Commentary on the Pentateuch

CHAP. XLII. Vers. 1. Now when Jacob saw that there was corn ]

A Sale of Corn. Heb. A breaking: so called, either because corn breaks famine; or, because it is broken and ground to make bread of: or for that they made their bread in thin cakes, and so broke it. Or lastly, because he that selleth it, breaks the heap, and gives part to the buyer.

Why look ye one upon another?] As hopeless and helpless; or, as at your wits ends, and not knowing whither to turn you. Youth is one while witless, another while shift-less. Let days speak, and multitude of years teach wisdom. Job. 32.7. As at feasts, so at other meetings, old men should be vowels, young men, Mutes; or at most, but semi-vowels.

Vers. 2. Get you down thither ] Here the Divine decree of Israel's sojourning and suffering in Egypt, begins to be fulfilled, by a wonderful providence. The fullness of Josephs barns invites Jacob, first to send, and then to go thither himself, for relief. Shall not the fullness that is in Christ, incite and entice us to come to him; as bees to a meddow full of flowers; as Merchants to the Indies full of spices and other riches; as the Queen of Sheba to Solomon, full of wisdom; as Jacob 's sons to Egypt full of corn, in that extreme famine, that we may return full fraught with treasures of truth and grace? It pleased God, that in him should all fullness dwell. And his fullness is not only repletive, but diffusive; a fullness of plenty and abundance, but of bounty also, and redundance. He was anointed with the oil of gladness, not only above, but for his fellows.

that we may live, and not die ] Saints have their share in common calamities. Jacob tasted of the famine, as well as his neighbors the Canaanites; so had Abraham and Isaac done before him. Both the good figs and bad figs were carried captive, Ier. 24. the corn, as well as the weeds, is cut down at harvest, &c.

Vers. 3. And Josephs ten brethren went ] Fourty or fifty miles anend: Austin saith three hundred. Should we think much to go a few steps, (say it be miles) to get food for our souls? Beware that famine, Am. 8.11, 12. The seven Churches of Asia, Bohemia, the Palatinate, and many other parts of Germany, are under it already. So is the large Region of Nubia in Africa; which had from the Apostles time (as 'tis thought) professed the Christian faith; but now embraced Muhammadism, through lack of Ministers. For, as Alvarez hath recorded; at his being in the King of Habassia 's Court, there were Ambassadors out of Nubia, to entreat him for a supply of Ministers, to instruct their Nation, and repair Christianity, gone to ruin among them: but were rejected. O fearful!

Vers. 4. But Benjamin, Jacob sent not ] Because best beloved; as last born, and likeliest to live longest; and the least, and least able to shift for himself; and all that was left of his dearest Rachel; his only darling, that had been always at hand, and in the fathers eye.

Vers. 5. And the sons of Israel came ] God could have fed them by a miracle, as he did Elijah by the ravens; and Israel in the wilderness, (where he rained them down Manna, and set the flint abroach:) and Merlin (hid in a haymow in the Massacre of Paris ) by a hen that came thither, and laid an egg by him, every morning. But he worketh ordinarily by means, and will have them used, but not trusted to.

Vers. 6. And Joseph was the Governor ] Of the Hebrew word here used, is made in Arabic, the title Sultan, given at this day to the great Turk by his Subjects; among whom the Arabic is now the learned language. Their Quran is written in it, and prohibited to be translated; which both preserves the tongue, they say, and conceals Religion. [And Josephs brethren came and bowed] This, those mockers little thought ever to have done, to that Dreamer. But the will of the Lord, that shall stand.

Vers. 7. Spake roughly to them ] To bring them the sooner to a sight of their sin. God also, for like purpose, writes bitter things against his people, stands afar off, hides his love, as Joseph, out of increasement of love; fights against them with his own hand, as he threw his brethren into prison, &c. then the which there is no greater affliction, saith Luther; and all to show them their sin, and to bring them home to himself by repentance.

Vers. 8. But they knew not him] As being now altered in stature, voice, visage, his present pomp, and haply also, by his former imprisonment and affliction. We read of a young man, that being condemned to die, was turned gray-headed in one night, through fore-thought and fear of death, and was thereupon spared.

Vers. 9. Then Joseph remembered the dreams ] Event is the best interpreter of Divine Oracles. The Disciples understood not many things at first, that our Savior said to them; as that, John. 2.22. John. 12.16. So John Baptists preaching wrought not, for some years after it was delivered, and then it did, John. 18.41, 42. The Spouse either heard not, or heeded not that speech of her Beloved, Open unto me my sister, my spouse, till some while after he was gone, Cant. 5.2-6. [Ye are spies] This, Joseph speaks not, assertive, but tentative; not seriously, but by a covert counsel: not as himself thought, but as the Egyptians suspected: or not absolutely, but conditionally; ye are spies, unless you prove what ye have spoken.

Vers. 10. Nay, my Lord ] The world is well changed, since they said one to another, behold his dreamer cometh. Then they could not find in their hearts, to c • ll him brother; now they call him Lord. God, when he pleaseth, can change the note of our worst enemies to us. There is a promise, that they shall bow down to us, with their faces toward the earth, and li • k up the dust of our feet, Isaiah 49.23.

Vers. 11. We are all man's sons ] Therefore no Spies; for what one man would hazard all his sons at once, upon so dangerous a design? [we are true men] Heb. Recti. The Popish Doctors reject those ancient Authors, that are alleged against them, with, Non sunt Recti in Curia. Bellarmine saith; To Irenaeus, Tertullian, Eusebius, and Luther; I answer, Omnes manifesti haeretici sunt; when anything in the decrees likes not the Pope, he sets Palea upon it, &c.

Vers. 12. Nay but to see the nakedness ] That is, the weakness, and where we may be best invaded; as Num. 13.19. By this wile he gets out of them, that which he much longed to hear of; his father and brother Benjamines health and welfare. See verse. 9.

Vers. 13. And one is not ] They tell Joseph, that Joseph is not. When God holds men's eyes, they see not the truth that lies before them; who is blind as my servant? Isai. 42.19.

Vers. 14. This is it that I spake unto you ] He lays it hard to them still: As who should say, the longer I hear you, the worse I like you; ere while ye said, ye were ten brethren of you: Now you acknowledge two more: liars had need to have good memories, &c. Be we as jealous of Satan, and as watchful against his wiles, when he comes to set out the nakedness of our souls; that where the hedge is lowest, this beast may leap over; watch him, I say, and learn out his haunts, for we have heard and felt, that he is very subtle; as Saul said of David, 1 Sam. 23.22.

V. 15. By the life of Pharaoh ] Joseph, that he might seem enough an Egyptian, swears heathennishly; Egyptians, partly of flattery, and partly of superstition, used to swear by the life, or, (as the greek here hath it,) by the health of their King. The Spaniards, in the pride of their Monarchy, are grown also now to swear by the life of their King. The Hebrews write, to this day, that he which falsely swears by the Kings head, in a money-matter, shall be put to death; as Pererius upon this text tells us. This grew, doubtless, of that cursed custom of deifying their Kings; as Antiochus surnamed, 〈 in non-Latin alphabet 〉 ; and Caligula would be styled Dominus Deus: as at this day the Popes Parasites call him Dominum Deum nostrum papam. To be sworn by, is an honor peculiar to God, Isai. 65.16. Ier. 12.6. That of Saint Paul, 1 Cor. 15.31. Is not an oath but an obtestation; or, a taking of his afflictions for Christ, to witness. That of the Spouse, Cant. 3.5. is not an oath, but an adjuration: for he chargeth his Churches enemies not to trouble her; and if they do, Roes and Hinds shall testify against them; which would not do so, had they but Reason. This of Joseph likewise, is by some said to be not an oath, but an earnest asseveration: as who should say; as true as Pharaoh liveth; or, so Pharaoh live. Be it what it will, Joseph cannot altogether be excused, for conforming him self to the Egyptians. The place had somewhat tainted him; and he might well take up that of the Prophet Isaiah; We is me, for I am a man of unclean lips; and why? for I dwell amidst a people of unclean lips. Courts and great places are ill air, for zeal to breathe in: 'tis hard for such, not to remit somewhat of their former fervor, and contract filth of sin, which is as catching as the plague. As sheep among thorns lose part of their fleece; so do the Saints, part of their goodness, among the wicked.

Vers. 16. By the life of Pharaoh, surely &c.] See how easily sin entereth twice, where it had once entered. Be not overcome of evil, Rom. 12.21. Some swear, and find it not; they would be sorry their excrements should pass from them, and they feel it not. Oh, cross this ill custom; and though ye cannot so soon turn the stream, yet swim against it. It is the devil that saith unto thee, as those Jews did to Pilate; do as thou hast ever done, Mark 15.8. God also will answer such, when they plead for their swearing, that they have got a custom, and cannot leave it; as the judge did that thief, that desired him to spare him; for stealing, had been his custom from his youth: the judge replied, it was also his custom, to give judgment against such malefactors, therefore he mu • t be condemned. Swear neither by heaven, nor by earth, lest ye fall into condemnation, saith Saint James, to the converted Jews. This they had learned of the Pharisees, to whom it was familiar, to swear by creatures, Mat. 5. & 23. And though now converted, they could not leave it: but they must, or be damned for it, choose them which; as the Apostle there assures them. And whereas such kind of oaths, are now grown a piece of gallantry; and such as cannot swear them, are thought to want their tropes and figures, befitting a gentleman: God will deal with such, as that judge did with one that pleaded for his life, that he might not be hanged, because he was a gentleman; he told him, that therefore, he should have the gallows made higher for him: So shall these have a deeper damnation, because better bred, and should have kept a better watch; as that Martyr, told the swearing Bishop Bonner.

Vers. 17. And he put them all together into ward three days ] Not into close prison, but into some chamber, or private room, where they might have opportunity of reflecting upon themselves, and repenting. I have heard of a grave Divine (lately living,) that did much good upon many, that came to him to • ave alms; by shutting them up in a room by themselves, having first taken great pains with them by way of direction, what to do to be saved, joining in prayer, setting them in a course of better living, and then providing for them fit services.

Vers. 18. And Joseph said unto them the third day ] So God, after two days, will revive his; in the third day he will raise them up, and they shall live in his sight, Hos. 6.2. The rod of the wicked shall not rest on the lot of the righteous, lest they put forth their hand to folly; lest their spirits fail before him: for others he cares not so much, as for the choice spirits of his faithful people: when we beat ordinary spices, we care not for every dust, but let some fly out, and fall on the ground. But if Bezoar-stone, or some such precious stuff, every little is looked to. So here. [For I fear God] Deum illum, saith Junius, that true God, the proper object of fear; and therefore you need not doubt of fair dealing. See the Notes, on Chap. 20.11. Learn here, that confession of our faith is to be made as oft, as thereby God may be glorified, and our brethren edified.

Vers. 19. Let one of your brethren be bound ] By binding Simeon, he brought down Benjamin to himself. So doth God, by chastening our bodies, save our souls.

Vers. 20. But bring your youngest brother unto me ] So saith God to all his worshippers, See that you bring your hearts with you, whatever you leave behind you. And as David sent to Abner, Thou shalt not see my face, except thou bring Michal Saul's daughter: so here. The poor widows heart, being put to her mite, gave it weight, above the greater, but heartless largesses of the Pharisees.

Vers. 21. We are very guilty, &c.] See here the force of Conscience, and fruit of affliction; to bring old sins to a new reckoning. Conscience, though for a while still, and seemingly asleep, yet is faithful in recording, and fearful in accusing. It writes bitter things, and will article against the sinner in the evil day. Therefore as B. Latimer took special heed to the placing of his words in his examination before Bonner, when he heard the pen walking in the chimney behind the cloth, and describing whatsoever he said; So should we; since Conscience is not only God's Spy, but Notary: And albeit it doth not always execute the acts of accusing, yet hath always the habit of it. And that we shall know, when trouble overtakes us; then shall we feel those darts of the Almighty, dagging at the heart, and those arrows of his, drinking up the spirit. Daniel chose rather to be cast into the den of Lions, then to carry about a Lion in his bosom, an enraged Conscience.

Vers. 22. Spake not I unto you, &c.] Fellows in sin oft fall out, and then all comes to light. Mahomet the great Turk, had with great rewards, procured two Turks, to undertake to kill Skanderbeg. These traitors came to Skanderbeg, making such a show of the detestation, both of Mahomet his tyrannical government, and vain superstition, that they were, both of Skanderbeg and others, reputed to be indeed the men they desired to be accounted: And so, after they had learned the principles of the Christian Religion, were, by their own desire, baptized. But so it fell out by God's good providence, that these false traitors, expecting nothing but opportunity to perform their devilish device, upon some occasion, fell at variance betwixt themselves; and in their heat, let some such words fall, as being taken up by some there present, drew them both into suspicion. And thereupon, being straightly examined, it was, at last, by them confessed, That they were sent for such a purpose; for which they were both presently executed, as they had well deserved. Evil men are as glass that is soddered together; as soon as the sodder is melted, the glass falls in pieces, and all is discovered.

Vers. 24. And wept, and returned, &c.] The better any one is, the more inclined to weeping; as David, then Jonathan.

And took from them Simeon, and bound him.] He is thought to have been the chief doer in the sale of Joseph; and is therefore singled out for punishment. Judas Iscariot is said to come of his tribe. Of a turbulent and restless spirit, Joseph knew him to be; and therefore detained him, saith Musculus, lest he should have hindered the motion of bringing down Renjamin.

Vers. 25. Then Joseph commanded to fill their sacks ] This was the revenge he took upon them, for their many misusages. So Joshua marched all night, and fought all day, for the Gibeonites, that had deceived him. So Elisha set bread and water before the Syrians that came to surprise him. So S. Paul bids, If thine enemy hunger, feed him, &c. Injuries are more bravely overcome with benefits, then recompensed with the pertinency of a mutual hatred, said a very Heathen.

Vers. 27. To give his Ass provender in the Inn.] Their Inns then, were not so well furnished as ours are; but they were forced to carry their provender, which was a trouble.

Vers. 28. My money is restered ] Joseph had stolen this benefit upon them, which they mis-interpret; their own misgiving hearts telling them, that God's just hand was in it for their hurt. Conscience, being now awakened, meets them at every turn; till they were soundly humbled, and had made their peace. Better a sore, then a seared conscience; as, better a tormentful strangury, then a senseless lethargy. Be-masters tell us, that those are the best hives, that make the greatest noise.

Vers. 29. And they came to Jacob ] Who had looked many a long look for them, no doubt, and was now glad to see their faces, and full sacks. But this joy lasted but a little while; for no sooner had he heard them speak, but he was thunderstruck, as it were: so little stability is there in any worldly felicity. The Saints have all here their back-burdens of afflictions; yet some have more then some; as Jacob, who was seldom without: God not only gave him a draught of them, but made him a diet-drink. Look how your refiners of sugar, taking sugar, out of the same chest, some thereof they melt but once; other, again and again: not that it hath more dross in it, but because they would have it more refined: So is it here.

Vers. 35. And it came to pass, as they emptied ] Calvin 's note on this text, is, that Joseph was herein overshot, and ill-advised; for that intending to succor his father, by sending back his money, he grieved and frighted him. But this might be Jacob 's fault, more then Joseph's. We many times mistake God himself, through selfguiltiness; as if he meant to kill us with kindness, which is a great unthankfulness. See my Love-tokens, p. 32.

Vers. 36. Simeon is not ] That is, As good he were not; for ye have left him prisoner, and unless ye return the sooner with Benjamin, (which I cannot yield to) is like to be put to death, as a Spie. See here the pangs and passions of a parent, and how love descends!

Vers. 37. Slay my two sons] A simple and sinful offer. Reuben was the eldest, but not the wisest. Age is no just measure of wisdom. Howbeit, of him we may learn, in our parents fear, no be hardy and hearty; in our brethren's distress, to be eager and earnest.

Vers. 38. Ye shall bring down my gray hairs, &c.] To the state of the dead, not to hell, or Limbus Patrum. Many of the Ancients erroneously held, that men's souls were not judged, till the last day; nor rewarded, or punished, but reserved in some secret Receptacles, unto the general Judgment. Bellarmine would hence prove Purgatory. Luther also seems to approve of that figment of the Fathers. For in his notes upon this text, he will have Sheol here translated the grave, to be an under-ground-receptacle of all souls, where they rest and sleep till the coming of Christ. But gray hairs descend not further then the grave. And Luther somewhere intreats his Readers, that if they find anything in his books, that smelleth of the old cask, they should consider, he was not only a man, but sometime had been a poor Monk, &c.

CHAP. XLIII. Vers. 1. And the famine was sore in the Land ]

IN the promised Land. Hold out faith and patience. Os quod in sort tua cecidit, rodas: Bear thy cross, and be content.

Vers. 2. Buy us a little food ] They had learned to live with a little, which is a great skill; nature is content with a little, grace with less. Epicurus himself was wont to say, if he might have but aquam & offam, a draught of water, and a morsel of meat, he could live happily.

Vers. 3. Ye shall not see my face, &c.] No acceptation without Benjamin, that son of sorrow: So, neither with God, without sound repentance. This is the rainbow, which if God seeth shining in our hearts, he will never drown our souls.

Vers. 6. And Israel said, &c.] Here he begins to outwrestle his fears, by resting upon God; and is therefore called Israel.

Vers. 7. Could we certainly know, &c.] Inferences many times are made, upon what we say or do, such as we never thought of, Arbitror nonnullos in quibusdam locis librorum meorum opinaturos, me sensisse quod non sensi, aut non sensisse quod sensi, faith Augustine: And it fell out accordingly. For as Baronius witnesseth, after Saint Austin's death, there arose up divers, who out of his writings wrested and inconstructed, brought in many errors; which they endeavored to maintain, by the name and authority of Saint Augustine. And the like may be said of Luther.

Vers. 8. Send the lad] A large lad, that was thirty year old, and had ten children. But he is so called, because the youngest son of them, and the fathers darling.

Vers. 9. I will be surety for him ] Herein he was a type of Christ, (that came of him) who is both our surety to God, for the discharge of our debt, and duty; and God's surety to us, for the performance of his promises, Heb. 7.22.

Vers. 10. For except we had lingered, &c.] In the words of God there is not any hyperbole to be found. In the words of men, related by the Scripture, if we meet with such kind of expressions, as this, and that, Joh. 21.25. it nothing derogates from the authority of the Scripture: as Pareus here noteth.

Vers. 11. If it must be so now, &c.] Perplexity is blind, and intractable. Let the mind but settle, and it will soon yield to a reasonable motion, if seasonable, especially; as this of Judah was: for, besides the weightiness of his words, necessity now spake for him, that most powerful Orator. _____ [Take of the best fruits] De laudatissimis rebus, saith Junius; Of the verse or melody, saith the Original; that is, of the most praise-worthy fruits; such as deserve to be commended in verse, and sung of, to the praise of God, the Giver.

A little balm, and a little honey ] Great men regard not the worth of the gift, but the will of the giver. If I had had more, I would have given more, said that Greek to Augustus; and it was accepted. The poor Persian that met Artaxerxes with a handful of water, out of the river Cyrus, went away well rewarded. So did the gardener, that presented the Duke of Burgundy with a rape-root; which when the master of his house observed, he presented his Lord with a brave palfrey, looking for like liberality, but was disappointed.

Vers. 12. And take double-money] Invaluerat enim fames, verse. 1. ideoque annonae pretium auctum erat, saith Junius: It went hard with the inhabitants of Samaria, when an asses head, was worth four pounds. [Peradventure it was an over-sight] Which called for restitution; we must buy and sell by that standard, Mat. 7.12. Whatever ye would that men should do unto you, do you the same to them. Now no man would be cozened. Woe be to him that cries, caveat emptor; He that cannot lie, cannot live, &c. 1 Thess. 4.8. God is the avenger of all such.

Vers. 14. And God Almighty give you mercy ] Heb. give you bowels, the seat of mercy. Here God not only grants Jacob 's prayer, but fulfills his counsel, gives him the very particular he prays for; ver. 30. Joseph's bowels yearned upon Benjamin.

If I be bereaved, I am bereaved ] This is like that of Esther, committing herself and her attempt to God, If I perish, I perish; and like that of those Saints in the Acts, The Will of the Lord be done; which is, saith One, Vox vere Christianorum. Jacob prays for Benjamins safety, but will be content his own will be crossed, so that God's Will may be accomplished. This is the right way of praying; this is to draw near with à true heart, Heb. 10.22. Hypocrites seek God only out of self-love; which is as little pleasing to him, as if a woman should strive to content to her husband, not out of love to him, but to another.

Vers. 16. Slay, and make ready ] Heb. slay a slaughter of beasts, as at feasts is usual. Quaere nunc cur subito moriamur? saith Seneca; quia mortibus vivimus; What wonder we die suddenly, that live by the death of others?

Shall dine with me at noon] After serlous business dispatched in the morning. Aristotle disposed of the morning in studying Philosophy; Of the afternoon, in Eloquence, or whatever else he made his recreation.

Vers. 18. And the men were afraid ] Where no fear was; but that an ill conscience haunted them, and so the sound of a shaken leaf put them into a fright: As everybody hath its shadow, so hath every sin its fear; and fear, torment, 1 John. 4.18.

Vers. 20. O sir, we came indeed, &c.] We must not lie wretchlesly, under suspicion of dishonesty; but carefully clear ourselves, as there is opportunity.

Vers. 23. Peace be to you, fear not ] The feeble-minded must be comforted; not crushed, or cashiered, as the wounded Deer is by the whole heard. David, in the spirit of Prophecy, pronounceth a bitter curse upon those that persecuted him whom God hath smitten, and talked to the grief of those whom he had wounded. Joseph 's Steward had learned better things of his master.

Vers. 25. And they made ready the Present.] For, a man's gist makes roomth for him, and bringeth him before great men, Prov. 18.16. So it doth also before God, who looks for a Prsent, Psal. 72.10. and loves to hear from us, Praise waiteth for thee, O God, in Zion, and unto thee shall the vow be performed.

Vers. 29. God be gracious unto thee, my son ] Governors should temper clemency with severity, so as to be at once loved & feared. Mercy is the brightest star in the sphere of Majesty. Q. Elizabeth, next to the bible, took special delight in Seneca 's tract, de Clementia.

Vers. 30. And Joseph made haste, &c.] He hid his affection, as a wise and valiant man, till he had once more beaten vehemently upon their guilty consciences; and so brought them to a more sound and serious sight of their sin, that they might repent, and make sure work for their souls.

Vers. 31. Set on bread ] Which the Latins call Panis of 〈 in non-Latin alphabet 〉 , either because all covet it, or because whatever else the cheer be, men always set on bread.

Vers. 32. Because the Egyptians might not eat, &c.] Such was their pride and superstition. Such was the hatred between the Jews and Samaritans: as is little at this day, between Papists and Protestants. If a Protestant give thanks at his meat, though this chaseth not a Catholic from his dinner, (which were to his loss) yet he must forbear to say Amen to it. As on the other side, some Roman Catholics will not say grace, though it be at their own table, when a Protestant is present; thinking it better to leave God unserved, then that a Protestant join in serving him. They hold us no better then dogs; worse then Turks or Jews; damned Heretics, cursed caytiffes, unworthy to live on God's ground, fit for nothing but fire and fagot. Certain it is, that whosoever in this new faith and service hath ended this life, is in hell most certainly, saith Bristow, in his 36. Motive. It cannot be, that a Lutheran so dying, can escape the damnation of hell, (saith Coster the Jesuit) If I lie, let me be damned with Lucifer. Are not God's Hebrews an utter abomination now, to these Romish Egyptians?

Vers. 33. And they sat before him, &c.] He marshalled them in their right rank and degree; and this amazed them. He made them an absolute feast, such as Varro describes with these conditions; Si belli conveniant homines, si temporis sit habita ratio, so locus sit non ingratus, si non negligens apparatus. This feast is of that sort in use among the Romans, that were called 〈 in non-Latin alphabet 〉 , to which were invited none but kinsfolks, to continue love, and seek reconciliation, where had been any breach.

Vers. 34. And he took and sent messes ] So did Cyrus in Xenophon, to such as he favored,

But Benjamins mess, &c.] Love will creep where it cannot go; and good blood will never belie itself. Ambrose makes it a type and token of S. Paul's excellent parts and gifts, above the rest of the Apostles, &c.

CHAP. XLIV. Vers. 1. And he commanded the Steward ]

PEccata extrinsecus radere, & non intrinsecus eradicare, fictio est, saith Bernard. Humiliation for sin must be sound and soaking, or else it is to no purpose. Hypocrites hang down their heads as a bulrush, whiles some storm of trouble is upon them; but in a fair sun-shine-day, they lift up their heads as upright as ever. Something they do about sin, but nothing against it. As artificial juglers seem to wound, but do not; or as Players seem to thrust themselves through their bodies, but the sword passeth only through their clot hes. This Joseph well knew; and therefore, that his brethren might make sure-work, and have their hearts leavened and soured (as David's was, Psal. 73.21.) with the greatness of godly sorrow •• that they might mourn as men do, in the death of their dearest friends, Zach. 10.12. that their sorrow might be according to God, 2 Cor. 7.10. deep and daily; like that sorrow, 2 Sam. 13.36. that waters of Marah might slow from their eyes, and their hearts fall asunder in their bosoms, like drops of water; he puts them to one more grievous fright and agony, before he makes himself known unto them. And this was an high point of heavenly wisdom in him. For had he presently entertained and embraced them as his brethren, they would sooner have gloried of their wickedness, then repented of it. Neither would a little repentance serve for a sin so ingrained, and such a long time lain in. Their hearts were woefully hardened by the deceitfulness of sin, their consciences festered; and had it been fit for him to scarfe their bones before they were set; and lap up their sores before they were searched? Repent ye, saith S. Peter to those that had crucified Christ, and were now pricked in their hearts, Act. 2.37, 38. He saith not; Be of good cheer, your sins are forgiven, now that you feel some remorse for them; but stay a while upon the work of repentance, and be thorough in it: leave not circumcising your hearts, till you find them as sore, as the Shechemites felt their bodies, the third day. And this the Apostle said to such, as already felt the nails, wherewith they had crucified Christ, sticking fast in their own hearts, and piercing them with horror. Take we heed of laying cordials upon full and foul stomachs: the feeble minded only are to be comforted, such as are in danger to be swallowed up with grief. But some men's stains are so inveterate, that they will hardly be got out, till the cloth be almost rubbed to pieces.

Vers. 2. He did according to the word ] Servus est nomen officii. A servant is not 〈 in non-Latin alphabet 〉 , one that moveth absolutely of himself, saith Aristotle; but the masters instrument, and 〈 in non-Latin alphabet 〉 , wholly his. Such was this servant of Joseph; and such should we all be to God.

Vers. 4. Wherefore have ye rewarded evil for good?] This, blind Nature saw, to be the sum of all sins. Ingratum dixeris, omnia dixeris: Some vices are such, as Nature smiles upon, though frowned at, by divine justice; not so, this. Hercules is much condemned by the heathens, for killing his schoolmaster Linus; Alexander, for doing the like by his friend Clitus; Nero by his tutor Seneca: Muleasses King of Tunes is cried out on, for torturing to death the Manifet and Mesnar, by whose means especially, he had aspired to the kingdom. Philip King of Macedony, caused a soldier of his, that had offered unkindness to one that had kindly entertained him, to be branded in the forehead, with these two words; Hospes ingratus: Unthankfulness is a monster in nature, a solecism in manners, a paradox in Divinity, a parching wind, to dry up the fountain of further favor. Benjamines five-fold-mess, was no small aggravation to the theft, here laid to his charge.

Vers. 5. And whereby indeed he divineth ] Junius reads it thus, Et nonne ipse experimento certo didicenit per illum, quales sitis? q. d. Hath he not by this fact of yours, found out your fraud and false dealing; whereby ye have hitherto sought to delude him? Is it not plain, ye are spies, and naughty-packs? The Yerushalmi Targum, seemeth to tax Iesoph here fona sooth-sayer; or at least, a seeker to such; which God forbad, Deut. 18.10. Calvin also thinks he did grievously offend, in pretending to be such an one; and did impiously profane the gift of the Spirit, in professing himself a Magician. But pace tanti viri, this is too heavy a censure, and a forcing of the text, faith Junius. All that Joseph did, was to sift his brethren, and to try their affection to Benjamin. And if he took upon him to be a Diviner, he did it not seriously; but made use of that conceit, the vulgar had of him: like as Saint Paul, made use of that superstitious custom, among the Corinthians; of baptizing over the dead, to prove the resurrection.

Vers. 7. God forbid that thy servants should do ] Rapine and robbery was ever condemned, amongst very heathens, and severely punished. Tamerlane in his expedition against Bajazet, took such order with his soldiers, that none were injured; insomuch, that if a soldier had but taken an apple, or other thing of like value from any man, he died for it. One of his soldiers having taken a little milk, from a country-woman, and she thereof complaining, he ripped up his st • m • ck; where when he found the milk, he contented the woman, and sent her away, who had otherwise died, for her false accusation.

Vers. 9. With whomsoever it be found, &c.] Innocency is bold, but withalli had need to be wise, for fear of further inconvenience. See notes on Chap. 31.32.

Vers. 12. And he searched, and began at the eldest ] The better to avoid suspicion; for he knew well enough, where to find the cup. So Jonadab, Amnons carnal friend, but spiritual enemy, could tell David, that not all the Kings sons (as the report ran,) but Amnon only was slain by Absalom. The devil also when he hath conveyed his cups into our sack, his goods into our houses, (as the Russians use to deal by their enemies, and then accuse them of theft,) his in jections into our hearts; if we fancy them never so little, will accuse us to God, and claim both them and us too, for his own.

And the cup was found in Benjamins sack.] Sacco soluto app • r • it argentum, saith Ambrose. When God comes to turn the bottom of the bag upward, all will out. Sin not therefore in hope of secrecy; on the fair day, (at the last day) all packs shall be opened.

Vers. 13. Then they rent their clothes ] In token of the renting of their hearts for their sins, which now had found them out, and they their sins: for misery, is the best art of memory; being like to that helve, Elisha cast into the waters, which fetched up the iron in the bottom. Conscience is like a looking-glass, which while it lieth all covered with dust, showeth not a man his natural visage: but when it is wiped, then it makes the least blemish appear Never till now, could we hear these men confess. Now, what shall we say unto my Lord? what shall we speak (saith Judah the Confessor, so his name signifieth?) Or how shall we clear ourselves? God hath found out the iniquity of thy servants. Not this, that they were now charged with; (for why should they be false, to their own innocence?) but their cruelty to Joseph, and other like foul offenses; for the which God in his just judgment, had now brought them to condign punishment. How could Joseph hold, when he heard all this; and not cry out, as Paul did, in a like case, to his disconsolate Corinthians? Though I made you sorry with a letter, (with a cup,) I do not repent, though I did repent: for I perceive that this same epistle (cup) hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance: For ye were made sorry, after a godly manner, that ye might receive damage by us in nothing. For behold this self-same thing, that ye forrowed after a godly sort, what carefulness it hath wrought in you: yea what apology, yea what indignation, yea what fear, yea what vehement desire, yea what zeal, yea what revenge! in all things ye have approved yourselves, to be clear in this matter.

Vers. 14. They fell before him on the ground ] Humble submission, they knew, if anything, would make their peace, and procure their pardon;

It is no hoysing up sail in a storm, no standing before a Lion, &c. William the Conqueror often pardoned rebels, and received them into favor; as he held submission satisfactory for the greatest offenses, and sought not to defeat them, but their enterprises.

Vers. 15. What deed is this that ye have done] As Joseph here, so Christ sometimes, personates an adversary, when he intends most love. _____ [ Wot ye not that such a man as I, &c.] If that be true, that some conceive of Joseph, that he here, and ver. 5. made himself a sooth-sayer, he was certainly too blame. The lip of excellenoy becometh not a fool, saith Solomon, but much less doth lying beseem a worthy man. That is, It is naught when wicked men will be using gracious words, to seem religious: But it is far worse, when good men will use the fashion of the wicked, that they may seem impious.

Vers. 16. What shall we say, &c.] An ingenuous and penitent confession, joined with self-loathing, and self-judging; teaching us how to confess to God.

These sixteen conditions were composed in these verses, by the Schoolmen. And such a Confession is the spunge that wipes away all the blots and blurs of our lives, 1 John. 1.7. Never any confessed his sin in this sort to God, but went away with his pardon. Wot ye what? (quoth King Henry the eighth, to the Duke of Suffolk, concerning Stephen Gardener, when he had confessed his Popery, for which he should have been, the morrow after, sent to the Tower) he hath confessed himself as guilty in this matter, as his man; and hath with much sorrow and pensiveness, sued for my pardon. And you know what my nature and custom hath been, in such matters, evermore, to pardon them that will not dissemble, but confess their fault. How much more will God?

Vers. 17. But the man in whose hand, &c.] This was the white that Joseph shot at in all this interdealing with them, to try the truth of their love to Benjamin; and whether they would stick to him in his utmost peril. God hath like ends in afflicting his children, Ezek. 21.21. The King of Babylon stood at the parting way, at the head of the two ways, to use divination. So doth God; he knows that the best divining of men, is at the parting-way: there every dog will show, to what master he belongs. God shoots at his servants, for trial, as men shoot bullets against armor of proof, not to hurt it, but to praise it.

Vers. 18. For ihou art even as Pharaoh ] This he saith, the better to insinuate; for great men love to hear of their honor, and are tickled with their great titles. Paulus Jovius, writing of Pompey Colomia, Bishop of Reatino, saith, that when the said Bishop, by the means of many great personages, was reconciled again, and brought into favor with the Pope, whom he had formerly offended; and that when they signified so much unto him in a short letter, in whose superscription, Bishop of Reatino, by chance, was left out; he receiving the letter, threw it away, and bad the messenger go seek some other Pompeio, to whom the letter was directed.

Vers. 30. Seeing that his life is bound up.] God loved his Son Jesus infinitely more then Jacob did Benjamin; he exalts his love far above that of any earthly parent; which is but a spark of his flame, a drop of his Ocean. And yet he freely parted with him, to certain and shameful death, for our sakes. God so loved the world, that he gave his only begotten Son. &c. This is a Sic without a Sicut; there is nothing in nature whereby to resemble it.

Vers. 32. For thy servant became surety ] So did Christ for us; and therefore he must acquit us of all our sins, ere he could go to his father. Loe, herein lies the strength of that reason, Joh. 16.10. He shall convince the world of righteousness, because I go to the Father.

Vers. 34. For how shall I go up, &c.] Here love ascends, as fit it should. Judah (a man wise, and well-spoken) prefers his fathers life, before his own liberty. He could not live to see the death of his aged father. A certain Citizen of Toledo being condemned to die, his son ceased not with prayers and tears to entreat, that he might be put to death instead of his father. This he obtained after much suite, and most gladly died for him. At Gaunt in Flanders, when a father and his son were condemned to die together, the Earl desirous to make trial, whether of the two were more loving, granted, that he should live, that would cut off the others head. And after much ado between them, the father, by many arguments, persuaded his son, to be his executioner.

CHAP. XLV. Vers. 1. Then Joseph could not refrain ]

NO more can Jesus, in the extreme afflictions of his brethren, Isaiah 42.14. he must cry like a travelling woman; which, though she bite in her pain for a while, cannot long contain. As Croesus his dumb son burst forth into, Kill not King Croesus: so when the Church is over-laid by Satan, or his instruments, his bowels work, he can hold no longer, but cries, Save my child, Do the young man Absalom no hurt. I was but a little displeased, and they have helped forward the affliction. Therefore thus saith the Lord, I am returned to Jerusalem with mercies, or bowels; Their groans and moans, as every word of Judah's pathetical speech to Joseph, are as so many darts and daggers at his heart; he must take course for their relief and rescue. For he is a very tender-hearted Joseph, (said that Martyr) and though he speak roughly to his brethren, and handle them hardly, yea and threaten grievous bondage to his best beloved Benjamin, yet can he not contain himself from weeping with us, and upon us, with falling on our necks, and sweetly kissing us, &c. (as he sweetly goes on in a letter to his wife) pray, pray for us everybody; we be shortly to be dispatched hence to our good Christ, Amen, Amen.

Cause every man to go out from me ] That he might weep his fill, and not discover his brethren's faults to strangers. It is wisdom, in plaistering the wounds of others, to clap our hand on the place, that the world may be never the wiser. Mercer thinks, that Joseph concealed from his very father, the hard dealings of his brethren with him; for if he had known, he would, likely, have set some note upon them for their cruelty, as he did upon Simeon, and Levi, for their bloody butchering of the Shechemites.

Vers. 3. I am Joseph ] What a word was that? At the hearing thereof, what a strange conflict of contrary passions fell out in the hearts of the Patriarchs? Wonder, doubt, reverence, fear, hope, guiltiness, joy, grief, struck them at once. Shall it not be so with the Jews at their glorious conversion, when they shall hear, I am Jesus of Nazareth, whom ye have persecuted, and pierced. See the Notes on Chap. 38. ver. 27.

Vers. 4. I am Joseph, your brother ] Therefore you are to expect no hard sentence from a brothers mouth. Christ is not ashamed, nor will be at last day, to call us brethren. He that was willingly judged for me, (said that good woman) will surely give no hard sentence against me. We may say boldly to him, as Ruth did to Boaz, Spread thy skirt over me, for thou art a near kinsman, Ruth, 3.9.

Vers. 5. Now therefore be not grieved, &c.] See here a lively image of Christ's love toward his enemies, for whom he prayed and died, to give them repentance and remission, Act. 5.31. This Angel of the Covenant first troubles the waters, and then cures those cripples that step in. This Sun of righteousness first draws up vapors of godly grief, and then dispells them. A bruised reed shall he not break, and smoking wick shall he not quench, till he bring. forth judgment to victory, that is, weak grace to perfection.

To preserve life ] Animant is cujusque vita in fugaest, saith the Philosopher; and must be maintained by means. Hence it is called the life of our hands, because upheld by the labor of our hands.

Vers. 7. God sent me before you ] He it is that by a powerful providence, orders all the disorders of the world, by a certain counsel, to his own ends, and at length to his own glory. The hands that nailed Christ to the cross, were wicked hands, Act. 2. 23. And Judas was sent to his place, for being guide to them that took Jesus. And yet they did no more, then what God's hand and counsel, determined before to be done, Act. 4.28. for his glory, and the salvation of his elect. This Pliny derides as a strange doctrine: but Plato hammers at it, when he saith, that God doth always 〈 in non-Latin alphabet 〉 . Indeed he doth all, in number, weight, and measure, as the wise-man saith. He alters the property of his people's afflictions, and, by an Almighty Alchymy, turns dross to gold, &c. As a skillful Apothecary, he makes of a poisonful viper, a wholesome triacle.

Vers. 8. It was not you that sent me ] Joseph makes the best of an ill matter, that they may not be over-whelmed with grief, and so made a prey to the devil; 2 Cor. 2.11. After I was made known to myself, saith Ephrahim, I repented. Get thee, saith Mr. Bradford, God's Law, as a glass, to look in; so shalt thou see thy face foul-arraie • , and so shameful, saucy, mangy, pocky and scabbed; that thou canst not but be sorry, at the contemplation thereof, &c. Especially if thou look to the tag, tied to God's Law, the malediction, which is such, as cannot but make us to cast our currish tails betwixt our legs, if we believe it. But here, to clear our eye-sight, and keep us upright, we must annoint our eyes, with Christ's eye-salve Rev. 3.17. We read of a sensible eye-salve, made of Christ's spittle and clay. John. 9.6. As it were, of the knowledge of Christ by his word, which proceedeth out of his mouth, as also of the knowledge of ourselves; who being made of earth, do savor nothing else but earth. Both of these two knowledges, are to be joined, and beaten together in a lump: else they help not. For our misery acknowledged, without Christ, breedeth desperation: and Christ, without sense of our vileness, presumption.

Vers. 9. Come down unto me, tarry not ] Christ seems to send from Heaven, and say unto us in like sort, God hath made me Lord of all; come up unto me, tarry not. Should the King call us to court, upon no other condition, then to have and enjoy the pleasures and treasures, there to be had; old Jacob never went so willingly into Egypt, as we should gladly accept, and embrace such a motion.

Vers. 10. Thou shalt be near unto me ] So sweet a comfort to friends, that death itself, is called but a departure. This the heathen persecutors knew, and therefore banished the Christian Confessors far asunder. One man may be by his counsel, an Angel to another, Ezra 10.3. As Bradford was to D. Taylor in prison: communion with such, is the being bound up in the bundle of life, which was the blessing of Abigail upon David. St. John trusted to come unto the Elect Lady, and speak face to face, that their joy might be full. When one desired to see Alexanders treasure, he bid one of his servants show him, not 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 , not his wealth, but his friends. What an honor is that, that Christ should say to us; ye are my friends, if ye do whatsoever I command you: And should say to his Father; Father, I will that they also whom thou hast given me, be with me were I am; that they may behold my glory, which thou hast given me? what could Joseph say more, for his father and brethren?

Vers. 11. And there will I nourish thee ] To requite parents, is good and acceptable before God. At Athens it was death, not to be kind to parents, and cherish them. The Stork nourisheth her old sire and damme, with admirable piety, saith Pliny; and is therefore called by the Hebrews Chasidah, or Merciful: and by the Latins Pietati-cultrix. The cuckooe, on the other side, is worthily hated, for that she cruelly devoureth her own damme, the hedge-sparrow, saith Melancthon: Mice are said to nonrish their old ones, that cannot shift for themselves, insigni pietate. Cornelius, among the Romans, got the name of Scipio, by his kindness to his blind father; to whom he was the staff of his old age; as Macrobius relateth. And Aristotle tells a strange story, how that, when from the hill Aetna, there ran down a torrent of fire, that consumed all the houses thereabouts; in the midst of those fearful stames, God's special care of the godly, shined most brightly. For the river of fire parted itself; and made a kind of lane for those, who ventured to rescue their aged parents, and pluck them out of the jaws of death. Our Savior much distasted and detested that damnable doctrine of the Pharisees, teaching children to starve their parents, under pretence of devotion. And what would he have said to the Popish Pharisees, that say, that a Monk may not leave his cloister to relievo his father, but rather let him die for hunger in the streets? Christ upon his Cross, though as full of sorrow as heart could cold, comm •• ded his mother to be kept by the Disciple whom he loved, with 〈 in non-Latin alphabet 〉 , Joh. 19.27. Agreeable whereunto, was that speech of the Samians, I give thee this woman for a mother, when to the richer of the Citizens, the Mothers of those who died in the wars, were given to be maintained by them.

Vers. 13. And you shall tell my father ] So the Lord Christ bad Mary Magdalene tell his Disciples and Peter, (because he was most dejected for denying his Master, and in his dumps, he must know with the first,) I ascend unto my Father, and your Father, and to my God, and your God.

Vers. 14. And he fell upon his brother, &c.] God's people are not senseless Stoics, or flinty Nabal's; but have natural affections in them, as others; yea above others, that have banished good nature, and can weep as little as witches. The enemy hath stopped the Wells, and staid the water-courses, as Holophernes: what should hinder him now from taking the town?

Vers. 16. It pleased Pharaoh well, and his servants] And therefore his servants, because Pharaoh. For, Aulici sunt instar speculi, saith Pareus. Courtiers are their Princes looking-glasses; If he laugh, so do they; where he loves, they love, in pretence at least; for all's but counterfeit. And here, Potest Augur Augurem videre, & non ridere? saith Cato in Tully. The Senate gave public thanks to the gods, for all that Nero did, (even when he had killed his mother,) though they never so much abhorred it. When he sang at any time, though it were never so ill, (for he had a small harsh voice) his Courtiers would sooth him up, with, Quam pulcher Caesar, Apollo, Augustus, 〈 in non-Latin alphabet 〉 , &c. And because he hated the Senate, (notwithstanding all their flatteries) Vatinius was greatly in favor with him, for saying, Odi te Caesar, quod Senator es. Parasiti principum sputa, instar canum lingunt.

Vers. 17. And Pharaoh said unto Joseph ] Pharaoh is good to Jacob and his house, for Joseph 's sake; so is God to us and ours, for Jesus sake. As any man was intimate with Sejanus, so he found favor with Tiberius. As if any were at odds with him, they lived in continual danger and durance, saith Tacitus; so here. O miserabilis humana conditio, &, sine Christo, vanum omne quod vivimus, saith S. Jerome. Epitaph. Nep. tom. 1. p. 25. O the misery of those that be without Christ in the world!

Vers. 8. Come unto me, and I will give you &c.] So saith Christ, Come unto me, and ye shall find rest to your souls, health to your bones, all the blessings of this life and a better. Say you meet with some trouble by the way, as haply Jacob had foul weather erc he came down to Egypt; Non sunt condignae passions ad praeteritam culpam quae remittitur, ad praesentis consolationis gratiam, quae immittitur, ad futuram gloriam, quae promittitur, saith Bernard, sweetly. What is a drop of vinegar, put into an Occan of wine? No country hath more venomous creatures then Egypt, none more Antidotes. So godliness, saith One, hath many troubles, and as many helps against trouble.

Vers. 19. Take you wagons out of the land of Egypt ] Christ also will send his wagons for us, his Cherubims, and clouds to fetch us up to him to heaven, at the last day, 1 Thess. 4.15. as they did Moses and Elias, Matth. 17. This, David foresaw, and therefore envied not the pomp and state of those men of God's hand, that are whirled here up and down in wagons and chariots, &c. Psal. 17.14, 15.

Vers. 20. Also regard not your stuff ] The same saith God to his; Care not for your lumber and trumpery, suffer with joy, the loss of your goods: Come, come away in your affections, I have far better things for you above; the good of all the land of the living is yours, &c. And should we not cheerfully follow the Divine call? Many play loath to depart, because they have treasure in the world, as those ten men had in the field, Ier. 41.8. But all that this world affords, is but trashto the truly religious: Alexander hearing of the riches of the Indies, divided his Kingdom of Macedony among his Captains and Soldiers. And being asked what he had left for himself? he answered, Hope. And should not the hope of heaven make us slight all earthly vanities? Spes in terrenis incerti nomen boni: spes in divinis, nomen est certissimi, Heb. 11.1.

Vers. 21. And gave them provision for the way ] So doth God give all his, meat that the world knows not of, joy that the natural heart never tasted of, the white Stone, the hidden Manna, the continual feast, the foretaste of eternal life, to hold up their hearts till they come home to heaven. On the cates of a good conscience, he goes on feeding as Sampson did on his honey-comb, till he came to his parents; as Josephs brethren here did on their venison, till they came to their father Jacob.

Vers. 22. But to Benjamin, he gave, &c.] God's gives his best blessings to his Benjamins. He is the Savior of all men, but specially of them that believe. The Lord openeth the eyes of the blind, the Lord raiseth them that are bowed down. These are common favors; but behold a better thing, The Lord loveth the righteous. This is more then all the rest. Outward things God gives to the wicked also, but as Joseph put his cup into their sack, to pick a quarrel with them; or at best, as he gave them here change of raiment, to show his general love to them: but three hundred silverlings, and five suites, none but a Benjamin shall have the honor and favor of. Artabazus in Xenophon complained, when Cyrus had given him a cup of gold, and Chrysantas a kiss, in token of his special respect and love, saying, that the cup that he gave him, was not so good gold, as the kiss that he gave Chrysantas. When David said to Ziba, All is thine that pertained to Mephibosheth, Ziba answereth, I humbly beseech thee, that I may find grace in thy sight: As who should say, I had rather have the Kings favor, then the lands. Valde protestatus sum, said Luther, me nolle sic ab eo satiari. He would not be put off with lands, and large offers. And Moses would not hear of an Angel to go along with them. He would have God himself, or none. The blessings that come out of Zion, are choice, peculiar, even above any that come out of heaven and earth.

Vers. 24. Fall not out by the way ] Such a charge layeth Christ upon all his, to love one another; and to keep the unity of the Spirit in the bond of peace. Si collidimur, frangimur, If we clash, we are broken; according to the old fable of the two earthen-pots, swimming in the Sea. The daughter of dissention, is dissolution, said Nazianzen. And every subdivision, in point of Religion, is a strong weapon in the hand of the contrary party, as he upon the Council of Trent, wisely observed. Castor & pollux, if they appear not together, it presageth a storm.

Vers. 26. Joseph is yet alive ] This was the joyfullest news that ever Jacob heard, and the sincerest pleasure that ever he had; which therefore, God reserves for his age. How did his good heart, after he had recollected himself, dance Levaltoes in his bosom, to hear of Joseph's honor, but especially of his life? what shall ours do, when we see Christ in his Kingdom? [Jacob's heart fainted, for he believed them not] They had told him a tale before; and he that once hath cracked his credit, is hardly, after, believed, Besides, he thought the news was too good, to be true. Tarda solet magnis rebus inesse sides: The joy of heaven is so great, that we must enter into it, it cannot enter into us. Enter into thy Masters joy.

Vers. 27. When he saw he waggons ] Such assurance have deeds above words. Nos non eloquimur magna, sed vivimus, said those Primitive Christians. And no Christian is an ill-lived man, unless he be a pretender only to that religion, saith Athenagoras, in his Apology for them. For as one said of David's words, in the 119. Psalm, that they are verba vivenda, non legenda; so is Religion to be credited, by the power and practice of it. Christians should lead convincing lives; and, by their piety and patience, muzzle the malevolent, thrattle envy itself. I have read of a woman, who living in professed doubt of the God-head, after better illumination and repentance, did often protest, that the vicious life of a knowing man in that town, did conjure up those damnable doubts in her soul. The difference betwixt Divinity and other sciences, is, that it is not enough to know, but you must do it; as lessons of Music must be practiced; and a copy not read only, but acted. [The spirit of Jacob their father revived] How will our spirits exalt and triumph, when we shall hear the last trump, see the mestengers and wagons sent for us? consider the crowns, scepters, Kingdoms, glories, beauties, Angelical entertainments, beatifical visions, sweetest varieties, felicities, eternities, that we are now to be possessed of? Surely, as Aeneas and his company, when they came within view of Italy, after long tossing in the Mediterranean and Aegean Seas, joyfully cried out,

And as when Godfrey of Bulloine, and his company went to Jerusalem; as soon as they saw the high turrets, they gave a mighty shout, that the earth rang; so when we shall see the battlements of the new Jerusalem, what acclamations will it ring of, &c?

Vers. 28. It is enough, Joseph is yet ali • e ] l • cob rejoiceth more for his life, then his honor. Why is living man sorrowful? yet he is alive; that's a mercy, amidst all his miseries.

before I die ] This he speaks after the manner of old men, whose song is' My breath is corrupt, my days extinct, the graves are ready for me, Job 17.1.

CHAP. XLVI. Vers. 1. And came to Beersheb • .

A Place, 1. Consecrated to God's worship. 2. Where he and his fathers had met God, and received many mercies. 3. That lay in his way from Hebron to Egypt. But say it had been out of his way, yet it had been nothing out of his way to go thither, and seek God. A whet, is no let; a bait by the way, no hindrance; the oyling of the wheel, furthers the journey. As it is, Tithe, and be rich; so, Pray, and be prosperous. But say it should be some prejudice, Is it not wisdom, to make God's service costly to us? Cannot he make us amends? give us much more then the hundred talents? Is anything lost by his service? Prayer furthers thrift. The night of Popery will shame many of us; who in their superstitious zeal, had this proverb, Mass and meat, hindereth no man's thrift. The very Heathen offered sacrifices, when they took journeys; as Festus witnesseth.

Vers. 2. Here am I.] Josephus tells us, he said, who is there? He seems never seriously to have read the Bible; but only in transcursu, & quasi aliud agens. Is not that then a proper excuse for the Church of Rome her sacrilege, in robbing the vulgar of the holy Scriptures, that she allows them to read Josephus; where they may find the history of the Old Testament more plainly and plentifully set forth, then in the Bible? But Barclay, that made this apology, was of the mind (belike) of Walter Mapes, sometimes Arch-Deacon of Oxford; who relating the gross simony of the Pope, for confirming the election of Reginald, bastard son to Iocelin, Bishop of Sarum, into the Sea of Bathe: concludes his narration thus. Sit tamen domina mater{que} nostra Roma baculus in aqua fractus, et absit credere quae vidimus. Howbeit, far be it from us, to believe our own eyes.

Vers. 3. Fear not to go down to Egypt ] Cause of fear he mightsee sufficient: But God would have him not to look downward on the rushing and roaring streams of miseries, that ran so swiftly under him and his posterity; but steadfastly fasten on his power and providence, who was his God, and the God of his father. He loves to perfect his strength in our weakness; as Eliab would have the sacrifice covered with water; that God's power might the more appear in the fire from heaven.

Vers. 4. I will go down with thee ] That was as good security, as could be. For if Caesar could say to the fearful Ferry-man, in a terrible storm, Be of good cheer, thou carriest Caesar, and therefore canst not miscarry; how much more may he presume to be safe, that hath God in his company? A child in the dark fears nothing, whiles he hath his father by the hand. [And I will also surely bring thee up again] So saith God to his dying people, when they are to enter into the grave. He will surely bring them back from the jaws of death, to the joys of eternal life. Yea by rotting, he will refine their frail bodies; as the Goldsmith melts a picture of gold, or bruised piece of plate, that's out of fashion, to make it up better. [And Joseph shall put his hand upon thine eyes] An ancient and an honorable custom, in use among the Romans also; as Pliny tells us. The eyes are commonly open, lift up to heaven, when men are adying; unless they be such as that Pope was, who breathing out his last, said, Now I shall know whether the soul be immortal, or not. Or that desperate Advocate in the Court of Rome, mentioned by Bellarmine, who dying, used these words, Ego propero ad inferos, neque est, ut aliquid pro me agat Deus. But Jacob had hope in his death; and Joseph had the honor of closing up those eyes, that shall shortly see God again in the flesh, Job 19.26.

Vers. 5. And Jacob rose up from Beersheba ] The word (rose up) is Emphatical, and imports, that his heart was lightened, and his joints oiled, and nimbled, as it were, with the heavenly vision. As when he had seen God at Bethel, he lift. up his feet, and went on his way lustily, Gen. 28.1. so here, as fast as his old legs would carry him; as Father Latimer said to Ridley, when they were going to the stake. And as it is recorded of good old Rawlins White, Martyr; that whereas before, he was wont to go stooping, or rather crooked, through infirmity of age, having a sad countenance, and very feeble complexion, and withal, very soft in speech and gesture; now he went and stretched up himself, not only bolt upright (as he went to the stake,) but also bare, withal, a most pleasant and comfortable countenance, not without great courage and audacity, both in speech and behavior. In like sort, Jacob here, having sought God, and received a gracious promise of his presence and protection, rose up merrily from Beersheba, and doubts not to follow God, whithersoever he shall lead him.

Vers. 6. And they took their cattle and their goods ] Though Pharaoh sent to them they should not, yet, not willing to be much chargeable, they brought that they had. It is a happiness so to live with others, as not to be much beholden; but rather helpful, then burthensome. He that receives a courtesy, we say, sells his liberty: And the borrower, is servant to the lender. Saint Paul glories in this, to the liberal Corinthians; that when he was present with them, he was chargeable to no man. 〈 in non-Latin alphabet 〉 , I dunnied no man, I was no man's trencher-fly. He was not of those, that served not the Lord Jesus Christ, but their own bellies, Rom. 16. The Duke of Bavaria's house, is so pestered with Friers and Jesuits, that, notwithstanding the greatness of his revenue, he is very poor; as spending all his estate, upon these Popish Parasites. Such among the Turks are the Dervislars and Imailers, that under pretence of religion, live, like body-lic • , upon other men's sweat and labors.

Vers. 7. His daughters, and his sons daughters ] That is, by a Synecdoche integri; his niece Serah, and his daughter Dinah; who came down with the rest into Egypt, and therefore was not Job's wife, as the Jews would persuade us.

Vers. 12. And the sons of Pharez were Hezron ] Hezron and Hamul, not yet born, are reckoned instead of Er and Ona • , who were dead before the descent into Egypt. See Funccius his Chronolog. Comment. A. M. 2273.

Vers. 26. Which came out of his loins ] Heb. e femore ejus, A modest description of generation, by the instrumental and material cause thereof. And because it is said, that so many souls came out of Jacob's body; Augustine moves the question here, whether souls also are not begotten, as well as bodies? And when the learned Father demurred, and would not presently determine the point; a rash young man, one Vincentius Victor (as Chemnitz relates it) boldly censured the Fathers unresolvedness: and vaunted that he would undertake, to prove by demonstration, that souls are created, de novo,, by God. For which peremptory rashness, the Father returned the young men, a sober reprehension. But, souls are, doubtless, here put for persons, which the Latins call Capita.

Vers. 27. Threescore and ten ] Saint Steven reckons 75. And so the Greek translateth here, which Steven seemeth to follow; as doth likewise Saint Luke for Cain • n, Chap 3. 36. That translation being then received, and they not willing to alter it. The Jews say, that these seventy souls were as much as all the seventy nations of the world. And Moses tells them, that whereas their fathers went down into Egypt, with seventy souls; now Jehovah had made them, as the stars of Heaven for multitude, Deut. 10.22.

Vers. 28. And he sent Judah before him] A good man guides his affairs with discretion, doth all things decently, and in order. It was great joy to the Apostle, to behold the Colossians order, &c.

Vers. 29. Presented himself unto him ] Joseph a Prince, was no whit ashamed of the poor old shepherd his father, afore so many his compeeres, and other Courtiers, that accompanied him; and abhominated such kind of persons. Colonel Edmond's is much commended, for his ingenuous reply to a countryman of his, newly come to him, into the low-countries, out of Scotland. This fellow desiring entertainment of him, told him; My Lord his father, and such Knights and Gentlemen his cousins, and kinsmen, were in good health. Quoth Colonel Edmond's, gentlemen, (to his friends by,) believe not one word he says; my father is but a poor baker; whom this knave would make a Lord, to curry favor with me, and make you believe, I am a great man born. See the notes, on Chap. 32. Vers. 10.

And he fell on his neck, and wept, &c.] For exceeding joy; what then shall be the meeting of Saints in Heaven! Christ shall say, come ye blessed of my father. As if he should say, where have ye been all this while, my dear brethren? It was a part of his joy, when he was on earth, that we should be where he is, to behold his glory, John. 17.24. And this he now prays not, but, Father I will that they be with me; as that which he had merited for them. And now, what joy there will be, to see them and suaviate them, for whose sake, he shed his most precious blood; through which they may safely sails, into the bosom of the Father. Surely, if Plotinus the Philosopher could say, let us make haste to our heavenly country; there's our Father, there are all our friends: how much more triumphantly, may Christians say so? If Cicero could say, O praeclarum diem cum ad illum animorum concilium coetumque proficiscar, &c. O what a brave day will that be, when I shall go to that council and company of happy souls; to my Cato, and other Roman worthies, dead before me: How much more may Christians exult, to think of that glorious night-less day, as Nazianzen calls it, when they shall be admitted into the congregation house of the first born; as the Apostle calls Heaven; and joyfully welcommed by Abraham, David, Paul, &c. Who shall be no less glad of their, then of their own happiness? Who can conceive the comfort of Jacob and Joseph? Or, of those two cousins, Mary and Elizabeth, at their first meeting? But for the joys of Heaven, it is as impossible to comprehend them, as to compass Heaven itself with a span, or contain the ocean in a nut-shell. They are such, saith Augustine; ut quic quid homo dixerit quasi gutta de mari, quasi scincilla de foco. If the presence of Christ, though but in the womb, made John to spring, and dance a galliard, as the word imports; what shall it do, when we come to Heaven? Sermo non valet exprimere, experimento opus est, saith Chrysostom. It's fitter to be believed, then possible to be discoursed, saith Prosper. Nec Christus nec coelum patitur hyperbolen, saith another. The Apostle, after he had spoken of Glorification, breaks forth by way of admiration, into these words; what shall we say to these things? these word-less words, as he elsewhere phraseth it; and ever uttereth himself, in a transcendent expression, as 2 Cor. 4.17. Where he calleth it a weight of glory; such as, if the body were not by the power of God upheld, it were not able to bear. Jacob could hardly hear the news of Joseph, and live: but when once he saw him; Now let me die, saith he, &c.

Vers. 30. Now let me die ] What would this good old man have said, had he s • en Christ in the flesh, which was one of Augustine's three with • s? how merrily would he have sung out his soul, as Simem did, who had long looked for the consolation of Israel; and having now laid in his heart, what he lapped in his arms, cries, Nunc dimittas domine: I fear no sin, I dread no death; (as one englisheth it:) I have lived enough, I have my life; I have longed enough, I have my love: I have seen enough, I have my light: I have served enough, I have my Saint: I have sorrow'd enough, I have my joy. Sweet babe, let this song, serve for a lullaby to thee, and a funeral for me. O sleep, in my arms; and let me sleep in thy peace.

Because thou art yet alive ] If this were so great a matter to Jacob, what should it be to us, that Christ was dead, and is alive; yea that he ever lives, to make request for us? and that he stands at the right hand of his father, (when any Steven of his is stoned;) as ready pressed to interpose betwixt them and any hurt, that may thereby come unto them? If Seneca could say to his Polybius. Fas tibi non est salvo Caesare de fortuna tua queri; how much less cause have we to complain, so long as Christ is a live? Can our hearts die within us, whiles our head is the Lord of life? yea our life, as Saint Paul calls him.

Vers. 32. The men are shepherds ] The truly virtuous or valorous, are no whit ashamed of their mean parentage, but rather glory in themselves, that their merit hath advanced them above so many thousands, far better descended. Doctor Cox Almoner, and Sir John Cheek, Tutor to King Edward the sixth, were men of mean birth, but so well esteemed (saith the Historian) for virtue and learning, that they might well be said to be born of themselves. So were Iphicrates, that brave Athenian, the son of a cobler; Eumenes, one of Alexanders best Captains, the son of a Carter; Agathocles King of Sicily, of a potter, &c. And these would many times freely discourse of their beginning, and plainly relate their bringing up, and what their parents were. [And they have brought their flocks] As choosing rather a poor shepherds life in God's service, then to ruffle it, as Courtiers, out of the Church. So did Moses afterwards, and David, Isal. 84, 10. and the poor Prophet that died so deep in debt; and Micaiah, and those that wandered about in sheep-skins, and goat-skins, who haply might have rustled in silks and velvets, if they would have strained their consciences. Origen was contented to be a poor Catechist at Alexandria, every day in fear of death, when he might have been with his fellow-pupil Plotinus, in great author •• y and favor, if not a Christian. Luther was offered a Cardinalship, to have held his tongue. Galeacius Cara • ciplus, a great sum of gold, to have returned to his Marquesdom in Italy, &c. God takes it kindly when men will go after him in the wilderness, in a land not sown, Ier. 2.2. that is, choose him and his ways in affliction, and with self-de • iall.

Vers. 33. When Pharaoh shall call you] At Athens every man gave an yearly account to the Magistrate, by what trade, or course of life, he maintained himself; which if he could not do, he was banished. By the law, Mahomet, the great Turk, himself is bound to exercise some manual trade or occupation, (for none must be idle:) as Suleiman the Magnificent, his trade was, making of arrowheads. Achmat the last, horn-rings for Archers, &c.

Vers. 34. Thy servants trade hath been, &c.] They were not ashamed of their trade, though mean and despicable. Malo miserandum quam erubescendum, saith Tertullian; No lawful calling, but hath an honor put upon it by God; unlawful only, are shameful. Ask a poor scavenger, what his occupation is, he'l answer, I am a Scavenger, Tankerd-bearer, &c. Ask an Usurer, Gamester, &c. that question, and he will not say, I am an Usurer, &c. [That ye may dwell in the land of Goshen] Which as it was next to the land of Canaan, so it was most fat, fertile, and fit for their cattle. Sumen totius regionis, the like to Egypt, that Campauia was to Italy; of which, Florus thus writeth; Nihil mollius coelo, nihil uberius solo, nihil hospitalius mari, &c. Liberi, Cererisque certamen dicitur. [ For every shepherd is an abomination, &c.] An Israelite is still an abomination to an Egyptian, the righteous to the wicked, Prov. 29.27. and will be to the worlds end. And there is no love lost betwixt them. The shepherds of Israel especially, are by profane great ones, thought scarce worthy to wait upon their trenchers; the baser sort make songs of them, and the abjects vilify them. Papists make more of hedge-Priests, then most amongst us do of powerful preachers: A sad fore-runner of the departure of the gospel. If dishonor kept Christ from Nazareth, Joh. 4.44. much more will it drive him thence, when he is come.

CHAP. XLVII. Vers. 1. Then Joseph came and told Pharaoh ]

THis was great wisdom in him, to do nothing for his friends, (though he were so great a favourite) without the Kings privity and approbation. There wanted not those that waited for his halting; envy attends upon honor, and always aimeth at the highest; as the tallest trees are weakest at the tops. Melancthon tells us, he once saw a certain ancient piece of coin, having on the one side, Zopyrus; on the other, Zoilus: It was an emblem of Kings courts, saith He; where calumnies accompany the well-deserving; as they did Daniel, Datames, Hannibal, &c. Difficilimum inter mortals est gloriâ invidiam vincere, saith Salust. How potent that quick-sighted and sharp-fanged malignity is, we may guess by that question, Prov. 27.4.

Vers. 3. What is your occupation?] That they had an occupation, Pharaoh took for granted. God made Leviathan to play in the sea, but none to do so upon earth. Turks and Pagans will rise up in judgment against the idle. See Notes on Chap. 46.33. Periander made a law at Corinth, that whosoever could not prove that he lived by his honest labor, he should suffer as a thief. The Apostle bids him that stole, steal no more, but labor with his hands the thing that is good, &c. Not to labor, then, with hand, or head, or both, is to steal. Everyone must bring some honey into the common hive, unless he will be cast out as a drone. Thou idle and evil servant, saith our Savior. To be idle then, is to be evil; and he shall not but do naughtily, that does nothing. God wills that men should earn their bread afore they eat it, 2 Thess. 3.12. neither may they make religion a mask for idleness, ver. 11.

Vers. 4. For to sojourn in the land are we come] And had they returned home again after the death of Joseph, they had taken a right course for themselves. But as God had otherwise decreed it, so they thought it best being there; and therefore, not without their own fault, they fell into servitude.

Vers. 5. And Pharaoh spake unto Joseph ] Kind he was, and constant, to so good a servant, as Darius likewise was to his Zopyrus, whom he preferred before the taking of twenty Babylon's; the King of Poland, to his noble servant Zelislaus, to whom he sent a golden hand, instead of that hand he lost in his wars.

Vers. 6. If thou knowest any man of activity ] Or ability of body and mind; such as Jeroboam, a mighty man of valor, and fit for the work; prudent and diligent, ingenious and industrious, that hath a dexterity and handiness to the business. Such S. Paul would have all Christians to be, Tit. 3.8, 14. Let them that have believed in God, saith He, be careful to maintain good works, or profess honest trades, for necessary uses, and that therein they be, their craftsmasters, and excel others, 〈 in non-Latin alphabet 〉 . This was Cicero 's posy from his youth, as himself witnesseth. And Plutarch tells us, that all his strife and drift was, all his life long, to leave others behind him, and to be the best at anything he ever undertook. This should be every man's endeavor in his place and station, as that which is good before God, and profitable unto men, as the Apostle there subjoineth. Solomon also assures us, that such shall stand before Kings, and not live long in a low place, Prov. 22.29.

Vers. 7. Jacob blessed Pharaoh ] That is, he prayed God to bless him, both at meeting and parting. To salute, is comely, but see that ye be hearty, not frothy; prayerful, not complemental. We are heirs of blessing, and must therefore be free of it, 1 Pet. 3.9.

Vers. 8. And Pharaoh said unto Jacob ] This King took not pleasure (as those Persian Kings did) in a wild retiredness, or stern austerity, but in a mild affableness, and heart-attracting courtesy. He shows not himself strange, or Stoicall; but sweet and sociable. So Atticus seemed in his carriage, communis infimis, par principibus. Adrian the Emperor would most courteously confer with the meanest. Vespasian was wont, not only to salute the chief Senators, but even private persons; inviting them many times to his table; himself again going to their houses, especially, if he found them learned and virtuous. Pharaoh might find Jacob both these; and so make very good use of him, as his faithful Counselor. Princes had learned men ever with them, called Monitours, or Remembrancers; as Dio, had his Plato; Scipio, his Polybius, &c. Abimelech made much of Abraham, and afterwards of Isaac; some think it was for their skill in Physic and Astronomy. Why might not Pharaoh find and favor the same worth in Jacob, and learn the same wisdom from him, that his Senators, by his appointment, did of his son Joseph?

Vers. 9. The days of the years of my pilgrimage] All Saints here are Sojourners, all good people pilgrims and strangers, 1 Pet. 2.11. Heb. 11.13, 14. Far they are from home, meet with hard measure; as Israel did in Egypt, as those three worthies in Babylon, Dan. 3. Their manners, are of another manner: hence the world owns them not, John. 15.19. But God both owns, and honors them: he knows • heir whole way, Psal. 1.6. Leades them in his hand, guides them with his eye, bears them in his bosom, when ways are rough and rugged: provides mansions for them, where they shall rest in their beds; feast with Abraham, Isaac, and Jacob; walk arm in arm with Angels, Zach. 3.7. Be gathered to their people, Heb. 12.23. to their God, to their Christ, &c. Provided that in the mean while, they set their faces towards Zion; enquiring the way, that they walk therein, from strength to strength; that they take in good part any kindness, as Ruth did; that they put up any unkindness, as Paul did; that they make much of any company, send home by any hand, abstain from fleshly lusts, and have their conversation in Heaven; eating, drinking, and sleeping eternal life; so wishing to be at home, yet waiting the Fathers call: sighing out, when moved to be merry; as the French King did, when prisoner here in England, in the days of King Edward the third: how can we sing songs, in a strange land?

Vers. 11. In the land of Rameses ] That is, in the whole territory where Ramases was afterwards built, Exod. 1.11.

Vers. 12. And Joseph nourished his Father ] For which end, he was sent before by God: and for whose sake, so many thousands were preserved, that else would have perished. What fools then are they, that hunt out the Saints, their only safeguard! and hate them, to whom they owe all the good they have? This is, with the foolish deer, to eat up the leaves, that hid them from the hunter.

Vers. 13. The famine was very sore ] Of this famine, mention is made by Justin: lib. 1. and Orosius, lib. 1. cap. 8. [So that the land of Egypt fainted] Furebat, saith Junius. The Egyptians in the fifth year of the famine began to rage, if they could have told at what; and were well-nigh mad. So Mark 3.21. Our Savior's friends, went out to lay hold of him: for they said, he is besides himself. Or, as some render it, he will faint: for, verse. 20. The multitude came so together, that they could not so much as eat bread. These Egyptians, whether they fainted or fretted, it was for want of bread, Joseph had foretold them, of this seven years famine: but saturity and security had so besotted them, that they feared nothing, till they felt it. Fulness bred forgetfulness; and now, they are ready to let fly at others; because pinched with that penury, that they might have prevented. The Wickedness of a man perverts his way, and his heart fret a against the Lord. See it in that furious King, 2 King. 6.33.

Vers. 14. And Joseph gathered up all the money ] There is something then (besides grace,) that is better then money: though Misers will as easily part with their blood, as with their good: Constantinople was lost, through the Citizens covetousness: the like is reported of Heydelberg. Worthy they were, in this name, to have been served, as the great Chaliph of Babylon was, by the great Cham of Tartary. He was set in the midst of those infinite treasures, which he and his predecessors had most covetously amassed; and bidden to eat of that gold, silver, and precious stones, what he pleased, and make no spare. In which order, the covetous Caytiffe kept for certain days, miserably died for hunger: Money is a baser thing, then food and raiment: these if we have, let us be content.

Vers. 15. Why should we die, in thy presence ] When it is in thy power, to save us alive, in this our extreme indigency. Qui non cum potest, juvat, occidit, saith the Proverb. And is it lawful on the Sabbath, to do good, or to do evil; to save, or to destroy a life? Intimating, that not to save, when we may, is to destroy. The Egyptians therefore put Joseph to it: Money they had none, but must have answered, if now it had been required of them, as those Inhabitants of Andros, did Themisto • les. He being sent by the Athenians for tribute money, told them, that he came on that errand accompanied with two goddesses; Eloquence to persuade, and Violence to enforce them. Whereunto the Andraeans made this answer; that they had on their side, also, two goddesses as strong; necessity (they had it not;) and impossibility, whereby they could not part with that, which they possessed not.

Vers. 17. And Joseph gave them bread in exchange] An ancient, and yet usual way of traffic, with Savages and Barbarians especially; as in Virginia, &c. Where they usually change, as Glaucus did with Diomedes; 〈 in non-Latin alphabet 〉 .

Vers. 18. We will not hide it from my Lord ] Confess we our pitiful indigence also to God, and he will furnish us, with food and feed. Say with learned Pomeran; Eltamsi non sum dignus, nihi lominus tamen sum indigens.

Vers. 19. Buy us, and our land for bread ] It was their own desire, therefore no injury. Nay it was charity in Joseph, in remitting their services, and taking only their ands: yea liberallity, in reserving the fifth part, only, to the King; when husbandmen usually till, for half the increase. And this the Egyptians thankfully acknowledge, Vers. 25.

Vers. 20. So the land became Pharaoh's] Regi acquisivit imperium despoticum. This the Egyptians would never have yielded unto, but that stark hunger drove the wolf out of the wood, as the proverb is. Philo Judaeus reports, of an heathenish people, who in their wars, used only this expression, to put spirit into their soldiers; Estote viri, libertas agitur. The contention was hot in this land, between Prince and people, for fourscore years together, about liberty, and property; and ceased not, till the great Charter, made to keep the beam right, bet wixt sovereignty, and subjection, was in the maturity of a judicial Prince, Edward the first, freely ratified.

Vers. 21. And as for the people, he removed them ] So to alter the property of their land, and to settle it upon Pharaoh; who with his own money, had bought it. See his prudence, and policy, for his Lord and Master. So Daniel, though sick, did the Kings business, with all his might. These were, as the Philosopher saith, 〈 in non-Latin alphabet 〉 ; few such now a days. Great need we have all to fly to Christ, who dwells with prudence Prov. 8.12. as Agur did, when he found his own foolishness: It was he, that made Aholiab wise-hearted.

Vers. 22. Only the land of the Priests, bought he not ] Ministers maintenance, we see, is of the law of nature. Jezebel provided for her Priests; Micah for his Levite. Do ye not know (saith that great Apostle, ) that they which Minister about holy things, live of the things of the Temple • and they which wait at the altar, are partakers with the altar? Where, by holy things, Saint Ambrose understands the law of the Gentiles: by the Altar, the law of the Jews. Before them both, Melchizedek 〈 in non-Latin alphabet 〉 , tithed Abraham; by the same right, whereby he blessed him, Heb. 7.6. As after them, the Apostle rightly infers, Even so, hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. But where hath the Lord ordained it? Mat. 10.10. The laborer is worthy of his meat, saith Matthew; of his hire, saith Luke: of both, no doubt; as the laborers in harvest, who have better fare provided, then ordinary, and larger wages. See Nehemiah 's zeal, for Church-maintenance; Chap. 13.10, 14. He knew well, that a scant offering, makes a cold Altar; and that, ad tenuitatem beneficiorum necessario sequitur ignorantia sacerdotum; as in Ireland, where, in former time, some of the Bishops had no more revenue, then the pasture of two milch-kine, &c. In the whole Province of Connaught, the stipend of the incumbent is not above forty shillings; in some places, but sixteen shillings. Melancthon complains of his Germany, that the Ministers, for most part, were ready to say with him in Plautus: Ego non servio libenter: herus meus me non habet libenter, tamen utitur me ut lippis oculis. Such use Micah made of his Levite; more fit to have made a Gibeonite, to cleave wood, then to divide the word; and yet he maintained him; and doubted not, thereupon, to promise himself God's blessing. He is a niggard to himself, that scants his beneficence to a Prophet; whose very cold water, shall not go unrewarded. Many rich, refuse to give anything to the Ministers maintenance; because they cannot be tithed. But be not deceived; God is not mocked (saith the Apostle, in this very case, Gal, 6.6, 7.) Let him that is taught in the word, communicate unto him, that teacheth, in all his goods. Such tribes as had more cities in their inheritance, were to part with more, to the Priests: such as had less, with fewer, Num. 35.8. The equity of which proportion, is still in force. The Jews, at this day, though not in their own country, nor have a Levitical Priesthood; yet those who will be reputed religious among them, do distribute, in lieu of tithes, the tenth of their increase, unto the poor: being persuaded, that God doth bless their increase the more; according to that proverb of theirs, tithe and be rich. But how is both the word, and the world, now altered amongst us? All's thought, by the most, to be well saved, that is kept from the Minister; whom to deceive, is held neither sin, nor pity. Fisco potius apud multos consulitur quam Christo, ac tonsioni potius gregis, quam attentioni; as one complaineth. Covetous Patrons, care not to sauce their meat, with the blood of souls; whiles by them, Et succus pecori, lac et subducitur agnis: Besides, they bestow their Benefices, non ubi optime, sed ubi quaestuosissime; being herein worse then these Egyptians, shall I say? nay then the traitor Judas. He sold the head, they the members: he the shepherd, they the sheep; he but the body, they the souls; like that Romish strumpet, Rev. 18.13. of whom they have learnt it. But let them look to it, lest they rue their wages of wickedness, with Judas. In the mean while, let them give us a just commentary upon that, Prov. 20.25. and tell us, who hath authority to take that (from a Church shall I say? nay,) from God, that hath been once given him? We can tell them a sad story, of five servants of Cardinal Wolsey 's, employed by him, in tot priorum hominum, donariis intervertendis, saith the Annalist, and came all to fearful ends. Two of them fell out; and challenging the field, One killed the other, and was hanged for it. A third drowned himself in a Well. The fourth, from great riches, fell to extreme beggary, and was hunger-starved. The last, one Doctor Alan, being Archbishop of Dublin, was there cruelly murdered by his enemies. Now, if Divine Justice so severely and exemplarily pursued and punished these, that converted those abused goods of the Church, to better uses without question, though they looked not at that, but at the satisfying of their own greedy lusts: What will be the end of such Sacrilegious persons, as enrich themselves with that, which should be their Ministers maintenance? Sacrum, sacrove commendatum qui clepserit rapserit{que} parricida esto, said the Roman law. It is not only sacrilege, but parricide, to rob the Church.

Vers. 25. Let us find grace ] That is, do us the favor, to intercede for us to Pharaoh, that we may be his perpetual farmers, and hold of him. It seems that Pharaoh was no proper name, but common to the Kings of Egypt; as Caesar, to the Emperors of Rome; a title of honor, as (His Majesty) amongst us. Otherwise these poor people had been over-bold with his name.

Vers. 27. Grew and multiplied exceedingly ] Here that promise, Chap. 46.3. began to be accomplished. God dies not in any man's debt.

Vers. 28. Jacob lived in the land of Egypt seventeen years ] So long he had nourished Joseph; and so long Joseph nourished him; paying his 〈 in non-Latin alphabet 〉 to the utmost penny. These were the sweetest days that ever Jacob saw. God reserved his best to the last. Mark the perfect man, and behold the upright, for (be his beginning and his middle never so troublesome) the end of that man is peace. A Goshen he shall have, either here, or in heaven.

Vers. 29. Bury me not, I pray thee, in Egypt ] This he requested, partly, to testify his faith concerning the promised land, heaven, and the resurrection; partly, to confirm his family in the same faith; and that they might not be glued to the pleasures of Egypt, but wait for their return to Canaan. And partly also, to declare his love to his ancestors, together with the felicity he took in the communion of Saints.

Vers. 30. Bury me in their burying-place ] That he might keep possession, at least, by his dead body, of the promised land. There they would be buried, not pompously, but, reverently, that they might rise again with Christ. Some of the Fathers think, that these Patriarchs were those that rose corporally with him, Matth. 27.57.

Vers. 31. And Israel bowed himself ] In way of thankfulness to God, framing himself to the lowliest gesture he was able; rearing himself up upon his pillow, leaning also upon his third leg, his staff, Heb. 11.21. In effoeta senecta, fides non effoeta.

CHAP. XLVIII. Vers. 1. Behold, thy father is sick ]

ANd yet 'twas, Jacob have I loved. So, Behold, he whom thou lovest, is sick, Joh. 11.3. Si amatur, quomodo infirmatur? saith a Father. Very well, may we say. The best, before they come to the very gates of death, pass oft thorough a very strait, long, heavy lane of sickness; and this in mercy, that they may learn more of God, and depart with more ease, out of the world. Such as must have a member cut off, willingly yield to have it bound, though it be painful; because, when it is mortified and deadened with strait binding, they shall the better endure the cutting of it off: So here, when the body is weakened and wasted with much sickness, that it cannot so bustle, we die more easily. Happy is he, (saith a Reverend Writer) that after due preparation, is passed thorough the gates of death, ere he be aware; happy is he, that by the holy use of long sickness, is taught to see the gates of death afar off, and addresseth for a resolute passage. The one dies like Enoch, and Elijah; the other, like Jacob and Elisha; both, blessedly.

Vers. 2. And Israel strengthened himself] Ipse aspectus viri boni delectat, saith Seneca; sure it is, that the sight of a dear friend reviveth the sick. One man, for comfort and counsel, may be an Angel to another; nay, as God himself. Such was Nathan to David; B. Ridley to King Edward the sixth; and that poor Priest to Edward the third, who (when all the Kings friends and favorites forsook him in his last agony, leaving his chamber quite empty) called upon him to remember his Savior, and to ask mercy for his sins. This none before him would do, everyone putting him still in hope of life, though they knew death was upon him. But now, stirred up by the voice of this Priest, he showed all signs of contrition; and at his last breath, expresses the name of Jesu.

Vers. 3. God Almighty appeared unto me at Luz ] The truly thankful, keep calenders and catalogues of God's gracious dealings with them, and delight to their last, to recount and reckon them up; not in the lump only, and by whole-sale, as it were; but by particular enumeration, upon every good occasion; setting them forth one by one, as here, and Ciphering them up, as David's word is, Psal. 9.1. we should be like civet-boxes, which still retain the scent, when the civit is taken out of them. See Psal, 145, 1, 2. Exod. 18.8.

Vers. 5. As Reuben and Simeon, they shall be mine.] God hath, in like part, adopted us for his dear children; saying, I will be a father unto them, and they shall be my sons, and my daughters, saith the Lord Almighty. This, S. John calls a royalty, or prerogative, Joh. 1.12. such as he elsewhere stands amazed at, 1 John. 3.1. And well he may; for all God's children are first-born, and so higher then all the Kings of the Earth, Psal. 89.27. They, in the fullness of their sufficiency, are in straits, Job 20.22. Whereas the Saints, in the fullness of their straits, are in an All-sufficiency.

Vers. 6. After the name of their brethren ] That is, of Ephraim and Manasseh; as if they were not their brethren, but their sons. Thus Jacob transfers the birth-right from Reuben to Joseph, 1 Chro. 5.1, 2.

Vers. 7. And I buried her there ] He could not carry her to the cave of Machpelah; and he would not bury her at Bethlehem among Infidels. This he tells Joseph, to teach him and the rest, not to set up their rest anywhere, but in the land of Canaan.

Vers. 8. Who are these?] Here Jacob seeing Joseph 's two sons, and now first understanding who they were, breaks off his speech to Joseph, till the two last verses of the chapter, and falls a blessing his sons; teaching us to be ready to every good word and work; laying hold of every hint that God puts into our hands, accounting it a mercy that we may have opportunity.

Vers. 9. They are my sons, whom God, &c.] The Lord Christ in like sort, presents us to his heavenly Father with, Here am I, and the children whom thou hast given me. Whereunto the Father replies, as Jacob here, Bring them now unto me, and I will bless them.

Vers. 11. I had not thought to see thy face ] God delights to out-bid the hopes of his people, and to be better to them then their deserts, then their desires, yea then their faith, Isaiah 64.2, 3, 12, 14. As it is storied of a certain Fmperour, that he delighted in no undertaking so much, as in those that his Counselors and Captains held impossible: And he seldom miscarried. So God, Exod. 15.11.

Vers. 12. from between his knees ] That is, from between his fathers knees, that he might place them right, to receive the blessing, presenting them again according to their age. This he did for the best; but God only wise had otherwise ordered it. We many times think we do well, when it proves much otherwise. Lean not therefore to thine own understanding, saith the Wise man, Prov. 3.5. but make out to him, that dwells with prudence, Prov. 8.12.

Vers. 14. Guiding his hands wittingly] Cognoscebat palpando manibus suis, saith Junius: Intelligere fecit manus saith Parleus. An emphatical Metaphor: As if he should say: Jacob with his eyes, could not distinguish them, but his hands shall, therefore, do the office of his eyes. Bartolus writes of Doctor Gabriel Nele, that by the only motion of the lips, without any utterance, he understood all men; perceived and read, in every man's countenance, what was their conceit. But that is far more credible, and no less admirable, that Hicrome reports of Didymus of Alexandria; that though he had been blind of a child, little; yet hew as excellently skilled in all the liberal arts; and had written commentaries upon the Psalms and Gospels, being at this time, saith he, eighty three years of age.

Vers. 15. God, before whom my fathers walked ] This is the highest praise, that can be given to ancestors: this is the crown of all commendation, to have walked with God, as a man walketh with his friend. This is better then a thousand escucheons. [The God which fed me all my life long] As a shepherd tends and feeds his sheep, Psal. 23.1. & 80.1. Jacob looks beyond all second causes, and sees at once, at Bethel, God on the top of the ladder, Gen. 28.

Vers. 16. The Angel which redeemed me ] Christ the Angel of the Covenant, the Mediator of the New Testament, the Redeemer, the Lamb slain, from the beginning of the world. For we were not redeemed with silver and gold, but with the blood of Christ, as of a Lamb undefiled, 1 Pet. 1.19. Paul by that freedom, Act. 22.28. escaped whipping: we by this, the pain of eternal torment. [And let my name be named on them] Lest any should think it to be some prejudice to them, that they were born in Egypt, and of an Egyptian mother, he adopts them for his own.

Vers. 17. And when Joseph saw that, &c.] So great a Prophet and diviner, as Joseph was, in this was out in his judgment. He seeth not, that man's dignity is not by works, or nature, but grace and election, Rom. 9.7, 8, 11, 12.

Vers. 18. Not so my father, &c.] Here are a couple of Holy Prophets, differing in their judgments; yet not about the substance of the blessing, but the circumstance of it: wonder not though such things still fall out it in the true Church, and the Doctors be eft-soons divided, in points less material, and that touch not the foundation. Luther interprets those words of Christ, this is my body. Synechdochiaelly; Calvin, Metonimically. Hence the Jesuits straight cry out; the Spirit of God dissents not from itself: but these interpretations dissent one from another, therefore they are not of the Spirit. Now it were easy, to stop their foul mouths, by telling them of their own, far worse differences. But is it not a doleful thing, that we should, with those birds, agnoscere in nostris vulneribus nostras pennas. Brother go to law with brother, and that before infidels? This is the devils malice, to sow tares, &c. Christ came to destroy his works; yet never were so many possessed, as about that time.

Vers. 19. And his father refused, and said ] Here are father and son divided, in matter of ceremony; as Bishop Babington observeth. This hath been an ancient quarrel, from the very cradle of the Christian Church. The Jewish converts stood hard for a mixture, of Christ and Moses: their rites they called the rudiments of the world, Coloss. 2.8. Because they held them as needful, as the four elements of the world; or as the first letters of the book, to school God's people: Soon after, what a coyle was there, among the Primitive Christians, even unto blows, and blood-sheed, about the time of keeping Easter; and other like trifles, and niceties. Saint Augustine complains, that in his time the Church (which the mercy of God would have to be at liberty,) was woefully oppressed, with many burdens and bondages this way; so that the condition of the Jews was, in this respect, more tolerable; for that they were held under, by legal injunctions, and not by human presumptions. What would this Father have said, to the following times, under the rise and reign of Antichrist? wherein the formality of God's worship, had utterly eaten up the reality of it, (as Pharaohs lean kine did the fatter) and gotten out the very heart, and life of it; as the ivy dealeth by the oak it grows on. Our Heroicall reformers; Luther, Zwinglians, &c. pruned and pared off these luxuriancies, for the most part; which caused John Hunt a Roman Catholic, in his humble Appeale to King James, thus to blaspheme. The God of the Protestants, is the most uncivile, and ill-mannered God of all those, who have born the name of gods, upon the earth; yea worse then Pan, god of the clowns, which can endure no ceremonies, nor good manners at all. But yet, what a grievous stir was there, about these indifferents, between Luther and Carolostadius, at Wittenburg; between the Doctors of Magdeburg and Leipswick, Anno Dom. 1549. and between Calvin, and his Auditors of Geneva, about wafer-cakes, at the communion; insomuch as he was compelled to depart the city, till he had yielded they should be used, though he never liked them, but could have wished it otherwise. Who knows not what jars and heartburnings were here between Ridley and Hooper, two godly Bishops, in King Edward the sixths time, about cap and surpliss. They could never agree, till they met in prison; and then misery bred unity; then they could heartily bewail their former dissensions, about matters of no more moment. Peter Martyr commends it to the care of Queen Elizabeth; that Church-governors endeavor not to carry the Gospel into England, upon the cart of needless ceremonies. By his advice (among others,) in King Edward the sixths day • s, some people contending for one image, some for another; the King took down all those Bal • ams -blocks. And the very self-same day and hour, wherein the reformation enjoined by Parliment, was pat in execution at London, by burning of idolatrous images; the English put to slight their enemies, in Muscleborough field, is Mr. Fox hath well observed. We had Images and other like pop • sh paltrement, pressing in upon us again, and amain, not long since: till God stirred up the spirit of our religious Nehemi ths, to step between, and stop the torrent: whom therefore God, I doubt not, will crown with conquest, over all their and his Churches enemies.

Vers. 20. And he set Ephraim before ] God, many times, sets the younger, before the elder; makes the last to be first; and the first, last; to show the freedom of his grace, and that, he seeth not, as man seeth, 1 Sam. 16, 7. The maids were first purified, and perfumed, before Ahasuerus chose one: But Christ first loves, and then parifies his Church, Eph. 5.25, 26. and loves, because he loves, Deut. 7.7, 8. And hath mercy, on whom he will have mercy, Rom. 9.18.

Vers. 21. Behold I die ] This was a speech of faith, uttered without the least fear, consternation, or dismayment, As it was no more, betwixt God and Moses, but go up and die, so betwixt God and Jacob; but behold I die. Death, he knew, to him should neither be total, but of the body only; nor perpetual of the body, but for a season only. See both these set forth, by the Apostle; Rom. 8.10, 11.

Vers. 22. I have given thee one portion] Joseph had the double portion, (as Judah the dignity) from Reuben; who had forfeited both, by his incest. And here it appeareth, that the right of the first-born, to a double portion, was in force, and in use, before that law, Deut. 21.17. as was also the Sabbath, circumcision, and the raising up seed, to a deceased brother [With my sword, and with my bow] That is, with the warlike weapons of my sons, Simeon and Levi, whose victory he ascribeth to himself; not as it was wickedly got by his sons; (for so he disavows and detests it, Chap. 49.) but as by a miracle from heaven, the Canaanites were held in from revenging that slaughter, and made to fear his force and valor. The Chaldee Paraphrast expounds it metaphorically; I took it with my sword and my bow, hoc est, oratione & deprecatione mea, saith He, by my prayer and supplication. Prayers, indeed, are bombardae & instrumenta bellic a Christianorum, saith Luther, a Christians best Arms and Ammunition. The Jesuits pretend and protest, that they have no other weapons, or ways to work, but preces & lachrymas. Whereas, it is too well known, that they are the greatest Incendiaries and boutefeau's of Christendom; and their faction a most agile sharp sword, whose blade is sheathed, at pleasure, in the bowels of every Common-wealth; but the handle reacheth to Rome and Spain.

CHAP. XLIX. Vers. 1. Gather yourselves together ]

THis is Jacob's swan-like song▪ his last bequeath, his farewell to the world; and it is a most heavenly one. The wine of God's Spirit is usually strongest, and best at last, in the hearts of his people: his Motions quickest, when natural motions are slowest; most sensible, when the body begins to be senseless; most lively, when holy men are adying. Look how the Sun shines most amiably toward the descent; and Rivers, the nearer they draw to the sea, the sooner they are met by the tide; so is it with the Saints, when nigh to death, when grace is changing into glory, they deliver themselves usually to the standers by, most sweetly. So, besides Jacob, did Moses, Joshua, Paul, and He, (in whose one example is a globe of precepts) Our Lord Jesus Christ, in that last heavenly Sermon and Prayer of his, John. 14.15.16.17. Whereunto, let me add that faithful Martyr, John Diazius, who was cruelly butchered by his own brother, Alphonsus Diazius, and that merely for his religion. See the Notes on Chap. 4. ver. 8. I remember (saith Senarclaeus. his friend and bed-fellow, who wrote the history of his death) when he and I were at Newburg, the very night before he was murdered, he prayed before he went to bed, more ardently then ordinary, and for a longer time together. After which, he spent a good part of the night in discoursing of the great works of God; and exhorting me to the practice of true piety. And truly, I felt myself so inflamed and quickened by his words that when I heard him discoursing, methoughts I heard the Spirit of God speaking unto me. This, and much more, Senarclaeus writes to Bucer; who at that time, had employed Diaz • us to overlook the right printing of a book of his, that was then in the Press. [That I may tell you that which shall befall you] But how knew Moses this last speech of Jacob being born so long after? Partly, by Revelation, and partly also by Tradition. For the words of dying men, are living Oracles; and their last speeches are long remembered. And the accomplishment of all these Prophecies in their due time, as the following Scriptures show, adds much tothe authority of Moses 's writings, and confirms them to be faithful and true, as He saith, Joh. 21.24.

Vers. 2. Hear ye sons of Jcaob, and hearken ] Draw up the ears of your souls, to the ears of your bodies, that one sound may pierce both at once. Let him • hat hath an ear to hear, hear: not only with that outward gristle that grows upon his head, but with his utmost intention of mind, attention of body, and retention of memory, and of prac • c • also. He that hears the Word of God, must hear, as if he did (for so he doth) hear for life and death; he must, as Jacob bids his sons, hear, and hearken.

Vers. 3. My might and beginning of my strength.] Nate meae vires —. The word here used, signifieth the straining of the body forcibly, to effect a thing much desired; such as was that of S. Paul, Phil. 3.13. and that of Elijah, 1 King. 18.42. when he prayed and prayed, as St. James hath it, that is, with utmost intention of affection. [The excellency of dignity, and the excellency of power] That is, saith the Cha •• ee Paraphralt. Excellens principatu & sacerdotio. Both these he forfeited and fell from; so cannot Chr • stians, Rev. 1.6.

Vers. 4. Uastable as waters ] Easily drawn to sin, and suddenly down from his dignity. Reuben, for a short sinful pleasure, lost great privileges and blessings. So do all Epicures, that lose heaven for a base lust, their sonls for their sin. As Ambrose reports of one Theotinus, that having a diseased body, and told by the Physician, that unless he lived temperately, he would lose his eyes; Vale lumen amicum, said he; if my eyes will not away with my lusts, they are no eyes for me. So here; Men will have their swing in sin, whatever come of it. They may so, and for a time, hear no more of it; as Reuben did not, for almost forty years after his incest was committed. But, quod defertur non statim ausertur. The Heathen Historian could see, and say, That, sooner or later, great sins will have great punishments from Cod. Deus horrenda peccata horrendis poenis immutabiliter vindicate, saith Paveus on this Text. [He went up to my couch] The fact was so odious to Jacob, that, abhorring the very thought of it, he turneth his speech from Reuben to the rest. Hate as hell, that which is evil, saith Paul. And, as for fornication, and all uncleanness, let it not be once named amongst you. Spit it out of your mouths, as the Devils drivel.

Vers. 5. Simeon and Levi are brethren ] Nobile par fratrum, not more in nature, then in iniquity. Here Moses blancheth not over the blemishes, of his progenitors, but wrote as he was inspired, by the inpartiall Spirit of truth. If it could be said of Suetonius, that in writing the lives of the twelve Caesa • s, he took the same liberty to set down their faults, that they took to commit them: how much more truly may this be said of the holy p • nmen? they spared not themselves, much less their friends. See my true treasure, pag. 21. [Instruments of cruelty are in their habitations] Or, are their swords. Barbarous and brutish persons they were, skillful to destroy, Ezek. 21.31. Such a one was Drusus, the son of Tiberius the Emperonr; so set upon bloodshed, that the sharpest swords were, from him, called in Rome, 'Drusians. The Spainards are said to try the goodness of their swords, upon the bodies of the poor Indians: and they suppose (saith Sir Francis Drake, ) that they show the wretches great favor, when they do not, for their pleasure, whip them with cords; and day by day, drop their naked bodies with burning bacon; which is o • e of their least cruelties.

Vers. 7. O my soul come not thou, &c.] Jacob here meaneth, that neither should any, neither would he approve of their perfidy, saith an Interpreter. And yet Th • a us writes, that the Pope caused the Massacre of Paris, to be painted in his Palace. Another of them highly extolled in his Consistory the noble act of Clement the Monk, that killed the King of France, comparing it with the work of creation, incarnation, &c. • rier Garnet our chief powder plotter, had his picture set among the rest of their Saints, in the Jesus •• es Church at Rome. And Cornel. a Lapide, upon Apocalypse. 7.3. crowns this traitor, with fresh Encomiasticks. [In their anger they slew a man] Yea, many innocents; and then cried out, O remregiam! as Valesius did, when he had slain three-hundred: O pulchrum speaculum; as Hannibal, when he saw a pit full of man's blood; Quam bonus est odor hostis mortui! as Charles the ninth, in the Massacre of Paris; where they poisoned the Queen of Navarre, pistold the Prince of Condee, murdered the most part of the peereess Peers of France, their wives and children; with a great sort of the common people, in divers parts of the Realm; 30000 in one month, 300000 in the space of a year. Mahomet the first, Emperor of Turks, was thought, in his time, to have been the death of 800000 men. Selymus the second, in revenge of the loss he had received, at the battle of Lepanto, would have put to death all the Christians in his dominion, in number infinite. Mithridates King of Pontus, with one letter, slew fourscore thousand Citizens of Rome, in Asia, that were scattered up and down the country, for traffic-sake. It was the cruel manner of Uladus, Prince of Valachia, together with the offenders, to execute the whole family; yea, sometimes, the whole kindred. Did not these two brethren in sin, do so, and worse.

Vers. 7. Cursed be their anger ] Of the mischief of rash anger, and means to repress it, See the notes, on Chap. 34. verse. 7. See my Common-place of anger. [I will divide them in Jacob] A punishment, suitable to their sin: they conspired to do mischief, and are therefore divided in Jacob. Of Simeon, Judas Iscariot is said to have come; who tumbled, as a stone, till he came to his place. Levi had his habitation among the other tribes; and this curse was afterwards turned to a blessing; when they were consecrated, as Priests, to preserve, and present knowledge to their brethren; to teach Jacob God's judgments, and Israel his laws.

Vers. 8. Judah, thou art he whom thy brethren] All this is chiefly verified in Christ, and of him to be understood. In him is beauty, bounty, goodness, greatness, and whatsoever else is praiseworthy. He goeth forth, riding on his white horse, conquering and to conquer, Saint Paul, his chief Herald, proclaims his victory, with a world of solemnity and triumph, 1 Cor. 15.56. and calls upon all his brethren, to bow down before him, Philip. 2.10. as they do, Rev. 12.10. casting down their crowns at his feet, Rev. 4. ult. and setting the crown upon his head; as the manner was, among the Romans, that the saved should crown their Savior's, and honor them, as their fathers, all their lives long, being wholly at their service. It was not without mystery, that David did reverence to his son Solomon, when he was newly crowned: what would he have done, think we, to his Lord (as he calls Christ, Psal. 110.1.) had he been there in his Royalty?

Vers. 9. Judah is a Lions whelp ] Many Lion-like Lysimachusses came of this tribe: that, as Sampson, and David, first fought with lions, and then with their enemies; all which were types of that lion of the tribe of Judah, Rev. 5.5. The devil is a roaring, lion, Leo 〈 in non-Latin alphabet 〉 , lies in wait for the Church: but Christ her invincible Champion, is ever at hand for her help, who is also Leo; 〈 in non-Latin alphabet 〉 , as Saint Paul hath it, the Lion of the tribe of I • dah, that delivereth us from the wrath to come. And when this Lyon roareth, all creatures tremble, Amos 3.8. Saint Ambrose tells us, that when the Lyon puts forth his voice, many creatures that could out-run him, are so astonied at the terror of his roar, that they are not able to stir from the place. And Isidore writeth, that the Lions whelp, for the first three days after it comes into the world, lieth as it were asleep, and is afterwards roused and raised by the old Lions roaring, which makes the very den to shake. Christ, at the last day, shall come with the voice of the Archangel, and trump of God, &c. And then shall they that sleep in the dust of death awake, some to everlasting life, and some to everlasting horror and amazement, Dan 12.2.

Vers. 10. Till Shiloh come ] Shiloh is by some expounded, the son of his secundines. The Hebrew word implies, His son, and Her son; that is, the son of the Virgin, that came of the line of Judah. Secundines are proper to women. He therefore, whom Secundines alone brought forth, without help of man, is Christ alone, the promised seed. Others render Shiloh, Tranquillator, Salvator, The Safe-maker, The Peace-maker, The Prosperer. This Prince of Peace, was born in a time of peace, not long after that Pompey had subdued Judea to the Roman Government, and reduced it into a Province. Then was the Scepter newly departed from Judah; and Herod, an Edomite, made King of the Country.

And unto him shall the gathering of the people be] As unto the standard-bearer, Cant. 5.10. the carcass, Matth. 24.28. the desire of all nations, Hag. 2.7. with Heb. 12.25. Totus ipse desideria, saith the Church, Cant. 5.16. and, When I am lifted up, saith He, I will draw all men after me, Joh. 12.32. they follow the Lamb wheresoever he goeth; as the hop and heliotrope do the sun.

Vers 11. Binding his foal unto the vine ] Vines shall be so plentiful, that as Country-men tie their asses to briars and shrubs, so shall Judah to the vines, that shall grow thick everywhere. Where Christ is set up in the power and purity of his ordinance, there is usually a confluence of all inward and outward comforts and contentments. He is the Cornu-copia of both to his Church and chosen.

Vers. 12. His eyes shall be red, &c.] Wine and milk are used, to signisie plenty of spiritual blessings in heavenly things, Isaiah 55.1. & 25.6.

Vers. 13. Zebulun shall dwell, &c.] It is God that appoints us the bounds of our habitations. Be content therefore; and although we have not all things to our minds, yet having God for our portion, let us cry out with David, The lines are fallen unto me in a fair place, &c. Zebulon is placed by the sea-side. Now shore men are said to be borridi, immanes, latrocini •• dediti, omnium denique pessimi. Hence the Proverb, Maritimi mores. And h •• ce, haply, that rash and harsh character that Scal • ger gives of us, Angli p • rfidi, inflati feri, contemptores, stolidi, amentes, inertes, inh •• pitales immanes. His bolt, you see, (saith One) is soon sh • t; and so you may haply guess at the quality of the Archer. Be it that our Ancestors were such, yet the Gospel hath civilized us at least▪ whatever the more be. Christ left Nazareth, and came and dwelt at Capernaum, which is upon the sea-coast, in the borders of Zebulon and Napbtali. Ever since which, The people which sat in darkness, have seen a great light, &c. Matth. 4.13, 16. And when Gilead abode beyond Jordan, and came not to the help of the Lord against the mighty, Reuben was busic about his sheep, Dan about his ships, Asher about his breaches, &c. Zebulon and Naphtali are much commended, for a people that jeoparded their lives unto the death in the high places of the field; that studied and promoted the public, more then their own pirticular interests. Oh, it is a brave thing to be of a pablike spirit, and to study God's ends more then our own. Surely, if • od saw us to be such, we might have what we would, and God even think himself beholden to us. Shall a Heathen say, Non nobis solùm nati sumus, &c. And again, Mihi non minoris curae est, qualis resp. post meam mo • tem futura sit, quam qualis hodie sit? And shall Christians be all for themselves, looking only to their own things, and not to the things of one another, the common good of all • specially? S. Chrysostom upon those words, 1 Cor. 10.33. Not seeking mine own profit▪ &c. saith, that to seek the public good of the Charch, and to prefer the salvation of others, before his own safety and commodity, is the most perfect Canon of Christianity, the ••• ghost pitch of perfection, the very to • -gallant of Religion. And, I could not but love the man (saith Theodosius the Emperor, concerning Ambrose ) who when he died, Magis de Ecclesiarum statu, quam de suis periculis angebatur; was more troubled for the Churches troubles, then for his own dangers. This made the same good Emperor say, that he knew none that deserved to be called a Bishop, but Ambrose. He was called the walls of Italy, whiles he lived: As when he died, Stilico the Earl said, that his death did threaten the destruction of that whole country.

Vers. 14. Issachar is a streng asse, &c.] He so commends his strength, that withal, he condemns his dullness. This Christ can so little abide, that he said even to Judas, That thou doest▪ do quickly. God utterly refused an asse in sacrifice. The firstling of an asse must either be redeemed, or have his ne •• broke. Bellarmine gives the reason, (and it is a very good one) quia tardum & pigrum animal, because it is a slow sluggish creature, segnis quasi seignis, without fire; heavy to action, which God, who is himself a pure act, cannot abide.

Vers. 15. And he saw that rest was good ] He submitted to any burdens and hard conditions, for quiet life. This was a low poor spirit; and his posterity were, for the general, very unworthy and vile. For Issachar’s lot fell in Galilee, Josh. 19.18. &c. Now, doth any good come out of Galilee? The best that we read of them, was, that they had understanding of the times, to know what Israel ought to do, and were therefore in great account with David. But for action, it seems they were heavy-spirited, dullmettal'd men; much like those potters, mentioned, 1 Chron. 4.23. that dwelt among plants and hedges; the base brood of their degenerated forefathers in Babylon. Ho, ho, come forth and stee from the land of the North, said the Lord unto them, Zach. 2.6. Cyrus also had proclaimed liberty to all that would, to return to Jerusalem But these dull drones, because they got a poor living by making of pots for the King of Babylon, they thought themselves well as they were; and chose rather to stay under the hedges of Babylon. These are res obsoletae, (so Junius renders the text there) things worn out and forgotten, and indeed they deserve to be forgotten.

Vers. 16. Dan shall judge ] Here is an allusion to his name in the Original; q. d. the Judger shall judge. This is an high honor, to sit in the seat of judicature, and no less a burden: Fructu • honos oneris, fructus honoris onus. They that are called to this office, must neither spare the Great for might, nor the mean for misery; as they must have nothing to lose, so nothing to g • t neither; they must be above all price or sale; and straining out all self-affections, see to it, that Justice, justice, as Moses speaks, that is, pure justice, without mud, run down as a mighty torrent.

Vers. 17. Dan shall be an adder by the way ] He shall subtly set upon his enemies, and suddenly surprise them: as they did the men of Laish; and as Sampson, of this tribe, did the Philistines. Moses saith, Dan is a Lions whelp, Deut. 33.22. But when his Lions hide would not serve turn, he could piece it out with his fox-skin or serpents slough; he could, if not outfight his enemics, outwit them: And,

Of Decebalus King of Dacians it is reported, to his singular commendation, that he could, optime insidias facere, praelium committere, optime uti victoriâ, et acceptam cladem ferre moderate. All which were the parts and points, of an excellent warrior.

Vers. 18. I have waited for thy salvation] A sudden and sweet ejaculation; either, as feeling himself faint, and spent with speaking, he desires to be dissolved, and so to be freed from all infirmities: Or else, fore-seeing the defection of this tribe to idolatry, and their many miseries thereupon; he darts up this holy desire to God for them, and himself, in them. Good Nehemiah is much in these heavenly ejaculations: And the ancient Christians of Egypt, were wont to use very short and frequent prayers, saith Augustine; lest, in longer, their fervor of affection should suffer diminution: Why criest thou unto me, saith God to Moses? This was but a sudden desire darted up.

Vers. 19. Gad, a troop shall overcome him, but ] This is every good Christians case, in the Spiritual warfare; he conquers, but comes to it, through many conflicts and counterbuff • s, Apoc. 13.7. He made war upon the Saints, and overcame them: for a season it may be, according to human conceit howsoever. But Chap. 12.11. They conquered and overcame him, according to the truth of the thing, by the blood of the lamb, in whom they do overcome, and are more then conquerors, Rom. 8. This was fulfilled in the tribe of Gad, 1 Chron. 5.18, 19, 20.

Vers. 20. Out of Asher, his bread shall be fat ] The kidneys of wheat, as the Psalmist hath it, Psal. 81.16. Or choicest bread-corn. Moses expoundeth this; Asher shall dip his foot in oil, Deut. 33.24. That is, he shall dwell in the horn of the son of oil, as the expression is, Isai. 5.1. Or in a very fruitful corn-country; which was a singular blessing, according to his name, which signifieth bliss and happiness. [He shall yeel • dainties for a King] Kings use to feed of the finest. Yet of Augustus we read, that he was never curious in his diet, but content with ordinary and common viands. He never drank but thrice at one meal, and lived near fourscore years. Queen Elizabeth of England, did seldom eat but one sort of meat, rose ever with an appetite, and lived about seventy years: King Edward the sixth, called her by no other name, then his sweet sister temperance. Contrarily, Sylla the Roman Dictator, by surfeiting and banqueting, at last gat a most miserable disease, and died full of lice. Surfeters either dig their graves with their own teeth: (The Grecians called the intemperate, 〈 in non-Latin alphabet 〉 , as wanting health:) Or else they come to some untimely end, by the just judgment of God; as those monstrous Epicures Caligula, Heliogabalus, Geta the Emperor, who was served in with dainties by the Alphabet. One while he would have anserem, anatem aprum. Another time, he would have phasianum, farra, ficus: Sometime again, pullum, pavonem, perdicem, porcellum, piscem, pernam, &c. This was one of those Caesar's, who gat nothing by their honor, but ut citius interficerentur.

Vers. 21. Naphtali is a hind let loose ] Swift of foot; and which when it slieth, looketh behind it, saith the Chaldee Paraphrast, on Cant. 8.14. This was fulfilled in Barac of this tribe, which who went up on his feet, against Sisera 's iron chariots; were first a terror, and afterwards a scorn, as Vegetius saith of chariots, armed with sithes and hooks. Origen observes, that in all the victories God gave his people in Canaan, he never used the help of horses. The adversaries, both Egyptians and Canaanites had chariots, and horses; not so Isracl. A horse is a warlike creature, full of terror, Job 41.20. Prov. 21.31. So swift, that the Persians (as Pausanias hath it,) dedicates him to their God the Sun; as the swiftest creature, to the swiftest God. But what saith David; An horse is a vain thing for safety, Psal. 33.18. And to the same purpose, Solomon; A horse • s prepared for the day of battle: but (when all's done,) salvation is of the Lord. This, Barac with his friend Deborah, found, and celebrated▪ in that famous song, Judge. 5. [He giveth goodly words] In the aforesaid Song. Christ also began to utter his words of grace, in the 〈1 page duplicate〉 〈1 page duplicate〉 land of Nepthtali, Mat. 4.13. And this is the Reason, that as of the children by Leah's side, Judah obtained the first place, among those that were sealed, Revel. 7. because Christ sprang of him; so of those on Rachel's side, Naphtali is first named, because there he dwelt; (at Capernaum where he had hired a house,) and preached, ut ubique superemineat Christi praerogativa, saith a learned Interpreter. Compare with this text, Deut. 3 • .23. and then observe, that good words do ingratiate with God and men.

Vers. 22. Joseph is a fruitful bough ] Of the vine, saith the Chaldee Paraphrast. But it may be, Jacob meant it of the Egyptian fig-tree, whereof Solinus reporteth, that it beareth fruit, seven times in the year; pull one fig, and another presently puts forth, saith he.

Vers. 23. The archers have sorely grieved him ] These were his barbarous brethren, that sold him; his adulterous mistress, that harlot-like, hunted for his precious life; his injurious Master, that without any desert of his, imprisoned him; the tumulcuating Egyptians, that pined with hunger, perhaps, spake of stoning him, as 1 Sam. 30.6. and the envious courtiers, and enchanters, that spake evil of him before Pharaoh, to bring him out of favor: as the Yerushalmi Targum addeth. All these arrow-masters, as the Hebrew here hath it, set against Joseph, and shot at him, as their but-mark; willing to have abused him, but that God's grace, providence, and unchangeable decree (called here, Joseph 's bow and strength, verse. 24.) would not permit them; as those cruel Turks, did one John de Chabas a Frenchman, at the taking of Tripolis in Barbary. They brought him into the town; and when they had cut of his hands, and nose, put him quick into the ground, up to the wast, and there, for their pleasure, shot at him with their arrows, and afterwards cut his throat.

Vers. 24. But his bow abode in strength ] He gave not place to them by subjection, no not for an hour. If thou faint in adversity, thy strength is small, saith Solomon. Joseph did not, but as it was said of old Rome; Roma cladibus animosior; and as of Mithridates, he never wanted courage, or counsel, when he was at the worst; so neither did Joseph: Virtus lecythos habet in malis. The sound heart, stands firm under greatest pressures, 2 Cor. 1.9, 12. Whereas if a bone be broke, or but the skin rubbed up, and raw; the lightest load will be troublesome; hang heavy weights, upon rotten boughs, they presently break. But Joseph's were green and had sap.

By the hands of the mighty God of Jacob ] It was said of Achilles, that he was Styge armatus; but Joseph was Deo forti armatus, and thence his safety. He used his bow against his adversaries, as David did his sling against Goliath. He slung, saith One, perinde ac si fundae suae tunicis non lapillum, sed Deum ipsum induisset ac implicuisset, as if he had wrapped up God in his sling.

Vers. 25. Who shall help thee ] God hath, God shall, is an ordinary way of arguing; it is a demonstration of Scripture Logic, as Psal. 85.1, 2, 3, 4. So 2 Cor. 1.10. Every former favor is a pledge of a future. [ With the blessings of heaven above, &c.] God shall hear the heaven, the heaven shall hear the earth; and the earth shall hear the corn, wine, and oil: the genealogy of all which is resolved into God, Hos. 2.21, 22. [with the blessings of the breasts, and of the womb] Yet rather then Ephraim shall bring forth children to the murderer, the Prophet prays God to give them (as a blessing, as some think) a miscarrying womb, and dry breasts, Hos. 9.13, 14. And our Savior saith, Woe be to such as are with child, and give suck in those days of war and trouble.

Vers. 26. Above the blessings of my progenitors ] Chiefly, because Jacob pointed them out the particular tribe, whereof, and the very time, wherein, Shiloh should come. This mystery was made known to the Church, not all at once, but by degrees. Adam was told, the seed of the woman should break &c. but whether Jew or Gentile, he heard not a word. Abraham the Hebrew, long after was certified, that In his seed all nations should be blessed; but of what tribe Christ should come, till now, the world never heard. After this, David was made to know, that Christ should be a male; but that he should be born of a Virgin, was not known till Isaiah 's time. Thus God crumbles his mercies to mankind; and we have his blessings by retail, (saith One) to maintain trading and communion betwixt him and us. So the cloud empties not itself at a sudden burst, but dissolves upon the earth, drop after drop.

unto the utmost bounds of the everlasting hills.] Spiritual blessings in heavenly things, whereof those temporals afore promised, were but types and pledges. Whence David doubts not to argue from temporals to spirituals, Psal. 23.5, 6. God in the Churches infancy fed them, and led them along, by earthly to heavenly blessings, speaking unto them as they could hear.

Vers. 27. Benjamin shall ravin as a Woolf ] There are that think, that this ought to be applied to S. ' Paul the Benjamite; who while he was Saul, not content to consent to S. Stephen 's death, (though it be all one to hold the sack, and to fill it; to do evil, and to consent unto it,) he made havoc of the Church, like a ravening Woolf; entering into houses also, and haling men and women to prison. Yea, Act. 9.1. he lies breathing out threatenings and slaughter, panting and windless, as a tired Woolf: and having recovered himself, is marching toward Damascus for more prey: But met by the chief shepherd, of a Woolf, he is made a Lamb, Isaiah 11.6. not once opening his mouth, unless it were to crave direction; What wilt thou have me to do, Lord? After which time, he never persecuted the Saints so fast, as now he pursues and presses hard toward the high prize; and as mad every whit, he is thought to be for Christ, as ever he was against him. The papists, some of them, have censured him for a hot-headed person, and said, that there was no great reckoning to be made of his assertions. Is this blasphemy in the first or second table, say you? Porphyry, the Philosopher, could say, that it was pity such a man as Paul, was cast away upon our religion. And the Monarch of Morocco, told the English Ambassador in King John 's time, that he had lately read Paul 's Epistles, which he liked so well, that were he now to choose his Religion, he would, before any other, embrace Christianity. But everyone ought, said He, to die in his own religion: And the leaving of the faith wherein he was born, was the only thing that he disliked in that Apostle.

Vers. 28. Blessed them everyone according &c.] These hard blessings (to some of them especially) hindered not the covenant. Still they were Patriarchs, and heirs of the Promises. Afflictions, how sharp soever, show us not to be cast-awayes. If a man should be baited, and used as a dog or a bear, yet so long as he hath human shape, and a reasonable soul, he will not believe he is either dog or bear. Let not crosses cause us to take up hard thoughts of God, or heavy thoughts of ourselves, as if out of his favor; but account it a mercy rather, that we may scape so; and be judged here of the Lord, that we may not be condemned with the world. Jacob is here said to have blessed all his sons. He rather seemed to curse some of them. And for his well-beloved Benjamin, Parum auspicata & honorifera videtur haec prophetia, saith Pareus. But because they were not rejected from being among God's people, (as Ishmael and Esau were, for less faults perhaps) though they were to undergo great and sore afflictions, they are said to be blessed, yea and they shall be blessed, as Isaac said to his whining son, Esau.

Vers. 29. I am to be gathered, &c.] That is, I am now going to heaven; whereof being so well assured, what wonder though he were so willing to die? I know that my Redeemer liveth, saith Job; I know whom I have trusted, saith Paul: And what shall become of my soul when I die, let him see to it, who laid down his life for it, said Luther. Death may kill me, but cannot hurt me, said Another. This assurance of heaven is, as Mr. Larymer calls it, the sweet-meats of the feast of a good conscience. There are other dainty dishes in this feast, but this is the banquet.

Vers. 33. He gathered up his feet ] He quietly composed himself, as it were, to sleep in Jesus. He had stretched out himself before (saith Musculus ) as well as he could, for reverence to the Word of God, which he delivered, &c. [And was gathered to his people] To the general Assembly and Church of the first-born, whose names are written in heaven, Heb. 12.23. In Jerusalem records were kept of the names of all the citizens, Psal. 48.3. So is it in Heaven, where Jacob is now a denizon.

CHAP. L. Vers. 1. And Joseph fell upon his fathers face ]

AS willing to have wept him alive again, if possible; yet more moderate then his father had been in the supposed death of him, by an evil beast devouring him. But of mourning for the dead, see Notes on Chap. 23.2.

Vers. 2. And Joseph commanded his servants the Physicians ] Physicians (it seems) were formerly of no great esteem; perhaps it was, because, through ignorance, they many times officiously killed their patients. We know who it was that cried out, upon his death-bed, Many Physicians have killed the Emperor. And it is grown to a Proverb; No Physician can be his crafts-master, till he have been the death of thirty men. The Egyptians, to prevent this mischief, appointed for every ordinary disease, a several Physician; enjoining them to study the cure of that only. And till then, the fashion was to lay the sick man at his door: where every passenger was bound to inquire the nature of his disease; that if either himself, or any within his knowledge, had recovered of the like, he might tell by what means, or stay to make trial of that skill he had upon the Patient. Physic is, without question, the ordinance of God, Exod. 31.19. He stiles himself, Jehovah Rophe, the Lord the Physician. And a Physician is more worth then many others, saith the Heathen Poet. Use them we must, when there is need, Mar. 2.17. 1 Tim. 4.4. but not idolize them; as 2 Chron. 16.12. [And the Physicians embalmed Israel] According to the custom of that country; concerning which, he that will see more, may read in Heredotus and Pliny. This custom continued also in after-ages, as well among Jews as Gentiles. But the Devil turned it, in time, into most vain superstition, both among the Greeks, whom Lucian frequently jeers for it; and among the Latins; witness that of Ennius, Tarquinii corpus bona foemina lavit & unxit. Joseph embalmed his fathers corpse, partly to honor him with this solemnity; and partly, to preserve him for so long a journey; but principally, to testify his faith of the Resurrection, and that incorruption he hoped for at the last day. Some think the Apostle hath relation to this, in that, 1 Cor. 15.29. and they read it thus; Why do they then wash over the dead? Confer Act, 9 37.

Vers. 3. And the Egyptians mourned for him seventy days ] Longer then Joseph mourned; they did it through ignorance, and as men without hope; (for both which, see 1 Thess. 4.13.) Joseph could look thorough h • s own loss, and see his fathers gain beyond it. Besides, he could say, as Jerome in like case, Tulisti, Domine, patrem, quem ipse de leras: Non contristor quod recepisti; ago gratias, quo dedisti. And if Epicures could comfort themselves in their greatest dejections, ex praeteritarum voluptatum recordatione; How much more could Joseph now? not only by calling to mind this last seventeen years enjoyment of his dear father, beyond all hope and expectation; but chiefly, that happy change his father had made, from darkness to light, from death to life, from sorrow to solace; from a factious world, to a heavenly habitation, where he drinks of that torrent of pleasure, without let or loathing.

Vers. 4. Speak, I pray you, in the cars of Pharaoh ] He spake not to the King himself, but set others a work. Not because he was fallen out of favor, (for he had the happiness to be favourite to five Kings, Orus, Amasis, Chebron, Amenophes, and Mephiris, in the eleventh year of whose reign, he died) but because he was now a mourner; and such were not wont to come before Kings, Esth. 4.2. though none but such as mourn, are suffered to come before God, Matth. 5.4.

Vers. 5. In my grave which I have digged for me] An usual thing of old, 2 Chron. 16.14. Matth. 27.60. See the Notes on Chap. 23. verse. 9. Quintillus Plautianus, an ancient Senator of Rome, in the days of Severus the Emperor, being wrongfully accused and condemned to die, desired afore his death, to see those things that he had long since laid by for his burial. Which when he saw to be little worth with long lying, Quid hoc rei est, inquit? itane cunctati sumus? What a thing is this, said He? Have we made no more haste to die then so?

Ver 6. As he made thee swear ] Oaths must be religiously kept, even those that are private, betwixt friend and friend. For although whatsoever is more then Yea and Nay, in our ordinary communication, is evil, Matth. 5.37. yet a private oath, (as betwixt Boaz and Ruth ) so it be sparingly and warily used, is not unlawful. For in serious and weighty affairs, if it be lawful in private to admit God as a Judge, why may he not as well be called to witness, and to avenge? But this only in case of necessity, when Yea and Nay will not be taken.

Vers. 7. And with him went up all the servants ] That is, most of them; as Matth. 3.5. In doing the Patriarch this honor, they stand renowned for thankful men; and such (saith One) are worth their weight in gold. Blessed be he of the Lord, who leaveth not off his kindness to the living and to the dead Ruth 2.20. But how base was Bonner, that railed so bitterly against his Patron Cromwell, (whose creature he had been) after his death; calling him the rankest heretic that ever lived, and that it had been good he had been dispatched long ago? And Cardinal Pool plaid the unworthy man, in having an intent to take up King Henry the eighth's body at Windsor, and to have burned it. This the Papists did to Paulus Phagius, a learned German, that died at Cambridge, being sent for over by King Edward the sixth. And although they never heard him speak, for he died soon after his coming into the Realm, having not time either to dispute, or preach here, yet they unburied him, and burnt his bones. Of all fowl, we most hate and detest crows; and of all beasts, those called Jackals, (a kind of foxes in Barbary ) because the one diggs up the graves and devours the flesh; the other picks out the eyes of the dead.

Vers. 10. And he made a mourning for his father ] Not seventy days, as those Infidels did, verse. 3.

But why mourned he at all, since God had signified his will?

So far forth as something concurs with God's Will, that is grievous to us, we may mourn moderately without offense.

Vers. 11. Abel-Mizraim, which is beyond Jordan] A gracious providence of God, (as Piscator well observeth) that for the confirmation of the Israelites faith, when they were to pass over Jordan, and afterwards, there should be a standing monument there, of the transportation of Jacob's body out of Egypt, into Canaan, for burial-sake. Thus all things work together for good to God's beloved.

Vers. 15. Joseph will peradventure hate us] An ill conscience, we are sure, still haunts them as a hell-hag, and fills them with unquestionable conviction and horror. B • tter be langold to a lion, then to an unquiet conscience. See Notes on Chap. 4. ver. 14. and Notes on Chap. 42. ver. 21. Such take no more rest, then one upon a rack, or bed of thorns. There were not many to kill Cain besides his father and his mother, and yet he cries, Everyone that finds me, &c.

Vers. 16. Thy father did command, &c] It is a just question, whether there were ever a true word of all this. For Jacob, probably, never knew how ill they had used Joseph, as is above-said: But if this had been his command howsoever, as they pretend, would not Jacob have spoken himself for them to Joseph, afore he died? Fear of man causeth lying, Zeph. 3.13. and so brings a snare to the soul.

Vers. 17. Forgive I pray thee now ] In this case a man is bound, not only to let fall all wrath, and desire of revenge, but to make a solemn profession of hearty forgiveness, Luk. 17.4. If the wrongdoer say, I repent, you must say, I forgive; as ever you hope to be forgiven of God. Our Savior, Luk. 11.14. seems to make our forgiving our trespassers, the intervenient cause (that which they call Sine qua non ) of God's forgiving us. Mark this, lest we be constrained to do, as Latimer reports of some in his days, that being not willing to forgive their enemies, would not say their Pater-noster, lest they should therein curse themselves; but instead thereof, took their Lady-Psalter in hand, because they were persuaded, that, by that, they might obtain forgiveness of favor, without putting of so hard a condition, as forgiveness of their enemies. [For they did unto thee evil] Joseph had long agone seen their sorrow; never till now, heard their confession; and is abundantly satisfied. Think the same of God. Do but confess, and he must forgive, upon his Faithfulness, 1 Job. 4.9. In the Courts of men, it is the safest plea (saith Quintilian ) to cry, Non feci; not so here. Take away the iniquity of thy servant, saith David; and to prove himself so, he adds, For I have done foolishly, 2 Sam. 24.10. Acknowledg the debt, and God will forthwith cross the book.

Forgive the trespass of the servants of the God, &c.] Nothing should more persuade to unity, then religion, Eph. 4.3. 4, 5. Others may cleave together, as the clay in Nebuchadnezzar's image; but the Saints only incorporate into each other.

Vers. 18. Behold we be thy servants ] Oh that God might hear such words fall from us, prostrate at his feet! How soon would he take us up, and embrace us! Deus redire nos sibi, non perire, desiderat, saith Chrysologus, 〈 in non-Latin alphabet 〉 , saith Basil; suffundere sanguinem quam effundere, saith Tertullian. I agnized my sin, and the amends was soon made, saith David, Psal. 32.

Vers. 19. Am I in the place of God?] q.d. Can I hurt you, when God intends good to you? Is it for me to cross his decree?

Vers. 21. I will nourish you ] To requite your kindness, that consulted to starve me, in the waterless pit. This was a noble way of revenging; this was heroical, and fit for Christian imitation. If thy enemy hunger, feed him.

Vers. 22. And Joseph lived an hundred and ten years ] Fourscore of these, he lived in great wealth; and all of them, perhaps, in very good health; as Pliny reports of one Xenophilus, that he lived 105 years without sickness; which yet was a rare thing, and few men's happiness.

Vers. 23. Brought up on Josephs knees ] Who with great joy, danced and dandled them. So God is said to do his people, Deut. 33.3. As some understand it.

Vers. 24. And Joseph said unto his brethren, I die] A sad saying to them poor souls. For now began their misery and slavery in Egypt. When Epaminondas died, his whole country died with him; the Thebanes were never after known by their victories, but by their overthrows. When Augustus died, the Sun seemed to the Romans, to fall from heaven▪ such an alteration presently followed in that State. When Lewis the twelfth departed this world, (saith Budaeus ) he that erewhile seemed to touch heaven with his finger, lay groveling, as if he had been thunderstruck. All Israel's prosperity died with Josiah; and so did their liberty and worldly felicity with Joseph. His Nephews, the Ephraimites, attempted, before the time, their own deliverance, not long after Joseph's death, even whiles their father Ephraim was yet alive, but with ill success, to his great grief and regret. Hasty work seldom ends well: how this of mine will do, I know not, made up (as it might be) in little more then four-months space, amidst manifold fears and distractions, at spare-hours: and bearing date, from mine enlargement, July the 11. that happy day, that saw me both a prisoner, and a free-man, by the good hand of my God, upon me; to whom be glory and praise forever. As for this my book (made purposely, to testify my thankfulness to God, mine Almighty Deliverer, and to those, whom he was pleased to use, as instruments of my much-endeared liberty;) such as it is, 〈 in non-Latin alphabet 〉 ; as he said of his Rhetoricks: and, if I shall cast in my verdict,

Cum relego, scripsisse pudet, quia plurima cerne, Me quoque, qui scripsi, judice, digna lini,

CHAP. I. Vers. 1. Now these are ] Heb. And these are &c.

F OR this Book is a continuation of the former history: and this verse a repetition of what was before recorded. Gen. 46.8. The whole law (say the Schoolmen) is but one copulative. The whole Scripture but Cor & anima Dei (saith a Father) the Heart and Soul of God, uttered by the mouth of the holy Prophets which have been since the world began.

Vers. 5. And all the souls ] That is persons; for souls are not begotten, but infused, being divine particulae aurae. Eccles. 12.7. Aristotle himself saw and acknowledged as much. Were seventy souls ] More worth then the seventy nations of the whole world, say the Jews: God reckon's of men by their righteousness.

Vers. 6. And all that generation ] Eâ enim lege nati sumus ut moriamur: God also maketh haste to have the number of his Elect fulfilled; and therefore dispatcheth away the generations.

Vers. 7. Increased abundantly ] Heb. spawned and bred, swiftly as fishes. Trogus author affirmat in Aegypto septenos vno utero simul gigni. Egypt is a fruitful Country: it is ordinary there, saith Trogus, to have seven children at a birth; Solinus give's the reason, quod faetifero potu Nile, non tantùm terrarum, sed etiam hominum faecundat arva. The River Nile, whereof they drink, make's men, as well as fields, fruitful. But this increase of the Israelites was also by the extraordinary blessing of God, that they might become a mighty and populous Nation, Deut. 26.5.

Vers. 8. A new King ] Called Busiris, a most savage Tyrant, as Heathen histories report him. Who knew not ] Nothing sooner perisheth then the remembrance of a good turn. The Egyptians are renowned in histories for a thankful people; But it ill appeared in their dealing here with Joseph; who (had he now been alive) might well have said to them as Themistocles