer the first, God offering him an opportunity to attain to that to which he had appointed him, it was wisely and rightly done of him to lay hold upon it.

Thirdly, forsomuch as common humanity requireth, that one Brother or Neighbor should help another with food in his need, and not to take advantage [Quest. 3] hereof against him to benefit himself, how can Jacob be justified in doing contrariwise? Again, if he might be justified for buying of Esau his birth-right, yet ought he not to have given him a better price for it? To this it is commonly answered, that whatsoever is said to have been done here, was done by divine dispensation, this right was by the Lord before appointed unto Jacob, and therefore nothing remained to be done on Jacob's part, but to draw Esau to consent to the transferring of it, who by birth had it, from himself unto him, how little a price soever he gave therefore. The Lord, saith Calvin well, ordered it thus by his singular providence, that the divers dispositions of these two might appear, how sensually minded. Esau was, and how little he savoured the things of God, and how heavenly minded Jacob was, in that having made ready for himself, he would rather abstain from his necessary food for a time, then neglect this opportunity to benefit himself in respect of things pertaining to God and godliness. And thus is it with all the elect and reprobate. For touching Esau his gulosity, it cannot be thought, but that he could otherwise have satisfied his hunger, only being a man given to the belly, he would have no delay, whatsoever it cost him.

Fourthly, because it may seem strange, that for this his name should be [Quest. 4] changed into Edom, as a name of disgrace, how great his fault was? To this it is answered, that his fault was very great and manifold. First, of intemperance, in that he was so earnestly set upon, having meat for his belly instantly. Sin is committed about meats, as Gregory noteth, five ways. 1 By anticipating the set time, so Jonathan sinned in eating Honey, 1 Sam. 14. 2 By desiring more delicate meat, then a man hath, so the Hebrews sinned in the Wilderness by desiring flesh, Num. 3. 3 By desiring a more delicate preparing of it, as did the sons of Eli, 1 Sam. 2. 4 By excessive eating, as it is said of Sodom, fullness of bread was in her, Ezech. 16. 5 By being over-eager and desirous of meat without all delay, as here Esau was. The second sin of Esau was the carnality of his mind, whereby he set naught by spiritual & Heavenly privileges, being only intent to the filling of his belly; for although he had been ready to die for want of food, as Calvin reasoneth, he should rather have suffered a 1000 deaths, then to have consented to deprive himself and his posterity of perpetual felicity. He thought, as Musculus hath it, that his Father was yet living, and it should be long before any benefit would by his birth-right redound unto him, and therefore, so that he might have something for the present, he regarded not that. His third sin was his felling of a sacred thing, for which he is said to have been profane. His fourth perjury, in the purpose of his heart, for he thought, that although he sware to Jacob in this regard, yet he should not have it, as appeareth by his taking it so heinously, when it was confirmed unto him, Chap. 27. that he would have slain him therefore. His fifth sin was impenitency, after this foul fact done. for it is said, Verse 34.

He arose when he had eaten, and went his way, and contemned his birth-right, so sottish and sensual was he, that it grieved him not to have done thus vilely, but as being hungry he set by his birth-right as a thing of naught, so he did also his belly, being filled. He was herein worse, then the Lacedaemonian captive, who when the Army, of which he was, had yielded it self to the enemy for want of water, and they had now drunk at a River, said, O fellow-Soldiers, for how little a pleasure have we lost an inestimable good thing? Chrysostom noteth another sin to have been ingratitude, that he esteemed not, neither cared to keep the gift given by God unto him, Hom. 50 in Gen. For the Phrases used here, in the original it is, Feed me with that red, that red, either the lentiles of which it is said to have been made, v. 34. gave it this red color, or something else, which Esau not knowing, calleth it only a red thing, expressing a greedy desire unto it, from whence and for his most foolish match he was called in disgrace Edom, and they that came of him Edomites forever after.

Esau doth aptly set forth, as the Apostle applieth his example, profane and worldly men, and Jacob the Godly. 1 The one sort is at continual strife with the other, as these two were in their Mothers womb. 2 The wicked are rough and harsh in their manners, as Esau, but the Godly quiet, and gentle, as Jacob was smooth. 3 They prosper at the first, but in the end they meet with trouble, as Esau came forth first, but was afterwards hindered by Jacob's laying hold of his heel: contrariwise the Godly suffer many things at the first, but their end is comfortable. 4 They are in honor amongst men; and the godly are poor and contemptible, either because they have not that wealth or those gifts of nature, that they have: but before God the Godly are most honored, and the wicked despised, as Esau amongst men was commonly taken for the first-borne, and so esteemed by Isaac and others, but in God's decree Jacob was superior, and so most esteemed by Rebecca, who was taught of God. 5 As Esau was an hunter and ranged daily abroad in the fields, so the wicked, as hath been already shown, follow their pleasures, being altogether estranged from retired meditations, but the Godly dwell in them. 6 As Esau was most earnestly set upon meat for the belly, but regarded not his birth-right, so the wicked are marvelously intent to worldly things, but they make no reckoning of things Heavenly: but the Godly on the other side pass not for their sufferings, in regard of worldly things, but do willingly permit the wicked to enjoy them, so that they may have grace, and be in God's favor. 7 As Esau having thus deprived himself of his birth-right was not grieved for it, so the want of grace never troubleth the wicked. 8 As he after this was made servant to his Brother, so the wicked are made to serve for the good of the Godly, as hath been already shown, and they shall finally be brought under them forever, when the Godly shall be set upon thorns, and made Judges over them. 9 As he wept afterwards, when he lost the blessing, and with earnest crying sought it, but in vain, so the wicked shall one day be affected with a sense of the want of God's grace, and crave for mercy, but all in vain. 10 As Esau after this hated Jacob, and sought to kill him, so the wicked bear a malicious mind against the Godly, but God provideth for their preservation, as Jacob was provided for. 11 As Esau grieved his Father and Mother by his marriages, so the wicked by their inordinate living cause much grief and vexation to the Church. Lastly, as in time Isau was discovered to be unworthy of the birth-right, and Jacob more worthy, which may serve for an Apology for God's decree; so the wicked are not made reprobates, but most deservedly, and the Godly attain to life always by right means. Although election be free, and floweth only from God's grace, yet by the divine providence it is so ordered, that none but wicked and profane persons are damned, and none but the Godly and Heavenly wise are saved.

CHAP. XXVI.

AFter all those things before related, touching the children of Isaac and Rebecca, and the death of his Father Abraham, here are briefly summed up together the other most notable accidents of his life, till his very old age, when his sight failed him, as Chap. 27. There was a famine in the Land, where Isaac dwelt, which was, as is most probable, by Beer-lahai-rei Southward, and in the way to Egypt; whereupon he had thought to have gone into Egypt a Country of great plenty, but the Lord appearing unto him, forbiddeth him so to do, commanding him to go and sojourn, where he should show him, and promising to give all those Countries to him and to his seed, and to bless him, and to perform his Oath to Abraham, and that in his seed all the Nations of the Earth should be blessed, because Abraham his Father had obeyed his voice. And hereupon he went to Gerar to Abimelech King of the Philistines, which was eight miles. For although his going to this place be spoken of before the Lord's appearing unto him, yet it may easily be gathered, that he first appeared, because if he had come to Gerar first, there had been no need to forbid him to go into Egypt; wherefore, he having yet only meditated upon going some-whither, the Lord averteth his thoughts from Egypt, and showeth him this place, which was within the limits of the promised Land, and let the word (appeared) be read in the Preterpluperfect tense, had appeared, as some read it, and it well may, and this exposition will aptly agree. But why would not the Lord have Isaac to go into Egypt, as well as Abraham had upon a famine before done, Gen. 12. 10? Ans. [Quest.] The Hebrews say, because Isaac was once consecrated for a sacrifice to the Lord, and therefore he ought not to go out of the promised Land. But this is a weak reason, seeing the Land of Canaan was then as profane a Land, as any other by reason of the lewd manners of the Inhabitants, and Abraham and every Godly person is also a sacrifice to God. Theodoret examining the reason, why neither Abraham the Father, nor Jacob the son of Isaac being held from going into Egypt, yet he was forbidden, saith, that Abraham was permitted to go into Egypt, that the virtues in him might be seen in that Country, to provoke the people there to imitate him, but Isaac was held from going, that it might by God's providing for him in Canaan now suffering by famine appear, that he could thus have provided for Abraham also, if it had pleased him: for when all others labored with want, God blessed Isaac so, that he reaped a manifold increase. And to this do I subscribe, the Lord in dealing diversely with these two his holy servants shown, that he hath not one only, but divers ways to supply the want of his in their necessities, [Note.] as he can lead them forth to a place of plenty, when he pleaseth, as he did Abraham, so he can even in a place of greatest scarcity supply them with plenty, as he did Jacob, & the Israelites in the Wilderness, that we may never despair of his help in the time of need. Musculus saith, that God would thus exercise his faith. Calvin, that he was not so strong in grace, as Abraham, as therefore the Lord would not expose him to the temptations of Egypt. But for the exercise of his faith can be no reason anymore, then to Abraham, and who knoweth, whether Isaac were weaker in grace then Abraham or no? It is best therefore to rest in the former solution.

For any other passage here, as that Isaac was afflicted thus in the Land of promise, that God promiseth to bless him, &c. and rendereth this as a reason, because Abraham obeyed his voice, the like have been treated of before in speaking of Abraham, Chap. 12. and Chap. 22. Isaac being come to Gerar, as Abraham had done before, biddeth his Wife to say, that she was his Sister, touching which I will say nothing, because the like was also spoken of before in the History of Abraham, Gen. 2 • . After a while Abimelech the King looked out at a window, and saw Isaac sporting with Rebecca, and he called him, and said, Surely she is thy Wife, how saydst thou then, she is my Sister? The same word, which was used before in speaking of Ishmael playing with Isaac, is used here again, some think, that under this word is honestly covered over the carnal copulation, wherein he espied them. It was certainly in some secret place, where he thought that he should not be exposed to the beholding of any man, which is intimated in that the King by chance looking out at a Window espied him: yet happily he saw him only embracing and kissing her in a most familiar manner, as is usual betwixt none that are of a godly and grave conversation, as Isaac was, except they be man and wife. Saint Augustine saith, that this sporting of Isaac with Rebecca was mystical, because as this being seen by Abimelech she was perceived to be his Wife, which was a thing that lay hid before, so by diligent looking into the holy Scriptures, the Church which is a Congregation of faithful men and women, is found to be the spouse of the son of God, who being equal unto God, condescended to take upon him the form of a servant, that he might dwell in us. Isaac being thus challenged, answereth nothing, but that he feared his life for her sake: Then the King blameth him, saying, What is this that thou hast done to us? one of the people might haply have lain with thy Wife, and so thou shouldest have brought sin upon us. Then he charged all his people, saying, Whose toucheth this man or his wife, shall surely die.

Isaac would not, but acknowledge his fault in lying, yet he excuseth it by the fear of his life, wherein he was: but this will not excuse it: for evil is not to be done, that good may come of it, so that his weakness herein appeared. Abraham in the like case had his Wife taken from him twice, but Isaac's Wife is not taken by any man. God maintained the chastity of Sarah one way, and of Rebecca another, working miraculously for Sarah, that she was not taken, and restreining men admirably, that Rebekah, although [Quest.] most beautiful also, was not hitherto desired by any. But what meaneth the King to give so straight a charge, threatening death to such, as should touch Isaac or his Wife? To this Calvin answereth, that God did partly by his providence move him to this, for the greater security of his servant in a strange Land, and partly by the piety and goodness of Isaac procured him so great reverence and respect before the King, that he gave as strict a charge touching him, as touching himself, which was not a thing ordinary to other strangers. By touching is meant hurting him or his Wife.

And Isaac sowed in that Land, and found in that year 100 fold increase, and the Lord blessed him, and he increased, &c. and he had possessions of flocks, and of Herds, &c.

It may be doubted here first, what ground Isaac had to sow in Gerar, he [Quest.] being but a stranger there? To this Calvin answereth, that he had not any which he bought, as some think, for this was contrary to the Lord's direction, who bade him but to go and sojourn there, but that it was hired ground, which by the leave of the Inhabitants there he occupied for the time, for the supply of his family with necessaries. But how great was the increase [Quest.] which he had of his sowing: for it is said only in the Text, that he received an 100 fold in estimation, and not increase, and the Septuagint render it 100 fold of Barley, but there are two words Soerim, and Searim saith Jerome, so like the one to the other, as that there might easily be a mistake. Searim signifying estimations, and Seorim barley, the first of which is here used, and not the latter, so that it is 100 fold estimation, but how is this to be understood? Answ. It may be taken either for 100 fold more then the ground usually yielded, or more then others, or then he expected, but it is most commonly understood of 100 measures for one sown; which howsoever it may seem incredible, yet if we compare it with that which others have written, we shall find that the usual increase of some excellent grounds in some parts have been much more. That is a good soil, saith Herodotus, which Eubesperites till, in times of great plenty, yielding 100 fold, and that of the Cynips about 300. And Pliny saith, that Wheat in Byzantium a field of Africa yieldeth 150. To Augustus was sent a root with little less then 400 stalks, and to Nero one with 340. But those grounds were the richest in all the World, and this was in most plentiful years, but Isaac had this great increase in a Land not so fruitful, and in a year of famine, when others labored with want, for it is said to have been that year. And this is noted by Chrysostom, saying, that God made Isaac to abound in the midst of the want of others, that all might understand by how great a favor of God that just One was cherished, and so the Heathen might be compelled to acknowledge and admire his power and providence over his. And God blessed him, this is taken by all to be added as the cause of his increase, God blessed him, and the earth did not of its own nature yield him so great plenty. And for his other substance he by the same blessing grew so great, that the Philistines amongst whom he lived, envied him, and for a despite unto him, filled up with earth all his Wells of water, which were digged in Abraham's time, & the King biddeth him to depart, saying, for thou art mightier then we. Envy doth usually attend upon the prosperity of others, and where there is envy, the eyes are blinded, as here the Philistines looked not at their own commodity, but knowing, what would be discommodious to Isaac, who had abundance of Cattle, they fill up his Wells, whereby they might have had benefit also together with him. And the King biddeth him to depart, but what reason hereof was there saith Chrysostom? because he was greater, for this they should rather have held him still, seeing God's favor was so much towards him, hoping to fare the better for using him kindly, and keeping him amongst them. But malice and envy blinded them so, that they looked only at his greatness, and that was to them matter enough of vexation, according to the saying, An envious man pineth away at the prosperity of another.

Isaac then departed, and dwelt in the valley of Gerar, eight miles from the City, and he digged again all the Wells, which were digged in the days of Abraham, and called them by their old names. Such was Isaac's mildness, that he neither resisted being bidden to depart, nor sought to be revenged upon them that did him so great a despite as to dam up all his Wells, but he quietly cleanseth them again, although it is not to be thought, that he wanted power, seeing Abraham his Father did sometime arm of his own servants at once 318 persons. That which is here said of his digging over the Wells which the Philistines had stopped up, must needs be understood, as done whilst he dwelt in Gerar, and not after his remove; for then he was out of those parts, where an abiding was no longer permitted unto him, and so could not dignity thereabouts anymore. Wherefore, it is to be thought, that Isaac's digging again of these Wells is spoken of after his remove, not because it was done in this order, but because Moses would relate together, first the acts of the Philistines against him, and how they caused him to depart, wherein he yielded unto them; and then the acts of Isaac done partly before his remove, although he quietly set his men to work, to open those wells again, which the Philistines had stopped up, yet they pursued him so with their envy, that he was driven from thence, and then having pitched in the valley of Gerar, a place where it is likely that none dwelt or kept Cattle before he diggeth a new well. But the herd-men of Gerar follow him to this place, & strive with his herd-men for this Well, wherefore he called it Esek contention, & went further and digged another, for which they strove also, wherefore he called that Sitnah hatred, & went yet further, & digged another, for which they strove not, wherefore he called it Rehoboth, that is, room. Isaac's digging over of the wells, which Abraham's servants had digged before, is Allegorically applied by Origen to Christ's purging of the Law and the Prophets, from the corrupt glosses of the Scribes and Pharasees. Moses and the Prophets, the servants of God, had of old digged, as it were, these wells of water, as Abraham's servants did those about Gerar, but the Scribes and Pharisees had by their corrupt glosses marred them, as the Philistines those wells by casting earth into them, wherefore Christ cometh and diggeth them over, as it were, again, by teaching the true meaning of the Law and Prophets. Then he diggeth a well of living water, that is, preacheth salvation by himself to all believers, but about this great contention ariseth first with the Jews, and then with the Philosophers amongst the Gentiles. Lastly, he cometh to have Rehoboth, that is, room enough, when the Gospel is embraced amongst the Gentiles.

And he went from thence to Beersheba, where the Lord again appeared unto him, and there he built an Altar, and called upon the Lord, and pitched his Tent there, and there his Servants digged a well.

To Beersheba was four miles, of which see before, Chap. 21. 31. where Abraham is said to have dwelled, and to have made a Covenant with Abimelech. Why Isaac removed to this place, it is not said, but it is most probable, as Calvin hath it, that some new strife had happened at Rehoboth, which is passed over in silence, and therefore to be further off from the quarrel some Gerarites, he goeth to his Fathers old habitation, and there that very night the Lord appeareth unto him to comfort him again after all these troubles. And the first thing which he intendeth here, is to build an Altar, and then to dignity a well, first, he seeketh the things of God's Kingdom, and then of this World. But this place, as was shown before, had the name from a well, what meant he then to dignity a well here again? It is answered, that the envy [Quest.] of the Philistines, as is most probable, was such, that in stopping up the wells of Abraham they came even to this place also: but then he should only have been said to dignity the same over again, wherefore I think rather, that the well digged by Abraham there was by some casuality decayed, and so the place being without water, he was forced to dignity another. For that the Philistines came thus far to stop up the wells that Abraham had made, is but a conjecture, it being said of them before, which they had stopped, that he digged them over again, and when this well was digged at this time, Isaac's servants came to him rejoicing, as if they had found a thing of which there was great want, saying, We have found water, v. 32. Isaac having pitched his Tent here, Abimelech the King with others come unto him to make a league with him, as he had done before with Abraham, with whom he first expostulateth, but then feasteth them, and they swear one to another, and so this place hath again the same name confirmed unto it Beer-shebah. The conscience of Abimelech, saith Chrysostom, telling him, that he had done ill, in putting Isaac away, made him thus again to come and to seek unto him. Calvin conjectureth, that he was brought by an instinct from God, who provided thus to grace his servant, after that he had appeared unto him. Whereas it is said, Abimelech came unto him, and Ahuzzath one of his friends, some of the Hebrews, saith Vatablus, and the Chaldee Paraphrast read it, a Troope of his friends, deriving 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 apprehendit aut tenuit, because they which accompany a King keep continually about him, as if they held him but he preferreth the reading of it, as a proper name, Ahuzzath his friend. But Jerome is for the other, and Lyranus and Rupertus, but it is most likely, that it was one prime man so called, his other attendants being understood. When Abimelech cometh to him, he speaketh of his doing nothing but good unto him: but this was to curry favor, and to draw him the rather to a league, he being not willing, that any unkindness or injury offered him should be remembered, and Isaac was of that gentleness and patience, that he would not urge him now therewith. Touching the name Shebah given to this well, in the vulgar Latin it is rendered abundantia, but, as Jerome, and all the learned acknowledge, the word signifieth also an Oath, yet he preferreth rather his Latin Translation. But the Septuagint are for an Oath, and Calvin, holding that the same name was now renewed again to this place, in honor to Abraham, who first called it thus.

It is worth the observing here, that the same things befell Isaac the Son in his peregrination, that had befallen Abraham the Father: for both suffered by famine in Canaan, and both hereupon removed to another place, both were in fear in respect of their wives, and were both delivered, both digged wells in Gerar, and Beer-shebah, and had indignities offered to them by the Philistines, but at last the friendship of them both was sought by those that had maligned them. So what troubles soever the righteous suffer, their end shall be honorable and joyous, and if they that malign them, be ever [Note.] touched with true penitency, what malice soever they have borne towards them, they will count them most worthy and blessed of God. Again, it is to be noted, that as for the general it happened to them both alike, so in divers particulars their conditions differed. Abraham went into Egypt in the time of famine at the first, and not to Gerar till afterwards, but Isaac was withheld from Egypt, and went immediately to Gerar, a part of the Country, where the famine was. 2 Abraham had his wife taken from him, but God wrought for him miraculously, and so she was restored: but Isaac kept his wife, and she was otherwise discovered to be his wife, and so he enjoyed her without danger. 3 Abraham hath gifts given to him, and so he groweth very rich, but Isaac sowed, and by the wonderful increase, which he had, waxed very rich. 4 Abimelech came to Abraham only with Phicol, but to Isaac with Ahuzzath also. It being here intimated, that God doth not bring his just all one way to the same blessed end, but through divers and different conditions in many respects, but still the Father of the faithful is exercised with more and stronger temptations then the Son, God moderating herein, as he giveth strength of grace and ability to bear more or less. More over, this History of Isaac, as Rupertus hath well observed, doth notably set forth the state of Christ Jesus in his Apostles and Ministers. For first, as Isaac through the necessity of a famine was forced to Gerar, and there was much honored and increased, so the Jews rejecting the Gospel, Christ is forced as it were to go in his Ministers to the Gentiles, and there they are highly esteemed, and sow the seed of the word to incredible increase. Secondly, as Isaac afterwards had much trouble and envy, so the faithful Preachers of Christ had much trouble and envy at the hands of the Jews and Heretics. Thirdly, as he yet at length was quiet, and had room enough, and was sought unto by Abimelech for a league; so the time shall come, that the Jews shall be converted, and then all controversies shall be appeased, and there shall be a most firm league and amity amongst all. These things whoso desireth more largely to read of, may see them in every circumstance, wittily set forth and applied by the foresaid Author, but there is more wit in it then edification. For he maketh that the famine of the Apostles, that they could not feed upon the Jews by converting them, as is intimated, Act. 10. And that Isaac's denying of his wife, that they were forced through persecutions to flee to lurking holes, and not openly to Preach, and that Abimelech's looking out at a window, and finding that she was his wife, that those things which were done, and taught by them in secret, were in time taken notice of, the greatest being converted hereunto, &c. Ferus of the wells digged first by Abraham, and stopped by the Philistines, but digged again by Isaac, saith, Hereby is set forth God's opening of the well of his word by the Prophets, and the Pharisees corrupting it by their false glosses, but the purging of it again by Christ whereupon envy followed in the Pharisees, and Christ departed, and digged wells in other places by his Apostles amongst the Gentiles. And finally, all his enemies shall come in by faith, and he will make them a Feast in Heaven. After these things concerning Isaac, it is said that Esau being 40 years old; took to wife Judith the Daughter of Beeri, and Bashemath the Daughter of Elon Hittites, and they were a grief of mind to Isaac and Rebecca. Isaac was then 100 years old, so that he was not without trouble to his very old age. And this is aptly premised here as a praeludium of the rejection of Esau, seeing he by marrying with these, cut himself off from having his posterity counted the holy seed, which should afterwards inherit that Land. It is to be thought, as Musculus hath it, that these women were men's Daughters of note in that Country, by means of marrying with whom there might be a likelihood of more love and concord to grow betwixt that people and Isaac's family: but he being an holy man, and not looking at carnal things, but spiritual, took no content herein, but both he and Rebecca were grieved at it. Now that they were of that note and quality, he gathereth from the naming of their Fathers, and Rupertus holdeth the same from the signification of their names, Judith signifying praising, and Berri, my wells, Bashemath in names, and Elon an Oak or a Queach, saying, that hereby Esau did show in himself a mind not regarding the dislike of his Grandfather Abraham, or of his Father or Mother, or God's blessing promised to Abraham's seed, but that he thought rather to make himself great and famous by matching with the Daughters of that Country, then by God's help and blessing. Touching the grief, which is said to have been to Isaac and to Rebekah hereat, in the Hebrew it is, they were bitter, and exacerbating their spirit. And how this was, is shown in the Targum Hierosolymitanum, saying they were rebellious and inflate in mind, worshipping Idols, and would not receive the Doctrine of Isaac and Rebecca, and therefore the Septuagint read it accordingly, they were contending and altercating with Jsaac and Rebecca. So that Jsaac it seemeth, did not so much dislike these marriages at the first, but afterwards for their ill conditions appearing in time. His affection towards Esau did so work with him, that he connived at these things, and still bare so great an affection towards him, that he would have blessed him, as his first-borne, before his death, as is declared in the next Chapter. There was then most probably a fault in him, that he opposed not his son in these his proceedings, neither was grieved, as is generally conceived that he was, at his thus marrying, but these undutiful, quarrelsome and disobedient women, whom his son Esau had married, were a cause of much grief and disquiet both to him and Rebecca. See also, how she is said by means of them to have been weary of her life, Chap. 27. 46. In that Esau his marrying with women of a contrary Religion, was a fore-runner of his rejection, which was by God therefore justly brought upon him, and bred great disturbance to his Father and Mother, note that such marriages are by all Christian people by all means to be avoided for fear of [Note.] the like dangers. That of the Apostle must ever run in our minds, Be not unequally yoked with Infidels. As the profane, which set light by spiritual things, so any believer, who marrieth with a woman an unbeliever, or an Idolater, hath Esau for his ring-leader, and therefore with him he may justly look to be rejected with his posterity from the dignity of the holy and elect seed of Abraham for evermore.

CHAP. XXVII.

ANd when Isaac was old, and his eyes were dim, so that he could not see, he called Esau, &c.

That, which is here set forth, did not certainly follow immediately after the things related in the former Chapter, but many years coming between. Eusebius saith, when Isaac blessed Jacob, he was 137 years old, and Jacob and Esau. 75. wherein he speaketh somewhat near the matter, for he misseth but one year, seeing when Isaac was 137, his sons were 74, as must needs be granted, because they were borne in the year 63 of his age. And that Isaac's sons were 74 at this time, may be proved by considering the History of Jacob and his children after this. For he was sent away after this into Mesopotamia to avoid the fury of Esau, and to take him a wife, where after seven years service, he took Leah, and then Rachel to wife, by whom he had Joseph in 7 years more, who is said to have been 30 years old, when he was advanced by Pharaoh, and so he must needs be 39, when his Father Jacob came into Egypt, he being then 130, which being so, Jacob must needs be 81 when he begat Joseph, and therefore 74 at his coming into Mesopotamia, betwixt which, and Joseph were seven years, at what time he was married to Leah, and divers years more, before that Rachel had Joseph, and yet not above seven, for after two sevens, Jacob served Laban for cattle 6 years, and abode, with him but 20 in all, now deduct 14 out of 98, and 84 remain, wherefore this was certainly Jacob's age at his coming into Mesopotamia, and then betwixt his Fathers blessing of him and that passed 7 years. For now Esau his hatred conceived against him coming to light, permitted not any long stay nigh unto him. And thus it appeareth, that Isaac was now when he blessed his sons, 137 years old, and so that many years passed after Esau his marrying, before his blessing of them, viz. 37. And the circumstance of his being very aged, and dim-sighted then evinceth no less, seeing he lived to 180, that is, 43 years after this, so that in all likelihood not much more then half his time being expired at 100, he could not then have this symptom of old age, but many years after. And this I have thus labored to clear the rather, because in some there is so great a mistake, holding these things to have been done soon after one another, and that Jacob's great continency [Note.] might the more appear, staying so long without a wife, rather then he would marry in that Country; and lastly, that it might appear, how wicked men, as Esau, find not presently the effect of their profaneness, but after many years, unto which although God doth delay his Judgments, yet he will surely bring them upon such at the last: & on the other side, that godly men, such as Abraham, Isaac and Jacob were, shall have his gracious promises performed unto them, although it be very long before they seem to take effect. For since the promise of multiplying the holy seed of Abraham exceedingly, until that there was any appearance of performance, passed 169 years, 25 before that Abraham could have Isaac, and he was then so old, and Sarah also, that in man's reason there was no hope of issue, then 60 before that Isaac could have Jacob, he having lived first with his wife Rebecca 20 years almost without a child, then Jacob 84 before he took a wife, but after this their unites are in a short time turned into multitudes.

Isaac now being very aged commandeth his eldest son Esau to get and prepare him Venison, that he might bless him before he died. It may be demanded, why Isaac being an holy man disposed himself thus to cross God's Ordinance in giving Esau the blessing, which belonged to Jacob, [Quest.] whence it proceeded, that he thus singularly would bless his first-borne before his death, when as none else of his Progenitours, that we read of, did the like to their-first borne, and seeing his mind was to bless him, why did he require this Venison-feast to be thus prepared for him, before he would do it? Calvin saith, that the blessing, which is here spoken of, was no common praying, but a lawful authority given by God, to testify the grace of election. For God had promised to the holy Fathers, that he would always be their God, and the God of their seed; wherefore they, that there might be a certain right to this blessing by succession to their posterity, gave them the possession thereof, thus delivering the grace received from God, as it were, from hand to hand. Thus Abraham in blessing his son Isaac, did make him the Heir of the spiritual life, by this solemn right, and in like manner Isaac, that the eternal Covenant of God might reside in his family, would now before he died, bless his first-borne son. And this course of blessing was not rashly, or by private motion taken up by the Patriarchs, but they were of God ordained to be public witnesses. It was an usual thing, as we may observe from the Apostle, for the greater to bless the lesser, and for one man out of charity to bless another. But there was a blessing ordained by God, whereby the Priests afterwards blessed the people, and now the Patriarchs their children, and therefore Isaac in blessing of his son sustained not the person of a private man, but was God's Prophet and Interpreter. And this may serve in part for answer to the question, how it came into Isaac's mind, to propound to bless his first-borne at this time? But whereas it is said, that Abraham also blessed Isaac in a like solemn manner; I cannot read anywhere thereof, unless it be understood to have been done, when he gave him all that he had. But I do think, that God now first stirred up Isaac to this solemn kind of blessing, that the power of his election might appear outwardly, and mystically to teach us many other things, as afterwards we shall see. From hence Jacob learned to do the like, before his death, not to one, but to all his children, and to the two children of his son Joseph. And faithful Parents do well in imitation hereof to bless their children, and to teach them to come and crave their blessing to this day; although their blessing be but a praying for a blessing upon them, and not a Prophesying, as these of Isaac and Jacob were. Now for Isaac's going about to cross God's Ordinance; herein, saith Musculus, he was blindly carried by the love of his first-borne to prefer him before the younger, and to strive against the Oracle of God: for it could not be hidden from him what God had pronounced, before that they were borne: wherefore the perverse love of this son was more blindness in him, then the blindness of his eyes, and so he cannot be excused herein. But happily he knew not yet of the Oracle, and so what he intended to do here, he intended according to the course of nature, that is, to give the principality to the first-borne. Whereas Musculus and others think, that he could not but know it, all circumstances seem rather to evince, that he knew it not: for first, it was not revealed to him, but to Rebecca, then in all this time; although Esau was faulty, he remitted nothing of his love towards him, but loved him still most, as his first-borne, and out of this his great love, he would now bless him, as his first-borne, and when he had erred herein, he was exceedingly perplexed, whereas if he had known the will of God, he would doubtless at last have cried peccavi, or else before that he would not so palpably have set himself against it. Moreover, if it had been God's will that Isaac should have known it, he would have revealed it to him, as well as to her, but now he did not only not do so, but directed Rebecca to keep it secret to this day, as is most probable, because otherwise it had been easiest for her now to have told him of it, that he might not have proceeded in his purpose. Lastly, we ought to be very wary of casting such an aspersion upon so holy a man without plain evidence. It is most probable therefore, that Isaac ignorantly and not knowing anything touching God's will to the contrary, went about to have blessed Esau, and the Lord for the great mystery of the passages hereabout, did in his providence appoint it thus to be. Lastly, for Isaac his sending Esau to get him Venison, before that he would bless him, some think, that the reason hereof was, because he would have him do a filial duty, and so orderly come to receive a paternal blessing, as Fathers commonly look for duty and observance from their children, and so proceed to the giving of them their blessing. Others hold, that the reason was only mystical, Isaac being by a singular providence moved to require this first at his hands, purposing then to bless him; thus Augustine, but he showeth not what this mystery is. Gregory saith, that hereby was figured out God's desire to feed upon the good works of the Jews, but whilst they delayed, hardening their hearts, and seeking works abroad, the Gentiles being instructed by the Mother of grace, present to the almighty Father the meat of their good works, and are blessed in their stead. Rupertus saith, that hereby were figured out such Prelates of the Church, as for gain prefer unworthy men to the Ministerial office, but contrariwise, as Rebecca the Church should provide, that they may be prevented, and the worthy promoted. Others hold, that the receiving of carnal things, by such as minister spiritual, is hereby figured out. But I prefer that of Gregory, being corrected as follows; because things done in the Old Testament were in many things a preladsum of things set forth under the new; and Esau his laboring abroad in the fields doth aptly represent the Jews laboring by the strict observing of the works of the Law to be justified, whereas Jacob in the mean season staying at home, as the Gentiles depending only upon the mercy of God in Christ, and not seeking out by their own works to be justified, was blessed, and Esau missed of the blessing. This then may be the mystical, the other the literal reason. Or else we may say with Ainsworth, that Isaac would first eat savoury meat, and drink wine to cheare up his spirits, that he might be a more fit instrument of the Spirit of God herein. For anger, and sorrow, and other like passions distemper the mind, and by such outward things it is mitigated and refreshed, Pro. 31. 6, 7. For the Phrase used here, That my soul may bless thee, it is an Hebraism, it being meant, that I may bless thee. Rebekah repeating to Jacob the same thing, v. 7. hath these words, That I may bless thee before the Lord, that is, that I may bless thee with all happiness, the Lord seconding it and making it effectual.

Esau being thus sent away by his Father for Venison, Rebecca certifieth Jacob hereof, bidding him to go to the flock, and to fetch thence two good Kids, which she would dress and prepare, as Isaac loved best, and herewith he should go and get his Fathers blessing instead of Esau. All which, after some objection, he doth, and so he is prepared to go in to his Father. The main question here is, whether Rebecca and Jacob sinned not, the one [Quest.] in counseling, and the other in dissembling so greatly? for there were three dissimulations at this time in Jacob. 1 In that he said he was Esau. 2 That he had done his Fathers command. 3 That he called his Kids flesh Venison, as if it had been taken by hunting?

The ancient Fathers generally answer, that there was no fault in all this, but by an instinct from God it was thus done for mystical instruction to others. Chrysostom saith, that this was no dissimulation, but a divine dispensation, and that deceit in this kind is not to be called deceit: for as there is an evil, so there is a good deceit, whereby Jeremiah saith, Thou hast deceived me (Lord) and I was deceived. And in another place he saith, I cannot call that deceit, which is not with a fraudulent mind, deceit, but a certain Economy, and Wisdom, & Art rather, whereby to escape out of the midst and unbeaten straits of things being desperate, the vices of the mind being corrected and amended. He only is worthy of the name of a deceiver, who with a wicked mind, and study to hurt, weaveth the Web of dissimulation and fraud, for otherwise it hath done good ofttimes to deceive, the safety of many being by this art provided for. And lastly, upon this place, Weigh not the dissimulation used, but the end wherefore God would have his prediction touching Jacob fulfilled, and so dispensed all things accordingly. And that God had an hand herein is plain, because Isaac was kept from knowing the deceit, which might easily have been discerned, and Esau was kept from coming in, till that Jacob, all things being finished, went out again, and Isaac, after that he knew the deceit, was not angry with Jacob, but confirmed unto him the blessing. Cassianus the Scholar of Chrysostom likewise saith, We must use lying as Hellebor, which if it be taken in the danger of a deadly sickness, it is healthful, but out of this great danger being taken it is present destruction. Who can reckon up all the Saints and Patriarchs, which for the safety of life, or some for the desire of a blessing, some for mercy, some for the hiding of a mystery, some for the zeal of God, and some for the examination of the truth, have taken to them, as I may so say, the patronage of lying. And again, nothing is more to be reproved then lying, yet Jacob was not only not reproved for this, but blessed, because he lied not out of a covetous desire of the birth-right, but out of a sanctifying faith, there being none other way to attain unto it. Origen also, as he is alleged by Jerome, saith, that lying indeed is unseemly and unprofitable for God, but sometimes profitable for men. For sometime there is a necessity of lying, as to Hester, Judith, and Jacob, whom we ought to imitate, using lying, as a medicine, for necessity, but then keeping within a measure. And hitherto the first way, whereby Jacob is justified, and according to these ancients, in the case of great necessity a man may dissemble, and lie to save life, as the Midwives of Egypt, and Rahab, or in zeal towards God, as Jacob here, and Jehu, who, that he might destroy Baals Priests, dissembled sacrificing to Baal. For of this Jerome speaking saith, that dissimulation is profitable, and to be used sometimes, appeareth by the example of Jehu, and of David feigning himself mad, and of Christ himself, who came in the similitude of sinful flesh. But Augustine contrariwise, and Gregory, and Theodoret, and many more acknowledge no lying to have been here, but that either all things said and done were figurative and mystical, Jacob being herein carried on, as it were, by a Prophetical spirit, or that all, which was said, is very true in that sense, wherein it was spoken.

Saint Augustine saith, if we look into the next cause of Jacob's dissembling, he may seem to have lied, but if this be referred to that, for which indeed it was done, by Goats skins, we may understand sins, but by him, that covered himself herewith, he was signified, who bare, not his own, but other men's sins. Thus also Hyppolitus the Martyr; Rebecca knowing, what should afterwards be don by Christ, bade Jacob go and fetch two good Kids, to figure out Christ's coming in the flesh to redeem us from sin, for Kids were used in sacrifice. And two must be taken, to signify two sorts of people redeemed, and they must be good and tender, to show that they must be docible and gentle. She putteth upon him also the Garments of Esau, setting forth hereby the faith and Scriptures, which were, as it were, the Jews Garments put upon the Gentiles, and the skins, wherewith his neck and hands were covered, signified our sins borne by Christ. Ambrose understanding by goodly raiment of Esau his Robe, referreth it to the new Testament, which as a Prophetical and Sacerdotal Robe being taken from the elder Brother, the Jew, was put upon the Gentile, the younger Brother. Gregory by the covering with Goats Skinnes understandeth the confession of sins in the convert Gentiles, &c. as Hyppolitus. Again, others there are, that justify all things said to be true, holding that there was no lie herein, as Theodoret, who saith, that Jacob lied not, when he said, I am thy first-borne, because, he had before bought the right of the first-borne of Esau for a mess of Pottage. Thomas Anglicus likewise upon this place saith, This was no lie, but a certain deceit of a simple plain man, containing under it covertly a profound mystery of truth. As Christ lied not, when he said, Math. 11. of John the Baptist, This is Elias. For so Jacob saying, that he was Esau, was to be understood, as speaking not of the person, but of the prerogative of right, and the dignity of the Primogeniture given unto him by God, and conveyed unto him before by a sacramental buying. This then was thus done by Prophetical inspiration, and divine authority, as also appeareth, because Isaac coming to understand, what was done, was not offended with Jacob, as abusing him with lies, but as acknowledging all to have been ordered and guided by God, he confirmed the blessing given unto him. Moreover, Jacob was before spoken of as a plain and simple man, and so free from deceit; and lastly, after this, God to show, how greatly he loved him, and approved of his doings, appeared unto him divers times, and comforted him, and for his greater grace took his title from him, as from Abraham and Isaac, the God of Abraham, Isaac and Jacob. Thus also Saint Augustine sometime defendeth Jacob, saying, that his words were figurative, and the same in effect with those of Christ, The last shall be first, and the first last, for so the last and the younger here had obtained the primacy of the elder. And this is followed by many, as Beda, Isidore, Rupertus, &c. Lastly, yet even some of them that defend Jacob, from the mystical sense of his words acknowledge that he sinned venially both in his dissimulation and speeches; as Lyranus, who saith, that although the words of Jacob may be some way expounded, so as that they may be true, yet there was some lying herein: so also Scotus, and Tostatus, and Hyppomannus, saying, that it was an officious lie, and that he sinned venially. And Cajetan argueth diversely to prove Jacob a liar. 1 Because he said, that he was his first-borne Esau, and being asked, If he were that his son Esau, he answered. Yea; so that although he might speak mystically at the first, meaning the right of the Primogeniture, and not the person, yet now Isaac desiring to sift the sense of his words out, and therefore asking him of the person, he could not speak truly. 2 Because he said he had done, as his Father commanded him, and bade him arise and eat of his sons Venison. 3 Because in all things he carried himself so, as one that would purposely deceive his Father. Calvin condemneth greatly both Rebecca for prescribing this deceit, and not leaving all to God, and Jacob for gross lying, and when he was once entangled, keeping no measure in lying and speaking untruly, although he saith, that the faith of Rebecca wrought with her, and was the occasion of her devising this fraud. And they say, We shall not need so anxiously to seek to excuse Jacob from sinning, because he was a man, and so as a man had his infirmities, as all even the best have had. So that there are four opinions touching Jacob's fraud. 1 That it was no lying, but mystical speaking. 2 That he dissembled not, but figured out most notably things to come, which are profitable for us to know. 3 That although he lied, yet he sinned not, it being done for a necessary good not otherwise to be attained, and that by divine motion and dispensation. 4 That he dissembled and lied, which was a fault in him. For mine own part, I do rather incline to the ancient Fathers, who excuse Jacob and Rebecca in all this, rather then to those, that accuse him. To deceive Isaac indeed by actions and words I grant, that they had a purpose, forsomuch yet as that it was for godliness, and God's hand went with them to prosper their project, neither was there anything said, but in some sense true. I dare not say, but that he which giveth man wisdom, secretly wrought by his Spirit with Rebecca and Jacob in all this, and if so, we must take heed that we charge them not with any fault for so doing. Touching the speeches used by Jacob, not only Christ saith in like manner of John the Baptist, that he was Elias, but also Ezekiel in speaking of the Missiah to come calleth him David, and with a purpose to deceive the Jews, the Lord calleth his body a Temple, saying, Destroy this Temple, &c. And whereas Isaac requiring to know, whether he were that his son Esau, it is true which he answereth, I am that Esau, preferred as thy first-borne by God, and so he whom thou oughtest to bless. Touching the next words of Jacob. I have done as thou commandedst me, they are true in this sense, I who am in right thy first-borne have done, as thou commandedst thy first-borne, and for his calling his meat Venison, this he might well do, because in the manner of dressing it, and in the form. in which it was represented to him, it was as Venison. So he that hath other flesh, but no true Venison, having prepared it, and baked it in the manner of Venison, is wont to say, Come and eat of my Venison, neither doth he offend in so saying. For any other means used to deceive, as the putting on of Esau his Apparel, and Goats skins, there could be no fault in this, seeing he did it, not to wrong any man, but to get that which properly belonged unto him. For although to dissemble after the manner of Hypocrites, or to hurt others any kind of way in our dealings, being our Neighbors and Brethren, be a gross sin, yet for our own safety in time of danger to dissemble, as David did before Achis • King of Gath, or only for good, as wise Physicians deal with their patients, or by policy in time of War, as Joshua was directed to dissemble a fear of the men of Ai, or when God willeth, as the Hebrews borrowed precious things of the Egyptians and so robbed them, is no sin, because no direct lying, since shows dissemblingly made may have a divers construction. But lying is in many places condemned, as Ps. 5. 6. Prov. 12. 22. Joh. 8. 44. Revel. 14. 5. Revel. 22. &c. and the order of nature, which is for the tongue to declare, what is in the heart, is perverted by lying, and God is truth, and by speaking the truth he hath glory, and of lies the Devil is the Father, Joh. 8. 44. Wherefore it is to be acknowledged, that the holy servants of God, who lied upon any occasion shown herein their weakness, and who is there that liveth and sinneth not? that we may not by any of their examples be encouraged to lying in time of danger, but either be silent or speak the truth for the event, casting our care upon God, who careth for us. And above all we ought to flee pernicious lying, which is to the prejudice of our Neighbors life, goods, liberty, or good name, or to feed his mind and ears with fables, which is idle speaking and a great abuse, or to abuse lawful authority to escape danger in some, to the endangering of many more. As when Popish Priests and Jesuits are convented before Magistrates, & examined touching their profession for the common safety, in this case to deny it, or to equivocate is abominable lying, seeing their profession is either evil, and so what is said falsely for the patronizing thereof, is not for God, but for the Devil, or good, and so to deny or to hide it, is the fruit of cowardice, and of an heart false to God and to his Truth, in that they flee suffering therefore. For the things mystically set forth in this disguised coming of Jacob before Isaac for his blessing, I cannot see, how Christ should be figured out in Jacob thus covered, for he came not in the raiment of our sins to the Father to be blessed, but being a covering to us rather by faith we attain to this blessing, God smelleth the sent of his righteousness upon us, and so blesseth us, and dignifieth us. Or in the faith of our elder Brother, the Jew, we the Gentiles come to be blessed, we seeking not justification by our own righteousness, but in the acknowledgement of our sins, and by faith in Jesus Christ, which may be called the Jews Garments, because first offered to them, and made, as it were, for them. This last way Rupertus applieth it excellently; saying, The Lord, the World waxing now old, offered his blessing first to his eldest son, the Jew, seeking to call him home by faith and repentance, but he delaying to come, Rebecca, the Mother, that is, grace stirreth up the Gentile, the younger, to go and fetch two good Kids, &c. Not that any one man can at once eat so much, but hereby were set forth the two Testaments received by the Gentiles, for to confess and hold these is the meat of God, and we do (as it were) bring him delicate meat to feed upon, when we do thus.

Jacob being instructed by his Mother, yet feareth so to be cursed, and not blessed; but she to add confidence unto him, in obeying her, saith, Upon me be the curse, my son; obey thou my voice, and go.

Here again, both Jacob and Rebecca are blamed by some, as sinning, the one, because he doubted, and yet went about this deceit, and the other, because she through rash zeal was supinely confident, not fearing the curse. But others rather commend Jacob from hence, as being manifestly without deceit, and therefore not knowing that this motion came from God, showing an averseness herefrom. And touching Rebecca, her faith, that the Oracle of God should certainly take effect in Jacob, made her thus confident: for she was assured, that he could not be cursed, but blessed altogether.

And Rebecca took goodly raiment of her elder son Esau, which were with her in the house.

Musculus noteth here, that some hold this raiment to have been detained by Rebecca from Esau, when he married contrary to her liking. The words translated, goodly raiment, are desiderable raiment. The Septuagint render it a goodly Robe, or Stole, it may seem to be such as the Priests did afterwards use in their ministration, for they are so called, Exod. 28. 2, 3. and happily it was one received from Ancestors, and therefore laid up carefully by Rebecca in some sweet Chest, and therefore the sweet smell hereof is spoken of, verse 27.

Who art thou (my son?) knowing that it was not his son Esau his voice, and not thinking, that Jacob would come now in his stead, he moveth this question: for I cannot think with some, that although his sight failed him, that his understanding failed him also, so as that he could not know Jacob by his voice, because he doth by and by declare the contrary, saying, The hands are Esau his hands, but the voice is Jacob's voice.

The Lord thy God brought it to my hands.

Here, saith Luther, he lied magnifically; and Calvin, he mingled profanely a speech touching God's providence with his own lies. But the Venison, which he presented, was truly brought to his hands by God's providence, Rebecca being stirred up by God to set him a work thus speedily to get it. And in calling God Isaac's God, he sought to insinuate the more into his favor, and to make him the more credulous.

And Isaac knew him not, and blessed him.

Herein, Calvin saith rightly, Isaac was used as an instrument only, blessing he knew not whom; and yet God, who used him, made it effectual, although he doubted touching the person, and had no certain faith, whether of his two sons he was. Something like unto which is daily done by the Minister of the Word, he soweth the seed of grace and reconciliation with God, but is uncertain to whom it shall be effectual; yet through God, who setteth him a work, it is effectual. The fiction therefore of the Papists is overthrown, who say, that all the force of the Sacraments dependeth upon the intention of the Priest, as if for the want of his intention God's blessing could be made frustrate. Isaac's blessing of Jacob is here spoken of by way of anticipation, for he blesseth him not, till that having questioned again whether he were Esau or not, he received his Venison at his hands, and had been refreshed herewith, and with his Wine. For then he biddeth him to come near, and kisseth him, and beginneth to speak of the smell of his Garments, and so proceedeth to bless him. He saith, that the smell of his son, was like the smell of a field, which the Lord had blessed. Setting forth a wonderful great delight, that he took in him, that his blessing following being uttered with life and spirit, might appear to come from the very desire of his soul. For the smell of a field bearing corn after a rain is most pleasant to the Husbandman, and therefore most aptly he showeth, how his spirits were revived now, when he spake thus. And to bless thus with the soul, and not with the mouth only is effectual. Some commend, and that not unjustly, the temperance of Isaac, in that he would not, though he loved this kind of meat greatly, eat of it, when Jacob first brought it in, but stayeth in debating, who it was, that brought it him, and then proceeded to eat thereof. Gregor. Hom. 6. in Ezech. applying this to the Church, saith, Here the Grape smelleth in Preaching, the Olive in charity, the Rose in Martyrdom, the Lily in Virginity, the Violet in humility, and the ripe ear in perfection of good works.

God grant thee of the dew of Heaven, and of the fat of the earth, and abundance of Corn and Wine. As he had compared him to a field, so he wisheth the blessings of a field unto him. Whereas he may seem in all this not to have had any sense of Heavenly things, but only of earthly, because he mentioneth none else, They are deceived, saith Calvin, that think so, for the Land of Canaan, and fruitfulness there unto Abraham's posterity were types of Heaven and the comforts therein. The Lord indeed did not then carry his servants directly to Heavenly things, by speaking so plain • y of them, as now under the New Testament, but reserved this to the revealing of his own son in the fullness of time, when he should come into the World, but before he carried them, as it were, a further way about, teaching them by types and sigures of earthly things, and hereby, as by helps, raising them up to Heavenly. For the form of blessing by way of wishing, Josephus saith, that he prayed thus unto the Lord, saying (O Lord) thou hast promised to my Father the greatest good, &c. Let this thy favor now be perpetual, &c. But this his wishing or praying is to be understood, as a prophesying, as if he had said, God shall give unto thee of the dew of Heaven, and the imprecations of holy men in Scripture are to be understood likewise. This blessing is fourfold. 1. of Riches, 2 Of Victory. 3. Of Principality in his family. 4 Of Honor and Glory; which are not to be understood, as spoken of only to the person of Jacob, but of his posterity, and if at any time they wanted any of these, it was either for their sins, or they were made good in blessings spiritual and Heavenly: so Tho. Anglicus. But why doth he speak of the Dew and not of Rain and Snow, and the heat of the Sun? Answ. Because the dew in those parts without doing any hurt, did most conduce to fertility, rain by the sudden falling and [Quest.] the Sun by the parching heat sometime doing hurt. For ordinarily it rained there but twice in the year, in October, the seed being committed to the ground, and in April or May to ripen the Corn, which were called the early and the latter rain, at other times, the dew still supplied the office of rain, gently moistening the ground, and making it fruitful. He blesseth him with Corn and Wine, as the chief fruits for the sustentation and comfort of this life, all other good fruits being also hereby understood. Some, besides these two read Oile also, but neither the Hebrew, Chaldee or Greek Copies have this. Theodoret applieth this Allegorically to Christ, whose divinity is, as the dew of Heaven, not being seen when it cometh down, but perceived afterwards, and his humanity, as the fat of the earth, and his divine mysteries the Corn and Wine. And to this it is alluded, Ps. 71. He shall come down as the dew into a fleece of wool, and as the rain upon the earth.

Let people serve thee, and Nations bow unto thee, be Lord over thy Brethren, and let thy mothers sons how to thee, &c. That is, saith the Targum, or Paraphrase of Jerusalem, the people that come of Esan, the divers Nations coming of I shmael, the sons of Keturah, and the sons of Laban, thy Mothers Brother. And he that curseth thee, shall be cursed, as Balaam, and he that blesseth thee, blessed, as Moses. But by people and Nations seem rather to be understood divers Nations subdued afterwards by the Israelites, & by Brethren and Mothers sons Esau his posterity, so also Musculus. Or mystically the seed of Jacob, Christ Jesus hath all subjected unto him, as Rupertus speaketh, for before him bow all the sons of his Mother, that is, the Citizens of Jerusalem, which is above, and they are cursed, that curse him, because destitute of the Spirit, &c. And he and his faithful people, saith Augustine, rule over the Jews, his Brethren, and Princes are subjected unto him. He is blessed of Isaac, that is, the Jew, ignorantly, of him is the dew of Heavenly instruction and the fatness of the earth in the gathering of the people to him, and Corn and Wine in the Sacrament of his body and blood.

The blessing of Jacob being thus finished, Esau cometh with his Venison, saying, when his Father asked who he was, that he was Esau, his first-borne, whereupon Isaac feared with a very great fear, &c. Calvin saith, that now he remembered the divine Oracle touching Jacob, and recounting withal his own error through a preposterous affection to his first-borne he was astonished, but by faith he overcometh natural affection, and confirmeth his blessing to Jacob. Saint Augustine will have that, which is said to have been a very great fear here, to have been an ecstacy, for so it is in the Septuagint's Translation, 〈 in non-Latin alphabet 〉 , and that hereby such a change of the mind happened, and alienation thereof, as that now it was revealed to him, and he was admonished touching the blessing of Jacob, because otherwise he would have been greatly offended with him, as mocking him, whereas he contrariwise confirmed immediately unto him the blessing. And this is most probable, because, as hath been already shown, Isaac knew it not before.

Then Esau cried with a great cry and bitter, Bless me also (my Father.) Esau hoped, saith Vatablus, that by his Fathers blessing he might have again recovered the right of the Primogeniture before so lightly passed away, and this made him, seeing that he was disappointed thereof, to break out into this bitter crying. In his example we may see, that profane men think to obtain mercy at their own wills, but for neglecting the grace offered, when at [Note.] the last mercies shall be distributed, it shall appear, how vain these their hopes have been, whereupon they shall vex themselves and cry out for mercy, but without all benefit.

Thy Brother came with deceit, and took away thy blessing.

By this speech of Isaac it should seem in his judgment, that Jacob sinned by the sin of deceit, and therefore is not excusable, because a true Israelite is without guile. But it may be answered, the word deceit is sometime taken in a good sense, for prudence to effect some good thing, as where Saint Paul saith, seeing I was crafty, I took you with deceit. And Ulpianus noteth, that the Ancients sometimes used the word, deceit, for a good deceit, or for wittiness, especially against an enemy or against a Thief: so likewise Gellius, These words, Tempestas, Valetudo, Facinus, Dolus, &c. were of a doubtful signification amongst the Ancients, sometime a bad, sometime a good one. Lyranùs saith, the Hebrews expounded 〈 in non-Latin alphabet 〉 , with deceit, providenter, because it is of a doubtful signification, sometime signifying deceit, and sometime prudence or a good wariness, and thus he saith, it is to be understood here, because by this time God had revealed his will to Isaac touching the blessing of Jacob, and therefore it is not likely that he would now lay any evil imputation upon him. His meaning then is, that Jacob by this his witty invention had gone beyond Esau to obtain this great good of his blessing, neither did he wittingly confer it upon him, thus illuding Esau.

Esau hearing this, falleth a railing upon Jacob, carping at his name, but is without grace to see into his own profaneness, to repent thereof. And he asketh his Father, whether he had not reserved one blessing for him? Isaac answereth, Behold, I have made him thy Lord, &c. Which is not to be understood, as though any but God had power thus to set up and to pull down, but because Isaac stood now in God's stead, and represented him, Esau yet is importunate, & saith, Hast thou but one blessing? bless me, even me also, my Father, &c. Although Isaac had conferred the blessing of predominancy upon Jacob irrevocably, yet Esau thinketh, that he might bless him otherwise, so that he might be as rich, and as honorable as Jacob, which was the only thing, as Philo saith, that he aimed at, and therefore he so much importuneth