Commentary on the Old Testament Volume 1

CHAP. XXVII.

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

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

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

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

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

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

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

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

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

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

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

The Lord thy God brought it to my hands.

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

And Isaac knew him not, and blessed him.

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

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

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

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

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

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

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

Esau hearing this, falleth a railing upon Jacob, carping at his name, but is without grace to see into his own profaneness, to repent thereof. And he asketh his Father, whether he had not reserved one blessing for him? Isaac answereth, Behold, I have made him thy Lord, &c. Which is not to be understood, as though any but God had power thus to set up and to pull down, but because Isaac stood now in God's stead, and represented him, Esau yet is importunate, & saith, Hast thou but one blessing? bless me, even me also, my Father, &c. Although Isaac had conferred the blessing of predominancy upon Jacob irrevocably, yet Esau thinketh, that he might bless him otherwise, so that he might be as rich, and as honorable as Jacob, which was the only thing, as Philo saith, that he aimed at, and therefore he so much importuneth him for a blessing. If it be demanded here, why Esau ascribed so much to his [Quest.] Fathers blessing? I answer, it is a thing imprinted in nature, and confirmed by often experiments, that the Parents blessing or cursing are of great force, but much more of most holy Fathers, such as Isaac and Abraham, so greatly in grace with the Lord, as he could not but observe. But why then did not Isaac in like manner crave Abraham's blessing? Answ. The will of God was [Quest.] revealed touching Isaac from his very birth, and although the like may be said of Jacob, yet it was not so commonly known, as being only revealed to Rebecca, and Ishmael was cast out, so that there was no danger to Isaac in respect of him, and consequently no such reason to seek a further confirmation. But considering that Jacob blessed all his sons severally afterwards, and the [Quest.] two sons of Joseph, Ephraim, and Manasseh, why did Isaac stand at blessing one after another, as if he could bless but one only? Answ. The sons of Jacob were all the holy seed, but Esau was cut off from being such, and therefore Isaac knowing it is stounded, as it were, at his demand.

Then Isaac answered, In the fat of the earth shall be thy habitation, &c. Here Isaac seemeth to be moved by the crying and weeping of Esau to bless him, which he had not otherwise done; whereas Saint Paul saith, He found no place for repentance, although he sought the blessing with tears: How do these agree together? Answ. The Apostle seemeth indeed to deny two things implied [Quest.] here. 1 That Esau repented, for what did his weeping argue else but his repenting? 2 That he prevailed with his Father, for he saith, he was rejected, whereas he was not so rejected, but he obtained a blessing at the last; but the Apostle meaneth nothing else, but that he could not move Isaac to repent of that which he had done, to take the blessing away again from Jacob, and to confer it upon him. So that, although he obtained a blessing, yet it was not the blessing principally desired by him, but only a blessing, common to the wicked and to the Godly. And if Esau his repenting be spoken of, his weeping was not any fruit of true repenting, but of envy against his Brother, whom he saw thus preferred before him, as Theodoret saith. It was not repentance for the sin of selling his birth-right, but for the damage of losing the inheritance, as the damned in hell repent, as saith Thomas Aquinas. But did not Isaac before seem to have given all the blessing that he could, to Jacob? How then doth he now bless Esau also? Answ. He blesseth him, but as Ishmael was blessed, in temporal things, the great blessing resting still entire in Jacob only. But how is this blessing verified, when as by Malachi it is said, God gave a fruitful Land unto Jacob, but made Esau to dwell in desert [Quest.] places, in Mount Seir? To this Calvin answereth, if Mount Seir be compared with Canaan, as then it was, it was but a barren place, yet simply considered, it was sufficiently fruitful to sustain the Inhabitants, and it was watered with the dew of Heaven also,

And thou shalt live by thy Sword, and serve thy Brother, and it shall come to pass, when thou shalt get the Mastery, thou shalt break his yoke off thy neck.

This was verified in the Edomites, that came of Esau, as Josephus testifieth; for they were a turbulent Nation, delighting in innovations, and always in Arms, going to War, as to a Feast, being also most bloody and cruel. And they served the Israelites 700 years after this, in the time of King David, but brake this yoke in the days of King Joram, setting up a King of their own, yet afterwards they were subjected again in the time of Hircanus, the son of Simon, of the family of the Asmonei, until that Herod an Idumean got the Sovereignty contrariwise over the Israelites, through the favor of the Roman Emperor, continuing so to reign, till the destruction of Jerusalem. This being subject to his Brother, Ambrose expoundeth, as a blessing; saying, Esau by his importunity obtained a blessing, but such, as agreed with the former, he should serve his Brother, the holy Patriarch herein, providing for the good of them both, as a man having two sons, one foolish and dissolute, the other wise and temperate, in turning over the foolish to be ruled by the wise Brother and not to the dominion of a stranger, is provident for his good. As Esau, he is servile, that hath not the authority of a pure conscience; for piety is over cruelty, and mildness over harsh conditions. He is servile, that is broken with fear, or entangled with delight, or drawn with lusts, or exasperated with indignation, or cast down with crosses. For he that committeth sin is the servant of sin, Joh. 8.

These things being thus done, it is said that Esau hated Jacob for this blessing, meditating revenge by killing him at the time of his Fathers death. Hereby it is manifest, that his former tears were not the tears of repentance, but of envy and madness. For mad he seemed to be indeed, to think of frustrating Isaac's blessing upon Jacob by killing him, that the birth-right might thus again return to him, for thus he armed himself against God. But why would he stay till his Fathers death? Ans. Without doubt, for the great love and reverence, which he bare to his Father, who had always loved him so dearly, but for his Mother he passeth not, because she had always shown most love to Jacob. The Septuagint render it, Let the days of my Fathers mourning draw nigh, that I may kill, &c. A speech of one thinking long for that time, that he might put in practice his bloody intention. Some, saith Ferus, will have this to be the meaning, I will make my Father days of mourning, for I will kill Jacob, and this the Hebrew will bear, which is, The days of my Fathers mourning will or shall approach. And this made Rebecca to hasten Jacob away without any deferring of time: Rebecca hearing of the purpose of Esau, sendeth her son Jacob away to Padan-Aram a far off, to avoid the danger; and to move Isaac to be willing with it, she complaineth of the Daughters of Heth, such as Esau had married, impugning the like in Jacob, that he might be sent for a wife to their own kindred. Saint Augustine thinketh, that Rebecca came to know Esau his purpose by divine Revelation, but it is said, it was told unto her, which is not wont to be spoken of God's Revelations, and therefore it is more probable, that Esau spake of his purpose amongst his friends, by whom it came to light. But what meaneth she by saying, Why should I be deprived of you both in one day?

To this Calvin answereth, It is not likely, that Jacob would also by fighting kill Esau, but rather, that she thought so heinous a murder could not go unrevenged by God, howsoever she should never abide Esau after, but exterminate him from her, and so be as if she had no child at all. In that Rebecca doth not tell Isaac to grieve him, of Esau his purpose, but deviseth another occasion of sending Jacob away, she doth most wisely, and in that she sendeth him not without his consent, most orderly. Neither doth she herein anything viciously, for the Daughters of Heth were truly distasteful to her, only she concealeth that which was not needful to be revealed, and which being revealed might have bred much distraction in the family, Isaac being oppressed with grief, and Esau the more incensed, and therefore herein other Mistresses of families ought to imitate her. Here we may see, how danger and trouble at the first followeth the blessing received, but great comfort and good came of it at the latter end, and the like is to be expected by all the faithful.

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,