Prototypes, or, The primarie precedent presidents out of the booke of Genesis shewing, the [brace] good and bad things [brace] they did and had practically applied to our information and reformation / by that faithfull and painefull preacher of Gods word William Whately ... ; together with Mr. Whatelyes life and death ; published by Mr. Edward Leigh and Mr. Henry Scudder, who were appointed by the authour to peruse his manuscripts, and printed by his owne coppy.

THE TWENTY SIXT EXAMPLE. (Book 26)

OF IOSEPH. (Book 26)

AT last, we have passed through the persons that lived with Iacob, and Ioseph,* 1.1 and now must speak of himselfe. First in generall: Ioseph was a godly man, full of Vertue, who began betime to shew himself good, and continued so to his last: for hee was sold into Aegypt not long after seven∣teene yeeres of age; before then,* 1.2 he be∣gan to walke holily,* 1.3 and God began to reveale future things unto him by Dreames (a signe of his speciall favour and love) and by name, his owne future prosperity and advancement. The same goodnesse con∣tinued to his end; for when he was about to dye, he gave comman∣dement concerning his bones, as the Author to the Hebrews noteth.* 1.4 O let us labour to be followers of so good a patterne as this: there bee among you some young youths of the age of 16, 17. or there∣abouts, Iosephs age, when God began to shew himselfe to him. To you let me use the words of the Psalmist, Come Children, let me teach you the feare of the Lord.

Here is an example which will teach it to you, if you will follow it: I beseech you to begin betime to entertaine true piety; you are not so young, but that God can worke grace in your hearts; you may come to Gods Ordinances, and doe come, you have meanes to make you good, and your age bringeth with it to Church such abi∣lities of wit and memory, as are fit to be instruments of working Grace in your hearts.

Marke now, I will shew you good reasons why you should apply your selves unto Godlinesse, even so early, and then I will shew you meanes by which you may be so.

[ 1] For the first, the Lord speaketh to young men and saith, Remem∣ber thy Creator in the dayes of thy youth. Loe God desireth to have you come unto him in the prime of your age. There be some per∣sons so young, that scarce any man will entertaine them for his ser∣vants, for they be not sufficient yet to doe service: but God who entertaineth servants, not to gaine by their service, but to make them gainers, he will admit them into his house, and make them his servants, that are willing to be his Apprentices, as it were at 7, 8, 9 yeeres; he rejecteth none, because they bee yet but chil∣dren: nay you shall see how desirous he is to be served with such, for when his disciples prohibited those that brought young Chil∣dren, he reproved them, and commanded to suffer young Children to come unto him, because of such, (meaning not alone of those that be like young children, in humility, but even of young Children themselves) is the Kingdome of Heaven. Why should you be so un∣willing to serve so great a Master, who is willing to accept you so young into his service?

[ 2] Againe, the Lord Jesus in Baptisme hath made a Covenant with you, and taken you into a Covenant with himselfe, so that you are, as I may so say, even bound unto him as covenant servants; doe not now prove run agates and breakers of your covenant.

[ 3] Further, the sooner you take Christs yoake upon you, the more grace you shall get here, and the more Glory hereafter, in that you shall both doe and receive more good, and avoid and shunne more sinnes, therefore set your selves to his service as soone as possible. Contrarily, the longer you tarry out of his service, the harder will it be for you to enter into it, for the continuance of sinnes, as of sores, doth make them more incurable.

[ 4] * 1.5Further, your life is uncertaine, and it is a doubtfull thing whe∣ther you shall continue in this World, till old age or till middle age, make use therefore of the present time, which God doth give you.

And lastly, GOD is as able and willing and ready to give [ 5] Grace to you as to any other, yea, and hee hath set before your eyes, besides the Example of Isaack and Ioseph, and that also of Iosiah a King, who began to seeke God when hee was not a∣bove 12 yeares old.

These reasons should perswade you, let them perswade you that are to follow after Godlinesse: it is a rare thing, but the ra∣rer the better; it shall never repent you to have gone before o∣thers in well doing: now let mee tell you how you may bee good.

First ponder much of your Baptisme,* 1.6 and informe your selves very carefully, what interest you have into God, and he into you, and from hence embolden your selves to pray to God for the in∣ward washing, that he would baptize you with the Holy-Ghost, and make you able to turne to him and obey him.

Secondly be carefull to attend to Gods Word in publike, and to reade it, and to ponder on it,* 1.7 resolving to obey it in your pri∣vate meditations, and these meanes will make a young man good: and as Joseph began to be good betimes, so continued hee good a long space, even to his last age, to the end. He was good in his Fa∣thers house, in Putiphars house, in the Prison, at Court, in youth, in age: for hee died at an hundred and ten yeers.

Now I beseech you that have begun earely with him, to conti∣nue to the end with him, and see, that neither change of place, nor of state, adversity nor prosperity turne you out of the wayes of Godlinesse: and if any of you have seemed at Josephs age very for∣ward in Religion, but are now in a manner waxed key cold, and starke naught, scarce retaining any savour of your former piety; let Josephs example make you take notice of your want of per∣severance, that now at last you may consider your decayes, and strive to recover againe, and so to runne to the end of the race with comfort. And you that are Young, strive to get truth, and to stand by Gods strength, continually using Gods meanes, and you shall be constant: and so much of Josephs goodnesse in generall, especially in respect of its beginning and continuance.

Now more particularlie,* 1.8 consider what was good in him in his Fathers house, and in Aegypt, for so may his life bee fitly distin∣guished, by the places wherein he lived.

In his Fathers house. 1.* 1.9 He was willing to tell of his Brethrens ill carriage unto his Father, so that they might be reformed. Those of you that are of so slender authoritie or power, by reason of their youth, or upon other considerations of meannesse of estate, or the like, that their owne admonitions are not likely to pre∣vaile with offendors, shall doe a good office, if they make knowne the faults of such offendors to their betters and superiours, that so the care may be wrought by another hand, which themselves cannot worke.

Thus they of the house of Cloe complained to Paul of the con∣tentions and divisions that were so rife and scandalous amongst the Corinths. This a man is enjoyn'd and bound unto by the rules of Charity, which command him to seeke his Brothers amend∣ment and reformation of those things that are evill. I know

that most men will hate such as complaine of them, and call them tel tales, but this kinde of, complaining may bee carried closely enough, that it shall not procure envie to the complainer, if the Governour will use his discretion, and take care to find it out some other way, as in most cases he may, rather then to seeme to have come to the knowledge of it by such a meanes. But if it cannot be concealed, all men must forme their duties, though they hazard themselves to some ill will and danger.

Now you children and Servants, that live together in families, take notice of Josephs example if you see any evil way of your com∣mon inferiours, speake to them, admonish them if it be fit, and if they will not reforme, bring their bad deedes to their parents, or masters eares, that so you may not partake in their sinnes, for want of using due meanes to reforme them: Onely take heed,

First, that you be not apt to complaine for every light weake∣nesse, which ought to be passed by, and

Secondly, that you never aggravate any thing, much lesse faine, lye, counterfeit; for false and slanderous complaining against a servant to his master, is forbidden expressely by Solomon, saying, ac∣cuse not a Servant to his Master:* 1.10 the word is used to denote slande∣rous and malitious accusations, and such must be avoyded in respect of servants, and men of lower ranke, that by setting their bet¦ters against them, they may not occasion much causelesse misery to them.

Againe, if there be any that have chafed, and entertained great discontent against their fellow servants, or others, for telling of their faults, to their Governours; they must now condemne them∣selves for this ungrounded and causelesse anger, especially if they have beene first admonished, and no amendment hath followed; yea, though the others have told it first to their Governours, the fault being grosse, and themselves so low, as there was no likeli¦hood that they should have beene heard, for why should any man be offended because another hath done his duty, and imitated so good an example as Joseph? For seeing all men must take heed of partaking of others faults, they shall partake in those, they seek not to reform by such fit meanes as they may use: and this of complai∣ning to Governours, is a fit meanes, it followes that they were bound in Conscience to open their mouthes in this kinde, and it is doubtlesse a sinne to bee offended with another, for that which hee could not omit without Sinne. This falling out with him that hath detected a mans faults, is an evident signe of a man that loves his Sinne, and would willingly live in it, but for feare of punishment.

Secondly, Joseph whilst hee lived in his Fathers house, had di∣vine Dreames afforded unto him, as foretelling his owne ad∣vancement, and these hee faithfully and truly told unto his Father, and unto all his Brethren, although his Brethren

did hate him for it, and his Father seemed to rebuke him,* 1.11 but his reproofe was very gentle, and rather for fashion sake to mitigate his Brethrens anger, then because hee esteemed him an offendor in telling his Dreames. So it behoveth all men to communicate their knowledge unto others, so farre as is convenient, especially those whom God hath made seers, and put into an office of teaching o∣thers, must bee carefull to instruct them, though the things bee such, as they will rather hate them for, then accept.

Dreames were at that time Ordinances of God, to instruct men; If Joseph could not forbeare to tell his dreames, how much lesse should any forbeare to instruct, teach, or admonish their fellow-servants, or brethren, or any that are neare to them. Young Sa∣muel did tell his master Eli his Dreame, and did well in telling it, yea, Eli charged him with great earnestnesse to tell him all the truth: But let men be sure their Dreames bee from God, before they tell them, I meane, that they have just cause to speake, and that it bee the certaine truth they speake, before they speake to any.

Thirdly, while Joseph was young,* 1.12 hee shew'd himselfe obedi∣ent to his Father, for when he called him to send him to visit his Brethren, hee was ready to obey him, and did the office of a duti∣full Sonne, addressing himselfe to the appointed businesse, although it was to take a journey of two or 3 dayes on foot. Come young men and young women, and learne of this good youth how to carry your selves to your Parents; if they call you, come, and give them dutifull and mannerly answers, if they send you, goe, and preferre the doing of their will in lawfull things, before your owne ease and pleasure.

You know how precisely the Lord hath imposed this duty up∣on the consciences of children; Children obey your Parents in all things. You must make no restriction of the largenesse of this Com∣mandement, but by adding that word, Lawfull, which out of o∣ther Scriptures must needes bee understood, and hee gives a rea∣son, saying, this is the first Commandement, meaning of the second Table, with promise, and with promise of welfare, saying, that it may bee well with thee. As ever you desire to finde prosperity from God, so you must bee dutifull to your Fathers and Mothers, the instru∣ments of your beeing, and bringing up, and the most immediate Deputies of God and you, which hee hath set in his stead, to take care of you, and to rule you.

Now you that are sinfull and disobedient Sonnes and Daughters, whose carriage doth farre differ from that of Josephs, see the foulenesse of your Vice, by opposing unto it the fairenesse of his Vertue.

Doe not your hearts within you say, that it was very well done in Joseph to say to his Father, here am I, when hee cal∣led him to goe on his errand, and when his father had told him his

work by and by to set about it, doe you not thinke that Joseph did the office of a godly childe, and that which his duty bound him to, and wherwith God was well pleased? If he did, as your selves must needes affirm he did, be you grieved & ashamed within your selves, of your quite contrary carriage, whose consciences can tell, that instead of answering here I am, have retained some surly answer, and instead of going on the businesse, have gone a quite contrary way. Let your hearts smite you to Repentance, that you may com∣fort your Parents with obedience hereafter, whose hearts you have formerly vexed by your gracelesse stubbornesse.

* 1.13Fourthly, when Iosephs Brethren used him exceeding injuriously and hardly, viz. selling him to forrainers, for a Bond-man: what did he, but even intreat and beseech them to deale better with him? as themselves tell of his carriage, when they were touched with some remorce for their cruelty. Gen. 42.21. He besought us, and we would not heare. Loe how it behoves a good body to behave himselfe to his equals or betters, or any, that being too strong for him, when they doe offer hard measure unto him, even intreat, pray, beseech, use all submissive, gentle, quiet and milde words, and carriage. Learne that of S. Paul who saith, being defamed, we intreat. You know Abigals carriage toward David,* 1.14 when she found him in a great chafe against her husband, and ready to doe violence to her family, she intreated him, and caused his passion to stoppe it selfe by her faire words.* 1.15 Solomon hath told us, that gentle words pacifie wrath: and if any thing in the world will asswage the fury, and mollifie the hardnesse, and remove the cruelty of an enemy, it is this kinde of language and behaviour: If therfore any of us be guilty of betaking our selves, in such case, to railing, bitternesse, and violence, giving all the vile tearmes, that wrath would put into our mouthes, against our Superiours, when they wronged us, and dawbing them with most foule names, let us take notice of our folly in being wrath∣full.

This was not the course that naturall discretion, much lesse that Christian Religion would prescribe to a wronged man: this shews him to be as proud and bitter, that suffers, as they that offer the wrong.* 1.16 S. Peter saith, we should not render, reviling for reviling, if we must not raile on him that abuseth us in words, neither then on them that abuse as in actions. Now then learne meekenesse of Ioseph, learne to frame your tongues to this kinde of humble speech, when you be wronged.

Perhaps you may say, that Joseph did this because he durst doe no otherwise.

I answer, if he feared his Brethren, are not you to feare God? if hee durst not speake wrathfully to them, that hee might not the more provoke and move them, should not you take heed of provoking GOD with the licentious use of your evill tongue?

But secondly I answer that it is very probable, Ioseph did not this out of bare feare, for then when he saw that the matter grew despe∣rate, and hee could not prevaile by intreaty, he would have fallen to bitternesse at last; wherefore follow his mildnesse, beseech when you are wronged, but doe not rayle and revile. This is all I have noted of Iosephs private life in his Fathers house,* 1.17 now we will follow him into Egypt, and see how he carryed himselfe there. 1. in pri∣vate in the house. 1. of Putiphaer 2. in prison, 2. more publikely. Io∣sephs carriage in Putiphars house deserveth praise, 1. because he was a diligent and faithfull servant unto him, Ioseph had beene bred up ten∣derly as the free sonne of a noble and great man Iacob; of a sodaine God by his providence made him a bondman, he frames himselfe to such dutifulnesse and fidelity, that he winnes his Master, and gaineth greater favour with him then any other servant, as you may reade Gen. 39. ad 7. For had not he beene faithfull and painefull, God had not beene with him nor prospered him as he did.

Let me commend his example to you that be servants to imitate it, labour you to be good servants, faithfull, diligent in your Ma∣sters businesse and respective towards their persons, that so God may be with you too, and prosper you, and you also may draw the loves and good wils of your Masters. Your service is not bond service, but free service, at the worst it is but a service of eight or nine yeares likely.

See the commandement of God lying upon you as much as it did upon Ioseph, and doe that which you see in him is possible to doe; this is the way to make your service most easie and comforta∣ble to your selves, and most acceptable and pleasing to God: you are servants now, you may be Masters or Governours hereafter, so frame your selves in the function of servants, that God may blesse you with good servants. Carry your selves towards your Masters, as you would wish your servants to carry themselves to you, and for the most part, you shall find that in this as well as in other things the Lord will returne a mans owne measure into his owne bo∣some. The living God markes the carriage of servants, accepts their diligence and fidelity, and rewards it, and it is as evident a note of true piety, to be a good servant, as a good King or a good Mini∣ster, and that will make you good servants, if you know that in so doing you shall be accepted by God, and have your wages from him, if your Governours should be froward. And to remember that Saint Peter requireth you, to shew your selves true Christians, by being good servants, even to unquiet and crooked Masters.* 1.18 But if any of you have shewed your selves froward servants, sullen, dog∣ged, sloathfull, idle, false, untrusty, at best but eye-servants that ca••ed no further to doe your duty, then you conceived your Masters should know of your carriage, otherwise not caring how you loite∣red out the time, how wastfull you were, and adding to these faults also answering againe, and frowardnesse and falsehood, denying

your faults. O be humbled in seeing your selves so unlike to Ioseph, you would be accounted good Christians as he was a good son to Iacob, and be sorrowfull you have not approved your selves such as he did approve himselfe. When we see the godlinesse of those whom the Scriptures commend unto us, we must take notice of our own naughtinesse with remorse and sorrow, and runne to God to par∣don and reforme it. God that made Ioseph a good servant can make thee so too,* 1.19 seeke unto him for his Spirit to make thee humble and conscionable. Secondly, in his Masters house this godly man shew∣ed the true feare of God, in that he forbare to commit a sinne to which he was so vehemently solicited, saying to his Mistresse, How shall doe this great evill, and sinne against God, Gen. 39.9. Wee must all labour to plant an awfull apprehension of Gods greatnesse, justice, and presence in our minds, that wee may not dare to sinne against him, this is the vertue so much commended in the Scrip∣tures, so often required, and that hath so many promises made unto it! This is that vertue which must prove our knowledge of God and our faith in him: I meane a not daring to sinne in respect that wee know it is offensive to him, and will provoke him against us: This vertue will hold the heart from secret sinne, and such to which wee are much solicited & perhaps also much inclined. He that hath this grace is mounded and armed against the strongest temptations of Satan and of evill men.* 1.20 No man can doe himselfe a better turne then to abound in it, the Prophet calls it our treasure. He that hath gotten it in any good quantity, hath gotten the richest treasure in the world, and that which will doe him more good then all gold and silver. Salomon calleth it the beginning or head, or chiefe part, or first fruits of wisdome. It is a grace which maketh knowledge usefull, which else will end or rather vanish in meere discourse and twattle. It is a grace that cannot be found, but in a heart thoroughly sanctified: he that hath it is sure to find favour with God, and to walke holily with God. No man can sufficiently set forth the excellency of this grace? It is that by which we must worke out our salvation, without which wee cannot hold out in the way of piety, it must helpe us against false feares and false hopes, against pleasure, against profit, against credite, against discredite, against all the wayes that Satan hath to draw us to sinne. It will make you for∣beare secret sinnes, and such as flesh hath much to say, why it must needs commit: a large measure of feare will make you forbeare such sinnes, and if there be any there, it will make you carefull of rising out of them by speedy repentance. But you that are bold to sinne in secret, and carelesse to repent of the sinnes that you can keepe secret, flatter not your selves with a false imagination, that you have the feare of God before your eyes.* 1.21

Thirdly, this worthy man had a thankefull and loving respect un∣to his Master, for saith he, my Master hath thus and thus honoured & trusted me, and shall I so requite his love as to defile his wife? you see

that every man ought to take great heed of wronging that person in any thing from whom he hath received much kindnesse in any re∣spect.

The good that another hath done as should offer it selfe unto our minds to make us stedfast in forbearing to doe any thing that may wrong him, as we should abstaine from injurying a benefactour in his wife or goods, or name, or in his children, or in his body, or in any other respect. Consider if you have beene thus thankefull or not, and he that is proved by the verdict of his owne soule to be ungrate∣full, (having not remembred good turnes received, to make him temper himselfe from injuries) let him know, that this shall be a great aggravation of his fault, that what should have prevayled to withdraw a man from sinne, and hath not, shall certainely prevaile to make his punishment the more grievous:

Hast thou wronged any one in his good name, wife, &c. Concer∣ning whom if ingratitude and love of sinne had not polluted and cor∣rupted thy memory, thou mightest have said, he hath done this and this for me, and shall I so requite him? blush for shame to thinke that thou hast incurred the odious name of an ingratefull man, a terme of as much reproach as any can be.

And now tread in Iosephs steps this way, shew that you doe account your selves indebted for favours and curtesies, by having them ready in your minds, as a disswasive from any manner of injuriousnesse, to them in whose debt you stand for such curtesies. Let your memories serve you for good purposes, Corruption will soone recall injuries to hinder from gratifying another,* 1.22 let us as soone recall kindnesses to hinder from hurting.

But fourthly, This Ioseph shewes forth that excellent vertue of chastity, and that in an high degree, for being a young man, and ear∣nestly and often, yea almost continually importuned by his Mi∣stresse to commit adultery with her, he continues to repell her temptations with a peremptory denyall, and shuns her company by all the wayes he can, & when she caught him at such an advantage once, that having him alone she durst lay hands upon him, and offer as much violence as that sexe could offer in that case, he leaves his garment with her and runnes out, so farre is he from yeelding; a truer and nobler patterne of continency, how can we thinke of? If we consider his age and his person and the person of the solicittesse, and the continuance of her evill suit, and her earnestnesse in it, how great a patterne is he of constant and invincible purity? But the words that can be bestowed in commending him will all fall short of his worthinesse,* 1.23 I shall endeavour to commend this grace unto you, chastity is a sweet and excellent vertue.

The keeping of the Body pure and undefiled, and forbearing to mixe ones selfe with any person not allowed by God, according to his Ordinance, especially when strong temptations are offered to inflame libidinous fancies, deserveth great praise, for it shewes

that the heart is fully resolved not to doe evill. Indeed if the not en∣tertaining of such motions arise from inability of body and unfit∣nesse to satisfie them, this cannot be called castity, but debi∣lity.

* 1.24Wee must consider how much the Apostle disgraceth unclean∣nesse and fornication, he saith, it is injurious to Christ, to the holy-Ghost, to a mans owne body; to Christ, if he be a professour of Christianity that doth it, for it takes one that is joyned to him, and to his mysticall body, as a member thereof, and makes it the member of an harlot, which is a great indignity to the holy-Ghost, for it takes a Temple dedicated to him, such is the body and soule of every Christian, and makes it a hog-sty, to lodge filthy lusts in; to a mans owne body, for he that doth it, sinnes against his owne body, in making-that the very instrument of committing that soule sinne.

Now as much as may be said in the reproach of the sinne, so much on the contrary maybe said in prayse of continency, by it a man keeps Christs members, and the holy-Ghosts Temples, and his owne body, free from so great basenesse, of being made subject [ 1] to an harlot.

* 1.25The way is, first to plant in ones owne heart a reverend feare of Gods all-seeing eye, yea to pray much to God, to bestow a good measure of this grace upon him.

[ 2] The second is, to count the sin a great wickednesse, for so hee saith, this great wickednesse. The holding fast in ones mind an ap∣prehension of the grievousnesse of a fault, is a great preservative against it; but if one once yeeld to fancy, that it is no great matter, then will it prove no great matter to draw us to it.

And indeed this sinne of Adultery must needs be a great wic∣kednesse, because it sinnes against a cleare light, and is contrary to a solemne vow and Covenant made betwixt the marryed.

[ 3] 3. A man must often ponder on the threats of God made against this sinne, and presse them upon his owne soule, and pray to God, to make him beleeve and feare.

[ 4] Fourthly, he must prevent the occasions and fly from them, even that occasion of being present, especially in solitary places, and alone with those, to whom his heart is inclined, or indeed, with any with whom such a sinne may be committed, but upon just grounds and causes.

[ 5] And lastly, a man must not trust upon his owne strength, but constantly supplicate to God keep downe his inordinate passions, or else he shall find them too unruly for him.

Labour you that be young, and you that be elder, and all, to at∣taine this power over ill desires, God that wrought it in Ioseph, can worke it in any other as well, you shall doe well to produce Iosephs Example unto God, and beseech him to shew his Spirit and his feare in you, as he did in him.

Why are godly mens worthy deedes set up before our eyes in Scriptures, but that we may strive and pray, and hope to be made like unto them? But as all must bee exhorted to get Chastity, so chiefly those which have beene overtaken already with the con∣trary crime of Adultery or fornication, or both. It is more easie to forbeare a sinne the first time, then the second, the second then the third, and so forth; unlesse great care be used, to get the heart throughly healed.

If Joseph had lived in Fornication with any other, he could ne∣ver have resisted his mistresses inticements. They that have yeel∣ded to this sinne shall more hardly save themselves from it, then those that have never yeelded: but if a man doe frequently and unfainedly repent of this, as well as of other sinnes, it will bee made so loathsome to him, that by Gods assistance he shall prevaile against it; yea even though it be his darling corruption.

I goe on to shew how Joseph behaved himselfe in the house of his Prison, and that to his Master there the Jaylor,* 1.26 and also to the Kings Officers that were committed thither.

First, he fell to his old trade of diligence and faithfulnesse, car∣rying himselfe in so vertuous a manner, that the Jaylor did affect him, and liked him more and more, till at last he intrusted him with all the charge of the prison. This was a great trust, for you know what extreame danger a Jaylor, chiefely of such prisoners, doth put himselfe in, if his prisoners escape: there againe there∣fore let all inferiours be perswaded to seeke to winne their Supe∣riours, by good and vertuous carriage, especially meekenesse, submissivenesse, painefulnesse and trustinesse. This will worke a man into favour, even with an hard master, but I spake of that matter a little before, I will shew you his carriage to the prisoners, to whom he was an Attendant, it is commendable in these three respects.

First he shew'd himselfe desirous to comfort them,* 1.27 when they were sad and dejected, asking them why they were sad: had hee not bin of a kinde and tender disposition, he would not have hee∣ded how a person, to whom himselfe had no, more relation, had fa∣red, whether sorrowfully, or merrily; but so kinde was hee, that hee seekes to comfort them, by asking them the cause of their sad∣nesse, and seeking to remove it. We should all learne to practice this courteousnesse to all men, chiefly to such as are in affliction otherwise, even helpe to raise up their hearts with good words, and so much as we can, to become instruments of cheering them, as you see Joseph intreating to know their Dreames, and diligent to inter∣pret the same. It is an excellent vertue to be ready to comfort the afflicted, and to revive the spirits of them that bee cast downe, so farre as we be able, but a churlish, carelesse temper, whereby a man cares not whether men cry or laugh, be merry or sad, is a proofe of much pride and stupidity of spirit, and must be abhorred.

* 1.28Againe, you see him faithfull in interpreting their dreames, not seeking to flatter the Baker in regard of the likenes of the dreames, You must learne to deale truely with men, telling them as the thing is, not falsifying your words to please them, and to prevent their sorrowes.

Most of all, must men deale truly in interpreting and applying Gods Word, and you must learne to be so wise, as to accept such true and plaine dealing.

* 1.29Lastly, Ioseph was so wise, and so prudently carefull of redee∣ming himselfe out of prison, that he would not let slip the oppor∣tunity of speaking to the Butler to remember him. It is very law∣full for any man to use good meanes of getting out of a crosse, and to take all such advantages as God shall afford, of suing and suppli∣cating unto such as may be helpefull to him in that behalfe, as Io∣seph doth, but still wee must take heed that we be not overapt to accuse and disgrace others, whilest wee seeke to gaine friends to our selves. Ioseph spake nothing sharply against his brethren, no nor yet against his Mistresse, the more to prevaile in his request to the Butler, that might speed him.

* 1.30Hitherto of Iosephs private life, now of his more publike carriage: 1. To strangers. 2. Towards his owne kindred and Fathers house. First, towards the Egyptians, both to Pharaoh, and then to the Com∣munalty of Egypt. First, in his carryage to Pharaoh. 1. Before his pre∣ferment, & then after. Before his preferment, 1. he deales plainely & faithfully with him (as before) in interpreting his two dreams; After he had shaved himselfe & changed his garments he came in speedily to the King, and told him the meaning of his dreams, fully shewing what was signified by the seven fatte and leane Kine, and what by the seven full and leane Eares of corne, and then what by the seven leane Kine and leane Eares, which devoured the fat ones, viz. By the former, seven most plentifull yeares, in which the earth should bring forth corne and all fruits in great abundance, and by the latter, seven most scant and penurious yeares of great famine in which the earth should yeeld none increase at all, so that the plenty should be utterly forgotten, and the Land should be consumed with scar∣city, and the doubling of the dreame, he saith, did shew that the thing was certaine to be accomplished without all faile, and also the speednesse of the thing which should begin presently to be ac∣complished.

* 1.31Thus Ioseph tells the things to come with all plainenesse, and most fully: Dreames were one of Gods ordinances, by which hee did in those times reveale those things to men, which he intended they should know, and the interpreter of Dreames was to shew the true meaning of God, plainely without adding or diminishing, and without any doubting or ambiguity. Hence all those to whom the interpretation of Gods will revealed unto men shall be committed, must learne to deale plainely, fully, and truly. They must with

all evidence and perspicuity shew the things which God hath told them, and must not not hide or alter any thing at all; what God declareth, they must declare, making manifest also the certainty and speedinesse of the things, both that they shall surely come to passe and presently, in the due time appointed.

Oh that the Lord would thrust out into his Church able, faith∣full and painfull men, that might search diligently into the mea∣ning of his Oracles, and fully declare his will unto his people, carefully stirring them to believe the things, and to expect them, and make use of them: now you see his faithfulnesse.

Secondly, marke his wisedome and prudence,* 1.32 joyned with love and good will, for he perswades Pharoah to appoint fit persons to gather up the abundance of the plentifull yeares, and keepe the same in store against the penurious and scant yeares, that so he may prevent the misery, which else would have fallen on the land. So those that are to interpret Gods Word to his people, must adde counsell, advice, perswasions, and exhortations to provide them to make good use of their knowledge, even to provide against the danger to come, and to make use of all those good helpes, which God shall affoord them for that purpose.

We have now plentifull times of spirituall provision, by which wee may get knowledge how to prevent the danger of eternall death: who can tell what scant and thinne times may come here∣after, in which we may feele a sore famine of the Word, and not be able to get instruction and exhortation, which now wee have in abundance?

Let us store our heart with knowledge, now in these times of plenty, that our soules may not perish for want of true knowledge: & then when the means of knowledge shall be diminished, make use of Gods goodnesse, that you perish not for want of true knowledg: Yea the Lord in his Word hath plainely revealed his minde con∣cerning the damnation of impenitent sinners, and salvation of the penitent. O now labour to get repentance in these happy seasons of Repentance, wherein God offers grace unto you, and put not off these great workes till after uncertaine times, when no more meanes of repentance shall be granted, then the Aegyptians had of getting corn, in the seven yeeres of deadly famine; use the oppor∣tunity of getting grace, as Pharaoh did of getting Corne. Now it is the day time, now the light shineth, now the Lord continueth to stretch out his hand, oh turne to him, feed of the Word of life; heare the Word, reade it, and ponder upon it, obey it, and turne to God, and believe, and obey, whilst it is called to day, that you may not hereafter labour in vaine, about so necessary a businesse.

Thirdly, you shall see in Josephs carriage great humility,* 1.33 lowli∣nesse of heart, hee brags not of himselfe and his owne skill and ability, hee doth not lift up himselfe, because this rare gift of interpreting of Dreames was given unto him from God, but

saith, it is not in me, God shall give Pharaoh an answer of peace.

Wee see the same humility in Daniel, when he did likewise in∣terpret the dreames of Nebuchadnezzar,* 1.34 for he saith expressely, as for mee, this secret is not revealed unto me for any wisedome that I have more then any living. Loe he depresseth himselfe, and gives the glo∣ry to God, wee must learne to bestow Gods gifts humbly, not vaine-gloriously, and with ostentation, setting up our selves, but humbly acknowledging our owne meanenesse, must give God the honour, and labour our selves to be made instruments of good to men, by those indowments, wherewith the Lord shall enrich us.

Humility adorneth and beautifieth all graces, it is this Vertue that addeth lustre to all graces, and commendeth him in whom it is, more then all his abilities besides: but vaine glory and osten∣tation, and selfe conceitednesse, and vaunting ones selfe, and be∣ing pussed up, doth as it were soyle and sullie, and defile and dawb all gifts, and maketh him, in whom they worke this effect, as loath∣some and contemptible, as if he wanted all of them, learne not to exalt your selves, that God may exalt you.

* 1.35Another thing to be noted in Joseph, hee shew'd all reverence and due respect to the King, as Daniel also did, giving him dutifull words, and carrying himselfe submissively: so must we doe when∣soever we approach before Rulers and Kings, our words and ge∣stures must bee decent and respective, tending to expresse an ho∣nourable esteeme of them, because of the Image of Gods Majesty and greatnesse, which shineth in them. Joseph would not come be∣fore Pharaoh, in the sordid garments of his prison house, nor with the haire of the dungeon, but polleth himselfe, and getteth on bet∣ter attire, and sets himselfe in all his carriage to honour the King, saying, God hath shewed Pharaoh, what he is about to doe, and God will answer for Pharaohs peace. Oh that we could learne mannerly, and dutifull, and respective carriage towards Princes and Superiours, even for conscience sake to God.

How frequently doth the Scripture mention the good carriage of godly men to Kings, they bowed to them with their faces to the ground, they worshipped them, they gave them fit titles, and did not thinke it much to stoope lowe unto them, as we see in the stories of Scripture.

Woe unto them therefore that despise governement, speake evill of dignities, and slight those whom God hath advanced, no thing but foolish pride, and a want, as it were, of seeing Gods face, in these his Vice-gerents, hath emboldned them to contemptuous words, and carriages: Yea, you must know, that not alone to Mo∣narchs, Potentates, and great Commanders in the World, this reverend carriage is due, but to all Governours in their severall, though farre lower places, seeing all the places are of God, and not only the highest powers.

Therefore to inferiour Magistrates, to husbands. Fathers, Masters, doth the Scripture call for Reverence, and whosoever is bold to despise inferiour Governours, doth not for any Conscience appear reverend to the higher powers, but alone out of carnall seare and sinister respects. Ah, repent of your irreverent, disdainefull, and intemperate behaviour towards, Governours, and now learne to de∣clare your fear of the great Ruler of all things, by shewing fear to∣wards all those for his sake, whom hee hath binne pleased to set o∣ver you.

Another point of faithfulnesse, respect and loyalty,* 1.36 Joseph also shewd to Pharaoh King of Aegypt, after his advancement, hee did not send for his Brethren, nor place them without the license of the King, nor would take his journey after to bury his Father til he had attained the Kings good leave. So must al Princes, high Officers, and Nobles under a King, shew themselves so loyall and respe∣ctive to the King, as to do no matter of weight, but by his license and direction, neither must they advance their friends and kindred, nor shew respect unto them otherwise, then with due subordinati∣on and subjection to the Kings authority and will. Kings must bee honoured, respected, obeyed; and all faithfulnesse must be shewed towards them; the safety of a Kingdome is upheld by the respect declared unto him, whom God hath made head of it.

Let all that would shew themselves to feare God, be carefull to follow Joseph in thus honouring the Royall Majesty, we must not wrong them, nor slight them, nor presume too much on them, nor advance those we like, with injury to them.

Josephs carriage after his preferment, in other respects was com∣mendable; Pharaoh seeing his great wisedome, is so taken with it, that he makes him the chiefe ruler over the Land of Aegypt, and giving him his ring from his owne hand, makes him the chiefe ru∣ler under him, as you would say, the Lord Chancelor of the King∣dome of Aegypt.

Now in this great office,* 1.37 he carrieth and behaveth himselfe most faithfully, diligently, and discreetly, for he, goeth out from the pre∣sence of Pharaoh, and goes throughout all the Land of Aegypt, and gathers up all the food (meaning the overplus of food) of the seven plentifull yeeres, and laid up the food of every City of the field, that was round about it, till it was past numbring; he himself did not every thing, that were impossible, but himselfe tooke care to prepare fitte store houses, and fit persons, and Money, and all things requisite for so great, a worke, and was a carefull Overseer of the businesse, that no failing or false hood might be found in any one.

Here I pray you to fulfill the Offices that are committed un∣to you with all painefulnesse, care and diligence, refuse no la∣bour, bee weary of no paines, but alwayes give your selves to your businesses in your offices, let him that hath an office, wait on it.

Paul speaketh it, especially of ecclesiasticall offices, it is true also of civill: as Joseph in this matter did discharge the trust reposed in him, so doe you in all places whereto you shall be called: if any man be prefer'd to any place of command in Church or common-weale, he is as much tyed to undergoe the labour of the workes of that place, as Joseph was to this of collecting corne: and he that in his place is carelesse, negligent, or unfaithfull, sinnes against God and his owne soule, and the common-weale; therefore the Apo∣stle bids us, not to be sloathfull in businesse. We must not suffer our selves to waxe weary of the paines, and be tyred with the workes of our callings, in such places, but by a conscionable consideration of Gods Providence, in setting us in such places, wee must quicken our selves against all dulnesse and wearisomnesse. This shall be an honour to a man, before those that are truly wise and judicious, for not the possessing of a place of power, but the due discharge of it is a credit unto men.

* 1.38The worst and most unworthy man, may be lifted up on high, as was Haman, but it is a proofe of true vertue to doe the worke of the place, fitly, as did Daniel when Cyrus advanced him to bee the third Ruler in the Kingdome. This also shall comfort the heart of a man, when that time commeth that hee must give an account to God, and his conscience, of his behaviour in his place: for you must consider brethren, that every man from the lowest to the highest must give an account of his stewardship, and then, not the great ho∣nour that he hath possessed, nor the great state hee hath gotten, shall cheare up his soul, but his faithfull and conscionable discharge of his duty.

Set up Josephs practice therefore before your eyes, and follow him, that God may honour you at the last day, as Joseph is honou∣red in the Book of God. But another thing is to be learned hence, even a point of prudence and good husbandry, that is, to lay up the overplus of great abundance, against a time of scarcity. This was wise counsell of Joseph, and wisely followed by Pharaoh, and by Jo∣seph executed. It is not alone lawfull, but needful and useful, when God doth send great store of corne, or any like commodity, that may be fitly kept in store, then to reserve some part of the plenty for a future time, when perhaps there shal be no such plenty: wee must not spend al the store of a plenteous yeere; it is not for mee to counsell States and Princes, but it is fit that every man bee wise for himselfe, as well as a King for his Kingdome. The proverbe for a wise and good proverbe, that saith, when a thing is cheape, lay it on a heape. Such hoording is no oppression, but good husbandry, hee whom God hath furnish't with means, shal doe well in doing so. To force a dearth by ingrossing, by making things dear, when they are in one hand, when a man inriches himself with the cōmon losse, this is a sinne, and an act of covetousnesse; but to provide, in laying up the surplusage of Plenty, is a thing to be commended.

It were good that men of ability would deale thus wisely, not a∣lone for their privat, but also for the publike good, the pismire layes up in summer, man should bee wiser then a silly creeping thing: oh how foolish and naught be those, that when they get much, spend all, and reserve nothing for harder times? You have some men can earne much in health, but lay up nothing against sicknesse, can get much in youth, but reserve nothing for age. Most just it is that they should be pinched in a deare yeare, which lavished and sur∣fetted in a plentiful.

Brethren, you must not alwayes have such yeeres, as will bring forth by handfuls, be wise therefore for our estates, I wish you not to be niggardly, and defraud your selves, but to bee discreet, and lay up for yourl selves: if God send no more then is needfull, spend it and trust his providence, if he send an overplus, so much I mean as will serve for the present, and some to spare, waste not all at the present, but know that now he calleth to storing up, remember Sa∣lomons Proverb, in the house of the wise is treasure and oile, but the foole consumeth it up. Be not fooles, but in plenty remember dearth, as in dearth you wish for plenty, you know that by well, husbanding of plenty, a wise man should take such an order, that he may feele no dearth. The love of riches is a banefull thing, but the wel-husband∣ing of abundance, is not alwayes a fruit of loving riches, but of a wise fore-sight. And so much for one part of Josephs care, diligence and fidelity in gathering corne.

Now he is in like manner faithfull in bringing out the corne in due time: for when all the corne of private men was spent,* 1.39 and that Aegypt also began to be affamished, Gen 41.55. and the people cryed unto Pharoah, and he sent them to Joseph, it is noted that Jo∣seph opened the store-houses, and sold unto the Aegyptians: one would have conceived, that the Aegyptians having heard of Pha∣raohs dreames, the interpretations, as such a rare thing must needes flye throughout all the Kingdome speedily, as having occasioned the strange preferment of Ioseph, a prisoner, and an Hebrew, which could not but fill the mouthes of people with discourse, should each man have provided of his owne abundance to serve their turn in hard times, for they were informed both how long, and how strange the plenty would be, and how hard, and of what continu∣ance the dearth: but it is apparant that most of them were so foo∣lish, that they did not so, therefore now the publike store-houses must supply them, or else they must dye.

See in them the fault of improvident carelessenesse, whereof we spake before: but note Josephs faithfulnesse; hee doth open the store-houses, now that pinching want began to bite them, and sels them Corne. It is fit that men in dearth, should bring out and sell Corne, if they have it, and not to suffer their neighbours to starve for want of that, which themselves have in their pos∣session.

We must not love gaine more then the lives of men, yee see that Joseph sold to strangers too, and not alone to Aegyptians, so that our charity in this case must exercise it selfe, as ability will serve, to men of other Nations, as well as our owne countrey men. The Natives must not mutter, because forreiners are helped with some of the abundance of their owne countries: see here Josephs chari∣tablenesse, to put you on the like good disposition, when time shall call for it, and if you have store of corne, bring it forth. The people shall curse him, saith Solomon, that hoordeth up corn, but they shall blesse him which doth Sell it. To that purpose his Proverbe is, doe not bring a curse upon your selves, but a blessing, for when God saith, they will curse or blesse, his meaning is, not only that the people shall doe thus, but that the thing shall fall out accordingly, they shall so curse and blesse, that neither shall be in vaine.

* 1.40Againe, it is noted, that Joseph by his meanes got all the money in the Land; you may see here that it is lawfull to make a gaine of ones providence, and by deare selling of what he bought in plen∣tifull times, to enrich himselfe much, so did Joseph; I thinke his ex∣ample is a due warrant; indeed care is to be taken, that oppression be avoided, and then it is lawful to make ones selfe a gainer, not by other mens losses, but by his owne providence, for by this meanes Joseph did gaine also the land, and persons for the King: it is not contrary to equity to sell things at a great and dear rate, when there is great want of them. A thing must bee esteemed worth so much, and may bee sold for so much as the present dearth doth make it worth, and in such case he doth not wrong, that takes the present times; onely note, that Joseph did not oppresse the poore, but they had of him as well as the rich, the one gave all, and the other could give but all, and both had necessaries, so should it be done in hard times by publike charity. The poore must be provided for, as well as the rich; but note also Josephs faithfulnesse, no doubt himselfe was not wanting to his owne inriching, how else could hee have maintained his Fathers houshold with necessaries? but he conten∣ted himself to take what was allowed him, and brought the money to Pharaohs house, not to his owne, and made the Cattle and land sure to Pharaoh, not to himself: Oh that all Officers would learn to enrich the King above themselves, and themselves but in such a pro∣portion as is fit under the King, but in our times it hath bin noted, that often the Officers rise, and the King is indebted, would we had Josephs under his Majesty, and then hee could not want for money.

* 1.41And last of all, note his Justice as well as his wise dealing, for to assure the land to the King, hee removes and translates the inhabitants, so that wise care may lawfully bee used, to assure a mans title to that which is his owne, and then hee makes this order, that Pharaoh shall have a fift part of the encrease, and they foure parts to live on.

Hee lets the land out unto them againe at a reasonable rate, whereby themselves might live comfortably of it, and this is the duty of all Land-lords that have such things to set, they ought not to raise rents to so high a rate, that the people shall toyle the hearts out and get nothing, but remember that themselves be Gods Tenants, who hath commanded all men to doe as they would be done to, and that we should not seeke every man his owne things onely, but the things that are anothers, they must as well looke, that the people have to live of chearefully, as that themselves be made rich. But how unconscionable men be now a dayes, in ordering themselves to those that must live upon them, whether by taking lands from them, or being set a work by them, it is evident, for which God will one day reckon with them severely.

I beseech you learne of Ioseph a better lesson, and let those which are under you live well by your lands or payments, as your selves gaine by their labours. He doth not love God that doth not love man, and he doth not love man, that in these kind of bargainings and dealings, hath not respect to anothers well living, as to his owne inriching. Wealth gotten by grinding the poore, shall never prove good meale, God will mixe it with gravell to them that eate it. He that eates and drinkes the blood of men, as they doe that are hard exactors in this kind, sucking such as are under them to great penury and unreaso∣nable hardnesse, shall one day find, that God accounts of such, none otherwise then of ravenous beasts, that live by tearing and devouring flesh. Let not this admontion taken from Iosephs exam∣ple be sounded in your eares to no purpose, but be you charitable and conscionable in this case, as the pen of Moses noteth, that hee was. And so much of Iosephs carryage to strangers.

Now see how he behaved himselfe to his owne kindred:* 1.42 1. His brethren, and that before he made himselfe knowne to them, and after. Before he carried himselfe strangely with a kind of admixture of anger and love, that they might be driven to wonder▪ and so be drawne to repentance. His harsh dealings are these. 1. He takes them for spies, and will not intertaine better thoughts of them, though they gave him a satisfying reason, viz. that they were the sonnes of one man, and it was never heard of, that one man would venture tenne sonnes at once upon such a dangerous businesse, as that of going to spy out a nation, yet because they said they were twelve brethren, and one was not, and the youngest was with their Father, hee continued to charge this crime upon them, making exceptions against them, as if they had contradicted themselves in their speech.

Secondly, he will be satisfied by nothing else,* 1.43 but by sending one of them to fetch their younger brother, the rest remaining prisoners till he came. Little did Ioseph thinke how burdensome a thing it would be with Iacob to part with Benjamin, but this hee doth alone to have occasion of keeping them longer in hold, that

they might have leasure enough to repent, and therefore,

* 1.44Thirdly, he kept them in prison three dayes all together. This was harsh dealing at their first comming downe, yet here he shewes some kindnesse betwixt, viz. in that on the third day hee calls them forth, and takes pity of them, propounding to them an easie condition, viz. That one of them should remaine bound, and the rest should returne with corne for their families, and bring their younger brother thither: now he shewes love also in going away, weeping, when he heard them talking of their sinne, and confessing that for that cause this crosse came on them; But it was some matter of hardnesse, that he tooke Simeon and bound him, because he was the eldest next to Ruben, and was present when he was sold, but did not labour to save him from selling, as Reuben saved him from kil∣ling,* 1.45 wherefore he forbare to take and bind Reuben. Another act of kindnesse to them was, that hee commanded their sackes to be filled with corne, and the mony also to be restored unto them, which he did of purpose to put them in a fit of wondring and amaze∣ment, that still they might be furthered in the worke of repentance, which he perceived was begunne in them.

Now at their second comming up, hee shewes nothing to them almost but kindnesse, saving in one thing, whereby hee casts them seemingly into a great danger, that hee might thoroughly humble them, and try them before he revealed himselfe unto them.

First, he invites them all to dinner with him. 2. He entertaineth their present, and talketh lovingly with them of their Father, asking how he doth, and salutes Benjamin, towards whom hee was so affected, that he hasts to weepe, being hardly able to forbeare, till he could step into a corner to doe it there. Lastly, hee carries himselfe most cheerefully with them at dinner, placing them in the order of their age, and sending them messes from his owne table, and sending five times as much to Benjamin as to any of them. All which hee seemeth to have done to have brought them to some knowledge of himselfe, if it had beene possible.

Another thing is by hiding his cup in Benjamins sacke, he causeth them to be brought backe againe as it were guilty of theft, and then seemes to be much displeased at such ill dealing, and would hold Benjamin in prison, till Iudahs Oration melted him, and then with much secrecy and great affectionatenesse he shewes himselfe to them plainely, and weepes over them, and comforts their asto∣nished spirits.

* 1.46Now many particulars of Iosephs carriage are somwhat doubtfull & extraordinary, and we cannot tell what to say of them, viz. his char∣ging of them to be spies, when he knew they were not, and his pic∣king quarrels with their answer, and imprisoning them, and then cau∣sing his cup to be hid in one of their sacks, and so bringing them into the guilt of theft causelessely. But all this was done in seeming, only

to bring them to thorough repentance for their sin, which when hee perceived by Iudahs speech and all their carriage, that it was effected, then he shewes himselfe to them speedily.

The thing we must imitate is this, to use all care of bringing those that are neere to us, to repentance for their faults, by inter∣mixing seasonable sharpnes and kindnesse, as Ioseph did to his bre∣thren.

Againe, it may seeme to be lawfull by the example of Ioseph in way of probation and tryall, to counterfeit discontent, and to lay grievous things to the charge of men, and presse them as if they were guilty, though one know the contrary: I still say, if it be done by way of tryall, so that at last it be made manifest, that it was meerely in tryall, and that which would seeme a lye, if it were affirmed expresse∣ly and not with reference to such an end, being said to such an end is not a lye, because it is indeed not an affirming, but a seeming to affirme for a time. For in such a case a mans words doe not differ from his mind and meaning, but alone he conceales his meaning for a time. So Salomon seemed angry, and commanded to divide the child betwixt the two wrangling harlots that came before him, our Saviour made as if he would have gone further, when the Dis∣ciples had him in with them at Emmaus. So if a Judge seeing great probability, and in a manner certainty of the guiltinesse of an offendour, shall affirme something to him, to draw a confession from him, as for example, that some companion of his hath confest it, and that it is in vaine for him any longer to deny, or that he was seene at such time in such a place, by such and such, when indeed these things were not so, but somewhat equivalent to them, was true, viz. Arguments convincing their guiltinesse, even as much as these things would, though not to make them confesse. I say such courses taken by way of probation and tryall, and finding out guilti∣nesse, are not to be esteemed lyes, because here the meaning is to be taken according to that which shall be shortly discovered, and not according to the present shew of words. These be but a kind of ironicall carryage, no more lies then an irony, that by affirming one thing in such and such a manner and gesture, doth affirme the quite contrary. But to doe thus in way of excusing or hiding a fault, and keeping ones selfe from the knowledge of a Governour, is alto∣gether sinfull and naught, and must not be allowed.

Take heed that you doe not imbolden your selves to deny, and to shift them off from your Superiours examining you, because you see Ioseph trying his brethren, by talking with them, so as is ap∣parent he meant not as he said.

Againe, Ioseph made it evident,* 1.47 that he had forgotten all his brethrens wrongs, and therefore useth them exceeding kindly, for he weeps over them, and comforts them, bidding them not to bee sorry that they had sold him, and he sends for their families, and gives them gifts, and maintaines them and their families, and sets

some of them before Pharaoh, and prevailes to get them the Land of Goshen to dwell in, and after their Fathers death when they send and come to him, he useth them with all kindnesse, weeping and comforting them, as is manifest in the story. So that he had utterly forgotten all wrongs, and loves them no whit lesse now that they have repented, then if they had never sinned.

Hence we must learne the duty of Brothers one to another, even to communicate their wealth one to another, and the richer to help to maintaine the poore in case of dearth or want, or any hand of God afflicting and distressing them.

Indeed if any bring want upon themselves, abler kinsmen are not bound to provide for them that spend it on their lusts; if they will serve the Devill with what they have, let them be pinched, no man is to pity them in such case. But when Gods hands brings affliction, when they frame to good courses, then they are to be helped by those of their kindred that are of ability. And one able person should improve his wealthinesse to the helping and inri∣ching of those that be poorer, and to their maintenance in their necessity as Ioseph did, else they are guilty of wanting naturall affection, and of great uncharitablenesse.

Further you see, that when men have truely repented of their sinnes, be they never so great, their sinnes must be forgotten, and they must be accepted and regarded, even as if they had never sinned. Ioseph is as loving to his brethren, as if they had beene the honestest men in the world, because now they were truly changed. So should men be to the greatest offendours, when a sound and thorough reformation and amendment shewes it selfe in their lives. Till sinnes be amended, it is not requisite to shew such respect, but when they be amended. Therefore every sinner should hasten to amend, that he might repaire his broken estimation, and regaine the love which he hath lost with good and wise men. And those must not please themselves in their folly, that to a man truly re∣formed, are still objecting and upbrayding former evill deeds. Herein they shew not the detestation of the vices, but wrath and discontent against the persons, and are farre unlike to God him∣selfe, who doth blot the sinnes of his converting children out of his remembrance, and that so, as if they commit them no more, he will no more remember them.

* 1.48Againe, in Iosephs carryage to his brethren, we see how easie he was to pardon, for though he shewed himselfe rough at first, yet that was not out of a revengefull passion, but out of a desire to bring them to repentance for their sinnes, for he knew they had beene very wild and faulty in their youth; but he still shewes love and kindnesse, notwithstanding the hatred that they shewed to him, and he sees God in it, and would have them see God in it, and so comforts them, and pacifieth himselfe. All good men must imi∣tate him in this, forgive and forget huge, great, and enormous injuries.

If one have gone about to deprive us of our liberty, our goods, of our lives, yea have not alone gone about it, but effected it so much as in him lay, and after fals into our hands, so that we may if we will revenge our selves of him, yet we must not yeeld our selves to thoughts of revenge, but must doe good against evill, especially if a neere kinsman or brother have so forgotten himselfe, yet must not we so farre forget our selves, as to requite like for like, evils with evils, but must doe them all the good we can, and blot their faults out of our minds. Our Saviour teacheth this in the Parable; you know, he that hath beene forgiven the 1000 Talents, as all of us have, must be easily perswaded to forgive the hundred pence. And this will make us forgive and forget our brethrens offences, if we frequently remember our owne, to admire the goodnesse of God, that so graciously doth pardon us. If any therefore find themselves apt to remember and requite wrongs, yea petty small wrongs, nothing so high as these of Iosephs brethren, they must blame the greatnesse of their stomacks, and condemne that rancour which swelleth within them as a great fault, shewing, that they have not well considered the love that God shewed to man-kind in Christ, to forgive iniquity, transgression and sinne. And now learne all of you this excellent vertue, strive to be of a sweet, and a mild, and an amiable nature, ready to passe by great injuries, to shew great kindnesse against great unkindnesse, and to overcome bad with good. This is a thing well pleasing to God, and shall com∣fort the conscience in the day of any affliction, more then all the riches in the world. Revenge tasts sweet in the doing, but after, it shall lade the conscience with terrours; passing by faults, loving enemies, doing good to those which have done us evill, be hid things to the flesh and blood, and seeme difficult in the practise, but the remembrance of them after, shall afford unspeakeable content.

I have spoken of Iosephs good deeds in some part, viz. Those that he shewed in his Fathers house, and some of those that he shewed in Egypt, viz. In his private estate, both in his Masters house, and his prison house, and in his publike estate before his advancement to Pharaoh, in respect of his dreames, and after his advancement to Pharaoh, and to the Egyptians and his bre∣thren.

Lastly, Ioseph after his Father was dead,* 1.49 carryed himselfe lovingly to his brethren, for had he revenged himselfe after his Fathers death, every one would have said, he had but dissembled before; so we must continue doing good,* 1.50 when naturall and carnall motives are gone, and not resemble Ioash, who served God onely as long as good Iehojadah was alive.

Now followeth Iosephs good behaviour to his Father. He did those 3 things which children are taught in their infancy, viz. To love, honour, and succour their Father, 1. He enquired of his health

and welfare,* 1.51 as soone as he saw his brethren, Gen. 43.7. and in 45. 3•• 9. and 46.29. he did gratifie him in his request 47. chap. 29 30.2. Visited him in his sicknesse, Gen. 48.1.3 He shewed great love to him, after his death. Gen. 50.5. If you do thus to your Parents, the Lord will prosper you, if not, curse you, all the peo∣ple were to say, Amen. When a curse was pronounced against a wicked child. 2. He shewed his honouring of him by these effects. 1. He sent honourably for him, Gen. 45.21. He presented him to Pharaoh, Gen. 47.7. and used him respectively when he was with him, Gen. 48.12. He bowed downe to the ground to him, and afforded him a very honourable buryall. Thus he honoured him in private, in publike, alive and dead. The eye of him (saith Salomon) that despiseth Father or Mother, the Eagle of the valley shall picke out; Cursed is Cham to the worlds end,* 1.52 for slighting his old Father. 3. He suc∣coured his Father, readily and aboundantly hee promised it. Gen. 45.11. And accordingly performed it. 47. Gen. 12. Honour is required expressely in the Commandement, and love followeth necessarily from this. And 1 Tim. 5.4. the other is injoyned. If I must either see my Father starve or my sonne, I must releeve my Father first.

* 1.53His faults are few, there is nothing spoken of any thing done amisse by Mordecai, Nehemiah, Ester, little by Iosiah, Moses, Ioseph. 1.* 1.54 He swore Gen. 42.15.16. Undoubtedly it was a sinne. 1. The matter did not require an oath. 2. He should not however have sworne by the life of Pharaoh: yet there were some things to exte∣nuate it. 1. He was out of the Church. 2. He had not such meanes then to reveale this to be an oath,* 1.55 so catching a thing as a rash oath may befall a good man.

Learne therefore to take heed of committing faults ordinarily pra∣ctised, fashion not your selves according to this world. 2. In speciall takeheed of this common fault,* 1.56 an oath.

Secondly, he did trench a little too neare upon an untruth, you are spies, saith he, and to see the nakednesse of the Land are you come. This was spoken of him meerely by way of probation, and not with an intention of accusing them, but trying them, it was a long ironie.* 1.57

Now follow the crosses and benefits which Ioseph had. His affli∣ctions were many, 1. The hatred of his brethren which proceeded from envy. 2. They consulted to take away his life, Gen. 35. Say∣ing, You comes the Dreamer, come let us kill him, and then shall wee see what will become of his dreames, but God raised up Reuben at that time, to shew him favour for his Fathers sake, because he knew how deare he was to Iacob,* 1.58 and he perswaded them not to be so unnaturally as to imbrue their hands in their brothers blood, bur rather to cast him into a pit, to deliver him out of their hands for the present, intending himselfe after to pull him out in due season. 3. They sold him for a bond-slave to Midianitish Merchant. 4. Hee served

as a slave in the house of Puriphar, and toyled,* 1.59 and moiled there like some base person, though God shewed him some favour by inclining his Mistresses heart towards him, but all was over tur∣ned againe, by meanes of his lewd Mistresse.

Fiftly, he was cast into prison by his Mistresses false accusation,* 1.60 and there he lay at least for two yeares, Psal. 105. till the iron entred into his soule, that is, he was so laden with chaines, that his flesh was eaten with them.

Sixtly, He was forgotten by the chiefe Butler.

Be ye thankful to God, if you have escaped many of these crosses, make your crosses easie, by laying them by the hard ones of Joseph, who was better then you: then learne to prepare for crosses, for∣get not what you may be, slaves, accused of foule crimes, prepare for the hatred of your Brethren.

Secondly his Benefits.* 1.61

The Lord bestowed upon him a great number of Benefits.

First spirituall.

Secondly Naturall.

First for spirituall.* 1.62 The Lord was exceeding gracious to his soule, not only giving him the outward Ordinances, which he en∣joyed in his Fathers house, then the Church of God, for then the forme of the Church-Governement was domesticall, where hee had sacrifices, circumcision, and teaching by the Prophets of God. viz. His Grand-Father Isaack, and his Father Iacob, for I∣saack lived till he was of yeares fit for teaching; but also vouchsa∣fing by these Ordinances to worke Faith, and true holinesse in his heart, so that he was an heire of the righteousnesse of faith, and partaker of the promises made to his Fore-fathers. And this is the greatest of benefits that can be granted a man in this life, even to cause him so to live in the Church, as to become an holy man, that is a true member of the same.

So God dealt with Isaac, and with Iacob, and at last also with o∣ther Patriarchs, Iacobs sonnes, and Josephs Brethren; but he san∣ctified Ioseph betime, and let his Brethren runne on a longer time, in the course of unregeneracie. Wherefore beloved brethren, let each of us so looke upon the goodnesse of God to Ioseph, as to consider whether himselfe have attained the same favour, even to bee sanctified, and to bee made a true believer, an holy man, a Saint of God, wee must bee Saints in this life, if eVer we hope to come to these fellowship of Saints hereafter.

If any of you finde himselfe to bee converted, and see that GOD hath dealt very favourably with him, as with Ioseph, and that perhaps also in his Childe-hood, and Youth; let him enlarge himselfe in thankes, and stirre up his heart to blesse the great and Holy Name of GOD, for this benefit, and the greatest of all benefits, and let him prize and esteeme this good∣nesse of God, at a high rate.

Secondly, the Lord having made him good, did confirme him in his goodnesse,* 1.63 for that hee was not turned out of the wayes of Righteousnesse, by all the changes and alterations that befell him.

His fathers indeed excessive and somewhat fond affection, did not make him waxe conceited, and so decline to evill wayes, and waxe worse than before. The envy and hatred of his Bre∣thren could not make him forsake the trade of piety, and joyn with them in their disordered courses. His service in Putiphars idolatrous house, nor his preferment there could not alter him. His Mistresses love and solicitations did not change him, nor the irons eating in his soule, did not diminish goodnesse in him; nay his high and sudden preferment in Aegypt, did not make him forget God, and turne either an Aegyptian idolater, or a wicked man: but Joseph was Joseph still, in all his tossings and tumblings of his estate; if you be still good in all estates, adverse and prosperous as JOSEPH was, magnifie Gods grace, that hath established you in every good word and work,* 1.64 and confesse that you have stood by his power:* 1.65 but if any have declined or back slided from his goodnesse, let him see his misery, and doe his first workes,* 1.66 returning to God, who calleth back-sliders, and pro∣mises to heale their back-sliding.

* 1.67So much for Iosephs spirituall benefits, now for the naturall benefits.

* 1.68And first in generall. He was a prosperous man, and God made all he did to prosper, both in Putiphars house, and in the Prison. So God prospered David where ever hee went, and Iob too for a while; this brings contentment to a mans selfe, and getteth him a good esteeme from others.

See therefore whether God vouchsafe you this mercy, ascribe the praise of your prosperity to him, and let this goodnesse allure you to love, feare and obey him, to seeke his honour, and to doe all good with that prosperity of thine, but if contrarily, God crosseth any of you, and sets himselfe against you so, that nothing thrives with you; see Gods hand that doth walke contrary to you, and finde out the cause, and turne this adversity, into an oc∣casion of the greatest prosperity.

There is a sanctified adversity, as well as cursed prosperity, la∣bour to feare God, and walke in uprightnesse before him, and dis∣esteeme earthly things.* 1.69 And so much for his generall good estate, more particularly.

* 1.70First God delivered him out of sore, heavy, and grievous ca∣lamities, and by his speciall providence, and in a manner, more then ordinary.

First when his Father sent him to his Brethren, he lost himselfe wandring about, and knew not where to go, then God caused a man

to meet him, that it may seeme did know him, and told him where he should finde his Brethren.

Secondly, when his Brethren consulted to take away his life, God raised up Reuben to deliver him, and when they thought after to have dispatcht him, the Merchants came by, and so God took them off then; when he was in bondage, God inclined Putiphars heart towards him, and his Masters likewise in the prison, and lastly, the Butler remembred him when he had long lien there, and by that meanes God brought him out of the prison, and advanced him to be chiefe Officer in Aegypt.

Thus you see strange and happy escapes out of misery, so that Joseph might well have called God by the same title, that his old Father Jacob did, the God that delivered his soule out of all adver∣sity, as David also intitles him. Hath God strangely also delivered you out of great miseries, either from keeping them from falling upon you, when in all likelihood they must have come, or in help∣ing you, when your selves could see no way out? if so, acknow∣ledge Gods Providence and goodnesse, and forget not him in your good estate, that remembred you in your low estate: let those that are in misery, learne to cast themselves upon God, as Joseph did, submit, be patient, trust in him.

The Lord in bringing his servants into calamities, aymes at their bettering by them, and his Glory, in their deliverances: learne pa∣tience therefore and confidence. So you see how God pulled him out of evils.

Next consider what good things hee stored him withall,* 1.71 for in∣deed he laded him with benefits, as it is in the Psalme. And to begin with the gifts of his mind.

First the Lord gave him that extraordinary gift of interpreting Dreames, even from his childehood almost,* 1.72 with which hee fur∣nished Daniel too, and made it a meanes of great preferment to them both.

You know how readily hee could tell the Butler and the Ba∣ker, what was meant by three vine branches, three dayes, and the wringing of them into Pharaohs Cup, and giving them into, Pharaohs hand, the restoring of him againe unto his office. So in the Dream of the other servant of Pharaoh. 3. Baskets are three dayes, the ea∣ting of meat out of the highest by the foules upon his head, signi∣fied the devouring of his flesh by birds, after that Pharaoh had han∣ged him on the third day. So for Pharaohs Dreames, the number of the kine, and eares of corne 7, and 7, signifying each seven yeeres, the quality of the kine and eares, full and good eares, with fat, fleshie, and well favoured kine, plentifull yeares; thin, blasted, and empty eares, with leane ill fleshed and ill favoured kine, yeares of famine. The eating up of the fat and goodly by the leane, the utter forgetting of the past abundance, by the following of the fa∣mine, and the number of dreames.

Secondly, the certainty and neere approaching of the things which was to bee. surely and instantly fulfilled. You see how apt these dreames were to signifie these things, and when God gave to Joseph the spirit of interpretation, how easie the interpretation is, and how fit and handsome, as it were, all things sorting so rea∣sonably for such a meaning. Doubtlesse this interpretation by its owne clearenesse, and fitnesse, did carry the credit of truth with, it. Now at those times, when God did please to make Dreames an or∣dinance of his, for the revealing of things necessary, it was a spe∣ciall favour of his to give the power of interpreting them too, for what is a dreame if it be not interpreted, but a meanes of perplex∣ed thoughts and feares? Now God that gave power to shew the meaning of Dreames, when Dreames were his Ordinance, is able also to give the gift of interpreting his Word unto men, seeing the Word is now his Ordinance, for the revealing of all truth to men, needfull to salvation.

We must beseech God to powre gifts upon his servants now, e∣ven to give unto his Ministers skill and will, to become faithfull interpreters of his Word; and if God do give to any an extraor∣dinary gift this way, let him be thankfull to God, and use it for their good that need it.

* 1.73Another gift of his mind, was great wisedome and dexterity to mannage any businesse committed to his charge: You see how hee dispatched matters in the great houshold of Putiphar so, that they perceived, that all things went well, which could not have bin so, if the person that ordered all, had not had an excellent head to guide them; and after, when he was in prison, by little and little his Master found out his excellent sufficiencies, to doe any worke, and therefore, as the former master did, so hee intrusted him with all.* 1.74 And when from ordering a family, he came to order the whole Kingdome of Aegypt, he underwent that busie and toilesome work with so much discretion, as gave the King and all his people con∣tent, so that to Joseph, Pharoah sent them, and unto Joseph they gladly repaired.

It is a singular favour, when God gives one, as they call it, a good Head-piece, an aptnesse and fitnesse, to contrive matters dis∣creetly, and to order them prudently, as it is said of the Deputy in the Acts, that he was a prudent man, one that could resolve and execute well, and square out fit meanes for each end, and follow it accordingly.

This wisedome as well as other Learning, was given to DA∣NIEL, and to SOLOMON, and to many good men, and the same was found out also in ACHITOPHEL and in bad men. It is not a gift of holinesse proper to those who must bee saved, but a gift which the LORD sees fitte for the common benefit of Man-kinde, to bestow upon wicked and unsanctified men.

Indeed many times God chooseth, rather the simple heads of the world, then these nimble and deepe pates, that it may appeare 'tis of his grace, and not of nature, that men bee godly and vertuous. But an excellent gift it is, and makes way for their preferment in worldly things that have it, but let them which have it take heed of suffering it to degenerate into Craft, for then it will become pernitious.

Craft is naturall wisedome, separated from Justice, Truth,* 1.75 Cha∣rity, and other graces, and joyned with falsehood, injuriousnesse, and selfe-love, as it were a weapon in the hands of Traytors, a fort possessed by Rebels, by which they doe make warre against their Prince.

Againe, take heed that you waxe not proud of this gift, but stir up your selves to blesse God for it, and make use of it for the good and benefit of simpler heads, and not only for your particular ad∣vantage, and let men be carefull to beg, not onely naturall, but spirituall wisedome of God, both are promised by him.

Thus farre of his gifts of minde, I goe on to speake of externall gifts, I meane the good things that were without himselfe.

The first is, that where ever he came, hee was esteemed, loved,* 1.76 trusted. His Father loved him above all his Brethren, and esteemed more of him, then of them all, and put confidence in him, so that he believed his reports of his Brethren, and observed his dreames: his Master Putiphar, the Aegyptian, loved him above all his servants, and trusted him with all his estate, and had him in great account: putting all into his hand: his mistresse esteemed him, but too much, and loved him too much, and durst trust him, with her name and honour, in the case you know of; then Pharaoh trusted him with his ring, and the command of all Aegypt, and imployed him in that most important affaire of providing and selling Corne, and what estimation he had with Pharaoh is evident, and what love, when for his sake he so respected his Father and Brethren as to give them the land of Goshen for a possession, the people also they loved and ho∣noured him exceedingly, and even put their lives and lands and all into his hands.

A man more affected, respected and esteemed, then Joseph in his time, no story can name; it is a singular thing to bee loved, regar∣ded, trusted, accounted, not only a wise, but a just, good, worthy man, and to have the good wils of men attending him alwayes. So it was with David, all loved and honoured him, but he which should have honoured him most, his father in Law, Saul. let all strive by shewing all Josephs vertues, to get the good will, as of God, so of men, that they may be capable of doing and receiving so much more good, by how much he hath more command in the hearts of men.

Indeed Gods people have lived sometimes amongst so evill persons, and in so evill dayes, that their vertues have begot∣ten hatred and reproach; but if mens practice be not evill, and

times be not very bad, good carriage will get good will and good esteeme, be not so farre carried with mens words and liking, as to condescend to their sinfull courses; for the attaining thereof, but so farre, as faithfull, wise, loving and vertuous behaviour will win men, every man should labour and seek to procure the affections of others.

* 1.77Secondly, Joseph had great outward preferment, he was made a chiefe Commander and Counsellor of State in Aegypt, to teach his Senators wisedome, as is in the Psalmes, and withall hee had an heart given him to use his preferment well, for the common bene∣fit of mankind, and opportunity too, to use it for the particular good of his father and family, and for the preservation of the Church.

To be preferred unto a place of great honour and authority, is a thing that most mens eyes doe gaze after, and ambitiously wish and seeke after; but to have it cast upon man, by God, for his good deservings, and then to be so blessed in it, as to make it a meanes of benefitting many, especially the Church of God, this is a great benefit.

So did Hester use her preferment, and Mordecay his, so Daniel his, so David and Solomon theirs: you are not likely any of you, to come to very high place, yet who can tell perhaps, there may bee some young scholler or other amongst you, that may come to high place; let me speake such a word to him now, that may come into his heart hereafter and doe him good. If you be advanced, strive to doe good to the Common-Weale, and let the Nation fare the bet∣ter for you: strive to do good to your kindred, & the Church, though the Church may not consist onely of your family.

Honour and great titles, and offices, will be but like a high gib∣bet, to expose men unto disgrace, if they be used at the Comman∣dement of selfe-love, and other vices, bat happy is, and shall he be, that hath Josephs preferment, and Josephs heart to use it according to his example.

But woe unto those persons which being lifted up to honour prove like a stone in a sling to destroy many, and chiefely to batter downe vertue and piety and them that follow it.

* 1.78Thirdly for gifts of bodie, Ioseph had a strong and able body, as appeares by his living to a 110 yeares old. This is a great bene∣fit to them in whom it is found in the way of righteousnesse, live so, young men, that you may be capable of it: and you that are old, be thankefull if God have granted you it in the same manner as he did to Ioseph, even to be long in the world to enjoy the com∣forts of the world as he did. For he was thirty yeares old at his preferment, & therfore he lived in that flourishing honourful eighty yeares. A happy recompence for all the service hee did to the Church of God, and for his true feare of God not offending him, to get his Mistresse favour, and to rise that way.

For his misery into which he seemed to cast himselfe by his good∣nesse, was even a paire of staires to lift him up into the place of honour, wherein the Lord caused him to continue eighty yeares. His goodnesse in complaining of his brothers faults, made them hate him, his goodnesse in denying his Mistresses sollicitations, made her hate him.

Their hatred made him a slave, her hatred made him a prisoner, bondage and imprisonment brought him acquainted with the chiefe Butler, made himselfe known to Pharaoh, and so brought him up to this exceeding height of place. Blessed be God for his goodnesse to his people, no man shall hazard himselfe to temporall misery for conscience sake, but God will requite him with a hundred fold (at least more comfort) here, as well as with life eternall hereafter. Let Iosephs wages make you not afraid, so farre as you are called to it, to doe Iosephs worke, that is, to say and doe good, and forbeare evill, though you incurre hatred and danger, and much affliction thereby.* 1.79

Lastly, Ioseph was blessed too in his posterity, to make his well∣fare up fully, he lived to see the sonnes of Manasseth and Ephraim his two sonnes, and he lived to see the part of the birth-right even the double portion conferred upon his children, and that by the mouth of his Father, inspired by God, when he made his last will. Iacob adopted his two sonnes to himselfe to make two Tribes, and God made them both great, but especially the younger he made him a principall Tribe for possessions, and command afterwards; and this also is some satisfaction to a Father, if he know that his children after him shall flourish for many generations.

O that we could feare God and follow true vertue and piety as Ioseph did, that he might blesse us also as he did him, in our selves and posterity, in our state and our name, in our bodies, and in our soules, and in all that pertaineth to us according to his promise. And let all that feare God be assured, that so farre as is good for them, the Lord will give them prosperity in these things, for he made the same promises to all his people and will confirme them, so farre as they are capable, and it may stand with their spirituall good.

Now you have heard of Iosephs life, conclude we with the con∣clusion of his life, his death.* 1.80

For neither honours, nor favours, nor grace, nor any thing could keepe death away, and it must befall me, and you, and all that now live and are to live hereafter: onely marke that he dyed a godly and comfortable death, for in the cloze of his life, he made profes∣sion of his being an Hebrew, not an Egyptian, by taking an oath of them for the carrying of his bones into the Land of Canaan, gave them a promise of their returne thither which was also an exercise of his faith, to demonstrate his comfortable expectation of life eternall, whereof the Land of Promise was a figure. You are not

ignorant Brethren, that within the compasse of an hundred yeares a minute being compared to eternity, the whole number of you must be as well as Ioseph dying and dead men. Be intreated to divorce your hearts from sinne, the cause of death, from the world, which at death you must leave, and from men which cannot helpe you, neither in nor after death, and labour to get righteousnesse which will deliver from death, some assurance of heaven, that ye may have a place of comfort after death, and interest into Christ, who can save you from the hurt of death. And these things if you attaine, you may triumph over death with Pauls question, Death where is thy sting? else death will triumph over you, with the question of Christ, Whose then shall be these things of which thou gloriest? So much of Ioseph.

Notes

• * 1.1

  Ioseph, 1. in generall.
• * 1.2

  Gen. 37.28.
• * 1.3

  He was a god∣ly man, & be∣gan to be so betimes.
• * 1.4

  Heb. 11.22. Young men should labour to be good be∣times, & why.
• * 1.5

  The Lambs skin cometh as soone to the market, as the sheepes.
• * 1.6

  Meanes to be good betimes.
• * 1.7

  2. He con∣tinued good to his end. Gen. ult. Heb. 11.22.
• * 1.8

  2. More par∣ticularly.
• * 1.9

  1. His good∣nes in his Fa∣thers house. Gen. 37.2.

  1. He ac∣quainted his father with his brethrens ill carriage.
• * 1.10

  Pro. 30.10.
• * 1.11

  2. He had di∣vine Dreames Gen 37.6, 7. Which he told to his Father and Brethren.
• * 1.12

  3. He was o∣bedient to his Father. Gen. 37.13, 14.
• * 1.13

  4. He intrea∣ted his Bre∣thren, when they went a∣bout to sel him to strangers.
• * 1.14

  1 Cor. 4.13. 1 Sam. 25.23.24.
• * 1.15

  Proverb. 15.1.
• * 1.16

  1 Pet. 3.9.
• * 1.17

  2. His good carryage in Egypt in Puti∣phars house.

  1. He was a most dili∣gent & faith∣full servant to him.
• * 1.18

  1 Pet. 2.18.
• * 1.19

  2. He shewed the true feare of God. Isay 33.6.
• * 1.20

  Esa. 33.6.
• * 1.21

  Gen. 39.9. 3. Had a thankfull and loving Ma∣ster.
• * 1.22

  4. He was very chaste.
• * 1.23

  Chastity is an excellent ver∣tue.
• * 1.24

  1 Cor. 6. fin.
• * 1.25

  Helps against Fornication.
• * 1.26

  2. Iosephs good carriage in prison. Gen. 39.31.

  1. He was diligent and faithfull.
• * 1.27

  Gen. 40. 3 He strives to comfort the prisoners, be∣ing sad, which he attended upon.
• * 1.28

  3. Hee was faithfull in in∣terpreting their dreames.
• * 1.29

  4. Hee was carefull to get out of prison.
• * 1.30

  3. Iosephs good carriage in publike.

  1. To stran∣gers.

  1. To Pharaoh.

  1. Before his preferment

  1. He deales plainely and faithfully with him.
• * 1.31

  Dreames one of Gods ordi∣nances.
• * 1.32

  2. Hee shewes prudence and love.
• * 1.33

  3. He carried himselfe hum∣bly.
• * 1.34

  Dan. 2.30.
• * 1.35

  4. He shew∣ed all reve∣rence and due respect to the King.
• * 1.36

  2. After his preferment, he was also faithfull and loyall to Pha∣raoh.
• * 1.37

  2. He beha∣ved himself in his office most faithfully, dili∣gently & dis∣creetly.

  1. He was diligent and faithfull in gathering Corne.
• * 1.38

  Magistratus vi∣rum indicat:
• * 1.39

  2. He is faith∣ful in bringing forth the corn in due time.
• * 1.40

  Gen. 47.14.
• * 1.41

  3. He shewes himselfe iust.
• * 1.42

  2 His good be∣haviour to his kinred.

  1. To his bre∣thren.

  1. Before he made himselfe knowne to them.

  1. He deales roughly with them, and mixeth love therewith.

  1. He takes them for spies.
• * 1.43

  2. Hee sends one of his bre∣thren to fetch their younger brother, the rest remaining prisoners till he came.
• * 1.44

  3. He kept them in prison three dayes to∣gether.
• * 1.45

  Another act of kindnesse to them was, that he commanded their sacks to be filled with corne, and that their money should be re∣stored to them.
• * 1.46

  Some acts of Iosephs carriage were doubtfull and extraordi∣nary.
• * 1.47

  He forgate all his bre∣threns wrongs.
• * 1.48

  He was easie to pardon.
• * 1.49

  Gen. 50.16. to 22.
• * 1.50

  Iosephs good carryage to his Father.

  1. He loved him.

  1. He inqui∣red of his health.
• * 1.51

  and welfare, as soone as he saw his brethren; he visited him in his sicknes, Gen. 48, 1. and hee shewed great love to him af∣ter his death.

  2. He honored him in private and publike. 50. Gen.
• * 1.52

  3. He succou∣red him.
• * 1.53

  Iosephs faults,
• * 1.54

  1. He swore.
• * 1.55

  Mat. 5.
• * 1.56

  2. He came too neare an untruth.
• * 1.57

  His crosses were many.

  1. His bre∣threns hatred.

  2. They con∣sulted to take away his life.
• * 1.58

  3. They sold him as a bond∣slave.

  4. He served as slave in Pautiphars house.
• * 1.59

  4. He served as a slave in Puriphars house.
• * 1.60

  5. He was cast into prison by his Mistresse false accusati∣on.

  6. He was for∣gotten by the Butler.

  The Vse of al his crosses to∣gether.
• * 1.61

  His Benefits.
• * 1.62

  1. Spirituall. He did pertake of the Holy Ordinances, and was made holy by them.
• * 1.63

  2. He was confirmed in goodnesse.
• * 1.64

  2. Thes. 2.17.
• * 1.65

  1 Pet. 5.10.
• * 1.66

  Ier. 3.22.
• * 1.67

  2. Naturall.
• * 1.68

  1. In Gene∣rall.

  Gen. 39.2.23. He was a pro∣sperous man. 1. Iob.
• * 1.69

  2. More particularly.
• * 1.70

  1. God deli∣vered him out of heavy and grievous ca∣lamities.
• * 1.71

  2. He laded him with be∣nefits.
• * 1.72

  1. God gave him the gift of interpreting Dreames.
• * 1.73

  2. Great wisedome in mannaging any businesse.
• * 1.74

  Where shall we finde one wise like this?
• * 1.75

  Craft, what it is.
• * 1.76

  3. Where e∣ver he came, he was estee∣med, loved, trusted.
• * 1.77

  4. He had great outward preferment.
• * 1.78

  5. He had a strong and able body.
• * 1.79

  6 Hee was blessed too in his posterity.
• * 1.80

  His death.