Commentary on Genesis and Exodus

QUEST. I. Of the cause of Isaac's blindness, and of his age.

Vers. 1. ISaack was old, and his eyes dim: verse. 2. I know not the day of my death, &c. 1. Isaac's blindness neither was caused by the smoke of the sacrifices, which Esau's wives off • red to their idols, as the Hebrews: nor yet was he by any extraordinary work of God smitten blind, although God disposed of his blindness so, that thereby his purpose took place concerning Jacob: but Isaac was now very old, being of 137. years: and blindness is incident to old age, as other infirmities of the senses, as of the hearing, the taste, as Barzillai confesseth to David, 2 Sam. 19. Moses example, whose eyes were not dim, at 120. years, Deut. 34.7. is extraordinary. 2. Isaac thinketh his end at hand: not as the Hebrews think, because he was within five years of his mothers age, that is, 123. Whereas Sarah died at 127. for Isaac was now 137. years of age, Jacob being now 77. year old, at what time he went into Mesopotamia, as is shown before, qu. 19. in chap. 25. But Isaac, who lived after this 43. years, doth daily meditate of his end, Mercer. Perer. 3. Though Isaac was blind and weak in his eyes, yet it seemeth his body was of a strong constitution, seeing he was able to eat of wild flesh, which is of harder digestion, Pererius.

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

Vers. 4. MAke me some savoury meat, that my soul may bless thee, &c. 1. Some think, that it was the manner of those days, that the eldest, before he received his fathers blessing, did perform some service: Lyranus. But this nowhere appeareth in Scripture. 2. Some think, 〈◊〉 this was done, that Esau might seem to deserve his fathers blessing: Thom. Anglic. But spiritual blessings, such as Isaac bestowed upon Jacob, cannot be merited by temporal service. 3. Gregory compareth the Jews to Esau, which sought by their own works to please God: the Gentiles to Jacob, that found a more compendious way by faith, Hom. 6. in Ezekiel. 4. Some by Esau's portion of meat, to the which a spiritual blessing is promised, do signify the duty of the people, in paying temporal things, for receiving spiritual. 5. Rupertus by Isaac promising a blessing for a temporal meat, shadoweth forth such Bishops in the Church, as do for temporal rewards sell spiritual blessings. 6. But Isaac blind in eyes, and blind in affection, doth herein show his partial love to Esau: the Lord in his secret providence over-ruling this action, and disposing this occasion to the effecting of his own purpose.

QUEST. III. Why Isaac preferred Esau for the blessing before Jacob.

Vers. 4. THat my soul may bless thee, &c. 1. Neither is it like, as Ramban and other Hebrews think, that Rebecca only knew the divine oracle concerning Jacob, and had not yet communicated it to Isaac. 2. Nor yet that Isaac understood the oracle otherwise than Rebecca did, that Esau was preferred for the birthright, because Jacob held him by the heel, and would have hindered his first coming out, but could not. 3. But Isaac rather of a carnal affection, forgetting what sentence God had given before of his two sons, doth favor Esau for some temporal regard, and so we read, that the Prophets of God were deceived till they received further direction from God, as Samuel in the choice of David, 1 Sam. 16. Mercer. 4. Yet this equality is observed, that both the parents do not affect the one, and altogether neglect the other: but as Ambrose saith, Mater deferat affectum, pater judicium: mater circa minorem tenera pietate propendeat, pater circa seniorem natura honorificentiam servet: The mother showeth affection, the father judgment: she tenderly affected toward the younger: the father giveth the honor of nature to the elder, lib. 2. de Jacob c. 2. Perer.

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

Vers. 9. BRing me thence two kids. 1. Not as though Rebecca had her flock by her self, as receiving two kids every day of Isaac for her dowry, as the Hebrews imagine: 2. Neither, was one for meat, the other for the passover, which was not yet instituted. 3. But he brought two, that the daintiest morsels might be culled out of both, and that if the one were not dressed to Isaac's liking, the other might, Mercer. Rupertus by the two kids understandeth the profession of the two Testaments, the Old and the New: but this is forced.

QUEST. V. Of Rebeccahs confidence.

Vers. 13. VPon me be the curse, &c. 1. Jacob, though in general persuaded of God's promise, that it should take effect, yet faileth in particular, doubtful of the success of this means. 2. And Rebekah, not of a womanly rashness, as Ibn Ezra thinketh, thus saith, but looking to the truth of God's promise, she doubteth not of the conveying of the blessing, Mercer.

QUEST. VI. What clothes of Esau Rebekah took.

Vers. 14. REbecca took fair clothes of her elder son Esau, &c. 1. I will let pass the allegories hereupon framed: as how Ambrose understandeth by these clothes put upon Jacob, the Scriptures taken from the Jews, and given to the Gentiles: and Augustine applieth it to Christ, who was clothed with our sins, as Jacob with Esau his rough garments, ex Perer. 2. These fair clothes were neither priestly garments, for the first-borne did not execute the priesthood while his father lived: neither were they Isaac's garments, which he had worn in his fathers house: much less those garments of skin, which were made for Adam, at the sight whereof the beasts did fly away: which afterward Nimrod did wear, whom Esau slew, and took his garments: these are but Jewish fables: but it was the raiment properly made for Esau, which were rather in Rebeccahs custody, than in his wives, whom he saw to be displeasing to his parents, Mercer.

QUEST. VII. Whether Jacob offended in his dissimulation.

HEre further a question is moved, whether Jacob sinned in dissembling himself to be Esau: 1. Some excuse Jacob herein, because Jacob non studio nocendi contexit fraudem, did use fraud, but without a fraudulent mind, or desire to hurt, having respect to the promise of God, Chrysost. hom. 53. in Genes. 2. Some because primogeniti benedictionem non per fraudem surripuit, sed sibi debitam accepit, he did not by fraud steal the blessing, but received it as due, Gregor. hom. 6. in Ezech. 3. Augustine excuseth Jacob's fraud, because it was done in mystery. 4. Tostatus, because Rebecca, spiritu Dei mota, being moved by the Spirit, persuaded Jacob. 5. Some make a difference between dissimulation or lying in words, which no way is lawful, and dissembling in behavior, which may be excused: because words do properly express the mind, the behavior and gesture but accidentally, Perer. 6. All these ways do make Jacob's dissimulation some way excusable, but not simply justifiable: for although the will and purpose of God were thus brought to pass, yet there was some failing in the means; though the action in general intendment was good, yet the execution wanted not particular error, Mercer. Muscul.

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

BUt for the further explanation of this point: there are divers kinds of dissimulation: one is unlawful, when as one dissembleth to another's hurt, either in the breach of charity, as Merchants in buying and selling, or the hindrance of faith, and with offense, as Peter by his dissimulation caused the Gentiles to do like the Jews, Galath. 2. There are three kinds of dissimulation tolerable, and commendable. 1. When it is done for deliverance out of danger, without the hurt of another, as David by feigning himself mad, escaped, 1 Sam. 21. after this manner, the Physician by a prudent dissimulation deceiveth his patient for his health. 2. When one dissembleth to profit his brother, as Joseph caused his plate to be put into his brothers sacks mouth: whereby they were brought to know themselves: our Savior made show, as though he would have gone further, to try the humanity of the two Disciples. 3. When some common service is to be performed to the Church or Common wealth: of which sort are the stratagems and policies used in war: by such means Joshua circumvented the men of Hai, and surprised their City, Joshua. 8. 4. There is another kind of dissimulation, which cometh by the extraordinary motion of God's Spirit, as the Hebrews pretending to borrow of the Egyptians, robbed them. 5. Jacob's dissimulation may thus be excused, because God's extraordinary work was in it, though not his special motion: it faileth in the other points: for it seemeth to tend to the hurt both of Isaac, deceiving him, and of Esau, depriving him of his blessing. 6. The reason why dissimulation in outward gesture, if it fail not in the end, is tolerable, is this: because the meaning of the speech is in the speaker, and therefore if he tell a lie, he cannot be guiltless: but the meaning of the gesture is in him that doth interpret it to his own understanding, so that the party is freed: and if Jacob only had dissembled his habit, and not in his speech, in saying he was Esau, his fault had been the less or none at all.

QUEST. IX. Whether Jacob lied unto Isaac, and in lying sinned.

Vers. 19. I Am Esau thy first-borne: divers have labored to excuse Jacob, and to clear him of the sin of lying: 1. Some think that Jacob indeed lied to his father, but that therein he sinned not: because some kind of lie is by them approved: of this opinion is Origen, who saith that a man, cui necessitas incumbit • entiendi, sic uti debet mendacio, ut condimento: which is urged to lie, may sometime use a lie as a sause : likewise Cassianus: Ita mendacio utendum, quasi ei natura insit elebori: A man must use a lie as the Physicians use elleborus, that is, in case of extremity only: which opinion they seem to have borrowed from Plato, who alloweth Magistrates (though not private men) hostium, vel civium causa mentiri, to lie to deceive the enemy, or to profit a citizen: lib. 3. de publie. But the Scripture condemneth all kind of lying: for the Apostle saith, No lie is of the truth, 1 John 21.22. that is, of God: but the Devil is the father of lying: and when he speaketh a lie, he speaketh of his own, John 8.44. therefore the true Virgins and servants of Christ are thus described: In whose mouth there is found no guile, Apocal. 14. 5. Beside, that which is evil of it self in the kind thereof, cannot any ways be good: a lie is contrary to the order of nature, which hath given unto man the voice and words to express his mind and the meaning of the heart: Now for authority, against Plato we may set Aristotle, who saith, that a lie is in it self evil and wicked, lib. 4. Ethicor. c. 7. and Pythagoras was wont to say, that in these two things we are made like unto God, in telling the truth, and bestowing of benefits: Aelian. lib. 12. Against Origen and Cassianus we may oppose Augustine, who condemneth all kind of lying, even that which is called jocosum, a lie in sport: libr. cont. mendacium, and Gregory, who upon those words of Job 27.3. As long as my breath is in me, &c. my lips shall speak no wickedness, nor my tongue utter deceit: inferreth, that omne mendacium est iniquitas, every lie is iniquity, ex Perer.

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

Contra. 1. If God did persuade Jacob to lie, then he should be the author of lying, and so of sin: 2. This will shake the credit of the Scriptures and holy writers, if it be granted that God inspireth lies. 3. Neither doth it appear, that this counsel was of God, but of Rebeccahs own device.

Vers. 8. Hear my voice my son, in that which I command thee. 4. If Jacob had received any revelation from God, he would not have been so doubtful as he was to enterprise this matter. 5. God indeed ordered and disposed of this means, and made it work to effect his own purpose: but God disposeth of many things to a good end, which he ordained not, neither commanded.

3. Some think that Jacob lied not at all to Isaac, and therefore sinned not: 1. Augustine excuseth Jacob's speech by the mystical sense: where he saith, I am Esau, he saith, if it be referred to Jacob's person, it is a lie: if to Jacob's body, that is, the Church, it is true: for as the Scripture saith, Many shall come from the East and West, &c. and sit down with Abraham, Isaac and Jacob in the kingdom of heaven, and the children of the kingdom shall be cast out, Matth. 8.11, 12. and so the younger taketh away the birth-right of the elder. 2. Theodoret saith Jacob was Esau, because he had bought his birth-right. 2. So Thom. Anglic. that as Christ said John the Baptist was Elias, not in person, but in office and virtue, so Jacob saith he was Esau, in regard of his prerogative and birth-right. 4. Some excuse Jacob, that he should call himself Esau, which signifieth made or perfect, signifying that he was the making, that is, the son of Isaac, and the first borne by the decree of God, Perer.

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

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

3. The example of John the Baptist is not alike, for there they which heard our Savior, did know that he meant not Elias person, but some other similitude in respect of his office and gifts; but here Isaac understandeth Jacob to speak of the person of Esau, and therefore biddeth him come near, that he might feel him; they which excuse this fact of Jacob's by that of Raphael to Toby, who said he was Azarias the son of Ananias the great, would justify one lie by another.

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

5. Neither, because Isaac, after he perceived the fraud, was not angry with Jacob, neither did revoke the blessing pronounced; or because the Scripture saith, that Jacob was a plain or simple man; or for that God appeared afterward to Jacob ; doth all this prove, that Jacob committed not a lie; as Thomas Anglic. objecteth. For 1. God casteth not off his because of some infirmity, neither doth an action awry derogate from a man's uprightness and simplicity, and it is confessed, that God over-ruled this action, and disposed of it according to his own purpose, as God can turn and apply evil actions to a good end: yet all this cannot exempt Jacob from dissimulation.

6. Though this speech of Jacob, I am Esau thy first borne, could find some excuse, yet the other can hardly be made good; I have done as thou badest me, and eat of my venison ; for neither had Isaac given the charge to Jacob, but to Esau ; neither was that flesh, which Jacob brought, got in hunting; some would have it understood of some other thing that Isaac had given to Jacob in charge: some say that Jacob respected his fathers general intention, which was to employ his first borne in that service, and to give him the blessing, and that first borne was himself, Cajetan. But who seeth not, how far fetched these interpretations are; for it is clear that Jacob speaketh of his fathers bidding in action, not in intention; and yet he intended as he spake, to bless Esau and not Jacob; Perer. himself confesseth, that these two last speeches of Jacob can very hardly be excused from untruth, howsoever he thinketh the first may: in Gen. 27. Numb. 57.

Wherefore the best solution of this question is, that Jacob told an officious lie to his father: 1. As is evident by his three speeches; I am Esau thy first borne, and I have done as thou badest me, and eat of my venison: for none of all these are true. 2. Yet was not this dissimulation of Jacob either injurious to Isaac, for he in this his error perceived the purpose of God, and was content the blessing should stand; no • yet prejudicial to Esau, who in effect lost nothing due unto him, but only the right by this means was restored to Jacob. 3. God useth Jacob's infirmity, and maketh it to serve his own purpose: this lie then of Jacob's, though in respect of these circumstances it be extenuated, yet is not justified, nor yet to be drawn into example: of this opinion are our best writers, Calvin, Muscul, Mercer, Luther ; and of the other side, Lyranus, Tostatus, Cajetan, Lippoman.

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

HEre because the example of the midwives, which made that excuse to Pharaoh, in preserving the children's lives, is some what like to this of Jacob, I will briefly show what is to be thought thereof.

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

2. Thomas Aquinas saith, that in respect of their fear and reverence of God, they were everlastingly rewarded: but for that external act of lying, they received only a temporal reward, In 2.2. qu. 100. ar • . ultim. Contra. But the act of lying is simply evil, and therefore is worthy of no reward: God prospered the midwives, not for their dissembling, but because they feared God, and refused to destroy the infants.

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

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

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

NOw, that we may know how to discern of such examples in Scripture, which are produced by those which defend lying; whether they are to be thought to have lied, these rules must be observed: 1. It is one thing to conceal the truth, another to lie: as Abraham did hide the truth, when he said Sarah was his sister. 2. It is one thing to lie, another to speak figuratively: as it is said, the seed of Abraham should be multiplied as the sand of the sea, Gen. 21. 3. A sentence may be uttered in a mystical or allegorical sense, without any lie or untruth: as our Savior saith, I will dissolve this temple, and build it in three days, John. 2. he spake of the temple of his body. 4. Though divers holy men and women be commended in Scripture, we must not think that straightway all they did or said is commendable: but as their doings were imperfect, so in their sayings also they might err, Perer.

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

Vers. 20. HOw hast thou found it so quickly? &c. 1. Two things gave occasion of suspicion to Isaac, to inquire whether it were Esau his son: the voice of Jacob, and his so soon return. 2. And Isaac was thus inquisitive, because he intended to bless Esau, whom he affected, because he was serviceable and obsequious, and provided his fathers diet, and therefore intended to bestow his best blessing upon him, Perer. 3. He mistrusteth his sight, because it was dim, and his ears being heavy, and thinketh to try out the matter by his feeling, as Thomas would not believe, till he had first felt Christ's side. The Hebrews say Isaac used beside the sense of tasting in his meat, and of smelling the odour of the garments, and so used all his senses, Mercer. 4. Yet God did astonish and dull all his senses, to show that man's purpose cannot stand against the counsel of God, and partly that Isaac thereby might be rebuked for his preposterous love to Esau, Calvin.

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

Vers. 23. FOr he knew him not. 1. Isaac though he suspected somewhat, was put out of doubt by his feeling, and smelling, by that opinion he had of Jacob's simplicity, and for that he thought he had spoken in secret to Esau, without any others privity. 2. It pleased God that Isaac should be thus deceived, (beside the reasons before alleged) that we might know, Nullum hominem plenam habuisse scientiam, &c. That no man ever had a fullness of knowledge but Christ, Jerome. epist. 125. And Gregory hereby thinketh the calling of the Gentiles to be prefigured: as it is in the Psalm, A people which I have not known, shall serve me, Psal. 18. hom. 6. in Ezech. 3. It seemed good also unto God, that the blessing should be conveyed to Jacob by this means: 1. That the manifold wisdom of God may appear, in bringing his purpose to pass by divers means and ways. 2. That his provident care toward Jacob might hereby be made manifest. 3. And the Lord would work it this sudden way, rather than by revelation to Isaac, le • t Esau a furious man, if his father had willingly given away the blessing, should have been incensed against his parents, Pererius.

QUEST. XIII. Why Isaac compareth his son to the smell of a field.

Vers. 27. THe smell of my son is as the smell of a field, &c. 1. Isaac by the present smell of Esau's garments, which savoured of the field, taketh occasion, as by an external sign to utter a spiritual blessing, Mercer. And as every man borroweth similitudes from his trade, as the mariner, the soldier, and such like; so here Isaac blesseth by the similitude of the field wherein Esau was exercised: as Jerome noteth of Amos, who beginneth his prophecy thus, The Lord shall roar from Zion, Amos 1.2. because he being a field-man, kept the woods where the Lions roared. 2. The field is commended for three things, pleasure in the variety of flowers to the eye, sweetness of the fragrant odors to the smell, abundance and fruitfulness of corn, wine, oil, to the taste; who knoweth not the pleasant savor of the fields in the spring, of the corn in harvest, and of a vineyard in the time of vintage, Perer. 3. Gregory by the smell of a field garnished with divers flowers, understandeth the variety of gifts, and the graces of God's spirit in the Church: Ambrose maketh Jacob this field replenished with divers virtues. 4. Some think that these garments kept this savor which they had in paradise, being supposed to be the same that Adam did wear; but these are but Jewish fables: they were either perfumed garments, or Rebekah might of purpose make them sweet: or it is most like they savoured of the fresh springs and flowers, it being now Spring time, (as Ibn Ezra thinketh) thorough the which Esau was accustomed to walk.

QUEST. XIV. The meaning of Isaac's blessing upon Jacob.

Vers. 28. GOd give thee of the dew of heaven. 1. Isaac doth not only pray, as Josephus setteth it down, or wish well to his son, as R. Levi, but this speech is a certain prophecy and declaration of the blessing which should fall upon Jacob and his posterity, Luther. Mercer. 2. Here are four blessings contained, 1. Of abundance: 2. Of victory: 3. Of domestical preeminence: 4. Of outward prosperity, Cursed be he that curseth, &c. Perer. 3. He maketh mention of the dew of heaven, especially in regard of the dry and thirsty Country of Canaan, where they have no rain but twice in the year, in seed time in the month of October, and in May which is called the latter rain; and therefore the earth was chiefly moistened with dew, Perer. By his brethren and sons of his mother the posterity of Esau is understood, which Isaac unwittingly pronounceth of Esau ; for Jacob, whom he blesseth, was yet unmaried. 4. But this blessing was not fulfilled in Jacob's time, who rather was subject to his brother Esau, yet in his posterity, to the which Jacob's faith looked, it came to pass: for the Idumeans were servants to the Israelites. 5. This benediction is diversely allegorized. Gregory by the dew of heaven understandeth the contemplative life; by the fatness of the earth, the active. Theodoret, the divinity and humanity of Christ; Rupertus by the dew, interpreteth the grace of God's spirit: by the fatness of the earth, the opening of the heart.

QUEST. XV. Of the cause of Isaac's fear.

Vers. 33. ISaack was stricken with a marvelous great fear. 1. Not as the Hebrews fable, because he saw Esau accursed forever, seeing hell wide open to receive him. 2. Neither as Cajetan, did it proceed of a strife in Isaac's mind, between his love toward Esau, and God's will revealed concerning Jacob: for Isaac is resolved the blessing shall stand. 3. And it is more than to marvel, as the Latin text addeth, Vltra quam credi potest admirans; Marvelling beyond measure. 4. But Isaac feared and was troubled, (being as in a trance and ecstasy, as the Septuagint and Augustine read, wherein the will of God was revealed to him) because he had been so grossly deceived, in not remembering how the Lord had chosen Jacob before Esau, Calvin. And this fear was as a stay and bridle to Isaac not to reverse the blessing pronounced, Iun.

QUEST. XVI. How Isaac saith Jacob came with subtlety.

Vers. 35. THy brother came with subtlety, &c. 1. We need neither with Tostatus to excuse Jacob's fraud and craft, that herein he offended not at all: 2. Nor with Lippomanus, to justify Jacob's deceit, who maketh three kinds of fraud: one eruditionis, of instruction, as was the thrusting of Joseph's cup into Benjamins sack: another noxiae deceptionis, of hurtful deceit, as the Prophet of Bethel deceived the man of God, 1 King. 13. The third, inspirationis divinae, by divine inspiration, as this of Jacob's was: so he maketh four kinds of simulation or dissembling; una providentiae, one of providence, which Joshua used against H • i: altera doctrinae, the other of doctrine, as Christ made as though he would have gone further: tertia calliditatis, the third of deceit, as the devil can transform himself into an Angel of light: quarta significationis, the fourth of signification, as this was of Jacob: for as is shown before, Jacob's infirmity in this dissimulation (though it pleased God to use the same to effect his purpose) cannot be wholly defended. 3. Nor yet will we strive about the word, as Lyranus saith (mirmah) sometime signifieth prudence, wisdom, as the Chaldee translateth: and in the civil law, there is a title, de dolo mal • , of evil craft ; whereby it may be gathered, that all deceit is not evil. 4. Neither yet will we aggravate Jacob's oversight with some, who think, that for this lie made to Isaac, his sons lied unto him concerning Joseph, which they note as a punishment. 5. But we take the word as it properly signifieth, for deceit and fraud: though Isaac to please his son committeth some oversight in transferring the fault upon Jacob, Junius. 6. And yet though there were a fraud, and error personae, error of the person, which is sufficient to disannul other civil contracts: yet for as much as God ratified the blessing thus pronounced ignorantly by Isaac, the sentence was to stand, Perer.

QUEST. XVI. Esau falsely chargeth Jacob.

Vers. 36. WAs he not justly called Jacob? 1. Esau doth cavil at Jacob's name, which was not given him in respect of any such supplanting, but because he held Esau by the heel. 2. He lieth in saying, he took away my birth-right, for Esau sold it unto him, and confirmed it with an oath, Mercer. 3. Neither did he take away his blessing for having the birth-right, the blessing did justly belong unto him: for the birth-right and blessing could not be divided and separated, Mercer. Iun.

QUEST. XVII. Why Isaac had but one blessing.

Vers. 38. HAst thou but one blessing? 1. True it is, that principal blessing which carried with it the spiritual promises in Christ, was but one, because Christ is one: Esau by joining himself to Jacob might have be • ne partaker of this blessing, but apart by himself he could not, because without the Church there is no salvation, Mercer. 2. For this caus • Ishmael was excluded Abraham's house, that the blessing might remain in Isaac: so Esau is excluded, and Jacob made the heir of blessing. But Jacob gave a blessing to all his children, because they all belonged to the visible Church; yet the more principal blessing was promised unto Judah, of whom the Messiah should come. 3. Though there be no special mention of any such blessing given by Abraham to Isaac: yet it is not like that Abraham was wanting therein: and the manifest promises so often renewed concerning Isaac, the ejection of Ishmael, and sending away of all the rest of Abraham's children, might stand instead thereof. 4. Though the blessing of all parents, specially such as fear God, be effectual toward their children: yet the ancient Patriarchs and Prophets, that were the founders of the people of God, had special prerogative in blessing, as Isaac, Jacob, Moses, &c. Perer. 5. Esau doth not desire a piece only of the blessing, Isaac having made mention of two blessings, verse. 37. his preeminence over his brethren, and abundance of wheat and wine: the Hebrews think that Esau yielded the preeminence, but desired the other to be given him: neither doth he desire to be partaker with his brother in his blessing, or to have some other blessing given him, as Perer. But he coveteth the whole blessing, both envying that his brother should be preferred before him, Philo. and of a lightness of mind, thinking that the blessing might be reversed, Mercer.

QUEST. XVIII. Of Esau's tears, that they found no repentance.

Vers. 38. ESau lift up his voice and wept, &c. 1. Whereas the Apostle, Heb. 12. saith hereupon, that Esau found no place of repentance, though he sought it with tears: it is not understood of Esau's repentance, as Thom. Aquin. expoundeth: which because it was rather for a temporal loss, than for his sins, took no place. But the Apostle meaneth, that Isaac repented not of that which he had done to Jacob, notwithstanding Esau's tears: in like sense the gifts of God are said to be without repentance, Rom. 11.29. that is, God doth not repent to change his decree, sic Beza, ex nostris, Cajetan, Perer. 2. Where the Apostle saith he was rejected, he meaneth from the greater blessing which belonged to the birth-right and inheritance; for Esau obtained of his father the smaller blessing. 3. Esau's tears proceeded of envy toward his brother, not of any true sorrow: for he doth not acknowledge any fault in himself, but layeth all the fault upon his brother, verse. 36. and beside, he upon this hated his brother, and purposed to kill him, verse. 41. which is not the fruit of true repentance; and therefore it is no marvel that it was not accepted with God, Calvin.

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

Vers. 39. BEhold the fatness of the earth, &c. Isaac indueth Esau also with a temporal blessing, but with some restraint. 1. First here is omitted, plenty of wheat and wine, which was given before to Jacob ; whereby is signified, that Esau's Country should not abound with such plenty as Jacob's, Perer. 2. In Jacob's blessing it was added, God give thee of the dew of heaven: but here no mention is made of God: so the meaning is, that Jacob's posterity should depend upon God for these external blessings, so should not Esau's race, Mercer. 3. There is a spiritual blessing pronounced to Jacob, they shall be blessed that bless thee, which is omitted here. 4. Where the Prophet saith, I hated Esau, and made his mountains waste, Malachi. 1.3. Idumea was a desert and barren Country in respect of Canaan; yet in it self it was not void of some fatness and fruitfulness, as here Isaac promiseth, Calvin.

QUEST. XX. Of Esau's subjection to Jacob, and the casting off of his yoke.

Vers. 4. BY thy sword shalt thou live, &c. 1. That is, both Esau should get his living by the sword, Mercer. and his posterity, the Idumeans, should be a savage and cruel people, Calvin. 2. He should serve his brother, which came to pass in their posterity seven hundred years after this prophecy, in David's time, who subdued Edom, and put garrisons there, 2. Sam. 8.14. Ambrose noteth this for a benefit, that Esau was made Jacob's servant; Intemperanti pr • fecit sobrium, & prudenti imprudentem statuit obedire: He set the sober over the intemperate, and appointed the foolish to serve the wise, lib. 2. de Jacob. c. 3. 3. Thou shalt get the mastery: some translate, when thou hast mourned, and refer it to that heavy chance, when the idolatrous King of Moab sacrificed the King of Edom's son, and not long after the Edomites shaked off the yoke of the Israelites, sic Iun▪ in hunc locum: which reading is better: for the word here used eu hiphel, signifieth to mourn, or to be humbled, as Psal. 55.2. I mourn in my prayer: the Edomites after they had served Israel some four hundred and fifteen years, in the days of Joram Iehosophats son, they departed from Judah, and made them a King of their own, 2 King. 8.20. and in this liberty they continued eight hundred years, till the time of Hircanus, who subdued them, and made them to be circumcised. But after this Herod the son of Antipater, an Idumean, obtained to be King of the Jews: so that in him also after a sort the Edomites got the mastery over Judah, Perer.

QUEST. XXIII. Of Esau's purpose to kill Jacob.

Vers. 41. THe days of mourning for my father, &c. 1. That which joined and reconciled Ishmael and Isaac, the death and burial of Abraham, doth encourage Esau to kill his brother, Muscul. 2. Yet it was but a feigned mourning which he would afford his father, seeing he purposed to slay his brother, Calvin. 3. He would not do it so long as his father lived, lest he should accurse him, and deprive him of all blessings: so he refrained for fear, not of conscience, Mercer. 4. He only maketh mention of mourning for his father: it should seem that he little regarded his mother, whom he ought equally to have reverenced, Perer.

QUEST. XXIV. How Rebekah knew of Esau his bloody purpose.

Vers. 42. IT was told Rebekah. 1. Though it be said that Esau thought in his mind to kill Jacob, yet it is like that he could not conceal or dissemble his murderous heart, but uttered it in the hearing of his wives, or some other, by which means it is more like it came to Rebeckahs knowledge, than by revelation, as Augustine thinketh: because the words are, it was told or reported to Rebekah, Mercer. 2. She called Jacob, or sent for him, who (as the Hebrews think) had hid himself for fear of his brother. 3. Esau his hatred was such, that he could not be satisfied nor comforted but by the death of Jacob, thinking then to recover his birth-right again.

QUEST. XXV. Of Rebeccahs counsel given to Jacob to escape away.

Vers. 44. TArrie there a few days, &c. 1. Yet Jacob stayed twenty years, a longer time than Rebekah supposed: of which long stay the frowardness of Laban was a cause: some think because of these words it is said of Jacob, when he had served seven years for Rachel, they seemed unto him but a few days, &c. Gen. 29.20. yet not his mothers words, but the love of Rachel made that time seem so short, Mercer. 2. She thinketh that Jacob's absence, and the continuance of time, would allay Esau's implacable wrath: some men's anger is soon kindled, and as soon abated: such Aristotle calleth Acrechiólous, extreme chollericke men: others do keep wrath long, whom he nameth Picrochiólous, of their bitter choller; and such was Esau his anger. 3. Rebekah promiseth to send for Jacob, which the Hebrews think she performed, in sending her nurse Deborah to him, which died in Jacob's house after his return, Gen. 35.9. 4. She feareth to be deprived of them both in one day, not because, as the Hebrews think, as they were borne together, they died together: but lest that if Esau killed Jacob, she knew God's justice would overtake the other, Mercer.

1. Doct. We must be clothed with Christ's righteousness.

Vers. 15. SHe clothed Jacob, &c. Like as Jacob being appareled with fair perfumed garments was accepted of his father: so we cannot be pleasing unto God unless we be clothed with the righteousness of Christ: as the Apostle saith, Not having mine own righteousness, but that which is through the faith of Christ, Calvin. in verse. 27.

2. Doct. The Patriarchs by temporal blessings were stirred up to seek for spiritual.

Vers. 28. GOd give thee of the dew of heaven, &c. The Fathers rested not in these temporal blessings, but thereby as by certain degrees were to ascend higher, and be brought to the meditation of heavenly things, Mercer. As the Apostle showeth, If they had been mindful of that Country from whence they came out, they had leisure to have returned, but now they desire a better, that is an heavenly, Heb. 11.16.

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

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

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

Vers. 33. I Have blessed him, therefore he shall be blessed. Though Isaac ignorantly had pronounced the blessing upon Jacob, yet it remained effectual and of force: so they which bless and pronounce remission of sins in the name of God, though they be weak men, and compassed with infirmities, yet their sentence shall stand, being agreeable to the will of God: the force thereof dependeth not upon their ministry, but upon the word of God; Whatsoever ye bind in earth shall be bound in heaven, &c. Matth. 18.18. Calvin.

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

Vers. 38. HE lift up his voice and wept. Esau, because he sought a blessing apart to himself, and scorned to associate himself to Jacob, to whom the promise was made, could not prevail with his tears: so the Jews, notwithstanding their prayers, fastings, howlings, lamentations poured forth unto God, are not heard, because they refuse the true Messiah, and seek a way by themselves to go unto heaven, Luther.

6. Doct. The means which serve under God's providence must not be neglected.

Vers. 43. ARise and fly to Haran, &c. Rebecca, though she was fully assured that Jacob should have the blessing and inheritance, yet she is careful to use the means, and not immediately to depend upon God's providence: whereby we are taught, that as we are not to rely upon the means which the Lord setteth before us for our deliverance, and for the perfitting of his good pleasure toward us, yet we must not neglect them: our Savior promised to be with his Disciples to the end of the world, yet he wisheth them, if they be persecuted in one City, to fly to another, Matth. 10.23.

1. Confut. Saint Peter reproved for his dissimulation.

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

2. Confut. Against the authority of the book of Toby.

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

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

Vers. 23. WHerefore he blessed him, &c. The blessing which Isaac pronounceth loseth not his force by his ignorance or wrong intention, who purposed to blessed Esau and not Jacob, but upon the promise and word of God: whereby is confuted that point of popish doctrine, that the sacraments depend upon the intention of the minister; as though it were in man's power to frustrate the institution of God, Calvin. The Apostle saith, Shall their unbelief make the faith of God without effect, Rom, 3.3. neither shall the unbelieving or not rightly intending minister frustrate the force of the Sacrament.

4. Confut. Against the error of the Chiliastes.

Vers. 28. GOd give thee of the dew of heaven, and the fatness of the earth. Upon this place, with the like, Tertullian foundeth his error, which is called of the Chiliastes, that Christ should reign with the Saints a thousand years here upon the earth: Vtriusque indulgentia exempla sunt: siquidem justum est Deo ellic exultare famulos, ubi sunt ipsius nomine afflicti, &c. here saith Tertullian, in Isaac's blessing upon Jacob, both are promised, the joys of heaven and of earth: and it is just with God that his servants should there rejoice, where they were for his name afflicted, Lib. 3. cont. Marcion. Contra. Isaac here prophesieth not of the state of the Church after this life, but in this world: unless they will say, that in the next life we shall have wheat and wine, which are here mentioned: neither doth it follow, that because they suffered in earth, they should there also be rewarded: but as the Israelites were afflicted in Egypt, and recompensed in Canaan: so the faithful for their travel and labor in the earth, shall find rest in heaven.

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

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

1. Observ. The meditation of death profitable.

Vers. 2. I Know not the day of my death: The ignorance of the time of our end ought to stir us up to watchfulness, and to make all things strait with God and the world: as here Isaac resolveth to hasten the blessing of his son, because of the uncertainty of his end, Muscul. for our Savior exhorteth us to watch, because we know not when the Master of the house will come, Mark. 13.35.

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

Vers. 12. SO shall I bring a curse upon me, and not a blessing, &c. Jacob is afraid to purchase his fathers curse, whereunto the Scripture attributeth much: we read how heavy Noah's curse was upon Cham: Augustine reporteth a strange story of a woman of Cesarea in Cappadocia, who after the death of her husband, receiving wrong at the hand of her children, which were ten in number, seven sons and three daughters, accursed them all: whereupon presently they were all stricken with a shaking and trembling of all their parts, and for shame they dispersed themselves into divers Countries; of which number, two, Pallus and Paladia, a brother and sister came to Hippo, Lib. 27. de Civit. Dei, cap. 8.

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

Vers. 34. BLesse me also my father, &c. Esau came too late for the blessing which was bestowed before: and he coming out of time, (another having prevented him) could not obtain it, no not with tears; we must seek the Lord therefore in time, and enter in while the door is open, lest if we stay till the door be shut upon us, we remain without; so the Prophet saith, Seek the Lord while he may be found, call upon him while he is near, Isaiah 55.6. Calvin.

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

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

5. Observ. Persecution for righteousness sake.

Vers. 43. FLee to Haran, &c. Jacob is constrained to flee and shift for himself because of the blessing▪ so while the faithful do seek for the Kingdom of heaven, and spiritual things, they must make account to find hard entertainment in the world, Calvin. But Christ hath given us a comfort; Blessed are they which suffer persecution for righteousness sake, Matth. 5.10.

6. Observ. God's promises to be expected with patience.

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

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

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

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

Vers. 46. I Am weary of my life for the daughters of Hoth. Rebekah as a wise and discreet woman, not willing to grieve her husband, concealeth from him the malicious hatred of Esau toward Jacob, and pretendeth another cause of sending away Jacob, namely, to provide him a wife from her own kindred, and not to match into so wicked a race as Esau had done, Mercer. By which example women should learn, that as their husbands ought not to be bitter to them, so they again should not exasperate their husbands with quick words, or froward deeds: as Sarah obeyed Abraham, and called him Lord, 1 Pet. 3.6. she did with mild and dutiful words seek to please him.

QUEST. I. Why Isaac biddeth Jacob go into Mesopotamia.

Vers. 2. ARise, get thee to Padan. Aram. 1. Isaac herein followeth the counsel of Rebekah, to send Jacob into Mesopotamia; being persuaded it came from God, as Abraham was bidden before to hear the voice of Sarah, Iun. 2. Though Abraham would not suffer Isaac to go into that Country, yet Jacob is commanded by his father: both because by this means he should escape the danger threatened by his brother, and for that there was no such fear, lest Jacob should not return, seeing there was of that kindred already planted in Canaan, and therefore his wives that he should marry would be the more willing to come with him: but Isaac's case differed in both these points. 3. Isaac reneweth the same blessing in effect which he had given before to Jacob for his further strengthening, lest Jacob might have thought that the blessing which he had obtained by craft was of the less force.

QUEST. II. Why Rebekah is said to be the mother of Jacob and Esau.

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

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

Vers. 9. SIster of Nebaioth. 1. Nebaioth is added, not for that he was her brother also by the mother, and the rest were not. 2. Nor yet only because he was the eldest son, and most renowned amongst his brethren. 3. But he is named as the chief of Ishmael's house, who was now dead, and the government committed to his eldest son Nebaioth: for Jacob was now 77. years old when he went into Mesopotamia, in the 63. year of whose age Ishmael died, who was fourteen years elder than Isaac, and lived 137. years: and Isaac was 60. years elder than Jacob: so that Ishmael's 137. year, doth fall into Jacob's 63. year: see more of this, Quest. 20. in chap. 25.

QUEST. IV. Why Esau marrieth Ishmael's daughter.

Vers. 9. HE took unto his wives Mahalah, &c. 1. Which was not as Rupertus thinketh, Quo magis eos offenderet, to offend his parents the more: for then he would have married again from the Canaanites. 2. Neither yet chiefly did he it for multiplication of his seed, that he might therein be equal to his brother, Marlorat. 3. But Esau's chiefest intent was to please his father in this marriage, because Ishmael was his fathers brother. But Esau took not a right course herein, seeing he both multiplied wives, and graffed himself into the flock of him that was of the bondwoman, and belonged not to the covenant, Mercerus.

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

Vers. 11. HE came unto a certain place. The Hebrews think that this place where Jacob rested was the Mount Moriah, where Abraham offered Isaac, where afterward also the Temple was built: of the same opinion are Lyranus, Cajetan, and before them Augustine, quaest. 83. in Gen. But this conceit hath no ground at all, and many reasons make against it. 1. This place was near to Bethel, but Bethel was far from Jerusalem; as may appear by Jereboam's act, who set up two golden Calves, one in Dan, another in Bethel, to the intent that the people should not go up to Jerusalem to sacrifice, 1 King. 12.29. 2. Jerusalem was the possession of the child • en of Benjamin, Bethel belonged to Joseph, Iud. 1.21, 22. therefore they were not the same City. If any object that there were two Cities called by the name of Bethel, as the Rabbin's think, and that one of them is numbered among the Cities that fell to Benjamin, Joshua. 18.22. yet in the same place, verse. 28. Jerusalem is reckoned for another City of Benjamins part: Jerusalem then and Bethel are still two Cities. 3. Borchardus which himself spent many years in viewing the land of Canaan, showeth that Bethel could not be Jerusalem, because this stone which Jacob erected, and Deborahs monument were then to be seen, not at Jerusalem, but beside the town called Bethel, Perer.

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

Vers. 11. HE came to a certain place. 1. The Hebrews fable that Jacob went from Beersabee to Charran in one day, as they affirm the like of Abraham's servant: and because in this verse the word macho • is thrice named, some of them understand the three Temples that should be built, some the three principal feasts: but these things have no ground. 2. Some say that the Sun did set miraculously before his time: Josephus thinketh that Jacob durst not go to the City because of the envy of the Inhabitants: but the reason why he lay in the field all night, is because it was late before he came thither: Ibi dormivit, ubi nox cum comprehendit ; There he slept, as Chrysostom saith, where the night overtook him, Hom. 54. in Gen.

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

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

QUEST. VIII. The divers expositions of Jacob's ladder.

Ver. 12. THen he dreamed, and behold there stood a ladder upon the earth, &c. 1. Some by this ladder understand the genealogy of Christ: Saint Luke setting forth the same by descending from Adam downward, Saint Matthew by ascending from Joseph upward. 2. Augustine by God standing upon the ladder, understandeth Christ hanging upon the Cross: by the Angels ascending, the Preachers handling mystical doctrines; by the Angels descending, Preachers applying themselves to moral doctrine, Serm. 79. de tempore. 3. Some by this ladder interpret the Church, which is the gate of heaven, without the which there is no salvation. 4. Some by this ladder insinuate a Christian profession, in the which are divers degrees and virtues to rise by: by the Angels ascending, such are understood as are given to contemplation: by the Angels descending, such as follow an active and practical life. 5. Philo sometime by this ladder describeth the soul of man: the head he maketh the understanding, the feet the affections: the ascending & descending is the discourse of the reason: sometime he expoundeth it to be the uncertain state of the world, wherein as in a ladder, some ascend and are advanced, some descend and are dishonored, ex Perer. 6. But the proper and literal meaning of the ladder is, to set forth God's providence, both in general, whereby he governeth all things in heaven and in earth, Psal. 113.6. The degrees of the ladder are the divers means which God useth: the Angels ascending and descending, are the ministering spirits, which God sendeth forth for the execution of his will: even the Heathen Poet Homer by the like similitude of a golden chain, which Jupiter sent down from heaven to earth, describeth the divine providence. And in particular, the special care which the Lord had of Jacob to protect him in his journey, is by this ladder exemplified. The ladder is the way that Jacob was to go, the Angels ascending and descending, do conduct him backward and forward: God standeth upon the top of the ladder, ruling all by his providence, Iun. For whereas four things troubled Jacob, his departure from his parents, his leaving of his Country, his solitary journey, his poverty: the Lord doth give him spiritual comforts against them all: I will be thy keeper; I will give thee this land; he saw Angels ascending and descending to be his companions: and thou shalt spread abroad to the East and West, &c. Perer. 7. This ladder also in a mystical signification betokeneth Christ, as he himself expoundeth, John. 1.51. and specially in these points: 1. The two natures of Christ are expressed, who above is God of his father, beneath is man out of Jacob's loins. 2. Christ's office is described, who is the only way and the ladder whereby we ascend to heaven, Calvin. 3. The Angels ascending and descending, are the blessed spirits, which first ministered to the person of Christ, John. 1.51. And secondly, do minister for the good of his body, namely, the elect, Heb. 1.14.

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

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

QUEST. X. What things were promised to Jacob.

Vers. 15. I Will never forsake thee, &c. 1. Because these promises made to Jacob in Christ, were not only temporal, but spiritual; not only concerning this life, but the next, 1 Tim. 4.8. Iun. 2. Wheresoever thou goest, which is not to be taken largely, but with this restraint, so long as he walked in the ways of God, the Lord promiseth to be his guide, Muscul. 3. Till I have fulfilled all I have promised thee: not only these things which the Lord now spake, as Mercer. but which Isaac promised and pronounced unto Jacob, verse. 3, 4. Iun. yea and all those promises made to Abraham and his seed, were made likewise to Jacob, Rasi.

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

Vers. 16. THe Lord is in this place, and I was not aware, &c. 1. God in respect of his power and local presence is everywhere alike: but in respect of some special declaration of his presence, he is more in one place than another, as in some apparition and vision: as the Lord bid Moses put off his shoes because the ground was holy where the Lord then appeared, Exod. 3. so in the Tabernacle where the Lord gave answers in the Poole of Bethesda, where the Angel stirred the waters, the Lord was present after a special manner: as he is also in the assemblies and congregations of his servants: and as here in this heavenly apparition to Jacob, Perer. 2. The Hebrews imagine that Jacob for the space of fourteen years, while he was in Ebers house, never almost lay down, but watched, giving himself to meditation, and therefore reproveth himself now for sleeping: but that this is a fable, I have shown before in Gen. 25. quest. 20. 3. And I was not aware. So the Lord to the faithful performeth more than they could conceive and expect, Calv. And the servants of God perceive not at the first that which in process of time is revealed unto them, as it is said of Samuel, that at the first he knew not the Lord, neither was the word of God revealed to him, 1 Sam. 3.4. that is, in such familiar manner as afterward the Lord shown himself in, Gregor. lib. 2▪ in 1 Sam. 4. Bernard excellently showeth the difference of God's presence: Est in omni loco, &c. sed aliter atque aliter: apud homines males est puniens & dissimulans, apud electos operans & servans, apud superos pascens & cubans, apud inferos damnans & arguens, &c. God is everywhere, but after a divers manner: he is among the wicked punishing, yet forbearing, among the elect working and saving, in heaven refreshing and dwelling, in hell condemning and reproving, Serm. 6. de Dedication. Eccles. &c.

QUEST. XIII. Why Jacob called the place fearful.

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

QUEST. XIII. Of the stone which Jacob poured oil upon.

Vers. 18. HE took the stone that was under his head. 1. These were neither twelve stones, according to the number of the twelve tribes, which did all grow into one, as the Hebrews imagine: neither were they many stones, as Josephus: for though he gathered divers stones about his head, as Junius collecteth out of the 11. verse. yet one was fittest for Jacob to rest his head on, and to rear for a pillar, Mercer. 2. The oil did not fall from heaven, as the Hebrews, nor yet is it like he had it from Luz; but it was such as he carried with him for his refreshing in his journey, and whereof there was great plenty in that Country, Mercer.

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

SEt up as a pillar, and poured oil. 1. The word is matseba, a pillar, of jat sab, which signifieth to stand: three sorts there were of such pillars: some for religious uses, forbidden Levite. 26.1. some for moral, to put the people in mind of some benefit, as the twelve stones pitched in Jordan: some for evil uses, as Absalom's pillar, which he set up to keep a memorial of him. 2. The Gentiles used superstitiously to pour oil upon stones; but Jacob taketh not this usage from them: it is more like that Satan brought the Gentiles superstitiously to counterfeit those holy rites, which holy men consecrated unto God: and again, the Gentiles did adore and worship such stones, as Arnobius confesseth of himself, when he was yet an idolater, when he saw a smooth stone anointed with oil, Tanquam inesset vis presens adulabar, affahar; I did speak unto it, and flatter it, as though some present virtue were in it. But Jacob ascribeth no divine virtue unto this stone, Perer. 3. Whereas they are forbidden to rear up any pillar, Levite. 26.1. this fact of Jacob was long before the promulgation of that law: and besides they are forbidden to erect any such pillar to bow down unto it: they might set up stones and pillars for commemoration of some worthy fact, as Joshua pitched the stones in Jordan, but not for adoration: and so Jacob here doth set up this stone for a remembrance of this vision, as also he doth consecrate it with oil, as peculiar for the service of God, for in the same place he afterward built an Altar to God, Gen. 35.7. but he was far off from any superstitious opinion of this stone. 4. Augustine findeth out here a greater mystery, making this stone anointed with oil, a figure of Christ, who is so called of his anointing, Lib. 16. de Civit. Dei, cap. 38.

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

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

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

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

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

Vers. 20. IF God will be with me, &c. 1. Jacob was far off from conditioning with God, that he should no otherwise be his God, than if he performed these things. 2. Neither doth Jacob here utter his infirmity, as doubtful of the performance of these things. 3. Nor yet doth he thus say, as though he thought the promise of God conditional, that he would not otherwise be his God unless he performed these things, Perer. for God expresseth no condition in his promise. 4. Nor yet need we answer, that Jacob doth not vow the general worship of God, whereunto he was bound by his profession, having received circumcision, but a special service, in consecrating that place to God's service, and offering of tithes: or that it is lawful for a man to tie himself by a new bond to perform that to God which he is otherwise bound to do; as the Prophet David saith, Psal. 119.126. I have sworn and will perform it, that I will keep thy righteous judgments: both these answers are true, though not pertinent to this place, ex Perer. 5. Wherefore Jacob doth not bring this forth as a condition, If God will be with me? this particle (im) is not here a conditional, but a word of time, as it is taken, verse. 15. until, if, that is, when I have performed, &c. so is it taken here, when God hath been with me, and kept me in this journey, Iun▪ Mercer. and the words following are not to be read, then the Lord shall be my God: but, when the Lord hath been my God: so they are not parcel of the vow, which is complete in the 22. verse. but they are part of the reason of this vow, Rasi, Iun.

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

Vers. 22. I Will give the tenth. 1. Some think that he paid the tenth to Sem or Eber: but Sem died before Jacob was borne: and Eber also was dead many years before this, in the 19. year of Jacob, who is now supposed to have been 77. year old. 2. Therefore this giving of tithe was nothing else but the consecrating of the tenth part of his goods to be bestowed in building of Altars, and in sacrifices for the service of God: and such things as are devoted to religious uses, are truly said to be given unto God, sic Cajetan. Mercer. 3. Some Hebrews refer this to the consecrating of Levi to the Priesthood: but (as Ibn Ezra ) not men, but cattle and beasts used to be tithed.

1. Doct. The ministry of Angels.

Vers. 12. THe Angel of God went up and down. By this is expressed the ministry of the Angels, that are continually employed for the good of the elect: they ascend to report our necessities, they descend to be ministers of God's mercies; as the Apostle saith, Are they not all ministering spirits, sent forth to minister for their sakes that shall be heirs of salvation? Heb. 1.14.

2. Doct. How God's providence is seen in permitting evil to be done in the world.

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

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

Vers. 15. I Will not forsake thee, &c. God's promises to his servants are so stable and firm in Christ, that they are sure finally not to be forsaken, as the Lord said to Joshua, I will never fail thee nor forsake thee, Heb. 13.4. Calvin.

4. Doct. Lawfull to vow.

Vers. 20. IF God will be with me, &c. By Jacob's vowing, both their error is condemned that take away the use of all vows from Christians, and their superstition that vow not as they ought; Jacob, 1. directeth his vows to God, the papists vow unto Saints. 2. He voweth to testify his thankfulness, they vow to merit. 3. He voweth such things as were in his power, as to pay tithe; they such things as are beyond their reach, as single life, where the gift is not. 4. Jacob voweth such things as God commanded, they vow things of their own inventing, as to go in pilgrimage, to fast with bread and water, to garnish Idols, and such like; concerning the which we may say with the Prophet, who required this at your hands? Isaiah 1. • 2. Calvin.

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

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

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

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

We grant, that the Angels do report unto God the affairs of the world, and the acts and gests of men, and so their supplications in general: but this they do as messengers, not as mediators. The Prophet Zacharias showeth a distinct office of the Angelical spirits, and Jesus Christ, there called the Angel of the Lord: they return this answer to Christ, W • e have gone thorough the world, and behold, all the world sitteth still, and is at rest. But the Angel of the Lord, Christ the Mediator of his Church, steppeth forth and prayeth, O Lord of hosts, how long wilt thou be unmerciful to Jerusalem! Zach. 1.12. So then, though the Angels be witnesses of our devotion, and beholders of our tears and plaints, they have no office of mediation, neither have we any warrant to pray unto them.

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

Vers. 12. THere stood a ladder upon the earth, and the top reached to heaven. God's providence then descendeth from heaven to earth: contrary to the opinion of the Platonists, noted by Gregor. Nyssen. lib. 8. de provident. cap. 3. who make three kinds of providence, the first of God, in taking care only for things celestial and spiritual, and the general causes of other things in the world: the second they a • tributed to the second rank of gods, who provided for all things between the Moon and the earth: the third they yielded to the spirits who governed the actions of men. But the Scripture teacheth us, that all things in heaven and earth are ruled by God's providence, in so much that a sparrow cannot fall upon the ground without the will of God, Matth. 10.29. as the Prophet David also saith, Who is like unto the Lord our God, that hath his dwelling on high, who abaseth himself to behold things in the heaven, and the earth? Psal. 113.5, 6.

3. Confut. Jacob's ladder doth not signify the monastical profession.

PErerius interpreteth this ladder out of a counterfeit piece of Bernard, to be the discipline of Monastical life, and namely, the way and rule of Benets order, whereby the founder of that order S. Benedict went to heaven, numer. 34. Contra. 1. First then it is requisite, if this ladder signifieth Monastical discipline, that he which first saw it, should have been a professed Monk: but I think they will not say that Jacob was a Monk: the most special part of which profession consisteth in the vow of single life. 2. Christ himself standeth upon the top of this ladder, to whom the way and ladder is directed: he then that climbeth this ladder must ascend by faith in Christ; but the Monks think to climb up to heaven by their merits. 3. Jacob was a figure of Christ, upon whom the Angels of God should ascend and descend, John. 1.51. it is great presumption then to put Benet in Christ's place, that Jacob should be a figure of him. 4. This ladder showeth the way that every true Israelite of Jacob should ascend by: but every true Israelite and Christian is not a Monk.

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

PHilo understandeth the air to be this ladder: Basis terra, coelum caput; The earth is the foot of this ladder, the heaven is the head or top: the Angels are the souls, Quas aer habet stellis pares, which the air is filled with, equal to the stars in number: some of these descend into the bodies, some ascend: Alia ad corpora recurrunt, Some return to the bodies again: thus Philo Platonizeth, Lib. de somniis. In this device of Philo three notable errors are discovered: 1. The air is not the seat or region of souls, but the spirits of the just are in heaven where Jesus Christ is, and the holy Angels, Heb. 12.22, 23, 24. 2. The souls had no being before their bodies, that they should descend into them as from another place: God formeth the spirit of man within him, Zachar. 12.1. 3. Neither do the souls once separated from the bodies, return anymore to cohabit in earthly and mortal bodies; The spirit returneth to God that gave it, Eccles. 12.7.

5. Confut. Against the Helvidians.

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

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

Vers. 17. THis is no other but God's house, &c. This proveth not that Temples and Churches are more holy places in themselves, which is the opinion of the Romanists. 1. Their Temples being polluted with idolatry, are profane and unholy. 2. Though before Christ's coming the Lord chose his special place where he would have sacrifices offered, and not in any place beside, and so some places were privileged with a legal kind of sanctity, more than others: yet now since that Christ hath everywhere opened heaven to the prayers of the faithful, that distinction remaineth not. 3. Even Bethel retained not an inherent holiness, but in respect of the religious use: for after that it was by Jeroboam defiled with Idolatry, it was no more Bethel, the house of God, but Bethaven, the house of iniquity.

7. Confut. Against the anointing of Altars.

Vers. 18. HE poured oil upon the top of it, &c. Hence Rabanus groundeth that superstitious use of anointing the Altar with oil: Altare post aspersionem aquae Chrysmate ungitur ad imitationem Pat • iarcha Jacob; The Altar after the sprinkling of water is anointed with Chrysme, after the imitation of the Patriarke Jacob, Lib. de institut. Clericor. cap. 45. Contra. 1. The ceremonies of the law, which were figures and shadows of things to come, are not meet ornaments for the Gospel, such were their washings, annointings, sacrifices, and other rites: they were shadows of things to come, but the body is Christ, Coloss. 2.17. The body then being come, what need the shadow? 2. The same ointment that Christ was anointed with, his members also receive: but that was a spiritual unction, Luk. 4.18. The spirit of the Lord is upon me, because he hath anointed me. Of this anointing the Apostle speaketh: You have an ointment from him that is holy, and ye have known all things, 1 John. 2.20. 3. But if Jacob's anointing must be a pattern, why do they also sprinkle water, which he did not? Jacob also used profane and common oil, such as he carried for his journey; but their oil must be hallowed first and consecrated: Jacob here maketh no Altar, but setteth up a pillar for a monument: why do not they by the same example pour oil upon their Crosses and Pillars in the high-way?

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

Vers. 19. HE called the name of that place Bethel. Yet afterward when it was profaned by idolatry, it was called by the Prophets Bethaven, the house of iniquity: we need not therefore marvel if that Rome, sometime the Church of God, be now become Babel, the fountain of corrupt doctrine, the place and seat of Antichrist: they cannot show such warrant for the consecration of Rome, as the Scripture speaketh for Bethel, which of the house of God was made an habitation of filthy Idols; and so is Rome, Muscul.

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

Vers. 9. THen went Esau to Ishmael, &c. Esau instead of correcting his former error, in taking him wives from the daughters of Canaan, committeth another, in matching into the stock of Ishmael, that was also a stranger from the covenant: he thought he should please his father, though he did not thoroughly reform himself, if he came a little nearer: such is the reformation of hypocrites, they think they have done well if they can daub over their sins, and set some color upon them by a pretended reformation: as Herod did, Who seemed to reverence John, and when he heard him, he did many things, and he • d him gladly, Mark. 6.30. Mercer. Calvin.

2. Observ. Patience and labor to be endured for virtue.

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

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

Vers. 12. THe Angels went up and down. None of them were seen to stand still upon the ladder, but were in continual motion, either ascending or descending: which teacheth us, that in our Christian profession we should be always going forward: Qui non proficiunt, necessario deficiunt; They that go not forward, go backward: the Angels either ascend or descend, Perer. The Wise man saith, He that is slothful in his work, is even the brother of a great waster, Prov. 18.9. He that buildeth not up in Christian profession, pulleth down.

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

Vers. 17. HE was afraid and said, how fearful is this place? &c. Jacob perceiving that God was present, and that the place where he was was God's house, because the Lord had there shown himself, he doth stir up himself to a reverent fear, as being in the sight and presence of God: which his example doth teach us how we ought to behave ourselves reverently and humbly in the Lord's house: Bernard well saith, Terribilis plane lo • us, dignus omni reverentia, quem fideles inhabitant, quem angeli sancti frequentant, quem sua praesentia Dominus dignatur: A fearful place indeed, and worthy of all reverence, where the faithful inhabit, the Angels frequent, God himself vouchsafeth to be present: as the first Adam (saith he) was placed in Paradise to keep it: Ita secundus Adam versatur in Ecclesia sanctorum, ut operetur, & custodiat; so the second Adam is conversant in the congregation of the Saints, to be working there, and watching over them: Bernar. serm. 6. de dedication. The Prophet David saith, I will come into thine house in the multitude of thy mercies, and in thy fear will I worship toward thy holy temple: Psal. 5.7.

5. Observ. To be content with our estate.

Vers. 20. IF he will give me bread to eat, clothes to put on, &c. Jacob requireth not any superfluous or unnecessary thing, but only needful and sufficient provision: like as the Prophet prayeth, Give me not poverty, nor riches, but feed me with food convenient, Pro. 30.8. We learn hereby to be contented with a little, and not to covet abundance: there is a saying, Cuiparum non est satis, nihil est satis: he that a little sufficeth not, nothing will suffice: the Apostle saith, Godliness is great riches, if a man be content with that he hath, 1 Tim. 6.6.

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

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

QUEST. II. Of Rachel's keeping her fathers sheep.

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

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

Vers. 10. HE rolled away the stone: 1. Some think, that he with the rest did remove this stone, I • n. 2. But it is rather like that Jacob did it alone, being now a man of perfect strength, seventy seven years of age, whereas the other might be youths, and some maidens: as also Jacob casting affection to Rachel might put forth his strength to show her pleasure, and to insinuate himself, Mercer.

QUEST. IV. Of divers kinds of kissing and whether it were lightness in Jacob to kiss Rachel.

Vers. 11. ANd Jacob kissed Rachel, &c. 1. We read of divers kinds of kisses: 1. one an unchaste kiss, such as harlots use, Prov. 7.13. 2. a modest kiss used among kindred, as Isaac kissed Jacob, Gen. 27. Jacob here kisseth Rachel. 3. a kiss of courtesy, as they used to salute strangers, and to entertain them into their house, Luk. 7.45. Our Savior saith to the Pharisee, thou gavest me no kiss. This kind of kissing was much used among the Romans, who used one to kiss another in the way, insomuch, that Tiberius Caesar, as Suetonius writeth, did forbid it by a public edict. 4. They used also among the Romans a kiss of trial, the kinsfolks used to kiss the women, to see if they had drunk any wine, which was not lawful amongst them: as Pliny maketh mention of Egnatius Mecennius, that killed his wife for drinking of wine out of a tun, and yet he was by Romulus acquitted of the murder, lib. 14. cap. 14. 5. There was a fraudulent kiss, such as Judas gave that betrayed Christ. 6. There was an holy kiss, which the Christians did use one to give to another in their holy assemblies, in token of love, before they received the sacrament: whereof Saint Paul speaketh: Greet one another with an holy kiss, 2. Corinth. 13▪ 12. ex Perer.

2. Josephus misreporteth this story, that Rachel wept and fell upon Jacob's neck, whereas it was Jacob, lib. 1. antiquit. 3. Lest it might be thought a light part in Jacob to kiss a woman unknown, I agree unto Ibn Ezra, that here we must admit • n hysteron proteron, for first Jacob told Rachel who he was, as it followeth in the next verse, before he kissed her, Mercer. 4. Augustine allegorizeth this fact of Jacob ▪ that as he first watered Rachel's flock before he kissed her, sic nisi per aquam baptismi, &c. so unless by baptism the people of God obtain remission of sins, osculum accipere a Christo, 1. pacem ejus habere non meretur, they cannot obtain a kiss from Christ, that is, enjoy his peace, Aug. serm. 80. de temp.

QUEST. V. Why Jacob wept.

Vers. 11. LIft up his voice and wept, &c. Jacob weepeth for joy that he had so happily continued so long and painful a journey, not as Esau wept for grief, Genes. 27.2. The Hebrews think that he wept, because he had no gifts to bestow upon Rachel, as Eliezer did upon Rebecca, Gen. 24. they further imagine, that Jacob came forth accompanied with servants, camels, and gifts, but that he was robbed of all be Eliphaz Esau's eldest son by the way, who yet spared his life: but these are tales. It is like that Rebecca sent Jacob away privily because of Esau, lest he should have lain in wait for him. 3. So likewise they imagine that Laban came forth hastily to meet Jacob, thinking that he had come as richly furnished as Eleezer, whom Abraham sent: and seeing no company, at the last he kissed him, to try if he had any pearls in his mouth: and finding nothing, that thereupon he saith, thou art my bone and my flesh, that he had no other cause now to give him entertainment, but that he was his kinsman.

QUEST. VI. Whether Leah were blear-eyed.

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

QUEST. VII. Why Jacob served seven years for Rachel.

Vers. 18. I will serve thee seven years for Rachel thy younger daughter, &c. 1. It was the use in these countries, as afterward among the Grecians and Romans, for the husband to endowe his wife, and to give unto her or her parents and friends some gifts. Among the Germans the espousals were not good if the husband gave not the wife her dowry, Tacit. de morib. German. the Indians did use for a pair of oxen to buy their wives, Strab. lib. 15. the Massilians were not to give by way of dowry above 100 pieces of gold: the Cretensians half their goods: the ancient French gave as much as they received: the Saxons gave unto their wives parents, 300. shillings, Perer. 2. The like custom was in Israel, David espoused his wife for 100. foreskins of the Philistines, 2. Sam. 3.14. the Prophet Osee bought his wife for 15. pieces of silver, and an homer of barley, &c. c. 3.2. Jacob, because he had nothing to give, offered his service. 3. He himself setteth down the time of 7. years, not as the Hebrews think, because Rachel was now but 5. year old, and therefore he would stay till she were marriageable: it is not like, that a maiden of 5. year old could keep her fathers sheep: but Jacob knowing Laban's covetous mind, doth covenant for a reasonable time of service, Mercer. 4. Laban dealeth subtly with Jacob, not simply promising Rachel, but saying it is better, &c. for he had even now that crafty fetch to marry Leah first. 5. The 7. years seemed but a few days to Jacob, not during the time of his service, because he comforted himself with the hope of his love, sic Calvin. they seemed not long in his judgment, but in his affection, Perer. but after the time was over, Mercer. 6. Rupertus hath here a fit allegory, making Jacob a type of Christ, who came in the form of a servant, and endured much travail and labor in the days of his flesh, to marry himself to Rachel of the Gentiles, yet first offering himself to Leah the Synagogue of the Jews, ex Perer.

QUEST. VIII. Whether Jacob's love toward Rachel were inordinate.

Vers. 18 IAcob loved Rachel. 1. He loved her because she was beautiful and comely: for of the three corporal blessings, strength, health, beauty, this hath the preeminence: Plato called it the principality of nature, Socrates, a tyranny not long, Aristotle, a greater commendation than all Epistles. 2. Jacob though he might herein show some infirmity, he simply offended not, for to desire beauty to be a provocation of lust, is unlawful: but to affect it to this end, for more loving society and procreation of children, and where it is accompanied with virtue, all which here concurred in Rachel, is excusable: for as meat pleaseth better in a clean dish, so virtue in comely persons is more amiable, Hugo. and some actions there are that without some delight cannot be so well affected: as eating of meats, learning of arts such is the matrimonial society, Augustine: yea holy men may fail in some circumstances of virtuous actions, as in the zeal of justice, in the works of charity, in the love of their spouses, which defects are excused by the lawfulness of the actions, and the exercise of other virtues, Perer. ex Thom. Anglic.

QUEST. IX. How Jacob's term was ended.

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

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

Vers. 22. LAban gathered together all the men of the place, &c. 1. Not all, but many of the neighbors were called together: for thus in Scripture often general speeches are restrained: Genes. 41.57. all countries came to Egypt to buy corn, that is, very many. 2. This company was called together, not to advise with Laban, how to deceive Jacob, as some Hebrews think; for Laban was crafty enough of himself, Mercer. but that Jacob before so many witnesses should not go back from that marriage, wherein he should be deceived, Calvin. 3. This solemnity of marriage though it be not of the substance thereof, yet for more honesty and decency▪ and for the ratifying of marriage, and to avoid secret contracts, it is very fit to be used, Tostatus. 4. It was the laudable manner of those times, to make marriage feasts, as appeareth both in the old and new testament: Iud 14.10. Sampson made a feast at his marriage; our Savior vouchsafed to be present at the marriage feast, John 2. and this custom may very well be retained so it be used with moderation, that the concourse of unruly company be prevented▪ and excess avoided; therefore Plato prescribeth at marriage feasts, not above five friends of each side▪ and as many kinsfolks to be called together, but to be drunken with wine he counteth it maxim alienum in nuptiis, to be least of all beseeming marriage, Perer.

QUEST. XI. Of Laban's fraud in suborning Leah.

Vers. 33. WHen the even was come, he took Leah, &c. 1. Their manner was to bring the spouse home at night, and covered with a veil, for modesty and shamefastness▪ which was the cause that Jacob knew not Leah at his first going in unto her; and it is like that she was silent all night, lest she should have been discerned, and her silence he imputed to her modesty; some think that Jacob came not near her, but continued all night in prayer, but it is unlike, seeing that Jacob had longed seven years for this marriage. 2. Leah cannot be here excused, who was in fault, yet drawn into it by her fathers counsel, and desirous also herself to be married to such a worthy man, Perer. and she might think that Jacob and her father were agreed. 3. But Laban was in the greatest fault, and therefore Jacob doth expostulate with him. 1. He is unjust of his promise in not giving Rachel betrothed to Jacob. 2. He dissembleth, excusing himself by the custom. 3. He offereth wrong to his daughter, to cause her to commit adultery. 4. And to Jacob, in thrusting upon him a woman whom he desired not. 5. Though there were such a custom, he should have stood upon it in time, when Rachel was espoused: now the custom could not serve to violate the law of nature, to cause Jacob to commit adultery, being betrothed already to another, Perer.

QUEST. XII. Whether Jacob fulfilled seven days or years before Rachel was given him.

Vers. 27. FVlfill seven for her. 1. Some understand this of seven years, for the word Shebang is sometime taken for seven days, sometime for seven years, Mercer. Vatab. Genevous. but this is not like, for Rachel was given to Jacob first, and then he served seven years for Rachel, but if it should be taken for seven years, then Jacob should not have had his wife till these seven were fulfilled, verse. 28. 2. But it is better understood of days, as Jerome expoundeth it: ut sep • em dies pro nuptiis prioris sororis expleat, that he fulfilled seven days for the marriage of the elder sister: Hieron. tradition. in Genes. for it was the manner to keep the marriage feast 7. days, Iud. 14.15.17. Augustine yieldeth this reason, valde iniqu • m fuisset Jacob fallaciter deceptum differ alios septem annos: it had been most unjust to defer Jacob so craftily deceived seven years longer, qu. 89. in Genes.

QUEST. XIII. Jacob's multiplicity of marriage, no argument of his intemperance.

Vers. 29. LAban also gave Rachel his daughter Bilhah, &c. Laban gave unto both his daughters handmaids, both to attend and wait upon them, as also to be a solace and comfort unto them in a strange country whither they were to go, Perer. 2. These afterward were joined unto Jacob for procreation, beside either Laban or Jacob's intention: and in that Jacob had two wives and two concubines, it argueth not his intemperance. 1. Because he intended only to marry Rachel, & praeter animi voluntatem Leam accidisse, and that Lea was given unto him beside his mind. 2. Jacob also in this multiplicity of marriage, chiefly propounded to himself the procreation and multiplying of his seed. 3. He took his maids, not of his own mind, sed ut conjugem placaret, but to please his wives, that they might have children by them. 4. And again it must be considered, tunc temporis non datam fuisse legem, qua multiplices nuptias prohiberet, that there was at that time no law which did forbid multiplicity of marriage, sic Theodoret. qu. 84. in Gen. ex citat. Perer.

QUEST. XIV. At what time Leah's four eldest children were borne.

Vers. 34. HIs name was called Levi, 35. she called his name Iehudah. 1. The Hebrews fable, that Michael called from heaven to Levi, and gave him that name, and endued him with gifts fit for the Priesthood: and further, Leah now having borne three children, saith her husband should be joined unto her, because she had borne her part of the twelve sons, which she as a prophetess did foresee should be borne unto Jacob, of his two wives and two handmaids: but these are fabulous and vain conjectures: they also in the name Iehudah, do include Jehovah, the letter Daleth being added in the fourth place, because he was the fourth son: but these light collections are not to be stood upon. 2. Some think that these children began to be borne in the beginning of the first seven years, as R. Levi: but the text overthroweth that conceit, for Jacob went not into Lea, till he had ended his term of seven years, verse. 21. Some think that these and the rest of the children were borne to Jacob in the last seven years, and the six years beside of Jacob's service: but the story is otherwise, that all Jacob's children were borne before he entered into a new covenant to stay still with Laban, his two seven years being expired, Genes. • 0.25. But it is more probable, that all Jacob's children, only Benjamin excepted, that was borne in the land of Canaan, that is, eleven sons and one daughter, were brought forth in the compass of the last seven years: for it is not necessary to assign their birth successively, one to be borne after another, but that their mothers might be with child at once: and so it is not improbable, that four women in seven years might bring forth 11. or 12. children, Mercer.

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

Vers. 1. IAcob lift up his feet : that is, he went cheerfully and willingly: and in that mention is made of so small an action, as the lifting up of his feet, we learn, that even the least and ordinary actions of the faithful are directed by the spirit of God, and guided by his providence, Mercer. as our Savior taketh knowledge of Nathaniel's sitting under the fig tree, John. 1.48. so the Apostle saith, that all things work together for the best, to them that love God, Rom. 8.28.

2. Doct. Men may hold the truth in general, and yet fail in particular.

Vers. 15. SHouldest thou serve me for naught? Laban here speaketh reason, and seemeth to know what is just and right, but afterward he failed, and recompensed Jacob but meanly for his faithful service: as Jacob complaineth, Thou hast changed my wages ten times, Gen. 31.41. Thus we see, that carnal men may hold general principles a right, but when it cometh to their own particular, then they are blinded with self-love, Calvin. So dealt Herod with John the Baptist: he did acknowledge him to be a just and holy man, yet to please his wives daughter, commanded him to be beheaded.

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

Vers. 26. IT is not the manner of this place, to give the younger before the elder. He pretendeth a custom in the less matter, in the mean time he transgresseth the custom and all good order in a thing of greater importance, in thrusting upon a man in the night one sister for another: thus after the like manner the Romanists object the custom of the Church against the marriage of Ministers, whom they call Priests; and in the mean time they break all good order, while for want of the due remedy, fornication and unclean lust is suffered to be practiced amongst them, Muscul.

2. Confut. Jacob's polygamy and marriage of two sisters, not justifiable.

Vers. 30. SO entered he into Rachel also. This multiplicity of wives which is called polygamy, is diversely excused. 1. Augustine saith, Nulla lege prohibebatur, it was forbidden by no law: quand • mos erat, crimen non erat: It was no fault, when the custom was so: as in times past it was a shame for the Romans to have talares tunicas, side garments, but now everyone of honest sort doth wear them, Aug. lib. 22. cont. Faust c. 47.

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

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

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

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

Contra. 1. By the diversity of these allegories it appeareth, they are men's collections, and human devices, and therefore cannot excuse the transgression of a divine ordinance. 2. And though these allegories might be warranted by the Scripture, yet thereby is not the fact justified: Christ's coming for the suddenness thereof in Scripture is compared to the coming of a thief; yet I trust thereby is not a thieves sudden approaching approved. 3. This then is the resolution of this question: 1. that Jacob shown his infirmity in this not double, but quadriple marriage, yea and the same incestuous in the marriage of two sisters. 2. yet Laban's fault was greater than Jacob's, who by his craft induced him unto it. 3. God in his deep providence used this oversight of Jacob, as a means greatly to increase and multiply his seed. 4. Jacob and the rest of the Patriarchs, in their manners and general example of life, but not in some particular acts, such as this is, are to be imitated, Mercer.

1. Observ. Education of children in labor.

Vers. 9. RAchel came with her fathers sheep, for she kept them. Thus in that simple age did they bring up their children, not idly and wantonly, but in labor and household works: Laban had many servants beside in his house, yet he setteth this fair damzell to keep his sheep: though this be not an example now to men of good sort and place, thus to employ their daughters, for the particular; yet they should follow it so far to provide that their children be industriously brought up, and not to give them the reins of licentious liberty. Thus we read, that James and John were with their father Zebedee in a ship mending their nets, Matth. 4.25. he trained them up in the works of his own vocation.

2. Observ. Service of kinsmen.

Vers. 15. THough thou be my brother, shouldest thou serve me for naught? Laban was willing to • etaine Jacob still, because he was a faithful servant: which is a rare thing in kinsmen nowadays, who think they may by authority help to consume their masters substance, if they be of kin unto him: while in the mean time they do but loiter in their business, Luther. But Saint Paul giveth a rule for all servants, whether allied to their masters or not, that they should be obedient unto them in singleness of heart, Eph. 6.5.

3. Observ. Jacob's continent behavior.

Vers. 20. IAcob served seven years for Rachel. 1. Jacob's singular continency herein appeareth, that notwithstanding Rachel were continually in his fight, yet before the time came he governed his affection toward her: having the fear of God before his eyes, and being exercised in continual labor with frugal diet, which might be a means to contain him in his chaste course, Perer. An example it may be to fellow-servants, to take he • d of dalliance and unchaste behavior.

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

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

5. Observ. God crosseth men's preposterous affections.

Vers. 31. BVt Rachel was barren. Thus the Lord useth to chastise and correct the preposterous affections of his servants: as Jacob's love with Rachel's barrenness: as God did qualify Jonah joy in delighting too much in the shadow of his gourd, by causing it to wither.

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

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

7. Observ. As God's blessings are multiplied, so our praises of him should increase.

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

QUEST. I. Whether Rachel envied her sister.

Vers. 1. RAchel envied her sister. 1. Some think that this was a kind of zeal, rather than envy, she grieved rather at her own infecundity or barrenness, than that her sister was fruitful, Perer. 2. But the text is evident, that she envied her sister: she was offended, that her sister was fruitful and she barren. Neither is there any inconvenience to yield to those holy women their infirmities, they were not Angels, Merc. chavah, signifieth both to envy, and strive with emulation or zeal.

QUEST. II. Of Rachel's impatient and immoderate desire of children.

GIve me children or else I die. 1. She saith not so, as though Jacob of purpose had restrained his natural force, as R. Levi. 2. Neither is it her meaning that Jacob should by his prayer obtain children for her, as Isaac had done for Rebecca, for then Jacob would not have been angry with her. 3. Neither did she thus say, as though she did not know that God was the giver of children, which she confesseth, verse. 6. God hath given sentence on my side. 4. But thus in her womanly heat she breaketh forth, as though the fault was in her husband, seeing she should otherwise die, either for grief, or that she might as good be dead, as bear no children, Mercer. and that her name by this means should die with her, Perer. 5. Three reasons made her so desirous of children. 1. Her envy for her sisters happiness. 2. That she might be the more dear to her husband. 3. Because of the promised seed. Perer.

QUEST. III. Of the causes of barrenness.

Vers. 2. IAcob was angry and said, Am I in God's stead, &c. 1. There are natural causes of sterility or barrenness: either some original defects in the birth, as some are borne unapt for generation, or else it may come by diseases, sometime the constitution of the body is an impediment, as in fat bodies, where nature is turned into the nutriment of the body: Aristot. lib. 2. de generat. animal. c. 2. 2. There is a supernatural cause of barrenness, when it pleaseth God to restrain the womb, as in the women of Abimelecks house, Genes. 20.18. Four keys to open and shut are in God's hand, which the Lord hath not committed to any other, either Angel or Seraphim: the key of rain, Deuter. 28.12. The Lord shall open his good treasure, the heaven to give rain: the key of food, Psal. 104.28. Thou openest thy hand and they are filled: the key of the womb, the key of the grave, when the dead shall be raised: Perer. ex Tharg. Hierosolym. 3. Plato himself confesseth, that procreation was the gift of God: Quamvis in mortali animante fiat, restamen divina est, & pregnatio & genitura ab immortalib. est: Generation, though it be done in a mortal creature, yet it is a divine thing procured by an immortal power: Plat. in Symp.

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

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

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

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

2. Whereas Augustine saith of the mandrakes, Rem comperi pulehram, & suaveolentem, sapore in sipido: I found them to be fair in show, sweet in smell, unsavory in taste, lib. 22. come. Faust. c. 56. he may speak of that kind of mandrakes, which grew in those hot countries in Africa, which might have a more fresh smell: but otherwise concerning the mandrakes known to us, Pliny a diligent searcher of the nature of herbs saith, Odor ejus gravis, sed radicis & mals gravi • r, &c. sic noxi • vires, gravedinem afferunt ipso • lfactu: The smell is very strong, specially of the root and apple: the force thereof • ery hur • full: the very smell bringeth heaviness, Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience, that by laying of a mandrake apple in his study, he became so drowsy, that he could not shake it off till the apple was removed, lib. de herb.

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