Commentary on the Old Testament Volume 1

CHAP. XXXV.

THen God commanded Jacob to go and dwell at Bethel, and there to set up an Altar, he therefore purgeth his house from Idols, and telleth his family of this his remove, and taketh the Idols and ear-rings, and hideth them under an Oak in Shechem. Bethel was 28 miles from Salem or Shechem.

Jacob was much troubled and feared greatly, without doubt, after that horrible destruction made by his sons, because of the neighbouring people, who, he might well think, would be revenged upon him therefore, when the report of it should come to their ears. To ease him then of this trouble the Lord directeth him what to do for his safety, viz. to go away from that place to Bethel. And here Ferus noteth well, that it was a fault in Jacob, that he had deferred going to Bethel thus long, when as he had before vowed, that he would make Bethel God's house at his return from Padan-Aram, and pay unto him the Tithe of all that he had. And so it is, as if he had said, These troubles are justly come upon thee (O Jacob) for thou art here out of thy place, thou oughtest by thy vow long ago to have gone to Bethel, wherefore if thou wouldest be out of danger, now go thither, and build an Altar there, and make it God's house by sacrificing, praising of God, and praying there unto him. And going to Bethel at this time was the fittest means of comfort for him, that could be, because, when he fled from his Brother Esau before, God appeared there unto him and comforted him; so that the remembrance of the consolation past might well afford unto him new comfort for the present; and the building of an Altar commanded unto him at this time, being for praise and thanksgiving, was an intimation of coming thither in safety unto him, because by thus doing he should there praise God for his preservation. He might justly fear with all his company now to stir any way, wherefore God thus assureth him, and so in greatest dangers he will be present to all that put their trust in him. Whereas it is [Note.] said, Make there an Altar to the God that appeared unto thee, when thou fleddest from thy Brother Esau; Hilary noteth that the second person in the Trinity is hereby intimated, for God the Father speaketh of God the Son. And Augustine maketh a question, whether this mystery be here intimated, or it be a kind of speech, whereby God is wont to speak thus of himself. There be some other places, wherein God speaketh in the third person of himself, as Ierem. 2. 17. Thou hast forsaken the Lord thy God, that led thee in the way, &c. whereby it may seem, that his meaning here is nothing else, but as if he had said, Go, build an Altar to me at Bethel. Touching Jacob's bidding of his household to put away the strange gods from amongst them; Josephus in relating this History saith, that God appeared unto him, when he was at rest, and bad him search his household, and then go and offer the sacrifice, which he had vowed at Bethel, and so to be of a good courage, and not to fear anything. And accordingly Rupertus making a question, how Jacob knew now more then at any other time of these Idols, saith, that God in the same vision might reveal it unto him, telling him, that he could not look to prevail against his enemies, whilst an execrable thing was in his house, as afterwards was declared to Joshua touching Achan. But whereas Josephus will have these Idols to have been only those stolen by Rachel, which Jacob knew not of till this time, it appeareth, that more of his Family had Idols, because he biddeth them in the plural number to put away the strange gods from amongst them. And it is most probable, that living in an Idolatrous Country, in such a numerous family, divers might be infected, and it may also be conjectured, that they had taken of the Idols of the Shechemites amongst other spoils at the destruction thereof.

Note, that Jacob going about building an Altar to the Lord, first removeth [Note.] things contrary unto him, and so must we do in offering our service unto him, that it may be acceptable. And it is to be noted, that he bad put away not only Idols, but ear-rings, that is, Jewels, wherewith the Idols were adorned, to show that all appurtenances of Idolatry must be put away, Deut. 7. 26. Deut. 12. 2, 3. Exod. 32. 3, 4. Hos. 2. 13. Judge. 8. 24. so Maimonides of Idol. 1. 7. Moreover Jacob biddeth his household to cleanse themselves, and to change their apparel, that by their outward purity and putting other apparel upon them, they might show their inward purity and change of their hearts from Idolatry to the pure service of God. A like thing unto this was afterwards commanded, when the Israelites had defiled themselves with the golden Calves, for they were bidden to lay aside their best apparel. We may learn hereby, [Note.] that sin defileth, and that he which liveth in sin, is as one clothed in filthy rags, which must be put off, that he may be accepted before the Lord. These outward signs were used not for any matter therein, but for significations. The Rabbins gather from hence, that Idols in particular defile four ways. 1 By themselves. 2 By their ministerial Instruments. 3 By their oblations. 4 By the Wine poured into them: and they defile men and Vessels by touching, Deut. 7. 26. Esa. 30. 22. Ps. 108. 28. Deut. 32. 28. Maimonides in Abo •• . Hattumoth. Ch. 6. When Jacob had bidden them to put away their strange gods which were in their hands, that is, in their power, or possession, whereby was intimated their vanity, it is said, that they gave them unto him, partly out of obedienee to him, and partly for fear of the danger, wherein they then were. And he hid them under an Oak, The word translated Oak is Elah, which by some is translated an Oak, by some a Teribinthus, a turpentine tree, but the word Alah, of which it cometh, signifieth to execrate, & therefore haply no kind of tree in particular is set forth by it, but generally an execrable tree, such as were wont to be planted in Groves, where they sacrificed to Idols. An Oak in Hebrew is Alon. But why did they being bidden to put away their Idols, give them to Jacob and their ear-rings also? Ans Because to [Quest.] give them into his power, that would provide, that Idolatry might no more be committed by them, was in effect to put them away, and it is likely that their ear-rings were ensigns of Idolatry, which they used in honor of their Idols, as the Papists do Crucifixes and Agnus Dei, &c. Rabanus saith, that these ear-rings were the Phylacteries of those gods. But the greatest question [Quest.] is, why he did not burn but hide them? Ans. The Law indeed afterwards made, commanded the burning and utter destroying of Idols, and accordingly the golden Calves were beaten in pieces, and the brazen Serpent: but Jacob's hiding of them was as much as the destroying of them otherwise. For he digged into the ground and there buried them, as is most probable, that they might never come to light anymore. Tostatus thinketh, that he made a great Pit, and having beaten them in pieces buried them therein. But Jacob, not having time now to do that execution upon these abominations, which ought to have been done, it is rather likely without standing about their utter defacing, he brake them so, as he could do, with most expedition, and so buried them in the ground, in a place most fit for such vanities, neither making use of the costly metal about them himself, nor suffering others to do it for their benefit otherwise, because the hatred of Idolatry should be such, as Luther hath it, that the matter where of idols have been made, ought not to be converted by the Saints of God to any other use, but to be utterly destroyed in detestation of that wickedness, to which it hath been formerly used, and thus the Lord commandeth, Deut. 7. 25, 26. The Author of the Scholastical History saith, that Rachel had before kept the idols stolen from her Father hidden under a Tree, and therefore he now likewise hideth them, that they might never come to light for idolatry again, but David found them out, and used the Gold and Silver thereof for the buildding of the Temple: but these things are most improbable, and vain fictions. Calvin saith, that Jacob shown his weakness in that he did only hide and not destroy them, to prevent the evil, that might come by them afterwards, and that God left him to do thus weakly for his former negligence, yet he saith, he shown, how he did abominate them by his burying of them in the ground. But for so much as God taxeth him not, far be it from me to tax so great piety.

And the terror of the Lord was upon the Cities round about them, that is, saith Chrysostom, so that they being but few were formidable to the multitudes round about, who before were formidable to them. They feared also with the Shechemites, that they should have been all destroyed of them, God working thus in their hearts. And such a fear he promised to work afterwards before his people in the Canaanites, Deut. 2. 25. and Rahab confesseth it to have been in the men of Jericho, and round about in all that Land, and Zarah, the King of the Ethiopians feared likewise before Asa, and the Syrians before the besieged Samaritans. If we fear God then, we shall not need to fear men of what power and number soever they be. Rupertus maketh a most excellent Allegorical application of all this thus: As Jacob going to Bethel purged his house from Idols so that all will come into God's house, and be of his Church, must first renounce their old errors, and hold the true faith of one God. 2. As he bad them be clean, so they must be cleansed by Baptism. 3. As he had them change their Garments, so they must walk in newness of life. 4. As he hid the ear-rings of the Idols under a Turpentine-Tree, so they must hide under the Tree of Christ's cross, the ornaments of false Doctrine, neat in words, but void of the sense of truth, being content with the simplicity of the cross: for as the Turpentine-Tree yields most precious Rosin, so the virtue, which cometh from the cross is excellent. And who so is thus instructed, although before he feared his enemies coming against him, as Jacob did Esau, yet now they shall fear him going from them, as these Nations did Jacob going away to Bethel.

Then Jacob came to Luz, called Bethel, and built an Altar unto God, &c Of the two names of this place see before, Gen. 28. 19. Here Deborah the Nurse of Rebecca died, and was buried under an Oak, and the place was called Allon-Bacuth, the Oak of weeping. Of this Deborah no mention is made before in all Jacob's Traveles, but Gen. 24. 59. the Nurse of Rebecca is said to have been sent with her when Abraham's servant carried her away to be [Quest.] Isaac's Wife: wherefore a question is made here, when or how she came to be in Jacob's retinue? The Hebrews answer, that Rebecca sent her into Padan-Arm to call Jacob home, for she had promised so to do at his departure thither, Gen. 27. 45▪ But this is improbable, because no mention is made thereof, and the time set to send for Jacob was not yet come, viz. when Esau's wrath was pacified towards him. Others therefore think, that she followed him into that Country; and others, that Rebecca being dead, she went thither, choosing rather to live amongst the Daughters of that Country, then of Canaan. But it is rather to be conjectured, that she having come with Rebecca into Canaan returned again to Padan-Aram soon after, but now through the love of Jacob her Nurse-childes son, being a servant of the true God, she left her Country to go with him and his retinue into the holy Land, resolving to live and to die there. And therefore so honorable a mention is made of her, and so great lamentation was made at her death, when as touching the death of Rebecca, there is no mention made at all. The age of Deborah, when she died, must needs be very great, for admit that she were but 40, as she could not be less, when Rebecca went into Canaan, Isaac lived with Rebecca after that 20 years, before Jacob's birth, and at this time Jacob could not be less then 105, as appeareth by that which was said before, and therefore her age was 165 at the least. Rupertus observing this, that the death of Rebecca is not spoken of, but of her Nurse in this manner, saith, that this certainly is mystical, and Corn is to be sought under the Chaff. Deborah signifieth a Be which carrieth sweet Honey in the mouth, and a sting behind, and therefore may well figure out the Law; which in the face thereof carrieth grace, but only that it is veiled to the Jews, and behind a killing Letter, but Rebecca figureth out grace. And as Deborah, so the Law dieth, when the Gospel cometh, and is buried in the carnal part thereof under the wood of Christ's Cross, the Jews being without Altar and sacrifice, by this means making great lamentation to this day.

After this God appeared again to Jacob, and blessed him, and confirmed his name Israel unto him, and he for a memorial of his, set up a Pillar of Stone, and poured a drink-offering thereon, and Oile, and called the place, where he spake unto him, Bethel. As at other times of heaviness, or distress God had appeared unto Jacob, and specially in this place, so now again, Deborah being dead, in whose virtues it seemeth, that Jacob and his family took much comfort, but now having lost her, he was very heavy, the Lord appeared again to comfort him. Touching his twice imposing of the same name upon him, I have already spoken, Chap. 32. That was done in another place, and not hitherto in this house of God, where God thinketh good to propound all consolations to his servants, and therefore he repeateth the same blessing here the second time, adding the promises again made, Chap. 28, and to Abraham before, Ch. 17. 6. and Ch. 22. 17. where the exposition of the words may be sought. Then God ascended, that is, vanished out of the sight of Jacob, for otherwise he neither ascendeth nor descendeth, because he continually filleth all places with his presence. Touching Jacob's erecting of a Pillar, and calling the name of the place Bethel, Vatablus readeth it, he had erected, and had called, as if a commemoration were only made of that which had been done before. But it is more likely, that having set up one Pillar before, he now set up another, and called another part of that place also Bethel, where this was set up, or the first Pillar in his being absent so long a time might be demolished, wherefore he setteth up another, and poureth Wine and Oile upon it in the same place, calling it again Bethel. Touching this ceremony see before, Ch. 28. One, because another, Pillar is here said to be set up, and the place is called Bethel, saith, that this place, where God appeared now to Jacob, was Jerusalem, because the former Bethel is not named, but with this addition it was called in times past Luz, which is left out here. But this is a weak argument, against which this maketh, that Jacob is not said before this to have removed to any other place.

And they journeyed from Bethel, and there was but a little way to come to Ephratha, &c. The word translated a little way, in the Hebrew is 〈 in non-Latin alphabet 〉 , of uncertain signification: for either it may be taken, as coming of 〈 in non-Latin alphabet 〉 Cribrare, and so signify a Tillage of ground, which may be so called, because it falleth small, as if it had gone through a sieve, or of 〈 in non-Latin alphabet 〉 , as it were, and 〈 in non-Latin alphabet 〉 to eat, from whence cometh Berith, Cibus, and then it may be properly rendered, as it were a feeding of ground, that is, so much ground as a man might go, before he eateth, or rather I think a pasture of ground, so much, as they used to keep an Herd or Flock upon, is meant. The Septuagint both put in a name, that is not in the Hebrew he fastened his Tent by the Tower Gader, and translate this word as a proper name, when he came near Caphratha, as he went to Ephratha but of the Tower of Edar, which haply they meant, it is not spoken of til v. 21. Chrysostom, when he came near to enter into Ephratha. The vulgar Latin, He came in the Spring-time to the Land that leadeth to Ephratha, of which Jerome rendereth this reason: the words properly signify, in an elect time of the earth, as he entered Ephratha, and this is the spring-time, because they that choose and gather flowers in the fields, as they go. Eugubinus saith, that 〈 in non-Latin alphabet 〉 may be derived of 〈 in non-Latin alphabet 〉 Circa, and 〈 in non-Latin alphabet 〉 , viriditatem, cùm terra pastum praebet, Oleaster saith, that 〈 in non-Latin alphabet 〉 is a radix of it self, and signifieth multum, and he taketh these words as a reason, why Rachel was not buried in the Town, but out of it, because there was much ground to pass, before they could come there. But Borcardus contrariwise saith, that Rachel's Sepulcher was out of the City of Bethlehem, as a man goeth to Hebron, one bow-shoot.

And Rachel travailed, and she had hard labor. Aristotle rendereth this as a reason, why women are so sickly when they are with child, and have such hard labor, because they are idle and sit still, whereby excrements are increased, of which they are very full, as appeareth by their monthly flowers, which ceasing then, their bodies do yet more and more abound herewith. For beasts, because of their continual motion, bring forth with more facility; and in those Countries, where women are used to more labor, they also bring forth with less pain, and when the time cometh, by reason of their daily action, they can the better hold their spirit, which furthereth much the facility of bringing forth, and if any living an idle life bringeth forth with less pain, it is because there are fewer excrements in their body, which go all to the nourishment of the child. Rachel having brought forth a Son, when she was now ready to die, called his name Benoni, but Jacob, Benjamin. Benoni signifieth the son of my sorrow, whereby it appeareth, that she was so overcome with the sense of her pain, that she had no joy of bearing this son; but Jacob to correct this as a fault, calleth him Benjamin, the son of a right hand, that is, most dear and esteemed of, as the right hand is more esteemed of then the left, and therewith we embrace our friends. Names are oftentimes ominous, and therefore such as may portend good, are preferred by all men, and evil names are avoided, and for this cause Jacob changed his Sons name, lest hereby his grief for the loss of his dear Wife should daily be renewed. When the Mother dieth in bringing forth, the son oftentimes, as the Romans were wont to observe, was most fortunate; so Scipio African: and Caesar. Rachel's dying is described thus, v. 18. As her Soul was departing from her, to show, that death is nothing else but a departing of the soul from the body, so also Aristotle lib. de morte, and Cicero de • micit. The souls of men are divine, and when they go out of the bodies they return to Heaven.

Rachel being dead was buried in the way to Ephratha, which is Bethlehem, and Jacob set up a Pillar upon her Grave, &c.

Ephrath signifieth fruitful, and Bethlehem the house of bread, and is 12 miles from Bethel; but when or upon what occasion it came to have this name, is questioned. Jerome saith, it was called Bethlehem prophetically, for the true bread that came down from Heaven, who was borne there, and 1000 paces from thence was the Tower of Eder, that is, of a flock, so called likewise prophetically, because there the Shepherds should be watching their flocks, when Christ his birth should be revealed unto them. But when it was first called Ephrath, and when Bethlehem, he saith not; but Lyranus following Rabbi Solomon saith, that it had this name from Ephrath, Caleb's wife, and afterwards, when Ruth had sojourned in Moab, and returned home again, there was so great plenty of corn here, that it was called Bethlehem, the house of bread. But this is only conjectural and improbable, because this Caleb was the son of Hezron, who came into Egypt with Jacob, 250 years at the least before the coming of the children of Israel into the Land of Canaan, and therefore he could not then be living: and Moses calleth it Ephrath now, when as according to that reason, he lived not till this place obtained this name. The other reason of the change of the name into Bethlehem haply may be true, because these words, this is Bethlehem, might by the wise men of the Synagogue be afterwards put in for explication. There was another Bethlehem in the Tribe of Zebulon, Ios. 19. 15. whence sprang Abessan a Judge in Israel, Judge. 1 • . 8.

For the Pillar set up, it was in remembrance of her, whom he so dearly loved, to enternize, if it might be, her memory. Borcardus saith, it was a Pyramis built upon 12 great stones, according to the number of his sons. Vatablus and Luther expound it, as a monument of his hope touching another life. When he died afterwards, he would be buried where Abraham and Isaac were buried, but touching Rachel he provideth not so, the reason may be, because by the place of his own burial faith might be supported as touching God's promises, but in burying Rachel anywhere even in the way, he shown, that it is not material in what place dead bodies be buried: yet as Rebecca, so Leah was buried in that peculiar appointed place. In that Rachel's death is spoken of, but not Leah's, Rupertus draweth it to an Allegory, Rachel setting forth the Jews, who are dead, and Leah the Gentiles, who are a Church living unto God by faith to the end of the world. And as Rachel died in bringing forth, so the Jews died by infidelity in the very sending forth of the Apostles from amongst them: and as she called her son Benoni, but he Benjamin, so although the Jews counted the Apostles the Authors of much sorrow and trouble unto them, yet God will place them at his right hand in 12 Thrones to judge the 12 Tribes of Israel. Rabanus saith, her calling him Benoni, was Prophetical, because Saul who by persecuting caused so much grief, came of this tribe, and Jerusalem standing in this tribe shed the blood of many Prophets, causing much grief to their Mothers, but afterwards Saul was turned, and so shall the Jews, and thus become children of the right hand: so Ferus also, who saith moreover, that Rachel's dying where Christ was borne, figured out the overthrow of the Synagogue that should be at that time.

And Israel journeyed, and pitched his Tent beyond the Tower of Edar. This is omitted by the Septuagint, as being put in by anticipation, v. 16. as was shown before. It was the Tower of a flock, as was before said, because flocks of sheep were kept there, and for Jacob's remove thither, haply he was enforced by necessity, because he could have no place for his flocks elsewhere, other places being taken up by others before. For although God called him to Bethel, it was not to dwell constantly there, but to sacrifice, and to this place he came for the fruitfulness of it. Here Helena, the Mother of Constantine built a Church, calling it Sanctorum Angelorum Templum, thus Jerome who saith, that the Hebrews hold this Tower to have been the place, where the Temple was afterwards built by Solomon, so called Turris gregis, because of the Congregation coming together thither, and therefore it is so called by Micah, Thou ô Tower of the flock, the strong hold of the Daughter of Zion, but although the place of the Temple be called there so also, yet this, he saith, could not be that Tower of the flock, because it was near Bethlehem.

Then Reuben went, and lay with Bilhah his Fathers wife, and Jacob heard thereof.

Here another great cross happened to Jacob, so that he was nowhere unexercised: the Septuagint add, it was evil in his eyes, but Moses leaveth this to be understood, and to be gathered afterwards from Gen. 49. where he is disinherited therefore: what a great sin this is, see 1 Cor. 5. In that Moses [Note.] spareth not to set down these gross sins of the Patriarchs, when as he came of them, we may see, that he was guided by God in his writing. R. Solomon, whom some fellow, feigneth here that Reuben did not lie with her, but cast the bed of Bilhah out of Leah's Tent, where Jacob had placed it, disdeining, that this indignity should be offered to his Mother. Ferus will have Reuben in this a type of the Pharisees defiling their Mother, the Jewish Synagogue by false and corrupt teaching. Now the Sons of Israel were 12. this is inserted here, because immediately after he meant to set forth the genealogy of Esau, adding in conclusion, These were the Sons of Jacob, which were borne unto him in Padan-Aram: whence a question ariseth, how this could be said, seeing Benjamin was borne in Canaan? Chrysost. and Cyril answer, that he was begotten in Padan-Aram, but this cannot be, because Jacob had now been about 10 years out of Padan-Aram. Augustine saith, that the manner of the Scripture is to speak of anything, as belonging to all, when it not belongeth to all, but a very few. But the solution is very easy thus, These were the sons of Jacob, which were borne unto him in Padan-Aram, all but Benjamin: for the Reader could not be ignorant that the place of his birth so lately spoken of was Canaan, and therefore Moses left these words to be understood. Ferus noteth, that this numbering of his sons is made here partly for Benjamin, who had not yet been reckoned, and partly to show, that Jacob had many sons, from whom he doubtless expected much joy, but they occasioned much sorrow unto him, his grief being made hereby so much the greater, God thus mingling Gall with his Honey at all times. Some, that they are here numbered, that Reuben appearing to be the eldest, his fault might be the more aggravated.

Then Jacob came to his Father Isaac to Mamre the City of Arba, this is Hebron, &c. When he went into Padan-Aram, he left Isaac in Beersheba; of his remove from whence we read not, neither is anything spoken of him, till now since Jacob's going away, which was 30 years, and Rebecca is not spoken of at all, because, as Josephus saith, she was dead before this. It is likely, that Isaac being near the time of his death removed to this place, to lay his bones here with Abraham and Sarah. But why did not Jacob make more haste to Isaac, after his coming into this Land? Answ. his Mother being dead, and [Quest.] his Fathers affection not standing so towards him, there being many hindrances also in the way, it may be supposed, that he made the less haste unto him. Mamre is said to be from Bethlehem 20 miles. And although it be passed over in silence, haply he came in his own person often to him before this, but now with all his company: of Mamre see before, Gen. 13. 18.

And the days of Isaac were 180 years, &c. Jacob then was 120, because born Anno 60 of his fathers age. He had spent 77 of these years, before his going to Padan-Aram, 20 there, so that since his return again, before the death of Isaac had passed 23 years. But it is not to be thought, that he came not to him till that he was dead or dying to bury him, for he is afterwards said to have dwelt in Hebron, when Joseph was sold into Egypt, which was long before Isaac's death. See Chap. 36. Isaac's eyes were dim, before Jacob's going into Padan-Aram, wherefore he lived blind 43 years, which was a great affliction. And in all this time the promise of inheriting Canaan is not performed to try their faith.

Touching the addition here, he was gathered to his people, being old and full of days, see before, Gen. 25. 8. and likewise of the duty of burying, for as here Jacob and Esau are said to have buried Isaac, so Iaac and Ishmael are said to have buried Abraham there.

CHAP. XXXVI.

IN this Chapter is shown first, what Wives Esau took, and what sons he had by them, and of what dignity and greatness they were, that the prophecy of Isaac, Gen. 27. might appear to have been accomplished, and that it might be seen, how Isaac was blessed in both his sons. For it was for his sake, as Calvin noteth, that Moses vouchsafeth to make this honorable mention of Esau this one time, forbearing to prosecute his history anymore afterwards, because he was but as other men of this world, great and flourishing for a time, and then there is an end of them, they stand not before the Lord, as Jacob and his do.

Esau his wives were Adah the daughter of Elon the Hittite, Aholibamah the daughter of Anah, the daughter of Zibean the Hivite, and Bashemah Ishmael's daughter: whereas, Chap. 26. 34. Bashemah is said to be the daughter of Elon, and Mahalath is said to be the daughter of Ishmael, Chap. 28. 9. And instead of Aholibamah there is Judith, the daughter of Beeri the Hittite. Some think, that this diversity is by reason of the change of the names usual in all languages, or because grand-children are called the children of the grand-father, or adopted, or children by marriage.

That, which is spoke here, as also some other things, that follow, are spoken by way of capitulation: for Esau had taken these wives long before the death of Isaac, and went and dwelt in Mount Seir, as we may see, Chap. 32. but Moses purposing here to set down the whole history of him together, capitulateth these things. He, as Saint Augustine observeth, most probably went to dwell in Seir, when he saw, that his wives displeased his father and mother, but hearing of his fathers last sickness, he came as Jacob did into Canaan to his father, and having buried him, goeth again to Seir, to settle his abode there from thence forward, not meaning to come into Canaan anymore, but to leave that land to Jacob, because after their fathers death, his goods being divided between them, their substance was so great, that they could not dwell in one Country together, v. 7. and this and not his first going into Seir is here meant. So likewise the selling of Joseph into Egypt, the death of Er and Onan, and Judah's lying with Tamar; all that happened unto Ch. 40. were before Isaac's death, but only put off to be spoken of after, that Isaac's death and Esau his genealogy being set down, there might be none interruption in prosecuting the history of Joseph. For Joseph, who was born, when Jacob came out of Padan-Aram was but 17 when he was sold into Egypt, but he was 23 when Isaac died, as appeareth, because Anno 23, after Jacob's return from Padan-Aram Isaac died, as was shown before, Chap. 35. and Judah committed that sin about that time that Joseph was sold, Ch. 38. wherefore betwixt 17 and 23, there being six years of Josephs time spent in Egypt, something related of his usage there must needs come within the compass of that time, Chap. 39. And yet it is uncertain, whether he were imprisoned then, or not, because the time of his lying in prison is not set down, of which we shall see afterwards, but the time of his release is expressly set down, at 30 years of his age.

The sons of Esau by these his Wives were Eliphaz by Adah, Rehuel by Bashemah, and by Aholibamah Jehus, Jaalam and Chorah, altogether five, which are said to have been born to him in Canaan, as Jacob's to him in Padan-Aram, and Jacob's must inherit Canaan, and Esau's must be excluded therefrom, the divine Providence working this, that his promise might stand.

After this, mention is made of no more children that Esau had, but of his children's children, so that although he took him wives before Jacob, yet Jacob's number of children born to him in his old age were more then double so many as these of Esau. These his wives and children Esau took with all his substance, and went into Seir to dwell there. After this Moses reckoneth up the sons of Eliphaz, and of Rehuel, and then numbering the Dukes, that came of them and of Aholibamah, he maketh up the sum 14, all or most of which, it is likely with their trains came with Esau, when he went forth to meet Jacob.

Eliphaz the eldest is thought by some to have been that Eliphaz spoken of in the book of Job. From Teman his son it is thought that Teman had the name, which is spoken of, Ier. 49. 7.

Having reckoned up the Dukes, that came of Esau, Moses in the next place numbereth the Dukes, that came of Seir the Horite, who dwelt in that Country before, and were expelled by the children of Esau afterwards, in numbering of whom there is nothing memorable, but that Aholibamah is here set forth to be the daughter of Ana a Duke, and Timnah the Concubine of Eliphaz Esau's son, the sister of Lotan a Duke, v. 22. for the greater glory of Esau's family. And of Ana it is said in special, This is that Ana, why found Mules in the desert. The vulgar Latin for Mules readeth hot Waters, whereas it is not 〈 in non-Latin alphabet 〉 Waters, but 〈 in non-Latin alphabet 〉 , which the most skillful in the Hebrew translate Mules, a beast engendered by the coming together of an horse and an Ass, yet some stand earnestly for Waters, the finding of which in a Desert (they say) was rare, and therefore might well be spoken of. But it is meant that Ana now first put the horse and the asse together to try, what kind of brood would come of them, and the beast so engendered was called a Mule, being most strong of body, and it is the more probable, that this is the meaning because he is said to have done it whilst he kept asses, but the Law forbiddeth this, Levite. 19. This word indeed is nowhere else found for Mules, but Peradim signifying parted or separated, but this last word might be used afterwards to set forth their separate condition from all other beasts. The Septuagint leaveth Jemim untranslated, and the Chaldee rendereth it Gibbaraia Mighties, happily alluding to the strength of the Mule.

After the Dukes of the Horites thus reckoned up, Moses returneth again to Esau and his race, saying, that there were some Kings also in Edom, before there were Kings in Israel, as Belah the son of Behor, and Jobab the son of Zerab, &c. which Jobab is commonly held to be Job. So saith Aristeus, who wrote the history of the Jews, and Philo saith, that he was a King in Idumea, and married the daughter of Jacob, Dinah. Athanasius saith, that Job came of Esau, being the fifth from Abraham, so likewise Chrysostom; for Abraham, saith he, begat Esau, Esau Rahuel, Rahuel Zarah, Zarab Job; and Augustine, Theodoret, Gregory, Irenaeus, Apollinarius, &c. And for confirmation of this, the Septuagint add at the end of the book of Job, He was of his father Zarah, of the sons of Esau, and he was the fifth from Abraham, and reigned over Edom. His friends that came to him, were of the sons of Esau, Eliphaz King of the Temanites, and Bildad the tyrant of the Saucheans, and Sophar King of the Mineans, and his name was also Iobab. Yet Jerome saith, that he came of Nahor and Rabbi Solomon, that he was a Canaanite, dying a little before the over throw of that people, who were preserved till then for his virtues. And Lyranus saith, that the name here is Iobab, but there 〈 in non-Latin alphabet 〉 , which argueth, that they are two divers men, so likewise Vatablus. But haply for brevities sake, he might be called Job, although at the first Jobab. If anymore shall be needful to be spoken of this, it more properly belongeth to the book of Job, and therefore I refer it thither.

Moses having reckoned up seven Kings of Edom, returneth again to the Dukes, v. 40. who, as Musculus saith, are thought by some to have succeeded those Kings; Duke Timnah, Duke Halvah, Duke Jetheth, &c.

CHAP. XXXVII.

IN this Chapter beginneth the history of Joseph, before which in way of Preface Moses saith, These are the generations of Jacob, but then without speaking of his generations, till Chap. 46. he relateth immediately the things concerning Joseph only. Whereupon a question is moved, what is meant by saying, These are the generations of Jacob? Some will have these words to be a preparative to the generations reckoned up long after: some say that after them Joseph only is spoken of, because he was most like unto his father in conditions, the grace that was in Jacob seeming to rest upon him, so that he alone was the son of Jacob according to the spirit, coming of barren Rachel, as Jacob was of Isaac by Rebecca such another woman, and Isaac of Abraham by Sarah. But then generation should have been spoken of in the singular number, and not generations in the plural, and it is unusual to say, These are the generations, meaning some to be reckoned up long after; wherefore others considering the word used here is 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 parere, to bring forth, have rather expounded it of events,, these are the accidents, or the things, which those times brought forth unto Jacob for his further exercise, and thus it is used also before, Chap. 6. 9. and how the day doth parere or bring forth, it is spoken, Prov. 27. 1. Thus Vatablus saith some expound it, thus also Pagninus, and this I take to be the best. But Ferus followeth, that of Rupertus; saying that Joseph was herein a type of Christ, who alone amongst many Brethren was like unto, and the very image of God the Father. Joseph being 17 years old, &c. In the vulgar Latin it is, being 16 years old, against the current both of Hebrew, Chaldee, and Greek. Whereas this may seem to be against that which is related, Chap. 35. 28. saying that Isaac was 180 years old, and then died, at what time Jacob must needs be 120. because he was borne, Isaac being 60, and yet at his coming into Egypt he was but 130. Chap. 47. 9. at what time, yea nine years before Joseph is said to have been 30, chap. 41. 46. so that according to this; 22 years passed betwixt Josephs being sold into Egypt, and Jacob's going down thither, from 17 to 30. 13 and 7 years of plenty, and two years of the famine, but if after Isaac's death, there could be but 10 years. This seeming contradiction is easily reconciled by saying, that the figure Hysteron proteron was used in telling of Isaac's death before. See Ch. 36. 2, 3. how long Isaac lived after this selling of Joseph into Egypt. But why is the age of Joseph set down? Chrysostom saith, for the commendation of Joseph, in whom virtue appeared already, not able to endure the vices of his Brethren, and it aggravateth their sin the more, in that they were not moved by his young and tender age with compassion towards him; so likewise Rupertus. And by this we may gather, how long he was in bondage and misery, even 13 years, and from the beginning of this time the History of Jacob broken off, Chap. 35. 28, is here again continued, these are the things, that fell out, whilst Jacob dwelt in Hebron. And Joseph was with the Sons of Zilpah and Bilhah his Fathers Wives, that is, his Mother being dead, and he being envied of the Sons of Leah, because he was most beloved, they being of greater spirits, because they came of a free woman, he wisely to decline their envy consorted himself with the Sons of the Maid-servants, thus showing all humility, and herein, saith Ferus, he was also a figure of Christ, who came amongst sinners, as his Brethren, humbling himself to be made like unto them. And Joseph brought unto his Father their evil report.

In rendering this there is a manifest error in the Septuagint's Translation, wherein it is, They brought against Joseph an evil report unto their Father, and hereby Chrysostom, Theodoret, Isidore, and other Greek expositors following it have been made to err also: for the Hebrew Copy hath it, as we render it. But what evil report was this, which he brought unto his Father? the word translated, their evil report, is 〈 in non-Latin alphabet 〉 , their detraction, or oblocution, that is, their daily speaking ill of and against him, whereby he was so wearied, that he could not any longer bear it, they did so load him with contumelies. The Interlinearie gloss, the contumelies offered by the Sons of Leah to the Sons of the Maid-servants, adding also, that he accused them of Buggery, and Reuben of incest. Rupertus also saith, that he accused them of Buggery, and so likewise Tostatus. And there is a difference also about those that were accused, some saying, that they were the Sons of the Maid-servants, and some, as the interlinarie gloss, the Sons of Leah, as hath been already said. He was with the Sons of the Maid-servants, as preferring to live with them, and therefore it is not so probable, that he accused them, but the Sons, from whom he kept more aloof. And seeing Moses hath not set down any vice in particular, of which he accused them, it is not safe to pitch upon any, but generally, that they lived scandalously, whereby they came into infamy, and did express much envy against him. And this seemeth to be further set forth, v. 3. where it is said, that Jacob loved Joseph, &c. Expositors here generally commend Joseph, whereas he may seem to be worthy of taxation for accusing his Brethren, because, when he could not expect that by admonishing them of their vices he could reform them, but should rather have been derided for his labor, he told his Father of them, that he might take order for their reformation, and so they understand hereby great virtue, that could not endure vice to be implied in Joseph in these his young years. It is a fault indeed to complain of others with a desire of hurting, not of correcting them: but this certainly was not in virtuous Joseph.

Now Jacob loved Joseph more then all his children, because he was the Son of his old age and made him a Coat of divers colors.

There was so little a time betwixt the birth of the rest of Jacob's children, and Joseph, (for they were all borne in 7 years) that this may not seem to be the reason of his singular love towards him, because also Benjamin was borne long after, when he was more stricken in years. Wherefore Rupertus by the Son of his old age understandeth a Son excelling in those virtues, that are in the ancient, and Ferus followeth him. And both Philo, and Josephus, although they speak not of this, as a reason of Jacob's ••• at love towards him, because he begat him in his old age, yet they allege this as a reason, for the excellency of his body and the virtue of his mind, Philo adding also, that he came after the rest. The Chaldee Paraphrast hath it, because he was a wise Son, Puer cùm esset, prae se ferens senectutem. But it is commonly seen, that a child borne to a man in his old age is most beloved, because it is a comfort to him to see, that there is life still in his decaying nature. Jacob was 91 when Joseph was borne, and although he were old, when the rest were borne also, yet he being after them drew his affection most unto him, and as for Benjamin, he was yet an infant, and therefore haply not meant, when Joseph is spoken of, as most beloved of all his Sons that were grown up. It is not to be doubted but that there was singular virtue in Joseph, but because Jacob would not have it known, that he loved him most for that, but because he had him in his old Age, therefore Moses omitting that, speaketh of this only. For the Coat which he made him of divers colors, the vulgar Latin hath it, Tunicam polymitam, made of many and sundry sorts of threads; the Septuagint, 〈 in non-Latin alphabet 〉 ; Aquila, talarem; Symmachus, manicatam, as Jerome saith. The Hebrews will have it silk. It was doubtless a more precious Garment then he made for the rest: by the diversity of the works therein, the divers graces shining in Joseph being expressed, as Rupertus saith: of Garments of divers colors see more, 2 Sam. 13. 18.

And when his Brethren saw, that his Father loved him more then all his Brethren, they hated him, &c.

It is hence observed, that when Parents show more love to one child then to another, it procureth unto him the hatred of the rest, and therefore the exhortation of Ambrose is, Let a like grace join those children, whom a like nature hath joined. And yet he denieth not a liberty to Parents to love most, where they see most merit, that children may strive to go one before another in dutifulness. But they must be wise to conceal their love, for fear of hurting the beloved through envy more then benefiting him.

And Joseph dreamed a dream, and he told his Brethren, &c.

Joseph, as Philo and Josephus say, not thinking that his Brethren did bear him any hatred, like a simple youth told unto them, as to his friends, his dreams presaging his future advancement, for which they hated him yet more. Dreams and visions were the two ways, whereby God revealed things to come unto his servants. It is not to be doubted, but that Joseph, as all other men, had many dreams, but those that were Prophetical, God did make a greater impression of them in the mind, whereby they were known to be such. And at this time, when Joseph suffered by the envy of his Brethren, God comforted him seasonably by these dreams. But a question [Quest.] may be made here, whether there was not in him some pride, whereby he was stirred up to tell them? To this Bernard answereth, that he doth not think, that he declared them out of vanity, but out of simplicity, and if there were any pride in telling them, it was expiated by those things, which he afterwards suffered. Tho. Anglicus answereth, that God, who sent him these dreams enforced him to declare them, that his future exaltation might be known to be foreseen and fore-ordained of God. He revealed not unto him, what he should suffer, but how he should be advanced, because he was now afflicted and needed all comfort, and when the time of his sufferings should come, his faith should be the more exercised, seeing contrary things and such as threatened destruction to happen to him at the first instead of this expected advancement. Touching the dream, it was not of things concerning that course of life, which he then led, for he kept sheep, but concerning Husbandry, he and his Brethren were binding sheaves, and their sheaves came and did reverence to his sheaf, whereby was shown, that he should be taken from that course of life, and not at home, but elsewhere come to this preferment: thus Calvin. And more particularly the matter whereabout he should be busied, viz. the ga •• ering of corn against the famine in Egypt, seemeth to be pointed at.

And Joseph dreamed another dream, and he told it to his Father and his Brethren, saying, Behold, the Sun, Moon, and 11 Stars did bow down unto me.

This dream was added for further confirmation of the same thing, a similitude in Heaven being represented, as there upon earth, that it might be known to come from God, only his principality over his Parents also is hereby signified, as Jacob expounded it, v. 10. reproving him therefore; yet it is said, that he considered the matter. Here two questions offer themselves. 1 How it can be said, that Josephs Father and Mother worshipped him, when as his Mother was dead before this, and his Father is not anywhere said to have worshipped him, when he came down to him into Egypt, although his Brethren did? 2 Why Jacob reproved Joseph for telling this dream, but yet pondered it? If he thought it to come from God, why did he reprove him, and if not, why did he ponder it? Touching the first, some labor, but in vain, to prove that Rachel was yet living, for it is contrary to the course [Quest.] of the History. Augustine and Rupertus think, that no full satisfying resolution can be given, but by flying to a mystery, whereby Joseph is made a figure of Christ, whom the Sun worshippeth, when the old Church now triumphing in Heaven, and the Moon, when the Church militant, and the Stars, when every of the Saints departed doth worship him. But these are curiosities; and no better is that of some Hebrews, saying, that the Sun and Moon worshipped Joseph, when they reverenced Joshua coming of him to stand still at his bidding. For it is to be understood of the person of Joseph. Whereas Rachel may seem to have been alive at that time, because Jacob saith, Shall I and thy Mother worship thee? Lyranus saith, that this was spoken by him in way of derision, as if he had sad, This is a vain dream, for thy Mother is dead, and therefore cannot possibly come to worship thee, and who will beleave, that I thy Father shall ever do this? which he spake so, that his Brethren might the less envy him for it, as being of things incredible. But in the dream there must be a verity in respect of all particulars, how then was this? The same Lyranus and Tostatus also answer, Jacob worshipped him, when he sent by his sons, putting such humble terms in their mouths towards him, calling himself his servant, and touching his mother, one saith, Leah was meant; another, Bilhah the wife of his Father, and therefore one, that might well be called his Mother. I think it was Bilhah Rachel's maid, who was now, as his Mother, she being dead, in that she cherished him up with her Sons, for Leah died about the time when Jacob went down into Egypt. If it be said, we read nothing of Bilhahs bowing unto him: It may easily be answered, all things that were done, are not set down, and so the wives speeches, and humiliation towards Joseph being afar off might be by Moses omitted in the History following. They were certainly sensible of their children's and their own danger by famine, and therefore it is likely, as their Father, that they were moved with Reverence towards Joseph, so great a man now in Egypt. Touching Jacob's worshipping of Joseph, Chrysost. Hom. 66. saith, that it was fulfilled Chap. 47. v. 31. when he worshipped upon the end of his staff; so likewise Theodoret. Qu. 108. and Procopius, but Musculus, when he humbled himself unto him, saying, If I have found grace in thine eyes, Chap. 47. 29. Touching the other question, Jacob did [Quest.] not seriously reprove Joseph, but before his Brethren, that their envy might be the less against him, and these dreams of his might not stick in their minds, as portending any future advancement, but be neglected by them, as vain and frivolous, yet by himself alone he thought upon them, expecting the event thereof, yet, as Calvin saith, Jacob's act herein is not justifiable, for he ought rather to have dehorted his sons from kicking against the pricks, by stomacking God's decree touching their Brothers advancement, and to have persuaded them to be willing with that which God would bring to pass. Ferus rendereth another reason of Jacob's reproving him, viz. lest he should by his dreams be puffed up with pride.

And his brethren went to feed their fathers flock in Shechem. Philo telling this history saith, that Jacob feared, lest if his sons were still together at home, for envy against Joseph they would raise some sedition, wherefore he sendeth them far off, thinking that in time this grudge might by their discontinuance from Joseph be taken away. This Shechem is by some, as Musculus saith, thought to be the Shechem spoken of before, where the people were destroyed, but he thinketh it rather to be some other place named here only for the fertility of grass, not far from Hebron. I see no reason, but that with Ferus we may understand that Shechem, because that although they had removed from that place, being full of fear, yet Jacob having ground which he had bought there, the danger being now past, it is most likely that he would adventure to make use of it again for the feeding of his cattle, being so greatly confirmed by God since his coming from thence, as he had been when Jacob's sons had been there a certain time. He sendeth Joseph unto them to see how they did and the cattle, and to bring him word, who goeth, and not finding them there, but learning gy one that they were gone to Dothan, he followed them thither. Shechem, to which he was sent, as one saith, was 60 miles from Hebron, from thence to the Tower of Edar 20, from Edar to Bethel 12, from Bethel to Shechem 28, who therefore reckoneth this journey of Joseph 60 miles, not doubting, but that it was the same Shechem with that before-mentioned Dothan, as the same Author saith, was from hence four miles. Here was a City into which Elisha led the Aramites. The man, that is said to have found Joseph, and to have directed him to Dothan, is by the Hebrews held to have been an Angel, and likewise by Ferus: but as Musculus well saith, there is no need to hold that he was any other then a man, who by God's providence came at that time to direct this wandering youth. Whereas Ferus argueth from his knowledge of his brethren, which he being a stranger could not have had of them if he had been a man, it is a weak argument; for Jacob having now lived long in that Country, and being a great man and of note, both he and his sons might be known to many, even strangers dwelling a far off, especially where they had formerly dwelt, as about Shechem. Here see an example of the obedience of a child to his father, going so far off alone to see his unkind brethren at the command of his father, and doing his best diligence to find them [Note.] out in another place, when they were not in that.

When Josephs brethren saw him, they conspired together to kill him, but Reuben counseled rather to cast him into a pit, that he might preserve him alive. Behold, say they, this dreamer cometh▪ in the Hebrew, this master or author of dreams: by which saying is implied, that they would not have his dreams by any means to come of God, but from the pride and vanity of his own mind: for if they had conceived them to have been of God, they durst not have impugned them, lest they should have been found fighters against God, as Calvin speaketh. And thus they conspired, whilst he was yet a far off, so that it came from grounded malice in them, and it is most probable, that they had talked before together about such an heinous fact, or else each one would have feared to have bewrayed his mind unto his brother. Ambrose excuseth this their conspiracy, saying, They did not thus stir up one another against Joseph to kill him, but in a figure, representing the wicked Jews, who should afterwards stir up one another against Christ, saying, Come, this is the heir, let us kill him, and the inheritance shall be ours, as it is in the Parable. But it coming from the height of malice in them could not but be abominable, although figurative, and therefore we may see, how candid Moses was in not sparing to relate this of his progenitors, and how gracious the Lord was in choosing these men for the seminary of his Church, notwithstanding their horrible vices, and how miserable the state of the Church then was, being but in one family, and that so foully corrupt, that if the stories of the Heathen be perused, the like villainous plot is hardly to be found amongst them, that so many brethren should consent together to murder one, and that a brother of their own.

Reuben hearing this, dissuadeth from it, saying, Let us not kill him, but cast him into a pit, and let not our hands be upon him, that he might deliver him to his father. Reuben was the son of Leah, whose sons did most envy him, and yet God moved his heart to stand for Josephs deliverance, and Judah who came of the same mother, was the next that sought to save him alive, but not one of the sons of the two maid-servants, with whom he lived, that spake for him. A thing worth the noting, by a divine Providence, when God will, the greatest [Note.] enemies to a man are made his greatest friends. God knoweth, saith Musculus, how to take from amongst our enemies those, that may stand against the fury of our enemies. Reuben had been most vicious, for he went up to his fathers bed, either therefore he is now converted, or seeketh to take this opportunity of doing something to please his father so again, that he might be restored to his favor. The thing whereby he moveth them, is by propounding the heinousness of the sin of fratricide, as Josephus declareth in more words; but it is strange to see, how they were besotted, in that they could be persuaded, that they should not be guilty of his blould, if they did not directly murder him, although they cast him into a pit to be starved there to death, which indeed was rather a greater cruelty. When Joseph was come to his brethren, they take him according to Reuben's counsel, and cast him into a pit, which was so deep, that he could not get out anymore, but void of water, and the report goeth, that there be many such in those parts: but they first strip him out of his party-coloured coat, as being one thing, at which they were so greatly offended, because Jacob made it him, as an argument of his singular love towards him. With what words they spake unto him is not set forth, nor how he entreated for himself, but that he entreated, see Chap. 42. 21. The pit is said in the vulgar Latin to be an old pit, and R. Solomon saith, it was full of Serpents; but this is improbable, because Reuben counseled to put him in there for his safety. His coat being put off, it is not likely that he was naked, but left with some under-garment upon him, this being a loose one, which he ware uppermost, according to the manner of those Countries.

And they sat down to eat bread. This doth further aggravate their sin, that having committed so heinous a wickedness they were not touched with any remorse, but went presently to their repast. Behold, a company of Ishmaelites came from Gilead, &c. the word translated company is 〈 in non-Latin alphabet 〉 signifying a way, the continent being put for the content, the Chaldee Paraphrast readeth it, a company of Arabians, and both Philo and Josephus relating this history, call them Arabians. V. 36. and before that v. 28. they are said to have been Midianites, to whom Joseph was sold, and that sold him again in Egypt. Hereupon a question ariseth, how they consult about selling him to the Ishmaelites, [Quest.] but sell him to the Midianites, and how the Midianites are said to have sold him again to Potiphar in this chapter, but Chap. 39. 1. the Ishmaelites? Saint Augustine saith, that although the Midianites came of Midian the son of Ketura, and the Ishmaelites of Hagar's son Ishmael, yet, Gen. 25. Abraham sent them away into the East, giving them gifts, and so inhabiting together: although they bare divers names, they were but one Nation, sometimes called Ishmaelites, and sometimes Midianites. And therefore Moses speaketh of them accordingly, sometime by one name, sometime by another, they being some Ishmaelites, and some Midianites, that travelled here together. Their dwelling was not in Gilead, for that was part of the land of Canaan; but in Arabia, from Havila to Shur, more Eastward then Canaan. But it is most probable, that they went to Gilead for these wares, which they carried now into Egypt, which are said to grow abundantly there. The wares carried by them upon Camels are said to be Spicery, Balm and Myrrh. Tostatus saith, that some Hebrews read it Wax, Treacle, & Chesnuts, which he rejecteth. The first word is by Jerome translated Pigmenta, or Unguenta: the second word in the vulgar Latin is Rosin, of the Hebrew word Serar, to bind, because it healeth and bindeth gaping wounds together, the third is Stacte, which being beaten into powder and burnt, yieldeth a most sweet smell, and Dioscorides describeth it to be the fat of new Myrrh.

When they saw this company coming, Judah exhorteth them saying, What profit is it, if we slay him and conceal his blood? Come, and let us sell him to these Ishmaelites, and let not our hand be upon him, &c. Joseph being put into the pit to be starved to death, this beginneth now to work upon the conscience of Judah, wherefore he speaketh thus, meaning, that if they did so slay him, and conceal it, yet they should not by this means go scot-free from so horrible a sin, God would find it out, although it were concealed from man; he therefore taketh this opportunity to persuade them to sell him rather to the Ishmaelites.

Hereupon Joseph is drawn out, & sold unto them for 20 pieces of silver, that is, as the Chaldee Paraphrast rendereth it, for 20 shekels, the Septuagint render it pro 20 aureis, but they are much more Josephus saith pro 20 minis, Ambrose, and Augustine make mention of some copies, wherein it is 25, or 30 pieces of silver, which was doubtless made so, because Joseph was a figure of Christ sold for 30 pieces of silver. The true reading is, as we have it, 20 pieces of silver, that is, shekels, and a shekel is 15 ^d , the shekel of the Sanctuary twice so much of our money: then 20 shekels are one pound five shillings. And 20 shekels are set down, Levite. 27. 5. of one under 20 years of age, but every servant killed is valued at 30 shekels, Exod. 21. 32. Whereas, Amos 2. 6. Israel is threatened for selling the just One for silver, and the poor for a pair of shoes: R. Eliezer saith, It is in alluding to this selling of Joseph, with the 20 shekels taken for whom, they bought each of them two pair of shoes.

Then Reuben returned to the pit, not knowing, what his brethren had done, that he might draw out Joseph when they were away, but not finding him, he rendeth his garments, and complaineth, requiring, as Josephus and Philo say, of them, what was become of him; and when they had told him, that he was sold into Egypt, he spake against it, as a most heinous fact, but by and by, lest their fury should be stirred up against him also, he held his peace.

And they took Josephs coat, and killed a Kid, and dipped it in the blood, &c. According to theie first device, when they conspired together to kill Joseph, and to say, that an evil beast had devoured him, so they now use means to make their father believe, and the coat thus dipped in blood being brought unto him, he apprehendeth it accordingly. Whereas they are said to have killed a Kid, Josephus saith they killed a Goat, so likewise Pagninus, and the word Sanghir here used doth indeed signify a Goat, and Ghedi a Kid, but Sanghir is sometime put for a Goat, sometime for a Kid, and all other Expositors, and Jerome and the Septuagint turn it a Kid, v. 34.

Then Jacoh mourned for his son, and put on sackcloth, and when his sons and daughters came to comfort him, he would not be comforted, but said, I will go down to the grave to my son mourning. Rupertus conjectureth, that Jacob thought that his sons through envy had killed Joseph, whatsoever he said, but would not bewray his thoughts, and that this made him so full of heaviness: for if he had discovered his thoughts, he could not tell how to prove it, or how to deal with them for it. But, because he never afterwards did charge them with it, to move them to repentance therefore, as he would have done if he had thought them guilty, this opinion is not probable. Jacob rent his clothes, and put on sackcloth, to show, how his heart was rent with that heavy accident, and in way of humbling himself, as the manner was of the people of those parts. For grave, to which Jacob saith, he should go down mourning, Lyranus hath it hell, expounding it of the Limbus Patrum, imagined to be in the upper part of hell, and this is followed by all the Papals generally. But what the word Sheol here used signifieth, and the divers opinions of Writers, see Acts 2. 27. whereunto I will add, that because the Chaldee hath it Gehenna, Ibn Ezra reproveth it, saying, that it is plain by the use of the word Sheol in divers places of Scripture, that it signifieth the grave. And Cajetan, and Eugubinus themselves are for this exposition, as most aptly agreeing to the thing spoken of, viz. his sorrowing, till that he was dead and buried, so likewise Ferus.

And the Midianites sold him to Potiphar an officer of Pharaoh, and Captain of the guard. For Officer Calvin readeth it Satrapae, a Prince, and Vatablus and the Chaldee Paraphrast, the vulgar Latin an Eunuch, for the word 〈 in non-Latin alphabet 〉 , as Vatablus hath it, signifieth both a Prince and an Eunuch, because Eunuchs were in places of principality about divers heathen Kings. Hereupon a question is made by some, how Potiphar could be an Eunuch, and yet had a wise? but this question is at an end by that which hath been already said. The words translated, (Captain of the Guard) are 〈 in non-Latin alphabet 〉 , of 〈 in non-Latin alphabet 〉 mactare to kill, as Muscnlus hath it, whereupon some have expounded it Master of the Butchers, or of the Cooks; but this rendering it, Prince of the Soldiers, or one over the guard is rather to be preferred, as being a greater dignity, and so the house, that Joseph came into by a singular providence, was an house more likely for him to be advanced in, then in another ordinary house. Lyranus is for this translation, because the office of a soldier is to kill their enemies, so likewise Jerome and Augustine, but Philo and Josephus and Ambrose are for the other.

Now as in this history the literal sense is first to be respected, so it is to be understood, that Joseph in all this was a figure of our Savior Christ. As he came of barren Rachel, so Christ came of a barren Virgin. As he was singularly beloved of his father, because he was born to him in his old age, so was Christ of our heavenly Father, as one that was born in the old and last age of the world. As he had a coat of divers colors, so Christ was endued with divers excellent graces, and divers people saith, Isidore, were gathered to him. As he was envied of his brethren, so was Christ of the Jews. As he was appointed to keep sheep, and lived with the sons of Bilhah and Zilpah, the meanest of Jacob's sons, so Christ was the true Shepherd, but his conversation was amongst the poorest and meanest. As he could not endure the ill manners of his brethren, but accused them to his father, so Christ cannot endure the wicked, and will accuse them and judge and condemn them at the last day. And as Joseph had dreams portending his exaltation, for which his brethren hated him the more, so Christ speaking of his equality with the Father, of his glory to come, was the more hated of the Jews. As Joseph was sent afar off to his brethren, so Christ; and he spared for no pains to find them, but they conspired to kill him, & sel him for 30 pieces of silver, as Joseph was sold for 20. As Reuben took Josephs part, so did Nicodemus amongst the Pharisees Christ's. As they plucked off Josephs coat, so the Jews sought to take the coat of divers graces from Christ, saying; that he was a sinner, had a devil and was mad. As Joseph was diversely ill handled, sometime being cast into a pit, out of which he came again, and sometime sold for a slave, so Christ was sometime taken to be cast down off an high hill, sometime attempted to be stoned, but he escaped, but lastly, he was sold. As when they had put Joseph into the pit, they sat down to eat bread; so when Christ was by the Jews crucified, they ate the Passover. As by the counsel of Judah, Joseph was sold, so by Judas Christ: as he was lifted up out of the pit, so was Christ from the pit of death. Thus Ferus, Isidore, Rabanus, &c.

CHAP. XXXVIII.

AT that time Judah went down from his Brethren to a certain Adullamite whose name was Hirah, and he saw there the daughter of a certain Canaanite, whose name was Shuah, and he took her, &c.

The Hebrews, saith Ferus, declare this to be the cause of Judah his going from his brethren to this Adullamite, viz. because they seeing their father so heavy for the loss of Joseph, and that he would not be comforted, quarrelled with him for the counsel, which he had given them to sell away Joseph, whereas he being their elder, if he had then advised them to let him go free, they would, their anger by that time being pacified, have hearkened to his voice. Forsomuch as then he could have no quiet living amongst them, he went thus away from them, and married, and had children, but they died, whereupon he noteth, how God in justice dealt with him, as he had dealt by others, [Note.] he had counseled to sell Joseph into another place to strangers, now he liveth therefore amongst strangers; and he by that means made his father sorrowful, as if his son had been dead indeed, wherefore his sons are taken away by the Lord, and his Wife after them to his great sorrow.

But some Hebrews, as Vatablus hath it, say, that these things fell out before the selling of Joseph, but this is improbable, forsomuch as the history of Joseph being by Moses begun, he would not doubtless have interrupted the course thereof, but to bring in these things in their proper place. Moreover, if this were granted, and Judah had married at 16 years old, and had three sons at to, how could any of them be grown up, and die, and he beget a child of their widow, and that child grow up and beget another by the time of their going into Egypt, which cannot be above 27 or 28 from the 16 year of Judah his age? He that will count it, shall find that Pharez could not then possibly be above four or five years old. Odulla, as Jerome saith, was a little Village, being afterwards of the Tribe of Judah eight miles from Jerusalem towards the South-west, from Hebron above 20 miles. The great doubt here is, how it can be said, that Judah now married a wife and begat three children, whereof two married and died, and that he lay with his daughter in law many years after, and had by her Pharez and Zarah at one birth, and Pharez had two sons Hezron and Hamul, when Jacob went with his family down into Egypt? For betwixt this and the going into Egypt were but 22 years, seeing Joseph was now 17, and then 39. For admit, that Judah married a Wife this very year, and had his first son within the year, yet we must suppose him to be 18 or 19 when he married, then Tamar his daughter in law had another of his sons, and he being dead, remained a widow a long time before that Judah lay with her, so that here is more then this whole time run out when Pharez and Zarah were born, how then could Pharez have sons also in this space of time? Saint Augustine both moveth and answereth it in effect in speaking upon Gen. 46. 15. of the 33 children of Leah, which she and hers are said to have had in Mesopotamia of Syria, when he saith, that the children are counted in their parents, because they were borne there: for Leah had but six sons and one daughter there, the children which were born unto them coming afterwards in Canaan, and in like manner it may be said, that the sons of Pharez are spoken of, as going down with Jacob into Egypt, when they yet were not, but in Pharez their father. Yet upon this Chapter Augustine laboreth to clear this doubt, by saying, that these things are spoken by way of capitulation, being done before the selling of Joseph, although related after, and in sifting this resolution, he findeth it not firm, because when Joseph was 17, Judah was but 21, and therefore could not be married long before. The best light therefore, which he giveth for the clearing of this doubt is in his last Question, where speaking of the sons of Machir, the son of Manasseh Joseph's son, who were brought up upon Josephs knees, he saith, that, these could not have been counted amongst the number of souls belonging unto Jacob at his coming down into Egypt, as they are by the Septuagint, numbering 75, but that all, which were born to the end of Joseph's life, who was the cause of their coming into Egypt, come into the account. But I rather think, that when it is said, All the souls that came with Jacob into Egypt were 66, it is meant which came with him, or came of him before his death, which was not till 17 years after, and in that time Pharez if he married young, might have children. And it is to be supposed, that now the Lord beginning to fulfil his promise of increasing Abraham's posterity extraordinarily, they married very young, and fructified beyond the ordinary course, as before Isaac and Jacob had stayed long, before they married or had any children. Or it may be said, that the two grand-children of Judah by Pharez are mentioned amongst those, that went down into Egypt, although they were not yet, but in their father for the dignity of this line, in respect of Christ coming thereof, seeing no grand-children else of any of Jacob's sons are spoken of, but only of Asher, Chap. 46. 17. which he might then well actually have.

The woman married by Judah was the daughter of a Canaanite called Shuah, for this was her fathers, not her name, as appeareth by the word 〈 in non-Latin alphabet 〉 , the Chaldee Paraphrast rendereth it, the daughter of a Merchant, for so the word Canaanite is also sometimes taken, but Calvin will rather have it of a Canaanite, holding that Judah is here branded for marrying with the inhabitants of that Country, which he ought not to have done, and therefore God sendeth his curse upon that marriage, so as that the children that came thereby were none of them of the holy Line of Christ. But if so, would not God as well have cursed his going in to Tamar, in an incestuous manner? Wherefore I think rather that these things are set down, that the full history of Judah his proceedings, before he came to beget Pharez one of the progenitors of Christ of Tamar, might be understood, that seeing his and her foul vices we might admire the grace of God towards sinners, and not be swallowed up of despair for any of our sins: whereas it may seem to be a disparagement to Christ to come of such parentage, it is not, but as filthy places, upon which the sun shineth, do not pollute the sun, but are purified by the sun-beams, so Christ contracted no defilement from them, but they were sanctified and made glorious by him, the filthiness of their sins being done away.

Judah being married hath three sons; Er, signifying vigilancy; Onan, fortitude or grief; and Selah, peace: and touching the third, it is said, that he was in Chezib when she bare him, the vulgar Latin, and she ceased bearing, but falsely, for Chezib is a City in Palestine, but being Englished, it signifieth a lie, whereupon it is likely, that the vulgar Latin goeth, as if she made no doubt, but to have had more children after this, but had none, wherein she was in a lie.

Er being grown up, Judah took him a wife, but he was wicked, and the Lord slue him, and likewise Onan. Here because it is not particularly set down, what the sin of Er was, there are divers conjectures. S. Augustine saith, that it was cruelty, and that these two figured out two sorts of wicked men, the one of such as hurt others, the other of such as will not benefit others. But the Hebrews say, that the sin of Er and Onan was all one in substance: For Tamar being a fair woman, and he being greatly enamored with her beauty, knowing that by bearing of children it would the sooner break; he to prevent her impregnation, spilled his seed, intending in his marriage not the increase of posterity, as he should have done, but only the satisfying of his carnal lust, and this is followed by most. This was such a wickedness in him, as that of the Sodomites, Gen. 19. He is said to have been wicked before the Lord, that is, notoriously wicked not regarding, who knew how ill he did whether God or man. See for this phrase before, Gen. 10. 9. and by this phrase it should seem, that his sin was not secret betwixt him and his wife alone, but open to the world, which maketh rather for the opinion of Augustine, then for that of the Hebrews, and if it had been the same sin with that of Onan, it would doubtless in like manner have been expressed. For this his wickedness God slue him, that is, by some open judgment, so that all men might take notice, that it was God's hand, wherewith he was smitten. It may be noted, that 〈 in non-Latin alphabet 〉 signifieth wicked, and 〈 in non-Latin alphabet 〉 by which word Er is set forth by altering the order of the letters is 〈 in non-Latin alphabet 〉 wicked, so that the Anagram of his name was most true. I cannot with Ainsworth say that God slue him, because he would have no wicked man of the line of Christ, for what else was Jeconiah and Judah himself for his incest, but this was done for the terror of such as are impudent in their wickedness.

Touching Onan, his father Judah would have him to take his brothers wife, being thus left, to raise up seed unto his brother. A question here offereth it self, seeing this law was not made till afterwards in the days of Moses, Deut. [Quest.] 25. how Judah was stirred up to appoint his son Onan thus to marry? To this it is generally answered, that although this law were not now written, yet as divers other laws, about clean and unclean creatures, and of altars and sacrifices, &c. were observed, God specially guiding his servants of old, so to do by inspiration, and thus the son had them from the father, generation after generation, so doubtless this law had been by the like guidance observed amongst the Hebrews from the beginning, and that line of which they come; the writing of these laws afterwards being but for durability, lest in continuance of time, as this Nation increased, and they were dispersed, these laws should amongst some of them be obliterated and forgotten. Yet Philo saith, that even amongst the Canaanites the like law was followed. If it may seem to be repugnant to another law, whereby the brother is forbidden to marry the brothers wife. This is easily answered, it is an exception to that general law, such a thing is not to be done, but in case that the brother dieth without issue, in which case for a good greater then the evil coming by a marriage with one so near a-kin, that law was dispensed withal, and the issue first coming by a man's marrying with his brothers wife thus, was counted to the dead brother, and called by his name. This law of raising up seed of the relict to the eldest brother lasted no longer then the first-born amongst many brethren, Christ Jesus to come was figured out, so that he being come, it were incest now in any case for a man to take his brothers wife.

For the sin of Onan, it was most detestable. 1 Because it was unnatural to spill the seed given him for generation. 2 Because he did great wrong thus unto Tamar, hindering her, that she could not be the mother of children. 3 He did, as much as in him, mar the seminary of the generation of man, that he should have no further increased. 4 He was envious in the highest degree against his dead brother, rather then he would raise up seed unto him, he preferred to go himself seedlesse. Lastly it was also aggravated, in that Er being made an example for his wickedness before him, he would not yet take warning thereby, wherefore he was most justly by some remarkable judgment soon taken away also.

Tamar becoming thus a Widow the second time, Judah biddeth her to stay in her fathers house, till his other son Shelah was grown up, being afraid to match her yet unto him, lest he should be slain also. He thought the cause of his sons death, saith Calvin, not to be in their wickedness, but in the woman, and therefore he thus defrauded her, so blind are parents to see into the faults of their children. It was certainly an unjust thing in him thus to delude her. But it seemeth, that having another son, she being matched once into his family, & having no child, it was not lawful for her to mary again elsewhere, but was tied to that family, so that his speech herein to her was but according to course, yet in that he meant not to do as he said, he offered injury unto her.

After this the wife of Judah dieth, and his mourning time for her being over, he goeth with his friend Hirah, who was spoken of before, v. 1. to Timnath to his sheep-shearing: this, as one saith, was six miles from Odulla. Tamar hearing of this, and finding that he went about to deceive her in the matter of Shelah disguised herself, and sat in his way in an open place, in Hebrew 〈 in non-Latin alphabet 〉 in apertione oculorum. Some, as Calvin saith, understand hereby a place, where two ways met, others a place where a fountain ran into two rivers, because 〈 in non-Latin alphabet 〉 signifieth, as eyes, so fontes: some translate it, as a proper name, in ostio Henaim, the plain meaning is in some public place, where men's eyes might look upon her, as they passed by, she feigning herself to be a common woman, and being attired accordingly The word put for harlot here is Kadeshah, signifying holy, but it setteth forth one most unholy and commonly fornicating, as Kadesh a Sodomite, Deut. 23. 17, 18. 1 King. 14. 24. because such uncleanness was committed in the consecrated places of the Heathen, as we may gather, 2 King. 23. 7. Hosea 4. 14. This trap being set thus for Judah, he is taken, and goeth in unto her, being veiled, for even Whores in those days were taken with a kind of bashfulness for their shameful sin. He agreeth to lie with her for a kid, and she demanding it, giveth her for a pledge, till he should send it, his Bracelets, Signet and Staff: Calvin readeth for Bracelets Pallium, Vatablus, Cidaristua, and so Luther likewise expounding it of some linen, turbanto, like that of the Turks, which he ware about his head and neck, being an ensign of dignity in that Country, as the signet also was. The Hebrew word is 〈 in non-Latin alphabet 〉 , which cometh of 〈 in non-Latin alphabet 〉 luctare cum implicatione membrorum, so that it signifieth properly a folded cloth, wherewith anything is covered, as Numbers 19. 15. wherefore I approve rather of that of Vatablus, then of the vulgar Latin Armilla, followed in our translation Bracelet, of which no such reason can be rendered, neither did men but women wear these. They were ensigns of his dignity, but he refuseth not to part with them to have his lust satisfied into the hands of an whore; whereby we may see how violently, and without all respect men are carried [Note.] to this wickedness, if they suffer fleshly lust to sway with them. These pledges being obtained, he lieth with her, and she was with child; But when he was gone, Tamar departed thence, and put on her Widows raiment again. Judah then sendeth the Kid by the hand of the Adullamite, but the whore could nowhere be found. Three months after Judah heareth that Tamar was with child, whereupon he would have her burnt. A question here ariseth, why Judah would have so severe a punishment inflicted? It is answered, [Quest.] that stoning to death for an Adulteress was appointed afterwards by the Law of God, and before that most anciently, as the fathers had other laws by inspiration, so they had this of putting Adulteresses to death, and as Musculus saith, the custom was in those parts to burn them, Levite. 21. 9. If a Priests daughter had played the harlot in her fathers house, she was to be burnt, hereupon some think that Tamar was Melchizedecks daughter, and therefore this great punishment was appointed her, but this is a fond conceit. We may see by this and by other laws amongst Heathen men, how hateful Adultery was, so that it was most severely punished. Amongst the Arabians it was punished with death, as Strabo saith. Amongst the Egyptians, the nose of the woman was cut off, and the man was beaten with a thousand stripes, according to Diodorus Siculus. Zaleucus the Lawgiver of the Locrians would have it punished with putting out both the eyes, and when his son was taken in the offense, he that the law might not be broken, and yet his son might not be made stark blind, caused one of his eyes to be put out, and one of his own. Amongst the Germans she was stripped, her hair was cut, and she was beaten through the street by her husband with a club. Amongst the Persians a King called Cabades, would have adultery go unpunished, but this was so heinously taken by his Subjects, that they put him from his Kingdom, wherefore it is a foul shame that in Christian Common-wealths this sin is [Note.] little or nothing at all punished. But it may seem, that Tamar was no Adulteress because she was single. To this some answer, that she was contracted to Shelah, and for one contracted playing the whore, and for one married, there was the same punishment appointed: for Shelahs brethren being dead without issue, she was his wife in right, and therefore lying with another man, an Adulteress. And this seemeth to be the truth, although opposed by some, affirming that she was yet free from Shelah, and the rather, because he had now taken another wife, but this is only a groundless conjecture. But it may be demanded what authority Judah being a private man [Quest.] had to command her to be thus punished? To this some answer, that he appointed not the punishment, as having power of himself, but required the Judges according to the law thus to proceed against her. Some say, that he for his wisdom was made a Judge amongst the Canaanites, but this is improbable, and some, that in every family he that was the chief, had power of life and death in that family, but this is as improbable, and tending to the overthrow of a Common-wealth. Wherefore I subscribe to the first. But although [Quest.] he would have her to be burnt, how can it be defended that he would have this done, she being now with child before she was delivered? This [Answ.] was more then Heathenish cruelty, for to say nothing of the divine Law, the father shall not die for the child, nor the child for the father, the Romans appointed if any woman condemned to die were with child, she should first be delivered, and then executed, and not before; so saith Clemens Alexandrinus, and Aelianus saith, amongst the Athenians, a woman being condemned for Witch-craft, because she was with child she was preserved till the time of her delivery. And Plutarch relateth the same touching the Egyptians. And in the civil law not only the executing of a woman with child, but the judging of her during that time is forbidden. And the sin of Judah is aggravated the more in that having before wronged her, he was yet thus severe towards her; and that he being guilty of the foul sin of fornication, durst notwithstanding without all conscience of his own, as the Pharisees dealt by the adulterous woman, give sentence thus against her.

Tamar hearing the sentence of Judah against her, showeth his pledges, by which he was put to confusion, saying, She is more just then I. Hereupon a question ariseth, whether she may by any means be justified in this matter? [Quest.] Chrysostom, and after him Theodoret & Ambrose hold, that Tamar was herein without fault, both because she was not moved with a desire to satisfy lust, but to have issue by that seed, unto which such gracious promises were made, and this she saw, that now she could not have by any other means, Er and Onan being dead, and Shelah denied unto her, and also because herein she served the divine dispensation to bear two children, mystically setting forth two people's, and two kinds of life, viz. the Judaical and the Spiritual, and to bear one, of whom Christ afterwards came, neither was Judah faulty herein, so Chrysostom. And Theodoret saith, that hereby it appeareth she did thus not out of lust, but for issue, because after this she companied no more, either with Judah, or with any other. Ambrose saith, It was a shameful thing then not to have children, and punishable by law, for the grace of Widow-hood and of Virginity flourished not before Christ's coming, and hereby he the rather justifieth her, because she sought not to have issue by Judah, to the wronging of another woman, but his Wife being now dead. Contrariwise, Augustine saith, she should rather have always been without children, then to become a mother without the right of Matrimony. Whereas Judah praiseth her, as more just then himself, he praiseth her not, as just, but preferreth her, as less faulty, who because she kept not the ordinate society in the procreation of children, is worthily found culpable. And if she be praised of him, what marvel is it, if a sinful woman be praised by a sinful man? And whereas Judah may seem not to have been faulty, because, notwithstanding this fact, as the Manichees objected, he was numbered amongst the 12 Patriarchs, he answereth, so was Judas, although he betrayed Christ, amongst the 12 Apostles. And whereas it is further said, Judah was singularly blessed of his father after this, it not being recounted against him, but Judas hanged himself, he answereth, hereby it appeareth, that what is said belongeth not to Judah, but to Christ, that was to come of his tribe, wherefore his fault is laid open, that when he is praised, because he is not found to be such another, who is meant may be sought out. And lastly, whereas a great good came of this incestuous meeting, for Christ descended of Pharez, he saith, that it is not hereby justifiable, because no such thing was intended by them, as the fact of Judas in betraying Christ is not justifiable, because great good came hereof, but wicked and damnable. And as Augustine, so Jerome, Calvin, Luther, Musculus, and all others condemn both Judah and Tamar for this. Luther saith, that Tamar committed the foul sin of incest, and Judah all manner of sin in this one sacrilege, homicide, simulation, perfidy, and the offering of all kind of injury. Yea and Chrysostom himself in one place saith, that Tamar and Bathshaba were women celebrated for sin, and that the coming together of Judah and Tamar was filthy adultery, And indeed, howsoever the Lord wrought secretly hereby; yet it can be counted no better, as Josephs brethren's selling him into Egypt, was no better then man-stealing, and horrible unnaturalness; and the Jews crucifying of Christ, no better then a most crying sin of shedding innocent blood. For if it should hereby be thought justifiable, because there was some other thing mystically intended by the Lord herein; by the like reason, murder, robbery, adultery, or any wrong might sometimes be justified also. The certain rule is, evil may not be done, that good may come of it: whereas Judah is afterwards praised by Jacob and not blamed for this, haply he had before that time repented of it, and therefore as in other faithful servants of God, having repented them, their faith is praised, and their sin passed over in silence, so it was in Judah, or such praise is given by way of prophecy, as Augustine noted before, Christ coming of the tribe of Judah being meant.

And it came to pass, that in the time of her travail, behold, twins were in her womb, &c. Tamar was herein like unto Rebecca going with Jacob and Esau, and when the time of her delivery came, one put out his hand first, about which the Midwife tieth a Scarlet-thread, and then he pulling it in again, the other came forth, being therefore called Pharez, because, as it is said, he brake forth, and then came out his brother, who was called Zarah. The word generally translated a Scarlet-thread here, is by one denied to be rightly translated so, affirming, that it should rather be with a double-thread. Another, that whereas a Scarlet-thread is commonly taken for a red thread, saith, it is rather to be taken for a black one, because Coccus translated Scarlet, is properly the name of a black silk so died, that the color cannot be washed off again, and unto this he applieth that, Isaiah 1. 18. If your sins were as scarlet, I will make white as wool. But both 〈 in non-Latin alphabet 〉 signifieth Scarlet, as well as double, and therefore this being the common exposition it is better to follow it, and a Scarlet-thread, as one noteth, was now used to set forth the dignity of the primogeniture. And Pliny writing of the Coccus, saith, it is a red grain of Galatia of greatest estimation: again, he saith, that the color of the Coccus is like to that of the Rose, then which nothing is more grateful to behold. For the name Pharez, signifying division, the Pharisees afterwards took their name from the same root, because they counted themselves holier then others, and were divided from them. For the words used by the Midwife: How hast thou broken forth! this breach be upon thee. In Hebrew 〈 in non-Latin alphabet 〉 , so that the name Pharez came from the word used by her. The meaning is, Why hast thou broken that Membrana, or Secundina, wherein thou wast held in thy mothers womb? A breach upon thee, These words, saith Vatablus, are taken by some, as a curse. The Chaldee Paraphrast, How great fortitude hast thou, that thou shouldest prevail! Some Hebrews, why hast thou strengthened thy strength! It was a speech of admiration, his brother being betwixt him and the coming forth, how he should get the precedency thus For the name Zarah, that signifieth oriens, because he seemed to have come out before the other.

Touching the mystery of this place, all ancient Writers agree, that these things were figurative, yea Chrysostom himself, who is very little in allegorizing, yet will needs have an allegory here. For upon this place he saith, We must not inconsiderately pass over the things delivered in the holy Scriptures, nor superficially salute them, but pierce into the profundity of them, that when we know the riches that lie. hid there, we may glorify God, who doth so wisely dispense all things. For if God had not meant some more mystical thing by that which is done here, it could not have been, that Zarah should have pulled back his hand, and have given way to his brother to come out first. But when he cometh to set down the mystery, he saith, Abel, Enoch, Abraham and Noah were figured out by Zarah, but sin increasing, the law was given, and because it could not give life, Christ came, who was figured out by Pharez, whereby, as I take it, he meaneth, that as Zarah was interrupted, that he could not come forth by the intervening of Pharez, so justification could not be but by Christ coming into the World. Theodoret to the same effect saith, As Pharez came forth, Zarah pulling back his hand, so the law came between those that at the first were studious of virtue & piety, and those under the Gospel, who by Christ were perfected Irenaeus saith, that Zarah was a figure of that people, which is uncircumcised, beginning with Abel, Enoch, Noah, &c. but then giving way, that his brother might be borne, that is, the Jews, who were circumcised, they come forth again in our Savior Christ, whose blood-shed was figured out by the red thread. Thus they, but the most common received Allegory by Isidore, Cyril, Rupertus, Rabanus, Ferus, &c. is, that Zarah figured out the Jews, and Pharez the Gentiles: for as Tamar signifying bitterness bare them both, so Christ's Passion which was most bitter, was the original of the Church both of the believing Jews and Gentiles. And as Zarah first offered to come forth, &c. so the faith of Christ was first preached to the Jews, but they going back, to the Gentiles, who embraced it, and when blindness shall be taken from the eyes of the Jews, they shall be born unto Christ also, and be called Zarah, oriens, because they shall look unto Christ, who is oriens. Thus Rupertus: Cyril not differing in substance, saith, that the Jews signified by Zarah began to forth, when by sacrifices and prophecies they foretold the Passion of Christ, figured out in Zarahs red thread, but the fullness of time coming they would not believe, and then the Gentiles by faith got the precedency. Ferus & Rabanus beginning the Allegory higher say, that Tamar signifying bitterness figured out repentance, Er and Onan those, that either before the law or under the law would not repent, and therefore were destroyed. Rabanus saith, that Er signifying pellis, and Onan their sorrow, set forth two sorts of Kings, the one of blood-shedders and such as did much wickedness, the other of those that did no good. Both these are destroyed, and then although Shelah lived, that is, the tribe of Judah continued, it had no King, till Judah, as both Ferus and Rabanus say, that is, Christ came to his sheep, and begetteth of Tamar, that is, by faith and repentance, two sorts of people, &c. as before. And Rabanus prosecuteth this Allegory yet further. But that which hath been already said shall suffice, the rest not being worth the naming.

CHAP. XXXIX.

HEre Moses returneth again to the history of Joseph, repeating first his bringing into Egypt, and selling to Potiphar, which was spoken of, Chap. 37. 35, 36. And then he declareth how the Lord prospered him in everything that he took in hand, insomuch that his Master observing it made him over-seer of his house, and put all that he had into his hands, and it is added, that he knew not ought which he had, saving the bread, which he did eat. Thus when Joseph was removed far from his fathers house, God yet was near unto him to bless him and his labors in, such manner that all might see the favor of God to be greatly towards him. And by this means God wrought for his preferment in Potiphar's house, thus comforting him against the misery, unto which in this his captivity and servile estate he was exposed. In like manner Jacob serving Laban had been blessed before, and Laban for his sake, and so to have a servant fearing God is the way to enjoy his blessing. But whereas it is said, [Note.] He knew nothing that he had but the bread which he ate: Some, saith Luther, refer it to Joseph, as spoken of him, as if it were meant, that for all his fidelity and good service that he did to his Master, he had none other food, but as other servants dry bread to live upon, being notwithstanding through God's blessing fair and well-liking, as Daniel and his fellows were afterwards, being fed with nothing but pulse. But it is plainly spoken of Potiphar the Master, and not of Joseph the servant, as is further expressed, verse 8. and the meaning is, that he meddled not with anything that he had, nor looked after it whether cattle or money, layings out or receivings, the taking in or letting go of servants, selling or letting, but only with his daily diet, appointing what meat he would have made ready, whether of this kind or that, or in greater or less quantity, as he meant to have more or less company at his table: for bread is commonly put for all manner of food. Vatablus saith, He took no care about anything but about eating and drinking, or that he reaped none other fruit of all which he had. Some, he saith, hold that this is spoken, in respect of meat, which the Egyptians would not eat with the Hebrews. And Luther saith, that some Hebrews more absurdly hold, that by bread his wife is to be understood, as is further explained, verse 9. bringing for this purpose that of the wise man, Prov. 9. 17. Stollen waters are sweet, and bread eaten in secret is pleasant. The most genuine exposition, and free from streining is that which I first delivered. That Joseph should thus have all committed unto him was God's singular providence towards him; seeing, how excellent parts soever be in strangers, yet men are more inclining to commit their affairs to the trust of those that are bred and brought up about them, and not unto such.

But lo now, in the midst of his prosperity God hath another great cross to exercise him withal, Potiphar's wife by his permission, becometh an Instrument of the greatest misery unto him, that had yet happened. She beholding the beauty and good proportion of Joseph, being now in the prime of his age, tempted him to lie with her at sundry times, and being denied, grew more urgent upon him, insomuch, as that when he was alone, she caught hold of his garment, but he leaving it in her hand, fled from her, whereupon she crieth out, and telleth both the whole family and her husband at his coming home, that this Hebrew servant came in to mock her, but she cried out, and then he ran away; whereupon Potiphar being incensed, putteth him in prison. These things were done most probably about the 27 year of Josephs age, because at 30 he stood before Pharaoh, and before that he had been sometime in prison, before that the Kings chief Butler and Baker were committed, and after their release, he abode there still two years. It was a most strong temptation, wherewith he was now assaulted, to be desired by his Mistress whom if he would satisfy, he might both have pleasure, be secure as touching the disclosing of it, and have her great favor for his further benefit, but in case he would not he might certainly expect some great evil by her means, yet such was the virtue of this young man, as that he could not by any such consideration be moved to sin against God. A notable example of chastity to be followed by all others, and to follow which there is encouragement enough in the success, which he had, after that for a short time he had unjustly suffered. Of such chastity also was Susanna. And Valerius Maximus writeth of one Spurina, a most comely young man amongst the Heathen, an Hetrurian, that because he was desired by divers women, he cut and disfigured his face, preferring rather deformity for the assurance of his sanctity, then beauty to ensnare the eyes and hearts of any, and hereby he took away that suspicion, which was in jealous husbands and parents.

Rupertus praiseth Joseph, as expressing four virtues in this one thing; temperance, in that he refrained from his Mistress tempting him; justice, in that he would not do this injury to his Master; fortitude, in that being solicited from day today, he could not yet be overcome; and wisdom, in that he preferred with a little temporal loss of his garment to cast far from him the fire that might have been dangerous to his soul. That which is here related touching Joseph and his Mistress is excellently drawn into an Allegory by Gregory and Rupertus thus. As Joseph was comely and beautiful to behold, so was Christ to the spiritual eye: but as Josephs Mistress affected him to satisfy her filthy lust, so the Jewish Synagogue was affected to the Christ to come for a worldly benefit, imagining, that he should be a most mighty Prince, ruling after the manner of an earthly Emperor over all, and advancing to great dignity his own Nation. But as Joseph being desired by his Mistress, resisted her unlawful desire from time to time, and at last left his garment with her and fled; so Christ would not satisfy the Synagogue in this respect, but leaveth unto her desiring him, that is, their imaginary Christ most earnestly, his exterior garment, as it were, of the letter of the Scripture not being understood. The Synagogue then complaineth as this woman to her husband, and showeth this garment, that is, argueth and disputeth out of the Scriptures not understood against Christ before the high Priest, being as it were her husband, and he being incensed, procureth his apprehension and crucifying, and consequently his going into the Sepulcher, as it were into the prison. But as Joseph, he was not held there, but after a while, delivered both himself and others, for by death he destroyed him that had the power of death, that is, the Devil, &c. Rabanus Maurus hath both this and another out of Isidore, which I do not so approve of, and therefore omit it.

Joseph being committed to prison was still blessed of God, so that the Keeper put all his prisoners under him, and he did all that was done there; Or as the Chaldee Paraphrast hath it, all was done according to his word, or as he appointed. It is a marvel, saith Calvin, that the Prison-keeper durst express so much favor to a man with whom Potiphar was so greatly offended, but it is likely, that Potiphar soon understood the truth of the matter, and so was somewhat appeased, but would not release him yet for the disgrace, or he was held by God from prosecuting him with wrath. And haply Joseph told the Prison-keeper, how unjustly he was accused and committed, so that finding God to be with him, he passed not for the crime objected against him. Thus, as Ferus noteth, the just lose one friend, but gain another, may be shut up in prison, but cannot be shut from God's favor, they are even as Rulers in [Note.] their bonds, as Joseph was. And this also may well be applied unto Christ, he was first set over prisoners, that is, sinners bound with sin, and the poor, healing the one, and preaching comfort to the other in his humbled estate, being afterwards more highly exalted in heaven, as Joseph in Egypt: thus also Ferus, who followeth Rupertus, addeth moreover, that all the prisoners we delivered to Christ coming into the prison of hell, that is, all the fathers, and by him were then delivered. But we have no warrant of Scripture for this, but for the contrary, that the faithful went to heaven in soul at the time of their departing hence, as since, so before the coming of Christ, seeing there be no more places mentioned but heaven and hell, and whoso is cast once into hell, can never come out again.

CHAP. XL.

JOseph being thus favored through God's blessing by the Prison-keeper, after that he had been there a certain time, but how long it is unknown, the chief Butler and Baker of the King were upon his displeasure against them committed likewise. What offense they had done is not set down, but the Hebrews who are full of fictions, say, that he found a fly in his cup and a stone in his bread, and for this being wroth at their negligence, he sent them to prison. But it was certainly some greater offense, or else one of them should not after this have been hanged as he was. The vulgar Latin, verse 1. inserteth, which is not in the Hebrew, two Eunuchs. These being thus committed to ward in the prison of the Captain of the Guard, the Captain of the Guard set Joseph over them: in the vulgar Latin, The Keeper of the prison set Joseph over them, these, saith Pererius, were all one, but Calvin noteth a reconciliation now in the Captain of the Guard unto Joseph, or else that there was a new Captain at this time, which he saith is not so probable. It is not likely that one man supplied two offices, as Pererius saith, but that Joseph having all the prisoners committed to him before by the Keeper of the prison, so that he did all now there, these men being sent in by the Captain of the Guard, were delivered to Joseph as the Jailors Deputy, the Captain not taking any particular notice, who this was, and so he might be said to have set Joseph over them, because he sent them to prison, where they came under the Jailor or his Deputy. For if Potiphar, Josephs Master had been reconciled unto him, he would not doubtless have kept him still in prison two years more, but have set him at liberty, though not immediately for some reason before rendered, yet in process of time, which he never did. For the time of the continuance of these two Officers in prison, it is said to have been for a season in Hebrew 〈 in non-Latin alphabet 〉 certain days, in the translation followed by Marlorate a year, but they were deceived, saith Calvin that so rendered it, because this word setteth forth a long time, but it is uncertain how long.

The two Officers of Pharaoh being thus in Ward, dream each of them his dream in one night, which made them sad and pensive in the morning, then Joseph demandeth the cause, they told him that they had dreamed, and wanted an Interpreter. But he put them in good comfort, because he said interpretations were of God, and bad them tell him their dreams. Dreams, saith one, either are natural coming from the humors of the body, or things in the fantasie, or spiritual; and these are either divine or diabolical. This was a divine dream coming from God, which is always such, as that it leaveth an impression in the mind, so that he which hath such a dream cannot be quiet, but is much troubled, till he understandeth the meaning thereof, as in these men, and in Pharaoh afterwards, and in Nebuchadnezzar. And always as Ferus noteth, when a dream cometh of God, he doth either reveal the meaning by his spirit, or sendeth some other to interpret it, when therefore it is not so, we should pass over dreams as vain, and not be troubled at them. And he noteth in that Joseph being himself a prisoner, yet is cheerful, and [Note.] cheereth up his fellow-prisoners, what the comfort of a good conscience is to a just man, nothing can daunt or dismay him, when others being in the like case are sad and heavy.

Then the chief Butler telleth his dream, saying, A Vine seemed to be before me having three branches, these I took and pressed them into Pharaohs cup, and gave it into his hand. And Joseph expoundeth it, saying, The three branches are three days, within three days shall Pharaoh restore thee to thy place. But think on me, and make mention of me to Pharaoh to bring me out of this house. For I was stolen out of the Hebrews land, and here have done nothing, for which they should put me into the dungeon.

Joseph had been upbraided by his dreams, behold, said his brethren, here cometh this dreamer, but now he beginneth by expounding dreams to grow famous. Saint Augustine following the Hebrews saith, that Joseph sinned in seeking deliverance, as a reward for this free gift of God bestowed upon him to expound dreams, and therefore for a chastisement it is certainly to be held, that he kept the Butler from speaking of him to Pharaoh, although he were entreated, and he was held after this two years more in prison, that he might learn, that his deliverance was to be sought of God, and not of man, according to that, God doth chastise every son whom he loveth. But by Luther and Calvin, and others Joseph is herein justified, because, as Calvin saith, he conceived this to be the means of his deliverance, which he ought not to neglect. For as misery is patiently to be borne, so when God showeth any way of help, not to use it, is to tempt God. Joseph might well conceive now that God had given him this gift of interpreting dreams: that he would raise him up to a better estate, as before by dreams was revealed, and therefore he might lawfully desire to have it spoken of, and I doubt not but God who gave him this gift, stirred him up thus to move the chief Butler, that his innocence might come in remembrance before Pharaoh, and indeed the event showeth no less, in that afterwards by the Butlers making mention of him to Pharaoh, he was delivered and advanced, although for his further exercise he was kept still in prison two years. And as Chrysostom noteth, this made for Joseph, that he came not out now, but afterwards with the greater honor, although he approveth his request made to the chief Butler for a present delivery. He saith, that he was stolen, meaning by his brethren, making a servant of him when he was free, and robbing his father of him whose he was, for the Amalekites stole him not, but bought him of them. Out of the Hebrews land he saith, and not out of the land of Canaan, because as Musculus saith, the Hebrews were well known to the Egyptians, as being of chief note there.

When the chief Baker heard this, he told his dream, saying, Me thought I had three white baskets upon my head, and in the uppermost of them were all manner of bake-meats for Pharaoh, and the birds did eat them out. And Joseph said, the three baskets are three days, at the end of three days Pharaoh will take thy head from thee, and hang thee upon a Gallows, and the birds shall eat thy flesh.

To expound this dream Joseph knew would be most unpleasing, yet being by God appointed, he readily doth it by a kind of prophetical license, and [Note.] so must all Prophets set up by God, they must not only speak pleasing things, but denounce even the sentence of death where God would have them, or else they shall be judged as unfaithful.

And the third day was Pharaohs birth-day, in which he made a feast to all his servants, and then it was done as Joseph had foretold, but the chief Butler remembered not Joseph. Pharaoh and Herod only, the one a Heathen, the other most wicked, are said to have feasted upon their birth-day. In profane Writers we read of many. Plato saith, when the King had a son, his birth-day was kept with feasting at the Court, and afterwards yearly in all Asia, where he was to reign. Xenophon saith, that the Meds had the same custom before that the Persians reigned in Asia. And the Greeks took it up from them, and the Romans likewise. They then were most licentious and riotous, forgetting God the Author of their life, when they should chiefly have remembered him, saith Calvin, and yet disalloweth not the custom of feasting upon the birth-day. But because there was never any such custom in the Church of God, but upon the birth-day of Christ, who brought matter of joy to us all, and the birth of man is in sin and misery, and so such as is rather to be mourned for then feasted for, till he be regenerated: I rather hold with them that censure this custom, as superstitious. The servants to whom Pharaoh made a feast, were his Officers and attendants at the Court, of which these in hold were two, wherefore he sendeth for them, but restoreth only the one, and condemneth the other, who is hanged, and the birds eat his flesh. This is the first hanging upon a tree that we read of, and it was a kind of death which was counted most heinous, wherefore the suffering of our Lord is hereby aggravated, and this death is indeed pronounced accursed of God. But whereas amongst the Heathen they were suffered to hang till the birds ate their flesh, amongst God's people this was forbidden, no man that was hanged must be suffered to hang all night, lest the Land should be defiled.

Touching the chief Butlers forgetfulness of Joseph, he did herein after the manner of Courtiers, who are so affected with their own present felicity, and so set upon ingrossing the Princes favor to themselves, as that they think no longer upon Joseph in prison, neither care they to speak of anything but what may please the Prince before whom they stand, to obtain the more favor to themselves only at his hands.

As in all other things hitherto, so in that which is here related, Joseph was also a figure of Christ Jesus. For as he was comfortable to his fellow-prisoners sorrowing, and cheered them up: so Christ did the daughters of Jerusalem weeping for him, as Ferus hath it, but especially his Disciples, by telling them of the comforter. And as Joseph spake comfort to one of the two with whom he suffered, but not to the other: so Christ dealt by the two thieves that were hanged together with him, and to one sort of people he shall speak terror at the last day, and to the other comfort, saying to them, Go, ye cursed; to these, Come, ye blessed. These, as the Butler, see the Vine Christ with three branches, godhead, soul, and body; and these branches are pressed out in the passion of Christ believed in, and as three days were set to him, so there are three marks of the elect. 1 To live inoffensively, and yet to suffer. 2 To love all the good, and to joy in the good of all others. 3 To hate sin in himself and in others. Contrariwise, the cursed are pressed with sin, as the Baker with baskets, for sin is like a tallent of lead; and as he had three days set to him, so they have three marks. 1 They live in sin, and yet prosper. 2 They hate the good. 3 They are hardened in sinning. Or Joseph giving different interpretations setteth forth Christ diversely foretelling of the Gentiles and of the Jews; of the Gentiles that they should be received: of the Jews, that they should be blinded and rejected. Thus Ferus. Rupertus saith, that here are figured out the elect received to mercy, and the reprobate condemned to hell out of the same corrupt mass of mankind. For as here two alike offenders are diversely dealt withal, so we being all sinners by Adams transgression, God yet chooseth some out of his mere mercy, and rejecteth others out of his Justice. And as no man can tax Pharaoh for this, no more can they the Lord, he condemneth not all, because he should then be all severity and justice, neither doth he save all, for then he should be all mercy, but some he saveth, and some he condemneth, that he may appear to be as he is, Mercy and Justice, and be so celebrated throughout all generations. And hereby also doth Ferus approve the Lord his proceedings.

CHAP. XLI.

JOseph being neglected by the ungrateful Butler, at the end of two years is delivered by a new occasion offered of God. Pharaoh the King dreameth, and none but he can be found to interpret his dreams, wherefore he is sent for, and having interpreted them is highly promoted. Pharaoh, as Ferus noteth was a good King, and although he were an Heathen man, yet he was not without the knowledge of God, as appeareth in, that he speaketh of him as the Author of the wisdom that was in Joseph, v. 38, 39. Pharaoh was the common name of every King of Egypt successively until the time of Alexander the great, as Caesar is the name of every Roman Emperor. Pharaoh signifieth a revenger, and so was a fit name to put the King in mind of his duty, to punish the wicked, and to defend the just. Two years passed, before that Pharaoh had these dreams, or Joseph was anymore thought upon by his chief Butler, a long time for holy Joseph to endure imprisonment, and to be left without any appearance of that raising up, which was promised. But when things seem to be most desperate, God is nearest at hand to deliver his [Note.] servants out of all their troubles.

Pharaoh saw in his dream seven fat kine feeding in a meadow, and after them other seven kine lean and ill-favored, which ate the first seven up, and after that seven ears upon one stalk rank and good, & after them seven ears blasted with the east-wind, that ate them up. Josephus counteth the two years, at the end of which Pharaoh had these dreams, beginning at Josephs first coming into the prison, But this is contrary to the text, beginning them from the time of the Butlers deliverance. Calvin noteth here, that God sometimes hath revealed his will unto Heathen men, touching temporal things, although the meaning was by them to be sought elsewhere, and therefore it is no marvel, if amongst them there have been Prophets; for the spiritual doctrine of life hath still always been possessed by the Church, as the treasure of her inheritance. And saith, that the dream was doubled for two causes. 1 To stir Pharaoh up the more to inquire the meaning. 2 That more light might be given to the thing signified: forsomuch as the vision of the ears of corn did more lively set forth the plenty and famine to come. That which is translated coming out of one stalk, Vatablus saith, is rendered by some, growing up into one stalk.

In the morning after these dreams Pharaoh was troubled much, and sent for all the Magi, telling them his dreams, but none could interpret them. The trouble in Pharaohs mind about these dreams, saith Calvin, was a prick left by God to stir him up to inquire, and the seal as it were of the Spirit, that they came from God. But in that he sent to Wizards, he put himself into the Devils snare, and so took a course to be left in darkness without the fruit of these Revelations, although he thought these men to be Prophets of God.

In the East, saith Luther, they had their Magi, in Babylon their Chaldees, in Greece their Sophi, and amongst the Romans their Wise men, every Country had his Doctors, who taught their religion and arts good and bad. And some such were maintained at the Kings charge, that having them ready at hand, they might make use of their wisdom and learning, as occasion served; for by counsel and wisdom a Kingdom is established. Nebuchadnezzar did thus afterwards, for he brought up Daniel and his brethren in the learning of the Chaldees. And therefore as Ferus well noteth, by those heathens Christian Princes may be reproved and other great persons, amongst [Note.] whom wisdom and learning is not in estimation, but the foolish and illiterate are as well preferred about them, as such; it is a certain sign of a Kingdom going to ruin. Whereas all the Magi & wise men of Egypt can say nothing, it is to be imputed to God's Providence, for the good of Joseph, for whose sake chiefly Pharaoh had these dreams; for it is strange, that the dreams being told, they did not according to the readiness of their wit, invent some interpretation, which a credulous King might have gone for currant, but God held their tongues and wits that they were all silent, which was for the greater good of the King. And hereby he was doubtless whetted on the more to inquire, as concerning the thing most difficult to be understood, when all these professors of wisdom were stunded at it, v. 9. Then spake the chief Butler, and told Pharaoh, that there was a young man, an Hebrew, and servant to the Captain of the Guard, who had interpreted his and his fellows dreams truly. This said the chief Butler now, as Musculus noteth, not in way of gratitude to Joseph, but it being wrested from him, lest, if he being silent, the King should have come to know of it by some other means, and so he should have again incurred his anger. In telling of Joseph he beginneth with a remembrance of his old offense, for which he was put in Ward, that he might magnify the Kings mercy the more, for his deliverance. They are deceived, that expound this of his fault of ingratitude against Joseph, as if he had now confessed that, for he meaneth his fault against the King. Then Pharaoh sent and they brought Joseph out with speed, and he shaved himself, and changed his garments; and came to Pharaoh. Here we may see, saith Calvin, what necessity [Note.] will make men do, a proud King and his vain Courtiers, that would not otherwise have heard a Prophet of the Lord, if he had come to speak unto them, fearing that some danger might be by these dreams portended to the whole Kingdom, do now come running for a stranger, and that a servant, and an Hebrew, when as the Egyptians were held to be the wisest of all people's, and with all diligence hearken what he will say. And thus it fareth commonly with all profane men, they earnestly desire the Preacher may be brought unto them in their sickness, when as in their health they have not regarded him. He lay squalidous and neglected it seemeth in the prison, wherefore being now to come before the King, he is by barbing and putting on better apparel prepared. It was an usual thing of old not to cut the hair in time of sorrowing, as we may see in Mephibosheth, 2 Sam. 19. 24. and T. Livius lib. 6. and Plutarch. in Caton. Uticen. speak of the like, but by shaving understand cutting in a seemly manner. Joseph little thought of this, till they came to the prison for him, but behold, now a great sudden change, he that was before neglected, is sought unto and attended by the Kings own Ministers, and brought to the Court to give counsel to the King, his affliction had been long, but now his advancement is greater then he expected or desired. It would have contented him well to have been set at liberty only; but thus they that patiently suffer much and long, may comfort themselves [Note.] with an expectation of the greater glory in heaven.

Then Pharaoh told Joseph of his dreams, and how none could interpret them: but Joseph telleth him, that there is a God, which shall give Pharaoh an answer of peace: in the Hebrew it is, shall answer peace to Pharaoh, which Vatablus saith, is spoken by way of wishing, as if Joseph had expressed a desire that it might be good, which the Lord shown to Pharaoh in his dreams, Josephus saith that Pharaoh both dreamed, and had his dreams expounded to him in his sleep, but had forgotten the interpretation; but this is his own fiction. Pererius saith, that Joseph certainly had Pharaohs dreams, and the interpretation revealed unto him, before he came to Pharaoh, or else he could not have told him, that God would speak peace to Pharaoh. But others hold that Joseph knew not his dreams till he had told them, and spake thus by an Hebraism, as wishing that they might portend all happiness to Pharaoh; to whom I rather assent: because it was not necessary, Pharaoh remembering his own dreams, that they should be revealed to Joseph. He had had former experience of God's mercy this way towards him, enlightening him to see into the meaning of dreams, and therefore he hoped of the like at this time, which maketh him so confidently to answer, that God should speak peace to Pharaoh, by enlightening him, through him a poor Organ, in the understanding of those dreams, whereupon his mind now troubled should be quieted. The word translated, It is not in me; is 〈 in non-Latin alphabet 〉 besides me, as if he had said, I shall interpret them, but not through mine own wisdom, but by Revelation from God. The Chaldee paraphrast therefore hath it, not by my wisdom, but from the face of the Lord, peace shall be answered to Pharaoh. And fit it was, that Joseph should thus answer him, because he had said, I have heard say of thee, that thou canst understand a Dream, and interpret it, as if by his own sagacity he had been able thus to do. And Trogus Pompeius writing of Joseph, that being sold into Egypt by his brethren, in a short time he studying the art Mgick attained to such skill, that he could interpret all Dreams, and wrote a Book of the understanding of Dreams, and told of the barrenness to come in Egypt, which made him most dear to the King, and his answers were counted such, as if they had come from God. But Joseph removeth the mind of Pharaoh from thinking upon him, to think upon God, thus taking this opportunity to instill some knowledge of the true God into an heathen man.

Then Pharaoh telleth his Dreams to Joseph, and how that he had told them to the Magicians, but none could interpret them. In these Dreams, although the plenty and famine to come were set forth, yet because Pharaoh understood them not, he had not this revealed to him after the manner of Prophets, but Joseph, who expounded them, was the Prophet, as both Augustine and Gregory do teach. And this plenty and scarcity did not arise from natural causes, as is most probable, for then the Astrologers would have conjectured somewhat of it, but God sent both miraculously, as he now revealed both to come for the good of his servant Joseph specially. For Nile the River was the natural cause of plenty and scarcity there, if it overflowed 16 cubits or more, this betokened plenty, if but 15 or 14 or under, scarcity, and it was never known at other times to keep one constant course seven years together.

Then Joseph said to Pharaoh, The dream is one, God hath shown to Pharaoh, what he is about to do, &c. The dreams were two both in the times and the things seen, but to one and the same effect, and why the dream was doubled, Joseph having expounded it first, showeth, v. 32. Because the thing is established by God, and God will shortly bring it to pass. 1 Because God would have Pharaoh assured that it should be so. 2 That he would begin it presently, as a man, that in calling one doubleth his name, would have him come to him presently without any delay. Unto these Lyranus addeth another reason, because as the kine used for plowing being lusty or poor, did aptly figure out a good or a bad husbanding of the ground, whereupon ensueth plenty or scarcity, so ears of corn full or withered do aptly figure out a plentiful or scarce harvest. And Tostatus addeth a forth, viz. because plenty standeth not only in corn, but in flesh and milk also, and therefore I think, that by the kine the plenty or want of pasture is set fourth, by the ears of corn plenty or want of corn.

There come seven years of plenty throughout all the land of Egypt, &c. The seven fat kine shown seven fat years, their coming up out of the River, that the ver Nile should be the means, their feeding in the Medow, the superabundant overflowing of that River upon all the low grounds lying about it, making them to grow as a most fruitful Medow. For Egypt is not watered as other Countries, by the clouds, but by that River. The seven lean & ill favored kine, the like unto which had not been seen in Egypt, shown the famine to come to be greater, then ever hitherto had been, for Egypt was most fruitful, being for the fertility called horreus mundi, and when in times past a famine had been in Canaan, there was plenty in Egypt, as in the days of Abraham and Isaac. Again, the coming up of these also out of the River, shown, that the River overflowing less should be the cause of this famine. Lastly, their being as lean, when they had devoured the fat shown, that the provision saved in the seven plentiful years should not be sufficient to feed men to satiety in the time of famine, but only in a poor sparing manner to sustain life.

Now therefore let Pharaoh look out a man discreet and wise, and set him over the whole land of Egypt, and let him appoint Officers to gather up the fifth part in the seven plentiful years, &c. It is the manner of the Lord's Prophets, saith Calvin, not only to declare things to come, but also to give counsel, and to exhort to that which is to be done for the best good: so likewise did Daniel to Nebuchadnezzar, [Note.] whereas the answers of Apollo, and of Magicians were naked always and void of any such direction. Wherefore he that preacheth to explain the word, but addeth none exhortation, cometh far short of his duty. It was very material, that now a man wise and faithful should be set over the land to prevent trouble: which might come by indiscretion in the time of the famine, which is of such force, as that if the common sort be not provided for, they cannot be kept in quiet, but they will be ready to rise in rebellion, and commit many outrages. Famine is so hard to be endured, that upon a time when a great famine was in Rome, L. Minucius having the care of providing for the people committed unto him, many of them covering their heads cast themselves into the River Tybur to avoid the tediousness of the famine. But why doth Joseph counsel, that only the fifth part should be kept in the plentiful years, and not the one half which might seem more [Quest.] needful? Answ. Although a famine of seven years was to come, yet even in those years the earth brought forth some fruits, and rich men would doubtless store up some corn for a year or two; and lastly, in the time of famine it was not fit, that men should be fully, but sparingly fed, all which considered, a fifth part taken up by the King might suffice.

This counsel and wisdom appearing in Joseph, pleased Pharaoh and his Courtiers so well, that he is appointed to be the man: for can we find saith Pharaoh such a man as this, in whom is the Spirit of God? upon which speech Saint Augustine noteth, that this is the third time, that the Spirit of God is spoken of. 1 Gen. 1. The Spirit of God moved upon the waters. 2. Gen. 6. My Spirit shall not always strive with man. And the the third in this place.

Thou shalt be over mine house, and according to thy word shall all my people be ruled. In the Hebrew it is, At thy mouth shall the people all kiss, that is, when thou commandest they shall obey, the word kissing being put for submitting, according to the custom in the East, as Ps. 2. Vatablus saith, that some render it, At thy word shall all my people be armed, and some shall be fed at thy beck.

Pharaoh also set Joseph over all the land of Egypt, and taking the ring off his hand, he put it upon Joseph's hand, arrayed him with fine linen, and put a gold chain about his neck: Somewhat like to this was that which Belshuzzar did to Daniel, and Ester 3. 10. and ch. 8. 2. Hereby saith Musculus, Pharaoh did inaugurate Joseph into the principality spoken of, for by giving him his ring he gave him authority to seal what he pleased, by the fine linen which was most pure and white, brought thither from India, and used only by Princes, Nobles and Priests, he set forth his nobility, with which he was now endued, and by the gold chain used to be put about the neck of one that had done some famous exploit, as a token of his excellent virtue, he shown, that Joseph was a man highly to be esteemed of for this. Pliny saith, that unto the time of the Trojan war rings were not used, because Homer maketh no mention hereof, and that the East and all Egypt sealed not with a ring, but wrote letters only. But this is contrary to Moses, who saith that Pharaoh put his ring upon Josephs hand, which was 600 years before that war of Troy. The giving of the Kings ring off his own hand to another, was construed to be a sign of principality given by Alexanders act, who lying speechless, gave the ring off his hand to Perdiccas, whereby it was judged, that he meant he should reign after him, although whilst he could speak he would nominate no successor, but said, his Empire should be to the best. Amongst the Romans a gold ring was a sign of one that had the order of Knighthood, and by Lotharius the second, it was afterwards for the advancement of learning allowed unto Doctors together with a scarlet vesture. For the fine white linen here spoken of, and with which Princes were went to be clad, purple came since in use. Pliny saith, that there was certain fruit growing in Egypt, called Xilinon, of which this linen was made, it being therefore called linum Xilinum.

And he made him to ride in the second chariot that he had, and they cried before him, Abrech, bow the knee, &c.

By his second chariot understand that, wherein the King used to let him ride, that was the second man in the Kingdom, a chariot doubtless most sumptuous of all others, next to that wherein the King rode alone. If any shall doubt, whether a servant of God might wear such rich and costly things, and ride in this state; it is not to be doubted but that being a Prince [Quest.] he may, not to make ostentation of his bravery, but to set forth the dignity of his place, keeping still in him an humble and modest mind. For Joseph must now necessarily accommodate himself to his place: where such necessity is not, a virtuous mind will rather prefer the cutting off of these superfluities. And they cried before him; here, saith Luther, is the acclamation of people set forth, that nothing might be wanting to his honor. The Septuagint followed by the vulgar Latin have it, An Herald proclaimed or cried before him; but in Hebrew it is in the plural number, they cried. The word translated bow the knee, is 〈 in non-Latin alphabet 〉 Abrec, which is altogether omitted by the Septuagint. This word, if it be Hebrew, may be translated the father of the King, as some have it, of 〈 in non-Latin alphabet 〉 Father, and 〈 in non-Latin alphabet 〉 the King, or a tender father, because 〈 in non-Latin alphabet 〉 signifieth also tender, so Jerome, and the Targum Hierosolymitanum renders the words thus, They cried before him and said, Let the father of the King live, who is a Prince in wisdom, and tender in years. Aquila turneth it, Bow the knee, and so it is in the vulgar Latin, and then it must come of Barac, to bless, or the knee, and this doth Calvin rather approve, and Vatablus, saying, that 〈 in non-Latin alphabet 〉 is put for 〈 in non-Latin alphabet 〉 . But Calvin finally disliketh a curious seeking after the signification frō any Hebrew word, seeing it was spoken by the Egyptians: I prefer the common reading, bow the knee, because the most fit thing to be spoken in this case to stir up all, as he passed, to honor him, as Ahasuerus would sometime have Haman honored, Ester 3. 2.

Then Pharaoh said, I am Pharaoh, and without thee shall no man lift up his ••• d or foot in all the land of Egypt. This seemeth to be a kind of Oath, as if he had said, As true as I am Pharaoh the King, it shall be thus; none shall execute any office in the Common-wealth but by thy permission or admission, because he had spoken before of Pharaoh his appointing officers in all the land, v. 34. unto which this is an answer, as if he had said, I will not, but thou shalt appoint them.

And Pharaoh called Josephs name Saphenath Paneah, and gave him A sinath the daughter of Potipherah Prince of On to wife. The name here given by Pharaoh to Joseph is held by most to be Hebrew, the first word coming of Saphan occultum, and Paneah being thought by all the Rabbins to signify Revelater, for it is nowhere found again, but only in this place. And therefore both R. Abraham and R. Solomon, and other Rabbins, Philo also, and Josephus, Theodoret, Chrysostom, Augustine, and the Chaldee Paraphrase render it occulta 〈◊〉 interpres, aut revelator, or is cui occulta revelata sunt. The Septuagint read it Psomthophanech. But Jerome holdeth the name to be Egyptian, saying that the words do not sound as Hebrew, but as foreign words, and howsoever if they be taken as Hebrews, they signify the revealer of secrets, yet in the Egyptian tongue they signify Servator mundi, and therefore in his translation which is the vulgar Latin, he rendereth it so, and to make it more plain, it is there added, He called him in the Egyptian tongue Servator mundi. And although most be for the other, this seemeth most probable to me, because the King of Egypt gave him this name, who, it is most likely, would speak in his own language. Whereas Calvin preferreth rather the passing of these words over without translating them, because the Septuagint not knowing what exposition to give them expounded them not, this is as if by diligent inquiry one might not learn out the meaning of the foreign words, which others having better means to know them before, have not expounded. The Septuagint translated for the King of Egypt; and therefore no marvel, though wittingly they passed over Egyptian words uninterpreted, but Jerome writing for us that knew not that language, hath done well to search into the meaning for the common good of the Church. For the wife given to Joseph, she is thought by some to have been his Master Potiphar's daughter, so say the Hebrews, and Jerome following them, who, he saith, relate the story of Poliphar thus: He bought Joseph for his beauty in turpe ministerium, but God in judgment caused his member hereupon to wither, & being now an Eunuch, he was chosen after the manner of the Hierophants to be chief Priest of Heliopolis. And to Jerome subscribeth Rupertus, Historia Scholast. and Tostatus. But Chrysostom saith, that he was not the same Potiphar, but another man; and therefore to distinguish him, it is added, Priest of Heliopolis. So likewise Augustine, who argueth against the other, because Heliopolis, whereof he is not only said to be Priest, but wherein, and so he must needs be resident there, was 20 miles distant from Memphis, where the Court was, and the office of the other Potiphar, Captain of the Guard required his attendance: and because the Priests of Egypt were not wont to serve elsewhere, or to bear any other office but only in the Temples of their God's; and lastly, if this had been the same Potiphar, Moses would not have passed it over in silence, as being a circumstance setting forth yet more his honor, that he to whom be had been servant was now glad to marry his daughter unto him. Philo also and Josephus speak of him as another man, and Lyranus noteth, that it is not the same name, for the first is Potiphar, this Potiphera; so likewise Musculus, who addeth, It is improbable, that Joseph would marry the daughter of so wicked a woman as that Potiphar's wife. And hereunto do I assent, and I cannot but think Jerome worthy of blame for leaning so much to the fabulous traditions of the Jews herein, as therefore to go against all other Expositors and the plain text. For Priest which is in our translation, Calvin hath it, Prince of On, not doubting but that he was a principal man in that Kingdom, and Governor of that City; wherefore the Chaldee Paraphrast rendereth it Prince of On, and so Pagninus and Vatablus turn it, but in the vulgar Latin and in the Greek it is Priest, and both Philo and Josephus affirm him to have been Priest. The word 〈 in non-Latin alphabet 〉 here used signifieth both, and because the chief man in that City, being otherwise called Heliopolis, the City of the Sun, wherein the Sun had a Temple, and an Idol was worshipped, was a Priest; it is most probable, that the chief Priest of that place is here meant, but he was doubtless a man of great and high place, that Joseph might count it a preferment to have his daughter bestowed upon him: and hereby it is likely, the King sought to draw his mind from his own Country to Egypt, that he might fixedly abide there, and not think upon departing at any time to his fathers house. On, of which he is said to be Priest, that was now father in law to Joseph, was otherwise called Heliopolis, as Jerome saith, and as Strabo saith, here was a Temple of the Sun, and Mneus an ox was worshipped, as Apis was at Memphis, and that anciently it was a City of Priests, and of such as studied Philosophy and Astronomy. If it be demanded, how Joseph could [Quest.] lawfully marry with such a woman? Luther answereth, that it is not to be doubted, but he instructed her in the knowledge of the true God, and he must now yield to necessity, marrying in that Country, where God had placed and so highly promoted him.

And Joseph was 30 years old, when he stood before Pharaoh, and he went out, and the land brought forth corn by handfuls, &c. The age of Joseph, saith Calvin is here spoken of. 1 That it might appear how long he had suffered, even 13 years. 2 That God's wonderful mercy towards him might be acknowledged, in that he being so young, so large a dominion was committed unto him, which is not a thing usual, but unto age and experience, and yet this was without the envy, and with the good liking of all men, unto which may be added, that we might know how long he enjoyed a prosperous estate, even 80 years, for he lived in great honor till the year 110 of his age, so that the time of his misery was nothing to that; & in like manner may every godly man comfort himself, for after misery for a time he shall come to joy forever. Again, because Joseph being young, excelled in wisdom and all manner of virtue, youth, as Chrysostom saith, appeareth hereby to be no excuse for those that would excuse themselves thereby: for he was taken from his parents at 17 years old, in the heat of his his youth was tempted by his Mistress, pressed with servitude and imprisonment, & yet he continued immovable as an adamant increasing in virtue, as in years. Fifthly, some light is hereby given into the Chronology, touching Jacob's age, when he begat Joseph, and consequently of the time of his dwelling in Canaan. Lastly, hereby is a pattern set forth of a fit age for a man to have authority and office committed unto him; of this age was David when he was made King, and Ezekiel when he was call • d to prophesy, and John the Baptist, and Christ, and the age of 30 was a time set by the Lod, as a mature age to enter into a ministerial office. There is indeed another age set, Numb. 8. 24. viz. the 25 year of a man's age, but that was to be taken into that ministry to be instructed, five years after which he might fully execute that office. Before that a man cometh to maturity of years, there is danger in admitting him to an office. For Woe, saith Solomon, to thee, O Land, when thy King is a child, and it is spoken of as a judgment to a Land, when children are made their princes. Gregory upon the age of Ezekiel, when he was called to prophesy, viz. at the age of 30, saith, This showeth that the word of doctrine according to the use of reason is only in a perfect age. For Christ himself, although he asked questions at 12, yet he taught not till 30, though he always teacheth the Angels in heaven. And Moses saith, Thou shalt not plow with the first-borne of thy Kine, hereby meaning our tender age, wherein we may not plough by teaching, for in our youth the coulter of our tongue should not dare to cut the earth of another man's heart. For as young plants before they be rooted, if they be handled, wither, but when they are rooted, they are not hurt by handling, or by the shaking of the wind: so he that is shaken by teaching in his youth, this being more then he can bear, withereth; and as a wall must have the humidity first dried up, before that anything toucheth it, or else it is beaten down again, &c. Whereas the example of Daniel, and Jeremiah, and Timothy may be objected, seeing they prophesied very young; he answereth, God by his power can make the tongues of infants eloquent, when it pleaseth him, but it is one thing when we speak of that which is ordinary, and another, when of that which is done by miracle.

In that Joseph is said here to have gone over all the land of Egypt, it showeth his great diligence in his office. The land brought forth by handfuls: In the Hebrew, saith Vatablus, it is, ad collectiones, or in acervos, so that great heaps of corn were made of the corn brought forth in these years.

And he gatherd all the meat of the seven years into the Cities. This was great wisdom in each City to lay up the increase of the circumjacent field, and a great work to make provision of room for this purpose to keep it; whereas he saith, all the food, it is meant, all that was to spare in every of these years. Then he telleth of the innumerable quantity gathered by him, till that it could be no more numbered. that is, by any usual number, Aug. Qu. 137. and how that in this time he had by Asenath his wife two sons, the first called Manasseh, because saith he, God hath made me to forget all my labor, and my fathers [Quest.] house, and the other Ephraim, of 〈 in non-Latin alphabet 〉 to increase. If it be demanded, whether this were not a sin in Joseph to forget his fathers house? Calvin answereth, Some resolve it, that he meant only to forget the injuries offered at home by his brethren unto him, but he rejecteth this as coact, and saith, that Joseph did hereby show himself to be drawn by the pleasures and honors of Egypt, that he determined now in effect to exclude himself from the Church of God for them, and he praiseth him only for his thankfulness to God for delivering him from his troubles, the name Manasseh given to his son, being a monument of his gratitude, and in that hereby he would be put in mind of his former baseness, which is a thing, that proud men being raised up to honor, cannot endure should be remembered. I cannot think with Calvin, that Joseph made any fault against God by thus saying, but rather subscribe to the exposition by him rejected. For having spoken of all his labor, that God had made him to forget, what can more aptly be conceived he should mean by adding, and my fathers house, then the troubles which he had also endured being at home with his father, by his churlish brethren? He did not mean certainly to forget his loving father, or the inheritance promised in Canaan to his posterity, for afterwards when he was ready to die, he would have his bones carried into the land of Canaan, being assured by faith, that the time should come, when God would bring the children of Israel thither again to inherit it. But his present comfort was so great, that all former labors and sorrows in that land or at home, which he had suffered, were now nothing unto him. Thus also Chrysostom. What meaneth he by his labors and his fathers house? Verily both his first and his second servitude, when he was plucked out of his fathers arms as it were, and contrary to his liberal education, he is made a servant, and his servitude in Egypt. And Ferus saith, He did not so forget his fathers house, as that he did quite put him out of his mind, for we see afterwards, how mindful he was of him, but he rested in the providence of God, who had brought him into a strange land, and made him fruitful there and honorable, as he had promised; and therefore taking this to be the land, where God would have him now to live, he desired not to return again to his fathers house. When the seven plentiful years were ended, the seven years of famine began, when there was want in all Countries, but bread in Egypt, and at length there was famine in Egypt also; then the people cried to Pharaoh, but he sent them to Joseph▪ Here it appeared, how true the Lord was in that, which he foretold by his servant Joseph. The famine extended to other Countries round about as well as to Egypt, especially that Josephs brethren might hereby be forced to come into Egypt and submit themselves to him, and so the prediction of the Lord might be verified. But when other Countries were pressed with famine, in Egypt there was still food, they having some knowledge before of the famine to come, laid up corn everyone in store who was able to do it, and this served to relieve them for a time when they wanted in other Countries. Here is a manifest fault in the Septuagint's translation, in which it is, There was no bread, and in the vulgar Latin which hath it, And in all the land of Egypt there was a famine. But their store in Egypt being soon spent, there was a famine amongst the Egyptians also; whereby we may see the need that was of laying up in store by a public Officer, as Joseph had counseled.

The famine being grown great in all places, Joseph openeth his store-houses, and all the inhabitants of the earth came into Egypt to buy corn, that is, of the earth in all the Countries near-about, for this is an Hyperbole. As in all other things before related, so in these of this chapter Joseph is a type of Christ. For as he was taken suddenly from the dungeon, and advanced to the highest honor in Egypt, a ring, a robe, a chain, and a chariot being bestowed upon him, a name given him, which was a great name, and they cried before him, Bow the knee, and he had a Princes daughter to wife: in everything there being a compensation made for that, which he had formerly suffered; for the hatred of his brethren, he was rewarded with the favor of the King and his Princes; for his servile estate, with exaltation; for the labor to which he was put with his hands in this estate, with a gold ring; for the coat plucked from him by his adulterous mistress, with a fine linen robe; for fetters, with a gold chain; for serving the prisoners, he serveth the King; for lying in a dungeon, he sitteth in a chariot; for a servile name, he hath a magnificent name; for contempt, he hath reverence with bowing the knee; and for unlawful pleasure contemned, he hath a wise of a princely stock; so God letteth nothing which his servants have suffered, to go unrewarded. And thus Christ Jesus had the white robe of innocence, the gold ring of his fathers sealing, the gold chain of all virtues, & the chariot of dominion over all, he had a name above all names & at his name every knee boweth, all judgment is committed to him, and he hath to wife the Church of God. For although some do not yet submit unto him, yet all the Heathen are given him for an inheritance, and the uttermost parts of the earth for a possession Hitherto the allegory from Joseph to Christ is excellent, but that which goeth before is worth the reciting indeed, but more streined, viz. of his expounding Pharaohs Dreams, before this his exaltation: for in like manner Christ first expounded and taught the will of the Father here upon earth, and then was exalted in heaven, this may well hold. But then it followeth. As Joseph first spake of seven plentiful years, and then of seven years of famine; so Christ first preached repentance and faith unto salvation, and then to unbelievers denounced judgment and condemnation. Again, as seven fat oxen appeared, so seven graces were by Christ bestowed. 1 Remission of sin. 2 Satisfaction for sin. 3 Reconciliation with God. 4 Victory over the enemy. 5 Delivering prisoners. 6 Opening of Heaven. 7 The giving of the Holy Ghost: and as those seven were eaten up by seven lean oxen, so men are deprived of these by seven mortal sins. And as seven full ears appeared, so there were seven particular gifts given to us by Christ. 1 God's receiving us to repentance. 2 Grace to grow. 3 Restitution of the good lost. 4 The communication of his merits. 5 Participation with his Church. 6 If we deserve ill, to be punished and purged here, and then to be spared. 7 Life eternal. But there be seven ill cogitatitons that will deprive us of these benefits, as the seven lean and thin ears ate up the full. 1 To think our sins are not so great. 2 That God is all mercy. 3 That others have sinned more. 4 That none though impenitent ought to despair. 5 If God will, I shall be saved, otherwise I shall labor in vain. 6 It is in my power, as to sin, so to repent. 7 I am yet young, and have time enough. The wise Reader may make a good use of these things, though over-curiously streined here. Moreover, as Joseph at 30 years old went all over Egypt, so Christ at 30 went over Judea, and great increase of souls gained unto God, followed his preaching, but a famine succeeded when Christ suffered, all forsaking him. In the famine Pharaoh biddeth them go to Joseph, and God biddeth go to Christ, but with this condition also, to do whatsoever he commandeth, then he openeth his store-houses, when by sending the Holy Ghost, he giveth such power to his Disciples, and not only Judea, but all the earth is relieved by his grace, the bread of life being communicated to every Nation under heaven, Act. 2. Isidore saith, that Christ rode in the chariot, when he was taken up into heaven, and that Joseph called the Savior of the World, was a most manifest figure of him If Josephs brethren had not sold him, the World had perished by famine, and so if Judas had not sold Christ to be crucified, it had perished for want of the Bread of life.

CHAP. XLII.

JAcob hearing, that there was corn in Egypt, his sons to go down thither to buy. A great question is here moved in general amongst [Quest.] Expositors, how it happened, that Joseph made not his prosperity known unto his father in all this time, there being eight or nine years past since his advancement, and so much passing to and fro between Egypt and the land of Canaan, that he might opportunely have sent unto him, especially, knowing, that he was wonderfully grieved for him, and it may seem strange, that he did not find some means to send unto him before, that he might have been ransomed out of that thralldom. This question is moved and answered at