Commentary on the Old Testament Volume 1

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 large by Saint Augustine, who also addeth, that Joseph did not only neglect to send to his father before, but when his brethren came down into Egypt, he would not be known unto them, but held Simeon in prison, & required Benjamin to increase his sorrow, but all this, he saith, was done by the dispensation of the Spirit of God, that Jacob being held thus in the fire of tribulation might be purged from his sins, which all even the most holy have, 1 John 1. James 4. 1. &c. and so in the future judgment he might appear, as purified gold, that fire finding nothing more in him to be burnt up.

Theodoret answereth it otherwise, saying, God both kept Joseph from sending to his father, and although he used to reveal some things unto him, he revealed not this, that it might be fulfilled, which he had foretold unto Abraham, that his posterity should serve in a strange land, and be evil entreated, for if Joseph had sent to his father or he had otherwise known of his servitude, he would doubtless have redeemed him from thence, and so that prophecy should not have had the effect, Jacob and his family should not have been brought into Egypt, and so they could not have served there, as was foretold. Thomas Anglicus saith, that Joseph made not his case known to his father, but expected, till that God, upon whom he altogether depended, should reveal it. The reason of Theodoret is of little force, because, if Joseph being in honor in Egypt had sent for his father, they might as well have undergone the servitude before spoken of, as if coming by that means thither, that they did I think with Augustine, that God held Joseph from giving notice, and directed him, when his brethren came to use them so hardly at the first, that Jacob's affliction being increased to the uttermost, it might appear in his example, that God chastiseth those most, whom he loveth most; as he did also Job, and that his comfort might be the greater, when he should unexpectedly be delivered: the lower the ebb of the misery had been, into which he was brought, before that he came to be lifted up again. God's ways are not like man's ways; although we may think it strange, that Joseph could so long conceal himself, yet this was a thing by God appointed, who ruleth in the hearts of all, for his own greater glory, the greater comfort of Jacob in the end, and the punishment of his wicked sons by the way. For, as one well noteth, now that Josephs misery was at an end, and it was the time of his greatest prosperity, they began to suffer for their former unnatural dealing with their brother: and so at the end of this world, when the calamities of the godly shall be at an end, and they shall reign in felicity; the wicked shall be plunged into everlasting miseries. It was long ago, since Joseph's brethren had sinned against him, even 20 years, and in all this time they were not punished for it; but now they are suffered to escape no longer: Quod differtur, non aufertur. Why stand ye looking one upon another? saith Jacob; whereby it appeareth, that they were in such a case, that they knew not what to do in this sore oppression [Note.] of the famine. They had made merry with the price taken for Joseph; but now they smart for it, by want of bread. But by Jacob's reproof it seemeth, that they stood idle, as unwilling to take such a journey; when others, round about, went into Egypt for food.

The ten brethren of Joseph then went into Egypt, but Benjamin was kept at home by his father, lest, said he, mischief befall him. The word translated mischief, is 〈 in non-Latin alphabet 〉 , which is put twice for death, saith Musculus, Exod. 21. 22, 23. and so it is expounded by the Chaldee Paraphrast; but the Septuagint render Languor, or Lassitudo. So they came into Egypt amongst others, that going many in a company together, they might pass the more safely through the Land of the Canaanites and Midianites: this journey was about 300 miles. When Joseph's brethren were come before him, they bowed themselves to the ground. Here was fulfilled that which was foretold, which they in times past so much scorned.

Joseph seeing his brethren knew them, but seemed strange, and spake harshly to them, and he remembered his dreams. He remembered his dreams, without doubt, long before this, but now he remembered them and thought, how they hated him for them Yo are spies, saith he, the word translated spies cometh of 〈 in non-Latin alphabet 〉 , signifying a footman, but it is used also for a spy. Thieves and robbers were amongst the Egyptians commonly called Philistines, because they applied themselves so much to wars, and to take preys; wherefore Joseph calleth them thus, because they came out of the same country, to hide the more his knowledge of them. To see the nakedness of the land are ye come: In the Hebrew it is, to see the filthiness of the land; some translate it, the weakness; some, the secrets, because pudenda signify a man's secrets. The Septuagint; read it, the steps, vestigia terrae; that is, which way they might come in; the Chaldee Paraphrast, rupturam terrae. There are two things written of Egypt, first, that the entrance, and coming to it any way was very difficult. For on the West, saith Josephus in describing this Country, lie the sands of Libya; on the South, Siene, and the cataracts of Nile; on the East, the red Sea; and on the North, Syria; and here is the Egyptian Sea, which •• all without Havens, and therefore Egypt is on all parts most strongly fortified. 2 Because Nile overflowed it yearly, the people lived there a long time in idleness, giving themselves to feasting and pleasures, as Diodorus Siculus writeth, and so grew a weak and slothful kind of Nation. And at this it is most likely that Joseph aimed: Ye are come to see how weak and unfit for war Egypt is, with a mind to bring men hither to invade it, and therefore espy which way an entrance may best be made. Saint Augustine moveth a Question here, why Joseph used [Quest.] his brethren so hardly? and answereth, that he did it to make their joy, when he should be known unto them, the greater. But a better reason is in another place yielded by him, viz. that he did it not in way of revenge, for that which they had formerly done against him; but that being afflicted, they might remember and repent of their sin. And because it was great, he did not once or twice deal thus hardly with them, but divers times, to make them greatly to repent; thus boiling them, as it were, in a spiritual fire, by a medicable tribulation: and when he saw them thoroughly humbled, he that would not vouchsafe them the kiss of peace before; now kissed everyone of them, and wetting with the pious dew of his eyes, the necks of them trembling, he washed away the hatred of his brethren with the tears of charity. And thus ought everyone of us to do towards our brethren sinning against us, hate not them, but their sins; and when we chastise them therefore, yet truly love them; and so we shall bear one another's burdens, as is commanded, Gal. 6. 2.

Josephus yieldeth another reason, viz. that by seeming strange unto them, he might have the opportumity of questioning about their father, and Benjamin his brother, whom he saw not with them; suspecting, that they might have dealt with Benjamin, as they had dealt with him, and therefore be would needs have them bring Benjamin, and finding that he still remained, he entertained them with all courtesy: thus also, Theodoret and Chrysostom, and Lyranus, and Tostatus. And Thomas Anglicus, having yielded the reasons of Augustine, addeth, that Joseph hereby gave occasion to the fulfilling of his dreams in a more remarkable manner; the more hardly he dealt with them, the more they being made to humble themselves before him, and the more often, and with the more trembling, when he also imprisoned them at his pleasure. Whereas Joseph is said to have known them, but that they knew not him, this might well be so, because they were men grown when he left them, spake that language, went in such apparel, and came in such a number; but he being then but a youth was now a grave man in another kind of habit, in great dignity, and spake the Egyptian tongue, and to them by an interpreter. And Ferus saith, that God held their eyes, that they could not know him, till that they had been thoroughly ••• mbled.

As Joseph did not slay his brethren, but by a godly torture brought them to repentance, so saith Rupertus, ought Christian Magistrates ruling in Christ's [Note.] stead to deal with the Jews his brethren; for so it is said, Slay them not, lest my people forget it, but scatter them by thy power: they should punish them in their goods, making them pay a yearly pension, that thus they may be compelled to hasten to the faith of Christ. He also showeth Joseph to have been a figure of Christ in this, that as his brethren bowed unto him, not knowing that it was Joseph: so the Jews are subject to Christ, in that they are under Kings and Princes his Ministers, although they know it not; for to be in subjection to his Deputy is to be in subjection to him, which is a thing that they are most a verse from, as were Joseph's brethren before from bowing to him. But to return again to that, wherewith Joseph charged his brethren, Ye are spies. It may be demanded here, how he could say thus, seeing he knew that they were not spies? This question is also moved by Augustine, and amplified in that Joseph seemeth [Quest.] not only to have lied, but by that which followeth, v. 16. By the life of Pharaoh ye are but spies, to have been perjured. But he answereth, that he meaneth nothing else, but ye are worthy of the punishment of spies, and ye shall be accounted spies, unless • ye prove your tale true, by bringing hither your younger brother; for the like phrase is used in the like sense, 1 King. 18. 24. He that shall answer by fire shall be God: he was God always, but he meant that by this he should be proved God. But this answer doth not fully satisfy, because haply they could not bring their younger brother for that love which their father bare unto him, he denying to let him go, and if it had so fallen out, yet this would not have proved them spies. R. Solomon to clear this doubt flieth to the signification of the word translated spies, saying, that he meant thereby, that they came to find out the nearest and safest way into Egypt for their most commodious travelling, although they understood him otherwise; but this is a weak shift, for he further expresseth himself, To espy the weakness of the land are ye come. Gratianus saith, that he spake thus jestingly and not seriously. But the best answer is that of Thomas Anglicus, who saith, that Joseph spake not thus assertive, but tentative & probative, that by trying them, thus he might come into their secrets, and take them, if they had dealt ill with Benjamin also, and that he might covertly learn something touching his father, and his family, and hear, what excuse they would make touching himself being so inhumanely made away by them, to this effect he, but that I have made the solution more full.

Rupertus expoundeth this as spoken by way of allusion to that which they had formerly done, ye are spies, that is, thieves & robbers, for ye robbed your father of his son Joseph, seeing the nakedness of the land, that is, he being absent, and so his son being naked and destitute of his protection: for he could not mean, saith he, the nakedness of Egypt, because at that time it was the best furnished of all the Nations round about, others being glad to submit to her to get relief. This is acute, but forced, as the understanding Reader may easily conceive. I subscribe to that of Thomas Anglicus, and Rupertus briefly saith the same, he intended not to deceive, but to wrest out the truth. Lyranus and Tostatus against all others say, that Joseph sinned a little here by making a jesting lie.

The brethren of Joseph being thus hardly entreated, humble themselves the more before him, saying that they were true men, and no spies calling him their Lord, and themselves his servants, and being urged the second time, they tell more particularly, that they were twelve brethren, &c. Then Joseph sweareth by the life of Pharaoh, that except their youngest brother were brought thither, they should not go thence, and requireth, that one of them be sent to fetch him; and except this were done, he sweareth by the life of Pharaoh, that they were spies. Here two questions offer themselves. First, Whether Joseph was not perjured forsomuch as he sware that they should not go thence, except their younger brother were [Quest. 1] brought thither first, and yet after three days he dimisseth all of them but one, and in that he sweareth again, that if their brother were not brought thither, they were spies, which notwithstanding might haply not have been done, and yet they could not hereby be convinced for spies? Secondly, Whether it were justifiable in Joseph to swear by the life of Pharaoh? To the first Augustine answereth rightly, that he was not perjured, because he did not suffer them all to depart, but detained one, till Benjamin was brought thither, for some of them must needs return to bring him, or else he could not have been brought: his meaning therefore was, that he would stay some of them till Benjamin came, which he also expresseth, v. 16. saying, send one of you, &c. and then as it may seem, there being not any one found that would go alone, he putteth them in ward for three days, and after this dealeth upon further consideration in more clemency with them, dismissing all but one for a supply of the present necessity of their families. And to the other part of the first question he saith, By the merit of their lie, they should be counted spies, if Benjamin were not brought, that is, hereby it would appear, that they were liars in that which they had said, touching their younger brother at home, and if they were proved liars in one thing, it would be presumed, that they lied in the other also, when they said they were no spies but true men. And the words not being ye are spies, but spies ye, without a verb, may well bear this sense, ye shall be counted spies, as one well noteth hereupon.

But some excuse Joseph from perjury here otherwise, viz because he made no mention of God, without the mentioning of whom there is no oath, and because he sware by the life of Pharaoh, as a most frail thing in derision, as Socrates sometime sware by a dog, a goose, and a platan-tree, and Zeno per Capperim, in derision of the Heathen gods, as who would hereby show, that there was no more divinity in their gods, then in these silly creatures. But that it is an oath, when anything is sworn by, our Savior Christ teacheth, Math. 5. 34. and there is no likelihood, that Joseph would give so little respect unto his King, as to propound him in swearing, if he meant it in derision. Could saith St. Augustine, the life of Pharaoh be vile to a good and faithful servant, to whom he kept fidelity, as at the first to his Lord, in all things? Moreover, it is well known, that the Egyptians used to swear by the head of their King, and if any having sworn thus performed it not, his punishment was death, neither could he by any gold or silver be ransomed herefrom. This, Vatablus saith, he hath from the writings of the Hebrews, who say, as they were wont to swear, Vivit Dominus, so the Egyptians, Vivit Pharaoh; and these indeed be the words here 〈 in non-Latin alphabet 〉 the life of Pharaoh, or Pharaoh liveth.

Touching the second question, Thomas Anglicus excuseth Joseph from fault, [Quest. 2] saying, Joseph sware by Pharaoh, as reverencing the regal power given him of God, and as it were by a certain notable effect of God, Pharaohs life and health, which according to God was dear unto him, and amiable, and venerable: and he used this kind of swearing, that he might be the more terrible to his brethren, by the authority and familiarity which he had with Pharaoh, hereby intimated, and the more to hide himself from them. Thus also Thomas Aquinas justifieth him. But Calvin howsoever he also excuseth Joseph, saying, that as there is an oath which must be taken by God only, Deut. 6. 13. he being thus made by men the chief Judge of faith and verity, and the revenger of perfidy; so there is a swearing by something else, which is not properly an oath, but an obtestation: when a man sweareth by God, he calleth him to witness, and to take revenge upon perjury; but when by anything else which is most dear unto him, he bringeth that forth as it were as a pledge of his truth; and thus the majesty of God is not transferred to a mortal man, when his life is sworn by, but only it is avouched by a thing most dear to be true, which is said. Thus Calvin excuseth Joseph, bringing in also the example of Moses, saying, I call heaven and earth to record; whereby he doth not ascribe deity to them, but propoundeth them as being such as would cry out against the Jews, if they obeyed not the Law. Yet he saith, that this swearing of his abhorred from sincere piety, it being a profane kind of flattery amongst the Egyptians, to swear by the life of their King, as amongst the Romans to swear per genium Caesaris after they that had equalized them unto the gods. Tremellius saith, that it is but an affirmation, as if he had said, As true as Pharaoh liveth, which kind of affirmation was common amongst all both godly and profane, so Hannah saith to Hely, as thy soul liveth, and Joab to David. And if it be only an affirmation or obtestation, as Calvin hath it, I can see no reason, why holy Joseph should be taxed for it, especially he speaking thus, and not swearing by the Lord, to conceal himself the more from his brethren, as Thomas Anglicus and Ferus have noted, and not to flatter with Pharaoh. It is the safest and best wisdom not to be overwise in prying into the faults of God's holy servants, which are not manifest, but to justify them rather.

Therefore he put them in ward three days. The words signify, he gathered them into prison, that is, he put them not in several prisons, but altogether, permitting them thus to consult about the sending of one for Benjamin. Of this Calvin speaketh also, as uncertain whether it be justifiable or not: but seeing he did it not out of hatred, but to chastise them, and to bring them to repentance, I think no man can condemn it. But why doth he commit them all, when as Reuben had deserved better, for he had sought in times past to deliver [Quest.] him? Answ. He could not have exempted him alone without discovering himself. But why are they committed for three days? Answ. Because as [Quest.] Lyranus saith, they had committed sin against Joseph, and dealt hardly with him three times. 1 By conspiring to kill him. 2 By casting him into a pit. 3 By selling him for a servant. They had caused him to lie in misery many more years, then they lay in prison days, but he had doubtless respect unto his dear father, not to delay them longer.

The third day Joseph telleth them, that he feared God, that they might be sure to have just dealing at his hands, and then saith, that one shall continue bound in prison, but the rest shall go and carry provision for their families; Carry corn for the famine of your house; In Hebrew, carry corn of the famine of your house: the Chaldee Paraphrast rendereth it, such corn as your houses have need of, and this is the meaning.

And they did so, that is, they accepted of this offer, as being more equal, and better pleasing to them then the first, to send one from amongst them.

And they said one to another, We are verily guilty, &c. The word in Hebrew is 〈 in non-Latin alphabet 〉 , signifying either guilty or sinners. The sin by them committed against Joseph 22 years before, is now brought to their mind in their adversity, being hitherto not thought upon. Whereby we may see, of what force [Note.] affliction is to move to repentance; but God wrought as Calvin noteth, as outwardly by affliction, so inwardly by his Spirit, because otherwise, as we may see in some that are afflicted, there would have been only murmuring and complaining, as if they had been hardly and unjustly dealt withal. Afflictions open the eyes which were before swollen up with fat, and dim by prosperity, and now the eyes come to the sight, which before were dazzled with too great brightness of the light. Like the steel stricken against the flint of man's heart, they cause fire of the Spirit to be kindled; as the bough cast into the water by Elishah, they make the iron of sins formerly done, that lay deep in oblivion, to come up; and as the clay laid upon the eyes of the blind by Christ, they open them. The eyes which sin shutteth, punishment openeth, saith Gregory. Poena excitat torpentem, humiliat superbientem, purgat poenitentem, illuminate caecutientem, & coronat innocentem.

Then Reuben speaketh of his moving them to more clemency towards Joseph, But, saith he, ye would not hear me; all which Joseph heard them say, but they thought that he understood them not, because he spake to them by an Interpreter. Reuben and Judah were moved more with compassion, then the rest of his elder brethren, but Simeon and Levi, of whom Jacob said before that they were brethren in wickedness, it seemeth were more hard-hearted, and chief authors of the mischief. And therefore, as Philo saith, Joseph bound and held Simeon in prison, because he being eldest but one, when Reuben dissuaded from that cruelty, dealt most hardly with Joseph, being the chief author thereof. And Theodoret saith, that Joseph singled him out, because he being next to Reuben joined not with him to deliver Joseph, which if he had done, the rest being younger, would not certainly have opposed them.

This being done, the rest are dismissed, and their money is appointed by Joseph to be put in their sacks mouths, which when they had seen, they were yet more perplexed. In all things the brethren of Joseph were dealt withal in their kind. 1 They had spoken roughly to Joseph, therefore he likewise speaketh roughly to them, when they were far from home. 2 When he entreated them, they would not be moved, no more was he by all their submissive speeches. 3 They cast him into a pit, he casteth them into prison. 4 When he was drawn out, he was sold for a bond-man, so they being taken out, one, viz. Simeon was bound and committed again. 5 He had an imputation laid upon him in that, wherein he was guiltless, whereby a new trouble befell him, so they by having the money put in their sacks mouths are endangered in respect of theft, and afterwards plainly challenged for it, when Joseph's cup was put into the sack of Benjamin Thus [Note.] wicked men are punished in their kind, so that they which offer wrong to others, do but lay a foundation of an house to fall upon their own heads. I do not think with Calvin, that Joseph caused their money to be restored, lest his father should want against the next time, for he knew his substance to be great, but to perplex them the more, and yet to humble them the more for their sin, as it also fell out. Yet the allegory of Ferus here is not to be misliked, viz. that God even when he afflicteth in like manner bestoweth secretly good things upon his, and giveth, as Joseph, food for the way, our money still remaining to us, that is, he giveth grace freely. He applieth also most [Note.] excellently to the wicked their trouble, when they saw this, for they knew not what to do; to go forward they durst not, lest the Egyptians should pursue them; return to Joseph they durst not, because they had not had Benjamin with them; and stay still they could not, because their families at home were oppressed with famine: So the wicked in the day of their death, dare not go forward to God, or to come in his sight, because they have not their younger brother Christ with them, and moreover, they have with them another man's money, that is, they are pressed with the guilt of many sins: neither can they return by repentance, nor stay still, because death approacheth. And thus is the case of the wicked set forth, Amos 5. 19. they are perplexed whithersoever they turn them.

What is this that God hath done to us? Why do they turn their thoughts here to God, and not to Joseph, as by whose fraud they might suspect this to have been done to entrap them? To this Calvin answereth well, that their conscience being opened to see into their sin, they refer all, howsoever done unjustly by man against them, to the just judgment of God; wherein they may be exemplary to us, that we may likewise acknowledge God's hand, when we are ill entreated to be moved with repentance for our sins, as David, 2 Sam. 16.

Here they come to Jacob their father, and tell him all things that had happened, at which he is greatly troubled, and denieth to send Benjamin with them, because, saith he, if he should die by the way, ye shall make my gray head to go with sorrow to the grave. For grave in Hebrew is 〈 in non-Latin alphabet 〉 , see before, Ch. 37. 35. Here and in the words going before, v. 36. Ye have deprived me of two sons: Jacob by saying thus intimateth, that he thought them to be the authors of his loss of Joseph, of whose hatred towards whom he was not ignorant. I find none that have drawn these things into a figure of Christ: But the troubles, to which Joseph put his brethren, do seem to me most aptly to figure out the miseries by Christ inflicted upon his brethren the Jews, some years after that they had conspired against him, as these things befell Josephs brethren 22 years after their conspiracy against him. For as they were more hardly used then any other strangers coing for food into Egypt, so are the Jews in all countries: & as they spake submisly, but could not prevail, so the Jews humble themselves before God for their long captivity, but are not delivered: and as they must all first come together to Joseph, and then there is joy, so the Jews must not some of them, but all be converted to Christ, and then there shall be an end of all their troubles, unspeakable joy succeeding instead thereof.

CHAP. XLIII.

THe corn, which Jacob's sons had brought out of Egypt being spent, he calleth upon them to go and fetch more. If it were all spent, which they [Quest.] brought, how could he and his family, wherein were so many, live, till they should return again? yea, how could that which they had brought, being but nine of them suffice for that numerous family so long: for two years of the famine were now ended, and if we shall measure Jacob's company by Abraham's, who had 318 men, a great quantity more would not have sufficed? Calvin answereth, that they lived for the most part upon other things, of which they were not destitute, as appeareth by the present hereafter sent unto Joseph, verse. 11. They used wheat then, but as a dainty, most sparingly at sometimes, and the servants ate little thereof. Some think, that Jacob had now put away his servants and sold them, as not being able to keep them in the famine, but there is no ground for this in the History.

Joseph's brethren being urged by their father to return into Egypt, Judah saith, That unless he would send Benjamin with them, they would not go, and when he had pressed him to it; and undertaken to bring Benjamin back again unto him, he at length consenteth, counseling them to take a present with them for Joseph, and double money; and so he prayeth God, that they might find favor before him, and bring back both their brethren. Here Jacob was come into the lowest ebb of misery, either he must want food and die, or want his sons who were as dear as his life unto him, this was certainly a grievous temptation, and with so great temptations God doth often exercise [Note.] his, that we may not think strange of them, if they befall us.

Reuben had before offered his two sons to be killed, if he brought not Benjamin back again, if so be his father would commit him to his fidelity: but he hearkeneth not to him, but to Judah making an offer of security he yieldeth. Reuben, as Expositors commonly note, had made a foolish offer, but Judah more discreetly offereth to be counted guilty, and to bear the anger of his father, if he brought him not back again. But it was the present necessity that made Judah his undertaking more prevalent, they being now pinched with want, and so it being come to that pass, that either Benjamin and they all must die with famine, or else his father must adventure to send him away. Thus Ferus, and thus also Philo saith, that Jacob reasoned with himself. But Theodoret yieldeth this as a reason, because Reuben was not so acceptable to his father, as Judah, since his going up into his fathers bed mentioned before, Ch. 35. 22. And touching his good deserts in laboring to save Joseph he knew not that. For the present which he willeth them to take, A little balm, honey, spices and myrrh, nuts and almonds: the words, Take of the best fruits of the land, are, de laude terrae. Touching the particulars for balm, some read resina, theriaca, or terebinthina, for honey, storax, or wax, for spices, mastice, castanea, aut gutta myrrhae, and for myrrh-pinea see somewhat of some of these, c. 37. 25. Touching the double money which he willed them to take, the words are: Take double money in your hand, and the money brought back in your sacks mouth, &c. He would have them to take twice so much money as before to buy corn, because the famine being now greater, he supposed the price to be risen, and the money of restitution besides, so Musculus. Touching the clause added by Jacob in concluding his speech, If I be bereaved of my children, I am bereaved: It may seem strange, that having prayed immediately before, he should conclude thus despairingly; the words are sicut orbatus fui, orbatus sum, that is, as Vatablus hath it, as I have been deprived of Joseph and Simeon, so my mind giveth me that I shall be deprived of Benjamin, where was his faith with which he prayed now? To this Calvin answereth, that he added these words to stimulate his sons, that they might have the more care of Benjamin, and not as distrusting God's mercy. Jacob's sons being thus dismissed by their father, come again into Egypt, and Joseph seeing Benjamin with them, biddeth his servant to bring them into the house, saying, that they should dine with him. His affection was moved so soon as he saw his brother Benjamin, and therefore he beginneth now to be more kind, but yet in such a manner without questioning with them at this time, as that they were filled still with more fear, as appeareth, v. 18. He was this morning, doubtless, about some affairs concerning the Common-wealth, and not at his own house, when his brethren came before him; and therefore as having yet no leisure, he committeth them to his servant to be brought to his house, and to be stayed there till dinner-time, which was about noon, for the former part of the day is by all sober men spent about their affairs, and then they go to eating and drinking, and in some places not till the evening, that they may do what they have to do in sobriety all the day long.

Josephs servant therefore brought them to his house, and when they were come thither, they feared, imagining, that evil was intended towards them, because they carried back their money. Wherefore they offer him that money again, discovering what had happened. But he telleth them that he had their money, and that God had given them that money. So he gave them water to wash their feet, and their asses provender, and they made ready their present against the coming home of Joseph. In speaking of their fear, v. 18. Moses saith, that they spake amongst themselves, We are brought in, that he may find occasion against us, and take us for bond-men, and our asses: In the Hebrew it is 〈 in non-Latin alphabet 〉 to roll himself upon us: that is, after the manner of a Tyrant by right or wrong to invent something against us, as the word signifieth. They speak not of any danger of being hanged for the pretended theft, for men were not put to death therefore in those days, but taken for servants, unless they could make good restitution.

The words wherein Joseph's Steward answered them, are, Peace be unto you, fear not, your God, and the God of your father hath given you treasure into yousacks. Peace be unto you, is as much as if he had said, there is no cause why ye should fear, wherefore be of a secure and pacified mind. He knew his Masters mind, and therefore comforteth them in this manner; and although he were an Heathen, he speaketh godlily of their God and the God of their father, which is a marvel in that Country, where they had so many gods, and were so full of superstition, but it is to be supposed, that his Master Joseph had instructed him in some knowledge of the true God, although he could not work any public reformation of religion, yet doing his endeavor to reform his own family. Note here, that when they feared, all cause of [Note.] fear is taken away, but when before they came without all fear, they were greatly afflicted, and so it shall be with us, in fearing standeth our greatest safety. If it shall seem, saith Saint Augustine, that the Steward lied in saying thus, he answereth, another thing was hereby signified, the silver of God's Word, Psal. 12. which is given, and yet not diminished. But it may better be answered, he received it, although it were again restored, God moving Joseph's heart so to do. Whereas he giveth them water to wash their feet, it was done accordiug to the custom in those hot parts to cool them, to purge away the sweat, and to ease their weariness. For their hearing, that they should dine with Joseph, it is most likely, that his Steward told them of it.

Then Joseph came home, and they give him their present with all reverence, and he asking of the health of their Father, they make a lowly answer? then seeing Benjamin, he asketh, whether that were he? and blesseth him, and not being able to contain any longer, he goeth into a private room and weepeth, and washing his face, cometh forth again, and causeth them to be set to dinner. When Joseph's Brethren gave him their present, he accepted it, although but small, because he saw, that it came from a good heart desirous to please him; so are our offerings made to God, although we can [Note.] give but little, acceptable to him, if it be •• t a cup of cold water. But as they being before terrefied by Joseph, are moved hereby to seek, if by any means they might please him: so in whom the fear of God is, it will appear by the like careful study always. In everything we see examples of virtue in Joseph, he was innocent in his Fathers house, patient in adversity, faithful in service, chaste in temptation, wise in the opening of secrets, prudent in providing for future times, just in the chastising of his Brethren, and now pious in accepting of them. Then he asketh of their Father, whereat they again humble themselves, terming him his servant, so that what was foretold by dream to Joseph is abundantly verified. In his blessing of Benjamin it was intimated, to which of them his affection was most, but he refreineth to bewray it, because the full time was not yet come, and in like manner, the Lord thinketh thoughts of peace towards his people, as the Prophet saith, but the expected time must come, before that they shall break forth. [Note.]

And they set before Joseph by himself, and before them by themselves, and before the Egyptians by themselves; for the Egyptians way net eat with the Hebrews; for that were an abomination to them.

If it be demanded here, why Joseph feasteth his Brethren? I answer, that [Quest.] it might appear, that he had not hitherto entreated them so hardly out of hatred: for he could not show a greater sign thereof, then by thus enterteining them. Amongst the Romans, saith Valerius Maximus, a feast was used called Caristia, at which none might be present, but Kinsmen, and if any difference had before been between any, it was at that time taken away. But it may be further demanded, why it was abomination to the Egpytians to eat with the Hebrews? To this Musculus and Calvin answer, that this came from [Quest.] their pride, seeing the Hebrews were Shepherds, and in the Egyptians account but a base kind of people. They held it derogatory for so worthy and pure persons, as they were, to eat with every common person. Whereas the servants of God indeed are commanded to separate from inordinate livers, as impure, they for their vain superstition arrogated this unto themselves. But Tremellius and some others better, Because the Hebrews sed upon sheep and Oxen, which the Egyptians worshipped: for Shepherds were not an abomination to the Egyptians, but the killing of these beasts, to which they ascribed some deity, as is plain, Exod. 8. 26. where Moses refuseth to sacrifice in Egypt, for saith he, Shall we sacrifice that which is an abomination to the Egyptians, and they not stone us? and whereas Shepherds are said to have been an abomination unto them, it is in respect of this their killing and eating of sheep: yet Rupertus is also of the former opinion, for he saith, that the Egyptians being proud of their Horses and Chariots, wherein they rode, despised all shepherds, as a base kind of people. But it is one thing to despise, and another to abominate, for this never cometh but from Religion. But why did they not eat with Joseph, was he also an abomination to them? Ans. He sat by himself, as the dignity of his place required, but this is no [Quest.] ted for his Brethren only, with whom they abhorred to eat, and he was also now naturalized, and as one of themselves. In that besides his Brethren he fed others, we may see in what state Joseph lived now in Egypt, and of what hospitality he was, entertaining daily many strangers.

And t ••• sat before him according to their age, at which they admired, that is, because, as if Joseph had known their seniority, so he caused them to be placed, Reuben first, and Benjamin last, when as they were strangers there, and their seniority and juniority, as they thought, must needs be unknown to the Egyptians.

And he took, and sent messes from before him, and Benjamins mess was five times as great as any of theirs, and they drank, and were merry with him. Some join these words with the former, They admired, parts being taken from before him, and the most set before Benjamin, as if this were the thing, which they wondered at. But there is a distinction, which maketh it plain, that they admired at the order, wherein they were placed, as was said before, thus also Chrysostom, Lyranus and Calvin, and then this followeth, as a new sentence. But how could Benjamins mess be five times greater? for if he had 5 dishes toone, or one dish were five times as great, the rest must needs be entertained over-sparingly. But I think, that having a table by himself full of dishes [Quest.] like a King, and his Brethren having a Table well furnished for them, he for good wills sake notwithstanding sent portions of meat to them all, but for one portion sent to any one of them, he sent five to Benjamin. Josephus saith, that Benjamins mess was twice so great, as one of theirs, wherein he cometh short; thus Joseph expresseth his love to his Brother Benjamin, although his purpose was not yet to reveal himself Euseb lib. 9. c. ult. Leah bare 7 children, Rachel but 2. to make himself therefore, and Benjamin equal to all them, he keepeth 2 parts to himself, and sendeth 5 to Benjamin: Lyranus saith, that he did it to try, whether they would envy him therefore. Touching the last words, they are commonly translated, and the Hebrew will bear it, They drank, and were inebriated with him But as Saint Augustine noteth, the Hebrew word is of large extent, signifying, as to be drunken, so to drink to be merry only, without that excess, to drink to satiety. And therefore the same word is transferred to the earth, Psal. 65. 9. Thou hast visited the earth, and inebriated it. Here it is spoken of, as a blessing, and therefore signifieth not inebriating after the manner of a drunkard, for with more humor, then to saciety, the Earth is corrupted. So likewise Jerome, Calvin and others. Here is then no color to justify drunkenness, for it was far from so holy and wise a man, as Joseph was See also this word used in the sense before spoken Ps. 64. and Ps. 36. 8. They shall be inebriated from the plenty of thy house, and again, Ye have eaten, but not been satisfied, ye have drunk, but not been inebriated, that is, plainly not satisfied with drink.

Touching the Allegory of these things; Josephs sitting apart by himself, figureth out Christ's sitting in Heaven from whence he sendeth gifts to the faithful, his Brethren upon earth. All are in one house the Church, Christ by himself having before him the food of immortality and glory, the faithful in the Church by themselves in the way of travellers, having the food of grace and the word, the wicked, howsoever in the Church, having nothing bat temporal things. And as Joseph made Benjamin the least, to exceed most; so the humble have most grace given them. Ambrose, Prosper, and Isidore make Benjamin the figure of Saul, who was of the tribe of Benjamin, who was young, when he was converted, but afterwards had such grace that he labored more then all the rest. The Egyptians were set by themselves, because they had the Hebrews in abomination, which figureth out the supercilious Jews, who contemned the heathen, as unclean, and as Joseph condescended unto them for a time, until that it more plainly appeared, that these were his Brethren: so Christ by his Apostles condescended to the weakness of the Jews, till his being more clearly manifested. For it is a property of the wicked to despise others, the godly contemn none.

CHAP. XLIV.

THe time being now come, that Josephs Brethren should depart, he commandeth their money again to be put in their sacks mouths •• s before, and his silver Cup in the mouth of Benjamins sack. Then he sendeth his Steward after them to challenge them for stealing his cup, wherein he divined, but they being innocent offer him to be put to death, with whom the cup should be found, and all the rest to be Josephs bondmen. The Steward demeth to inflict so sore a punishment upon them, and concludeth, that he only, with whom the cup should be found, should be his servant, and searching findeth it in Benjamins sack, whereupon they rend their clothes, and go all back again. Here is a new device yet further to afflict and perplex the [Quest.] minds of Josephs Brethren: and touching the crime here brought upon them a question is moved, whether Joseph sinned not, seeing he put words into his Stewards mouth, which he knew were not true? Philo writing upon this, saith, that he did so only to try his Brethren, and to find out, how they stood affected to Benjamin. For when he had preferred Benjamin at his feast before them all, making his mess much greater then any of theirs, he had his eyes upon them, to see whether they envied him or not therefore, and finding that they rather joyed in his honor, he thought good to make yet one trial more, hereby to find out, what their care and solicitude would be for him. And then being assured, that no discord now reigned in his Fathers family, he reasoned within himself, that the thing done by them against himself happened not so much by their perfidy, as by the providence of God foreseeing that, which was to come, as well as seeing that which is present. Thus also Theodoret. Joseph did this to try, whether his Brethren would from their heart and earnestly defend Benjamin or no. For when he perceived that they stood for him, and offered to suffer in his stead, the person of a Prince being laid aside, he put a brotherly countenance upon him, and spake comfortably to them. It was no lie therefore in Joseph, or which was spoken further of his Cup, wherein he used to divine, and knew ye not, that such a man, as I, can divine? verse 15. seeing these things were not spoken seriously, as lies be, but partly in jest, and partly for exploration, according to that liberty, which a Magistrate hath to find out the truth. Calvin justifieth Joseph also herein, but adviseth not to make this a ground to turn to crooked and deceitful crafts, or to use over-much austerity, except we be altogether free from hatred and malice, and if so, charity will dictate unto us, how far we may proceed. That, whereby he justifieth Joseph, is, that he was haply guided by the peculiar motion of the Spirit. And although it may be said, charity is not suspicious, yet forsomuch as they had so cruelly handled him before, it is excusable in him that he handled them so hardly, not ceasing to deal in such a rigid manner with them, till that he had thoroughly proved the alteration of their minds, as Saint Augustine thinketh, that there is some great mystery in this History about the Cup, but determineth not what. And he saith, that Joseph in putting them to all this trouble aimed at the increase of their joy afterwards, when he should reveal himself unto them, unto which that which they suffered was not comparable, when they knew their Brother, whom they thought to have been destroyed. But what if Josephs Brethren being thus tried had left Benjamin to be a bond-man unto him, according to the condition? In this case, we may easily [Quest.] guess, saith Calvin, that he would have rejected them, and retained Benjamin, using yet more severity against them, as most perfidious, but then Jacob and the Church of God should all have been hazarded, as being in that family, so that this course was full of danger, but that God guided it to the best. There were two good issues of it. 1 The pacification of Josephs mind, when he had by trial found out the integrity of his Brethren. 2 An extenuation of their former infamy amongst posterity for their most hard usage of Joseph: So Calvin; and as Joseph was towards his Brethren, saith Ferus, so God afflicteth his, not to destroy them, but to try them, whether they truly fear him or no. He doth all for our good. Jer. 29. I think not, saith he, the thoughts of affliction, bone of peace.

Touching the silver Cup here spoken of, for Cup the Septuagint have Condy, whereupon Jerome saith, that for Sack in Hebrew is a word signifying peronem, vel follem, and for Condy, which word also the Septuagint use, Esa. 51. Aquila hath Scyphus, and Symmachus Phiala. The Hebrew word, as Oleaster noteth, is 〈 in non-Latin alphabet 〉 Geba, of Gaba, clevare, so that the word properly signifieth a Cup elevated after the manner of an hill. It may seem strange, that Joseph being so great a man should not have a golden Cup for his chief Cup rather then one of silver. But it is answered by Calvin, either that those times were not so much addicted to sumptuous splendor, or that it might be a Cup for the graving & work about it more sumptuous then Gold; or lastly, that Joseph moderates himself to avoid envy. Now there could not be a greater disgrace put upon a man, then to have the stealing of a Princes Cup laid to his charge. One Droxippus of Athens being charged, though falsely for stealing Alexanders Cup, whereupon all men's eyes were drawn towards him, as a Thief; not being able to bear the calumny, goeth from the Feast, and Letters being first written, which should be given to the King, he cut his own throat.

Touching Josephs divining in his Cup, the word used is augurari, signifying properly to divine by beholding the flying of Birds, and thus they which used to divine amongst the Romans, were called Augures, ab a vibus, and were had in great honor amongst them, as long as they lived. But it is also used for divining or prying into secret things any way, or guessing at that which is to come, so Pliny of the Histories of Tacitus saith, Auguror, (nec me fallit augurium,) Historias tuas immortales futuras. But the words, wherein he useth to divine) are diversely rendered; some, as Vatablus hath it; understand them, as if he had said, Is not this the Cup about which he hath consulted with the Diviners, to know who hath stolen it away? Ibn-Ezra, By this Cup he hath tried you, whether ye be thieves or no. Others, He thinketh the loss of his Cup to be unto him malum omen & augurium. The Chaldee Paraphrast, He inquireth most diligently of the South sayers for it. But the most genuine sense of the words, as Calvin hath it, is, that he used this Cup in his augurations, for he feigned to them, that he as other chief men in Egypt, was an Augur. But how the Augures there used to divine in Cups, neither Herodotus, nor Diodorus, nor any other hath shown. Only Pliny saith, that there were divers kinds of magic, divining by Water, the Spheres, the Air, the Stars, Lights, Basens, Hatchets, &c. and by conference with the inferi and with shadows appearing, but these, he saith, belong rather to witchcraft, then to Magic. And Julius Sirenius saith, that the Chaldees, and Egyptians were wont to fill a Basen with water, and thereinto to put bars of silver and precious stones marked with certain Characters, and then certain words being pronounced, whereby the Devil was called forth, he with an hissing made answer out of the water to those things that were inquired about. And as they did with a Basen, so they did with other bright and polished things, wherein the Image of that which was sought, was framed by the Devil, appearing to the inquirer, and this kind of divination was used by Julian the Apostate. And it is to be thought, that the Egyptians used Cups also, by them to divine in like manner, whereunto Joseph in saying thus alluded, not that he used such devilish arts also indeed, but to make it the more probable, that no fraud was used, but that by his divining skill he found out their theft to their greater terror. But how could Joseph pretend skill in such divining without sin? [Quest.] To this Calvin answereth, that he did greatly sin in feigning this. At the first being called to interpret Pharaohs dreams, he ascribed all to God, but the people of Egypt seeing him to be so skillful in revealing secrets, held that he did it by art Magic, as others that were skillful in this kind did: and what they erroneously conceived of him, he is now content to confirm, making a boast of this to his brethren that he was an Augur, and thus impiously profaning the gift of God's Spirit. And all this followed upon his feigning himself to be one of the Egyptians, many lies being by this means involved together. Whereupon he noteth, that when a man is gone once [Note.] from the right way, he shall be subject still to wander more and more, that we may not in anything take liberty contrary to God's allowance. Amongst other Writers, I find none that charge Joseph with sin for this, and for saying afterwards to his brethren, Knew ye not, that such a man as I, could divine? But only Tostatus, who saith that this was a lie, but officious, and so venial, and not pernicious, because it was spoken by him as a Magistrate in way of examination to try out the truth: and Cajetan, who saith that it was a lie only materialiter, not formaliter, with an intention finally to deceive, for he meant by and by to disclose himself unto them, and therefore was not pernicious but venial. Thus he, in speaking upon these words used by the Steward: but speaking upon those, v. 15. he defendeth him altogether as free from lying, both because he doth not affirm himself particularly to be an Augur, but that amongst such, as he was there was auguration, and also because divining may be taken in a good sense, as coming by the gift of God, which gift all knew, was bestowed upon him. Saint Augustine defendeth him as speaking not seriously, but in jest, and so doth the Author of the Scholastical history, and Thomas Aquinas. Theodoret defendeth him, as Cajetan, going from the vulgar Latin, which is, Know ye not that there is not any like to me in the skill of auguration? because in the Hebrew it is not so said, but, that such a man as I can divine: So that he affirmeth not this particularly of himself. Rupertus saith, that Joseph took upon him the skill of prophesying or divining truly, not by Magic art, for that was abominable, but by the gift of God, for he did all things here after the manner of a Prophet. He shut up his brethren three days in prison to prefigure their servitude in Egypt three generations, after which, viz. in the fourth they should come out: then he sent them away laden with the goods of Egypt, and with money, and here with a cup of silver, prefiguring their going out of Egypt with the treasures of the Egyptians. Lastly, he roughly sendeth after them to bring them back to servitude, but it was to their exceeding great joy, when he revealed himself unto them, prefiguring Pharaohs going out after them to fetch them back, but this his violent going out turned unto them into matter of rejoicing, when they were freed from all further danger by him, and brake out into, Cantemus Domino, glorious enim magnificatus est. Joannes Galensis defendeth Joseph, because he spake not affirmatively, but interrogatively. Ferus saith, that he lied not, because he did not intend to deceive, but saith he, we shall not labor much in excusing him, because he was a man. For mine own part, although I think there is little force for defending Joseph, either in that he spake only in general of such men, as himself was, or interrogatively; for this being admitted, yet what shall be said to the words put into his Stewards mouth, whereby he is affirmed to be a diviner by a cup? Yet I dare not tax so holy a man, as sinning in this passage, because all was done, as was said before, by way of exploration, he feigning himself such but for a moment, not meaning to have done with his brethren, until such time, as he had disclosed the truth unto them, viz. that he was no Egyptian, wicked diviner, but the true servant of God, Joseph; and had devised these things only for the augmenting of their present trouble, and to make them the more thoroughly penitent, that their joy which was now to succeed upon his revealing of himself, might be the greater and more perfect. And as Augustine and Rupertus have it, I cannot but think, that some mystery lay hid in these passages, which Rupertus hath also opened. Isidore prosecuting his allegory to Saul, from that which was done to Benjamin, saith, that the silver cup being found in his sack figured out the treasure of divine learning that was in Saul, as touching the Law, but he being not yet converted, it was as a light hidden under a bushel, a rich cup in a sack shut up, this Ananias being sent unto him opened, and so the treasure shined, the Gospel being openly preached by him.

Josephs brethren being charged with theft deny it not, but Judah for them all saith, God hath found out the iniquity of thy servants. Ferus from the example of Josephs brethren observeth, by what degrees we should proceed when we have sinned. 1 Rent our hearts, as they did their garments. 2 Return by repentance. 3 Come to Christ and fall down before him, as they did before Joseph. 4 Not excuse or deny, but confess ourselves to be sinners. But why [Quest.] did they confess thus, when they were innocent? Some think, that they meant that iniquity against Joseph: but this is rejected by Calvin, of which yet I see no reason. They do not indeed seek to clear themselves from the imputation about the cup: for they thought it vain so to do, considering the evidence of the thing in appearance, but they knew, as they had said before, that there was another great iniquity latent in them, viz. their unnatural dealing against Joseph, for which God in his just judgment had brought this upon them, that they must now suffer for a crime, of which they were not guilty. They had put Joseph in fear of death, and sold him for a bond-man, and now they are in danger of the one or the other. Whereas Judah and not any other speaketh, it was because he had undertaken for Benjamin, yet Calvin saith, that it was because he was of most authority, as being appointed to the primogeniture, but that appointing was not, till many years after, Jacob being at the point of death. Joseph having heard Judah, saith, that he would have Benjamin only to be his servant; then Judah maketh a long oration unto him to incline him to mercy, in respect of his sorrowful aged father, offering to be his bond-man instead of Benjamin. In which oration he repeateth all the former passages, but in a little different manner, as he could in that disturbance of his mind utter them, having doubtless none intention to vary therefrom, especially before a Prince, that knew all that was past, as well as himself.

CHAP. XLV.

WHen Joseph saw the piety of his brethren towards their father, and had heard him so often mentioned with his love to Benjamin, and saw him his dear brother stand so pensive and sad before him, he could no longer refreine, but he must even now, all strangeness being laid aside, manifest himself and his affections to them. Wherefore he commandeth all men to depart the room, which they did, and none being now left there, he told them that he was Joseph. If it be demanded, why he would not declare himself, the Egyptians being present? Philo answereth, that lest some shame should happen to his brethren for the old injury, he would have none of the Egyptians present at his first manifestation. So likewise Calvin, who saith, He did not thus put all men forth, because he was ashamed of his brethren, for he let Pharaoh immediately to know of them, but because he would not put them to open shame for the detestable fact which they had done against him; and herein his great clemency appeared, that he would have this buried in oblivion. And hereby it appeareth, that in all the former passages, there was no malice or cruelty in his mind, but that he forced himself contrary to his natural affection, to make show of that strangeness. Ferus addeth, that he put all men forth, that they might have the more liberty of rejoicing together.

When Joseph had told them that he was Joseph, they were so afraid, that they could not answer him. It is a property of great fear, as Thomas Aquinas noteth, out of an apprehension of deadly imminent danger, against which a man is too weak to make resistance, to contract the heat and the spirits, whereupon followeth inability to speak. It is not so, saith Aristotle, with those that grieve, for they hold their spirits, which by and by breaking out, are sent forth with a loud cry; but in those that fear, the heat goeth down low, which should move the spirits, from whence the voice cometh, which is the cause that they cannot speak. But why did Josephs brethren fear so much? [Quest.] Answ. They had a guilty conscience, telling them that they were worthy of death, and they saw his power to be such, as that he could put them to death, wherefore they feared now, that they should suffer for all their wickedness against Joseph. So that we may see what a terrible thing it is to stand guilty of sin, although most secretly committed, when the Lord cometh to judgment. If they had had a pure conscience, nothing could have been more joyful to them then to have seen Joseph; and in like manner, if we keep a pure conscience, to see Christ coming in glory at the last day, will be most [Note.] joyous, but otherwise dreadful, even to the taking away of all speech, to plead for ourselves, as Matth. 22. Joseph seeing his brethren so stricken, biddeth them to come to him, remembering their selling of him into Egypt, whereby they might be the more assured, that it was he, seeing this was a secret to all others. Fraternall affection transporteth him; so, that neglecting his present dignity, he inviteth them poor shepherds to his embraces, not regarding what the Princes of Egypt would say thereof.

Then he telleth them, that not they, but God sent him thither to preserve their lives, because he saw them ready to be over-whelmed with despair. And in like manner, when we see any man truly & seriously humbled and confounded in himself for his sins, we should provide by speaking comfort to him, [Note.] that he be not altogether driven to despair. Whilest he is unaffected, greater severity is to be used; but when he is cast down and trembleth, rigor must have an end, and comfort must be spoken, as, 2 Cor. 2. 8. Five years yet remain wherein there shall neither be earing-time nor harvest, that, is as Calvin hath it, the earing should be unhappy, & the harvest very slender, so that the speech is hyperbolical. But by that which followeth, it should seem rather to be properly spoken, forsomuch as their seed should be but cast away in those years, they spared committing any to the ground. But now the time of famine being at an end, Joseph giveth seed unto them, Chap. 47. 23.

God hath sent me before you, to preserve you a posterity in the earth.

This Calvin readeth, • t ponerem vobis reliquias in terra, and this reading being word for word according to the Hebrew, is mentioned by Augustine, who scanning upon it, saith, that a mystical significatiō is here to be looked into, for neither any of them, nor of their posterity had perished by the famine, that the remnant should now be spoken of, but this was verified, when Christ was delivered by the Jews into the hands of the Gentiles, as Joseph by his brethren, and so a remnant only of them was saved, according to the election of grace. And when the fullness of the Gentiles shall come in, all Israel which are but reliquia Israelis, many generations having before been hardened to perdition, shall be saved also. But Tremellius observeth better, that this is spoken per Hypallagen, as if he had said, that I might preserve your posterity; and Vatablus that it is an Hebraism, meaning that by me your children might be preserved to be a remaining posterity unto you, but Calvin saith, rather, that I might preserve you alive.

Now therefore ye sent me not hither, but God, that I might be a father to Pharaoh, &c.

What he had said twice before, he repeateth here again, God sent me hither: Hence Calvin and Musculus observe, that God doth not only permit evil to be done by wicked men, but is an agent therein, although for a divers end, viz. for some great good, whereas they do it out of malice. He doth not, saith Musculus, teach rightly, who teacheth only, that God foreknew and permitted that fact of Joseph's brethren, directing it to a good end, for he hath foreordained it, and by a secret instinct directed their minds to do so, providing, that they could do no otherwise. And Calvin saith, that God is over all the motions of men's minds, guiding them by a secret bridle, whither he willeth, and yet he doth this so distinctly, that no vice cleaveth to his providence, and his decrees have no affinity with men's vices. All the fault is in them only, & none in God, which is indeed a secret reason of doing, and above all human sense. What is to be held touching this, I have shown upon Rom. 9. and therefore will say no more here, but refer my Reader thither.

That I might be a father to Pharaoh, this he spake not for ostentation, but to show, in what reckoning he was with Pharaoh, who reverenced him for providence and wisdom as a father, a plain argument, that this was brought about by the special hand of God. It cannot hence be justly gathered, as it is by some, that Pharaoh was very young, and therefore had Joseph thus in the place of a father to do all things by his counsel, but seeing with how extraordinary great wisdom God had endued him, whether he were young or old, he thought he should by advancing him thus, provide for the best good and safety of his Kingdom. In Homer we read in like manner of Ulysses, taken by Agamemnon, Phoenix by Achilles, and Zopyhus was such to Darius, Lysias to Epaminondas, and Plato to Dion, Aristotle to Alexander, and Zeno to Antigonus, and Seneca to Nero.

Then Joseph bade them without delay, to bring his father down into Egypt, saying, that he and they and all that they had should dwell near him in the land of Goshen, and be sustained there. The Septuagint have it in Goshen of Arabia, but Goshen is not in Arabia, but in Egypt, between Tanais and Heliopolis near to Nile, having on the other side, though somewhat more remote, the red Sea; in the time of Jerome it was called Thebais. Thus Musculus, and Jerome upon Gen. 46. 29. saith, that the Septuagint read it, the city of nobles, in urbe Heroum in terra Ramesse, differing from the Hebrew, wherein there is nothing, but Gessen, and he saith, that some Jews hold Goshen to have been that, which was then called Thebais.

And Joseph fell upon Benjamins neck, and wept. Having comforted them hitherto with words, now he proceedeth to embraces and kisses, showing the great love and affection which he bare towards them, all remembrance of former unkindness in anger being done away: but first he embraceth Benjamin, as being his mothers son, most innocent of them all, and yet in greatest danger.

Then the news of Joseph's brethren came to the Court, where Pharaoh and his servants were well pleased with it. This is set down, saith Calvin, out of order, for Pharaoh doubtless heard of it, before that Joseph had appointed Goshen for the place of their habitation, for otherwise he would not have presumed so far. But forsomuch as Pharaoh had made him Lord over all Egypt, I cannot see, why he should for bear appointing them a place, till he had particular order from Pharaoh: and if by Pharaohs direction he had appointed them this place, there would have been no need to have put such words into their mouths, to say unto Pharaoh, that he might grant them Goshen to dwell in, as are recorded, Ch. 46. 34. whereupon also Calvin noteth, that upon Pharaohs general grant, that they should enjoy the best of the land, v. 18. he wisely directed them to speak so, as that Pharaoh might be induced to appoint Goshen in particular unto them. I think therefore rather that this happened in that order, wherein it is placed. First, Joseph proffered this kindness to his father and brethren, and then to approve that what he did was well pleasing to Pharaoh; it is shown, that the news of it coming to him, he seconded and amplified the offer, thus confirming what he had said, that God had made him a father to Pharaoh. In that all Pharaohs servants also were well pleased, it appeareth, that Joseph, since his advancement had carried himself well, not giving offense to any, but being beneficial to all in this term of nine years. And the cause of their joy, as we may suppose, was for that so much good had come to that whole kingdom by Joseph alone; they thought that if more such wise and holy men so greatly favored of God should come to dwell amongst them, it would still be the better for their state, and Joseph would be the more settled, and not once think of removing, and because they entirely loved Joseph, as their Savior, his joy at his meeting with his Brethren could not but be a joy to them all.

Then Pharaoh bade Joseph to invite his father and brethren to come and dwell there, promising them the good of the land. In the vulgar Latin it is, Dabo vobis omnia bona Egypti, whereupon some have held this to be prophetically spoken of the goods of Egypt, which they should afterwards carry away at their going out of Egypt under Moses, although Pharaoh understood not thus much, but spake prophetically, as Caiaphas did afterwards Joh. 11. 50. But this is far fetched by the good of the land, he meaneth food of the best, and not any other wealth, and by the fat of the land, which he addeth, a fruitful place to dwell in, and so far forth as might suffice to furnish their houses, he offereth also other goods, so that they should not need to regard the bringing of their household-stuff. And he biddeth Joseph that they should take Waggons out of Egypt to bring their little ones, which are allowed for the more expedition in their journey, that they might have no let in the way.

According to Pharaohs allowance Joseph furnisheth his brethren with Waggons, and with food for the way. The word translated food is 〈 in non-Latin alphabet 〉 , and as Jerome saith, is used, Psal. 131. and translated by some 〈 in non-Latin alphabet 〉 , signifying a widow, but by some 〈 in non-Latin alphabet 〉 , which though it signifieth more properly venationem, then fruges terrae, yet by the Egyptians it is used for far, and now is corruptly called by them Athera. It is commonly rendered Cibaria, but this food most probably was corn, which Egypt only then yielded, but for other food it was not so altogether wanting in other Countries about.

Then Joseph gave to everyone of them change of garments, and to Benjamin 300 pieces of silver, and 5 changes of garments, In the vulgar Latin it is for change of garments binas stolas, but the plain meaning is, that he gave to each of them a suit of finer and costlyer apparel to be worn at festival times, which is implied in the word change being opposed unto garments for their daily wearing. He fulfilled indeed, as Ferus noteth, that which is commanded, Rom. 12 Be not overcome of evil, but overcome evil with good. For they had sitten down to eat, leaving him without food in a pit, but he feasted them with himself, they spake harshly to him, but he most kindly to them, and they took his party-coloured garment from him, but he gave change of garments to them. For the gift given to Benjamin beyond all the rest, it was so done, because he was dearest to him, as coming of the same mother, and most innocent. But it may seem strange that he should now give them gifts, when as they should not stay, but immediately return into Egypt again. This was done, that hereby it might appear to be true, which they should relate touching his glory in Egypt, and by the sight hereof his father and the wives of his brethren be the rather allured to come down.

So he dismissed them, giving them warning not to fall out in the way; & sending moreover ten asses laden with the best things of Egypt, and ten she-asses laden with corn, &c. to his father. That his respect to his father might the more appear, as he had been bountiful to Benjamin, so he sent liberal gifts unto him. But why doth he thus charge them not to fall out by the way? Vatablus [Quest.] saith, that some render it, ne expavescatis, as if he had said, Vex not your selves anymore with needless fear, seeing I am pacified towards you. And the word used 〈 in non-Latin alphabet 〉 indeed signifieth either to fear or to tumultuate, and to be contentious, but he preferreth this last, expounding it, as meant that he would not have them to lay the fault of his selling into Egypt one upon another, whereby quarrels might arise amongst them. Thus also Calvin & Musculus & others. And Chrysostom more particularly saith, that he gave them this charge, because he had heard them reasoning about it in his presence, when Reuben said, Did not I say that ye should not sin against the child, and yet ye would not hearken unto me? and therefore fearing much more, that they would contend about it upon the way, he said (Fall not out) that is, consider, that I have taken revenge upon none of you, but freely forgiven you, and lovingly embraced you, and therefore make no words amongst yourselves about me, but by mutual love and good will embrace one another. Thus also Rupertus; Strive not by laying the fault one upon another to seem more just and innocent one then another. But Tho. Anglicus saith, that Joseph knew, that the heating of their bodies, & the trouble of their journey might distemper them, and because they travelled many together, when they should have much liberty of talk, it was probable that words of strife would arise, and therefore he gave them this charge: but I rest in the former exposition.

Then they arose and came to their Father, telling him, that Joseph yet lived, and was Lord of all the Land of Egypt, but his heart fainted, when he heard this, and he believed them not. Munster saith, that the Hebrews have a fable, that Sera the Daughter of Asher first told her Grand-Father Jacob, that Joseph was yet alive, for which cause she never died, but was translated alive into Paradise. But to let such fables pass, Jacob hearing this news was at the first between hope and fear, as it were in an ecstasy. He had been so long persuaded, that Joseph was dead, that he could not suddenly believe the contrary, especially from them, who had lied to him before, saying that he was torn in pieces by a wild beast. Liars are not believed even when they say true. Then they told Josephs words, and he saw the Waggons brought to [Note.] carry him; and his spirit revived. The Chaldee Paraphrast hath it, The holy Spirit rested upon Jacob: whereupon the Jews have a fable agreeable, that the holy Spirit was not in Jacob after the selling of Joseph, till this time, but that he was all this while destitute of it, and they yield this as a reason, because the spirit departeth from those, that be sad and heavy, as Jacob was all this time, and dwelleth only in the cheerful. But here is nothing else said, but that his natural spirit and heart, which failed him at the first hearing of Joseph, revived, when he saw evident signs of that, which he had heard. Chrysostom rendereth these words, The decrepit old man, and looking upon the ground was re-excitated: and he compareth it unto a Lamp ready to go out, but by the pouring in of Oile revived. Rupertus, Quasi de gravi somno evigilans non credidit, as a man at his first waking out of a deep sleep understandeth not what is told him, but after a while, it being more fully and orderly declared, he understandeth everything, so was it with Jacob, and this is called the reviving of his spirit. Such sudden and unexpected news, have overcome the spirits of some so with joy, that they have been quite extinct. Gellius telleth, that when the news was brought of the slaughter of the Roman Army by Hannibal, a certain aged Mother hearing that her Son was slain, mourned greatly for him, but when within a while after her Son came safe home into the City, she seeing him in the company was oppressed so with unexpected joy, that she presently died. V. 28. Then Jacob said, It is enough, my Son Joseph liveth, I will go down, and see him, before I die. He thought this recompense enough for all his sorrow, to hear now, that Joseph lived, if he might but come to see him, although he lived not long with him, so great was his affection towards him. The longer he had been afflicted with grief for the loss of him, the greater was his joy, when he heard of his safety and honor; thus God holdeth his dear servants under a long time, but they shall be recompensed with more abundance of joy in the end.

For the Allegory of all this, As Joseph, after that he had long dissembled [Note.] himself to be a stranger, was at length moved by the distress of his Brethren, and then revealed himself to their exceeding great joy; so Christ, when the state of man began to grow even desperate, he not being able to help himself, neither could any other help him, after that he had long dissembled his love, became man, and of a great Prince shown himself as a Brother to the exceeding great joy of all the faithful. And as Joseph would not declare himself, but the Egyptians being first put out; so Christ revealed his Incarnation not to all, but to some selected ones, the Shepherds and the Magi. And as Joseph wept, so Christ wept over Jerusalem. And as the news of Joseph and his Brethren went abroad to Pharaohs Court, so the news of Christ's birth came to Herod and to all Jerusalem. But because they rejoiced at it, as Herod did not, I think rather with Isidore, that the joy, which the Gentiles shall have at the conversion of the Jews is hereby set forth, or as Ferus himself afterwards saith, the joy of the Angels at our conversion, as Luc. 15. And as Joseph spake before by an interpreter, but now without; so Christ spake by his Prophets of old, but now becoming man, with his own mouth. And as Joseph spake of his Father, so Christ of Abraham. And as Joseph comforted his Brethren, bidding them to come unto him, being otherwise stricken with great fear in apprehension of his dignity and their own offense; so Christ considered as a Judge cannot but be dreadful to us miserable sinners, but he biddeth us to come unto him, showing himself, as one of us, that we might have confidence. And as Joseph spake nothing of their inhumane dealing with him, so Christ upbraideth not us with our sins, the bruised Reed he doth break, nor quench the smoking Flax. And as his coming into Egypt is referred unto God, so not by wicked men, but by the will of God, Christ suffered death for our sins. For as his Brethren sold him away, that he might not be anymore, so the wicked Jews crucified Christ, that he might not be to draw men after him, but God would thus have Christ more magnified. And as Joseph was sent to save life, so was Christ, being made a Father of God's house, and Lord of all the world. And as Joseph invited his Father and Brethren into Egypt, so Christ will one day bring the Jews to the Gentiles to become one people, the partition Wall being taken away. And as Joseph threateneth death, unless they came down, and if they would come promised the best of the Land; so Christ threateneth death to unbelievers, but promiseth such as believe, that they shall be near unto him, and eat and drink at his Table, and he commandeth that all his glory be told unto us, and that we make haste to come unto him. And as Joseph gave to each of them binas stolas, so Christ giveth to his the robe of innocence here, and of glory hereafter, or glory both of soul and body; but to such as are most innocent, as Benjamin, and yet have suffered much, the highest degree of glory. Lastly, as Joseph gave them warning not to fall out in the way, so Christ doth not only himself forgive us, but would not have us to recount the offenses of others, but forgive and forget them. For the comfort of Jacob upon the hearing of Joseph, such is the comfort of the faithful soul upon the hearing of Christ; and as he believed not at the first, no more did they, to whom it was preached, but seeing his miracles, and when he was risen, they believed not this Joseph to be alive again, till they saw the testimonies of the Prophets. And as Jacob said, it sufficeth, &c. So must we rest satisfied in this, that our Joseph Christ Jesus still liveth, and therefore dispose ourselves to go and see him, before we die, not being content to hear of him only, but aspiring after a more clear knowledge of him; for woe is to him, that goeth not thus unto him to see him before his death. Thus and more amply Ferus.

CHAP. XLVI.

THen Jacob came with all that he had to Beersheba, and sacrificed to the God of his Father Isaac.

Beersheba was the place, where Isaac had sometime dwelt, being from Hebron, from whence he now removed, 16 miles, in which place Isaac had built an Altar before, and been comforted by the Lord appearing unto him, Gen. 26. 24, 25. and it was the furthest City Southward of all the Land of Canaan. Jacob therefore being now to depart out of Canaan cometh to this place, as being in his way to Egypt, as Tostatus saith, and partly to praise God; for Joseph, as Musculus noteth, and partly to crave God's presence with him in his journey, and as Calvin noteth, to declare the constancy of his faith and purpose, whithersoever he went, to cleave to that God, from whom he hoped afterwards to receive Canaan for an inheritance, though now he were constrained by the famine to remove from thence, he offered sacrifices there. And it is most likely, that by this means he sought to consult with God about his remove, that hearing something from him for his warrant, he might proceed with the more comfort and assurance. Ferus therefore joineth together these three reasons of his sacrificing, when he came to a place, the name whereof might put him in mind of this duty of piety, viz. Beersheba. 1 To praise God for Joseph. 2 To crave his presence in his journey. 3 To inquire [Note.] the will of the Lord. And this is a necessary consideration for us all, when we are about to do anything, to consider, whether it be agreeable to God's will, and this Josephus in his History toucheth upon, that Jacob would thus inquire the will of the Lord, because otherwise he thought haply either some mischief might befall him and his in the way, he might die, before he came at Joseph, or his children being taken with the love of Egypt for the fruitfulness thereof, might, after the famine was past, settle there still, as being unwilling to return again to the promised inheritance of Canaan. He is said to offer to the God of his Father Isaac, because God had appeared to Isaac in that place, from whose piety and Religion he meant not to depart, but to persist therein to the end, although he were constrained at this time to go out of the Country, wherein Isaac always lived and died.

And God spake to Jacob in the visions of the night, and said, Jacob, Jacob, &c.

The Lord being sought unto by Jacob with sacrifices and prayers, to animate unto this duty, appeareth unto him to his exceeding great comfort, neither shall any that seek to him, lose their labor. And he appeareth in [Note.] the night, because then he revealed himself but darkly to his servants, in comparison of the revelation now made under the Gospel, and yet we see now but darkly in respect of that clear light of knowledge, which shall be in another world: what were the causes of Jacob's solicitude and sacrificing, whereupon this vision followed, I have already shown out of Josephus, Ferus, Calvin and others, but Rupertus hath yet another reason, viz. that Jacob was not ignorant of the state of his posterity in Egypt by reason of the Revelation, which Abraham had, Gen. 15. that they should serve in a strange Land, and be ill entreated 400 years, and therefore he was greatly afraid to go thither. And haply, because he knew the wickedness of the Egyptians, and superstitions to be great, he feared, that they would thereby, living so long a time amongst them, be much corrupted. The Lord in calling to Jacob doubleth his name, to make him the more attentive to that which he was to say, as being most joyful matter, for his greater comfort, and he nameth him twice, to show how greatly he loved him, and that he familiarly knoweth his by name, and that although he had left him now many years uncomforted with any vision, yet he had not forgotten him, as he promiseth never to forget his, Esa. 49.

I am God, the God of thy Father, fear not to go down to Egypt, for I will make thee a great Nation there. v. 4. I will go down with thee, and make thee surely to come up again, and Joseph shall put his hands upon thine eyes.

First, the Lord comforteth Jacob by telling him that he was the God of his father, which was so spoken, because Jacob sacrificed to the God of his father Isaac, and hereby his love of old to that family was remembered for his greater assurance. Fear not to go down, this showeth that Jacob feared to go into Egypt, as was said before, especially according to Rupertus, with whom also Ferus agreeth upon these words. And the reason why he should not fear, is, that although he should be afflicted in his posterity there, yet he should grow there into a great Nation. That he should become a great Nation was before promised, Chap. 28. 14. but there his increase in the land of Canaan was spoken of, this being concealed till now, of his increasing so greatly in Egypt.

I will go down with thee. He doth not speak of Joseph, that he might rely upon him, for we must not trust in man, how mighty soever he be, but only in the Lord who goeth and is with his servants in all places, and make thee certainly to come up again, that is, in thy posterity, as Calvin, and in some sense in his person, for he was brought being dead thither to be buried, so Ferus. Joseph shall put his hands upon thine eyes, that is, as is generally expounded, he shall close up thine eyes when thou diest. He might fear, saith Ferus, lest Joseph should die before him, and so he might be left in a strange land to many dangers; against this he is by these words comforted. It was a custom of old, that because a man dying, his eyes are open towards heaven, as showing his hope to be there, one nearest a kin to the man dying should close them up; and according to this it is here spoken, so Musculus: of this custom Euripides writeth, saying, that Hecuba the Queen of Troy, being about to die, desired, that her son Polixenus might close up her eyes. And the mother of Euryalus complaineth in Virgil, that she could not come to close up the eyes of her son dying, &c.

Then Jacob departed from Beersheba, and his sons carried him and their wives and little ones in the Waggons, &c. Here no servants are spoken of, whereupon some have thought, that Jacob being oppressed with the famine, had put his servants away: for when all the souls are reckoned, which came with him into Egypt, not one servant is reckoned But the servants may not amiss be thought to have been meant by their goods, as well as other things which they possessed, and for the number of souls which came with him, it was no part of the purpose of Moses to set down any other but such as came out of his loins, his seed, as is expressly said, v. 6. that the wonderful increase of them might appear, when they that came into Egypt are compared with those that went out, and therefore it is no marvel, though no servant be spoken of. Touching all their goods, which they are said here to have carried, although Pharaoh had bidden, that they should not regard their stuff, yet they had rather with pains taking be furnished with their own, then needlessly to be chargeable to others, teaching us by their example to do likewise, to live rather upon our own then upon another man's.

And these are the names of the children of Israel which came into Egypt, Reuben, &c. And the sons of Simeon, Jamuel and Jamin, Ohad, Jachin, and Sohar, and Saul the son of a Canaanitish woman, The sons of Simeon reckoned up again, 1 Chron. 4. 24. are set forth by other names, and there are only five, but here are six, so likewise, Numb. 26. 12. in the first place, their names are these, Nemuel, Iamin, Iarib, Zerah and Saul: in the other, Nemuel, Iamin, Iachin, Zerah, and Saul. So that in the first are only two of the names mentioned by Moses, Jamin and Saul; in this three, Jamin, Jachin and Saul, but the other names are divers; what may be the reason of this? of five only reckoned up for six, a reason may easily be rendered, Ohad one of the six died without issue, so Musculus: but why the names are [Quest.] changed I find none that yield a reason, only one saith, that there were reasons of these changes, Namuel signifieth speaking with God, Jacob contention, because Zimri who was slain by Phinehas, came of him, Zerah signifieth ort us, rising. It seemeth by that in Numbers, that they were changed by degrees, because two only were changed then, but afterwards three, and I doubt not but they were the same men, only as occasion was offered, their names were changed as the name of Abram and Jacob, but of the reason in particular, seeing it is not declared, to divine were most vain. The last Saul is named with his mother a Canaanite, to the disgrace of Simeon, who would take a wife out of that people, from whom Israel should by God's Ordinance be divided.

And the sons of Judah, Er, and Onan, Shelah, Pharez, and Zerah, and the sons of Pharez, Hezron and Hamul. Here divers questions offer themselves: [Quest.] as first, why Er and Onan are named, seeing they died, as is also here said, in Canaan? Answ. They are not named, as being of the number of those that came into Egypt, but that in speaking of the children of Judah, none of all his posterity might be omitted, whether dead or alive, because the full number of the children of all the other sons of Jacob is set down. Secondly, [Quest.] why are Hezron and Hamul, the sons of Pharez numbered, seeing if the time be computed, it will appear that they could not now be born. For between the term of Judah his marrying and this had passed but 12 years, wherefore if his son Er were but 18 when he married Tamar, and he and Onan being dead, if only two years passed between Er his first taking of her and Judah his lying with her; it will appear that Pharez was but newly born about this time, or but a year old. But this hath been answered before, chap. 38. 1.

Thirdly, because Zarah had children as well as Pharez, why are not they [Quest.] also numbered here? Answ. This is done for the dignity of the line of Pharez, because Christ and divers famous Kings came thereof. Verse 15. All the souls of his sons and his daughters were 33. If Er and Onan, who are mentioned amongst the sons of Jacob by Leah, be counted, the whole number [Quest.] is 34; if they be left out, but 32: how then are they 33, according to the sum here given up? Answ. Moses had no intent to number the dead, and therefore he saith expressly, they died in the land of Canaan, v. 12. wherefore the whole sum is only 32, unto which if the father be added, as he must (for v. 8, going about to number them, he telleth whom he will number, viz. Jacob and his sons) the sum will be 33. Thus also Musculus and Calvin, who addeth that the Hebrews understand Jochebed, the mother of Moses, as being amongst them to make up the number: but this is false, because she was born afterwards in Egypt.

The sons of Gad, Siphion, Haggi, Suni, Esbon, Heri, Arodi, Areli. For Esbon, Numb. 26. 16. is read Osni, so that his name was then changed.

The sons of Asher, Imnah, Isuah, Isui, &c. Amongst these Isuah is omitted, Numb. 26. 44. which is so done, because he died without issue.

The sons of Rachel, the wife ef Jacob, &c. In speaking of Leah, he calleth not her his wife, but Rachel, because she was the only wife whom Jacob chose. Leah being put upon him in her stead.

The sons of Benjamin, Bela, Becher, Asbel, Gera, Nahaman, Ehi, Ros, Muppim, Huppim, Ard. Numb. 26. 38. the sons of Benjamin are reckoned only five, and Naaman and Ard are said to be his son Bela his sons, and in the Septuagint's translation Benjamin hath three sons only, the rest being called his Grand-children, and the children of his Grand-child. His sons are, Bala, Chobor, Asphel, the sons of Bela, Gera, Noeman, Egcheim, Ros, Mumphein, Ofimeim, but Gera begat Arad. And 1 Chron 7. 6. the sons of Benjamin are also reckoned but three, and the same names are put for some of their children, which are here reckoned up, as Benjamins children: and the names of the three differ from those of the Septuagint. So that here divers questions may be moved. 1 How Benjamin being so young, that he [Quest.] was called a child, could be father to so many children at this time? Answ. To this it is to be said, either that he had more wives, or his children are spoken of by anticipation, as those of Pharez, because he had them before the death of Jacob his father, and so they may be said to have come into Egypt in his loins: see the like of Pharez before, v. 12. For his being called a child, this was in respect of his other brethren, and he might notwithstanding be a married man at this time, and have children. 2 Why is there such difference in repeating Benjamins children again, Numb. 26. and 1 Chron. 7? [Quest.] Answ. Of this no reason can be given, as touching the diversity of the names, but that one and the same man upon divers occasions might be called by more names, and whereas his children's children are spoken of, some of them having the names, which his sons are here said to have been called by, whereupon it may be thought, that all these mentioned in this place were not the sons of Benjamin properly so called, but most of them his Grand-children. It cannot possibly be, that he should at this time being so young have been a Grand-father, yet haply before Jacob's death, which was not till 17 years after, he might as well as Pharez. Otherwise it may be said, that some of Benjamins children only were fruitful, and therefore being reckoned up again, Numb. 26. five of them are left unmentioned, and 1 Chron. 7. two more, as whose issue failed then, there being three families only of the Benjamites at that time: and for their names, it is no marvel if some of his children's children have the same names with some of his children, considering, that it is no rare thing for one to be called by his Uncles name.

Lastly, why did the Septuagint neglect to follow the narration of Moses, for 10 sons mentioning but 3, and for the rest sons sons, and sons sons [Quest.] sons? Ans. It may be that they followed the relation, 1 Chron. 7 herein, or else they had it out of some ancient record amongst the Jews: but it is safest for us to follow the Hebrew, which is most uncorrupt; whereas that translation hath been by some Scribes in sundry things apparently altered, since the first coming forth thereof.

All the souls coming of Rachel are summed up 14, the Septuagint, besides the two Sons of Joseph Ephraim and Manasseh, number five more, that came of these two, of Manasseh Machir, of Machir Galaad, of Ephraim Sutalaam, and Taan, and the Son of Sutalaan Edem, and yet giving up the sum of all Rachel's children together, they say they were 18, whereas five being added to the 14 before mentioned, make 19. At this Saint Augustine, is much troubled to find out the reason, and resolveth, that some mystery lieth hid herein, but he faith not what. I do not think it necessary to justify all things in the Septuagint's translation, for although they were excellent interpreters and much is attributed unto them, for that in the New Testament their exposition is commonly followed in the places alleged, yet they were men, & so in giving up their sum might be mistaken; and whereas they adventured to put in the Posterity of Manasseh and Ephraim, which Moses doth not, they did it doubtless for illustration of that which is said, Chap. 50. 23, that Joseph saw the posterity of Ephraim to the third generation, and the children of Machir the Son of Manasseh were brought up upon his knees, taking their light for the names from 1 Chron. 7. not that Ephraim or Manasseh had any sons now, for the eldest of them was but of 8 or 9 years, but by that liberty, which is taken before in setting down the children of Pharez, because they were borne in Jacob's or Joseph's time.

All the souls, that came with Jacob are 66. How doth he after 33 that came of Leah, 16 of her maid; 14 of Rachel, and 7 of her maid, which together make [Quest.] 70, now give up the sum 66? Ans. So many of them came with him into Egypt, whereas 70 are the whole number of his family, besides wives, into which he as head is reckoned also, and Joseph with his sons, who were in Egypt before, as appeareth, Verse 27.

Touching the difference here betwixt Moses and Steph • n telling this History, [Quest.] he making 75, but Moses only 70, and betwixt Moses and the Septuagint who have also 75. I have already said something in my Expositions upon the Acts of the Apostles, where I have finally followed Junius, but not with that full satisfaction, as to rest thereupon, if a better way might be found out. And now having more fully considered of other passages in counting Jacob's genealogy, especially touching the sons of Pharez, that it cannot be denied, but they are numbered by anticipation, as being yet unborne, I cannot but incline rather to that opinion, that the Septuagint numbered so many children coming of Joseph by anticipation also, being herein followed by Luke, and this is the cause of the difference, and yet neither Moses in his Hebrew, nor the Septuagint, nor Luke following them speak untruly, but truly, and as it was, Moses counting only such, as he nameth in particular, and the Septuagint five more born in Egypt afterwards, as Moses had reckoned the sons of Pharez, yet unborne, for the dignity of the tribe of Judah, so they reckoning the sons of Josephs sons for his great dignity above his brethren, and because two tribes came of him, whereas one only came of any one of his brethren besides. For as the creation of man is twice set forth, Chap. 1. and Chap. 2. for his dignity above the rest of the creatures, so are those that came of Pharez, and again of Manasseh and Ephraim for the dignity of the line of Judah and Joseph set forth here and again, Numb. 26. and in other places, where the lines of the rest are set forth also, that the Reader might hereby be put in mind, that in them there is something more notable to be considered then in any of the rest. And this resolution, is followed by Augustine, Jerome, Ferus, Rabanus, &c. And the common following of the Septuagint's translation in the New Testament justifieth it. For the reason whereupon it is disliked by Calvin, viz. because if such as were yet unborn coming of one of Jacob's sons shall be numbered here, by the like reason the Grand-children of others may be numbered also, and thus they will not be only 75, but many more; this is taken away by that which hath been already said of the super-excellency of these two lines above the rest. This small number of 70, saith Calvin, is here further spoken of, to show, from what beginnings God increased his Church in Egypt so wonderfully. And Musculus saith, that to remember them of their 12 fathers, and that they were but 70, they were made to camp, where there were 12 Fountains and 70 Palm-trees, viz. in Elim, and 70 elders were ordained, Numb. 11. 16. And the Lord sent out, besides the 12 Apostles 72 Disciples. The Rabbins will have the 70 here named to figure out the 70 Angels about God's glorious Throne, who are Presidents over the 70 Nations of the world. R. Menahem. Touching that of Junius, who bringeth in Jacob's wives to make up the number of 75, and the two dead sons of Judah; forsomuch as Rachel was dead, and it is uncertain, whether his other wives were dead or alive, and the dead and buried in Canaan cannot be said to have come into Egypt, and only they that came out of Jacob's loins are numbered, and which came into Egypt, v. 26. I can now no longer follow that, but prefer the former, as the best.

Then Jacob sent Judah to Joseph, to direct his face to Goshen, and they came into the land of Goshen, &c. From Beersheba to Goshen was 168 miles, to a City whereof called Only Jacob came, and from thence to Zoan, or Tanis the Metropolitan City of Egypt, where Pharaoh kept his Court and Joseph lived, 28 miles. This place was by Joseph desired for his father and brethren to live in, because it was next to the land of Canaan, and most fruitful, a respect being doubtless had herein to their return into Canaan again. For if they should have been placed in some other part of the Country further off, they must necessarily at their departing thence have gone through a great part of Egypt▪ which would have been both more tedious and dangerous by the opposition of the Egyptians.

But why doth Jacob send Judah to Joseph rather then any other of his brethren, [Quest.] especially seeing some were elder then he? Ans. He had been forwardest in laboring to bring Benjamin home again in safety, and by his oration had prevailed with Joseph so far that he discovered himself unto them, and for this cause, and for some dislike taken at Reuben, and Simeon, and Levi, as is afterwards expressed in making his last testament, and for that by the spirit of prophecy he fore-saw, that holy Kings and Christ should come of Judah, he rather doth this honor to him, then to any of them. But what was the end [Quest.] of his sending? Ans. the words are, to prepare Goshen before him; others, as Vatablus saith, read it, to show before his face into Goshen, that is, to show Joseph of his coming, that Goshen might be prepared; others, being removed ready and their cattle also, that Jacob with his company might quietly and without disturbance to any pitch their tents and keep their cattle there.

Joseph being sent unto, cometh into Goshen to his father, thus showing a filial reverence, although it had been revealed, that his Father and Mother and Brethren should do reverence to him. This had been performed on his Fathers part by his messengers, before he was known to be Joseph, and now he doth, as the duty of a son required. The greeting betwixt Joseph and his Father being ended, he telleth Jacob, and his brethren, that he will certify Pharaoh of their coming, and of their trade of life, and biddeth them, when they should appear before Pharaoh, to say that they were shepherds, and so were their fathers before them, that they might dwell in Goshen, because a shepherd is an abomination to the Egyptians.

It may be questioned here, why Joseph was so desirous that his brethren [Quest.] should dwell in Goshen aloof from the Court, and not rather nearer to him; and why he was so careful, that Pharaoh should be informed that they were shepherds? Josephus saith, that this was done partly to keep his brethren together about their father, to look to his business, and partly that dwelling apart from the Egyptians, they might not incur the danger of any dissension with them, since the businesses that they employed themselves about, were different from those of the Egyptians. For if Pharaoh had not been fully informed of their trade, wherein only they had ever been conversant, he might haply have preferred them to some offices about the Court, or have made soldiers of some of them, and so their aged father might have been troubled at their absence from him, and they might have been in danger of being corrupted by the Egyptians superstitions; or which is more probable, the Egyptians being a proud kind of people, and they plain shepherds, by living amongst them, they should have been exposed to their contempt and derision; which Joseph would by all means prevent. And he biddeth them say that they were shepherds; thus plainly acknowledging their mean condition, and not hiding it, as thinking that it would be dishonorable to Joseph, being set in so great dignity, so Ferus. Touching that clause, For every shepherd is an abomination to the Egyptians: [Note.] Enough hath been spoken already, Chap. 43. 32. Thus God turned it into good to the children of Israel, that they were an abomination to the Egyptians, for by this means they were kept from being mingled with them, and might together the more freely serve the true God, and be more out of danger of corruption by the manners of the Egyptians. S. Augustine draweth this of the Hebrews being all shepherds into an allegory thus. As they ruled over Cattle, which are unreasonable, which kind of ruling is natural; so in us the reasonable part ought to rule over the unreasonable, and in whom it is thus, as they were an abomination to the Egyptians; so such, that is, just men are an abomination to the wicked. For that the rule of cattle is natural, appeareth, Gen. 1. 27. but the rule of man over man sprung either from iniquity, or from tyranny; from iniquity, as in Canaan, a servant of servants shall he be. from tyranny, as in Joseph who was sold for a servant. A servant hath his name à servando, because being taken in the war, he was saved by the Victor, and Mancipium, quia manu captum, the wife and child still being excepted, who in justice ought to serve, as being either weaker, or in the order of nature under subjection.

CHAP. XLVII.

Joseph here telleth Pharaoh of the coming of his father and brethren with all that they had into Goshen. And he took some of his brethren, even five men, and presented them unto Pharaoh: In the Hebrew it is 〈 in non-Latin alphabet 〉 , out of the end or the sum of his brethren he took five. The Septuagint read it, He took some, even five men. Vatablus noteth, that the word is taken in two contrary senses, because the end may either be counting from the lowest to the highest, or from the highest to the lowest, and so either five of the chief, may be meant, or five of the meanest, that Pharaoh might not take liking of them to prefer them to his Court, which Joseph, for the causes before alleged by all means declined. And he saith, that amongst the Hebrews the word is used either way, as we may see, Judges 18. 2. Calvin thinketh, because it may be taken both ways, that some of the eldest, and some of the youngest were taken, that Pharaoh might see them of all ages. To me it seemeth, that he took out five of the most excellent that could best speak and behave themselves before the King, that he might not be disgraced by their rusticity, and the rather, because Pharaoh having seen and talked with them, would have Joseph to make them Rulers over his cattle, Verse 6.

The brethren of Joseph coming before Pharaah tell him, as they were bidden, that they were shepherds, and desire that they might dwell in Goshen, to which he readily consenteth. If any man shall wonder, why Joseph caught them not rather to say, that they were indeed shepherds, but would be ready [Quest.] to do Pharaoh service in any other kind, leaving this course of life, as being abominable to the Egyptians, that so they might have been exempt from such a condition, and better preferred? Calvin answereth, that Joseph desired rather that they should continue being had in abomination by the Egyptians, then be to any offices of greater dignity preferred amongst them, that thus they might be kept, as an entire body amongst themselves, and uncorrupted by the Egyptian superstitions: and unallured by honors there, the more free to depart to the promised Land again, when God should give them an opportunity. And to the same effect also Ferus.

And Joseph brought his Father Jacob, and set him before Pharaoh, and Jacob blessed Pharaoh, &c. That is, sometime coming between, so that Jacob had left his business somewhat settled, the word, blessed, is rendered by Vatablus and Calvin, &c. saluted, he prayed for his health and for God's blessing upon him, as Ier. 29. 9. 1 Tim 2. 1.

Then Pharaoh asked Jacob of his age, and he said, The days of the years of my Pilgrimage are 130 years, few and evil have been the days of my life, neither have I attained to the years of my Fathers in their Pilgrimage. For days of the years of his Pilgrimage, the Septuagint render, dies annorum vitae meae quos incolo, and so likewise in speaking of the years of the Pilgrimage of his Fathers. But they come both to one, as Augustine showeth, who followeth the Septuagint, his meaning being, that he had no settled abode, but lived here and there, as a stranger, the Land promised to Abraham and his seed, not being yet given him in possession, and thus his Fathers Abraham and Isaac had lived before him: and as he lived after the manner of a Pilgrim in this respect, so because this life is but incolatus, or peregrinatis, to have a settled habitation, must be by the Saints of God still always expected, till they be in Heaven. And Jerome hereupon noteth, that to be an inhabitant of the earth by the Scripture-phrase is to be wicked, and therefore it is said, Woe to the Inhabitants of the earth: for all the Godly and not Jacob alone are set forth, as acknowledging themselves Pilgrims and Sojourners only here, the City, where they looked to have their habitation being in Heaven. It is true, as Calvin noteth, Jacob only is said to have spoken thus, but because it is not to be doubted, but his pious forefathers were all of the same mind, the Apostle ascribeth this speech unto them all. For few the vulgar Latin hath parvi, little, he calleth his days few in comparison of the time, that Abraham, and Isaac, and others before them had lived: and evil, in respect of the miseries and sorrows, which he had suffered from time to time, wherein he is not to be understood, as complaining, but as ascribing praise to God, that being broken with so many miseries, his life was yet prolonged: and whereas he addeth that he had not attained to the years of his Fathers; this he speaketh not, as envying to them a longer life, but as declaring God's goodness to his pedigree, filling his Fathers with many more days, then he had done him. Thus Calvin. If it shall be said, He might further have so many days added to his life for ought he knew, as [Quest.] that he might herein have equalled them, why then doth he speak of these 130 years, as the whole time of his life? Ans. He lived yet after this 17 years, but he speaketh, as not expecting now to live any longer, as it is the [Note.] part of every aged person especially to do. And we should all make account of this life, as but a pilgrimage, thinking long to be at home, that is, to be dissolved and to be with Christ; speaking therefore in the phrase of Jacob, not the years, but the days of our life. And these days we should count to be few in comparison of the days of glory to come: and if to Jacob they were evil, and to Job 14. 1. let not us be grieved to be filled with miseries here also, thus drinking of the same cup with these worthies, that we may with them be feasted ever enduring joys.

And Joseph placed his Father and Brethren in the Land of Rameses, as Pharaoh had commanded.

Here Saint Augustine maketh a question, forsomuch as Goshen was the place assigned for them to dwell in, whether Rameses were a part of this or no? but by putting the question thus, he meant certainly, that it was, and the best and furthest part, being thus called by anticipation, for Rameses was a City, in the building whereof the Hebrews were afterwards employed by another Pharaoh, when they were made bondmen, but when Moses wrote this, that City stood, and therefore he calleth that place, as things then were. And that this was in Goshen, is plain, Exod. 12. 37. and here the Hebrews then dwelt not alone, but mixed with the Egyptians, for which cause they marked the posts of their Door with the blood of the Paschal Lamb for distinctions sake. Howsoever it is to be thought rather in the time of Joseph, that they pitched their Tents, and dwelt therein by themselves, especially after the coming of all the Country into the hands of Pharaoh, when in all parts he removed the old Inhabitants.

And Joseph nourished his Father, &c. according to their families, in Hebrew 〈 in non-Latin alphabet 〉 , Lepi hattaph, to the mouth of the infant. Hereby saith Calvin, some understand, that without all care on their part, they were nourished, as Infants taking the speech, as emphatical. But the most genuine meaning is, that he fed them from the greatest to the least, there was not one of them that wanted. But in Egypt there was no bread, and fainted, &c. The word fainted is 〈 in non-Latin alphabet 〉 . which Calvin saith, may be taken two ways, either for fainting, or for waxing mad through want; Tremellius turneth it furebat, saying that the Egyptians madly stirred up tumults. Indeed in the time of want men are most apt unto this, as experience teacheth: it is most likely, that both were done, some fainted, and some ran madly about, seeking food. Here is a strange change, saith Ferus, Egypt did erewhile abound, but Jacob with his wanted, now Egypt wanteth, and they are supplied; and [Note.] so it shall be at the last, the hungry shall be fed with good things, and the full shall languish.

And Joseph gathered all the money in Egypt and Canaan for food, and brought it into Pharaoh his house.

The rich men that had money, bought food therewith, as long as it lasted, till that all was spent, the poor that had none, being fed with the coarsest all this time out of charity, or partly for the money gotten with their labor, and partly out of charity. And all this money Joseph faithfully brought into Pharaohs treasury, purloining no part thereof, as many man in the like office would have done.

The money being spent, the Egyptians call still for food to Joseph, then he agreeth to give them corn for all their cattle another year. We read not of any coming still out of Canaan, now that their money was spent, so that it is most probable, that many of them perished by famine, and others lived upon roots and other vile food most miserably to the end of the famine; when Jacob with his family was come from thence, their calamity increased more and more. But it may be, saith Calvin, that the famine was not thenceforth altogether so great in those parts, or they gat food from some other countries. But was it not a cruel part, saith he, in Joseph, when all their money was spent, to exact their cattle also for Corn, Pharaoh had already [Quest.] gained sufficiently, his treasury being filled with money, should he not therefore now rather in pity have given them Corn to live upon? He answereth, that he was an Officer for the King, and therefore to give gratìs was not in his power, unless he would have been unfaithful. If it be said, he might have persuaded the King; it may be answered, haply this exchange now for cattle proceeded from the King and his Counsel, and therefore he ought to obey. He had bought up their Corn in the plentiful years with the Kings money, although, as is most probable, for a little, and therefore he should have wronged the King, if whilst they had anything remaining, he should not have sold it out for his benefit again. We must in all this look at God, who (to make Joseph still the more gracious with Pharaoh, when by his policy he was thus enriched) by his secret providence ordered all things thus to be done, to confirm Joseph the more in that high honor, to which he had ordained him, and for a judgment upon the Egyptians for their former abuses and sins.

That year being ended, they came the second year, saying, We will not hide from my Lord, &c.

By second year here we are not to understand the second from the beginning of the famine, but from the time of their money being spent. Two years were gone, when Jacob was sent for to come into Egypt, the third year, wherein he came down, the Egyptians haply had something to feed upon still remaining, the fourth they brought all their money, the fifth their cattle, and now, it being the sixth, they sold their Land for Corn, so Luther. And as for Seed-corn, he gave not that unto them, till the beginning of the 7 year, so Philo lib. de Joseph. We will not hide. These words, saith Vatablus, some read thus, Seeing our money faileth, and our cattle, we have nothing left to give to my Lord. The word 〈 in non-Latin alphabet 〉 , translated hide, saith Fagins, signifieth also to be rooted out, and so it is rendered by the Septuagint, Shall we be hidden, or cut off from our Lord? The plainest is, as hath been said, We will not hide. So they offer themselves and their Land for corn to live upon, and to seed their ground, because they knew, that now the time of the famine was almost at an end. Of this offer Joseph then accepted, and bought them and their Land for Pharaoh, and having done this, that it might appear, that all the Land was now Pharaohs, he caused them in all parts to change their habitations, and to remove from one furthest part of the Land to another; the words are, He removed the people to the Cities from one end of the borders of Egypt to the other end, which Calvin expending saith, Another exposition may be given, viz. That Joseph made them to come from all parts into the Cities to receive Corn, and to seal Instruments of conveyance, because if he should have removed them, it might have turned to the detriment of the King and Common-wealth for the want of experience in new farms. But his former exposition is better, that he made them that dwelt in one City to go to another, and thus to acknowledge, that they had no propriety in any part of the land, but all was the Kings, thus also Vatablus, and this was done all over the land from end to end. If this shall seem hard dealing, it is answered, seeing no servile works or tributes were imposed upon them, it was tolerable to enjoy every man a farm, and to pay the fifth part of the increase to the King, he finding them seed, for so they might notwithstanding live comfortably, because Egypt was very fruitful, and tilled with little cost, so that Joseph herein dealt most graciously with them, as they also confess, v. 25. where they acknowledge, that they found grace in his sight to become upon these good terms the servants of Pharaoh. And for the detriment imagined by thus removing, it may be said that Egypt in all parts was very fruitful, and therefore there could be no great error in their husbandry anywhere for want of experience, and it may be, that he caused them to change servants also, by whom the new comers into any place might have some light into the best course of husbandry for profit.

Only the land of the Priests bought he not, for they had a portion assigned them by Pharaoh, &c. It may be demanded here, whether the Priests had this [Quest.] portion at other times, or now only, when their own land yielded them no corn? To this Musculus answereth, that it is most probable, that it was an allowance only at such times made unto them, because they had fields of their own, whereupon they lived at other times. But I rather think, that the King at all times dealt with the Priests, as is here said, as the Priests of the Lord had, besides their land, tithes and offerings to live upon, so likewise Ferus. And Herodotus saith, The Egyptian Priests enjoy no small benefits, for they have every day provided for every of them Beefe and other boiled meats, and Goose in abundance, and wine; so that they spend nothing of their own. And Diodorus saith, that they have the third part of all the tributes for sacrificing, and to live upon, for the care that they have of the gods, and for their instructing of others, and their giving counsel to the King, and foretelling things to come, both by sacrifices and by skill in the stars, for which they have also the second place of honor and dignity to the King. And he saith, that they instituted noble men's sons in the knowledge which they called sacred, and of Geometry, Arithmetic and Astrology. Jerome saith, that these Priests came to be in so great honor for their wisdom and continency, and piety. For saith he, Cheremon relateth, that of old the Priests of Egypt lived always in the Temples, neglecting all worldly affairs, and giving themselves only to search into the nature and causes of things, and the reason of the stars, and that they never married, or saw kinsfolks, neighbors, or children, they abstained from flesh and wine, and ate little bread, they ate no milk or eggs, &c. but by the report of Herodotus they were not so abstemious, but full fed. And according to the order taken by King Pharaoh, Jezebel the wife of King Ahab provided for the Prophets of Baal, there were 400 of them that ate bread at her table continually. This care had by Heathens for the Priests of their gods, showeth much more, that Christian Princes should provide for the Ministers of the Gospel in their dominions, that they may be sufficiently maintained. And therefore all Expositors here cry out against those that neglect this duty, as Theodoret, who saith, Even wicked men did so reverence those that were no gods, that when all others were brought into bondage, their Priests were free, but the Priests of the living God do not enjoy this immunity. And Ferus complaineth, that neither Superiors do provide for Priests, nor Priests do their duties, but they take away, and these require living, when they do service in none of the Churches. If it be demanded, how Joseph could with a good conscience nourish those Priests, being most superstitious and idolatrous? Ferus also answereth, that Joseph had better instructed them in the worship of the true [Quest.] God; for it is said that Pharaoh set him over his house to teach his Princes, as himself. But Calvin saith, that although they were wicked, Joseph was to fulfil the Kings command by giving them food, as the other Courtiers, forsomuch as he was not an absolute Lord, but under Pharaoh. Indeed if he did not seek to reform them, he was to blame, especially having so ample rule committed unto him,