Commentary on the Old Testament Volume 1

CHAP. XXVIII.

HEre Isaac being moved before by his wife Rebecca, sendeth his son Jacob away into Padan-Aram, to take a wife there amongst his Mothers kindred, and in dismissing him blesseth him, praying God, that he and his might have the blessing of Abraham, that is, the inheritance of the promised Land, thus excluding Esau and his posterity from being counted amongst the holy seed, that came of Abraham. And herein Jacob obeyeth, whereupon Esau, seeing that the Daughters of Canaan displeased his Parents, went to Ishmael, and took Mahalath his Daughter to wife. Here a question is moved by Calvin, [Quest.] whether Isaac's blessing of Jacob before were invalidous, that he now iterateth it again? And he answereth, that that this second blessing was for further confirmation, as the Lord did not once, but divers times make the same promises to Abraham, providing herein for his weakness, and not disparaging the former by the latter. And here Jacob is again blessed by his Father Isaac, the rather, because when he blessed him before, he knew not who it was that he blessed, wherefore Jacob might otherwise have doubted, but now Isaac voluntarily doing it, he might be the more confirmed. And unto this we may add that this was done upon the time of his departing into a far Country, when piety requireth, that Parents should wish all good unto their Children, and one friend unto another, as before the Brethren of Rebecca at her departing had done unto her. The Rabbins say, that this second blessing was greater then the former, for that was of the dew of Heaven, and of the Corn of the Earth, but this had an eternal foundation, and there is no end of it, as it is written, God Almighty bless thee, and the blessing of Abraham, &c.

Another question also ariseth here, why Isaac would send Jacob into Padan-Aram for a wife, and not rather a servant to fetch one thence, as Abraham [Quest.] before had done, especially because Abraham then charged his servant not to carry his son Isaac down thither? But it is answered, that if a servant had been sent, and so much care had been shown more about the marriage of Jacob then of Esau, it would have increased the envy of Esau against him, so Calvin. And for Abraham's charge touching Isaac before of not carrying him thither in case the woman would not follow him, it was not that Isaac might not at all go to Padan-Aram, but that he should not go out of the Land of Canaan to dwell there, so Musculus. And to this we may add, that the charge touching Isaac's not going thither was not without a mystery, as hath been shown upon that place, Gen. 24.

Moreover, it may be demanded, whether Esau in taking a Daughter of Ishmael sought now to please his Father, whom he had before offended by taking [Quest.] the Daughters of Canaan? I answer, by the Text it is plain, that he did it to please him, for it is said, that he saw the Daughters of Canaan to be displeasing in the eyes of his Father, therefore he went and took, &c. But as Calvin well noteth, having done ill divers ways, he showeth a desire to please again only in the matter of taking a wife no more of the Daughters of that Country, but he putteth them not away, but keepeth them still also, and in making choice of Ishmael's Daughter he little mended the matter, because he was cast out long before from having communion with the holy seed. it was then a way to please, of his own devising only; that which he ought chiefly to have done, being neglected, viz. to humble himself for his profaneness in selling so vilely away his birth-right, professing such sorrow and submission therefore, as that he thought himself worthy to be subjected unto his Brother, craving only, though he might not be the chief, yet that he might be a member of the Church of God. And as for the matter of wiving, he should have craved pardon, and the advice of his Father. The repentance of Esau is the repentance of many men, they will happily [Note.] reform in someone thing, that they may have peace with God again, but not in all, neither will they take counsel of God, but flee to some course of their own devising, thinking thus to pacify him, as dissolute livers amongst the Papists, to the life of Monks, Eremites, or Anchorites. But it may be said, who hath required these things at your hands?

Lastly, it may be questioned, whether Ishmael were yet living, that Esau [Quest.] could go to him? Answ. It is not meant of the person of Ishmael, but of the people coming of him called after his name, for Ishmael was dead 14 years before this, as appeareth, because Jacob and Esau, as was shown before, Chap. 27. 1. were now 77 years old, and Isaac 137, before whom Ishmael was 14 years, and died, Anno 137 of his age.

Jacob therefore went from Beer-sheba to Haran, and came to a certain place, and lay there all night, &c.

A great question is made here, what place this was? The Hebrews say, [Quest.] that it was Mount Moriah where Abraham was appointed before to offer up Isaac in sacrifice, this place called Bethel or Luz, being the same with Jerusalem, and this is followed also by Lyranus, and the Scholastical History, and many more, yea, Saint Augustine also seemeth to have been of the same opinion, for he saith, The words of Jacob, calling it the house of God, were a very Prophesy of the Tabernacles erecting there, and he promised Tithes to God's house, that should be erected there. And hereupon an old Verse hath been used.

And this opinion hath been the rather received, because, if it were so, the place where God would be worshipped of old, was always one only from the days of Abraham, and so forth, and not only after the erecting of the Temple by Solomon there. And by this so plausible an opinion I confess, that I also have been formerly led, but now considering, that Bethel is another place in the tribe of Benjamin, and not the same with Jerusalem, as appeareth, Jos. 18. 22. being compared with v. 28. (For Bethel and Jerusalem are said to be two distinct Cities of Benjamin far distant the one from the other, that is, 12 miles, according to Jerome.) I rather hold it for certain, that Bethel where Jacob now lay, was not in the same place, where the Temple was afterwards built, but elsewhere. Moreover, if we recount the coming of Abraham from those parts, to which Jacob was now going, we shall find it not to have been this Bethel, where he lodged, in the tribe of Benjamin, but another Bethel in the Tribe of Ephraim, which was more remote from Jerusalem, even 36 miles in the Country of Samaria, near to the City Shechem. For Abraham came to Shechem, and upon a Mountain near it pitched his Tent between Bethel and Ai. Wherefore Jacob being to go the same journey, it is most likely, that he went by the same place, and not by Jerusalem, which stood Westward from Beer-shebah, from whence Jacob went, whereas Padan-Aram was Eastward leaning to the North, and so this Bethel was in the way thitherward, as all that describe the holy Land consent. But Borcardus, who spent much time in the holy Land, and exactly described it, saith, that this Bethel, to which Jacob came, was in the tribe of Benjamin. Yet when the expeditions of the several Tribes are spoken of, the house of Joseph is said to have gone up against Bethel, which was before called Luz, and to have taken it, that is Ephraim and Manasseh. And the Mountain of Bethel was their lot at the first assigned unto them, as far as Luz. Wherefore there was a Bethel belonging to the children of Joseph, as well as that of the Tribe of Benjamin, howsoever some deny that there were anymore Bethels but one, in Benjamin. And this appeareth more plainly in that Jeroboam, whom ten Tribes followed, set up two Calves, the one in Bethel, and the other in Dan, lest if the people should go to worship in the Kingdom of Rehoboam, they should revolt unto him. For if this Bethel had been that in the tribe of Benjamin, under the Dominion of Rehoboam, that project of his had been to no purpose. And hereunto we may add the saying of the woman of Samaria to Christ, Our Fathers worshipped in this Mountain: For whom else could she mean, but Abraham, who first built an Altar in this place, and Jacob, who worshipped here at this time, and afterwards, [Quest.] calling it Bethel, although for Jeroboams Idolatry the name was changed from Bethel into Bethaven, the house of wickedness? If it be demanded, why Jacob went not into the Town to lodge, but lay abroad in the field? It is answered by Josephus, that the Inhabitants of the Town being Canaanites, and so enemies, he would not go amongst them: but Musculus misliketh this, yielding rather another reason, viz. because he came late thither, as is noted in the text, the Sun being down, and so in all likelihood the Gates being shut: but that of Josephus seemeth to me the best, Men were hardy, and not so delicate in those days to be curious about their lodging, but contented themselves sometimes in their travel upon the way to lie in the open air. A man would think, that Jacob having a Father so wealthy should not have been thus simply set forth alone without servants or Camels, only with a staff in his hand, as he afterwards speaketh, especially seeing Abraham's servant going the same journey for Isaac before upon the like occasion, had Camels, and servants, and treasures with him. But to this Chrysostom speaketh rightly, Although the holy Patriarchs were very wealthy, yet they labored and fared hardly, and in travelling, and in the course of their lives, they often-times made no such show of greatness, but did like the poorest. So Rebecca was found coming out with her Vessel for water, and Esau came hungry from the field, being glad of a mess of Pottage, &c. And here Jacob is sent out thus solitarily. But, as others note, this was done by a special divine providence, that in his example we might learn, of what great power and virtue God's protection and blessing is, in that he was hereby protected from all dangers, and greatly increased from a staff to droves of Cattle in a few years And some take this to have been done in a mystery, Jacob's going out thus showing Christ's coming into this World, poor and void of all outward pomp, for a staff carrying his cross, who also, as both Isaac had done before, and Jacob now, leaving the Daughters of Canaan, that is, the Jews, sought him a wife amongst the Gentiles, that is, a Church. And he took of the stones of that place, and laid them for his Pillows, and lay down and slept.

As he shown hardiness in lying abroad, so he did also in that he was nothing careful for a soft Pillow, after his travel; but for a Pillow used a stone, which by Gregory is mystically expounded of setting the mind upon the imitation of Christ. For he saith that Father, sleepeth with Jacob, who in his mind is sequestered from worldly troubles, and he layeth his head, which is his principal part, upon a stone, who being sequestered from worldly cares setteth his mind, which is his principal part, upon the imitation of Christ the stone. He that only sequestreth himself from the world, sleepeth indeed, but not having his head laid upon a stone, as Jacob, and so not seeing the Angels of God ascending and descending, which is the favor not to all that are sequestered from the World, but which now set their minds upon the imitation of Christ; others, who come from the World to live in idleness, being counted as laying their heads upon the earth, and not up • n a stone: For to such it ofttimes falleth out, that the more securely they cease from earthly actions, the more largely they gather unto them a company of unclean cogitations. Some others will have his resting upon a stone, to set forth our resting by faith upon Christ the corner-stone; which if we do, we shall see the Heavens opened unto us, and the Angels coming to carry us up thither to our eternal comfort.

And he dreamed, and behold, a ladder set upon the earth, and the top of it reached to Heaven, &c.

Most opportunely doth the Lord comfort Jacob here by showing him his provident care over him, now that he was come from his Fathers house alone and without all company, lay in the open air exposed to the danger of wild beasts and other enemies, being towards a kind of exilement into a far Country, where he must live amongst strangers and men unknown unto him. And it is not to be doubted, but that divers temptations might hereupon by the suggestion of the Devil arise in his mind, to afflict him the more, as Luther noteth. Wherefore now for the Lord thus to appear unto him, and to give him such comfort was most seasonable. Dreaming was of old one of the ways, whereby God revealed himself unto his servants, and by this means God revealeth himself at this time to Jacob, he that made him thus to dream, making him by his Spirit to understand and know, that this was no vulgar or common dream, but a revelation from God. But why did the Lord show him such a sight, and not only speak unto him, as to others of his [Quest.] servants, in his dream? To this an answer may be gathered out of Theodoret, who saith, that God shown hereby his providence unto Jacob: for by this Ladder, and the Angels ascending and descending by it, the Lord standing at the top, he shown him, that nothing is negligently and without care administered by the God of us all, but that he dispenseth all things by the ministry of his Angels, as the Apostle saith, Heb. 1. And certainly it was a most apt thing to represent the divine providence, Heaven and Earth touched by the ends of this Ladder showing, how all things both here below and in Heaven, above are under this providence, the two sides showing the power and wisdom of God, whereby all things are sustained, ordered and moderated the staves of this Ladder, the divers degrees of things in the World governed hereby, some being high, and some low, some Celestial, some Aereall, and some Terrestriall, the Angels ascending and descending by it, the Ministers of God's providence, whereby he governeth all things in this World, both touching men and other creatures, touching men in things spiritual, their praying and being inclined to good, to move unto which he stirreth up by his Angels, and their safety from their spiritual enemies, against whom he useth them to defend them, and in things temporal, governing by them States and Kingdoms, and preserving his from many dangers, which they descend to do, and then ascend, as it were, to certify the Lord, who yet needs not to have notice given him, for he is omniscient, and to carry up the souls of his Saints departing, as of Lazarus. And Lastly, by the Angels he oftentimes sendeth from Heaven to reveal his will unto men. Touching other creatures, the Ministers of his providence are commonly the divers instincts in their natures, whereby they are carried to this or that, and the secret influences of the stars working upon them. And God's standing unmovably at the top of this Ladder showeth, that although he be in Heaven above, yet he beholdeth all things here below, and that without labor or moving from place to place, he ruleth in all the World. And thus far forth touching this vision, as it representeth the divine providence. Now besides this, many learned Expositors expound it of Christ mystically set forth hereby, saying, He is the Ladder standing upon the earth with the nether part, and with the upper touching Heaven, because through him Heaven is joined unto earth, both in the uniting of God and man together in his own person, and also because through him all things both in Heaven and in Earth are reconciled unto God. For by sin we are separated from God, but in him again reconciled, and by him it is, that the Angels now ascend and descend, as the Lord speaketh of himself. And whosoever will at the last ascend to Heaven, must come thither by him only, for he is the way, the truth, and the life. Moreover, by him all graces flow into our hearts and the foot of this Ladder standeth not in one part of the earth only, but is dilated into all places, so that wheresoever the faithful are, hereby grace cometh down to them, and they ascend up to God at their departing hence. Thus Tertullian, but only in the main, touching Christ, and Calvin more fully and Musculus. Saint Augustine hath somewhat a divers mystical signification from this, The Lord standing at the top of the Ladder, setteth forth Christ hanging upon the Cross, and forsomuch as this was before Jacob's taking of a wife, who in going afar off for one was a figure of Christ, it signified that Christ should take him a spouse of the Gentiles, not before, but after his passion. The Angels ascending set forth the Preachers of the Gospel speaking of deep and mystical points; and descending, the Preachers speaking of things easy to be understood for the reformation of manners. And some understanding Christ by the Ladder, make the steals thereof the degrees in his Genealogies; the sides, the mercy and truth of God; the ascending and descending, the two Evangelists, the one proceeding by ascending, the other by descending. But we must take heed of such curiosities. Of this Ladder yet we may make a moral also, as some have done, we are like unto it, when (as we ought) [Note.] though we live here upon earth, our conversation is in Heaven, and we are as the Angels ascending and descending, when we are always either in holy contemplations or actions: for it is to be noted, that none stood still upon this Ladder, but were still either ascending or descending, to show, as Bernard hath it, that between profiting and falling away, there is no medium in this life, but as our body doth continually grow or decrease, so our souls are better or worse daily. And as there were steals of this Ladder, yet it standing most steep, it was hard for men to ascend by it, so there be degrees of virtue, by which it is most hard to ascend, yet hereby we must ascend, if ever we will come to God at the top of the Ladder. The way to life is narrow, and we must strive to enter in, the first degree, as Basil hath it, bringing thither, is to depart from evil, as to take the first step up a Ladder, is to go from the earth, so in divine matters the first profiting is a receding from evil. The second steal or degree, is not to love the World, or the things of the World, 1 Joh. 2. 15. The third, to account them all as dross and dung in comparison of the knowledge of Christ, Phil. 3. 8. The fourth, not to love kinsfolks and friends so, as for the love of them to be hindered from following Christ. The fifth, not to love our life it self. The sixth, patiently to bear our crosses, for in these two standeth the denying of ourselves. The seventh, to be humble and lowly. The eighth, to be loving even to our enemies, and those that hate us, for in these two standeth the following of Christ, when we have taken up our crosses. The ninth and last, to have the heart lifted up to things above, for hereby the spirit is united unto God, becoming with him one spirit. By these degrees whosoever ascendeth, shall certainly enjoy God, who is at the top of this Ladder, and partake at length of all such comforts as he hath to bestow upon his Elect, world without end. R. Maimonides saith, that the appearance of this Ladder to Jacob, was a parable, and was expounded unto him, the four Monarchies of the World, Prophesied of by Daniel being set forth hereby.

And the Lord stood above it, and said, I am the Lord God of Abraham thy Father, and of Isaac, the land whereupon thou liest, will I give to thee, and to thy seed, v. 14. And thy seed shall be as the dust of the earth, &c.

Some, saith Musculus, for above, render it besides it, but they overthrow the sense, for by this site was set forth, how the Godhead dwelleth in Christ bodily. Vatablus therefore readeth it, innixus erat ei, and so the Septuagint: he leaned upon it, and standing over and leaning upon this Ladder Christ, he made these gracious promises to Jacob, to show, that all grace and favor with God is obtained only by and through Christ Jesus. And here the Lord first declareth, who he was, viz the God of Abraham, to intimate both Abraham's living still, now that he was dead, and to give him occasion, by calling to mind the promises formerly made to Abraham, to believe the constancy of God in his favor towards him the child of Abraham, and his posterity after him. There were three things, about which Jacob might now be troubled. 1 For his going away from his Country. 2 For his present solitary & desolate estate. 3 For his going into a strange Country, where he knew not how he should be entreated. Against these three therefore here are three consolations. 1 God promiseth to bring him back again to this Land, and to give it him and his. 2 That his posterity should be innumerable, and that in his seed all the Nations of the earth should be blessed. 3 That he would be with him and keep him unto the end.

But how doth he say, that he would give that Land to him and to his seed? [Quest.] Answ. It is to be understood, as Calvin hath it, that under that Land a Heavenly Country was set forth, which was given to Jacob, although the Land of Canaan, the figure hereof, was never actually possessed by Jacob himself, but only by his seed afterwards, he being but a Sojournour there all the time of his mortal life.

And when Jacob awaked from his sleep, he said, Truly God is in this place, and I knew it not.

How could Jacob speak thus, seeing all the faithful know, that God is everywhere? [Quest.] Answ. He speaketh not of his general presence, but of the special manifestation of himself in an extraordinary manner, as when he appeared to Abraham in former times, and to Moses in the bush. He meaneth not, that he had not sought God by Prayer there, (for the faithful call upon him in all places) as blaming himself, that he had forgotten his duty, as Calvin noteth, but he meaneth, that God's savor and grace was more towards him then he was aware of, so that he did not carry himself worthy the same, thus humbling himself before so glorious a presence in that place, where now he saw was one of his holy houses or habitations.

And he was afraid, and said, How terrible is this place! this is none other then the house of God, this is the Gate of Heaven.

It may seem strange, that Jacob being so greatly comforted, should be thus afraid, and call the place, where, terrible. But we must know that it was both terrible and comfortable, the presence of the highest Majesty striking terror into his heart, as being conscious to himself of his own infirmities, he finding now, that he was before the Holy of Holies, and in the midst of Heavenly Angels, as a mean man coming before an earthly Majesty cannot but fear and tremble, lest anything displeasing should be in him. To fear thus before God is to yield an holy reverence, and to be humble and lowly in heart, which the Lord striketh purposely into men, as being most necessary that they may stand pleasingly before him. That which is spoken here touching this place, is drawn by Bernard to all places dedicated to God's worship, saying, If this place, were terrible, how much more terrible is our place, in which God is more certainly and evidently, where not only two or three, but many are gathered together in his name? A terrible place indeed, and worthy of all reverence, where faithful men dwell, the holy Angels frequent, and to which the Lord vouchsafeth his presence. For there truly is the Lord, where Angels and men are gathered together in his name, not that he is not everywhere, but here he is more significantly, as we say, (Our Father which art in Heaven) because he exhibiteth himself there otherwise in a peculiar kind of manner, not being divers from himself, but distinguishing divers things. Rupertus also draweth it to the Church of God, saying, Jacob was not afraid for the Lord, but he calleth the place terrible, by the spirit of Prophesy, seeing into that which was figured out hereby, viz. the Church of God, and his terrible works, that should afterwards be done therein, the sum of which is the opening of Heaven by Christ, and the joining of earthly and heavenly things together. And Luther saith, This is an admirable speech, the like unto which is not found again in all the Bible, and it is, as if he had said, this is the Kingdom of Heaven. And what is this Kingdom or God's habitation, but that, by grace, whereby he is seen to dwell, and by the ministry of men and Angels, according to his word? and this is where the elect, who are capable of his grace abide together, for otherwise God cannot be said to dwell anywhere. Thus also Calvin, who addeth, that the Sacraments are the gates of Heaven, because they admit us into God's presence, wherefore it is most comfortable to be of the Church of God, for here he dwelleth, and here only is an entrance given into Heaven, [Note.] all that are out of the Church being shut out. And in the very place it is necessary, that we be with all humility and reverence, as in the more special presence of a Majesticall and dreadful God, for which cause it is said, Take heed to thy feet when thou enterest into the house of God, &c.

And Jacob rose early in the morning, and took the stone, which he laid for his Pillows, and set it up for a Pillar, and poured Oile upon the top of it. It was said before, that he took the stones of that place for Pillows in the plural number, here a stone in the singular is made a Pillar, yet Josephus saith, he made a Pillar of those stones, happily the plural was put before for the singular, as is usual in the Hebrew tongue, for it is most probable, that he took but one great long stone for a pillow to lay his head upon, and that such an one as was fit to be set up upon one end. This he now setteth up, as a lasting Monument to those that should live afterwards, of God's favor towards him, to express his great thankfulness therefore. The word translated Pillar is 〈 in non-Latin alphabet 〉 to stand, some translate it in metam, some in statuam, and some, as the vulgar Latin, in titulum, the Septuagint, 〈 in non-Latin alphabet 〉 , for a Pillar. He set it up and made it firm, and therefore most aptly it may be translated a Statue or standing Monument. The same word is used, Levite. 26. 1. where it is forbidden to be erected to bow down unto it. But Jacob set it not up for such a purpose, but for a Monument, as was said before, and as the twelve stones taken out of Jordan were set up afterwards rough & unpolisht, and so not after the manner of an Image, which might be turned to Idolatry. For his pouring Oile upon it, that was a ceremony, saith Calvin, of consecration, that it might be fit for this holy use, this Oile setting forth the Holy Ghost, without the sanctification whereof nothing is holy, but profane, that is done in God's worship, and therefore as this Patriarch did thus now not out of Superstition, but at God's inward direction, so afterwards all things were consecrated with anointing at the appointment of the Lord, that were to be used about his worship. Saint Augustine speaking hereof saith, that Jacob did not thus superstitiously after the manner of Idolaters, but because the name of Christ cometh from anointing, there was a great Sacrament doubtless herein. And what this Sacrament was others tell, viz▪ Christ was represented by the stone and by the Oile the Spirit, because he was anointed with the fullness of the Spirit, it being poured out upon him, and from him we all receiving the same. Indeed Idolatrous people have anointed stones with Oile in like manner, as Arnobins writeth of himself before his conversion, saying, If I had at any time come, where a polished stone was anointed with Oile, as if some power had been therein, I presently spake unto it, flattered with it, and desired benefits of it, in the mean while understanding nothing: of this anointing of stones amongst the Heathen, Apuleius also speaketh, and Siculus Flaccus. But herein the Devil played God's ape, his instruments imitating the faithful, as in many other things. Hence some have approved annointings under the New Testament in devotion, as Theodoret, who saith, that some Godly women anointed the entries of Temples, and the Monuments of Martyrs, showing hereby the piety of their minds. And from that which was done by women they have proceeded in the Church of Rome since to consecrate Oile, and therewith to anoint many things, placing great virtue therein, but this being a reviving of old ceremonies, although it were in ancient times devotion, when many things were taught by figures, yet now it is gross superstition. See my Antidote against Popery for Popish anointing. If it be demanded, where Jacob had this Oile? It is most probable, that he brought it with him for his use upon the way, according to the manner of that Country.

And he called the name of that place Bethel, but the name of that City was called Luz at the first.

Calvin saith, that if it shall seem not to agree together, which is said here, the place where Jacob lay, and the City, because, if he lay abroad in the fields, he could not lie in the City; Answereth, that no City was yet built here, but afterwards, but the name Bethel being long obscured, a City was built after this vision by the Inhabitants of that Country, called Luz, which when the children of Israel came to inhabit, they called after this nomination Bethel: But this is only a conjecture, neither shall it be needful thus to resolve this doubt, for a City commonly hath fields belonging to it, which bear the same name, and so it is most probable, that the place where Jacob lay, being near unto Luz, did. The Septuagint for Luz have Ulammaus, but corruptly, as Jerome noteth, Ulam, which signifieth veruntamen, but, being by them joined to the proper name. Jacob calleth it Bethel, that is, the House of God, for the vision, and because it was famous for this, in time the name of the City to which it belonged, was changed, being also called after this name. Some have taught, that Bethel and Luz were two Cities, the one near to the other, but in time being joined together, they had this one name only, the like unto which hath sometime happened to other Cities also, but of this there is no probability in the holy Scriptures. It is true indeed, that one Bethel and Luz were two divers places, viz that in the Tribe of Benjamin, spoken of before, and this in the Tribe of Ephraim, but these were so far asunder, that they never came to be one, but always continued two distinct Cities. Of two Bethels, although in a divers manner, speak two Rabbins, Hay and Chimhi, saying, that the Bethel before called Luz was in Benjamin, but this hath been confuted before.

And Jacob vowed a vow, saying, If thou (O God) wilt be with me, and keep me; and give me bread to eat, and raiment to put on, &c. Here Jacob further expresseth his piety, God having in the vision promised to be with him, he now assumeth, if he would, that he might safely return again, then God should be his God, that Pillar should be his house, and he would pay the Tithes unto God. But what? doth Jacob speak doubtingly after so plain a promise, or if this should not be performed, would he reject him from being his God? [Quest.] Ans. He did not certainly doubt hereof, but forsomuch as God had vouchsafed him so great a favor, he hereby seeketh to bind himself by vow to a walking in some sort answerably to the same, using vowing, as a spurr and an help hereunto, neither distrusting, nor in a servile manner compacting to serve God for a reward, as Calvin speaketh. Who also from hence commendeth vowing to us all, as Eucharisticall sacrifices in way of gratitude brought for God's benefits, so that we vow only things lawful, and that we may be likely to have power to perform, and propounding for our end the glory of God, as Jacob vowed his vow in this place. Here then is no ground for Popish vows of chastity and living Monastically, because it is to go from a calling, which is a thing unlawful, to live upon the sweat of other men's brows, and, as woeful experience teacheth, to lay the very ground of impure living, and of all licentiousness.

But it may be further demanded, why he voweth to give Tithe, and how he could give them to God, there being then no Priests to take them? Ans. It [Quest.] may seem by this thing vowing, either that giving Tithes to God was Arbitrary and not his due, or else that he was defective in promising nothing ex abundan • i, but only that which he must needs do: but that which hath been already said, of his vowing that God should be his God, may serve for a solution of this also. It was great piety in him to bind himself by vow to do his duty, as in setting up there the worship of God, so in offering that up, which pertained unto it. He had learned from his Ancestors doubtless, ever since Abraham paid Tithes to Melchizedek, that to give Tithe to God was a duty, and therefore in promising an expression of his thankfulness he pitcheth upon this, wherein Abraham who was so greatly accepted of, had gone before him. For that Tithes were always due to God from his faithful servants, cannot be doubted, because by a divine instinct holy men were moved thus to pay them, before the law enacted for the yearly paying of them in the days of Moses. It is to be held then, that God inwardly by his Spirit first taught this payment, as a means of acknowledging from whom all increase came, and then coming to cause his will to be set forth by writing, he expressly commanded the same to all his people. Wherefore in setting down the law of Tithes-giving, he yieldeth this as a reason, All the Tithe of the land is the Lord's. For giving of them to God, some think that it was by giving them to the poor, or partly to them, and by offering them in sacrifice. But I doubt not but that Jacob's charity was such, that he would give Alms to the poor, and as for his Tithe, herewith he meant to furnish God's House which he promised to make that place, that there his public worship might be thus maintained.

CHAP. XXIX.

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

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

As Abraham's servant had come before to a Well of water, when he sought for a wife for Isaac, and thither she was by a singular providence brought out unto him; so by the like providence Jacob cometh to this Well, and Rachel who was afterwards his wife, is brought forth unto him; and Moses also at a Well met with his Zipporah, which Saint Augustine draweth to an Allegory thus: These three Patriarchs were types of Christ, and therefore they were thus ordered to show, that Christ likewise meeteth with his Church and Spouse at the water of Baptism, and as Jacob having watered Rachel's sheep then kisseth her, whereas he might have done so before, hereby is shown, that Christ then beginneth to kiss and to love his Church, when she hath been washed in the water of Baptism from her sins. And that which is added of three flocks of sheep being there, he likewise draweth to an Allegory thus: These three flocks prefigured three sorts of men and women living in the Church of Christ, and watered with his Baptism, who are in the Doctrine of the Lord otherwise distinguished, when he saith, Two shall be in the field together, of which one shall be taken, and the other shall be left, two women shall be grinding at one Mill, the one shall be taken, and the other left, two in one bed, the one shall be taken, and the other left. The two in the field are Ministers of the Gospel, for they are called God's Husbandmen, the two women at the Mill are secular people, who toile in the World, as it were in a Mill, the two in bed are such as have sequestered themselves from the World to live quietly and free from trouble. Now amongst all these, one is taken, and the other left, because amongst Ministers, as some be faithful and diligent, which shall be taken into the Kingdom of Heaven, so others are remiss and slothful, which shall be left, amongst secular men, and those that are separated from worldly incumbrances, some are good, and some bad, and so shall be diversely dealt withal, according to their divers conditions. And by women grinding at a Mill, and not men are such set forth, as toile in this World, because women of servile condition were wont to be employed in the work; see Exod 11. Esa. 47.

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

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

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

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

Thus Adam said of Eve, and Abimelech to the Shechemites, and the Israelites to David. It is a Phrase peculiar to the Hebrews to express Kinsfolks, who amongst the Latins are called Consanguinei, of the same blood.

Jacob being thus entertained by Laban, when he had stayed with him one month, he agreed to serve him seven years for his younger Daughter Rachel, for he had two Daughters, Leah, who was tender-eyed, and Rachel, who was beautiful and well-favored. The word translated tender-eyed, in speaking of Leah is 〈 in non-Latin alphabet 〉 , which properly signifieth weak, and so is used by Jacob in speaking to Esau, when he said, the children were weak. Now because weakness may be referred to the sight, and then one weak-eyed is said to be purblind, the vulgar Latin hath it, lippis erat oculis, or because tender and delicate are sometimes put the one for the other, the Chaldee Paraphrast rendereth it, the eyes of Leah were elegant, as if it had been meant, that she had a beautiful pair of eyes, but was not otherwise so comely, whereas Rachel was every way amiable. It is most likely, that she had some blemish in her eyes, or else this tenderness should not have been opposed to Rachel's beauty, which caused, that Jacob loved not the one but the other, to choose her to be his Wife. And when he had taken them both, it is said, that he loved Rachel more then Leah, yea Leah said, that the Lord saw that she was hated. In that Jacob being allured by Rachel's beauty, desireth to have her to Wife, it may be doubted, whether he did well herein? and if so, why he [Quest.] propounded this way to obtain her? Calvin answereth, that his affection to fair Rachel may be excused, as free from vice, because oftentimes there is a power in nature that secretly carrieth the affection to one woman more then to another, causing a desire rather to have her to Wife. But he saith, that intemperance must be taken heed of, affection not ruling over reason, but reason moderating in all things, yet he addeth, that peradventure there was a fault in Jacob, in that he desired Rachel with the injury of Leah, and was drawn more by the beauty of the one then by the virtue of the other. But herein Jacob may easily be defended also, because he was not bound in choosing of a Wife to respect seniority, but what manner of woman he could most delight in, that he might not afterwards lie open to the temptations of others, and herein beauty, as a singular gift of nature, beareth great sway. Plato called it Principatum naturae. Carneades, Regnum sine custodibus: Socrates, Tyrannidem non diuturnam: Aristoteles, potiorem omnibus Epistolis in commendando; and being asked, why we willingly look upon the beautiful? he answered, This is a blind man's question. There are three things good in the body, Strength, Sanity, and Beauty, but of them all, the most forcible to draw affection is beauty. Yet Jacob was not drawn hereby, but to desire matrimonial society, and not to satisfy carnal lust. And for virtue, although a chief respect ought to be had unto it, yet merely for this, when the outward form pleaseth not, there doth not always follow such a conjunction of affections, as is requisite between man and wife.

Now for the way propounded to obtain her, viz. by serving seven years, he was sent thither by his Parents to take him a wife, in which case a dowry of old was wont to be given, but he coming thither his naked self, and wanting other dowries, offereth to give his seven years service. Cornelius Tacitus writing of the old Germans, saith, that a man was tied to give a Dowry to his wife, and if he did not, there could not be anything firm in the marriage. And Strabo writeth the like of the Cantabrians and Indians. And as in other Countries, so in Mesopotamia and Palestine, and in all the East-parts, the custom was for the man to give some money to the woman in way of dowry, and in case that he wanted money, he served her Parents for a certain time, which was accounted her dowry. And as the man gave something, so in many places the woman brought some substance to the man, and thus they did, as it were, buy one another, the Husband being hereby tied to the wife, as she was unto him. Thus saith Brissonius did both the Romans and Grecians, and Julius Caesar writing of the old Gauls saith, that how much the wife brought to the Husband, so much he was bound to give to her for a dowry. And Strabo saith, that amongst the Cretans, the Brother must give to the Sister the half of his Goods, which she might bring to her Husband as a dowry. Thus it was in many places, but here it seemeth that the Husband only gave to the wife, or for her, but not she unto him. And we often read of the man giving a dowry to the woman, but not of the woman's giving to the man in the sacred History. For Shechem offered to give any dowry to Din • h, and Saul required of David a dowry for his Daughter of 200 fore-skins of the Philistines, and Hosea the Prophet saith, that he bought him a wife with 15 pieces of silver, and an Homer and half of Barley. Wherein there is also a similitude betwixt the corporal and the spiritual marriage made by Christ with his Church: for he gave for a dowry his own most precious blood. The Egyptians were so averse from the woman's giving of anything to the man, that if any man did take a dowry of his Wife, they adjudged him to be forever a slave unto her. And Brissonius saith, that amongst the old Saxons, the dowry given by the man was 300 s. Touching Jacob, it is certain, that although Laban, whose Daughters he had to Wife, was rich, yet he had nothing with them: for of this they complain, saying, We have no portion or inheritance in our Fathers house, hath • e not sold us as strangers, and quite devoured our money also? But in that they brought him nothing, we may gather, that the custom there was otherwise, or else they could not thus have complained.

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

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

Jacob having fulfilled his seven years service, demandeth his wife of Laban, who thereupon made a marriage-feast, and at night brought Leah to him instead of Rachel; But this being by Jacob perceived in the morning, he expostulated with Laban about it, who excused the matter by the custom of that Country, which was not to give the younger in marriage before the elder, and then he agreed for other seven years service to give him Rachel also. And thus it is said, he went in to Rachel also, and loved her more then Leah, and served with him yet seven other years. In that Jacob demandeth his wife of Laban, that he might go in unto her, we may gather both a betrothing to have been at the first, because a woman betrothed to a man is thenceforth called his wife, and great continency to have been in Jacob, in that all this time he refrained himself, living in the house together with her, to the shame of such as are carried inordinately by fleshly lusts, being impatient of any [Note.] stay, especially when they once make account of such women to be their wives, and also much modesty to have been in him, in that he offered not to take her, but expected to have her given him by her Father, to the shame of those, that steal and carry away men's Daughters utterly against their wills. In the Hebrew Text no marriage is said here to have been made, but only Laban gathered together all the men of that place, and made a Feast. But in the Septuagint's translation, and the vulgar Latin it is, he made a marriage, and the word 〈 in non-Latin alphabet 〉 used in the Greek signifieth both a Marriage and a Feast, as Julius Pollux observeth. The marriage, in respect of the substance was made before, when they were contracted, but that it might be the better known and to avoid confusion, there hath anciently been a custom upon a set day to solemnize it with feasting and joy, the Father delivering his Daughter to her Husband openly. And thus it was done at this time. Of feasting at marriages see John. 2. Matth. 22. Luk. 14. Judge. 14. And Aelianus giveth an example of Alexander, keeping a great festival time at his Marriage, he and his friends that married together being 90, for whom so many Chambers were prepared, the men keeping a Feast by themselves in a place wherein were 100 silver tables and one of Gold for Alexander, their guests accompanying them, and this continued five days together, there being singers and actours of Comedies and Tragedies present to make the delight the greater. Whereas all the men of that place are said to have been gathered together to this Feast, it is most probable, that all Laban's kinsfolks and friends only are meant, and in the vulgar Latin it is, vocatis multis amicorum turbis. The Feast being ended, at night Laban bringeth Leah to Jacob instead of Rachel. Here a question may [Quest.] be made, why this was done at night? As touching Laban's doing thus, it may easily be resolved, he did it to hide the fraud, but it is to be known, that amongst the Romans and Grecians, the custom was at night by Torch-light to lead the Bride into the house of the Bride-groome, five children carrying either of them a Torch before her, she being also veiled, and the dark time of the night being chosen for this purpose for modesties sake, she going now to the place, where she should lose her Virginity, and therefore to marry was set forth by the word nubere ab obnubendo, from covering or hiding. It was a custom also, saith Plutarch, for the Bride not to go, but to be carried, to show, that she went unwillingly, so precious was her Virginity unto her. If it be demanded, why Laban was so desirous to bestow Leah upon Jacob also? Ferus [Quest.] answererh, that his covetous desire carried him to this, that he might enjoy Jacob's service seven years more, and also because he thought Jacob a good man, and therefore that he could not bestow his Daughters better, then by matching them unto him. Rachel was already espoused unto him, and he thought, if Jacob had once gone in unto Leah, he would not readily put her away again. But whilst they were doing these things after the manner of men, he saith, that God by a singular providence, ordered them so for a mystical signification, as by and by shall be shown. It is to be demanded, how it [Quest.] could be, that Jacob should not know that it was Leah, till the morning? I answer, she being brought to him in the night covered with a veil, and refreining from speech, as it is likely that she was directed by her Father to do, Jacob might easily take her for Rachel, till that by the light of the day coming on she was discovered.

Hereby it seemeth, that there was not then used any public solemn joining of man and wife together, but the Fathers bringing of the Daughter at night, after a Feast to the man's Chamber, and delivering her unto him was all the marrying then used. That of Josephus, saying that Jacob was drunken, and therefore could not distinguish betwixt her and her Sister, is to be abhorred, as a foul imputation, whereinto the holy History giveth no light▪ for being most sober he might easily be deceived, as hath been already shown.

If it be demanded, how Leah durst consent with her Father to offer this [Quest.] abuse, prostituting her self thus, as an whore: for Rachel was his wife, and not she, and it was to be doubted, that Jacob discerning the fraud would take such indignation at it, that he would reject her being disliked before, but now much more? I Answer, that the obedience of Daughters in those days was such to their Fathers, as that what they willed in giving them to such or such men, was to them a law, and she hoped, that Jacob discovering the fraud would pity her, as being forced hereunto by her Fathers command, and therefore keep her for his wife, and not leave her again, who should so become most ignominious all her life after, and unfit to make a wife for any other man. Musculus saith, that happily she knew not that Jacob took her to have been Rachel. But this is improbable, because it could not but be commonly known, that Jacob should have Rachel to wife, and not her. Leah therefore cannot be excused from sinning herein, although she knew not happily but that she was bound to obey her Fathers will in thus doing. But Laban her Father sinned much more, both by perfidious breaking of his covenant made with Jacob, who had faithfully served him so long a time for Rachel, and by putting another upon him, whom he loved not, thus laying a continual burden, as it were, upon his shoulders. And hereunto we may add a sin of lying, in that he falsely excused this his fact, saying it was the manner of that Country, not to give the younger in marriage before the elder, when as the true reason was his covetousness, he thought that Jacob having gotten Rachel would be gone, and so he should lose his service, which was most profitable unto him. And lastly, he was most injurious to Leah, being the author to her of whoredom, yea of incest, and so of becoming most ignominious forever after. If Laban would not have done contrary to the custom, he should at the first have told Jacob so, when he required to have Rachel to wife.

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

Vatablus saith, that by her week is meant a week of years, wherein he should serve for Rachel: but it is plainly meant of Leah, to whom now that by his going in unto her he had made her his wife, he would have him to keep her seven days, which was the usual time of keeping marriage-Feasts, as we may see, Judge. 14. 12. and then for seven other years service, which he should now covenant to serve, he should, these seven days being expired, have Rachel also. Thus Jerome and Augustine, rejecting the former exposition, as repugnant to the Text, and Ferus also with many others. And the Hierosol. Targum, and Chaldee. Paraphr. apply it to the seven days feasting. And Maimonides saith, that whoso matried a Maid in Israel, afterwards did refreine from all work seven days, and feasted and made merry all that time. And that the week here must be thus understood, appeareth by the birth of his children, and the History of his life, Gen. 30. 24. 41. 46. 47. 9. And having hereupon agreed, Jacob went in to Rachel also, and loved her more then Leah, and to each of them there was a Maid given by their Father, Zilpah to Leah, and Bilhah to Rachel, happily, that being gone with Jacob from their own Country, where all others were strangers unto them, they might have the solace of their service and company.

But how could Jacob marry two Sisters, and afterwards their Maids, as the [Quest.] History showeth that he did? Answ. Calvin censureth Jacob, as sinning herein, and so doth Luther, and Artopoeus, and others, who hold Polygamy to have been always unlawful, Yea saith Calvin, he doubled and trebled his sin by an incestuous marriage. But Augustine, and Jerome, and other Ancients defend him, saying, that he sinned not, because he did nothing herein against nature, the custom of the times, or against precept. For that precept against taking a Wives Sister was not given, till afterwards. The Patriachs doubtless in taking more wives respected nothing but the multiplication of posterity, and not the satisfying of carnal lust, which only maketh such an act unlawful, where there is no law prohibiting it. But now, if any man should take two wives together, he should stand guilty of a foul sin, it being commanded to one man to have but one wife, 1 Cor. 7. 1. See Gen. 4. 20. Touching the Allegory, to which this History is drawn by Ferus, and before him by Rupertus; Jacob, he saith, going into Mesopotamia to take a wife, figureth out Christ Jesus coming into this World to take his Spouse, his Church; the Well, to which Jacob cometh, figured out the Scripture; and the Shepherds about it, the Pharisees, who gave no drink to the sheep, but Christ openeth the Well and doth it, teaching them the right way of watering the Sheep, that is of teaching the people, as Jacob did the Shepherds. The two Daughters of Laban figure out two sorts of people in the World, Rachel the Jews, and Leah the Gentiles: for the Nation of the Jews was fair for their peculiar election and privileges, but the Gentiles deformed by. Idolatries, and tender-eyed, because they were ignorant and saw not as the Jews did. And as Rachel came first to Jacob, so did the Jews to Christ, as Jacob kissed Rachel, so did he them by taking flesh, as Jacob wept, so he wept over Jerusalem, and as Jacob had most affection to Rachel, so had he to the Jews, and served for them here, for he came in the form of a servant. But when he had thought to have enjoyed his Rachel, the Jewish Nation, a Leah of the Gentiles is by God, the Father of all brought unto him in her stead, yet, as Jacob, he was offended and grieved, that the Jews were kept from him, as appeareth in his Apostle Paul, Rom. 9. but he rejecteth not the Gentiles, as he did not Leah, and the week of the Gentiles being fulfilled, he shall have for his Spouse the Jews also, viz. at the end of the World. Gregory upon this History Allegorizeth thus, The Minister of the Word is as Jacob, for he applying himself to the study of the Scriptures, which is as Jacob's coming to the Well of water, is much delighted with contemplation, as Jacob was with Rachel, and would dwell only in the embracing hereof, but he must first be exercised in good works, which is as Jacob's going in to Leah, signifying labor, wherein indeed whilst he is busied, as Martha, who was troubled about many things, there is some impediment in the eyes of his contemplation, but he is more fruitful by his assiduous labors in the Ministry, then such as addict themselves wholly to contemplation, for what knowledge soever they attain unto, it is to themselves, and they remain barren, as touching children bringing forth unto God. And those, that are stayed by the Leah of labor, shall enjoy in time the benefit of fair contemplation also, whilst they are teaching others themselves increasing in all good learning and knowledge. Thus also Augustine lib. 22. Contr. Faust. c. 52. and Ferus maketh the same, moral hereof.

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

It is not likely, that Jacob hated Leah, but because he loved her not so much as Rachel, as was said before, and so neglected the one in comparison of the other, this is counted before the Lord hating. The Lord seeing this, made [Note.] her fruitful, he was not moved by the external form, as man, but where this is wanting and man loveth least, he may love most. He distributeth his gifts diversely, not giving all to one, but the gift of beauty to Rachel, and of fruitfulness to Leah, that one may not insult over another, and hereby we also see, that fruitfulness is of God.

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

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

Her second son she calleth Simeon, hearing: her third Levi, Conjunction, or Adhesion: her fourth Judah, praise, because, as she was thankful for the first, so now much more, larger matter of praising God being ministered unto her.

CHAP. XXX.

WHen Rachel saw, that she bare Jacob no children, she envied her Sister, and said to Jacob, Give me children, or else I die.

The word translated (envied) is by Saint Augustine rendered Zelavit, which some will not have to be understood of envy at her Sisters fruitfulness, but of grief and anger for her own barrenness, because her want of children is set forth as the ground hereof, and not her Sisters abounding with children. But it is more probable, that both being considered together wrought thus with her. She was, saith Calvin, proud of her beauty, and seeing another thing now in her Sister, which might make her more amiable to her Husband, she taking it indignly to become in anything inferior to her, grew thus envious and impatient. He also noteth these differences and childings in Jacob's family to have been a punishment for his Polygamy, although he were not reformed hereby, but proceeded yet to take more Wives. And it cannot be denied indeed, but that a man's having more wives together is an occasion of trouble and distraction in the family, as was also in Abraham's, when unto Sarah he had taken Hagar. But if Jacob sinned in his marriages, and being thus castigated, proceeded to sin still in the same kind, I cannot see how he may be counted so just and holy a man, as he was.

The scope of this place, as Ferus showeth, was rather to set forth, what an earnest desire these women had to bear children to Jacob, and to multiply the seed so greatly favored of God, and whereof Christ was to come, as it is not to be doubted but that Jacob had informed them, wherefore Rachel wanting children thought that she was altogether forsaken of God, and was thus greatly moved. And so earnest a desire must be in everyone of us [Note.] to bring forth children unto God, which is when we convert any unto him. Give me children, or else I die, some Hebrews give this for the sense of these words, seeing thou art most gracious with God, and he will not deny that, which thou prayest for, pray for me, that I may have children, or else I had rather die, then live. But Jacob's reproof showeth plainly, that she spake not in this, but in a contrary sense, as being blinded through impatience not to see in whose power it is to give children.

Jacob was angry at this, and said, Am I in God's stead, who hath withheld from thee the fruit of the womb? And she gave him Bilhah her maid to wife, &c.

There be four things saith the Hierosolymitan Paraphrast, the keys whereof God only keepeth, not committing them to any Ministers of his will, the key of rain, Deut. 28. 12. the key of food, Ps. 104. 28. the key of the Sepulcher, Ezech 37. 12. and the key of the womb, as in this Chapter, v. 22. There be sometimes natural causes of barrenness & sometimes God punisheth thus for sin, as he punished Michal, and Rachel here for the contempt of her Sister, and sometimes he shutteth up the womb a long time, to manifest his power the more, as in Sarah, Elizabeth and Hanna. Touching other women here taken by Jacob by the motion of his wives, all that is done and said hereabout, is utterly condemned (as sinful and erroneous) by those that hold Polygamy to have been always sinful, but Augustine, and Rupertus, and Ferus, and other Ancients excuse both Rachel and Leah in their offering of their Maids to their Husband, and Jacob in taking of them, because all this was done only to multiply the holy seed, and not for carnal concupiscence, Jacob at the first propounding to himself to take but one wife, but then he had another by fraud put upon him, and these Maids by the entreaty of his Wives, in all which there was a singular providence ordering things thus for a mystical signification Augustine and Rupertus say, that hereby was figured out, that as Christ should have wives, that should bear him children, so he should have Concubines, according to that in the song of Solomon, 60 Queens and 80 Concubines. They that bring forth children to him, as wives, are faithful and Godly Preachers, who as Paul, travel in birth, till Christ be formed in their hearers, they that bring forth as Concubines, are such as preach out of a sinister end, by whose pains yet, if any may be won to Christ, the faithful Preachers rejoice, as Saint Paul did, Phil. 1. 18.

But Ferus more particularly Allegorizeth upon everything in this History. The divers wives, saith he, do set forth the divers Nations bearing children to Christ; the great desire of these wives to multiply children, the great desire [ 1] in all Countries where the Gospel is Preached, that the faithful have, that [ 2] many may be converted; and the great grief of Rachel being barren, their [ 3] great grief, when the preaching of the Gospel doth not thus prevail. Jacob's having children by free-women and by servants, Christ's having children by [ 4] the Ministry of the sincere and of the mercenary-minded, which children [ 5] yet inherit alike, and are set upon the knees of the free-women, as their own, their Mothers still remaining in a servile estate, so the converted by any Minister are as well esteemed of in the Church, as if by the best, and shall have an Heavenly inheritance, but the mercenary Ministers converting them, remain still in servility. Rachel being fair setteth forth the spiritual beauty of [ 6] the Church of Christ; Leah's bleared eyes, her outward deformity by troubles and persecutions, in which estate yet, as Leah she is very fruitful. And the [ 7] twelve sons brought forth unto Jacob, figure out the 12 Apostles of Christ, [ 8] and their names intimate the virtues to be ensued by us all, for everyone must be a Reuben, a son of seeing; a Simeon, hearing and obeying God; a Dan, judging himself; a Levi, addicted to the service of God; a Judah, praising God, &c. For which cause their names are so punctually set down, and also the Apostles names by the holy Evangelists. Of this History and the like R. Menahem saith, Marvelous mysteries are in the Histories of the holy Law, that none is able to tell the praise of the excellency thereof, yea even when Histories are found in the Law, which may seem unnecessary and unprofitable. Therefore when we read in the Law, we bless, God for the Histories, by which he hath planted eternal life amongst us. For when the ve • le of blindness is removed from off a man's face, he shall find in it a Mountain of spices and frankincense.

For the Phrase used by Rachel touching her Maid, She shall bear upon my knees, the meaning, as Luther noteth, is, she shall bear children for me, as is explained in the next words, I will become a Mother by her, and take and nourish up her children, as mine own.

And Bilhah conceived, and bare Jacob a son, &c.

As Rachel hoped, so it fell out, which showeth, that in this motion of giving her Maid to Wife unto Jacob, there was a divine providence guiding her, but Calvin expoundeth this, as a common blessing to Whores, as well as to Wives, God thus suffering them yet to lie in their sin. But as Leah, so Rachel looketh up to God the giver of this issue, naming it accordingly, Dan: yet Calvin noteth here also, that she sinned, in making God, as it were, to be on her side, as if he did see, that injury had been done to her by her Sister, which he had hereby judged. But it may be, that she spake thus, because she saw, that in regard of her Sisters fruitfulness, and her barrenness, the case was now altered, she being most dearly beloved before, was neglected, whereupon being puffed up somewhat happily before, she had since humbled herself, and prayed, as Ferus noteth.

After this Leah ceasing to bear followed the example of her Sister, and gave her Maid Zilpah to wife to her Husband also, who bare him Gad and Asher. The word 〈 in non-Latin alphabet 〉 of which 〈 in non-Latin alphabet 〉 cometh, signifieth felicity, according to Vatablus, and Calvin noteth, that other Expositors consent herein, yet some, he saith, think, that 〈 in non-Latin alphabet 〉 signifieth the Star called Jupiter, or Mercury, or good fortune, of which it is spoken, Esa 65. 11. They offer a drink-offering unto Gad. But it is not probable, that Leah was so superstitious, as to have any reference to the Idols of the Heathen, for she had more knowledge doubtless of the true God, and that he was the author of this blessing.

And Reuben went in the time of Wheat-harvest, and found Mandrakes, and brought them to Leah his Mother, &c.

The word translated Mandrakes here is 〈 in non-Latin alphabet 〉 , which by some are thought not to have been Mandrakes, but a kind of white Lilies, because this word being used in the book of Canticles, a sweet smell is ascribed unto it, which is not in Mandrakes. But Saint Augustine saith, that having upon a time the apples of Mandrakes brought unto him, which were very rarely seen, he had a great desire for this Histories sake, to learn the nature of them, and therefore he diligently viewed them, smelt them, and tasted them, and he found them fair to look upon, sweet in smell, but in taste unsavory. And he addeth moreover, that some have held a virtue to have been in them to make women fruitful, which he did not believe, because Rachel after that she had these, conceived not, till after that her Sister had brough • • orth two children more. And as Saint Augustine, so the Septuagint and Jerome, men most skillful in the Hebrew tongue, have always translated the word, Mandrakes. The nature of Mandrakes indeed is cold, and so such as may seem in reason not desirable by women to make them fruitful, but, as Augustine saith, Rachel desired them for their beauty and sweet smell and rarity. Galen, Avicen, Pliny, and Dioscorides write of Mandrakes, that they are cold, and procure sleep; and Avicen, that they purge the womb of a woman, by reason whereof happily they may avail unto fertility, but that they have ever been used to make the barren fruitful, none have written. And touching that conceit, that they resemble a man in the root, Mathiolus saith, that if the root be well taken up, it hath some resemblance of a man, whose arms are cut off, but the roots carried about resembling man, and sold as being good to make women fruitful, are not the roots of Mandrakes, but made of the roots of the reeds of Briony, and of other plants. Reuben, who is said to have found these, was very young, not being above five years old at this time, and therefore he did herein after the manner of children, who when they have found any goodly thing, are wont to bring it to their Mother. And hereby, saith Musculus, it appeareth, that Rachel knew not any such virtue to be herein, as is imagined, because then she would have blushed openly to desire this fruit, The Septuagint's Translation hath it, the apples of Mandrakes. If any man shall wonder, why such a childish story as this, is inserted here, Calvin resolveth it, that this is done to show the base original of the Jews, some of them coming into the World accidentally, some of bond-maids, and some of a woman by craft put in the room of another, to beat down their pride, in that they exalt themselves so highly above all other people's. Reuben Leah's son bringing her Mandrakes, Rachel is very desirous of them, and consenteth that for them Jacob should lie with her that night, which he doth, and so she beareth him Issacar, which is expounded by Jerome, est merces, as being two words, 〈 in non-Latin alphabet 〉 est, and 〈 in non-Latin alphabet 〉 merces. It seemeth hereby, as Chrysostom noteth, that Jacob still clave to Rachel, as to his only chosen wife, wherefore Leah useth this means to get leave of her Sister, that he might come in unto her at that time: but others think, that all his wives had their times appointed, when to come in to one, and when to another, and this being Rachel's time, she yieldeth it to Leah for her sons Mandrakes. And because when she had conceived again, she was so joyful, imputing this to her, giving of her Maid to her Husband, that he might have children by her also. It appeareth that these women did not affect the company of Jacob for carnal concupiscence, but for the increase of posterity, thinking it to be the part of a Mother of a family to seek to build up her Husbands house by many children bearing.

After this, Leah beareth a sixth son, calling his name Zebulun, of 〈 in non-Latin alphabet 〉 , he will dwell with me, according to the Septuagint, eliget me, but the word signifieth (habitabit) which is spoken in respect of her neglect for Rachel's sake.

Then God remembered Rachel, &c. Some make a question, whether this be set down in order or no, because, if Joseph were borne after all the other sons of Jacob, of Rachel at this time, his age will not seem to agree, Chap. 41. 46. where he is said to be 30 years old, when he first stood before Pharaoh, and then he must needs be 39 at Jacob's coming into Egypt, at what time Jacob was 130, and therefore he must be borne Anno 91 of his age, if after all the rest? But to this it may easily be assented, as • have already shown, Chap. 27. 1. and then there is little reason to make question of order kept in this place. The name Joseph, by which Rachel calleth her son, signifieth, will add, because she had hope, that God would give her another son.

After the birth of this child, the seven years being expired, in which he was to serve again for Rachel, Jacob requireth of Laban to be dismissed, but he entre •• eth him to stay still, offering him whatsoever wages he would require, and thus they agree upon the spotted of the Sheep and Goats, which were separated three days journey from the uni-coloured, Laban and his sons being with the party-coloured, and Jacob with the rest. And this was done by Laban for more security, that there should be no confusion, or coming together of the party-coloured and others, lest more such should by this means be bred to the increase of Jacob's part, whom he labored by this means to keep down, that he only might still be more enriched.

For the particular passages here, v. 27. If I have found favor in thine eyes, &c. This speech being Eclipticall is well supplied with this word (tarry) for I have learned by experience, &c. Saint Augustine saith, in the Greek Translation it is, (auguratus essem) as if he had said, O si auguratus essem, i. e. ad bonum augurium te in domo haberem, O that I might have thee still in my house for good luck. The Hebrew word is Nihasti, and is of doubtful signification, and therefore by the Septuagint is translated, auguratus sum, but by Jerome, experimento didi i, Ahen Ezra rendereth it tentavi. Origen rejecteth auguratus sum, as profane and heathenish, yet he followeth the Septuagint's translation, and so doth Theodoret, but they say, that this speech and the like of fortune and luck came from Laban, and before from Leah his Daughter, who was brought up in superstition, but it was never heard to come from Jacob, neither is it to be used by Christian people. See also August. qu. 61. in Genes.

It was little, which thou hadst before I came; in Hebrew it is, at my foot, in the Greek translation, at the entrance of my foot, a Phrase of the Hebrews to set forth a man's coming to a place. And now when shall I provide for mine own house also? that is, for my family.

I will again return, and feed thy flock. Jerome Paraphrasing upon these words saith, Wilt thou have me serve thee seven years more, do this, that I shall require of thee, &c. but Jacob agreeth not to return and seven years, but only to return without any time setting, neither did he serve seven but six years more, and is not challenged by Laban for going away at six years end, as he should doubtless have been, had the term of seven years been set.

I will pass through all thy flock today, removing all the speckled coloured, and spotted, &c.

The sense, saith Jerome, here is much confused in the Septuagint's translation, but it is, as if Jacob had said, If thou wouldest have me tarry still, do this that I require, separate all the sheep and Goats that be of divers colors, putting them into the hands of thy sons, and deliver to me those that are of one color only, either white or black, and if any shall be bred of these of one color party-coloured hereafter, it shall be mine, but if of one color only, it shall be thine. This is a small request, the nature of cattle of one color being to bring forth uni-coloured, wherefore Laban accepteth of it, and maketh this separation, putting such as were now party-coloured into the hands of his sons afar off from the other flocks: and so Jacob had nothing as yet to begin withal, and provision was made that he might not have any of those, that were already party-coloured by their confused coming together; neither was there any great likelihood, that the uni-coloured would bring forth many such. The Cattle of divers colors here spoken of are little and great spotted, for so Nachod & Talu the words here used signify, & the yellow, red, or brown, for so the next word Hom signifieth. Diodorus noteth, that sheep of one color were most esteemed in Padan-Aram, but the divers coloured in Palestine, and therefore would be best for Jacob. As for Camels and Asses, which he also is said afterwards to have in abundance, he might exchange sheep and goats for them, and so come to have flocks and herds, as he had of all sorts.

And Jacob took him rods of green poplar, chesnut and hazel, and pieled white strakes in them, &c.

Three questions here offer themselves. 1 Of what force such rods laid before the sheep in ramming time were? 2 Whether this was not a wicked deceit in Jacob to rob Laban? 3 Why he took rods of divers sorts, seeing rods all of one sort had been as good for the purpose, forsomuch as the virtue lay not in the sort, but in the diverse colors, when they were partly pieled, and partly unpieled? All these questions are touched upon by St. Augustine, who saith to the first, that the like hath happened unto women, for they have brought forth according to the color of that which they have looked upon: Hippocrates instanceth in the example of one woman, who was suspected for adultery, [Quest. 1] because she brought forth a fair child, unlike both to her and to her husband; but he saith that he bade them see, whether there were not a fair picture in the chamber, which being searched was found, and this was judged the cause of the childes beauty. Rabanus also addeth an example out of Quintilian, of a woman, that upon a like reason brought forth a Blackmore, and he saith, that the like is proved in the Mares in Spain, this coming to pass by the imagination of the female in the time of conception, for her nature is such, that what she seeth or imagineth that she seeth in that time, the like unto it she will bring forth.

To the second, Augustine saith, that he cannot be censured for fraud in this, [Quest. 2] because he did it by divine Revelation, and hereunto subscribeth Calvin, Tremellius, &c. proving that God directed him thus to do, from chap. 31. 9. Ferus bringeth divers reasons to justify it. 1 Because it was done by divine instinct. 2 God gave his policy effect. 3 He took nothing by stealth or violence, but his industry drew it unto him. 4 There was much owing him from Laban, both for his wives dowries, and for their service. But it will be said, Doth God teach deceit to any man? Answ. Deceit which is evil and sinful he teacheth not, but being Lord of all Laban's goods, and seeing Jacob greatly wronged by him, and abridged of his due, he resolveth that Jacob shall now be paid out of Laban's goods, whether he will or no, and then setteth him down this way to attain hereunto, as it was at his liberty to take any way that it pleased him to take. He prescribeth him not a course to get another man's goods, but his own due, without all strife by this subtlety. And if he gave him out of Laban's goods double or fourfold as much as was his due, it was just notwithstanding, as it is with a Judge to cause a thief or an extortioner to restore four-fold. Thus by God's direction the Hebrews borrowed and carried away the Egyptians goods, and possessed them without injustice, they being due unto them for their service, and the land of Canaan was taken from the old inhabitants, and given unto them. Here is nothing yet to patronize deceit in any man towards those that have done them wrong, but in case that God particularly directeth, as he did Jacob.

To this third Augustine saith, that Jacob did take divers kinds of rods, as a Prophet, and therefore some Prophetical signification hereof must be inquired into. But what this may signify he showeth not. But Gregory showeth it, saying, To put pieled rods of divers sorts before the sheep signified, the laying of the lives and sayings of divers holy Fathers before the eyes of the people, both according to the letter set forth by the parts unpieled, and according to the mystery by those, that were pieled, the laying of them in the watering Troughs signified God's fixing of these unto Books, wherein these holy Fathers are written of, and the sheep's ingendring before them and bringing forth party-coloured, the forming of our understandings and lives according to those things, which we see there set down, both for matter of Theory, and seeing into things mystical, and of practice, and living, as we see these Fathers have done before. For the Phrases used, instead of these words green Poplar, Hasel and Chesnut, the Septuagint have arhorem styracinam, nucinam, & platani. Tremellius for the two last hath coryli & platani.

There are divers names of Trees in Hebrew not well known to the Hebrews themselves, and hence ariseth this diversity. These rods Jacob pieled in part making white strakes to appear in them, and laid them in the watering Troughs, to which when the cattle came to drink in the cool of the day, which he observed to be the time of the Rammes, and He-Goats, leaping up upon the Females, the shadow of the Males appearing in the water, together with the party-coloured rods represented such a figure to the Ewes sight, that it availed much to make them bring forth party-coloured, thus Jerome. And there may be some reasons hereof yielded in nature, first, because the soul is to the thing begotten, as a work-man representing anything artificially to his work, he primus moter and beginner of all actions of the compositum, so that as an Artisan hath the form, which he will draw first in his imagination, and then it is made accordingly, so in the act of generation by the power of the soul such a thing is produced, as is in the imagination thereof, thus in effect Tostatus. Secondly, because any living creature consisting of Soul and Body becometh such, as by a strong imagination is apprehended thereby, seeing it thus receiveth into it self the likeness of the thing imagined, wherefore Aristotle saith, that the soul is after a sort all things, because it knoweth all things, and then it is most natural, generaresibi simile.

And Jacob separated the Lambs, and set the faces of the flocks towards the ringstraked, &c.

That is, as Vatablus hath it, he put aside the white Lambs, and put the party-coloured thus brought forth in a flock by themselves to be driven before the flocks, that having them in their eye, this bringing forth of party-coloured, might yet be more furthered, thus using further policy. But I think that in the first words there was a mistaking in Vatablus, the Lambs separated were not doubtless white, but party-coloured, of which it was spoken, v. 39, put by themselves in a flock before the face of the other flocks. And as being so meant Tremellius readeth it, rendering the rest of the verse so too, that it may be better understood. Then Jacob did separate these Lambs, that is, thus brought forth, and turned the faces of the flocks, that is, of the flocks of Laban towards these party-coloured and brown.

And when the stronger conceived, Jacob laid the rods, &c. v. 42. but when the cattle were feeble, he put them not in.

These words are so rendered by the Septuagint, as if he put them not in, when they had brought forth, but this is justly rejected by Jerome. And although the word 〈 in non-Latin alphabet 〉 Haatiph will bear our English Exposition, feeble, yet it also signifieth serotinum, late, and so it is taken by Jerome and all Expositors. Jacob observed the cattle in the Spring, when they were most lusty and then he used his pieled rods, but when any went to Ram later, that is, about Autumn, knowing that they were feeble then, he put them not in, so he had the former breed, which was strongest, and Laban the latter, for it is noted, that as in Italy, so there these kind of cattle brought forth twice a year, in the Spring and fall. Aug. q. 95. in Gen. He would not use means to have all, lest Laban should have him in suspicion for some fraud, but thus he increased abundantly, and his cattle were the best, and Laban's the worst.

Touching Jacob's Camels and Asses see before, v. 32. This History of Jacob's providing for his house now at length is drawn by Rupertus to this Allegory: He did herein figure out the Shepherd Christ; for as Jacob, so he served at the first taking nothing, but having enriched the World with his knowledge and grace, as Jacob did Laban with sheep, he provided for his house, his Church, taking largely of Kings and Princes for the maintenance of his Ministers, the building of Temples, and the relief of his poor Members.

CHAP. XXXI.

HEre Laban's sons murmur against Jacob, as being made great and glorious with their Fathers wealth, and Jacob observeth, that Laban's countenance was altered towards him, which are commemorated, as impulsive causes of his departure thence to his own land of Canaan again. Calvin layeth some blame upon Jacob, for being drawn with the hope of gain to stay out of the Land of Promise all this while, noting, that it is good sometime [Note.] for God's servants to be ill entreated, this being an occasion unto them to take their hearts off from the World, and to lift them up to Heaven and Heavenly things. But for Laban's and his sons discontent, there was no cause, if they had considered the wealth gotten already by Jacob's means: but this [Note.] is the manner of Worldly men, to hate the children of God, by whose means much good redoundeth unto them. And thus it is with the covetous, to their eye of envy anything that another getteth, seemeth to be very much, but they overlook all their own abundance. Jacob being moved by the inhumanity of Laban and his sons, God also stirreth him up now to depart into Canaan, promising to be with him; that is, to protect and to bless him, if he should fear any evil from Laban at his departing, and he calleth Canaan the land of his Fathers, because promised for an inheritance unto them.

Jacob hereupon calleth for his wives into the field, where he kept his flock, because he would not neglect it, and telleth them, what he observed touching their Fathers countenance, that it was not towards him, as heretofore. In the Hebrew it is, yesterday and the other day, a Synecdoche, whereby the next times are put for the whole time before going. But the God of my Father, saith he, hath been with me. This is by Tremellius understood of his appearing to him mentioned, v. 13. But Vatablus understandeth it of his continual being with him to bless him and increase him so greatly, and Musculus, as spoken, that it might not be thought, that by fraud he had gotten anything from Laban, but if part of his goods were translated to him, it was done by God; so likewise Chrysostom, and to this do I subscribe.

Your Father hath deceived me, and changed my wages ten times, but God suffered him not to hurt me.

For ten times, the Septuagint have, ten Lambs, but the word 〈 in non-Latin alphabet 〉 signifieth times, and not Lambs. But Augustine following that reading, saith, that ten lambs are all one with ten times, as ten Harvests may be put for ten years, and reckoning these times, he saith, that as in Italy, so in those parts small cattle brought forth twice a year, so that in six years there were twelve times of bringing forth young, but because happily one time of the first of these years was past, when Jacob bargained with Laban, and the second time of the last year was not yet come, when Jacob departed, there were but ten times of bringing forth, every of which times Laban altered his bargain, having allowed Jacob the party-coloured at the first, he would the next time, seeing them to multiply most, allow the uni-coloured, and keep the party-coloured to himself, but Jacob then not laying his rods, and all bearing one-coloured, he then altered it again, and so continually from time to time. Some hold, when he speaketh of ten times, that he meaneth no certain number of times, but many times, a certain number being put for an uncertain, but the words may well enough be properly taken, although we make no such exact account of the times, as Augustine doth, for there being twelve times in six years, it is more probable, that Laban would sometime suffer Jacob to enjoy his bargain twice together, and then alter it every time, but only once more, when he permitted him in like manner. Thus also Jerome.

If he said, the speckled shall be thy wages, then all the Cattle bare speckled, but if ring-straked, &c.

For speckled and ring-straked, the Septuagint and the vulgar Latin render divers-coloured and white, but the second word 〈 in non-Latin alphabet 〉 signifieth neither white nor ring-straked, but ligatos, by which name happily the one-coloured were called, because Jacob was tied by Covenant before not to take any of them.

Now to prove, that he robbed not Laban by any fraud of his Cattle, but that God gave him them, he telleth his wives moreover, that in a dream the Angel of the Lord shown him the party-coloured cattle ingendring together, which by the Lord was so directed to be, because Laban had so greatly wronged Jacob, that he might thus come to enjoy of the goods of Laban, which were unjustly detained from him.

I am the God of Bethel, &c. This is spoken, not because God was the God of that place only, but to keep him to the worship of the true God alone in the midst of the Idolatries, whereby men were swayed in all places, and to put him in mind, and to confirm him touching his providence over him, as there he had found by experience.

The wives of Jacob hearing him say thus, consent to go with him, complaining of their Fathers covetousness, whereby he not only kept back all Portions of his goods from them, as if they had been no Daughters, but strangers, but also the increase, that came of their Husbands labor he unjustly raked unto himself, thus depriving them, as much as in him lay, of necessaries for themselves and 12 children.

Then Jacob setteth his wives and children upon Camels, to go into Canaan, and carrieth away all his goods, Laban being then absent about the shearing of his Sheep, and it is specially noted, that Rachel stole away her Fathers Idols, and Jacob came to Mount Gilead, whither he directed his course, before that Laban had notice of his flight, and could overtake him.

Although Jacob had been encouraged by God to this journey, yet he wisely watcheth an opportunity to be gone, because he would not tempt God, teaching us likewise the most carefully that we can, to provide for our own safety in all dangers. And as he having a command from God obeyed without asking the consent of Laban, so must we without consulting with flesh and blood readily obey our Heavenly calling. Laban's Sheepshearing, [Note.] as is most probable, was three days journey from thence, because it was said before, that he put three days journey betwixt his Sheep put into his sons hands, and those in Jacob's. For the Images or Idols, as the Septuagint render it, stolen by Rachel, they are called Teraphim, which properly signify Images of men, which were by the superstitious worshipped and consulted withal, and used to give answers, so, Ezech. 21. the King of Babylon is said to have consulted with the Teraphim, and, Zach. 10. the Teraphim are said to have spoken lies. Tostatus saith, that Teraphims were Images made of metal, according to the art of Astronomy in part, and in part of Necromancy, which at sometimes did speak and give answers by the Devil to such as inquired of them. The Hebrews also say, that the head of a child being the first-borne, hath used to be taken and dedicated to the Devil, and being preserved with Aromatical things from corruption, and the tongue covered with Gold, and some Devils name given unto it, this was made one of the Teraphim, and was sought unto, as an Oracle. But the word Teraphim doth not only signify Images of men, which give answers, but any Image, as the Image made and put in the bed, when David did flee away for fear of Saul, is called Teraphim: and divers pictures in works, as where it is said, the children of Israel should be divers days without sacrifice and Altar, without Ephod and Teraphim, that is, without Priests set forth by Ephod and Cherubims, and imbroidred pictures set forth by Teraphim, so Jerome, who hereupon resolveth, that Teraphim do not only set forth shapes of men, wherein the Devil used to give answers, but also any kind of Image of figuration. Here such Images, as Laban worshipped, are meant, for he calleth them his gods, v. 30. But why did Rachel steal them away? Ibn-Ezra saith, that Laban might not consult with them, to know [Quest.] which way Jacob went, which seemeth probable, because he being in such haste, missed them, as if it had gone to consult with them, but found them not. Josaphus saith, that she did not steal these Images to worship them, for she had been better taught by her Husband, but lest if her Father should happen to overtake them, they might have these to flee unto from his fury.

Rabbi Solomon, who is also herein followed by Basil Nazianzen, Theodoret and Lyranus, saith, that she did steal them away, that her Father might not have them hereafter to worship them, and Nazianzen exhorteth, that we should as Rachel take away Idols with us, not to worship, but to destroy them Chrysostom, who is herein followed by Rupertus, Calvin, Musculus, and most new Writers, saith, that she was tainted with Idolatry, and therefore although she neglected all things else, that were her Fathers, she would not neglect the carrying away of these Idols, as being to her most precious. hastly, some think, that because they were made of Silver and Gold, she carried them away for their worth, that she might at the least have these for her portion. The second of these opinions seemeth not to be true, because when Laban came, she did not flee to these Teraphim, but hid them: nor the third, because then she would not have feared to tell her Husband Jacob thereof: and the first is improbable, because she knew, that her Father, if he pursued them, would without consulting follow on in the way to Canaan, and it is uncertain, whether these were such Teraphim, as gave answers. Touching the fourth, if she meant to have worshipped them, how could she have used them so unreverently, as to sit upon them? and yet it seemeth by that which followeth, of Jacob's purging his house from Idols, that although he worshipped the true God only, yet some about him worshipped Idols, and therefore most probably Rachel was one of these, coming of such a Father, she was stiffly addicted to the like superstition. And it may be, that she did steal them also for their worth. This is the first mention made of Idols, and it is strange, that Laban coming of Nahor of the holy line should be thus tainted: but from his Fathers he took the serving of God, and from the Inhabitants of that place Idolatry, thus joining God and Idols together.

For the place to which Jacob came, where Laban overtook him, it was Mount Gilead, not called so before, but at this time, of their covenanting either with other as by and by we shall see, and therefore here it is thus called by anticipation of Gilead, Jerome saith, that it is a large mountain at the back of Phoenicia and Arabia, and joined to Mount Libanus, being extended by the desert to that place, where Sihon the King of the Amorites dwelt beyond Jordan, which afterwards fell to the lot of Reuben, Gad and half Manasseh. So that Jacob had both passed the River Euphrates, meant by the River spoken of, v. 21. and was come into the land of Canaan, in some part thereof, before that Laban overtook him. How great a journey this was one hath set down, viz. 330. miles, and in this journey there are that say Jacob was 13 days, 3 before Laban knew of his going, 3 of his return to his own house, after he knew it, that he mighr go out accompanied with some power, and 7 wherein Laban pursued him. And if the journey were so great, 13 days would not suffice unto it to pass on with such a company of children and cattle, because so they must have travelled 30 miles a day. Wherefore I think rather, that Laban being three days journey from home, when he was first told of it, returned not immediately, but first made an end of his sheep-shearing, and then returned home, where finding that he was gone indeed, after that he had spent some time in gathering his friends together, he with them pursued after him, entering upon this journey happily not till twelve days after Jacob's flight, and so coming to him the nineteenth, and thus the journeys gone by him were twenty miles a day, and by Laban 54, who doubtless with his friends rode upon Dromedaries most swift in travel.

Whereas, v. 20. it is said, that Jacob stole away unawares to Laban, in the Hebrew it is, He stole away Laban's heart, this being an Hebraism to set forth thus much.

Laban being come to the place, where Jacob was, God chargeth him by night, not so much as to speak any ill to Jacob, thus showing his great providence over his servants. And Laban accordingly doth only expostulate with him, about his stealing away, pretending, that if he had been acquainted with his departure, he would have sent him away with mirth and music, herein as the Devil transforming himself into an Angel of light: But lastly, he challengeth him for stealing away his gods. Not daring to offer any violence in deed or word, he feigneth a great deal of fatherly affection, but in one thing he layeth great blame upon Jacob; viz. for stealing away his Images, which he calleth his gods, not because he thought any Deity to be in them, but because they were made in honor of the gods, and when he would worship them, he turned to these Images. The answer of Jacob is short that he thought happily Laban might take his Daughters from him, but for those Images, he offereth them to be put to death with whomsoever they were found, and if there were anything else of Laban's, he willed him to take it. And in offering the stealer of the Images to death, he saith, Let them be put to death before our Brethren: This is by Jerome expounded of Jacob's sons, who in the Hebrew Phrase, by which all Kins-men are called. Brethren, he saith, might be called so, and this is followed by most, but it seemeth rather, that the men brought thither by Laban are meant, according to Tostatus, both because they were most fit to be offered on Jacob's part to be Judges, and not his own children, and because the eldest of his children was but of thirteen years at that time. In that Jacob so suddenly offereth him to be put to death, who had stolen the Images, not having first called his wives, children and servants to ask them thereabout, he is blamed, as over-rash by Calvin, but Musculus rightly imputeth this to his zeal against Idolatry, he would not endure such an one to live about him. If Jacob had simply denied either that he or any belonging to him had stolen them, he should have sinned, but not in offering the offender to punishment, he being ignorant of the committing of such an offense. R. Eliezer saith, that forsomuch as the word of a just man is as the word of an Angel of God, which must stand; Rachel was smitten with death before her time in child-bed.

Then Laban searched in Jacob's tent, in Leah's tent, and the tents of the two Maids, and lastly, in Rachel's tent, where they were hidden in the Camels litter, Rachel sitting upon them, and pretending to labor at that time of her flowers, for which cause she rose not up. Here was a great thirsting after blood in Laban, but by God's providence, to which it is to be imputed, that he found nothing with all his searching, lest new troubles should have come upon Jacob. For although Rachel used policy, yet it was of God, that Laban was infatuated hereby, not to search any further.

All things working thus on Jacob's side, he is bold at length to challenge Laban for pursuing him without cause, as a Thief, seeing he could find nothing of his there, and when he had done him faithful service 20 years, for deceiving him of his wages ten times. In speaking of his sidelity he saith, that his Ewes & Goats had not cast their young, which may seem to have been such a thing, as he should not have spoken of, because not he, but God was the cause thereof. But because God blessed Laban's cattle thus for the favor, which he bare to Jacob, he might well speak of it, as whereby Laban was obliged to him. The other part of his speech showeth his wonderful diligence, care and fidelity, he being in this a worthy example for spiritual Shepherds to follow.

Then he concludeth, that if the God of Abraham and the fear of Isaac had not been for him, he had sent him empty away. Here a question ariseth, [Quest.] why he varieth the word, and saith, the fear of Isaac, and not, the God of Isaac, as well as the God of Abraham? To this it is answered, that by the fear of Isaac is meant none other but God, as he is also set forth by this title of fear, Esa. 8. 13. And the reason, why he is called so with reference to Isaac, was because Isaac was yet living, and was singularly affected with the fear of the Lord, as a thing most eminent in him, as faith had been most eminent in Abraham. Thus Ibn-Ezra, and Cajetan. And it is to be noted, that God is said to be this or that, either effective, as he is said to be our light and joy, or objective, as he is said to be our fear, hope or expectation. And Jacob doubtless spake of God, as the fear of Isaac, because by his fearing, and reverencing God, and praying for him, he sped the better. And as God was to Isaac, so he should be to us all, that in regard of him, we may fear [Note.] to sin and reverently serve and do worship before him.

Then Laban being convinced, that Jacob was faultless, falleth from raging against him to Propositions of peace, These Daughters, saith he, are my Daughters, [Note.] &c. doing herein better, then many others, who being convicted by the strongest arguments yet will not yield: But his fault was still, that he would not confess his injuries done to Jacob to repent thereof, wherein wicked men take after him, in that they cannot be brought to repentance. Come let us make a league, &c. Jacob being required by Laban to a league, yieldeth forthwith for the mutual safety of them both and theirs after them. And this he might lawfully do, though Laban were an Idolater: for we ought to have peace with all men, as much as in us lieth, but not to make th • • nemies of Idolaters as our enemies, for so we might happily thrust ourselves into their deadly dangers, as Jehoshaphat did in consorting with Ahab.

Then Jacob took a stone and set it up, and said to his Brethren, Gather ye stones, and they made an heap, and ate thereupon. In all leagues-making in those days they used external signs, and here an heap of stones is made for a Monument of their peace, to put them and theirs after them perpetually in mind of it. In that stones are chosen, which are most durable, it appeareth, that [Note.] Jacob's mind was, that the league entered upon should continue always: in whom we may see a pattern of meekness, in that being so greatly wronged, yet now upon the sudden he layeth away all anger, and is towards Laban, as if he had never done him any injury, and this is the true forgiving of trespasses required at our hands. For their eating together upon that heap, it is set down out of order, for this was the last thing done after their swearing either to other, which is next set down, and therefore it is again repeated, v. 54. with an addition, that Jacob sacrificed a sacrifice, and invited his Brethren to eat bread, he did not swear but with invocation upon God's name.

The heap of stones then being laid they swear either to other, and Laban calleth it Jegar-Sahadutha, that is in the Syrian tongue, the heap of testimony▪ Jacob, (Galeed) signifying the same in the Hebrew tongue, so that Laban by living amongst the Syrians, had learned both the manners and language of the Syrians, for which he is called Laban the Syrian, v. 24. The heap being called diversely, according to the Syriac at the first by Laban, Moses addeth, that he called also Galeed in Hebrew, and Mizpah, that is, a place to look from.

The form of the oath on Laban's part was, The God of Abraham, and the God of Nahor judge between us, the God (I say) of their father, that is of Terah, of whose serving other gods, see Jos. 24. 3. Hereby it appeareth, that Laban worshipped the true God, but withal the Idols which Terah and Nahor had served before, whereby all the good of worshipping God was overthrown: but Jacob is not tainted, he sweareth only by the true God.

The next morning Laban kisseth his sons and daughters, and blesseth them, and departeth: that is, his daughters and grandchildren, wishing them all good. See how God can change the most furious and fierce at his pleasure, that if [Note.] we have him on our side, we may not fear our greatest enemies.

CHAP. XXXII.

IN this Chapter Jacob being rid of Laban goeth on, and the Angels of God are said to have met him After his long abode in Padan-Aram, saith Rupertus, where he encountered with many troubles, and had even now overcome them all, God's Angels are not said to be sent, but to have come unto him in way of meeting to congratulate, as it were his victory, as Melchizedek met Abraham having conquered those Kings that carried Lot away captive, and as they came out to meet Saul and David returning from the victory against the Philistines with timbrels and dances. He had labored greatly in obeying his father Isaac, and now returning to him triumpheth, so to every faithful person, after obedience finished to our heavenly Father, there shall be a return granted unto him, and the comfort of divine Revelations, and sometime in the way of the vision o • heavenly spirits, as unto our Savior, after his encounter ended against the Devil, the Angels came and ministered to him. Thus also Ferus, and although we see them not, the Angels of God pitch their tents about all that fear God, so that they shall not need to fear any dangers. The Hebrews think, because the word Mahanaim, by which Jacob calleth them, v. 2. is of the dual number, that there were two tents of Angels, one before him, of Angels appointed to the land of Canaan to welcome him, as it were, into those parts, and to secure him against the next encounter that was at hand with Esau, and the other of Angels, who had hitherto guarded him in coming from Padan-Aram. They are not said to have spoken anything, but only to have met him, this being a sufficient argument of the divine protection over him. Calvin thinketh, that the tents of Angels were on both sides of him, to show, that he was everywhere guarded, being therefore called Mahanaim, and this is most probable, or he alloweth of that Exposition, taking the plural to be meant by the dual number, and so that they came round about him. And Musculus noteth, that this was done, when he was in that way, wherein God would have him to go, to note, that God's Angels are not about any but in the way of obedience, so likewise Ferus. For the form wherein they appeared, the name given to the place doth declare, viz. after the manner of an army instructed with weapons, chariots and horses, as they afterwards appeared to Elishah. And Jacob called the place Mahanaim, two tents, thus expressing his gratitude for this great favor to all posterities. About this place there was afterwards a City called Mahanaim inhabited by Priests Jos. 21. 38. Of Angels we read, Dan. 10 20. that there are of them ten thousand times ten thousand, and Hesiod an Heathen Poet saith, there be thrice ten thousand of immortal Angels of God here upon earth, the keepers of mortal men, and observers of their works both just and unjust, they are clad with the air, and go abroad all over the earth. Then he sent Messengers to his Brother Esau into the Land of Seir, putting words into their mouths to speak unto him, full of humility, and tending to pacify his wrath against him, if it might be. Mahanahim was afterwards a City of the Levites 44 miles off Jerusalem.

A question may be made here, how Esau came to dwell in Mount Seir, and how Jacob knew thereof, and seeing he was not in that Land, to which [Quest.] he was going, why he sent thus unto him? To the first it is answered, that by a singular providence of God Esau departed from his Fathers house out of Canaan, that the inheritance of that Country might be left unto Jacob. He was hateful to his Mother, because of the Daughters of Heth, whom he had married, and pleased not his Father, and being grown now to great substance it is likely, that to live at home as a Son with his Father under him, did not agree with his proud mind, and therefore he voluntarily sought him a new place, where he might have more liberty, but that he was carried to so barren a place, God, who would herein express his hatred of his ill manners, had an hand, as is set forth, Mal. 1. 3. It is not to be thought then, that he was by his Father driven out, but went of his own accord. For Jacob's knowing of it, he might have intelligence given him by some Messenger from his Mother, and to what greatness and power his Brother was grown, that he might beware of him, bearing still an hatred against him. Seir was 40 miles from Jerusalem, and 80 from Peniel, to which place Esau came to meet Jacob, and therefore because he was to come near him, even upon his borders, as Ferus speaketh, and he could not pass unseen with so great a troop, fearing his fury, and he sent, when he was thus far off, to pacify him The Land of Seir was so called from Seir the King thereof, but he being driven out by the sons of Esau into Arabia Petrea, it had the name of Edom from Esau, so that it is here thus called by anticipation.

For his calling Esau his Lord, and himself his servant, this may seem to be a voluntary departing in him with his right of dominion, through a present slavish fear, to obtain which when he bought his birth-right and labored to get that blessing with the hazard of his life, he passed not formerly for any danger. If he would have granted him this again, he should not have needed to take this long and dangerous journey, or to have lived hitherto, as it were an exile. But Calvin resolveth this well, that herein he yielded only a temporal Lordship unto his Brother, being grown greater, then he in his outward estate, but he went not from the right of the secret blessing belonging unto him. He knew that the effect of God's promise was yet suspended, and therefore being content with the hope of a future inheritance, he is content for the present to prefer his brother in honor before himself, and to profess himself his servant. Musculus noteth hence, that it is lawful, when necessity requireth it, by the insinuation of humility to pacify the minds of the mighty, although they be reprobates. [Note.]

But what doth he mean to send his Brother word of his riches? This was not done, as Ferus noteth, in ostentation, but that Esau might not think, that he returned home gaping after his Fathers goods, that thus Esau might be deprived of them, but he had enough of his own, it would suffice him, if he would but suffer Jacob to live, although he took all to himself. And Calvin addeth further, that this might be of force to restrain Esau from coming against him, it being a most shameful thing to chase one away coming from afar enriched with God's blessings, so as Jacob was. Here is little appearance yet of God's favor more to Jacob, then to Esau, but this is not to be measured by external things, wherein the worst do ofttimes most abound. [Note.]

In that Jacob being so wonderfully assured of God's protection, yet feared Esau, we may see, what the weakness of the faith even of the best is, that we may pray, Lord, increase our faith. They that imagine, saith Calvin, faith to be void of all fear, have never tasted yet what true faith is; for God doth not promise to be present unto us in the time of danger, that we might then be without all fear, but that fear might not prevail and overwhelm us with despair. And hereby we are made to humble ourselves, and the more earnestly to seek to the Lord for succor. Ferus saith that God permitted Jacob to fear thus, that we might not be proud; and always acknowledge help in danger to be the gift of God.

Jacob's messengers returning bring word that Esau was coming with 400 men, which filled Jacob with fear, and straitened him, that he knew not what course to take for his own safety, but in the end he divideth his company and flocks into two, prayeth to God, and sendeth a present unto Esau; directing his servants, that went with it, what to say. Chrysostom and Calvin say, that Esau went out thus accompanied in good will to meet Jacob, although he feared the contrary: but this is improbable, because then he should have understood so much by his messengers, whereas they doubtless told him, that he came in an hostile manner, thus putting him in so great fear. Moreover, he bare a deadly hatred against him before, and it is altogether improbable, that he was now altered, it being not the manner of wicked men, when they have conceived an hatred, to lay it down again in time, but rather to grow more and more infence, wherefore Irather hold with Perus, that he came out thus appointed against his Brother and his company, that he might by no means escape his hands, and so we may note, as when [Note.] Laban had ceased pursuing Jaacob behind, here was a brother ready to come against him before, so the Church of God hath not only trouble by Enemies abroad, but also by false brethren at home. And God suffereth Esau in much pomp and pride to come forth thus, but turneth him so at length, that he is ridiculous in all his preparation, as he did Pharaoh and Sanneherih, &c. Jacob being full of fear divideth his company, that if he could not save all, yet he might save some, teaching us not desperately to neglect all, if we must needs lose somewhat. Then he prayeth, showing, that faith wrought with him even in this extremity.

I am less, then the least of thy mercies. In the Hebrew it is, I am little before thy mercies, for the Hebrews have no comparative, and therefore they are wont to express this by a positive and a preposition. By mercies he understandeth benefits, and truth is added hereunto, that we might know, that by faith we come to be capable of them, as the word mercies set forth their free collation without any merit on man's part. See Ps. 25. 10. 26. 3. 36. 6.

Deliver me out of the hand of my Brother Esau, for I fear him, &c. A Question is here made, how this fear in Jacob could stand with faith? To this Lyranus answereth, that he feared, because of his living so long amongst Idolaters, where he could not be without some steine of the same. But Augustine better satih, that this fear was in him, through human infirmity, but his prayer showeth still the fatih of his piety, and in this example we learn to provide us men against dangers, which we may fear, although we distrust not, but have faith in God to be delivered.

For his gifts sent to Esau, they were very great, and gotten with hard labor, in which case men are more hardly drawn to part with their goods, yet Jacob doth willingly give all these away to be suffered quietly to enjoy a place in the promised Land; whereby we may gather, that by faith he esteemed so of that inheritance promised, as that he regarded not worldly things in respect thereof.

Jaacob having thus ordered all things to pacify his brother Esau lodgeth there that night with his family, hut before the whole night was spent, he sent away his Wives and Children also, passing over the brook Jabboc with them, but they being all gone he remained there alone, and a man wrestled with him, till the breaking of the day, &c. Some make a question, whether Jacob went away from Mahanahim that same night, that he sent away his present, or the night following? but to him that shall compare, v. 13 with this v. 21. it will plainly appear, that the night spoken of, v. 13 was another night and not the same with this, when he had prayed, and divided his companies, he stayed together with them all night, the next day he spendeth his time in setting forth a present for Esau, and sending his servants away with it, the night following he tarrieth not for the day-light, but passeth after himself with his Wives and Children, and the rest of his substance, making them to go before, even over the brook Jacob, of which Jerome saith, that it runneth betwixt Philadelphia and Gerasa, being 4 miles from the place, from which he removed, and running a little further it falleth into the River Jordan, mention is made of this Brook, Numb. 21. 24. Deut. • . 37. The word 〈 in non-Latin alphabet 〉 signifieth to wrestle, and hence the name 〈 in non-Latin alphabet 〉 seemeth to have come, and then it had not this name before this time, but now first obtained it, being so called by Moses here, as also many other places, by anticipation: the word here used to set forth his wrestling, is used nowhere else but in this place only, a spiritual wrestling by prayer being hereby typified. Touching Jacob's tarrying alone after all his company, this was not as Calvin well noteth, to avoid the danger by flight, if he should hear of the destruction of his by Esau, but that he might be the more free to pray again, and whilst he was thus occupied, it is most probable, that the man here spoken of came and wrestled with him. But here a great question offereth it self, who this man was, and how, and why he wrestled with him,a nd lastly, why he touched Jacob on the hollow of his thigh, so that he halted thereon? Touching the first, Musculus satih, that some of the [Quest. 1] Hebrews hold him to have been Esau his Angel hindering him from going over the ford to enter into the Land of Canaan; but this is absurd, having all circumstances of blessing him, and telling him, that he had prevailed with God, &c. against it, and so is that, which Lyranus saith, was the opinion of the Hebrews, viz. that a Devil in the likeness of Esau wrestled with Jacob, an Angel helping him against the Devil, and finally, least he should think, that by his own strength he prevailed, touching the hollow of his thigh, although Procopius Gazaeus saith, that he had this from a certain learned man. Theodoret saith, that he was the Son of God in the likeness of a man, who both now and at sundry other times appeared thus, as giving an hint herein of the nature of man, which he would afterwards take upon him, so likewise Justin Martyr cum Tryphone. Tertullian. lib. 2 contra Marcion. Hilar. lib. 4 de Trinit. Ambrose. lib. 1 de Fide cap. 5. Chrysost. in Act. 7. And Theodoret writing upon that appearing of the Lord to Moses in a flame of fire in a bush saith, that God the Father never appeared to any man, and an Angel he could not be, that appeared, because he saith, I am the God of Abraham, Isaac and Jacob, and I am that I am, and therefore he must needs be the Son of God, and upon this he saith, these words do agree, that he was not an Angel, Thou hast prevailed with God and therefore shalt prevail with men, and in that he craved his blessing, and when this vision was ended, he was comforted, saying, I have seen God face to face, and my life is preserved. Yet there are others, who hold that he was an Angel, and that always when the Lord is said to have appeared under the Old Testament, it is to be understood of the Angels. Dionysius saith, that all Revelations have been made of old by the holy Angels, whether it were matter of admonition to do anything, or whether of reformation from sacrilegious error, and from a profane life, or of instructions, or secret visions of heavenly Sacraments, or of divine predictions, for which cause those heavenly spirits had the name of Angels. And Jerome saith, Where an Angel is first said to have been seen, and then to have spoken, as if he were the Lord, it is to be understood, that he is truly one of those Angels, which in great multitudes minister to the Lord, but in him the Mediator speaketh. And Gregory saith, The Angel, which appeared to Moses, is sometimes called an Angel, because by speaking outwardly he served, and sometimes the Lord, because the Lord sitting inwardly as president did minister unto him the efficacy of speaking. Thus David also saith, O my people attend unto my Law; whereas neither the people were his people, nor the Law his Law, but God's: for taking upon him the person of him, by whom he spake, he spake in the authority of that person, with whose inspiration he was filled. And this is embraced by all the Schoolmen. Luther and Calvin speak of this apparition, as if it were God that appeared. But because both in the bush to Moses, where God is said to have appeared, and when the Law was given upon Mount Sinai, this being afterwards spoken of, it is said to have been an Angel, Act. 7. 30. Gal. 3. 19. and this man, with whom Jacob wrestled also, Hos. 12. 4. He had power over the Angel, and prevailed. I hold rather with them, that are for an Angel. I confess, indeed, that the Son of God hath sometime been called likewise an Angel, because he was sent by his Father, as Mal. 3. 2. but not without an addition, as, the Angel of the Covenant, so as he is not spoken of by Hosea, with whom Jacob prevailed. God came then by his Angel here in the similitude of a man, and because God spake in him and by him, he taketh upon him, as if he were God himself. Having thus found out, who this man was, let us in the next place inquire how he wrestled with Jacob, and wherefore, and how it could be, that a mighty Angel could not prevail against a weak man? Some have held, that this wrestling [Quest. 2] was not bodily and external, but spiritual, and that the Angels wrestling with Jacob was not against him, but on his side, helping him against those contrary principalities and powers, as they are called, Eph. 6. 12. and as every faithful person hath a wrestling, so Origen and Jerome likewise saith, they are ridiculous, who say, that Jacob wrestled after the manner of other wrestlers. For what great matter could it be, if his wrestling were in that manner, whether he overcame or were overcome? but we are to hold, that he had such a wrestling as agreed to so great a Patriarch, as they have, that can say, We wrestle not against flesh and blood, &c. as the Apostle speaketh. Thus also Thomas Anglicus: I do not think, that Jacob wrestled, saith he, with an Angel appearing as a man, as one man wrestleth with another, but that he was held by Jacob, when he appeared unto him, with attractive hands and embraces of prayers. And when he made a show of departing, then he held him more firmly, and endeavored himself to draw him back again, until that he heard him for the preservation of him and his, out of Esau's▪ hands, as appeareth by the words hereafter used: Let me go, saith he, I will not, saith Jacob, unless thou bless me.

And of this kind of wrestling Rupertus seemeth also to understand it, when he saith, that the wrestling of Jacob continued, till the Incarnation of Christ, for many times was the Lord about to depart from his seed for their sins, but first Moses by prayer held him, when he had been provoked by the Golden Calves, and afterwards other faithful persons, so that he left not that Nation, till that he had sent the blessed seed, in whom all the Nations of the earth are blessed, and so he gave him his blessing. Thus they. Yet most hold, that this wrestling was corporeal, because he touched his body on the hollow of his thigh. So Ferus also, and for this he urgeth the narration of the thing, saying, that the Lord hereby tried Jacob's faith yet more by a greater temptation, then had hitherto befallen him. He sendeth an Angel like a man to come rushing upon him, being alone, and in the darkness of the night, whereby he might fear, that even God was now against him, and Esau with his company only; yet he trusteth in the promise of God by faith, and so is not overthrown, but at length prevaileth, being hereby comforted against the fear of Esau. And some, saith he, hold, that this was Jacob's Angel who strove to go from him, because having been so greatly confirmed before, he shown now so little faith; but he by weeping and praying, as Hosea speaketh, held him still. It seemeth to me, that his wrestling was both corporeal, as with a man, and spiritual also, as with God, or one representing God, by prayer; so that partly with his hands he wrestled and strove, that he might not be overthrown to the ground, and knowing, that this was no ordinary man, he prayed and besought him for his favor, and not to offer such violence to him. And so I hold with Ferus, Calvin and others, that this assault made upon Jacob was for the trial of his faith, wherein it being proved in the end, that he was most strong, he might go on with the less fear of his brother Esau. All this being but as if the Lord should have said, I have now shown thee, of what power thou art with God by Faith, Prayer and perseverance, go on therefore armed with these graces thus still, and fear not, but much more, thou shalt go away unfoiled of men, with what power soever instructed they come against thee. But how is it said, that he could not prevail against Jacob? To this some answer, that he only made a show, as though he could not prevail, to make Jacob the more courageous. But this is against the sacred story. Others therefore better say, that the Angel appearing used his power, according to the prescription of the divine will, which was that he should assume a body in such a measure of strength as to be able only to wrestle and assault Jacob, but not to overthrow him, or to get from him being once closed, or that God strengthened Jacob extraordinarily beyond the power of the Angel to resist him, or taking this man with Calvin to have been God, he assaulted not Jacob with anymore power, then is in one man, supplying Jacob with more strength to resist, then he exercised against him, being against him as it were with his left hand, but with him with his right hand. Having thus resolved two questions, let us come now to the third, why he touched the hollow of Jacob's thigh, hereby making [Quest. 3] him lame, and then required him to let him go, because the morning was risen, but Jacob refused so to do, until that he had blessed him? The word translated the hollow of his thigh is 〈 in non-Latin alphabet 〉 Caph Jericho, which word Caph, because it hath divers significations, is diversely rendered by divers, by the Septuagint, Latitudinem foemoris, by the Chaldee Paraphrast, curvita • em, by Vatablus, volam. Rabbi Chimhi saith, that the bone, into which the bone of the thigh goeth, is called Caph, because it is crooked; others, because hollow, and the bone of the thigh at the end being round goeth into it being knit by a sinnew, which was now loosened, and so lameness must needs ensue hereupon. Thus the Angel did for divers reasons; 1 That Jacob might have a taste, of that power, which was in him, and so ascribe his victory, not to his own strength, but to God enabling him: for he that with his touch only resolved one joint, could have in an instant likewise dissolved his whole body, and have brought him to nothing, if God had not restrained him. 2 That some effect of that wrestling remaining, it might not seem to have been an imaginary, but a true wrestling, to be made use of accordingly. 3 That herein there might be a figure for our learning. 1 That we must not look, when we wrestle with temptation, to go away altogether unhurt, for our humiliation, even when we have prevailed, yet although by wrestling we be hurt and made lame, we shall through him that helpeth us, prevail. 2 Because it was but one leg, upon which he was touched and handled, the other remaining sound; hereby was figured out the flesh and the Spirit in everyone of God's elect people, because although in spirit and full purpose of the mind he be set to obey God's will, yet in the flesh, when temptation cometh, he showeth infirmity. 3 Because the thigh is a Symbole of generation, hereby were figured out the children of Jacob, both which were elect by the sound leg, and the reprobate by the lame, and consequently in the Church of God wheresoever: yet for so much as this lameness besell not Jacob, before he had begotten them, but after, it was not through any vice derived from him, that so many proved Reprobates, but his halting now, was only a figure of it. Some yield other reasons, as that Jacob might be the more confirmed, seeing even when he was lame, yet he could hold the Angel, and that he was thus smitten after the manner of men, who when they strive together, and one would be gone from the other, as having the worst of it, he will do him what hurt he can, that he may bewilling to let him go And figuratively by this was set forth, that concupiscence being touched by the Spirit of God in a man presently languisheth, and that the carnal sense of the Law held by the Jews should languish at the coming of Christ, and so their Religion should be maimed, some coming to Christ, and some oppugning him. But the former reasons may suffice, these being let pass as further fetched.

Touching the reason, why he would now be gone, because the morning was risen; One saith, that this was spoken in favor of Jacob, his business being respected, that he might now follow after his company. Another, that the time of the vision, it being a night-vision, was now at an end. Another, that he would not be seen of other men, who were unworthy of this spectacle, which is thus further amplifyed by Oleaster, the Angel like unto a great man saith thus, as intimating, that he would not commonly and familiarly be seen, but seldom and sparingly. But of all reasons that of Th. Anglicus seemeth to be most apt, He spake thus, as one, that must not stay always in a place, but go speedily about other business appointed him at that time by the Lord, and that reason of the Hebrews is most improbable, because he would in the morning be in Heaven amongst the other Angels singing praises unto God, that being a special time for this purpose: for they praise God without ceasing, and not at any set times. For Jacob's saying, that he would not let him go, except he first blessed him, by the resolving of his joint with a touch, he perceived of what divine virtue he was, and therefore stood earnestly by prayer for his blessing, before his departure; for that which is here spoken, I will not let thee go, except thou bless me first, is by Hosea set forth, as a most earnest praying with tears. He knew then, saith Calvin, that this was God, in whose power it is to bless, and thus Moses held him, so that he is brought in saying unto him, Let me alone. By prayer [Note.] then God is held, when it is made in faith, and we persevere without weariness.

The Angel having yielded the victory as it were to Jacob, by asking him, that he might depart; now that he saw he would not let him go without blessing him to prepare hereunto, asketh him his name, and telleth him, that his name shall no more be called Jacob, but Israel, because he had, as a Prince, power with God, and with men, and had prevailed. The reason of the name Israel is here so plainly rendered, that a man would wonder, how any learned Writer could give any other Etymology; and this Jerome sometime acknowledgeth, saying, What need have I to seek after the opinions of others, when as he hath given the Etymology of the name, who gave the name. Israel cometh of Sarith a Prince, and El God, as if he had said a Prince with God, and not a supplanter▪ as before; for as I am a Prince, so thou that couldest wrestle with me, shalt be called, and if thou couldest wrestle with me and prevail, how much more with men? And yet Jerome himself in other places varieth here from, saying, Israel signifieth, rectus, and from hence he was so called, and others, A man seeing God, as Philo. lib. de temulentia. Origen. Hom. 2 in Numer. Basil. in Esa. 1. Nazianzen. orat. 2 de theologia, Chrysost. Hom 58 in Gen. August. lib. 16 de Civit. c. 39. and Gregory. But the word cometh of Sar or Sarah, as Pagninus hath it, with a prick in the left horn▪ signifying a Prince, and only before, and not of 〈 in non-Latin alphabet 〉 a man, 〈 in non-Latin alphabet 〉 seeing 〈 in non-Latin alphabet 〉 , God, as it must be derived, if hereby be signified a man seeing God, as Jerome also reasoneth, and as for that exposition rendering it by Rectus, that is 〈 in non-Latin alphabet 〉 with a prick in the right horn: thou hast power as a Prince with G • d and with men, and hast prevailed, that is, as Musculus saith some expound it, thou hast power with God, and shalt have power with men and prevail, these words and shalt have power, being understood. Others, saith Vatablus, because thou hast shown thyself strong in wrestling with an Angel in likeness of a man, and hast prevailed, and therefore thou shalt go on prevailing: for that man or Angel came in the power of God to wrestle with him, and therefore having power with him, he had power with God and man. The word translated, thou hast power, is 〈 in non-Latin alphabet 〉 , thou hast had principality, intimating, that God being with thee, thou shalt be as a Prince, wheresoever thou comest.

But it may be demanded, how was Jacob in his saying thus blessed, for [Quest.] here is nothing but a giving of him a new name? Ans. The giving of him this name was a blessing of him, seeing God doth not give the bare name but the thing set forth hereby, making him invincible amongst men by thus saying.

Again it may be demanded, why this name was given him again. Gen. [Quest.] 35. 10? Ans. For his further confirmation, because he was then in fear of the Inhabitants thereabouts, because of the act done by his sons at Shechem, so Rupertus. But others that here this name was foretold only, there imposed, so Jerome, Author Historiae Scholasticae, and Lipomannus, but it is plain, that this name was given him here, because he is called by it, before the next apparition both Chap. 33. and Chap. 34.

Lastly, it may be demanded, why he was called Jacob most commonly [Quest.] after this, seeing it is said, thou shalt no more be called Jacob? Ans. The meaning is not, that he should always after be constantly called by this name only, but he should have the thing set forth by this name, viz. such power, that none should be able to do him hurt. Some say that the meaning is, he should be called not only Jacob, but Israel, but it is not said so, but the one is taken away, that the other may stand. And it is not unusual to say, that one should be called by such a name, as he is not so oft called by afterwards, for the thing in him set forth by the name. So our Lord Jesus is named Immanuel, Counselor, &c. but had not usually these appellations, but Jesus or Christ.

Then Jacob asked him his name▪ and he said, Why dost thou inquire after my name? and he blessed him there. In the vulgar Latin it is, Why dost thou inquire after my name, which is wonderful?

But this addition is neither in the Hebrew nor Greek Copies here, but Judge. 13. 18. from whence it is likely, that it was taken and put in this place. But why did Jacob ask him his name, considering that he knew him to be an Angel of God, and therefore required his blessing? To this Calvin answereth, [Quest.] that he did it out of a desire of attaining a more clear knowledge of him, of whom yet he had only some obscure knowledge, and for his denying to tell his name, he saith, that it was because God would not yet so clearly manifest himself, but reserved this knowledge, till the coming of Christ, when the light, that was before only as it were in the morning, brake out as the perfect day-light. Tostatus saith, that he denied to tell him his name, because Angels have not names like men, whereby they know one another, but are known one to another by their substance, and when any of them is called by a name, it is in regard of his office and ministry, about which he is employed. But this seemeth not to be the true reason, because at other times Angels have told their names, nor that of Calvin, because to Moses, who was long before Christ's time, God told his name: wherefore I hold rather, that he denieth to tell him his name, giving him a kind of check for asking, because this was but a curious question for him to make at this time. And therefore it is, as if he had said, Let it suffice, that thou art blessed by me, which is the thing, that will do thee good indeed, but as for knowing my name, this not being material against thy encounter with Esau, but rather a question moved to satisfy thy curious mind, I would not have thee to insist upon it. So likewise Ferus, who will have the rejection of this Quere like that of Jesus to his Disciples, when they asked, Lord, wilt thou now restore the Kingdom to Israel? It is not for you to know the times and seasons. His blessing of him here further mentioned is not expressed, in what words, but it is likely, that it was with Lordship over his Brother, increase of posterity and riches in Cannan, as at other times.

And Jacob called the name of that place Peniel, for I have seen God face to face, and my life is preserved.

For the name given to the place, it is taken from the face of God, the sight whereof because it was granted to Jacob, he greatly gloried therein, and in way of gratitude setteth up a monument hereof to remain to posterity by naming that place so. But how could he say, that he saw God face to face, [Quest.] when as the Lord saith, No man shall see my face, and live? To this Tho. Aquinas answereth, that the seeing of God, or of his Angel, in some representation outwardly made, is called a seeing of him face to face, although he saw not his essence, and this was a kind of eminency of seeing God after the manner of Prophets. He may also be said to have seen God face to face, who heareth him speaking, as present, and not by a Minister, as absent; for thus Moses telleth the Israelites, who he saith, saw no similitude, Deut. 4. that God had spoken to them face to face. For the words added, and my life is preserved, this is spoken, because it was a common received opinion, that if any man did see God, he should forthwith die, which made Gideon, when he had seen an Angel, so afraid, and Manoah. For who can bear God's presence, before whom goeth a devouring fire, and the Mountains are rent, and the whole earth trembleth?

And as Jacob passed from Peniel, the sun rose upon him, and he halted, &c.

This halting Calvin thinketh was without pain, and that it continued to his dying day: but some, that it ceased again, before he met with Esau. And Calvin attributeth it to superstition, that the Israelites ate not after this of the sinew upon the hollow of the thigh: but Ferus to piety, as they that would by this observation continue the memory of the great favor shown unto them in their Father Jacob, to whom this divine vision and blessing and change of his name was vouchsafed, when his thigh was touched, and he was thereupon made lame. And to this do I rather subscribe, it being the commendation of those times, that upon any notable event, they would still erect some Monument thereof, to show their thankfulness unto God, they having also great need of such external remembrances, the Church being then in the very infancy, and so such as had need to be taught by signs; the care of the Jews therefore about abstaining from this sinew-eating in any beast was so great, that if any man ate thereof, he was beaten with 40 stripes. And to provide against it, they cut out the sinew of every beast, which they killed, and the branches underneath, and the Muscle wherein it was. Talmud. Babyl. and Maimonides.

For the mystery of this place, somewhat hath been said already out of Calvin and Musculus, unto which another Allegory made by Augustine may be added. For he saith, that Jacob here figureth out the Jews, the Angel Christ, with whom the Jews wrestled, and by his giving way unto them prevailed, when they crucified him; for if he had would, they could not hare had that power over him. And as the Angel made one leg of Jacob lame the other remaining whole, so Christ laid a judgment upon the Jewish Nation in part, that it shrunk from him through infidelity, but part believed, and shrunk not. And as the same Jacob was blessed and lame, so the Jews were blessed and craved Christ's blessing in the part believing, but were cursed on the part unbelieving. And the Angels willing Jacob to let him go in the morning did set forth Christ's rising in the morning, when the women held his feet, but he forbad them, telling them, that he would go to his Father. And Gregory saith, that hereby was figured out a contemplative life, which whoso leadeth, atteineth to heavenly knowledge, thus overcoming the angel, as it were: but then his thigh is touched and withereth, that is, his concupiscence is dried up and taken away, so that he standeth no more after that, but upon one foot, holding up the other, that is, being suspended from carnal things, he setteth his mind only upon heavenly. For this is the effect of his Allegory set forth in more words. Let the reader consider, and wisely make use of these mystical applications.

CHAP. XXXIII.

IN this Chapter Jacob is said to have seen Esau with his 400 men coming towards him, and then he divideth the women with their Children, placing the Maid-servants first, then Leah, and lastly Rachel with Joseph; that being thus divided, if some were destroyed, some yet might escape. But [Quest.] why is Joseph placed last, and most out of danger, and not Judah, of whom he afterwards saith, that Shiloh should come? Ans. Because he loved Joseph most, not knowing, as is most probable at that time, the presage touching Judah, but having that afterwards revealed unto him.

Then Jacob placeth himself before them all, as a true Father and Husband, that if any violence should be offered, it might be offered first to his person, they being suffered to escape, and to reconcile the favor of Esau the more unto him, he boweth himself, as he went towards him seven times to the ground. Whereas Calvin will have this done to God, and not to Esau, it is most improbable. The salutations used to great men in those parts were far more reverent and ceremonious, then are used elsewhere, as Calvin first noteth, and therefore Jacob doth here accordingly, bowing himself in the most lowly manner to the ground, as Nathan did once unto David, another kind of reverent salutation is by bowing down with the head to kiss the hand, of which Pliny writeth, and to which it is alluded, Psalm. 2. Kiss the Son, lest he be angry; and lastly, by bowing the knee in prayer, as Psal. 95. and so the servants of the Idol Baal are described, as bowing the knee to Baal, and kissing him, that is, either hand or foot, as proud Emperors and Popes of Rome would be saluted since. Wt read not of any such bowing on Esau his part to Jacob: and moreover, Jacob calleth him his Lord. Here there may seem to have been none effect of the birth-right conferred upon Jacob, but contrariwise. The solution is, that the time was not yet come, and in the mean season necessity requiring it, for Jacob to give external reverence to Esau, did not infringe his secret right to that, which was more spiritual and inward, then outward and temporal. Esau seeing Jacob, hasteneth unto him, and embraceth him, and weepeth. See how God can [Note.] turn the heart of any man at his pleasure, that of an enemy he shall suddenly become a friend.

After their meeting and embracing thus, the women and children come on, and do reverence: Then Esau asking of the flocks and droves, which he met, Jacob saith, that it was a present sent to him, that he might find favor in his eyes, and he refusing, urgeth him to take it, saying, I have seen thy face, as if I had seen the face of God, and thou wast pleased with me. Whereas Jacob may seem herein not to have spoken truly, and to have derogated from God, in comparing so wicked a man unto him, for it is probable, that if he had spoken his conscience, he must have said, that he would most gladly have shunned meeting with him. Calvin answereth, that being reconciled he could not but be most joyful of this meeting, and that God having thus wrought upon Esau▪ he was, as it were, an Image of his grace and goodness, and therefore such an expression might well be made, to show how grateful his presence was to Jacob, this being an Hebraism to express exceeding great joy, for a thing most pleasing. The Chaldee Paraphrast hath it, as if I had seen the face of a Prince. Saint Augustine, as if one should see the face of a God so called (for there are called gods many, and Lord's many,) but not of the true God, because in the Greek 〈 in non-Latin alphabet 〉 is put without an Article, 〈 in non-Latin alphabet 〉 , and not 〈 in non-Latin alphabet 〉 , as it never is, when the true God is spoken of. But I rest in the former. I have all things, that is, I want nothing, but have great abundance. Esau then offereth to take Jacob a long with him, but he excuseth himself for so doing, willing him to go before, and promising to come softly after unto him to Mount Seir. [Quest.] wherein he may seem not to have spoken truly, for that he had no purpose to go thither. Saint Augustine saith, that he had a purpose to go then, but changed his purpose afterwards. But Calvin saith, that he dissembled herein, which he ought not to have done. The truth is, he was unwilling to live near Esau, as being one of whose mind he was uncertain, and therefore he thought it not safe to commit himself and his unto him, although he found him loving and friendly for the present. For which cause he desired to be left unto himself, meaning haply to go afterwards and visit him at Mount Seir, when he had settled his company once in Canaan, as one friend visiteth another, and so to return home again And so it is likely, that he did, although Moses who writeth not all things, hath not set it down. His meaning could not be with all that he had to come to Esau, for they were so great in substance, that they could not both dwell together. And thus I think it fit rather to justify Jacob, then lightly to lay the imputation of lying upon him.

Esau then offering to leave some of his company with Jacob, he refuseth, and so Esau returneth to Seir; But Jacob went to Succoth, and built him an house, &c. This place obtained now the name of Succoth, because Jacob built and made Tents there for his Cattle; the word signifying Tents or Coverings. He had pitched his Tents elsewhere before, but stayed not so long; and therefore not any other but this place is singularly thus called, but there was a place in Egypt thus called also afterwards, Numb. 33. 5. In naming this place thus, it is intimated, that he meant not to make any fixed abode there. Succoth was but two miles from Peniel.

And Jacob came to Salem the City of Shechem in the Land of Canaan, &c. Here because Jerusalem is commonly held to be the City Salem, which was far distant from Shechem, the word Salem is by many taken not for a proper name, but for an appellative, signifying safe: So the Chaldee Paraphrast and the Hebrews say, that when Jacob had been a year and a half at Succoth, finding it inconvenient to dwell in, he removed to Shechem 8 miles off, and came safe thither, because he was now healed again of his lameness. But Jerome contrariwise saith, that Salem is the name of a City, otherwise called Shechem, from Shechem the Lord thereof, of which name we may read also, John. 3. 23. as being near to Aenon and Jordan, where John Baptized. And here he saith Melchizedek was King, and that it is an error to hold, that Jerusalem was the same with Salem: but for this see somewhat before, Gen. 28. 10. Tostatus subscribeth to Jerome, and I see no reason, but we all should, seeing it is not unusual for a place being called by one name more anciently, in time to obtain another. Into this City Jacob entereth not, but pitcheth nigh unto it, and buyeth a part of a field for 100 pieces of Silver, and buildeth an Altar there. This is the place spoken of, John 4. 5. being called Sichar, where Jacob's well was. For 100 pieces of Silver, the Septuagint, Pagniu, and the vulgar Latin have it for 100 Lambs, and so the Chaldee Paraphrast. The word is 〈 in non-Latin alphabet 〉 , of doubtful signification, being sometime translated Lambs or Sheep, and sometime pieces of money, for so the Arabians call it, as saith Musculus. But why did Jacob make this purchase, and not stay till [Quest.] that God gave him that whole Land, as he had promised, seeing Abraham and Jsaac would not buy anything there? Ans. Haply he could not quietly dwell there without a price, and being desirous to continue in that place, and to build an Altar to the Lord, that he might the more freely do it, he purchased this plot, as Abram had done before a place for burial. He is said to have bought it of the sons of Hamor, the father of Shechem, who is so called, because Shechem was the eldest, and this belonged to his younger sons. The building of an altar here shown his gratitude to God for his benefits, and it was in effect a setting up of the public worship and service od God, as Abraham had done before, Gen. 12. 7. and Isaac, Gen. 26. 25. that his family might have a place to resort unto. And he called it El Elohe Israel: the mighty God of Israel, that is a memorial of him and of his power, that looking upon it, he might be put in mind, that by his strength and power he had been delivered from all dangers. Something like to this we may read of, Exod. 17. 15. and Ezech. 48. 35.

CHAP. XXXIV.

IN this chapter is set forth another great affliction, wherewith Jacob was exercised again, after that he had long lived about Salem, viz. the ravishing of his daughter, Dinah by Shechem, and the horrible murder committed thereupon by his sons, putting him into great danger of the people's rising up against him, that dwelt in those parts round about. The time when these things were done, could not be, but after divers years of his dwelling there, because the eldest of his sons was but twelve years old at his coming into Canaan, whereas now they must needs be men grown, at the least some of them, and of man-like courage, or else they could never have been able to undergo such an enterprize. Eusebius out of Alexander Polyhistor, saith, that Dinah was now of the age of 10 years, and Simeon 21, and that Jacob had lived there at this time 10 years. But this cannot be true, because one of 10 years old is not marriageable, as she was, and it is contradictory in it self, because her father having lived 10 years in this place, and she being born long before his coming from Padan-Aram, must needs be much above 10. The Hebrews therefore reckon more rightly, who say that all the children of Jacob were born six years before his coming from Padan-Aram; and therefore that this Dinah was then 6, and this happening 10 years after, at this time she was 16. For this is consonant to the History of Moses, who telleth first of the birth of Dinah, and of Joseph, and then showeth that Jacob served Laban still 6 years. So that she was 6 years old at the least, if not 7 at the time of his departing thence, and Joseph 6, after which if one year and a half be allowed for his staying at Succoth, and 10 at this Salem, she must needs be now above 17 or 18. And more she could not be, because Joseph, who was born not long after her, was but 17, Gen. 37. 2. and then Simeon was not above 22 or 23. Having thus guessed at the age of Dinah, and at the time, after Jacob's coming to dwell at Salem, when this happened, viz. 8 years and a half, for as was shown before, he dwelt a year and half at Succoth, which being put to this number make up 10, we will now consider the history particularly. Dinah went out to see the daughters of the land. This, as Josephus saith, was done upon a festival day of the Shechemites, which they celebrated with great riot and concourse of people; for then Dinah out of her curiosity went into the City, to see the fashions of the women there. The Septuagint trannslate it, 〈 in non-Latin alphabet 〉 , to learn of them in what manner they attired themselves. Musculus saith, that some have held, that she went forth oftener. But I had rather hear Josephus, then conjectures, and at a festival time women were most curious in adorning themselves, and therefore it is most probable that she would go out to see them then. This was the ground of all the wickedness ensuing, and therefore parents ought hereby to take warning to keep in their daughters, and not to suffer them idly to gad abroad, to see [Note.] and to be seen.

Dinah coming thus into the City, is taken by Shechem and ravished, and for the great love which he bare unto her, he spake kindly to her, as desiring to have her for his wife. He dealeth preposterously, first offering so great an abuse, and then seeking to win her love, which he ought to have done first, coming in the way of marriage. But inordinate lust made him blind, and so without reason like a brute beast to rush into this sin, and when he saw her full of sorrow for the injury offered, he sought to draw her by speaking things pleasing unto her: in the Hebrew it is, he spake to her heart. Gregory draweth this to an excellent allegory thus; As Dinah, so the mind of man wandreth into the City of Shechem, when as neglecting his own studies, he is carried to look after this or that vanity, then the Devil like Shechem, finding him corrupteth him, and if he with Dinah, considering what hath been done unto him to his ignominy and hazard, be made to weep and to grieve therefore at any time, then the Devil to remove this grief again from his mind, useth flattering speeches to him, saying, It is nothing which he hath done, others have done worse, God is merciful, and he may yet have time enough to repent: whereby he is suspended from repentance, not being any longer sad for his wickedness, and so he cometh to be overwhelmed with pangs, who now joyeth in sins.

Then Shechem speaketh to his father, and his father to Jacob, who hearing of this ravishment held his peace, as being greatly grieved for it, till his sons were come, who were then in the field with their cattle. So that Jacob grieved inwardly, but uttered nothing outwardly to Hamor, neither would treat about a marriage till his sons return home: when they were come, Hamor entreateth for his son, making offer upon this condition of free trading in his country, and his son Shechem added, that he would give whatsoever dowry and gifts they should desire. But the sons of