Commentary on the Old Testament Volume 1

CHAP. L.

JOseph then fell upon his Fathers face, and wept upon him, and kissed him, and commanded his servants the Physicians to imbalme him, &c.

Natural affection wrought so with Joseph towards his dear Father, that he was carried hereby to weep over him, and to take his last farewell of him by kissing his pale and lifeless face; It is to be thought that some of his other sons wept also, but because he exceeded through the singularity of his love, he only is spoken of. This was a true mourning indeed, that which followeth, of the Egyptians was only for pomp and fashion. And there is good use of mourning for the dead, and reason of it, because the first coming in of death by sin may now specially be remembered by the living, which was the first beginning hereof. Only two abuses must be taken heed of. 1 That our sorrow be not counterfeit, as it is amongst many, from whence the Proverb riseth, The heirs mourning is laughing under a vizard. 2 That we exceed not measure, 1 Thes. 4. 13. To keep a time of mourning is to pay a duty to the dead.

Touching the embalming of Israel's dead body by his servants, the Physicians; the word translated Physicians, is by the Septuagint's rendered 〈 in non-Latin alphabet 〉 ; which we may English, Preparers to the Burial: for the word Buryers whereby it is commonly expounded, as Augustine noteth, is not so proper, because these buried not the Corps, but seasoned it, and wrapped and bound it up to be kept against the time of burial. The same amongst the Romans were called Libitinarii, from the Goddess Libitina, in whose Temple were such things kept, as they used about the embalming of the dead. Diodorus writing of the customs of the Egyptians, saith, that there were certain Officers, who Generation after Generation, as they had learned of their forefathers, did this Office about the dead, some being cutters, who with a certain Ethiopic stone did cut the side of the dead body, and purged out the panch and entrails hereby, and some curers of bodies, who were called, Salitores; that did season, and bind them up again, filling the head, after that the brains were drawn out by the nostrils, with preservative medicines, and the panch and entrails being cleansed with Phoenician wine, Myrrh and Cassia, and other odoriferous spices, except Frankincense continuing thus to season them in some secret place 70 days, after which they washed the body, and bound it up with silken cloth cut out into Thongs, and glued with Gum, so delivering it to the Kinsfolke to be into a wooden Statua like a man, and to be kept therein; of these two sorts of Officers, the first were so hated of the Egyptians, that immediately after such cutting of the dead body, they made haste away, and were pursued by the friends of the dead, casting stones at them, & cursing them; but the other were had in honor. And this I have partly out of Diodorus, & partly out of Herodotus: for the first saith only, that they anointed the dead bodies with sweet ointments above 30 days, the other 70. And the cost about dead bodies was divers, touching which these Officers would first know, how much should be bestowed: for upon some a Talent of silver was spent, upon some 20 pounds, and upon other some very little. Amongst the forefathers of Jacob we do not read of any, that were embalmed, nor of any of that line after, except Joseph, till Asa, the King of Judah, 2 Chron. 16. So that herein Joseph doubtless followed the custom of the Egyptians, but rather fearing to expose his Father to contempt, if he should not have bestowed this cost, then out of judgment, as Calvin saith, whereas he should have done better, if he had restrained himself to the frugal use of his Fathers. But this, although haply excusable then in him is not allowable in us, unless we will over-whelme the glory of Christ. The rites of burying did first come from the faithful, who might and did lawfully bestow more labor about burials in token of the resurrection: but since the specimen of the resurrection exhibited in Christ, to use many rites and ceremonies cannot be without superstition, and is derogatory from Christ; thus Calvin. The Jews used to wash dead bodies as we may see, Act. 9. 37. and to embalm them with anointing and spicing, Luke 23. 56. 24. 1. and this was not disallowed by the Lord, as we may see by his justifying of the Woman, who poured upon his feet a Box of precious ointment, which he saith, she did unto the burial, praising her therefore. Petrus Comester saith, that the Hebrews had a custom to keep dead bodies, washing them with warm water 7 days, as the heathen did 9 days, and after to anoint and spice them 30 days, as Jacob's sons used his dead body, and thus the Egyptians custom being first observed of embalming him 40 days, thens of 30 days following made up 70, which if it were so, then Joseph followed not altogether the custom of the Egyptians, but did in part, as the custom was amongst the people of God, though hitherto passed over in silence. And truly these two ceremonies were very significant, the one of washing setting forth in what purity the body shall rise again, the other of embalming with spices preserving from corruption, setting forth the incorruptibility, that is, that it shall not so corrupt, but that it shall be renewed again, and then continue incorruptible forever.

For the embalming of dead bodies in these days, I must needs say with Calvin, that this being a time of more light, shadows are not now so useful, and therefore it is better left then observed, and to support our faith of the resurrection in the resurrection of Christ, and in taking care only about a decent burial, superfluous cost being cut off, and turned rather to the living poor. But for my part, I leave everyone to his own liberty herein, so that vain pomp and ostentation be avoided. Maimonides in setting down the manner of the Jews about the dead, saith, They closed up their eyes, and tied up their chap fallen down, and stopped all their holes, and washed, and anointed, and put them in a clean linen cloth of mean price, and none in silk or gold, &c▪ for this was gross pride. Herodotus lib. 3. It was not the custom either of the Egyptians or Persians to burn dead bodies, because the Persians worshipped the fire as a god, and the Egyptians thought the fire to be an animate beast devouring all things, and then perishing with the thing devoured. The Papists out of an apish imitation, instead of spicing 30 days, say Masses 30 days for the dead, but specially the third, for these three, the spirit, soul, and body, and the seventh for the Sabbath of rest, to which the soul passeth. There hath not been more diversity of customs about anything, then about the dead amongst divers people's. In Ibera they gave them to the Vultures, in Hircania to the Dogs to be devoured, in Egypt and Pontus they embalmed them, amongst the Garamantes they buried the naked body in the sands, in Isybia in the deep of the Sea: The Celti gilding dead skulls drink in them, the Cecropians burn them to ashes, and the Scythians put them in coffins to consume there: so Silius Italicus. Now in the embalmimg of Israel 40 days were spent: And the Egyptians mourned for him 70 days. Of the time of embalming, something hath been already said out of Herodotus, whereby we see, that this was the time of mourning usual amongst the Egyptians, and of embalming. But at this time when Jacob died, it was not so, for the embalming was only 40 days, to which effect almost Diodorus writeth, 30 days and more, so that at divers times they observed more or fewer days, and the 30 days used amongst the Jews, of which Petrus Comestor before made these up 70. And hereby it appeareth, in what honor Joseph still lived amongst the Egyptians, in that for his sake they would thus honor his father a stranger amongst them.

After these 70 days, Joseph desireth by the mediation of Pharaohs family to have leave to carry and bury his dead father in Canaan, as he had adjured him, and so he taketh his journey thither, being honourably accompanied. He useth the help of the Courtiers, and alledgeth the oath whereby he was bound, because he knew, that Pharaoh would be ready to take it heinously, that the land of Egypt should not be thought as holy and as good to bury in as Canaan: but now desiring it upon this reason, and using the help of the Egyptians themselves to entreat the King, it was the more likely, that all distaste would be prevented. But how saith he, v. 5. that Jacob had digged him a grave there? To this Saint Augustine answereth, that we do not indeed read [Quest.] of any grave digged by Jacob, in the cave of Machpelah, but because it is here said, that he digged one, we must believe it without doubting, for all things done by him are not recorded. Others considering that the word digged is sometimes used for bought, as Hos. 3. 2. In Hebrew, I digged her unto me for fifteen pieces of silver, Deut. 2. Hebrew, Ye shall dig waters of them for silver, that is, buy; resolve it thus, that Jacob's buying thereof is meant, and that not by himself but by Abraham, whose heir he was, and so when he bought that sepulcher, he might be said to buy it in his loins, as Levi is said else-where to have paid tithe to Melchizedek in Abraham, because he was in his loins. The company that went with Joseph is said to have been, all the servants of Pharaoh, the Elders of his house, and all the Elders of Egypt, that is, Counselors, Senators, Presidents and Governors, all the most honorable of the land. Moreover, the whole house of Joseph and Jacob, except little ones and flocks; that is, all his children and grand-children that were able to go, and their wives, which could be spared from little infants, the care of the rest being committed to women-servants, till their return. Lastly, chariots and horsemen, these also went to guard them from the Arabians and Philistines, that they might not be subject to their robberies, and for the more honor.

And they came to the threshing-floor of Atad, beyond Jordan, and lamented there with a great and grievous mourning seven days. The word Atad signifieth a great thorn, and this place was thus called, because such thorns grew abundantly there. Jerome saith, that this place was the third sone from Jericho, two miles beyond Jordan, and is now called Betagla, that is, the place of a ring, because they went round about mourning for Jacob there seven days; One saith, that from Goshen to this place is 240 miles, and that it lieth upon the further side of Jordan towards the East, and that it was far about to go this way to Hebron, but they went this way, lest going with so great a company through the Idumeans Country, which was the direct way, they should have been moved to come out against them, and from hence to Hebron, where the cave of Macpelah was 40 miles. Saint Augustine saith, that Atad was beyond the cave in Hebron, where Jacob was buried, as they that know, report, 1050 paces, so that their seven days mourning being past there, they returned back again over Jordan to come to Hebron. And in resolving why they did thus, he saith, Peradventure some may say, they went about by the wilderness that way, by which Moses afterwards led the children of Israel to avoid some enemies; but surely it is to be believed, that this was done mystically, to set forth the coming up of Israel that way to pass over Jordan, when the time of their entering the land of Canaan to possess it was come. I believe that through necessity they were forced to avoid trouble by enemies, to go thus about, and that for the like reason they kept their mourning here, and not at the very place of burial: and although this only was the cause, that they then knew of; yet as the sequel proved, God made this a praeludium of their future coming that way. Some will have this place to be the same where many of the Israelites were afterwards destroyed by fire for their murmuring, and therefore this mourning was made for that great impiety and destruction to come. But this is a mere conceit, neither is it probable to have been the same place; see both Numb. 11. and Chap. 16. Touching their mourning here seven days, besides the 70 days before spoken of, in 40 of which they were embalming the dead corps through a necessity, as Ferus hath it, because he was to be carried a long way. There was cause of great mourning then, as the same Author also saith, because death was not overcome, as now it is, and yet still to mourn for the dead out of natural affection, is not to be condemned, so that it be not out of measure through infidelity, and specially when a good man is taken away. To mourn for the dead is commanded, Eccles. 22. and Chap. 38. and when Aaron died, they mourned for him 30 days, and likewise for Moses, but for Josiah many years. The manner of the Egyptians mourning was thus, certain women put dirt upon their faces, and went about the City lamenting, and laying open their breasts, and over against them went men mourning and beating their bodies, being made bare all the time that the dead corps lay unburied, and all this time they are not washed, drink no wine, nor eat meat, but course, neither do they wear any good clothes. Numa Pompilius ordained, that there should be no mourning for any under three years of age, and they should mourn no more months for others, then they had lived years, and not above 10 months for any, except for such as deserved extraordinarily well of the Common-wealth, for whom they might mourn a year. Rupertus weighing this matter of mourning so long for Jacob, saith, This is not to be imitated by those that confess themselves pilgrims here, and that they look for a City to come, for the Israelites learned to mourn thus long of the Egyptians, as not being so well instructed at the first, but afterwards they reformed from this superstition, mourning but a little, as is commanded, Eccl. 38. 17. And these kind of mournings are not properly so called, because there are some mournings in name, but indeed are Funeral-plays or interludes. For as Horace saith, Some are hired to act mourners parts, which make more shows then they that grieve from their heart, and the derider is more moved then the true praiser. Saint Augustine alloweth the mourning of seven days in token of the rest, unto which the dead cometh, but not of nine days, which was used amongst the Heathen, being called therefore Novendial. and these seven days were multiplied by the Egyptians by 10, in that they mourned 70 days.

The inhabitants of the Land hearing this great mourning, said, It was grievous mourning to the Egyptians, and the place had the name therefrom, the mourning of the Egyptians. And thus, saith Calvin, there was a monument, as it were, set up of the faith of Jacob touching the bringing of the Jsraelites into that Land, although the Egyptians who were actors also in this mourning, and the Canaanites giving the name to the place, were ignorant of it. For if he had been privately and obscurely buried, the fame of Jacob's lying there would have been presently extinct. Yet this tumultuous and loud crying was not altogether without the fault of excess. Thus Calvin, to whom I subscribe in the first but not in this, holding that the Egyptians indeed mourning thus excessively in show and not out of true sorrow are to be taxed, but not Joseph, whose mourning was affectionate, and end good.

Then Jacob being brought to the cave of Macpelah, was buried there. Of places of burial see before, Gen. 47. v. 29.

The funeral being ended, they all return again into Egypt, and then Josephs brethren fearing, that now he would be avenged upon them for the evil which they had done to him, pretend their fathers command, who bade them say unto Joseph in his name, I pray thee forgive, &c. The time of their abode in Egypt was not yet ended, as they knew by the oracle, Gen. 15. and therefore they submit themselves to return, and to wait, when God would bring them back again into the land of Canaan, whatsoever they should suffer there in the mean season.

Touching their fear of revenge, we may see, as many observe, how great an evil sin is, being once committed, it is still always ready to strike terror into the [Note.] mind of the sinner, even to fear and flee when none pursueth, Prov. 28. 1. Lev. 26. 36. and that sometimes after repentance and remission, as in these men. For there was no cause to fear, because they had had long experience of Joseph's kindness. And therefore let everyone that he may be free from such fears, keep a good conscience, and flee sin, being warned by this example.

Touching their fiction, it was childish and easy to be discerned, because if Jacob had willed any such thing, he would doubtless in all this time have spoken himself to Joseph for them. When men have done wickedly, we may see [Note.] what slender shifts they are ofttimes put to. The words are, they gave commandment to Joseph, saying, &c. but the meaning is, they gave this message in charge to one, whom they sent to him. But who might this be? The Hebrews [Quest.] think that Dan and Naphtali, the sons of Bilhah were sent, because it was said before, that Joseph was with them. Calvin thinketh, that some of their servants were sent, but to me it seemeth more probable, that they sent one or two from amongst themselves, haply Judah and Reuben that had faulted least. Howsoever, it is not to be read in the singular number, they sent a messenger, because the plural by and by followeth.

And the way being thus made, and haply Joseph upon this message sending for them, they came all unto him, and humbled themselves, as his servants. Upon this asking of forgiveness by Josephs brethren, Maimonides noteth, that when a man is injuried in his goods, atonement is made if there be restitution; but if in his person, not unless he asketh forgiveness, and the party wronged forgive him, no not although he should bring for sacrifice the Rammes of Neroth, and make any satisfaction to him besides.

To whom Joseph said, Fear not, for am I in the place of God? If the words be read thus, as they will bear, the meaning is, am I equal to God to turn that to destruction, which he hath ordained to preservation? if thus, for I am under God, as they may also be read, for then the sense is, It is my part to follow God, as being under him, and to preserve and not to destroy those whom he would have preserved. In the Chaldee it is, for I fear before the face of God: others think that he spake thus rejecting the honor given to him by his brethren; others, that he would not take revenge, which was God's part; others, that all this was done not by theirs, or his, but by God's counsel. Let the Reader follow which sense he pleaseth: but to me this seemeth the best, Do ye think, that I will take upon me as God, as if I were an absolute Lord and had none above me? for even thus I should do, when God hath so plainly shown, that the selling of me into Egypt came of him for the good of many, if notwithstanding I should meditate upon revenge. And this to be the true and full sense, the next words do declare, v. 20. of which see, Chap. 45. 5. As Joseph forgave his brethren desiring it, so, saith Maimeny, is everyone of the seed of Israel bound to do, and not to be cruel for the injury received, Treat. of Hurt and Damages, Chap. 5.

Josephus writing this history, saith, that Josephs brethren being in Canaan, would not return again with him into Egypt, till they had thus made their peace, but by the course of the history of Moses this was done in Egypt after their return thither.

And Joseph lived 110 years. The age of Joseph is here set down, saith Chrysostom, that it might appear, how abundantly the Lord recompensed him with much more time of prosperity then he had been in adversity: for he had suffered from 17 to 30, but had reigned in great glory from thence to 110, for 13 of adversity having 80 of prosperity. In this time also the children of Israel being favored in Egypt might increase greatly, as God had promised. Now although Joseph lived thus long, yet his time was much short of his fathers, even 37 years, and it seemeth, that howsoever he was one of the youngest, yet he died before his other brethren, seeing he gave them a charge at his death, as it followeth, v. 24. and of Levi it is expressly said, that he lived 137 years. The reason hereof might be partly his former sorrows, which he suffered 13 years together, and partly his great cares and troubles afterwards in managing the affairs of the Common-wealth; for as cares and study do bring grey hairs sooner, so they bring death sooner also, the labor of the mind consuming and wasting the spirits more then that of the body.

And Joseph saw the children of Ephraim, unto the third generation, and the sons of Machir, the son of Manasseh, were brought up upon Josephs knees.

This is added to show that Jacob's blessing upon Ephraim before Manasseh was not in vain, nor his constituting of them for two tribes. For the phrase of bringing up upon his knees, Vatablus saith, the word signifieth, were born upon Josephs knees, but then it must not be properly understood, but only that they were brought up by him, and therefore the Chaldee Paraphrast hath it, the sons of Machir, the son of Manasseh, were born, whom Joseph nourished. And it is not to be thought, saith Musculus, that they were born upon the knees of their grand-father, but being born, were brought and put into his bosom, to exhilerate and to comfort him, that being thus stirred up he might praise God the more affectionately, and so bless the new-born babes. Calvin gathereth hence, that Joseph had long since left the Court to come himself unto his brethren, preferring rather to be a member of God's Church, then to live perpetually in the greatest glory of Egypt. But I see no ground for this, and it made more for their common good for him to hold his state still, and therefore I rather think that he did so, and at this time, death approaching, sent for his brethren to give them the charge here following.

Then Joseph said to his brethren, I die, but God will surely visit you, and will bring you out of this land, &c. It is uncertain, whether his brethren, properly so called were yet living, although some of them, as hath been said, were now living: some think, that his kinsmen, the chief of each family are meant, but I think rather it might be spoken of his brethren, properly so called. But how [Quest.] came Joseph to be so assured? Answ. He had not indeed had any vision, but he heard of the promise of God to his forefathers, and by faith believed this as firmly, as if it had been by the Lord revealed unto him. And such a [Note.] firm faith ought we to have by hearing of the Word of God preached, or else we shall be unworthy to enjoy the promises thereof.

Therefore Joseph adjured the children of Israel to carry his bones thence with them, when God should visit them. Why the holy Patriarchs took such care about the place of their burial, hath been shown, Gen. 47. But why would he not have them carried forthwith, as were Jacob's, but afterwards, and whether [Quest.] the bones of his brethren were carried also, and where they were laid, and why not in Hebron with Abraham, Isaac, and Jacob, but in Shechem, and how the Oath given to his brethren here, could tie them that lived afterwards to do this? To the first it was answered, that partly because he thought that the Egyptians might take offense at it, if he should have offered to carry them away immediately, or that they would not suffer it, he being a man so honorable amongst them: and partly because their faith might thus be the more confirmed, that they should be delivered out of Egypt, for a pledge whereof they had his bones lying there. Touching the other Patriarchs, in all the History of Moses, nothing is said of the transporting of them; yet because, Act. 7. 16 Stephen saith that they were transported and buried in Shechem, it is most probable that taking example by Joseph, they caused their bones to be carried likewise: See my exposition upon Act. 7. 16. Touching the place where he was laid in Canaan, it may be said that his bones were rather laid there then in Hebron, because Shechem was his possession peculiarly, and they were wont to bury their dead in their own possessions, as we may see, Joshua. 24. 32, 33. And lastly, for the tie of their posterity by this Oath, they could not but take themselves to be bound hereby, the Oath being given for them and their posterity, and therefore they were mindful to do accordingly, Exod. 13. 19.

Then Joseph died, and when they had embalmed him, they put him in a certain coffin in Egypt. Some think that this was marble, but it is rather to be thought that it was wood, because more portable. It is to be noted, that they set [Note.] not up his bones as holy relics to be worshipped, as the superstitious of later times, but as was most fit, buried them, so that they were not then certainly of the Religion of the now Roman Catholics.

CHAP. I.

THese are the names of the children of Israel, which came into Egypt, &c. In the Hebrew it is, and these are the names, this Book being thus connected to the former, wherein promises were made to Abraham, Isaac, and Jacob, of multiplying their posterity exceedingly; as if he had said, and now mark how these promises were fulfilled. But why is there a capitulation [Quest.] made of the number coming into Egypt with Jacob here again? Answ. That we considering how few they were at their first coming, might the more admire their wonderful great increase in so short a time, when we shall come to see their whole number at the going out of Egypt, Exod. 12. and that it might appear what stirred up the Egyptians to envy them.

In reckoning up the souls that came with Jacob, he particulariseth only the twelve Patriarchs in this place, understanding the rest, concluding as before, that they were 70: of the reason of the account whereof, and the difference of the Septuagint and Stephen, Acts 7. making them 75, I have spoken before, upon Gen. 46. and of the divers reckonings, another order in placing these twelve being used here and elsewhere, Gen. 49. But Ferus specially noteth, now that they had been blessed they were equal, none being before or after other, and therefore it was not material in what order they were set down, they being one people, as all Christians are, distinctions being taken away in Christ Jesus. Touching the number of twelve, thus the Tribes were kept distinct, and not confounded, that it might appear, that the Messiah came of the Tribe of Judah, and yet Simlerus saith, that he doth not doubt, but in this number of 12 some mystery lieth hid; because also of the twelve Tribes 12000 are sealed of each Tribe; and of the new Jerusalem there are twelve gates, and twelve manner of fruits, and each part of the City is 12000 furlongs: But touching the full knowledge of this mystery, what it is, we must expect it when we shall dwell in that heavenly City.

But Joseph died, and all his brethren, and all that generation. Whether Joseph died first of all, hath been already considered, Gen. 50. v. 24 by that Generation, we must understand the Fathers, and Children, and Children's Children, even all that company which came together into Egypt, viz. those 70 souls. For although the word Generation is sometime put for 100 years, and sometime for 30, as Simlerus hath it, yet here it must needs be taken in the sense before-said. And the Children of Israel were increased, &c.

That is, dwelling peaceably in that Land all this time, they multiplied exceedingly, as long as Joseph lived, or any of that Generation, and his benefits towards the Egyptians were remembered. In all this time they felt not the cruelty of that people, God providing thus for the accomplishment of his promise unto Jacob at his going down thither, and this time of their multiplying was 100 years, after which their oppression began: thus Calvin and Simlerus but others, according to the order herein followed: Joseph being first dead and all that Generation, as Augustine, Origen, Isidore and Ferus, so that for many years after their coming into Egypt they did not multiply so exceedingly, but the last 145 years of their staying there. I think that the meaning of Moses is to set forth their greatest increase, even to the stirring up of the Egyptians to envy, to have been after the death of Joseph and of all that Generation, not that they increased not before, but because now being grown into many more families, and so their Semenaries being many more, the Populousnesse of this Nation began from henceforth to be more remarkable. In the Hebrew there are four several words used to set forth their increasing 1 〈 in non-Latin alphabet 〉 signifying to fructify. 2 〈 in non-Latin alphabet 〉 signifying to multiply after the manner of Fishes. 3 〈 in non-Latin alphabet 〉 signifying simply to multiply. 4 〈 in non-Latin alphabet 〉 signifying to strengthen, and therefore it is well rendered, they were fruitful, increased abundantly, multiplied and waxed exceeding mighty: for a few are weak, but many joined together are mighty. How long a time they were growing from 70 to 600000, as we read, Chap, 12. is not certain, but it is commonly held to have been in 210, or 215 years, as I have touched, Gen. 15. 15. although I stand there rather for a time much longer. Howsoever we must not impute this extraordinary great increase only to a natural fruitfulness, but to God, who promised it, and wrought wonderfully herein. The Rabbins of the Jews say, that the women brought forth three or four at a time, but this savoreth, as an invention of their own. They might by God's extraordinary blessing, having more wives thus multiply by unities, and sometimes having Twins or mo • e together.

Origen, Augustine, Isidore, and other Ancients say, that mystically Joseph with his Brethren figured out Christ and his 12 Apostles, the 70 souls here mentioned, the 70 Disciples sent out by Christ: for as the Israelites multiplied exceedingly, Joseph being dead: so Christ being dead, the Church consisting of spiritual Israelites increased in all parts, being at the first very small, yet as they continued still in Egypt, so must the Church in this world, till she be translated into the heavenly Canaan at the last day. Moreover, as Joseph being dead, they multiplied thus, so if a man hath received Christ dead into him to mortify sin, good and spiritual graces shall be multiplied in him daily more and more. And Ferus going yet higher saith, that Israel coming from Canaan into Egypt represented man cast out of Paradise: for as they for their sin against Joseph were brought thither and should there have utterly perished, had it not been for God's singular mercy towards them, so man cast out of Paradise for his sin should have perished, had it not been for the singular mercy of God in Christ Jesus: and as the means to bring them out of Canaan into Egypt was a famine, and Egypt was a place of darkness and superstition, and to them of intolerable oppressions; so man having sinned, the earth was cursed, and he expelled into a place of darkness for the ignorance of God, and the corruption that is in him, being subject to all manner of miseries. If we take heed, that we do not with Origen turn all into Allegories forsaking the Histories, we may not unprofitably thus meditate upon this History.

Now there rose up a new King over Egypt, which knew not Joseph: and he said unto his people, Behold, the children of Israel are more and mightier then we: Come on, let us deal wisely with them, lest they multiply, &c.

In the Chronicles of Eusebins and of Jerome divers Kings of Egypt from the time of Jacob's coming into Egypt, till the birth of Moses are set down, with the times of their several reigns in this order. 1 Amosis, who reigned 25 years. 2 Nebron 13 years. 3 Amevonphis 21. 4 Mephres 12. 5 Mispharmutusis 26. 6 Tithimoris 9. 7 Amonaphis 31. in whose reign, and Anno 18 thereof Amram begat Moses being 70 years old. But whether of these [Quest.] was this new King, and how any King of Egypt could so soon arise, that knew not Joseph, is the question, because Joseph had made himself memorable by preserving the whole Kingdom, and by enriching the King with the fifth part of the Revenues of the Land especially? Eusebius saith, that Mephres was this King, and that Joseph died in the first year of his reign, and then he entered into this Counsel, so likewise Vincentius, but that he maketh of Joseph to fall out in the ninth year of his reign. But thus from Israel's coming down into Egypt till this, should have passed but 68 years at the most, as appeareth by the Chronology before set down, whereas Joseph lived longer then this time by 3 years, for he was 39 when Israel came into Egypt, and lived till Anno Aetatis 110. To say nothing, that a King, at the beginning of whose reign Joseph died, could not be ignorant of Joseph, nor of the dying of all that Generation, before this happened: Gerardus Mercator saith, that the name of this King was Armesesmianus, who reigned 5 years before the birth of Moses, and continued 66 years and two months, after whose death Moses was called to return to bring Israel out of Egypt. Cajetan saith, that this King was an Affyrian, a stranger, that came in and reigned in Egypt, and so it is no marvel, though he knew not Joseph, applying to this purpose Esa 52. 4. but most fondly, as will appear to him that shall look into the place, there being two afflictions commemorated together, one in Egyyt, and the other by the Assy rian. To say nothing that the Chronicles of the Kings of Egypt make no mention of any stranger reigning there, but of Egyptians only till 1000 years after this, when Cambyses added this Kingdom to his Empire. Josephus saith, that this King was of another family, and therefore knew not Joseph: but this could not hinder from knowing Joseph, that was so famous in Egypt. Some think, that Ramesses was this King, because he caused a City to be built now called by this name, v 11. but he lived not, till long after the going out of Israel from Egypt, viz. in the days of Deborah and Barak, according to the computation of Eusebius.

The Author of the Scholastical History and Tostatus say, that this King was Amonaphis the 7 before named, in whose time Moses was borne, he was otherwise called Memnon, whose Image used to speak at the Sun-rising even till the birth of Christ. And this is most probable, because two Kings reigned between him and Josephs death, one 26 years, and another 9. to the third year of the former of which Joseph lived; but counting it thus, 32 years were past since his death, when this King began to reign, and haply some years passed of his reign, before he thus oppressed them. If in the beginning of his reign, Israel had lived in peace 32 years after Joseph's death; and whereas he is said not to have known him, this might well be in all this time, for this King haply was not borne when Joseph died. Or although he might know something of him by the relation of others, yet he passed that over, as not willing to take any notice thereof to favor this people, who he thought might be dangerous to his State. And if this were the King here spoken of, then the Children of Israel had lived in prosperity in Egypt above 100 years, and yet Moses, in the 80 year of whose age they were delivered, was not borne: wherefore it was a great error in Cheremon an ancient Writer to say, that Joseph and Moses were both of a time, and in Justin to say that Joseph was the Father of Moses. Josephus contrariwise saith, that Joseph died before the birth of Moses 170 years, but as it is generally held erroneously. Herodotus and Diodorus make mention of Menas, as the King, under whom Joseph flourished, and the King, in whose time Moses brought the children of Israel out, is by Clemens said to be Nechephres, by others Amosis. There are two things, saith Simlerus, noted here as the causes of this great alteration. 1 The coming on of a new King, under whom haply another form of government was set up, the Laws made in Josephs time being abrogated. 2 He knew not Joseph, this is by the Chaldee Paraphrast applied thus, He knew him not, that is, he kept not his decrees, but abrogated them, making new Laws, or he kept not the Covenant, that the Hebrews might still enjoy Goshen: but I think, that the meaning is, the memory of Joseph and of his beneficence to Egypt was now quite obliterated, as Daniel was forgotten by Belshazzar the son of Nebuchadnezzar, Mordechai by Ahasuerus, and as Teucer Sophocleus the Brother of Ajax complained after the death of Ajax, the benefits being forgotten, which came by him, saying, Alas, how swiftly doth the grace of one being dead flow away amongst mortal men, Some think, that he is said not to have known Joseph, because he disallowed his gestes. Hitherto Simlerus. It is noted here by Calvin, that Joseph had been very modest in his life, not seeking in the time of his greatness to magnify his family, or to get privileges for his Brethren, to free them by public acts from impositions or taxes, but only a convenient place for them to sojourn in: but the ingratitude [Note.] of the King so greatly enriched by his means, is the more for this to be condemned. If he had sought himself and his posterity, he might doubtless have made many of them great in Egypt, and far above a servile condition, but all fell out for the best, seeing dignities and prosperity in Egypt might [Note.] have made them forget removing to the promised Land, and to have settled themselves in Egypt. And forsomuch as even Josephs posterity was dealt withal, as the rest, it seemeth that they lived together with them, as one people, ever since the death of Joseph, he appointing them so to do, or else it is to be thought, that afterwards in their misery they would not have joined themselves with them.

The causes of the cruelty used by the Egyptians against the Israelites were their envy and fear of them, they envied their multiplying, and (as is most probable) had heard, that the God of their Fathers would one day remove them into Canaan, and give them the possession thereof, at what time they feared they should not be able to hold them any longer, but that they would go and carry away all their goods with them, and rifle all Egypt also. Josephus saith, that they did not only envy, but hate the Hebrews, because they hated their Idolatries, and would not worship such base things, as they did, but only the true God: so likewise it is said, He turned their hearts to hate them. Ps. 105. 25. And more particularly they entered upon this Counsel, because a Prophet amongst them foretold, that a Child should shortly be borne to the Hebrews, who should overthrow the Kingdom of Egypt, and wonderfully promote the matters of the Hebrews. They speak of Wars, which might happen, and that then the Hebrews might join with their enemies to their destruction; what Wars might these be? To this Simlerus answereth, [Quest.] peradventure the Wars of the Syrians, Phoenicians, or Arabians, but there was no reason to fear their joining with them, because there was no familiarity betwixt them. They were now multiplied exceedingly, but had not yet practiced any treachery against the State, why then did they fear this? verily they did after the corrupt nature of man, whereby the fewer and the [Note.] weaker do fear the more and the mightier, and therefore are ready to oppress them by treachery, to prevent being oppressed by them; but this is a most wicked and horrible thing in whomsoever. They feared herein where no fear was, as is threatened to the wicked, Ps. 14. and so made a way for that to come upon them, which they feared, viz. their own destruction; and the Hebrews going out of the Land, and into the danger of destruction do all they likewise run, that by wicked and unjust means seek to provide for their own prosperity. But what is the going out of the land, of which the [Quest.] King speaketh? Ans. Peradventure he meaneth their going out of Goshen to join with such supposed enemies, but it is more probable, as I said before, that he meant their going out to Canaan: thus also Simlerus, who noteth hence, that the Hebrews did not spare to speak of their hopes to be removed [Note.] thither, and this yet aggravateth more the wickedness of this King, that he would go about to prevent that which the Lord had appointed, and considering, that this people were not bond-men to him, but free, and came down only to sojourn, that he would not rather provide for his own security by giving them free leave to depart, as he ought to have done to strangers. But he calleth this dealing with them wise, which was rather crafty and devilish: but such do the men of the world count their own ways, when they savor not of any true wisdom, but altogether of wicked and abominable policy. The Hebrew Rabbins say, that they thought great wisdom lay in this, to deal so with the Hebrews, as that they might not be in danger of being punished in like manner again, and therefore they consulted not to kill them with the sword, or to burn them, because so God, that useth to requite like with like, might have brought upon them the like destruction, but to drown their little ones, supposing, because God had promised never to drown the world again, that in thus doing they should keep themselves out of danger. But he, who taketh the crafty in their craftiness, found out a way to drowh [Note.] them, although he kept his word of not drowning the world; and so all the wicked, although most cunning, must look that it shall happen to them in the end: there is no policy against God.

Therefore they set task masters over them to afflict them with their burdens, and they built for Pharaoh Treasure-Cities, Pithom and Raamses. Philo speaking more largely of this oppression saith, that the King made slaves of them, as if they had been taken in the war, or bought. He laid burdens upon them which they could not bear, that is, he exacted work of them beyond their strength, and if any for his infirmity withdrew himself, he was put to death, and such as were most cruel, were set over them to exact the doing of these works to the full. Their works were the making of brick, digging ditches, building, and night and day carrying together matter for these buildings, and when being worn with uncessant toil they died, they would not suffer their friends to bury them, or to lament their death. Josephus likewise, adding that they made them labor in digging divers ditches, to convey the Rivers other ways, and in their Piramides 400 years, but he meaneth certainly, that so many years passed in the whole time of their being in Egypt. Eupolemus writeth, that the King commanded the Hebrews to wear a garment diverse from the Egyptians, that they might the better be known and derided and abused in every place, but God smote this King morbo Elephantiaco, whereof he died. Of this Eusebius maketh mention in his ninth book, de praeparat. Evang.

The words translated Task masters, are 〈 in non-Latin alphabet 〉 , which are rendered by Calvin, Governors or Presidents of tributes, for 〈 in non-Latin alphabet 〉 , as saith Simlerus, signifieth tribute, and they both note, that they both exacted money of the Hebrews to diminish their substance and work beyond their power. And yet Simlerus acknowledgeth, that the works imposed upon them might come under the name of tributes, in that they were compelled to find a certain number of men continually for the Kings works: for thus Solomon is said to have imposed a tribute upon all Israel of 30000 men. I think, because no mention is elsewhere made, or by any other Writer of any tributes of money, that tributes of work only are meant, and so it is according to the meaning best rendered Task-masters, and in the vulgar Latin, Masters of the works, that is, such as should oversee and appoint them unto hard and laborious works, and compel them to do them, to the excessive toiling of their bodies. And hereby they thought to keep them from increasing, such extreme labor being an hindrance to generation, and a discouragement, when they should think of the bondage, to which their children should be begotten. Treasure-cities, Hebr. 〈 in non-Latin alphabet 〉 , which may be translated either Cities of Tabernacles, as in the vulgar Latin, or defensed cities, as in the Septuagint's translation, or Cities of treasurers, as in the translation followed by Calvin, Simlerus, Oleaster, and others, or Cities of Armories, Armamentariorum, as Tremellius. It may come of 〈 in non-Latin alphabet 〉 signifying to hide, and then it may best be rendered by treasures, because they are said up and hidden, peradventure large Granaries are meant to lay corn in, and other provision, so Lyranus and Simlerus noteth, that this word is thus used, 1 Reg. 9. 2 Chron. 22. Yet he is indifferent, whether it be taken for Treasure-cities, or defensed, saying, that the Cities to lay up corn and treasure in, most probably were well defensed also; and haply, he saith, a Garrison was placed there to keep in the Israelites. Jerome followeth the Septuagint, 1 Chron. chap 8. turning this word by, defensed, and Tabernacles, saith Eugubinus, are by the Hebrews commonly put for Towers or defensed places, Pithom and Raamses. In the 70 translation On is also added, which is Heliopolis. But this City, as Jerome noteth, was built before the coming of the children of Israel into Egypt; for Potiphar, Priest of On, was the father in law of Joseph, and Gen. 41. the 70 themselves call him Priest of Heliopolis. This is therefore a great mistaking. Touching Raamses, it may be doubted [Quest.] how they could be said to build it, seeing, Gen. 47. Raamses is spoken of, as being then. But it is there resolved, that the place was then, but the city built there not till now, which most probably was called by the same name, or else Moses spake there of Raamses, because when he wrote the history it was standing, and therefore although it were not at Jacob's coming into Egypt, yet he calleth it so by anticipation.

But the more they oppressed them, the more they multiplied and grew, &c. The King of Egypt is by God disappointed of his ends, who can make his Church to flourish and increase most, even in the midst of persecution, as also was [Note.] noted long after, when it grew into a proverb, Sanguis Martyrum, semen Ecclesiae. Now the Egyptians seeing this are said to be grieved at it, the word 〈 in non-Latin alphabet 〉 were grieved, is rendered by Calvin, anxietate constricti sunt; by Simlerus, nauseam habuerunt; in the vulgar Latin, oderant filios Israel. The word is used sometimes for abomination, as Gen. 27. 46 Numb. 21. the Israelites are said by this word to have loathed Manna: sometimes for anxiety, as Numb. 22. the Israelites were distressed by the Moabites, and Esa. 7. 16. and this agreeth best, because the increase of the Israelites contrary to their expectation, could not but perplex them to think, what the issue hereof would be, when as they feared them before, but now having so injuried them, they might justly be afraid of them much more, their power still increasing, the more they labored to suppress it.

And the Egyptians made the children of Israel to serve with rigor. 14 And their life was made bitter unto them, &c. Seeing that the burdens of works before imposed upon them would not keep them under so, but that still they multiplied, now they make their estate altogether servile, putting them to the basest works, the tempering of dirt for brick, and the making of Morter, and husbandry works of all sorts, and of this last Josephus saith, that they made them carry dung and filth into the fields. And all this they were compelled unto by rigor, which is twice mentioned, to show the greatness of the rigor wherewith they were used, and hereby it also appeareth the more, because it is said, their life was made bitter unto them, so that they preferred death before life, to this effect Calvin and Simlerus. But why did the Lord suffer his people to be so long thus cruelly used by the Egyptians? To this Tostatus [Quest.] answereth, that they were tainted with the Egyptian Idolatries, and therefore God did thus severely punish them. This is not here indeed spoken of, but by Ezekiel who saith, that Samaria and Jerusalem committed Whoredomes in Egypt in their youth: for Jerome upon that place, saith, that their Idolatries in Egypt are meant, and if they had not there been corrupted, it is not probable, that they would so soon have worshipped the Golden Calves. Thus also Theodoret upon the same place, and that they were even then an Idolatrous people, we may conjecture, because they were still always most prone to Idolatries. As for the silence of Moses touching this, no argument can be drawn herefrom, because he is intent only to the history of their oppressions and deliverance, and therefore no marvel, although he passeth this over in silence. And it may be many of them were free from this infection, amongst whom the pure worship of God was still upheld. Partly then for the punishment of this great sin God permitted the Egyptians thus to rage against them, and partly to punish their sin against Joseph, and partly to stir up in them an hatred of the corruptions of Egypt, to make them more earnestly to desire to return into Canaan, and to give them cause so to do, and at their departure to spoil the Egyptians, and that the Lord might hence take occasion to work his wonders in Egypt for the manifestation of his power and mercy, and that the Hebrews might never more have a desire of returning into Egypt, unto which how prone they still were the following Histories do declare, Numb. 11. and Numb. 14.

Then the King of Egypt said to the Hebrew Midwives, Shiphrah and Puah, &c. The Hebrews say, that these Midwives were Hebrew women, the one called Jochabed the Mother of Moses, the other Mary his Sister, but Josephus contrariwise saith, that they were Egyptians, and it is not likely, that Pharaoh would have committed such a business to women of the same Nation, and their speeches to the King afterwards do show, that they were Egyptians, for they say, the Hebrew women are not like the Egyptian, for they are lively, &c. v. 19. Simlerus therefore agreeth to this, but Calvin saith, they were Hebrews, and proveth this, because they feared God: but heathen Rahab in Jericho feared God also, wherefore this is no argument against their being Egyptians. But why did the King give this command only to these [Quest.] two, for the Hebrews being so many, it is not probable, that they only were employed amongst them? Some think, that these two went to the chief men's wives, whose children he chiefly thought he would destroy, not regarding so much the inferior sort, whom he did wear out with continual toile: so Cajetan: but Calvin and others think, and that better, that these were Midwives of greatest note, and therefore he giveth the charge to them, that either others hearing it by them might also do the like, or else when he should see, how they executed his command, he might proceed to enjoine the same to others. For the Egyptians without putting difference oppressed with their importable burdens all the Hebrews, and not the meaner sort only, for even the chief of them were scourged, when the task imposed was not done.

The thing commanded to these Midwives was to kill all the Male-Children of the Hebrews so soon as they were borne, but to keep the Females alive. A tyranny, the like to which was never exercised before or after by the most cruel: for although some in the heat of War have slain even Infants in the expugnation of a City, and some have exposed a child or two to death, by whom danger hath been threatened unto them, as Amulius exposed Romulus and Remus, Astiages Cyrus, and some all one linage, as Athaliah, some the children of one Town at one particular time, as Herod, yet there was none ever that in the time of peace plotted the destruction of all the Male children of a Nation, being also subject unto him from time to time, as they should come into the world. What might the Hebrews think now of the promises made to Abraham, &c. when they saw themselves by this means in danger to be cut off, so as that the name of Israel should nowhere remain anymore upon the earth? Doubtless their faith could not but be greatly [Note.] shaken hereby, yet Pharaoh, as all the Tyrants before named, did but plot thus the ruin of himself, his people and posterity, as the sequel will declare, why he was willing that the Females should be kept alive may be easily conjectured, viz. because the Males being taken away, he thought there could be no danger in them, and women might be profitable to his Kingdom for work and the increase of posterity. The Mid-wives are said to have feared God, and not to have done, as the King commanded, and being questioned with all about it, they answer, The Hebrew women are lively and are delivered, ere the Midwife cometh at them. They knew by the light of nature, that innocent blood ought not to be shed, and haply by living amongst the Hebrews they had learned, that their God would have them to increase thus wonderfully, and therefore to seek to destroy their offspring, was but to fight against God, which rather then they would do, they would disobey the King, and herein they shall rise up in judgment against many men, [Note.] that are better instructed also and condemn them, in that whether it be right or wrong, they will put in execution whatsoever the King commandeth, for such do not fear God, who is of greatest power, but impotent man, contrary to the precept, Math. 10. 28.

Touching their excuse that the Hebrew women were lively, &c. in the Hebrew it is 〈 in non-Latin alphabet 〉 , which signifieth either lively or beasts, that is, if it be so taken, as the beasts, bringing forth their young without help. In the Targum Hierosolymitanum it is thus. They themselves do vivify or keep alive their Males, for before the Midwife cometh at them, they pray before their Heavenly Father, and he heareth them, and they are delivered. In the vulgar Latin it is rendered, They have the skill of Midwives the Chaldee: They are [Quest.] wise. If it be demanded, whether they said true herein or no? The Rabbins answer, that they certified the Hebrew women of the Kings charge, and thereupon they kept close their travelling in Childbed, till they were delivered, and so the Midwives came not indeed unto them before. This is rejected, by Augustine, Gregory, Calvin, &c. who affirm that, which they said to be a lie, and that their charity and mercy was rewarded, which they shown towards the people of God, but not their lie, which needed pardon, their good will was rewarded, not their fallacy, the benignity of their mind, not the iniquity of a liar: But Tremellius thinketh rather, that they said true, and I see no reason, but that we should think the same: for if they feared God, would they not devise the safest way to preserve the Hebrews children, and to keep out of danger also, and what could they for this end have done better, then give notice to the Hebrew women of the decree made by the King? whereas it is said, they saved the Hebrew males alive, this may be understood, as Simlerus hath it, by their Counsel and admonition. Or it may be, that God also did give a more easy and speedy deliverance in those times to the Hebrew women for the present necessity, so that they could bring forth without the help of Midwives.

Because the Midwives feared God, he dealt well with them, and made them houses. This of making them houses is by some referred to the Hebrews, as by Iremelius, who expresseth them thus, God made for those children houses, so that they lived to man's estate, and begat children, and had families, because the word is 〈 in non-Latin alphabet 〉 in the masculine gender: but this is a thing not unusual to speak of females in the Masculine Gender, as Gen. 31. Jacob saith to his wives in the Masculine Gender, The flocks of your Father, and Exod. 2. speaking of the Daughters of Jethro he saith, the Shepherds drove them away, in the Masculine Gender, thus Simlerus, who yet in fine yieldeth rather to that Exposition, whereby it is expounded of the Hebrew children, herein following Calvin, who is so earnest for it, that he wondereth, that any interpreter should expound it otherwise, both because the word (them) is Masculine; and also because women are not the heads of families, but men, so that houses cannot be said to be built to any women: wherefore he concludeth, that it is a wresting of the words to turn them to the Midwives, but being applied to the Hebrew children, he saith, that they will excellently agree, because the Midwives feared God, he built them houses, that is, by the piety of these women the Hebrews obtained an happy propagation. For in this sense God saith, he would build David an house, which is spoken of in divers places, that is, establish the Kingdom to his posterity, and to Eli, that he meant to have built him an house, that is, to have continued unto his family the Priesthood; wherefore here is nothing else meant, but that God by these weak Instruments magnified his power, preserving and establishing the families of Israel, which now must needs else have perished. Thus Calvin. But amongst the Fathers I do not find any question made, but that the houses of these Midwives are here meant. Augustine a little altering the reading saith, they made themselves houses, and demandeth whether they had not houses before? and whether the increase of their wealth was not hereby meant? Theodoret likewise saith, God rewarded the Midwives by bestowing riches upon them. Gregory saith, because of their lie God turned an eternal into a temporal reward unto them, of building them houses here. Jerome saith, that they thus built them mansions in heaven, and Rupertus, God built the Midwives houses in heaven, seeing that which God buildeth is eternal, in the heavens. Ferus also mentioning this of the Hebrew children, saith, that the other referring it to the Midwives is to be preferred; and whereas God is said to • uild them houses, those external are not meant wherein they dwelt, but they had houses built them, when they were made fruitful, as Sarah desired to have it built unto her, as the word signifieth, out of Hagar, and Rachel and Leah are said to have built Jacob's house. And to this sense do I subscribe: for the word being of the masculine gender argueth nothing to the contrary, seeing masculines are sometimes joined with females, and feminines with males, or by them, may be meant these midwives and their hubands together, the whole family being blessed greatly for this their piety. And thus they were recompensed in their kind, they had preserved children, which should have been put to death, and accordingly their posterity is increased, and haply they in their posterity went out of Egypt with the Hebrews, and so their families stood, when others were destroyed. Lyranus saith, that they joined with the Hebrews and were married to chief men amongst them, as Rahab afterwards did, and so were established, but this is only a conjecture. There be divers other strange Expositions brought here by divers; by some, that the Hebrews made these midwives strong houses, wherein they might be safe from Pharaoh; others, that Pharaoh made them houses, to which the Hebrew women should be brought, that they might be delivered before them; others, that the Midwives being Jochebed and Mary had houses built them when the Priesthood was established in Jochebeds posterity, and the Kingly office in Mary's, who was married to Caleb of Judah: but I pass these over, as fantasies. David Chimhi saith, that by building them houses is meant God's protecting of them, and hiding them, that Pharaoh could not hurt them, as he is said to have hid Jeremiah and Baruch, Jerem. 36. But still I cleave to that of multiplying and enriching and establishing their families. And the words going before in this verse and in the former, do plainly show, that it is spoken of the Midwives, for the Hebrews multiplying is inserted, Verse 20. so that it had been superfluous to repeat it again here, and the words used immediately before these, do plainly direct to hearken to a blessing upon them for this their piety, because they feared God, what did God for them, he made them houses, for if these houses had been for the children preserved from death, where had the recompense of the Midwives been? and it might be demanded, what was that which God did for these children, to the Midwives? to say nothing of the discrepancy of this verse in it self, being otherwise understood: whereas if we understand it of the Midwives, here is a proceeding plainly from a general, v. 20. God did well for the Midwives, to declare in particular, wherein he did well for them in this, v. 21. He made them houses. For the conceit of Gregory, that God changed the reward of these Midwives into a temporal benefit for their lie, he was certainly deceived herein; because although they lied that was pardoned, as proceeding from infirmity, and they truly fearing the Lord might notwithstanding be saved eternally. For if they had not greatly feared and reverenced God, they would not have put their lives in hazard by doing contrary to the Kings command. Wherefore I doubt not but the grace of God wrought with them, and where grace is, he crowneth it with glory. No such thing indeed is here spoken of, neither to other faithful servants of God under the Old Testament, but rarely, the common propounding of an eternal reward in heaven being reserved till the coming of Christ, who opened the way of life by the merits of his passion.

Then the King commanded all his people, to drown every male-child of the Hebrews. The Tyrant hath no consideration of God's being against him in his enterprises, and therefore he furiously goeth on to take another course to fulfil his bloody will R. Solomon saith, that it was foretold by the Astrologers, that one should be born who should destroy Egypt with waters and therefore the King would have them drowned in the water, but this came upon Egypt in the end as a just reward of such monstrous cruelty. Hitherto he had secretly sought to destroy the holy seed, but not prevailing so he breaketh out into open violence, neither do we read that the people refused to obey him, as the Midwives had done, and their hatred of the Hebrews was such, as that without doubt they acted this cruel part, and therefore were justly afterwards plagued and destroyed together with their King in the Red Sea.

For the Allegory, this King of Egypt doth aptly figure out the devil, who is King of all that live in darkness, and wickedness, the spiritual Egypt; he knew not our Joseph Christ Jesus, for he hated him and sought his destruction; he also envied the multiplication of the elect by the preaching of the Gospel, as he had done from the beginning of the world, not enduring, that men should be more happy then he. Wherefore he stirred up the Potentates of this world against them, that he might keep them from going out of the power of darkness; and with persecuting Kings and Princes here he joineth evil spirits, that by their temptations they might draw them to sin, and thus they are laden with his burdens, for sin is an heavy burden, which we cannot bear; and he maketh them to build for him Pithom signifying the mouth of defection, or of the bottomless pit, which is by causing them to lie, and by deceit to prepare pits of destruction for themselves: and Raamses signifying one that holdeth malice, which is by putting, malice and covetousness into the mind. But the more the elect are pressed with persecutions, the more do they prosper and increase in virtue. But then the Midwives are called, these figure out Preachers, with whom the devil is most busy to corrupt them, that either none may be regenerate, or if any be, they may by their means be cut off again, and thus he hath drawn many to be false prophets of old, and Authors of heresy since, but chiefly he desireth, that all goodness may be killed in the males, that is, in the most mighty and wise, and in governors, or that virtue may be killed in all, that which is carnal, effemenate and vicious, being still left to survive; but as these worthy Midwives, so we that are Preachers should withstand all temptations tending to the corrupting of us, and keep virtue alive in the people, and in thus doing we shall be blessed, as they were. But the devil will not yet rest, if by the Preachers he cannot destroy virtue, then he will stir up the common sort to corrupt one another, if men be not carried away by heresy, then he will drown in worldly pleasures or covetous desires, and that in the time of youth, because he knoweth, that what way one entereth into in his youth, he will not depart from it in his age, and if there be any good purpose in the mind, he seeketh in the very entrance to extinguish it, Thus Ferus and Rabanus, &c. But Origen by this new King understandeth the wisdom of the flesh, speaking to carnal pleasures about the corrupting of God's people, which who hearkeneth to follow these pleasures and profits, is under this King laboring in brick and mortar; yet having mentioned this, he falleth upon the former allegory also. But coming to the Midwives, Siphrah signifying a sparrow, and Phuah signifying red or modest, he maketh them figures of the two Testaments, the new being red by the blood of Christ, and the old being spiritual, for hereby the Devil would destroy virtue, by causing men, to understand them in an erroneous sense, but virtue is not hereby destroyed, but preserved, &c.

Rupertus making this King a figure of the Devil saith, that his oppressing of the Israelites with burdens set forth the miserable case of men till the coming of Christ, by whom they were delivered. But I prefer the first of Ferus, and let everyone take heed of Origen, because he doth so hunt after allegories, as then he destroyeth the Histories. Calvin applieth the last of destroying the males unto Antichrist, who where he findeth any man like to resist his corruptions, he destroyeth them, but if effeminate, weak and yielding, he as vell pleased and triumphing in them, stayeth his hand.

CHAP. II.

THere was a man of Levi, who took to wife a daughter of Levi. 2 And the woman conceived, and bare a son, and when she saw that he was a goodly child, she •• d him three months▪ The name of the man is here concealed, and likewise of the woman, but he was Amram the son of Chaath, the son of Levi, and she was Jochebed his fathers sister. Of this Amram Eusebius saith, that he was born 14 years before the death of Joseph, and at the 77 year of his age begat Moses, by which account Moses must be born 63 years after Josephs death, and 80 years being added, at which age Moses brought the children of Israel out of Egypt, they together make 143, and if Josephs time after the coming of Israel into Egypt be put to, which was 71, the time of their continuance there will be 214 years. But what is to be thought of this, I have examined before upon Gen. 15. Of Amram, Josephus saith, that being noble in his family he was very solicitous for the state of his people, and because his wife was now great with child, wherefore he prayed to the Lord, and the Lord told him in a dream, that his wife should now bear the child, who should deliver Israel, and be marvelously preserved, and that the Priesthood should rest in his brother; and accordingly she was speedily delivered of this child, and thus had opportunity to hide him, and to save him alive. The thing said here to have been done, viz. Amrams taking Jochebed to wise, was not now done, but before, for she bare him Aaron 3 years before this, and Miriam 7, so Calvin, who also thinketh, that when this couple met first, that cruel Edict of murthering the males was not come forth, because there is no such care spoken of, touching the preservation of Aaron. It is indeed most probable, that the charge was not given to all the people of drowning every male till now, but only to those two Midwives that spared them, in whose time Aaron was born. If it be demanded, how any man of worth, as Amram [Quest.] was, could frame his mind to enter into the estate of marriage in those times when as nothing could be expected, but either intolerable servitude or death to their issue male? I answer, they might hope by faith for God's promise sake, that they should not continue long in that misery, and indeed it appeareth by the History following, that this cruel decree continued not till the time of their going out of Egypt, but was again intermitted long before, because otherwise there could have been none males at their gonig out less then 80 years of age, as Moses was, whereas mention is made of a very great company 20 years old, and under, who were preserved in the wilderness, all that were above 20, except Caleb and Joshua, being cut off. And here it is worth the noting, that God disposed so of the birth of Moses, that it was in the heat of this persecution, and not when it was again allayed, to show, that the most earnest attempts of men are of no force against God, but to show how light [Note.] he setteth by and derideth the machinations of Tyrants, he bringeth his whom he meaneth to preserve through their armed troops, they not being able to hurt them.

Touching Jochebed, whom Amram took to wife, said to be his fathers sister, in the Hebrew 〈 in non-Latin alphabet 〉 , there is some question, whether she were his Aunt, or [Quest.] his Uncles daughter? for the Septuagint render it, his Uncles daughter; the Chaldee Paraphrast, his fathers sisters daughter; and Jerome in the vulgar Latin, Patruelem suam, his Uncles daughter, or Cozen-German. And Eusebius accordingly saith, that Amram married Jochebed, the daughter of his Uncle; thus Lippomannus in his Catena, but he was deceived in the Chaldee Paraphrast, wherein it is not his fathers sisters daughter, but his Aunt. Lyranus saith, that Jochebed could not be Amrams Aunt. 1 Because then she must have been Levi his daughter, and so 130 years old at this time, which is an age past child bearing. 2 Because all that generation was dead before this. 3 Because no good man, but would marry according to the Law, even before it was expressed in writing, and therefore not his Aunt, which is contrary to Law. But Calvin, and Junius, and Simlerus, and Tostatus, and all that follow the Hebrew, hold, that she was his Aunt. There are some that defend the other reading, his Uncles daughter, because the word signifieth love, or beloved properly, being transferred to an Uncle or Aunt, or Uncles daughter: for the nearness in blood, making them to be singularly beloved, and to prove this true, they bring some places of Scripture, but in vain, for there is none, wherein this word is taken for any other, but an Aunt. For the objections of Lyranus, although she were Levi his daughter, yet she might be begotten after Josephs death, her father being 115 years old, for he lived 137, and so she was not now above 63, at which age it was no marvel to bear children in those times. 2 Levi might have a daughter still living, although all that generation, which came down into Egypt was dead, because by that generation are meant only such as were then born, numbered to be 70 persons. 3 Although this was afterwards forbidden, yet now it was not, neither did the best observe all things, although they observed many, before that they were set down in writing: thus Tostatus, who also alledgeth the Chaldee Paraphrast, and the Targum Hierosolymitan. for this reading. Others, as Calvin and Samlerus, who stand for her being his Aunt, yet do not defend Amram, but condemn him herein, as making an incestuous marriage, because although nothing was yet set down touching this in writing, yet it was a law in nature, as appeareth in that the Canaanites are condemned for doing contrary, as doing an abomination, and therefore they commend the humble and candid mind of Moses, in that he spared not to set down his own incestuous coming into the world. For mine own part, I dare not censure Amram herein, because that which was abominable by the light of nature, must needs be such a thing, as men led by natures light always abhorred from, especially the best; but they did not, neither could in the beginning abhor from some marriages forbidden, Levite. 18. viz. the Brother with the Sister, there being none else to marry withal. Wherefore when the Lord useth this, as an argument to move his people to keep his laws, After all these abominations did the men of the Land, that were before you; it is not to be extended to every particular, but generally to most of the sins mentioned; but then the Law being given, to contract any marriage prohibited was thenceforth an abomination.

Touching the hiding of this child three months, here it is said, that his Mother seeing him to be a goodly child, hid him: but, Heb. 11. 23. that by faith he was hid three months by his Parents, because they saw he was a proper child, they not fearing the Kings commandment. His mother, as is most probable, with the consent of his father hid him, or she being the first Author of this counsel they hid him. But how is this imputed to faith, when as his [Quest.] outward form wrought with them? It is answered, that faith first moved their minds, and the goodliness of the child, making them the rather to entertain an extraordinary opinion of him, that he was one ordained not to be of a vulgar condition, was as a prop to their faith, so that believing, that he should be the man that should afterwards deliver Israel, they took courage to themselves, contrary to the Kings command to keep him alive. Yet Calvin thinketh, that this of his outward form is added, as a thing obscuring their faith, and showing, that it did not shine so clearly in their hearts. But how [Quest.] could they believe, that this particular child should be the Deliverer? Ans. If that of Josephus be true touching the Revelation made to Amram, it may easily be conceived, how they were brought to believe this, and if not, there was a promise that in the fourth generation they should come out, whereas Amram was the third, and therefore they might well believe their deliverance to be now at hand, and seeing the countenance of this child to promise something extraordinary, God might work so in their hearts, as to make them believe that he should be the instrument. But why did they hide [Quest.] him only three Moneths? Ferus answereth, that the Hebrews say, that searchers were appointed by the King to come into every man's house once a quarter, so that now there would have been danger of hiding him longer, both to him and them. Philo speaketh only in general, that there were some, who to curry-favor with Pharaoh, would have discovered their act, and then they should all have been cruelly slain, wherefore they thought it better to cast the child upon God's Providence, and so to expect the issue. And to the same effect Josephus saith, he had rather commit his son wholly to God's Providence, having a certain hope, that he would provide that the event should declare the truth of the Oracle.

And when she could no longer hide him, she took an Ark of Bul-rushes and daubed it with slime and pitch, and put the child therein, and laid it in the flagges by the Rivers brink.

Josephus goeth here from Moses, saying, that she made a little bed of paper, daubing it with slime, that the water, might not enter, and putting the child in, she cast it into the River, appointing Mary his Sister to watch, whither the stream carried it. In which time Pharaohs Daughter called Thermutis playing upon the Rivers bank, espied this vessel floating upon the water, and sent some that could swim, to fetch it unto her. And having opened it, she saw the child and was wonderfully pleased with it, then she caused an Egyptian woman to give it suck, but the child refused, yea when a second and a third offered the Dugge unto it. Then Mary, as coming by chance told Thermutis, that she did in vain seek to have the child nourished by an Egyptian, but if she would send for an Hebrew woman, it was likely, that it would suck of one of his own kind, &c. Here Josephus is to be taxed for writing, that this vessel was cast into and carried about by the water, whereas it was only put into the water, or where the water used to flow amongst the Bulrushes, whereby it was stayed from being carried away.

But because he calleth this vessel a papery one, and the Septuagint likewise, [Quest.] but the vulgar Latin fiscellam scirpeam, the Chaldee Paraphrast, Pagninus and Vatablus, an Ark, the question may be, what kind of thing this was? Ans. the word 〈 in non-Latin alphabet 〉 properly signifieth an Ark, and the word 〈 in non-Latin alphabet 〉 joined to it, a Bulrush, or, as it is translated by some, paper, for so the Septuagint render it Thebin papyraceam, or 〈 in non-Latin alphabet 〉 and Simlerus (arcam papyraceam) who also saith, that the Egyptians had a certain fruit called Papyrus, which was traingular, of which in times past they made paper to write upon, and therefore that which is used for writing at this day, is also called paper, and of this Papyrus, Pliny saith, that they used to make Boats, and therefore no marvel, though an Ark to put this child into were made hereof. Touching the vulgar Latin, Fiscella is a little chest, and scirpus is the same with juncus a Bulrush, being a kind of Bulrushes. Calvin rendereth it arcam arundineam. But because according to Pliny that Papyrus served usually to make water-vessels of, I think, that an Ark of such stuff was meant. The place where it was laid, was a place of flagges, in carecto saith the vulgar Latin, and this is followed by Calvin, Simlerus, &c. Pagninus in junceto; Kimhi, in arundineto; Septuaginta, in palude; others, in Papyreone. It was a place as all agree, where Flagges, Reeds, Bulrushes, and the foresaid Papyrus grew, making a kind of thicket, being produced in watery grounds by the overflowing of Nile, but yet never covered (except at the great overflowing once in the year) above two cubits high, so that this little Ark being put there, could not either be overturned or carried away, and so the childes Mother might have him sometimes fetched again from thence to give him suck, that he might not perish for want.

Touching the question, which is commonly moved here, whether these Parents sinned not in thus exposing their child? It is answered, that although [Quest.] it may seem in regard of the dangers both of men of Egypt and of wild beasts, that might have destroyed the Infant, being thus exposed, yet his Parents are by all means to be justified; for they saw destruction coming, if they had kept him in their house still, and being enforced to cast him out, they set a spy to look to him, and as the sequel proved, this motion came of God, yea, the Hebrews say, that Mary was stirred up by God, as a Prophetess to direct them herein, promising a good event. See in this example, to what [Note.] a desperate case they are brought sometimes, who are singularly favored of God, that we may never despair, but always hope for his help, even when we see no means of escaping death.

Then Pharaohs Daughter went down to the River to wash herself, and seeing this Ark in the flagges, she sent her maid to fetch it.

The name of this Daughter, as Philo and Josephus say, was Thermutis. The Chaldee Paraphrast saith, that stretching out her arm she drew it to her, but the most learned of the Hebrews rejecting this, expound it of sending her maid to fetch it.

And when she had opened it, she saw the child, &c.

It is also said, that she knew it to be a child of the Hebrews, and had compassion upon it, this she knew most probably by the circumcision, saith Simlerus, but because the Egyptians used circumcision also, I rather think, that she conjectured so of it, because for the strictness of the Kings Edict it was cast out to the waters by some Hebrew woman, as she might well conceive.

Then his Sister seeing her affection towards the child, offered to call her a Nurse for it, which she accepting, the childes Mother was called, and the child was committed to her to be nursed. Josephus saith, that she would have had an Egyptian woman Nurse unto it, but one and another being brought, the child refused to suck, whereupon Miriam his Sister, as if she had passed by by chance, when she saw this, offered to call an Hebrew woman as is aforesaid, & when the mother was come, the child sucked of her most willingly. All this was so brought about by a singular Providence of [Note.] God, that he might be saved alive and grow up, whom God would have to be saved for the working of the great works, to which he had appointed him in his secret counsel, and continually he swayeth the hearts of men and women, as he pleaseth.

And the child grew, and she brought him to Pharaohs Daughter, and he became her Son, and she called his name Moses, because, said she, I have drawn him out of the water. Philo saith, that Pharaohs Daughter having no child, but being very desirous of one, when she had seen this, feigned herself to be with child, and afterwards in travel, and so to have brought forth this child, so great was his beauty, and so amiable his person, as that at the very first sight of him she was allured by him thus to do. But Josephus saith, that wanting children herself she brought him to her Father, telling him, that she had him out of Nile, and desired that she might have him for a successor in that Kingdom, by whose persuasion the King consented, and she adopted him for her Son. But upon a time the King also being greatly delighted in the child, set his Crown upon his head, which he cast to the ground, and troad it under his feet, which being seen by one of his Prophets, he cried out, that this child should be the overthrow of Egypt, and therefore stirred him up to kill him. But God, whose purposes none could frustrate, preserved him still, and he lived in great grace and favor with all men, yea so delighted were they with the beholding of him, that they would come from their work to look upon him, being grieved, when they must depart again from seeing so pleasing a sight: to this effect Josephus; and this is rather to be approved, then that of Philo, because his name Moses taken from Mos signifying water in the Egyptian tongue, showeth, that Pharaohs Daughter did not conceal from her Father what had not happened touching her finding of him in the waters, or near unto them. For from this word both Philo, Josephus and Clemens Alexandrinus derive his name, although some contend; that it is derived from Massah, to draw out, in the Hebrew tongue, as Tostatus, Oleaster, and Ibn-Ezra saith, that it is an Hebrew name derived from the Egyptian, and he addeth also, that he found him in a certain Arabic book called Monion, and Clemens Alexandrinus saith, that Moses was also called Joachim signifying one rising again, confirming or revenging, and in Heaven Melchi, my King. It is not likely that Pharaohs Daughter would name him by an Hebrew name, being herself an Egyptian, although I doubt not, as Tostatus alledgeth it for a reason, but that she learned by conversing with Hebrew women that waited upon her, that Language. She named him by an Egyptian name, but so as that it was common to both Languages, so likewise Simlerus, and Calvin, although he saith also, Peradventure she asked the Nurse, what fit name she might give unto him, and so had this name from her, but I rest in the former. For the name (drawn out of the water) it is a marvel, that Pharaohs Daughter would give him such a name, whereby he should be continually put in mind of his original from the Hebrews, or that she durst present such a child, preserved contrary to her Fathers decree, unto him. But this name giving, saith Calvin, is to be imputed unto God, who guided her tongue, as afterwards the tongue of Balaam's Ass to speak, to call him thus And for the preserving of him contrary to the Kings decree, this could not in this case offend the King, because he was not preserved, as an Hebrew, but translated by his Daughters adoption from the Hebrew to the Egyptian kind, that being thus augmented the more by one. In what doubt his Parents now were, we may imagine, as touching the accomplishment of the things foretold of him, because he was altogether gone from his kindred to another people, and to a Kings Court, the corruptions and fascinations whereof were very great. But his name could never suffer him to let the remembrance of his original to go out of his mind; so doth God provide even by the means of those that knew not God, for the good of his children; and this name did [Note.] well agree to him afterwards, leading the Israelites through the waters, and so saving them, as Christ also since saveth by Baptism. Touching the learning, to which Moses was brought up, nothing is said here, but Stephen saith, that he was learned in all the wisdom of the Egyptians, and was mighty in word and deed, and this must needs be implied in that here it is said, he became the son of Pharaohs Daughter, seeing Princes children are commonly brought up to all good learning. Philo saith, that the learning to which Moses was brought up, was Chaldee, Greek and Egyptian. Of the Egyptians he learned Geometry, Arithmetic, Music, and Astrology, which he calleth popular or open learning, and the Hieroglyphics by certain symbols noting out the most grave mysteries of Physiology, Theology and the Political faculty, which he calleth secret and sacred. Of the Greeks he learned Philosophy, and of the Chaldees Astronomical and Sidereall learning, especially for prediction of things to come. And herein he saith he was so apt, that he excelled in a short time all his Teachers. And the same is also reported by Clemens Alexandrinus out of Philo, yet he saith, that Eupolemus saith, that Moses was a wise man, and was the first, that taught letters and Grammar to the Jews, from whom the Pheniceans taking their learning translated it to the Grecians, which if it be so, then Moses could not be taught by the Grecians, as Philo saith, and in truth forsomuch as Cadmus was the first, that brought learning into Greece, who was after Moses, it cannot be, that he should have any Masters from thence. And by the speech of Stephen saying, He was learned in all the wisdom of the Egyptians, but not of the Chaldees or Greeks, it is more plain, that Philo affirming the contrary was deceived.

And Moses being grown went out to his Brethren, and looked on their burdens, and he spied an Egyptian smiting an Hebrew, &c.

Moses as Stephen hath it, was now 40 years old, and if it be demanded, what made him after so long a time now singularly to show himself to his [Quest.] Brethren? it is answered by some, that he used thus to do in times past, being carried by a natural affection to his Parents and Brethren: but others answer and that more probably, saith Simlerus, that hitherto having forgotten his kindred, and being taken up with the pleasures and honors of Pharaohs Court, he was now by a singular motion of the Spirit carried out unto them to commiserate and help them what he could. And this seemeth to be confirmed by that of Stephen, who saith, that he supposed, his Brethren would have understood, that God by his hand would deliver them, from which we may gather, that he had some secret intelligence from the Spirit, what God had appointed him unto, and was hereby extraordinarily stirred up. He had then at this time a singular faith, by which forsaking by stealth Pharaohs Court, he went and joined himself to the poor people of God, as the Apostle noteth. Upon what occasion the Egyptian strove with the Hebrew, and whether the act of Moses in smiting him be justifiable, and how he smote him, see my Expos. Act. 7. 24.

Before this time, no particular act of Moses is recorded here, but Josephus saith, that by the appointment of the King of Egypt he made War against the Ethiopians, and having led his Army through a dangerous Wilderness with admirable dexterity, he overthrew the Ethiopians, and besieged Saba, the chief City, since by Cambyses in the honor of his Sister Meroe called Meroe. And whilst he was in this siege, but not able to win it, Tharbis the Daughter of the King of Ethiopia was so far taken with the love of him, that she offered to deliver the City into his hands upon condition that he would take her to Wife, which he did, but the Author of the Scholastical History saith, that when he had taken her, he being desirous to return again into Egypt, made through his skill in the Stars two Images in precious stones of such virtue, that the one caused memory, and the other forgetfulness, which being set in a Gold Ring he gave unto her, keeping the first unto himself, and so she began to forget her love towards him, and he had liberty to return into Egypt. But whether these things be true or no, I leave it to be judged of by the reasonable Reader. The Hebrews, who are full of fables, say that for this murder committed by Moses, the Devil strove with Michael the Archangel about his body, when he was dead, and yet Maimonides saith, that from hence a Law came amongst the Jews, that an heathen being taken smiting an Israelite, was to be slain therefore. Treat of Hurts Chap. 5. The History of the birth, exposing, adopting, and of this his exploit against the Egyptian is by some mystically applied unto Christ, a notable Type of whom he was. For as Moses, so Christ was borne in a time of oppression under a strange King, and chiefly of a spiritual thralldom of all to the Devil by Idolatry and other wickedness. And as Moses was cast out by his parents amongst the waters, but was taken out by a Gentile, and grew into great estimation; so Christ being rejected by the Jews, and put amongst many tribulations, as waters, the Gentiles received him by believing in him, and so he grew amongst all the Gentiles into high estimation. And as from the birth of Moses, and his taking out of the waters, nothing is spoken of him till that he was grown up, but then he slew one that wronged an Hebrew; so of Christ, nothing is spoken after his birth and circumcision, till that growing up to 30 years of age he destroyed the Devil our adversary. Again, as