A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

Section the Ninth.

By this time the Devil (who plyes his time, Rev. 12.12.) thought it now high time to call out his Artillery-Company (his Archest-Archers all) to shoot at this High mark with their Forked and Poisoned Arrows: This was fit matter for soul Malice in that envious one, that even in one hour (he enviously beheld) Joseph's Iron-Fetters changed into a Chain of Gold, his filthy Rags into fine Robes, his straining stocks into a stately Chariot, his Dark and Nasty Dungeon, into a Splendid and Glorious Palace, yea Potiphar's Slave and Captive (Satan saw) was now become his Old Masters Lord and Master, and the ratling Noise of his Fetters (which could not but be Irksome to Joseph's Ears, but delightsome to the Devils) was turned into the Honourable Trumpeting forth of [Abrech] or [Bow the Knee] before him, as he Rode in the Royal Chariot, up and down the Kingdom, to gather in the Corn of the seven years of plenty: When God had lifted up Joseph from a contrary Evil (as he commonly doth) to a Good just contrary to that Evil, (as of a Servant and Prisoner, be was made a Prince and Ruler) Nazianzen noteth well, that Joseph was more afraid of Satan's Snares in his Prosperity, than he was in his Adversity; Then (I say) the Devil envied him, and Muster'd up the Men of his House (as his Tool, the Lewd Lady, had Muster'd up the Men of her House, Gen. 39.14 to make them sub∣orn'd Witnesses again Joseph) even his Slaves and Vassals, the Children of Disobedience, Eph. 2.2. Those He employed as his Arch-Archers to shoot sore at Joseph, who was now become a fair Butt to shoot at. The Devil had already shot J••seph down successfully three times from his Preferment.

As, 1. When he was his Fathers White-boy, and preferr'd before all his Brethren in his Fathers House, then Satan got him sold into Egypt for a Slave, by his Brutish Brethren.

2. When he was preferr'd to be Lord High Steward in Prince Potiphar's Palace, then the Devil sets on a Delilah, to tickle him on the Right side, and to tye him with the Green Withes of Youthful Pleasures, and when this would not do, then he by her subornation got him cast into the Traitors Prison, sed pari successu; the Devil lost his Labour in this also.

3. When Joseph had found favour (through Gods Presence with him there) in the Eyes of the Prince-Jayler, so that he was again preferr'd by him as a Lord-Steward over all his Pri∣soners,

yea over the Prince Butler, and the Prince Baker (whose Dreams He rightly Inter∣preted) yet the Devil prevail'd to get Joseph still detain'd in Prison, for two full years longer, Gen. 40.1. He undoubtedly ordering that Courtier (the Butler) to forget Joseph so long, Gen. 39.23. and 40.9, 10, 11, 12, 13. so that this Poor Man was kept Prisoner about three years, for Joseph had lain long there, and was made Steward of the Prison, before the Butler and the Baker were brought thither. This must be the Devils Design to drive Joseph into Despair, who had hoped, by the Mediation of the Restored Butler, to be immediately de∣livered, but being detained two years longer after this Hope, it could not but be a very grievous Temptation to him, causing him to cry out, There is no Hope, Jer. 2.25. because of this long delay; no doubt but the Devil had an Hand in all this, that this Butler, while he fill'd Wine in Bowls for his Master, and drank Wine in Bowls himself for two years together, yet all this time remembred not the affliction of Joseph, as the Prophet expresly saith, Amos 6.6. but the Great God (who is the God of all Spirits) had sent a Dream into Pharaoh's Sptrit, which none of the Devils Magicians could Interpret at the end of the two years, the Devil is thereby baffl'd, Joseph must be deliver'd, must Interpret, and for that Advanced to be Lord of the Land▪ I am afraid we have too many such Butlers advanced Courtiers, who all forget poor Joseph, and never Request Pharaoh for his Favour and Freedom: Yet though they do, God will remember his Joseph's, and may pull those Forgetters of him by the Ears in due time, as he did the Butler, Gen. 41.9. to Release and Advance Joseph. Now when Satan had so successfully shot Joseph down (as he thought) these three times, (Oh how slippery then are all Worldly Promotions, some Exemplifications we have in our time, &c.) as is aforesaid, (though his Bow abode still in strength) and saw Joseph made (or to be made) the second Man in the Land, then (in all probability) he bestirr'd himself against him: Though Moses doth not mention expresly the particulars hereof, yet gives he some such hints, from whence it may be rationally inferred. As the Devil had assaulted Joseph upon the Left Hand, before in his State of Humiliation, so now He sets upon him on the Right Hand, as to his State of Exaltation, designing either to prevent it beforehand, or to procure his downfal after.

In order hereunto, His first Archers must be the malicious Magicians, who could not chuse but much malign Joseph for Interpreting Pharaoh's Dreams, which they could not do, Gen. 41.8.15. from this short Relation (Moses mentioned) 'tis no improbable deduction to say, that these [Chartummim, Hebr.] the Wise-men and Wizzards of Egypt must withstand this Holy Hebrew young Man, seeing they were of the same sort of Sorcerers (so called, Exod. 7.11.) as Jannes and Jambres were, which blessed Paul expresly declareth (though Moses nameth them not) did withstand the Hebrew Moses that Man of God, 2 Tim. 3.8. The Names of these two, we may suppose the Apostle had out of the Jewish Records, as we have these Inferences, yet more clearly even from Moses's own Intimations, for he expresseth, that none of those Magicians could Interpret them, ver. 8. and that Pharaoh by an Ingenuous Confession, did plainly shame the Devil in accusing him of Ignorance and Inability in Teach∣ing his Imps and Instruments no better his Art of Divination, ver. 15. Thus he saith to Joseph, [None of my Magicians are able to Interpret my two Dreams, but I understand thou art able, &c.] This could not but grate and grind the Grizzards of those Diabolical Artists, to see their Black Art and gainful Craft so palpably disgraced and decryed (as after in the case of the Silver-Smiths, Acts 19.27, 28.) This must much enrage them, as likely to be greatly damnified hereby, seeing they had hitherto (as it were) the Sole Patent and Mono∣poly of selling the Interpretation, of Dreams: It may well be wondred at, that those Wizzards gave to Pharaoh no Interpretation, seeing it was such an easie matter seemingly to have seem plenty in the fat Kine and full Ears, as also penury in the lean Kine and thin Ears, &c. but God made them mute, and they could say nothing: Some Rabbins do indeed affirm, that they did say something, As that he should Beget seven Daughters, and Bury seven Sons, or that he should Subdue seven Kingdoms, and seven other should Rebel, &c. but though the Dreams (in them∣selves) astorded them both ground and scope enough to make thence some probable Con∣jectures, beside those Jewish Fables aforesaid, yet 'tis most probable, they at this time stood stupified and astonished, for God had smitten them with the Spirit of Dizziness, like Giddy and Intoxicated Men, who had lost their Tongues; however they could say nothing to Pha∣raoh's satisfaction, so were compell'd at last to confess their own Ignorance and Inability to In∣terpret them: Thus saith the Prophet, Where are thy Wise Men? Oh Egypt! They are all Fools, (he saith twice,) Isa. 19.11, 12, 13. wilful Fools. These Magicians fall far short of those in Daniel's day, for they (in Dan. 2.2, 4.) say to the King, Tell thy Servants the Dream, and we will shew the Interpretation of it, but these in Joseph's day could neither tell the Dream, till Pharaoh told it them, nor the Interpretation of it, till they heard (to their great Heart Grief) by this Hebrew Joseph. This was enough to make these Magicians

Mad with Malice against Joseph, when they saw themselves confounded, and even out-vyed and over-done in their own Art of Divination; and that by a contemptible young Man, one that was an Hebrew (abominable to the Egyptians) yea, by a Slave and Prisoner; all these must needs be great Aggravations: For though these Wizzards might possibly be Famous with Pharaoh and his People, for their former probable and notable Conjectures and Descants they had oft made upon Dreams, and by the Devils Sagacity (assisting them) had foretold future things, which God permitted for the hardening or those Infidels Hearts, yet these same Dreams of Pharaoh were not natural and ordinary: (such as came within the Compass of theirs or the Devils (their Masters) Cognizance) but they were inspired into Pharaoh's Mind by a Divine Hand, and therefore they were above theirs and the Devils reach to have skill in them, they could not be Interpreted but by Divine Revelation: This Honour God detained from the Worlds Wizzards, and reserved it for his own Servant Joseph, that it might become as a Step and Stirrup to his further following Preferment: Those Wise Men of Egypt were as highly admired in Joseph's time, as the Caldeans were in Daniel's, and therefore King Pha∣raoh consulted them in the first place, as King Nebuchadnezzar did these, Dan. 2.2. and King Belshazzar also, Dan. 5.7. in both which Instances (both of Joseph and of Daniel) a marvellous Providence is very Remarkable. As,

1st. In the latter, Daniel was not call'd in among the rest of the Caldeans, Dan. 2.2, 14, 15. Though he was trained up in their Learning by the Kings Command, Dan. 1.5. the Caldeans conceal'd their Call to the King about his Dream from Daniel, both out of Envy, disdaining so young a Man as Daniel should be call'd to Counsel with such Grave Counselors as they, highly esteemed at Court for their long Experience, and likewise out of Covetousness, they only went in to the King, that they only (without Daniel) might receive the Royal Reward to themselves, wherein their Malice to Daniel was manifest, seeing they grudg'd him any part of the Reward (could they have catch'd it by Interpreting the Kings Dream) whereas they well knew both he and his Fellows, were like to have part of their punishment in case the Kings Demands could not be answered, ver. 13. yea, and they might fear also, that should they take Daniel along with them to the King at his Call, he might possibly obscure them all by his Wisdom, seeing the King had found him (by discoursing with him) ten times wiser than all the Magicians, Dan. 1.19, 20. However here was the Holy Hand of God in all this, that Daniel must not be mingl'd with this Assembly of Mockers, the Magicians, the Servant of God with the Servants of the Devil, those Liars, Hypocrites: And as he must not be call'd together with them, so neither must he go to the King (who had him in high Estimation above them all, as above) before them, for had he been call'd first, the Magicians might have said, that they could have Interpreted the Dream, if they had been called: Or had he gone along with them, and Expounded the Dream, then would the Caldeans have cavill'd, accounting it done by their Magick Craft, not by Divine Revelation, so their Folly had not been made mani∣fest. So,

2dly. In the former, it was with Joseph as it was with Daniel, the two Famous and Renowned Interpreters of Royal Dreams, both the Dreamers (the two Kings) and the two Interpreters of their Dreams were Divinely Inspired, and therefore the Wisdom of the Wise Men was de∣stroyed by both, 1 Cor. 1.19, 20. as in Daniel's case above, so here in Joseph's, upon a Four∣fold Account.

1. God order'd it thus in Respect of himself and his own Glory, lest that should be attri∣buted to Idols and Devils, or to Humane Wisdom, which Joseph rightly ascribed to be the pe∣culiar right of the Great God, Gen. 41.16. (as Daniel did too, Dan. 2.28.) and God hath shew'd to Pharaoh what he is about to do, ver. 25. God is no idle Spectator, or bare Be∣holder, no, nor the Sole Prognosticator of future things only, but he is the principal Doer and Disposer of all things also: Thus tender was he of Gods Glory.

2. God order'd it thus to put a Disgrace upon the Devil, to spoil him of his Glory which he had surreptitiously got among these blind Heathen; 'twas certainly a great shame to Satan, to see all his old Wizzards confounded by a young Hebrew, and he must owe Joseph an ill turn for it.

3. It was thus ordered also for Pharaoh's sake, not only that he might the more mind his Dreams, which all his Magicians found their over-match to explain, but also, that he might be brought off from ascribing Humane Affairs either to Fatal necessity with the Stoicks, or to Chance and Fortune with the Epicureans, and to shew him, that God was above the Devil, making Fools of his Sooth-sayers, Isa. 44.25. and his Diviners Mad, when the King saw them unable to Interpret about things to come, Isa. 41.23.

But Fourthly, This Non-plus was put upon those Devils Imps the Sorcerers, for poor Joseph's sake two ways; First, That he might be freed from Prison by his being call'd to come thence

to Interpret the Roylal Dreams to the King, as he had done the Butler's to him, which would not have been done, if the Magicians could have given the right meaning thereof to Pha∣raoh's Satisfaction: And Seconadly, That Joseph might by interpreting them be admired the King and his Council, as a famous Prophet of God, and ten times wiser than all his Soothsayers (as the King found Daniel, Dan. 1.26.) of most prodigious parts through Divine Inspiraotin; neither would this have been done, had not those Wizzards been first both consulted and confounded; for otherwise those Wise men might have cavill'd (like right Cunning-men, so called) that they could have given the same Interpretation, had their Answer been asked: In a word, God baffled the Devil here, and made his Diviners mad, as Isa. 44. 25. to be thus dazl'd, dulled and disannulled; This enrageth them against Joseph, and no wonder if it be sup∣posed they became Arch-Archers of the Devil's black Regiment (though Moses mention no∣thing of it) to shoot their envenom'd Arrows against Joseph in his state of Exaltation; espe∣cially considering how the Caldeans (Brethren to Pharaoh's Conjurers) conspired against Daniel and his three Companions after they were promoted to great Honours, when with their joynt-Prayers, Dan. 2.17. they had obtained an Interpretation of the King's Dream, v. 18, 19. Hereupon they laid a Snare for their lives; Compare Dan. 2.48, 49. with 3.1, 8. Tra∣ducing the King that he was turned Jew, for preferring these Jews. And to purge himself from this Slander, the King makes an Act of Uniformity, to bind all to one Religion, which indeed was the grossest Irreltgion, the worshipping his Golden Image, a Trap set, only to catch Daniel and his Companions, Dan. 3.1, 4, 8, 12. because the King had set them over his Af∣fairs, as that was the grand Eye-sore which irked these spiteful Accusers, the Caldeans, and no doubt Pharaoh's preferring of Joseph must accordingly fret those Magicians against Joseph, yet God strengthened them all so, that all their bows abode in strength; God deliver'd Da∣niel, either by raising him up above their reach in the King's Favour, or by his Absence, through Sickness, or some publick Affairs in a remote place at that time, and his three Asso∣ciates out of the fiery Furnace, Dan. 3.28. and so God might deliver Joseph from these also. But the Second sort of Archers, that shot at Joseph in his Prosperity, were the Parasitical Courtiers & Counsellors. No doubt but the Devil plaid the same Game with Joseph here, that he did with Daniel afterwards; In both there was the like provocation, both being Interpreters of Kings Dreams, and both being raised to the like highest Honours by such their extraordinary Inter∣pretations, yea, and both were Foreigners, both Hebrews, and therefore the more hated, especially when higher Advanced than the Native Nobles, in those Countries where they had their Advancement: Darius committed the Government of his whole Realm unto Daniel, Dan. 6.3. and Pharaoh did the same to Joseph, Gen. 41.40, 44. This laid the foundation of Envy in the Persian Princes and Presidents against him, and never did Dogs watch more for a Bone, than they did for his Halting (as David's Adversaries did for his Psal. 38.16, 17.) but such was the blameless Behaviour of Daniel, so square-dealing a man he was [Homo quadratus] that they could not find or fasten any Fault upon him, either for words or Deeds: Dan. 6.4. He was so Faithful both to his King and to his God too, that those most Critical Observers could not (with all their Malice) meet with any colour of Accusation against him; however they might belye him, yet his life was a real Refutation of their Lies: Now when their Envy was disappointed with his Innocency, that they could no way fasten their Fangs upon him in the Matters of the King, they then lay a Design against his life in the Mattsers of his God, Dan. 6.5, 6, &c. Religion (whereof he was both a strict observer in himself, and a stout preserver of it in others) was the only fault they could find in him, and the sole ground of their quarrel with him, and for this they got him cast into the Den of Lions, (where no doubt he pray'd hard his Father David's words [Save me from the Lions mouth, so will I declare thy Name unto my Brethren] Psal. 22.21.) God heard this Prayer, and de∣liver'd him out of the Den, into which his Accusers were cast, for whom the Lions Mouths (before shut) gap'd wide open to Devour them: Let it not seem absurd to suppose that Satan manag'd the same Design against Joseph, as he did against Daniel, both being under the like Circumstances both Civil and Religions, &c. Though Moses mention nothing hereof, yet his Bow abode in strength (as Daniel's did) whatever Arrows these Court-Archers shot against him: Profound Pareus saith solidly [Mille modis Diabolus-per Magos & Politicos versutos con∣silium Regis eludere promptus erat] the Devil no doubt was ready enough to delude the Kings Counsel by those cursed Conjurers, the Magicians, and by those crafty Courtiers and Coun∣cillors, all professed Politicians. Moses indeed mentioneth thus much, Gen. 41.37, 38. that Pharaoh would resolve nothing without the Ad•••••••• of his C••••••••••••. He was not so Absolute as the Persian Monarchs were, who gave their Peers no freedom of Advice, nor as some Princes who are so self willed, and so wedded to their own wills, that they will seldom ask Counsel, but never follow any they fancy not, how good soever in it self: But Pharaoh here did better,

for, (we must suppose, saith Pareus) Joseph was commanded to withdraw when Pharaoh the King consulted with his Privy-Council about this grand Affair. These Transactions were private betwixt him and them; He ask'd them their Advice in it, and heard what they could say to it: The King first proposeth, saying,

You see, we must have some most prudent Pro∣vidore (praefectus Annonae, as the old Romans named that Office) to prevent our perishing by the seven years Famine, a Proctour of the Kingdom, one who must be of Prodigious Parts and Prudence, but no man can be found in all my Realm so fitly and fully qualified as this Joseph, who hath out-done all my Astrologers, &c. Yea, even Apollo's Oracles, which though they may sometimes haply hit in their (but guessing) Conjectures at some Ma∣ladies to come, yet never any of them could prescribe (or so much as guess at) a Remedy, as Joseph hath done, He hath Preached to us of God, of his Power, Providence and Goodness, &c. [Can we find such a man as this? &c.] v. 38. Therefore (he concludes his Argument) in my Opinion, this None-such Joseph must be the Man.

But what say you? This Liberty of Speech being granted by, the King to the Council, it cannot be question'd but that there were some opposites and ill-affected to Joseph among them, some Archers, who would let fly their Arrows (in their Replies and Rejoynders) against him: no doubt but some (especially the Magi) would Object, (1.) His Age; He is but a Young-Man. (2.) His Condition; He is but a Prisoner. And, (3.) his Nation; He is but a base Hebrew, so will be an abomination to the Egyptians in any such high and honourable Employ: without all peradventure, the Devil wanted not his envious Tools at the Council-Table among those Heathen Grandees against God's servant Joseph, 'tis easie to Imagine how did the choler of those Courtiers (at least some of them) Boyl in their Bodies to hear of a Stranger (but Potiphar's Slave) preferr'd above them all, who were not only Natives, but also Nobly Descended, and however notably train'd up to equip them (as they thought) for the Highest Honour and Office in State-Matters, wherein also they (being now Old Councillors, so far out-stripping any Young man whatever) had given long proof and experiment of both their Ability and Fidelity to King Pharaoh: how intole∣rable it is for haughty Minds to become Underlings to an Underling: but beside, that which is worst of all, this Underling thus Advanced, will Destroy our own old Religion (wherein we have been bred, and our Fore fathers before us) and Advance his new, and strange one: These, and such like, might be these Archers Arrows shot against Joseph, yet his bow abode in strength: Solomon saith, Wrath is cruel, and Anger is outragious (or Hebr. over-flowing, that is, will have its outbursts, and break out from the heart at the mouth, as in those Back-friends and Back-biters of Joseph it did) but who can stand before Envy? Prov. 27.4. yet Joseph stood before it (as did Daniel after him) though it be far worse than Wrath or Anger, for Envy knows neither Banks, Bounds nor Bottom, it hath neither measure nor end: It could not come to pass without a mighty Miracle (saith Pareus here) that Pharaoh should prevail to prefer Joseph in despight of his prejudiced Princes, who were all at length con∣strained to consent when they (though ill affected) saw it was Insignificant to Dissent, espe∣cially considering they were All under undeniable Conviction; for they could not but Ac∣knowledge with Pharaoh, that Joseph had such a Spirit of God, that is, such Divine Sapience and Prudence (suggested to him by God's Spirit) as was in none of them, and as could not be found in any other, yea such as far transcended all Humane Capacity; and therefore could not come from any hand but from God alone. They fall under this, comply with the King at last, and are willing to subject themselves even to an unknown Young-man, an Hebrew Slave or Servant: Hereupon Joseph was call'd in to the Council-Table again, the King extols him to the Skies as a Divine Prophet, and seeing God had made him the wisest of Mortal men (whom at first he took for no other than a Cunning Soothsayer, and Conjecturer of Dreams: Therefore makes him his Lord-Deputy and Chief Commissioner over all his King∣dom, Gen. 41.37, 38, 39, 40, 41, 44. Thus Josephs bow abode in Strength so far, as in∣stead of being remanded back to Prison, he is most honourably released from it, and not only so, but (notwithstanding all contrary Cavils) he is raised up to be Lord Paramount of the whole Realm. The Remark is hence;

☜ This is one of Gods Methods to fetch off his Servants, by convincing their Adversaries, that there is something in them wherein God hath made them singular, and whereby they do more than others, Matth. 5.47. and Isa. 61.9. Thus God fetch'd off his persecuted Apostles, Act. 4.14, 16. The Healing of the Cripple was so convincing a Miracle (whereof the whole Country rang) that Malice it self was thrattled by its Evidence; They could neither deny it, nor know what to say against them for so good a work: They are constrain'd to confess ('tis as squcezed out of their Consciences) that it was indeed a very notable Miracle, yet some∣thing they must do (to maintain their Credit) but they well knew not what, because however unjust they were, they must by no means seem to men to be so, wherefore for formalities sake

(to keep the people in Ignorance) they only cajole them with a few formal Threatnings, though their fingers even itched to be Cudgelling them, yet they could not with any face do so for fear of the people, v. 17.18.21. Thus their bow abode in strength, and God brought them off with flying colours. Thus also God brought Joseph off here, he (in despite of all opposi∣tion, even from the greatest Grandees in Pharaoh's Court) Enters upon his Commission, Ven∣tures into his Royal Chariot, Rides through the Kingdom not like an Hebrew Slave, but as Lord of the whole Land: which when he came to do, no doubt, but many an evil eye the en∣vious then cast upon him, and some evil Arrows the Devils Archers shot at him, especially when he undertook to teach those Senators (that proved Indocible and Refractory, as those, Psal. 2.3.) the knowledge of Wisdom, and was constrain'd to be so severe to such, as to bind them in Prison (as himselt had been) for their stubborn obstinacy, as David intimateth, Psal. 105.20, 21, 22.

Joseph's Commission from the King run exceeding high, that no man (whether Prince or Peasant) shall lift up his hand or foot without Joseph's leave, Gen. 41.44. and such as durst do otherwise. (whether Peers or People) he was Invested with Royal Authority to clap them up close Prisoners, Psal. 105.21, 22. Now it need not be doubted, but there were some [Indomiti Juvenci] untamed Heifers, who would venture to transgress this Command of the King, especially if Seneca's Character of the Egyptians hold true, who saith, that they are na∣turally a proud peremptory People, exceeding apt to cast contempt, and contumely upon their Governours, were they never so upright and unblameable: and if the People were so obsti∣nate by Nature to their own Native Governours, how much more would they be so when Strangers were set over them, as was Joseph here? and surely where the Commonalty scorn'd to be compell'd to learn Wisdom from a strange Governour, the Peers and Princes would do it much more. This brings me to the last sort of Archers which shot sore at Joseph, to wit, The last of these Archers were the Common people; here Joseph might Name this last Artil∣lery-Company Gad, (as Leah once did her Son, G••n. 30.11.) Behold a whole Troop of Archers cometh. Against Leander (Commodus the Emperor's great Favourite) for detaining Corn from the common people, they mutiny'd, got his Head off, and set on a Pole, break the Store-houses, Stone the Captains and Soldiers, &c. without controversie Joseph had an hard Task to please the people, and to sweeten his Government to their critical Palates; It being a Rule,

Neutrum modò, mas modò vulgus.

A Mobile Multitude is call'd bellua Multorum Capitum, an unruly Beast, with many Mon∣strous Heads, exceeding hard for the Rider to manage with never so strong a Bit and Bridle, 'tis a Thousand to one but he may catch a Fall, Joseph undoubtedly exerted his utmost of Wisdom (whereof God had given him much) to sit fast in the Saddle, especially when the People were pinched with Famine, and they came crying to Pharaoh, and he bid them Go to Joseph, what he saith to you, Do, Gen. 41.55.

(NB. ☜ Just so the Father saith to us when we cry to him, go to Jesus (I have Deputed him) what he saith to you, do) Joseph had something to do, when he was Deputed by Pharaoh to satisfy every Hungry Belly, (especially for seven years of Famine together) seeing, venter non habet aures, the Belly hath no Ears to hear satisfaction, 'tis not words, but deeds that fills or satisfies the Hungry Belly, Jam. 2.15, 16. a fire of words will not warm such as are cold, neither will a mess of words fill such as are empty, Mouth-Mercy (where∣with this age aboundeth) will not do, a little Handful of Deeds is better, than a great many such Mouth-fulls of empty words, which are good cheap and cost little but Breath: Though good Joseph gave this pinched People both good Words and good Deeds, yet we may easily suppose they would be unruly and disorderly, every one striving to be served before another out of Joseph's Store-houses: Such as were not served first, when Hunger prick'd them: (ingens telum necessitas, necessity is a dangerous Dart) we may well imagine, would be the Devils Archers to let fly their Arrows at Joseph, especially, their Curses according to Solomon, he that with-holdeth Corn, the People will Curse him, Prov. 11.26. Though Joseph did not with-hold Corn from them, but saved much People alive, Gen. 50.20. both by laying it up for them, and laying it out on them, yet because they did not get it at their time, therefore they Cursed him. The Prophet saith (though in another case) he that putteth not into their Mouths, they even prepare War against him, Mic. 3.5. that is, they Thunder against them, and throw their Fire-balls and Thunder-Bolts at them, and devicing many evil devices against them, 'tis not unlikely, but that this Hunger starv'd rude-multitude spake of Stoning Joseph, as the People (when greatly distressed) did of Stoning David, 1 Sam. 30.6. and 'tis a wonder, they did not break into Joseph's Store-houses, for Hunger (as we say) will break Stone Walls: and

the tumult of the People, are as unruly and outragious as the raging Sea is, (when tossed with Tempests) wherewith they are compared, Psal. 65.7. which God alone, and not Man, is able to asswage: Waters signifie Peoples, Rev. 17.15. and Seas vast multitudes, Jer. 51.42. which make a Noise, like the Noise of the Seas, and make a rushing, like the rushing of many Waters, Is••. 17.12, 13. Joseph unquestionably had an hard task or tug, and toll endways against the [impetum & fremitum] or boisterous Billows of this raging Sea, without being swallow'd up with its tumults: Virgil saith,

Saevit{que} Animis Ignobile Vulgus, Jam{que} faces & saxa volant, furor Arma Ministrant.

Bishop Jewel excellently observeth that the Church hath three Potent Enemies: 1. Profane Priests. 2. Profligate Princes. 3. The Rude Rabble. All these conspire here against Joseph. 1. The Learned Sorcerers. 2. The Ambitious Courtiers, And, 3. The Mean Multitude, as against Joseph Personal then, so against Joseph Mystical (the Church) now, and ever have been: When the rude multitude make riotous Murinies (against their Rulers) oh what hor∣rid Hurly Burlies are heard then, and all things turn'd Topsy Turvy, rage reaches any thing wherewith to take Revenge upon a (though unjuslty) reproached Ruler, the People cryed to Pharaoh for bread in the first year of the Famine, and the King, not caring to hear the dole∣ful outcrys of his Famish'd Subjects (though he was the Common Father, to see unto all their safety and succour, therefore the Woman in Samaria's Famine cryed, Help O King, 2 Kin. 6.26. &c.) takes this troubling Thorn out of his own Heel, and turns them over to Joseph, that he might bear the Brunt of their Clamours: However, this was better done, than what wicked Joram did, who, though he was troubl'd at the sad outcries He heard (as he walk'd upon the Walls) and put on Sackcloth, and rent his other clothes, 2 Kin. 6.30. yet, laid all the fault of the Famine upon Elisha, as if he had caused it, when he only foretold it, as Joseph doth here: Joram should have said to the Clamorous Woman [go to Elisha, what he saith to you, do] as Pharaoh in that case said [go to Joseph &c.] but instead of that,

1. He Curseth her for troubling him with her outories, as the Hebr. [Al Joshegnek Jeho∣vah] signifies, ver. 27. Let not the Lord save thee: 'tis an angry Imprecation like those of the Heathens [Dii te perdant, Diitibi malè faxint] and in plain English, this wicked King instead of comforting this almost Famish'd Woman, doth with these Hebrew words wish, that God would Confound her.

2. This Son of a Murderer (as he is called) instead of sending her and other famish'd People to Elisha (as Pharaoh did his to Joseph) sends his Executioner to Behead Gods Prophet, ver. 31, 32. merely for foretelling the Famine, which was the same fault (if any) in Joseph: Thus He who had been a Curser of that Woman (so Josephus senseth it well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iratus maledixit ei per Deum, the King enraged rail'd upon her, and Curs'd her by God) would now have been a Murderer of this Man, a Man of God. And if this Famine in Samaria, (which was not for one year) produced such sad effects, as that the very King himself came to cry with such Passion and Impatiency [wait who wait will, I will wait no longer, &c. v. 33. What dismal and doleful disasters might this Famine of Egypt occasion, seeing it lasted seven years? and as it caus'd them to cry, the first year, so it made them to be mad in the fifth year, Gen, 47.13. when the Famine was very sore, &c. so that the People fainted and fretted, as that wicked King did fret against the Lord, 2 Kin. 6.33. because his own wickedness had perverted his way, Prov. 19.3.) so did these against Joseph: Yea, they furiously raged at him, (as the Hebr. [Vatelah) signifies, and is so rendred, Prov. 26.18. where and here only that word is used in Scripture) they were transported into such a fury by their sore Famine, that it made them Mad Men, and furiously to cast their Fire∣brands at him, even the Devils Arrows; and so became they Arch-Archers indeed, letting fly at Joseph for want of Bread: He had foretold them of the seven years Famine, but Saturi∣ty and Security, had so besotted them, that they feared nothing till they felt it, fulness had bred forgetfulness, and now when they are pinched with that penury, which they might have (by a prudent Provision out of the seven years plenty) prevented, they come with their outra∣gious clamours to Joseph, crying [Why should we die in thy presence? &c. Gen 47.15. when it is in thy power to save us alive in this our extream indigency: This Speech [And why, or for why?] sa∣vours of strong passion, spoken in a murmuring, mad, mutinous manner, agreeable to the word [La∣bah] v. 13. which is the Radix of Vatelah, and which signifies to be frantick, or out of their Wits; both Junius and Tremellius and the Tigurine Version renders it [fùrebat] extream Famine made them extream mad: And that they were so may seem also more probable, even from a Natural Cause it might be the effect of their feeding upon course and foul matters, such as Carrion, Hem••••••

and other: sordid stuff, that Brutes do devour, of bad juice to humane stomacks, as well as of bad tast to their Palates, (this is done in Famines, as both Civil and Sacred History hold∣eth forth, as 2 Kin. 6.25. &c.) Thereby might they fall into a Phrenzy, which was the farther punsh'd on by the permanent power and lasting force of the Famine, besides the many aggravations they lay under to blow them up into this Madness against Joseph: As,

1. Their loss of Meat: Famine is such a merciless Tyrant, that it hath made even a tender Mother, to use her Teeth instead of her Lips to her own Dear Child, to bite it without pity, whom she used to Kiss with love, and instead of giving it Suck, to let out its Blood, Deut. 28.57. Lam. 4.10. yea sometimes it hath made Men Eat the Flesh of their own Arms, Isa. 9.20. the People here lay under the lash of this fierce Tyrant, the loss of Meat.

2. The loss of Money, they come and complain to Joseph, all our Money is exhausted and expended, Gen. 47.14, 15. Now Money bears the Mastery with most Mortal Men, and with some Worldlings, the loss of their Wealth hath cost them the loss of their Wit, they have run distracted upon it: Misers will assoon and as easily part with their Blood, as with their Good: yet here, Meat was better than Money, and therefore so they may have the former, they will part with the latter, but now all their stock is spent, they can purchase no more Meat for want of Money, they Gaze upon one another, as Men out of their Wits, Gen. 42.1, what to do they know not, yet sobering better upon it, They come to Joseph with a

3. Complaint, who gave them Meat in exchange for their Cattel, This was their third loss; now they soften yet more as to words at least, saying, we will not hide from my Lord, Gen. 47. ver. 17, 18, &c.

NB. Alas all this time, they could not plead Kindred, they were Aliens to Joseph, and he to them; but our Joseph, our Jesus is not ashamed to call us Brethren, Heb. 2.11. if we hide not our wants from him, he will supply us with food (much more than Joseph did these Aliens) even for Soul and Body: Then comes their

4. Loss, the loss of their Lands, in the second year, to wit, of the extreme Famine, which was the sixth year, thereof, for the fifth year of it was the first year which brought them to such straits as they had no Money left, but bought bread with flesh, even the Flesh of their Cattel, and when no Cattel were left by the fifth, which was the first year of extremity, as is express'd Gen. 45.11. they come to him at the beginning of the sixth year, (call'd here the second of cruel hardship) and sell their Lands to Pharaoh for Bread, and then

5. Their Bodies, themselves as Slaves, Gen. 47. ver. 18, 19, 20, 23, 25. It may not therefore seem absurd to suppose that this Hunger-starv'd people were sometimes enraged at Joseph (ac∣cording to the genuine signification of the Hebrew word [Vatelah] to be mad or transpor∣ted into phrentick and furious Fits) and to be reckon'd as the last sort of those Arch-Archers which let fly their Arrows (at least words of Reproach) against Joseph: We say, Losers may have leave to talk, and greater losers than these (who lost their Meat, Money, Cattel, Lands and Liberties) cannot well be: To want Corn, Coin and Cattel, must needs pinch them much; but when Joseph will have their Lands and Liberties too, destroy their property in their Antient Patrimonies (by removing them into Rented Farms, ver. 20, 21.) and so set up Imperium Despoticum, un Absolute Monarchy, the Property of their Lands must be altered, and they must all turn Tenants and Farmers to Pharaoh, whereas time out of mind, they and their Progenitors had been true Proprietors and right Owners of those Antient Possessions, yet now had made no new forfeiture of them, they knew of no Praemunire in their case; therefore may it seem strange, that this many-headed Multitude (so pinched with penury, &c.) should not part with those five near, dear and precious things (especially the two last) rather with great passion than patience, when of Free Subjects, they must now be made the Kings Slaves and Vassals, all the Free born people must hereby become the Princes Peasants: Solomon saith, that oppression makes wise-men mad, Eccles. 7.7. which he sets off with a [surely] and he fur∣ther saith, that therefore Oppressing Princes are no better than Fools void of understanding, Prov. 28.15, 16. they are out of their wits themselves, for driving their poor people out of their wits by exhausting their All from them, and utterly undoing them. Though they think they deal wisely (as another Pharaoh did, Exod. 1.10.) yet these Lion-Rampants do fool∣ishly in inraging their Subjects, for they usually come to untimely Ends, as most of the Cae∣sars (till Constantine) did. If Oppression makes Wise-men, much more these half-famish' d-men Mad: 'Tis a wonder (saith Rivetus) that the Mad multitude (being made Mad by the Famines Extremity) did not meet Tumultuously, make a Mutiny, and (having now lost their Minds as well as their Means) by force break ope the Barns, so plunder all the Store-houses in every City where the Corn was kept: Thus Junius and Piscator (in concur∣rence with Rivet) Interpret [Vatelah] to signifie, that the Egyptians made Tumults, the

Famine bereaving them of their wits. Assuredly, they could never give up their Liberty and Property, had not stark hunger (as the Proverb runs) drove the Wolf out of the Wood: All a Man hath will he give for his Life, Job 2.4. There the Father of Lies did speak a great Truth; what would their Lands and Liberties signifie, should they lose their Lives by the Fa∣mine which is an Irresistible Tyrant? but so is not Oppression, in which case Liberty is oft pre∣fet'd above Life, and Men (especially Free-born) will chuse to lose the latter rather than the former. Philo-Judaeus tells of an Heathen-people, who in their Wars used only this Expression, [estote viri, libertas agitur] quit your selves brave Soldiers, rather lose your Lives than your Liberties, for that is the Cause you now Fight for, 'tis for sweet Liberty, our Native and Birth-right Liberty: And Daniel (in his History of England) declareth, that there was a contention held very hot in this our Land, between Prince and People, for full fourscore years together about Liberty and Property, which ceased not until the Grand Charter was granted, the whole and sole design whereof was wisely contrived to keep the Beam right, even and equal (without tilting on either side) between Soveraignty and Subjection: And to end that long Controversie, this Magna Charta (so called) was happily gained in the Maturity of a Judi∣cious Prince, Edward the first, who frankly granted, and fully ratified it to the Peoples Satis∣faction. And if any violence (for breaking into Joseph's Store-houses) was not acted by the people of Egypt, when they came under those sad Circumstances (every one of the five being sadder than the other that went before it) it may,

1. Be ascribed to Joseph's prudence (as to a secondary cause of that effect) for 'tis probable (saith Rivet) that Joseph wisely laid up his Corn in strong Towers or Castles which were not easily broke into; and 'tis certain (as Recorded in Scripture) that he removed the people from one end of the Land to the other, ver. 21. not only to alter the Property of▪ their Possessions from themselves to Pharaoh the present Purchaser of them, but also it was his prudence and policy that by this change of Habitations they might be separated from their Brethren (as he himself had been, Gen. 49.26.) from their Kindred and all their Acquaintance; hereby they were render'd altogether uncapable to move Sedition against the Government; to which, Thargum Jerusal▪ addeth a third Reason hereof, that the Egyptians should not deride Joseph's Bre∣thren for being Strangers among them, seeing this Translation made themselves Strangers to their own Relations and former Companions; yea, and brought them into Bondage under Pharaoh, according to the Curse, Gen. 9.25. they also being a part of Cham's Posterity, Gen. 10.6. Psal. 105.23. when both their Persons and Possessions were translated into Pharaoh's power.

But the great Question is, Whether Joseph be justifiable in thus provoking a poor pinched and half-pined people: He seems to have put off all Bowels of Humanity, thus to take the advan∣tage of their necessity, and that to the utmost Rigour, both to the Ingrossing of all their Goods, and to the Inthralling of all their Persons, contrary (as to appearance) to all the common Rules both of Charity and Justice.

Answer 1. Our Lord expresly forbids to judge according to Appearance, but commands to judge Righteous Judgment, John 7.24. It need not be doubted, but those Blind Egyptians were precipitant enough in their judging and censuring godly Joseph, whose Office it was to teach them, as well as their Senators wisdom, Psal. 105.22. that he might both learn them the worship of the true God, and unlearn them the worship of their false Gods: This was enough to prejudice them against him. Tully (a Man of great Knowledge as well as Eloquence) could say, [Me à Religione, quam à majoribus traditam accept, nulla unquam suadebit oratio,] all the World shall never perswade me to relinquish that Religion, which I received by. Tradi∣tion from my Fore-fathers, though it was but a Rotten Romish Idolatrous Religion: How much more might these silly Souls say so? and therefore they must have a prejudicate opinion of all that he said and did, especially, if (as some say) that he press'd upon this people the Doctrine and Practice of Circumcision: Though this s••••lls like a Jewish Fable, and was not done to their provocation, yet was there enough done in all these premised passages to provoke them into rage (as before) notwithstanding all his prudence, and therefore, that no mischief fol∣low'd (flowing from those that were too apt to judge according to appearance, &c.) must be Attributed more to Gods Power and Providence than to Joseph's Prudence and Policy. No doubt but those poor people of Egypt would not only reprehend what they could not compre∣hend, as to the Reason of Joseph's Actings in his high Office, but would also Rage at them, (so Gen. 41.13. as before, importeth) yet 'tis the mighty work of the Almighty's Power and Providence to restrain that rage of Man which will not turn to the praise of God. Psal. 76.10. As the Huntsman ordereth the rage of the Hunting Dog to his own pleasure, restrain∣ing it at his will by a slip or string in his Hand; so the Great God hath his Hunters (or Hunt∣ing Dogs) that Hunt Gods Joseph's from Mountain to Hill, and from Hill to Mountain, Jer.

16.16. even mighty Hunters, such as Nimrod was, Gen. 10.8, 9. Caldeans, Babylonians, or Roman-Babel-Butlders, that have Hunted Gods people out of their Meeting-places in our Day, yet are they all but as Gods Dogs in a String, who restrains them at his pleasure, and orders their rage for his Honour; the Hebrew word for restrain there, signifies to curb and to keep within Compass, the Greek Septuag▪ reads it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It shall keep Holy Day to thee, that is, cease from working as upon an Holy or Resting-day, as to outwárd Objects, how restless so∣ever it be within: It is the Great God (who is girded with prevailing power, as the Hebrew [Gibber] signifies, Psal. 65.6. that girds in all extravagant Rage as within a Girdle, yea, God hath a Girdle for that most unruly Element the wide Ocean (and that must be both a wide and a strong Girdle indeed) ver. 7. He hath the raging Sea (it self) fast in his swadling Bands, Job 38.9. 'Tis but as a weak Babe (when most outragious) in the Hands of the mighty God, who orders it at his pleasure, turning it this way and that way (in its Fluxes and Refluxes) as easily as the Nurse doth the swadl'd Infant when he listeth: Yea, God hath a Girdle for the Mightiest Monarchs, girding their Loins with a Girdle, Job 12.18, 19. (with a Rope, reads the vulgar) wherewith he restrains them, laying Affliction up∣on their Loins, (Psal. 66.11.) and removing such as seem unmoveable, pouring contempt up∣on them, Job 12.21. Dan. 2.21. and 4.30, &c. So God hath a Girdle for the Tumults of the people, (as well as for the Pride and Usurpations of Princes) which are oft as outragi∣ous as the raging Sea, foaming out Mire and Dirt, yet God stills them, and makes (as at his check and beck) a sweet calm at his, pleasure: All Masterless Men, yea, and spiteful Devils (who would lay Sion level) God muzzles their Mouths, and Manacles their Hands from harming his Joseph's: Man indeed may stir up strife, but God alone can stint it with Bounds.

Answer the second, as to Joseph's vindications

1. All Joseph did to this people (as above) was not only with their consent, but also at their request, as [Buy us and our Land for Bread,] Gen. 47.18, 19. Volenti non fit injuria.

2. As his Actings were not injurious, so nor uncharitable, for it was Charity in him, to remit their Services, and retain only their Lands, when both were sold him.

3. He used Liberality in his Charity towards them, for whereas, he might have taken half or four parts of their Lands (when he restored them to their Liberties) and left them but the other half, or but one of five, yet he allow'd them four parts, and was contented to take but one part for Pharaoh, which was no more than was laid up in the years of plenty, Gen. 41.34. whereas 'tis common in the Countrey to Lett Land to half-part for half the profit.

4. The Corn, which Joseph sold them was the Kings, bought with the Kings Money, and therefore was he bound in fidelity to the King to take a valuable consideration for it; the King was no way oblig'd to give his Corn gratis to them, seeing they had the same liberty that Pha∣raoh had, to buy in and lay up Stores of it in the years of plenty, Joseph having foretold them of the approaching Famine: Had he given them the Corn freely, he had been an unfaithful Steward to the King.

5. Though Joseph seem'd to make a Monopoly of all the Money, as well as Corn, [He ga∣ther'd up all the Money of the Land, Gen. 47.14.] as he had done all the Corn, Gen. 41.48, 49. yet did not convert either the Corn or the Money to his own private profit, as for the Corn he laid up in Apothecas Regis, the Kings Store-houses (so Junius reads, Gen. 41.35.) under the Hand of Pharaoh, and not for his own particular use, and so the Money (Joseph gather'd up) he did not hoard in his own private Coffers, to enrich himself by his Office, but like a faithful Officer to Pharaoh, laid it all up in the Kings Exchequer, Gen. 47.14. and so infinitely increased his Treasure: There be few such just Treasurers and Stewards now-a-days: Joseph was faithful to his King, because he feared his God, Gen. 42.18. without which there can be no true faithfulness.

6. Whereas it seems harder in Joseph to take all the peoples Cattel (as it seem's hard in him to take all their Money) seeing their Cattel was part of their Livelihood in affording them Milk, Work, &c, but seeing he neither used any wicked wiles to compass their Cattel, nor Acted any thing against the Laws of the Land, nor in any way of force Extorted them, it was done by a free and fair open Contract with the Owners, who now had as little to feed their Cattel with (because of the Famine) as to feed themselves. It was now become cruelty in their owners to keep them any longer, and it would be a courtesie and kindness in Joseph to keep them alive for common good, and what good could their Goods or Cattel do them if themselves should die for want of Corn, as doubtless many did die both by Famine and Plague (though Moses mention it not) for these two [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] are very rarely found asunder.

7. But it seems hardest of all, that Joseph will take their Lands and Liberties too, when both their Coin and their Cattel were gone from them, yet still all along here was a lesser good ex∣changed for a greater, and a lesser loss or evil still prevented a worser. Life is a greater good, and the loss of Life a greater evil, than Coin, Cattel, Lands or Liberties, or the loss of them all: Jacob reckon'd thus, [It is enough, Joseph is yet alive] Gen. 45.28. that's a Mercy in the midst of Misery, he rejoiced more for his Life than for his Honour. Why should the living Man complain? Lam. 3.39. So 'twas enough for this people, that Joseph preserv'd them a∣live, they perish'd not with many others, so could not complain of an hard Bargain: No doubt put their Cattel (as well as Coin) yea, their Lands and Liberties had a due value and price put upon them by mutual consent, and that Joseph gave them the full worth in Corn (accord∣ing to the Contract) for them: And though some may say, Joseph might have been more merciful to the poorer sort; it must be considered, that Joseph was but a Steward for Pharaoh, not Administring his own Goods, but his Masters; now no Man must be liberal of that which is another Mans without the Owners Consent: Yea, the Poor and the Rich.

8. And Lastly, They did all universally acknowledge, that Joseph had been truely liberal as well as merciful to them: Insomuch, that though, God was now punishing them for their Riotous and Licentious Lives in the years of plenty, by these years of extream and starving scarcity (teaching them hereby the worth of those Blessings by the want of them) yet Jo∣seph had preserv'd them from perishing (as many others did) and had saved their Lives (which was far better than all they parted with to purchase them) yea, and their Liberties too, to become Farmers to Pharaoh, upon which account he restored their Lands and all their lnstru∣ments of Husbandry (as Ploughs, Carts, &c.) they were so far from complaining, that they thank'd him for his kindness, Gen. 47.25. Thus 'tis plain, it was not Injustice in Jo∣seph, but his Equity, Fidelity and pious Prudence, whereby he saved both King and Kingdom Alive, &c.

N B. In this History of Joseph there is a manifold Mystery; 1. As he is a Type of Christ. 2. Of the Church. 3. Of a Christian. 1. As of Christ, something is said before, to which more is here to be added, as to both his states, of Humiliation and Exaltation: 1. In his Humbled Estate Joseph represents our dear Jesus thus; 1. As Jacob being sollicitous for his Sons welfare, sent his dearest Joseph as his Embassadour to bring him Tidings how it fared with them, and with their flocks, Gen. 37.13, 14. Thus God so loved the World, that he sent his only begotten Son, Job. 3.16. Christ was sent to the lost Sheep of the House of Israel (his Brethren) Mat. 15.24. not so much to know as to purchase and procure their Peace, Luk. 19.42.

2. As Joseph, so Jesus came unto his own, and his own received him not, Joh. 1.11. when he came to seek and save that which was lost, Luk. 19.10. yea and found them in Dothan too, in a state of Defection as before: They were so far from receiving this their Physician (who came to heal and help them) that they despis'd him, and call'd him Blasphemer, &c. as Jo∣seph's Brethren call'd him Dreamer, Gen. 37.19.

3. They conspir'd the Death of Joseph; So did the Jews against Jesus, ut suprà.

4. They strip Joseph, cast him into a Pit, when they had condemn'd him, Gen. 37.23, 24. Thus they dealt with Jesus, Mat. 27.28. casting him (when judg'd and strip'd) into an horrible Pit of Misery, Psal. 28.1.

5. Both were sold as above, and,

6. Joseph When Sold, was hurried to Potiphar, and Jesus to the High Priest.

7. The Jewish Synagogue as base to Jesus, as Potiphars▪ wanton Wife to Joseph.

8. Joseph 'twixt Butler Saved and Baker Hanged: So Jesus 'twixt two Thieves, one Pe∣nitent, the other Impenitent.

9. As Joseph At thirty, after three years was released, so Jesus about thirty, after three days was raised. Thus Congruous is the Type with the Antitype herein, but much more in the Exalted State, as Joseph's so Jesus's bow abode in strength, and as Joseph was raised, out of the Dungeon, seated at Pharaohs Right Hand, saved Egypt and his Brethren from perishing: So Jesus was rais'd out of Death's Dungeon, seated at his Fathers Right Hand, and saves his Church and Brethren from utter Destruction. More particularly,

1. As Joseph was, so Jesus is the grand [Zapnath Paaneach] the Revealer of Secrets, Joh. 1.18. and the Saviour of the World, Isa. 4.3.11. Act. 4.12.

2. As Joseph had fulness of all food laid up for the Hungry: So it pleaseth the Father that in our Jesus should all fulness dwell, Col. 1.19.

3. As Joseph's full Garners, invited all Lands to come to him (the Lord of the Land) for supply, yea even his very Brethren, who had been so Bruitish to him: So our Jesus his ful∣ness invites all Lands to look unto him to be saved, Isa, 45.22. He hath gifts even for the Re∣bellious, Psal. 68.18. Act. 3.20.

4. As Joseph provided Storehouses for every City, that they needed not to Travail far, Gen. 41.48. so Jesus lays up Food in every City: 'tis our happiness that the Word (that Bread of Life) we have so nigh us, 'tis brought home to our Houses, God Rains down Manna at our Tent Doors, Rom. 10.8. we need not say, Who shall go up to Heaven to fetch it For us? Neither is it beyond Sea, &c. Deut. 30.13, 14. Manna was Rained down Round about the Camp, Exod. 16.13. 'twas no more but their stepping out of their Tent Doors, and it lay ready there for them; yea Quails, as well as Manna, which came down in the Dew, as Christ (that Angels food) doth in the Ministry of the Word: Blessed be God we have yet neither a Famine of Bread (as those poor Egyptians then had) nor a Famine of the Word, we need not go from Sea to Sea, &c. to seek it, and yet not find it; as Amos 8.11, 12. yet, though the Word be nigh us, our Joseph or Jesus his Store-Houses be in every City, and in every part in this City; some are so lazy, they will not stir to the Door to it, nay some are so wretched, that unless God would set up a Pulpit at a Play-House or Ale-House Door, they will not come to hear it.

5. As there was no pressing to Joseph, till plain Poverty most Penury most powerfully pinched them, Gen. 42.1, 2. they were Hopeless and Helpless as to themselves, gazing up∣on one another, as at their Wits end, and not knowing whither to turn them: So till we be emptied of all the Dough of our own Righteousness we bring out of Egypt with us, Exod. 12.34, 39. Then, and not till then do we hunger after the Heavenly Manna: 'Tis the pinched Soul that prizeth Christ: That Soul cries like one ready to perish by Famine, Give me Bread, give me Christ, or I die, I cannot live without him, I dare not die without him.

6. As Joseph, the Vice-Roy and Lord of the Land, having the Kings Privy-Seal, a Gold Chain and Royal Rubes, did make himself strange, and sp••••e roughly to his almost famish'd Brethren, when they came to him for Corn, Gen. 42.7. Notwithstanding their bowing to him, ver. 6. (wherein they unwittingly accomplish'd his Prophetick Dreams, which those Mockers little thought ever to have done to that Dreamer) that he might bring them the sooner to a sight and sense of their sin; yet all along scattering Pledges of his favour to them, as filling their Sacks and restoring their Money, ver. 25, 28. This was all the Revenge he design'd against them for all their Roguery against him: He steals these two kindnesses upon them, notwithstanding all his strangeness and roughness toward them: Even so dealeth our Dear Jesus with his Brethren, though they come bowing before him: He hideth his love from Job, but it was from Increasement of love, to make him know his transgression and his sin, Job 13.23, 24 and 19.11. Job judged himself as hated of God, like an Enemy: All that Fire of wrath (which he complain'd of) was but to burn up his Corruptions only, and to sever the sin, which God hated, from the Son, whom God loved: Jesus was never nearer Mary Magdalen, than when she was bleared with Tears for his absence, John 20.13, 16. and though he spake roughly to the Syrophoenician Woman (calling her a Gentile-dog) yet had he a design of love upon her, Mat. 15.25, 28. He (giving her the Key of his full Treasury) not only fills her Sack, but also restores (not her Money, but what was better) her Daughter. Our Jesus (the Fathers Vice-Roy, Lord of all, Acts 10.36. having the Signet of the Everlasting Gospel, and being Clothed with the Royal Robes of the Richest Righteousness) doth sometimes take state upon him, seems as a stranger, Jer. 14.8, 9. and suffers the Children of Light to walk a while in Darkness, Isa. 50.10. till they be duely, truely and throughly humbled, then doth he them good at the latter end, Deut. 8.16.

7. As Joseph could no longer Refrain himself, than while his Brethren were brought lew enough (upon the Rack of Conscience, Gen. 42.21, 28▪ 35. and 43.18. and 44.13, 14, 16, 34.) but passionately proclaims, [I am Joseph your Brother] Gen. 45.1, 3. No sooner had their Sin found them out, Numb. 31.23. (their own Guilt made them timorous, and eve∣ry strange occurrence affrighted them, making them mistake and mis-interpret Mercies for Mischiefs) but immediately they had Joseph's Steward comforting their distressed Consciences, saying, Peace be unto you, fear not, &c. Gen. 43.20, 23. but bringing Benjamin with them, then they shall be cheated with the best of good Cheer; They were richly feasted, and made exceeding merry, v. 29.30, 34. yet all this while they knew not that all this Kindness came from Joseph their Brother. This was an high point of Heavenly Wisdom in Joseph, who well knew, how Hypocrites will hang down their heads like a bulrush, Isa. 58.5. while some Storm of Trouble lyes upon them; yet if fair-weather follow, they lift up their heads as bolt-upright as ever. Something they will do about Sin, but nothing, or not enough against Sin: Had Jo∣seph presently entertained and embraced them as his Brethren, they would sooner have gloried in their wickedness than repented of it. They had now lain long in their Sin, and it was got into the very grain of them, yea, even Incorporated with them; therefore a little Repentance could not carry it out and off. Hereupon doth he (after all this Kindness) try another Trick,

which brought them into a more grievous Agony, before he makes himself known to them, Gen. 44.1, 10, 13. that (probably also) the Truth of their love to Benjamin might be tryed thereby: when Joseph's Cup was found in Benjamin's Sack, then they cry, [God hath found out our Iniquities] v. 6. Recalling to mind (by this Divining Cup) their cruel Conspi∣racy against their Brother Joseph, as Gen. 42.21, 22. and now thinking that God had met with them for it, and would pay them home in their own coyn; they had Sold him a Slave into Egypt, now All they (themselves) must be Slaves in Egypt.

Just so our dear Jesus dealeth with Sinners (whom he seeketh and saveth from their Sins) not saying at the first sight [I am Joseph your Brother, I am Jesus your Saviour] but like a Skilful Chirurgeon, he first useth Corrosives, and then Cordials; old fester'd and putrify'd Sores must have the peccant Humour drawn out, before it be heal'd up; Peccata extrinsecus Radere & non Intrinsecus Eradicare, fictio est, saith Bernard; The good Samaritan (who re∣presents our Saviour, first poured in wine to search the wounds, and then oyl to supple them, Luk. 10.33, 34. 'tis Christ's Method to apply first the sharpness of the Law, and then the sweetness of the Gospel; so we bring but our Benjamin (or best beloved Sin) to him. He pronounceth those Blessed, that first do mourn for Sin, even with a Funeral Mourning or Sorrow (as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) and then after are comforted, Matth. 5.4. He there∣fore will have his Disciples first soundly tossed with Tempests, and sorely troubled before they were helped, and comforted with those comfortable words, [It is I, be not afraid] Matth. 14.24, 26, 27. and this Comfort came not till the fourth watch of the night too, v. 2••. all the three former watches must they be sweating and swooning under their own Fears and toilsome Troubles, by both boisterous and contrary winds: Thus God dealt with the Church in the Old Testament, Isa. 54.11. Christ works his Cures in this way, first he casts down, and then he raises up; first he wounds, and then he heals, Hos. 6.1, 2. After sinning, there must be a sorrowing, and then these April Showers (of Sorrow after a Godly sort, 2 Cor. 7.10.) bring forth the May-Flowers of Peace and Joy in believing, Rom. 15.13. Godly Sorrow worketh up into a Gospel-Comfort, such as sow in Tears, shall reap in Joy, Psal. 126.5. and Christ will have some proportion betwixt sinning and sorrowing; Manasseh had greatly sinned, and he as greatly sorrowed, 2 Chron. 33.11, 12. Ahab humbled himself, but not greatly (as he did) whose Sorrow for Sin was more than Skin deep: Humiliation for Sin must be sound and soaking, or else 'tis to no purpose, not proving Repentance unto life, never to be repented of. It must be Due, (if True) yea, Deep and Daily: Those that were pricked in their hearts, hear not presently, [Be of good cheer, your Sins are forgiven] but are bid to Repent on, Act. 2.37, 38. that is, satisfie not your Souls with this Remorse for Sin (you now feel) but dwell a while upon this work of Repentance, and go through-stitch with it: Peter prescribes Repenting (even to a transmentation, or change of Mind, as the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies) to be the best Remedy against Remorse or Compunction; He bids them never leave Circumcising their Hearts, till they found their Souls as sore, as the Shechemites did their Bodies at the third Day, Gen. 34, 25. Though those Crucifiers of Christ were punctually prick'd and pierced (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies) and they felt the very Nails (wherewith they had nailed Christ to the Cross) sticking fast (as so many sharp Daggers, or Stings of Scorpions) in the sides of their Consciences; yet it seems (in the Apostles Sentiments) they had not yet Repented: The pattern both of Joseph and of Jesus, yea and of this Simon Bar-Jonah too, must teach us our practice in the like Cases: It is verily a Fault and Folly to mistake the Disease or Malady, for the Cure and Remedy, to be over-forward in administring Comforts; this is to apply corroborating Cordials unto full and foul Stomachs, which more require some Purging Potions. 'Tis only the feeble-minded (such as are ready to sink and be swallow'd up of overmuch sorrow) who must be Comforted, 1 Thess. 5.14. 2 Cor. 2.7. and such certainly were Joseph's Brethren at this time: They were plung'd into a worse pit of perplexity than that was they had thrown Joseph into, and now when they were dispirited, and just sinking into the Gulph of Slavery and Misery, Joseph comes with a Cordial, and shores them up with his Shoulder, saying to them, I am Joseph your Brother (just as Jesus said to his Brethren or Disciples in Distress, It is I, be not afraid, Gen. 45.3, 4, 5. There be many more Congruities that do occur and offer themselves to observation; As,

8. Joseph typifies Jesus in his Name, not only in that Egyptian [Zaphnath Paaneach] aforementioned, but also in his Hebrew Names, both Proper, and Metaphorical: As, (1.) His proper Name, Joseph, noteth both to Add and to Abstract, (so the word [Asaph] is used in both those senses, Gen. 30.23.) the Lord hath taken away (Hebr. Asaph) my Reproach, and let the Lord add (there the word again is [Oseph] to me another Son to this, v. 24. that she might be the Mother of the two last and best Patriarchs, the other ten being born before them: So Jesus is added of the Father to the first Adam, to Abstract, or take away the Re∣proach Rolled upon us by the Fall: and All our Addings and Increasings flow from his fulness,

Joh. 1.16. Psal. 87.7. and 133.2. and Hos. 14.8. (2.) His Metaphorical Name, his Fa∣ther calls him [a fruitful bough] Gen. 49.22. The moisture or wet of the well he grew by, and the warmth of the Wall he lean'd upon; made him overtop all his Brethren both in Stature and in Number; as Joseph, so Jesus was a blessed Branch, Zech. 6.12. a green firr-tree, that makes long reaches upward, Hos. 14.8. Above all his fellows, Psal. 45.7. whose Anointing was for them, as well as above them, as he is higher in stature than all the Kings of the Earth, Psal. 89.27. (having Preheminence above all, Col. 1.18.) so more in Number than the Thou∣sands of Manasseh, or the ten Thousands of Ephraim: Who can tell his Generation? Isa. 53.8. Christ's Cross is a fruitful Bough or Tree, that brings forth a numerous offspring or holy Seed, and his Death giveth Life to a numberless Number, Rev. 7.9.

9. As Joseph was full of Bowels as to his Brethren, so towards his Fellow-Prisoners, Gen. 40.6, 7. who knew not how to help themselves, being clapt up close Prisoners, Joseph (being now enlarged within the Castle's circumference) came early in the Morning to Visit them according to his charge, and observ'd an unaccustomed sorrow in their very Visages, his tender Heart soon yearns towards them, and at the first sight of their Sadness offers his Service and himself to them though unasked.

Vincula qui sensit, Didicit succurrere Vinctis.

He had been a close Prisoner himself, which had taught him to Sympathize with those in that same suffering: He was like-affected for them, as if he had been like-afflicted with them, Rom. 12.15. and Hebr. 13.3. So Jesus hath a most tender Heart, towards Men in Misery, he had so on Earth, and he hath so in Heaven: How Compassionate was he to the Widow at Naim, when of his own free accord, and unrequested, he raised her Son! Luk. 7.12, 13. and because this loving Lord loves not to see his Servants sad, He questions his two Disciples just as Joseph did his two Pri∣soners [why were they so sad?] Luk. 24.17. and with the like Tenderness he saith to Mary-Mag∣dalen [Woman, why weepest thou?] Joh. 20.15. He can have Compassion, because he hath been touch'd with our Infirmity, yea, compassed with that Infirmity call'd Miserable; though not with that call'd Sinful, Hebr. 2.17, 18. and 4.15. and 5.2. Christ, becoming Man, was thereby a more merciful High-Priest for Man from his own Experience of Humane frailty; so that thereby he is able to succour, and no less Apt than Able: such as have been poor, pity those that are pinch'd with Poverty, such as have been troubled with Tooth-Ach, can best condole the Case of those that are under that dolorous Distemper. As Christ was thus Com∣passonate on Earth, so he is not less, but rather more in Heaven. Manet Compassio etiam cum Impassibilitate; Though he now be freed from Passion, yet retaineth he still his Compassion; though freed from feeling, yet not from Fellow-feeling, Act. 9.5. and Matth. 25.35. Christ hath lost nothing by his Exaltation in Glory: the glorified Bowels of this Compassionate Sama∣ritan must needs be Better and Greater. He is God, and God is Love; he was Merciful as a Man, but now as God, yea, God-Man in Glory. Jesus (as Joseph) knows us, when we know not him, he will meet us in our coming to him: he will do all good for us, is not he for us under God? Gen. 50.19. only our Sheaf must bow to his Sheaf, depend upon him for all; they both spake of the Church's Deliverance, Gen. 50.24. and Joh. 17.1. to last, Christ will not leave a little toe or hoof in Egypt or World.

10. As Joseph was the feeder of his Father's Family, preserving them alive, and from be∣ing famished to Death in that Famine of Bread; so Jesus is the feeder of his Father's Family▪ (the Houshold of Faith, the Church and chosen of God) from being famished to Death by that Famine of the Word, Amos 8.11. Joseph saith of himself to his Brethren, [God sent me before you to preserve you, &c.] The Famine (God hath call'd for) will last five years longer, he hath made me a means of much Mercy to thousands of People by my Provisions laid up for their preservation, Gen. 45.5, 6, 7, 8. and David saith the same of Joseph also, Psal. 105.16, 17, &c. [God called for a Famine] as a Master calls for his Servant that is absent, and pre∣sently he is present, and at hand to do his Work and Will: God sends out his Mandamus, Sum∣mons in his four Sore Judgments, and when he Serves a Citation, and Subpoena's any one of them in, then at his Call, (yea, if he do but hiss) they come, Isa. 7.18. Oh how easie it is with God to break the whole staff of Bread (which is the staff of man's Life, Lev. 26.26. Ezek. 4.16, Isa. 3.1. and 57.10.) and so to starve us all soon, by denying us an Harvest or two! If he call, a Famine, or the Sword, or noisom Beasts, or Pestilence will surely come, Ezek. 14.13, 15, 17, 19, 21. and any one of these four sore Judgments will Ride their Cir∣cuits (as Judges) when they have their Call and Commission so to do, Jer. 47.6, 7. Alas, London hath been laid Desolate by the Plague (before the Fire) which Hippocrates calleth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Divine thing, because no Humane Cause can be well given for it (omnis Pesti∣lentiae

caeca & Delitescens est causa, saith Fernelius, no Physicians can render a Reaso of it, but looks upon it as the stroke of a Divine Hand. Woe is us, that so many noisom Beasts are al∣ready sent among us. Oh that those Bears and Boars, those Lions and Leopards, &c. may not be let loose against us. Oh how soon may the Sword come! whenever it comes, it is bathed in Heaven [Hebr. Drunk, or Drenched.] Isai. 34.5. would to God it may no more be drunk with the blood of the Saints on Earth, Revel. 17.6. If the Sword be onces Drunk, 'twill Reel to and fro (like a Drunken Man) and Rove up and down, till it hath gone its Circuit both in City and Country: Oh that its Commission may be for a Sacrifice upon Edom, (which the Rabbins read Roma) and be filled with her blood, Isa. 34.6. Psal. 137.7, 8, 9. Rev. 16.6. God is now threatning to send a Famine of the Word, Amos 8.11. Hebr. to let it out of his Treasury of Judgments (where he hath it ready, and pressing to be abroad) and to turn it loose, like a wild beast coopt and kept up hitherto from hurting. The Septuagint reads it [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] He will send it out as his Apostle, but with a mournful Message, quite con∣trary to the glad Tidings Christs Apostles Preached: If it now must come out among us, to be sure, Pope and Devil will come with it, Rev. 12.12. yea, Death and Hell will be at the heels of it, Rev. 6.8. yet this is for our Comfort, there is no Danger that befalleth the Church, but God beforehand provideth and procureth some means for her Preservation: Thus God sent a Man (a famous Man) before the Famine, to preserve his Church (in Jacob's Family from being famish'd by it: Joseph shall be then their Feeder; so Jesus shall then be our Feeder, though not our Feaster in such a Wilderness-Famine, (Rev. 12.6.14.) out of his full Store∣houses. Christ is our Magazine, fulness both of Plenty and of Bounty is in him, a fulness which is not Repletive only, but Diffusive also; oh bless God we have still his Word and Sacraments to feed us, &c. wherein Christ himself becomes our Bread of Life, Joh. 6.48. and our Water of Life, Joh. 4.10, Rev. 21.6. and 22.1. Meat indeed, and Drink indeed, Joh. 6.55. the Heavenly Manna, Joh. 6.32.38. our Joseph or Jesus feeds us with this corn of heaven, Psal. 78.24, 25. never Princes were better served. He'l not let any of his be lost, Joh. 17.12. or perish in a Wilderness-Famine, Psal. 37.19.

There be other Congruities, I (for brevities sake) must omit in a bare naming them: As,

1. Joseph taught his Brethren Unity, Gen. 45.24. fearing they might fall out by the way, and quarrel about their Crime concerning him, who had both remitted it, and was reconciled to them all equally; so Jesus oft presseth his Brethren to love one another, Joh. 13.3, 4. and 15.17. Rom. 13.8. 1 Thess. 4.9. 1 Joh. 3.11. and 4.7, 12. and to keep the unity of the Spirit in the bond of Peace, Eph. 4.3.13. the Daughter of Dissention is Dissolution.

2. As Joseph presented his Brethren to Pharaoh (notwithstanding all their unkindnesses to him) whereby they became Acceptable, though in themselves as Hebrews, they were Abomi∣nable) to him, and capable of both Preservation and Preferment, Gen. 47.2. and no doubt but he did commend Reuben, Judah, and Benjamin to the King, these three being most en∣deared to himself: So Jesus presents all his brethren to the King of Kings, Isa. 8.18. having all their Names writ upon his Heart, as Aaron had the twelve Tribes upon his Breast-plate, through him we have Access, Eph. 2.5. and Acceptance also, Eph. 1.6.

3. As Joseph (being not ashamed of his Brethren, though he, the Lord of Egypt, and they Shepherds, so, an Abomination to the Egyptians) instructs them what to say to Pharaoh, Gen. 46.33, 34. He teaches them to tell the Truth, and not be ashamed of their Trade, though it was mean and despicable, especially to the Egyptians, prudently proposing that with his Princes Approbation (without which, though so great a Favourite, he will do nothing for his Friends) he might have Goshen, most fertile, fittest for their Cattle, nearest to Ca∣naan, and where they might live unmingled with the Idolatrous: So Jesus instructeth us what to say to the Father, for we know not what to pray for as we ought, Rom. 8.26. neither for Matter nor Manner, but as He (by his Spirit) teacheth us. Therefore did his Disciples say, Lord, teach us to pray as John taught his Disciples, Luk. 11.••.

4. As Joseph said to his Brethren, [Come down to me, that you may be near me, and tarry not, also, Regard not your Stuff, &c.] Gen. 45.9,10, 18, 20. So saith Jesus to us [Come unto me, and ye shall find rest for your Souls,] Matth. 11.29. yea, he will send his Cherubims, his Cha∣riots of Clouds to fetch us up to himself (as Joseph did for them, v. 19.21.) that where he is, there may we be also, 1 Thess. 4.15. and Joh. 17.24. He saith likewise, [Regard not your lumber] but take the loss of your Goods joyfully; why should we with Lot play at loth to depart, seeing Christ hath far better Riches for us, the good of all the Land of Glory is before us. All is but trash and trumpery to this true treasure of Grace and Glory.

Lastly, He gives them Provision for the way (as Joseph did, v. 21.) even hidden Manna, Rev. 2.17. Such as the world knows nothing of, Joh. 4.32. and Prov. 14.10. the Cates and Delicates of Faith and a good Conscience, Rom. 15.13. Prov. 15.15. which they go

feeding upon (as Samson did upon his Honey-Comb till he came to his Parents, Judg. 14.9.) to their Father's House. Thus far the Congruity: Now see some Disparity.

As, 1. Joseph accused his Brethren to their earthly Father, and brought to him their evil Report, Gen. 37.2. but our Dear Jesus excuses us to our Heavenly Father, interceeding for us with him, Hebr. 9.24. Rom. 8.34. He is our Advocate with the Father, 1 Joh. 2.1. An∣swering all Satan's Accusations (who is our Accuser to the Father, Rev. 12.10.) as the Lawyer doth for his Clients, opening their Case, pleading their Cause; so 'tis carried, Nonsuiting all Satan's Actions, Uxori lis non intenditur. He cannot commence a Suit against Christ's Spouse, she saith, Go sue my Husband, I am under Covert-Baron, &c.

2. Joseph was tainted with the corrupt Language of flattering Courtiers, in Swearing twice by the Life of the King, which was a great Oath in Egypt, Gen. 42.15, 16. As it was in Spain, while she was aspiring after an Absolute Monarchy (as France doth now) in their prophane Pride, used to Swear by the Life of their King: So Joseph here, that he might seem enough an Egyptian, (in his friendly Dissimulation) Swears heathenishly as the Egyptians usually did, partly out of Flattery, and partly out of Superstition. 'Tis like, he had contracted this evil Cu∣stom (accustomed among the Heathens to Swear by the Soul of their Emperours) by his being so long Conversant (about 23 years) in such Evil Company as Pharaoh's Court consisted of; which was a corrupt Air for so Godly a Man to breathe in: where he might have complain'd with the Prophet [Woe is me, that I become a man of unclean lips, by dwelling among a people of unclean lips] Isa. 6.5. for there he contracted that sinful Custom of the Court, Sin being as catching as the Plague. As 'tis hard for Sheep to lye among Bryars and Thorns, and not to lose some part of their Fleece: So 'tis of equal Difficulty for Saints to live (in a familiar con∣verse) among wicked Men, and not to lose some part of their Piety, and former fervency: yea, some guilt and filth of Sin will cleave to their Consciences, as some Bryar or Thorn doth to the Tails or Sides of the Sheep: but it was not thus with our dear Jesus, though he was conversant among Publicans and Sinners, Matth. 9.10, 11. and 11.19. and Mark 2.15. for which (indeed) the Pharisees did calumniate Christ, importing, he could not be the Messiah, because he kept such ill Company: This was to find fault, [Quòd in Domum aegroti Intravit Medicus] that the Physician ventur'd to visit the Sick, saith Austin: The Sick is the proper Objest of the Physician, and to visit them (yea, those that are Infected with the Plague) is his proper Office, yet doth he secure himself from Infection by sovereign Antidotes; but none like that which our [Rophe] Giant-like (so called, Exod. 15.26.) or Almighty Physician, was endowed with, to wit, his Divine Nature, which secured his Humane Nature from all infe∣cting Tinctures, he could converse with Sinners (his very Errand into the World) and nei∣ther countenance Sin, nor contract it: none of their Evil Communications could corrupt his good Manners, as 1 Cor. 15.33. the Devil's Drivel that left a foul stain upon the Speaker, could not fasten the like (as it oft doth on us) upon him the holy Hearer: and though sometime he got Grief, yet never Guilt by them. More Disparities might be mentioned, which I omit; as likewise (for avoiding prolixity) the third Congruity betwixt Joseph the type, and a Christian in particular (as before the Church in General) the Antitype. A touch only upon this:

1. As Joseph was (in Jacob's Intention) his first-born, Gen. 29.18. and 30.23, 24. so had the double Portion, Gen. 48.5.22. Num. 1.10. 1 Chron. 5.1. Thus Christians are the first-born of God, Hebr. 12.23. having special Prerogatives (as those under the Law had, Deut. 21.17.) even a double Portion of Grace and Glory.

2. As Joseph wore a parti-coloured Coat; so Christians are clothed with variety of Graces, Joh. 1.16. 2 Per. 1.4, 5, 6, &c.

3. As Joseph was the best beloved of his earthly Father, Gen. 37.3. so are Christians of their Heavenly.

4. They are envied by false Brethren, Nick-named, Persecuted, &c. as Joseph was.

5. The Keepers of them will take away their Coat or Vail, Cant. 5.7. and if the World (or Sin) become their Mistriss. 'twill make them naked, Exod. 32.25.

6. Their Bow also abides in strength, &c. being made more than Conquerour, Rom. 8.37. even Triumphers, 2 Cor. 2.14.

7. They are first Humbled, then Exalted.

8. They are Exalted to high Honour, 1 Sam. 2.30. made Kings and Priests to God, Rev. 1.6.

9. They likewise feed many, Prov. 10.21.

10. Their Bones also be Buried in the Valley of Achor, in the Door of Hope, viz. of a bet∣ter Resurrection, Hebr. 11.35. Prov. 14.32.