who sending and calling Iacob her sonne, said to him: Behold Esau thy brother threatneth to kil thee. 43Now therfore, my sonne, haire my voice, and get thee vp and fly to Laban my brother into Haran: 44and thou shalt dwel with him a few dayes, til the furie of thy brother be asswaged, 45and his indignation cease, and he forget those things which thou hast done to him: afterward I wil send, and bring thee from thence hither. Why shal I be depriued of both sonnes in one day? 46And Rebecca said to Isaac: I am wearie of my life for the daughters of Heth: if Iacob take a wife of the stock of this land, I list not liue.
ANNOTATIONS.
CHAP. XXVII.
Iacob did not lie, nor sinne in saying he was Esau &c.19. I am thy first-begotten Esau.) Iacob was not by nature the first-begotten, but by Gods ordinance, & by couenant made with Esau, had right to the preeminence and priuiledges belonging to the first borne. So he did not lie, but spake a truth, meaning that he was that sonne, to whom by diuine election the first-birth-right was due, which his father supposed to pertaine to Esau.
He is proued innocent by the text.But because some scorners of Christian doctrine (like to the old Manichees) vse to say, that Catholik Doctours and Schoolmen excuse and condemne whom they list by such glosses, let such reprouers vnderstand, that both moderne and ancient Catholik writers auow this defence of the holie Patriarch Iacob, not by priuate spirit, but by the most true and proper sense of holie Scripture it-selfe. Where it may appeare, if they wil examine the text, that Iacob in al this procurement of his fathers blessing, neither did anie thing vniustly nor said anie thing falsly. 1.First, it was reuealed to his mother (chap. 25. v. 23.) That the elder (of her twins) should serue the younger. 2.Secondly, holie Scripture testifieth in the same chapter (v. 27.) That Iacob was a plaine (or sincere) Man, void of vniust dealing. 3.Thirdly, for more quiet enioying that right, which God had ordained for him, he procured his brothers consent and confirmation (v. 33.). 4.Fourthly, though he was secure in conscience that the blessing was due to him yet he feared (v. 12.) lest he might giue occasion of offence to his father, to whom this mystrie was not yet reuealed. 5.Fiftly, Isaac perceiuing at last Gods wil, that Iacob should be preferred, was neither offended with him, nor reuoked his blessing, as vnlawfully surprised, but condescending thereto, ratified that he had done, saying (v. 33.) I haue blessed him, and he shal be blessed. 6.Sixtly, God himselfe from this time forwards often appeared to Iacob, and with great promises and manie temporal and spiritual benefits, declared his singular loue to him. 7.Seuently, these three Patriarchs, Abraham, Isaac, & Iacob are special renowmed Saints of the old Testament: yea the Lord and Creatour of al would peculiarly be called (Exodi. 3.) the God of Abraham, Isaac, and Iacob. Moyses praying instantly for Gods mercie and clemencie towards the people (Exodi. 32.) besought him to remember Abraham, Isaac, and Iacob, his seruants: and so in both old and new Testament these three are often mentioned as chiefe Princes in the Kingdome of Heauen. Al which shew the great vertues and holines of them al.
