Commentary on Genesis and Exodus, Book 1 · Chapter 30

Commentary on Genesis and Exodus · Book 1 · Chapter 30

p. 270CHAP. XXX.

1. The Argument and Contents.

FIrst, in this chapter Moses sheweth how Iacob was increased with eight children, partly by his wives maids, partly by his wives: by Rachels maid two, vers. 4. to 8. by Leahs two, vers. 9. to 14. then by his wives, first by Leah three, and the occasion expressed, shee agreed with Rachel for her sonnes mandrakes, vers. 14. to 21. then by Rachel one, vers. 2….

Secondly, how Iacob is increased in substance: where Iacob entreth into a new covenant with Laban, to have all the party-coloured and spotted sheepe for his wages, to vers. 35. then Iacobs device is expressed, how the strongest sheepe became spotted, vers. 36. lastly, the good successe that Iacob had in this devi…e, vers. 43.

2. The divers readings.

S. sin. f plur.v. 2. give me a sonne. S. give me sonnes or children. cat.

v. 3. Balaam my maid. H. Ballai. S. C. Bilha. cat.

I will be the nurse. C. she shall beare upon my knees. cat.

C. inter. Ch. cor. H.S. alt.v. 8. God hath heard my prayer: I desired that I might have a sonne, as my sister hath, and it is granted me. C. God hath compared me with my sister. H. God hath helped me, and I am compared with my sister. S. with the wrestlings of God have I wrestled with my sister, and have prevailed. caeter. heb. phathal, to wrestle.

T. G.v. 11. happily. H. good lucke. G. happinesse commeth. C. P. I am happy a company commeth. T. G. ghadh, signifieth both: the latter is the be…te…, as may appeare by the allusion, Gen. 49. gad, godad, Gad, an a… my or troupe of men, &c.

v. 14. apples of mandragoras. S. mandragoras. cat. flowres of love. T. dudaim of dodh, beloved.

T.r. S. ad. S. ad. S. alt. S.G. T.C.r.Rachel said to Leah her sister. S. Rachel said to Leah. cat.

v. 15. Rachel said, not so: S. Rachel said. cat.

v. 20. my husband will be with mee. H. will choose me, will dwell with me. cater. zabal, to dwell.

v. 24. the Lord hath given me another sonne. S. will give me. G. the Lord give me yet another sonne. cat.

v. 33. When the time of the agreement, tempus placiti, is come before thee. H. because my reward is before thy face. S. when thou commest to see my reward. T. C. it shall come for my reward before thy face. B.G.

v. 37. the chesnut tree. G. B. of the plane tree. cater. guarmon, signifieth both, he pilled white strakes, leaving still the greene,divers. sig. but the white appeared in the roddes, and that which was pilled was of a divers colour. S. and pilling the barke, the white appeared, where the places were spoyled: the whole places remained greene still, and thus the colour was made divers. H. he pilled white strakes in them, and made the white appeare in the roddes. C.T.B.G.

T.B.G. H.S. cat.v. 40. and Iacob separated the flocke and put the rods in the troughs before the face of the rams, and the white and black were Labans, the rest Iacobs, the flocks being separated. H. & he put before the sheep the whitish ram, p. 271and the parti-coloured among the lambs▪ and he separated his flocks by himselfe, and mingled them not with Labans. S. and hee set before the sheepe all that was spotted and blacke among Labans sheepe, and set the flockes apart, and did not mingle them with Labans sheepe. C. he turned the face of the flock… toward the party-coloured among Labans sheepe, so he put his flocks by themselves, and put them not with Labans. G. he turned the faces of the sheepe which were in the flocke of Laban, toward the ring-straked,T.B· &c. T.B. and put them not with Labans. B. turned them not toward Labans. T. that is▪ he turned Labans sheep toward the parti-coloured, that they might also bring forth such, but his owne sheepe he turned not toward Labans, which were of one colour, that they should not conceive lambs of one colour▪ Iun.

v. 41. in the first ramming time. H. in the time when the ewes conceived. S. in the time when the timely ewes conceived, or had heat. C. in the ramming or conceiving time of the strong or well bodyed sheepe. B. G. T. chashar, to joyne together: whereof they are called well bodyed or strong sheepe.H.S.c. T.B.r.

v. 42. When the ewes brought forth, he did not put them. S. when the ewes were feeble. B. G. when they were put together late, or in late ramming time. H.C.T.P. guataph:S.c. T. H.r. S.c. whereof is derived the word behagnatoph, in bringing forth late: the not marked were Labans, the marked Iacobs. S. the late brought forth, were Labans, the timely or firstlings, Iacobs. C.H. the feebler were Labans, the stronger or well bodied Iacobs. T.B.G.P.

v. 43. camels, asses and mules. S. camels and mules. c…t.S. ad.

3. The Explanation of doubtfull questions.

QUEST. I. Whether Rachel envied her sister.

Vers. 1. RAchel envied her sister. 1. Some thinke that this was a kind of zeale, rather than envie, she grieved rather at her owne infecundity or barrennesse, than that her sister was fruitfull, Perer. 2. But the text is evident, that shee envied her sister: shee was offended, that her sister was fruitfull and she barren. Neither is there any inconvenience to yeeld to those holy women their infirmities, they were not Angels, Merc. chavah, signifieth both to envie, and strive with emulation or zeale.

QUEST. II. Of Rachels impatient and immoderate desire of children.

GIve me children or else I die. 1. She saith not so, as though Iacob of purpose had restrained his naturall force, as R. Levi. 2. Neither is it her meaning that Iacob should by his prayer obtaine children for her, as Isaack had done for Rebecca, for then Iacob would not have beene 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, vers. 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 griefe, or that she might as good be dead, as beare no children, Mercer. and that her name by this meanes should die with her, Perer. 5. Three reasons made her so desirous of children. 1. Her envy for her sisters happinesse. 2. That she might be the more deare to her husband. 3. Because of the promised seed. Perer.

QUEST. III. Of the causes of barrennesse.

Vers. 2. IAcob was angry and said, Am I in Gods stead, &c. 1. There are naturall causes of sterility or barrennes: either some originall 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 supernaturall cause of barrennesse, when it pleaseth God to restraine the wombe, as in the women of Abimelecks house, Genes. 20.18. Foure keyes to open and shut are in Gods hand, which the Lord hath not commited to any other, either Angell or Seraphim: the key of raine, Deuter. 28.12. The Lord shall open his good treasure, the heaven to give raine: 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 himselfe confesseth, that procreation was the gift of God:Procreation the gift and worke of God. Quamvis in mortali animante fiat, restamen divina est, & pregnatio & genitura ab immortalib. est: Generation, though it be done in a mortall creature, yet it is a divine thing procured by an immortall power: Plat. in Symp.

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

Vers. 3. SHee shall beare 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 Hebrewes. 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 doe with their children: so is this phrase taken, Isay 66.12. them shall ye sucke, ye shall be borne upon her sides, and be joyfull 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 Rachels 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 Catholike Church, may differ nothing from the lawfull children of the Church, as the sonnes of Iacobs hand-maids received their inheritance, and had their l…t▪ amongst their brethren.

p. 272QUEST. IV. Whether Ruben brought unto his mother mandrakes.

Vers. 14. GIueGive me of thy sonnes 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. Ruben was now but a child of 5. or 6. yeares old, and not above, (for he was borne in the beginning of the 7. last yeares) and therefore had no discretion to make choice of flowers for their vertue, but for their colour 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 ranke savour 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.

Mandrakes have a strong …avour.2. Whereas Augustine saith of the mandrakes, Rem comperi pulehram, & suaveolentem, sapore in sipido: I found them to be faire in shew, sweet in smell, vnsavory in taste, lib. 22. com. Faust. c. 56. he may speake 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 knowne to us, Plinie a diligent searcher of the nature of herbes 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 heavinesse, Plin. lib. 25. c. 13. Levinus Lemnius confirmeth this by experience, that by laying of a mandrake apple in his studie, he became so drousie, that he could not shake it off till the apple was removed, lib. de herb.

Epiph. in philolog. c. 4. Mandrakes whether their vertue is to make women conceive.3. Epiphanius thinketh that the mandrake inciteth and provoketh either man or woman to lust: as it is held that they have vertue 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 beare, have given them away if they had any such vertue, 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 goe about to deceive, ex Perer.

Of the description of mandragoras.4. Concerning the fashion and kinde of this herbe, R. David saith, that there are two sorts of them, the white is the male, the blacke the female: in them both three parts are most notable, the leaves, fruit, and root: Dioscorides saith, that the leaves of the female are somewhat lesse than lettice leaves, greene and of a strong smell: the leaves of the male are bigger, and of a white colour: the apple of the female as big as an hasle nut, like to fruit of the service tree, of wan colour, of the male the apples are as bigge againe, of a saffron colour: the root is twofold, sometimes threefold, winding one within another, blacke without, white within, Diosc…r. lib. 4. c. 61. Pythagoras called it anthropom…rphon, not because it perfectly representeth a mans shape, but hath some semblance of the trunk of a mans body without armes, Mathiolus.

The vertue & operation of Mandrakes.5. The properties of the Mandragoras are these: 1. By reason of the coldnesse thereof, it casteth them into a dead sleepe that eat or smell thereof: and therefore Physitians use it, when they cut or seare, to stupifie the sense. 2. If it be taken in the weight of a dram, it depriveth of the use of reason, Dioscor. 3. It is drunke against the venome of serpents, Plin. lib. 25. c. 23. 4. The seed thereof is good to purge the place of conception, and to stay the immoderate flux of the monethly course: and therefore it may per accidens helpe toward conception, especially in fervent climates and hot countries, Perer. ex Avice…. Lemnio.

6. Some thinke then that these flowers were mandrakes, which is not like, as is shewed before; some take them to be lilies, as Oleaster; some for violets, as Onkelos: some for inchanted or love-flowers, but Rachel would not use any such: it is uncertaine what flowers they were, Mercer. it is more probable that they were amabiles flores, amiable and lovely flowers both for smell and sight, as Iunius, and the word dudaim well answereth thereto, being derived of dodh, beloved.

QUEST. V. Whether Iacobs wives gave the children their names.

Vers. 20. SHee called his name Zebulun. 1. Some thinke that Iacob gave the names and not his wives, Iun. Genes. 29.35. 2. Some that Iacob knowing his wives to have the gift of prophecie, as may appeare by the event, that answered to these names, in the severall blessings given unto them, Genes. 49. did suffer his wives to give them names. 3. But it is most like that Iacob consented with them in the imposing of these names, Mercer.

QUEST. VI. Of Dinah, whence she was so named, and when borne.

Vers. 21. AFter that she bare a daughter, &c. 1. Some thinke that Iacob had other daughters beside Dinah, but that is not like, seeing no mention is made but onelyonly of Dinah, Calvin. 2. This name signifieth judgement or contention, which name might be given to Dinah, because of that contention which fell out with the Sichemites by reason of her, Mercer. 3. But whether this Dinah were Iacobs wife is uncertaine, and whereas the Hebrewes imagine, that this Dinah and Zebulun were borne at once,Hebrewes fables. and that Dinah in her mothers wombe was a male, but at the prayer of Leah was made a female, who pittied her sister Rachel, which as yet had borne no childe at all, le…t she should have beene despised: p. 273these are but idle and fabulous fansies, wherein these blinde Rabbines are so much exercised. 4. This Dinah was borne next before Ioseph: whom some affirme to have beene borne before Gad, Asser, Issach…r, Zebulun, Dinah: But the course of the story will not beare it, for betweene Ioseph and Benjamin, Iacob had not any of his children borne.

QUEST. VII. Of the time of Iosephs birth and age.

Vers. 25. AS soone as Rachel had borne Ioseph, &c. 1. Hence it is evident, that Ioseph was borne in the end of Iacobs 14. yeares service, for immediately upon the birth of Ioseph, Iacob consulted with Laban about his departure; but after this Iacob covenanteth to serve six yeares longer for his sheep, Gen. 31.41. these 14. yeares before the birth of Ioseph so me would have to prefigure those 14. yeares which Ioseph indured in Egypt, before he was exalted: for he was sixteen yeare old when he was sold into Egypt, & 30. yeares old when he stood before Pharao, Mercer. 2. Upon this account of Iosephs age, it further is collected, that Ioseph was 39. when Iacob was 130. for Ioseph was 30. when he came before Pharao, Gen. 41.46. then passed seven yeares of plenty, and two yeares of dearth, Genes. 45.11. when Iacob came downe into Egypt, who was then 130. yeares old, Genes. 47.9. If Iacob were 130. at Iosephs 49. then when Ioseph was borne, Iacob was 91. then 14. yeare before that, when Iacob went downe into Mesopotamia, he must be 77. and 7. yeares after, when he married his wives, he was 84. thirteene yeares after that when he had served 7. yeares more for his wives, and six for his sheepe, he was 97. yeares old, Perer.

QUEST. VIII. Laban whether he divined of Iacob.

Vers. 27. I Have found by experience. 1. The word is nachash, which the Septuagint translate, I have conjectured, o…nisamen, as Augures use to doe, and this kinde of conjecture was made by serpents: nachsha with double cametz, is a serpent, with double patach, it signifieth the conjecture made by serpents. 2. But this word also signifieth to know or learne by experience, as it is used, Gen. 45.5. Ioseph by his drinking cup, found in the mouth of Benjamins sacke, had experience of them, as his steward saith▪ 3. Therefore Theodorets observation is here unnecessary, that Moses setteth downe, verba impiorum, the words of the wicked, as they spake them, as here Labans divination,Leah doth not name her son Gad of fortune▪ as though he had divined by his idols. 4. As also hee giveth the like instance of Leah, that she should use the prophane word of fortune, verse 11. saying good lucke, ghad: which some take for Iupiters starre, some for Mercurie, or Mars, alledging that place, Isa. 65.11. They furnish their drinke offerings to Gad: where it is more fitly translated a number, as the other clause sheweth, they have prepared a table for the multitude: and so is it to be taken here, a number commeth: 1. for so the name Gad answereth to Iacobs prophecie, Gen. 49.19. Gad, gedadh: Gad, an army shall overcome him, &c. he is therefore called Gad, because a company as an army of children was comming, as Leah imputeth the procreation of her children to the Lords blessing, Gen. 29.32, 33. therefore she was far off from imputing it to fortune, or to the stars, much lesse to give her child a superstitious and idolatrous name, which Iacob would not have suffered, Calvin.

QUEST. IX. How Laban blessed at Iacobs feet.

Vers. 30. THe Lord hath blessed thee by my comming. The Hebrew phrase is, at my feet. 1. which is not understood of Iacob going and comming about his businesse, but of his comming to Labans house, since which time God blessed him. 2. Some thinke that Iacob meaneth, that since his comming God had given Laban sonnes, whereas hee had none before, because Rachel kept his sheepe, Mercer. it may well bee that in fourteene yeares space Laban might also be increased with sonnes, which are mentioned afterwards, Gen. 31.1. but Iacob meaneth the increase of Labans wealth: the little which thou haddest is increased, &c. 3. Hence was taken up that proverb used in Africa: homo bonipedis, a man of a good foot, that is, whose comming is prosperous, who in the African language was called Namphanio: which name was given to a famous Martyr in Africa, derided by one Maximus a Grammarian, but defended by Augustine, epist. 44. Si vocabulum interpretemur, non aliud significat, quam hominem boni pedis; If we interpret the name, it signifieth nothing else but a man of a good foot. 4. Rupertus fitly applyeth this to Christ, shewing how that ad Christi in…r…itum dives effectus est mundus, the whole world was enriched and blessed at the comming of Christ, Perer.

QUEST. X. What kinde of colours the sheepe were of which were sorted out for Iacob.

Vers. 32. SEparate thou all the sheepe with little spots, &c. 1. There are three words used to expresse the party-coloured cattle, that should fall to Iacobs share; nachod, which signifieth that which is marked with small spots, and therefore it is expressed by another word, baradh, Gen. 31.10. spotted as with haile or ashes. The Septuagint translate in both places, foreign, dispersed or sprinkled with spots. The other word is talu, that which is marked with great spots, as Iosu. 9.5. the same word is used to signifie peeced or clouted shooes: which where they are worne, are mended with patches, Mercer. to this kinde of great spotted, belongeth gnaracadh, used vers. 35. spotted in the binding places or legges, for so gnacodh, and nachod, are compared together, Genes. 31.8. Therefore Oleaster is deceived, that taketh nachod for the great spotted, talu for the lesse spotted: this word talu, vers. 35. is translated by the 70. foreign whitish, wherein there are white markes, as it is expressed, vers. 35. The third word is chum, not blacke as some read, for they belonged to Laban, nor red, or yellowish, but rather browne, as of a foot-colour; which is caused by smoake and heat, for so chum signifieth heat: the 70. read foreign: all the sheepe and goats then either sprinkled, or ring-straked, or of a duskish colour, are separated for Iacob, Mercer.

p. 274Iacob hath not only the parti-coloured goats but sheep also.2. The Septuagint reade so, as though they which were parti-coloured among the goats onelyonly should be his reward: but the 35. verse maketh the matter plaine, that the meaning is, that the spotted both among the goats and sheepe should be Iacobs part, Pererius.

3. Neither must these three colours be restrained, as though the darke or browne colour belonged to the lamb…, the small and little spotted to the goats, as may seeme to be gathered out of the 32. verse: but the meaning is, that all either lambs, or goats of any of those colours should be divided from the rest: but the browne colour is given to the lambes as most usuall among them, the spotted to the goats for the same reason, Mercer.

4. Herein appeareth Gods providence toward Iacob, that whereas the white and blacke sheepe were most set by in Mesopotamia,Most particoloured sheepe in Palestine. the particoloured in Palestina, (and therefore the shepherds are called N…chudim, Amos 1.1. that is, keepers of spotted cattell, Mercer.) it so falleth out that Iacob being to returne into Canaan, is increased with that kinde of sheepe, Perer.

5. Concerning other greater cattell, Iacob also was very rich in them: he had camels and asses, vers. 43. yet those he had not from Laban in this bargaine, neither had he charge but only of the smaller cattell: these of the greater sort Iacob had by his owne purchase, and exchange for smaller cattell, Perer.

QUEST. XI. How Iacobs righteousnesse answereth for him.

Vers. 33. MY righteousnesse shall answer or testifie for me to morrow, or hereafter, &c. 1. As yesterday is taken for the time past, Gen. 31. 2. so to morrow is used for the time to come, a part for the whole: as the Apostle saith, Iesus Christ, yesterday, and to day, and the same for ever. 2. Some referre the words following to justice, when it shall come for my reward before thee, Calvin. But the better reading is in the second person, when thou shalt come to my reward, that is, to see and examine it: and the words, before thee, must be joyned with the first clause: my righteousnesse shall answer for me, before thee, Mercer. Iun. 3. He speaketh not of his righteousnesse in generall for the time past, but in this particular, for the time to come, as it followeth in this verse, that if he found any thing with Iacob, but particoloured according to the agreement, he should count it as theft. 4. And Iacob doth as it were answer a secret objection: it may seeme improbable, that whereas the cattell of one colour are given mee to keepe, they should bring forth particoloured: God that seeth my justice and innocency, shall give sentence on my side by an extraordinary blessing, Muscul. 5. Iacob doth not absolutely stand upon his justice before God, but onelyonly urgeth his innocency and faithfulnesse, in his service toward Laban. In like manner David cleareth himselfe; Iudge me O Lord according to my innocency, &c. Psal. 7.8. Muscul. Perer.

QUEST. XII. Whether Iacob dealt fraudulently with Laban, concerning his particoloured sheepe.

BUt whereas Iacob saith, my righteousnesse shall make answer for mee, it may be questioned, whether this were a plaine and just part in Iacob, by the device of the pilled and straked rods, to deceive Laban and inrich himselfe? the solution of which question is this: 1. That Iacob did not this of his owne head, but by Gods direction, Genes. 31.10. But who knoweth not that God being Lord of all, may transferre the right of things from one to another, where no other inferior title or property is challenged: as God gave the land of the Canaanites the ancient possessors thereof, to the Israelites, Calvin. Mercer. 2. Iacob by this meanes doth recover but his owne, which was due unto him in a double right, both in respect of his 20. yeares service, all which time he served without wages: so Iacob saith, yee know that I have served your father withall my might, but your father hath deceived mee, and changed my wages ten times, Gen. 31.6, 7. As also in regard of his wives dowry, which complaine of their fathers hardnesse: have we any more portion or inheritance in our fathers house, doth he not count us as strangers, hath he not sold us? &c. therefore all the riches which God hath taken from our father is ours and our childrens, Gen. 31.12.16. It is lawfull therefore for one by his cunning and industry to recover his goods, which he cannot otherwise get, especially Gods direction concurring withall: as the Israelites borrowed of the Aegyptians their best things, which were but a due recompence for their long service. 3. The saying is, volenti non fit injuria, a wrong is not done to him that is willing withall. It was thus agreed betweene Laban and Iacob: and Laban tract…tus est prosuo ingenio, Laban is handled in his kinde, Calvin. for hee thought by this meanes to have gained to himselfe, and to have sent away Iacob with nothing: and it was a thing very unlikely, that sheepe all of one colour (such as Iacob onelyonly had in his keeping) should bring forth particoloured. 4. The meanes which Iacob used, was not artificiall or fraudulent, but naturall, not depending of mans skill, but Gods blessing: therefore Iacob chooseth that for his wages, which not by mans wit, but Gods working was to take effect, Mercer. Thus the author of this device, Iacobs right, Labans covetous and cousening minde, and the meanes being laid together, will cleare Iacob in this action of fraudulent and unjust dealing.

QUEST. XIII. Of the corrupt reading of the vulgar Latine.

Vers. 35. ANd all that had white in them, and all that had blacke, &c. The Latine text is here very corrupt, reading thus: all the flocke of one colour, that is, of white and blacke, he delivered into the hands of his sonnes: which reading is contrary to the originall, that saith, the spotted onelyonly with white, or particoloured and the duskish or blacke, were given to Labans sonnes to keep, and they which were of one colour to Iacob. 1. The Romanists would justifie their vulgar Latine, some understanding by Labans children, Iacobs sonnes, for they were Labans after a sort: but this cannot be, for Ruben Iacobs eldest sonne was not now above six yeares old, borne in the first yeare of the second seven: and therefore Iacobs children p. 275were not being so young fit to guide the flocks, Mercer. and beside Laban might have thought that the father and sonnes might have conspired to deceive him. 2. Wherefore Lyranus and Tostatus misliking this first solution have devised another, that this is understood not of the first division of the flocks, when indeede none but the parti-coloured were committed to Labans sonnes, but of the second partition, after that the eawes had lambes, when Laban came to view which were of one colour, which of divers, and then he tooke the whole coloured sheep, as belonging to him, and gave them to the charge of his sonnes. Contra. 1. It appeareth not, but that after the first separation of the flocks, whereof some were committed to Iacob, some to Labans children, all those which were under Iacobs charge, together with their increase, continued with Iacob still, and he separated the party coloured from the rest, and the one was in view and sight of the other, vers. 40. whereas the flocks first divided were three daies journey asunder, vers. 36. 2. This division mentioned, vers. 35. was the very same day, wherein this agreement was made, and therefore it was the first, not the second division. 3. If this were admitted, then the Hebrew text should be convinced of falsity, which readeth not, the flocks of one colour, but, all that had white markes in them: that is, were spotted with white.

3. Wherefore we doubt not rather to refuse the Latine translation as corrupt and divers from the Hebrew, and the Septuagint, with the Chalde in this place; and approove rather the judgement of Cajetanus, who giveth this censure of the Latine translators: Scito prudens Lector, The Latine translation refused of the Romans themselves.quod universa haec pars textus us que ad finem capituli, apud latinum interpretem paraphrasis est, potius quam textus. &c, Vnderstand discreet reader, that all this part of the text to the end the Chapter, with the Latine interpreter, is a paraphrasis rather than the text. And a little after he saith: Antiquus interpres, nescitur, quo spiritu haec ita summaverit: Wee cannot tell, with what spirit the old interpretor hath thus summed the text, Cajetan. in hunc locum.

QUEST. XIV. Of the divers meanes which Iacob used to make the sheepe to bring forth party-coloured.

Vers. 37. THen Iacob tooke rods, &c. Iacob used three industrious meanes to cause the sheepe to bring forth partycoloured: 1. He useth pilled and straked rods, and putteth them in the watering places, at such time as the sheepe were in heat, that is, in ramming time. Hierom sheweth the cause: Vt ex duplici desiderio, dum avide bibunt, & ascenduntur a maribus, tales faetus conciperent, quales umbras arietum in aquarum speculo contemplabantur, tradition, in Genes. That of a double desire, while both they drinke greedily, and were coupled with the males, they might be conceived with such young, as they saw the shadowes of the rams in the water: for the coloured rods made also the shadow of the rams to appeare party-coloured. 2. Another policie which Iacob useth is set forth, vers. 40. that he set the particoloured sheep before, and Labans whole coloured sheep behinde, and turned their face toward the parti-coloured; but his owne sheep that were of divers colours, he turned not toward Labans: and this he did not alwayes, but in ramming time, that Labans sheep by the sight of the parti-coloured might bring forth like unto them: this is the right meaning of the verse, which is corruptly translated by the Septuagint, and Latine: the Chalde also and Genevens. doe transpose these words, among the sheep of Laban, and joyne them with the parti-coloured, &c. whereas there were none such in Labans flocke: and therefore this clause must be inserted thus in the beginning of the sentence, And turned the face of the sheep which were in the flocke of Laban, &c. as the Bis. translation readeth, sic Iun. Mercer. Vatabl.

3. Iacobs third device is expressed, vers. 42. Iacob put the rods into the gutters onelyonly, in the ramming time of the stronger sheepe, that is in the first season of their coupling, as Oukelos expoundeth, which is supposed to be in the spring, when the sheep were lively and strong, Muscul. Mercer. Luther. The weaker sheepe conceived in the autumne, and then Iacob put not in the rods, not to deceive Laban, that when he came he should not see them, as Kimhi thinketh, for Laban used not to come to take a view of the sheepe in ramming, but in lambing time: but Iacob used thus to doe, that Laban might have some increase of his colour, although by this meanes the stronger fell out to be Iacobs.

QUEST. XV. Whether Iacobs device were by miracle or by the workes of nature.

THis device of Iacob by the sight of particoloured rods, to cause the eawes and goats to be conceived with young of the like colour. 1. Is neither to bee held altogether miraculous as Chrysostome thinketh, non erat juxta naturae ordinem quod fiebat, &c. it was not according to the course of nature that was done, but miraculous and beyond natures worke, hom. 57. in Genes. much lesse doe we receive the fabulous conceit of one Hosaias an Hebrew, that the eawes …onceived alone without the males, by the sight only of the rods in the water, ex Mercer. 2. Neither do we ascribe this altogether to the work of nature, although the cogitation and conceit of the minde be very much in the forming of shapes, and therefore as Plinie noteth, plures in homine quam in caeteri… animalibus differentiae, there are more diversities of shapes among men, than bruit beasts, because of the variety of their conceits, lib. 7. c. 12. Galen writeth of a woman, that by beholding of a faire picture, by a deformed husband had a faire childe, libr. de theriaca. Quintilian writeth of a Queene that upon the like conceit brought forth an Aethiopian. Hypocrates maketh mention of a woman that being delivered of a beautifull childe, much unlike both the parents, should have beene condemned of adultery, but was freed by a learned Physitian that imputed it to a picture, which she had in her sight, ex Perer. The Hebrews report of an Aethiopian that had a faire child,Strange births procured by the conceit and fancie of the minde. and a Rabin being asked the reason thereof, shewed the cause to be a white table that was in her sight, at the time of conceiving. The like report is, that a woman brought forth a mouse, because a mouse chanced to run before her, when she was with childe, Mercer. The like operation hath the object of the sight in bruit beasts p. 276for this cause, the fashion is in Spaine to set before the mares when they are horsed, the most goodly beasts of that kinde, Muscul. The like practice is used by the Dove-masters, that they may have a brood of faire pigeons, Isydor. libr. 12. Etimolog. Although then that nature had her worke, yet we cannot say that nature wholly did it. 3. Wherefore God wrought here together with nature, and that after an extraordinary manner: first, because this devise was revealed vntounto Iacob by the Angell of God in a dreame, Genes. 31.11. Secondly God gave a rare effect to this devise that it failed not, whereas if it had beene according to the ordinary worke of nature, there might have beene some change and alteration: and it is well noted by Valetius: that both the male and female concurred in the same imagination and fantasie of the parti-coloured, which was the cause that they alwaies brought forth of the same colour. lib. desacr. philos. c. 11.

QUEST. XVI. Of the naturall reason why the imagination should be so strong to worke upon the body.

NOw further, that we may see the naturall reason, why that Iacobs sheepe brought forth party-coloured. 1. That sheepe by drinking of certaine waters, doe change the colour of their wooll, Aristotle maketh mention: as there is a River in Assyria called Psychrus, of that coldnesse, which causeth the sheepe that drinke thereof to yeane blacke lambs: in Artandria there are two rivers, the one maketh the sheepe white, the other blacke: the river Scamander doth dye them yellow: Aristot. lib. 3. de histor. animal. c. 12. But this alteration is caused by the matter and quality of the water being received and drunke, whereas Iacobs sheepe conceived by the very sight. 2. The phantasie and affection is very strong to worke upon it owne body, sometime upon another: children have beene bewitched by the malitious sight of those that have intended them hurt, some by immoderate joy have presently dyed, as Philippides the Comicall Poet, for his unexpected victory of his fellow Poets: and a woman for the returne of her sonne, whom shee supposed to have beene slaine in the warres, in the extremity of joy, ended her life as the Romane histories testifie:The force and power of the affections. hence it is that the very sight of that, which goeth against the stomacke procureth vomit, some by the seeing of others bloud have sounded: others for feare looking downe from a steepe place have tumbled downe, they which are strucken with sudden feare doe was pale in their face, their hands tremble, their voyce is taken away, and all the body is distempered: such is the operation of the conceit of parents in the conception of their children, which causeth such variety of shapes, of colour, gesture, ex Mar…il. ficin. lib. 13. de Platon. Theolog. cap. 1. 3. As we see by experience, that the imagination of the minde doth bring forth such effects in the body, so the reasons thereof may be yeelded to be these. 1. The power and dominion, which the soule hath over the body, the one is the moover and stirrer, the other the thing mooved: the soule is to the body as the workeman to his worke, which he frameth and fashioneth according to the idea, and conceit of the mind, and so it is in the conception and generation of children, Tosta. q. 10. in c. 30. 2. Another reason may be taken from the nature and property of imagination, Imaginari non est neque animi, neque corporis, sed conjunctim, to imagine is not proper to the soule or body apart, but to them both together, as the rest of the affections of love and hatred and the like are: the mind then is like to that which it imagineth, and the body with the mind begetteth that which is like to it selfe, so it commeth to passe, that the likenesse, which the phantasie imagineth the body begetteth, Valles. 3. A third reason is, from the nature and power of the seed, which as it floweth from all the parts of the body, and therefore worketh materially the similitude of the same parts, so also is it procured by the minde and phantasie and therefore expresseth also that quality in the birth, which was in the minde from whom it was sent, Perer. ex Valles.

4. Places of Doctrine.

Doct. 1. Abrahams seed begotten by the power of God.

Ves.. 21. GOd opened her womb, &c. In that God made Leah and Rachel fruitfull, of whom came the promised seed, it sheweth that it was not the worke of nature, but the gift of God, Muscul. And as Abrahams carnall seed was propagated by God, so much more the Spirituall: which are borne, not of bloud, nor of the will of the flesh, nor of the will of man, but of God, Iohn 1.13.

Doct. 2. The children of the barren wombe most excellent.

Vers. 24. SHe called his name Ioseph: as the children of the barren are noted in Scripture to have beene most excellent, as Isaack of Sarah, Ioseph of Rachel, Samuel of Anna, Iohn Baptist of Elizabeth, Muscul. so also they which have beene begotten of spirituall barrennesse, that is converted from a sinfull life, have prooved most excellent instruments, as Zacheus, Luke 19. and S. Paul of a persecutor made an Apostle.

Doct. 3. Wives not to be married without consent of parents.

Vers. 26. GIve me my wives and children, &c. They were already Iacobs wives and children, yet he craveth leave of his father in law that he may peaceably depart with them: this condemneth their preposterous course, that adventure to take away mens daughters, and make them their wives against the minde and without the consent of their parents, Muscul. whereas the Apostle leaveth the bestowing of the virgin in mariage, wholy to the disposition of the father, 1 Cor. 7.38.

p. 2774. Doct. The house of God must be provided for by tithes and other revenues.

Vers. 30. WHen shall I travell for mine house also? As Iacob first served Laban for nought, contenting himselfe with the marriage of Leah and Rachel, but afterward hee expected wages, to provide for his house: so Rupertus doth fitly allegorize this place: at the first the Apostles preached the Gospell freely to win unto Christ Leah of the Jewes, and Rachel of the Gentiles: But now it is the ordinance of Christ, that as Laban provided for Iacobs house, so the Church by the care of Christian magistrates should bee endowed with tithes and revenues for the maintenance thereof: as the Apostle saith, The Lord hath ordeined that they which preach the Gospell, should live of the Gospell, 1 Cor. 9.14.

5. Doct. Married persons must take heed of brutish fantasies.

Vers. 38. THen he put the rods which he had pilled, &c. Seeing that the fantasie of the mind, procured by the object of the sight, or some other cogitation, in the time of conception, is of such force to fashion the birth: it becommeth men and women, not to come together with bestiall appetites, and uncleane imaginations, (for by such meanes, monstrous & mishapen births are often procured) but then chiefly to have holy thoughts, and cleane cogitations, Mercer. And that then most of all they may fulfill that saying of the Apostle: That husbands dwell with their wives as men of knowledge, 1 Peter 3.7.

5▪ Places of confutation.

1. Confut. Against the invocation of Saints.

Vers. 2. AM I in Gods stead, &c. Iacob thus answering Rachel, that called to him, to give her children, as though hee were God, may sufficiently confute the blindnesse of all those which invocate Saints, and call upon them for helpe: We may verily think, that if God so thought good, that they should make answer, they would say as Iacob did to Rachel, Are we in Gods stead? Muscul. And as our Saviour saith to the Jewes, There is one which accuseth you, even Moses, in whom ye trust, Ioh. 5.45. so the Saints, whom the Romanists superstitiously worship, will be their accusers.

2. Confut. Against the slander of the Maniches.

Vers. 16. I Have bought thee with my sonnes mandrakes: Faustus that wicked Maniche hereupon taketh occasion to open his blasphemous mouth, habuisse inter se veluti quatuor scorta certamen, quaenam eum ad concubitum raperet: that Iacobs wives as foure strumpets did strive betweene themselves who should lye with him: Augustine here answereth, 1. Nulla ancillarum virum ab altera rapuit: none of them did strive to have their husband from another: but Iacob kept his turnes, and observed an order, when to goe in to his wives: for what need the one to have hired out the other, Nisi ordo esset alterius, &c. If it had not been Rachels turne, &c. 2. Ipsas faeminas nihil aliud in concubitu appetuisse, &c. It is certaine that these women coveted nothing else but children, in companying with their husbands, and therefore being barren themselves, or ceasing to beare, they substituted their maids. 3. Si concupiscentiae, non justitiae fuisset servu… Iacob, nonne per totam diem in voluptatem illius noctis aestuasset, &c. If Iacob had not beene a servant of justice, rather than of his owne concupiscence, he would all the day long have thought upon the pleasure of that night, when he was to lodge with the fairer: this sheweth then, that Iacob being content to change the course, and to goe into her, which was lesse loved, was not a man given to fleshly concupiscence, but only sought the propagation of his seed: sic August. lib. 22. cont. Faust. c. 18.

6. Morall Observations.

1. Observ. To preferre the glory of God before love of wife and children, &c.

Vers. 2. IAcobs anger was kindled against Rachel. Though Iacob loved Rachel well, yet when hee seeth Gods glory to be hindred, he forbeareth her not, but is incensed against her, which teacheth us, that we ought to preferre the glory of God before the love of parents, wife, or children, Mercer. As our Saviour saith, If any man come unto me, and hate not his father, mother, wife, children, &c. he cannot be my Disciple, Luke 14.26.

2. Observ. Not to rejoyce in evill.

Vers. 18. GOd hath given mee my reward, because I gave my maid to my husband, &c. Although Leah gave her maid to her husband of a good intention, only for procreation, yet because it was a breach and prophanation of holy matrimony, which God had ordained, shee offended rather therein, than was to expect a reward. Thus many times men flatter themselves in their sinnes, and thinke that they are rewarded of God, when they doe evill, Calvin. As Micah having made him house-gods, and entertained a Levite, thus vaunted himselfe: Now I know the Lord will be good unto me, because I have a Levite to my Priest, Iud. 17.13.

p. 2783. Observ. Continency in marriage.

Vers. 16. ANd Leah said, come in to me, &c. Both Iacobs continency here appeareth, that did not give himselfe to carnall appetite, without moderation, but observed certaine times, when he paid his debt unto his wives, Perer. As also the modesty of those matrons is manifest herein, who offered not themselves to goe in to their husband, but expected till he came in to them: Muscul. This is that which the Apostle saith, That every one should know how to possesse his vessell in holinesse and honour, not in the lust of concupiscence, 1 Thessal. 4.5.

4. Observ. The time appointed of God, not to be prevented.

Vers. 26. GIve my wives and my children, &c. Iacob though he knew, that he was to returne into his countrey, yet preventeth the time which God had appointed, for hee yet stayed six yeares longer: so many times the children of God through their haste, doe run before the time which God hath set: as Moses being ordained to be the deliverer of Israel, yet shewing himselfe before his time, was constrained to save himselfe by flying, Mercer.

5. Observ. Choyce to be made of good servants.

Vers. 27. I Perceive the Lord hath blessed me for thy sake. Thus also was Potiphars house blessed because of Ioseph, Gen. 39.3. Masters therefore should have a speciall care to make choyce of godly servants, that God may blesse the worke under their hands, Perer.