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 ...

CHAP. XIII. The History and Mystery of Joseph's Sale.

THE History of Joseph's Life is handled under four Heads. First, His Sale into Egypt. Secondly, His State in Egypt. Thirdly, His Exercise there, And Fourthly, His Exit thence, and out of the World, &c.

§. 1. First, In the first Head, there be three particular circumstances to be observed, in the Sale of Joseph, &c. Consider, 1. The Sellers. 2. The Buyers. 3. The principal impulsive procu∣ring cause of this Bargain both in the Sellers and in the Buyers. In this Sale,

First, The Sellers are to be considered: His own Brethren who hated him, whereof Moses makes mention in Gen. 37. as he gives an account in chap. 36. of Esau, who hated his Brother Jacob, as Joseph (his Son) was hated of his Brethren: Though Esau lost his Birth∣right by his own fault, but Joseph got it by the fault of Reuben: The time when these Sellers made this Sale is mentioned by Moses, to wit, while Esau and his Posterity had peaceable and prosperous possessions in Mount-Seir, when Jacob (with his Father Isaac) were but Pilgrims in Canaan. Esau had now (before Jacob's return from Laban to the Land of Promise) remov∣ed himself from sojourning with his Father Isaac (where Jacob left him at his Banishment from home) by the over-ruling providence of God (who appointeth the bounds of all mens Habitations, Act. 17.26. Gen. 49.13. Psal. 24.1. &c.) to make room for the right heir of that pro∣mised Land, both according to Gods Promise and Isaac's Blessing, Gen. 36.6, 7, 8. though it may be justly doubted whether Esau gave place to Jacob out of any regard to such reasons, but rather,

1. Because he consulted his own conveniency (finding his condition in Canaan uneasy to him∣self, both by the respect his Father, especially his Mother bore to Jacob, and by the disrespect they bore to him, for grieving them with his wicked Marriages, Gen. 26.25.) And

2. Because he would both refuse the incommodiousness of Canaan (wherein so small a por∣tion was in a sojourning way alloted them, as could not with any comfort, contain both his and his Brothers large Estates) and chuse Seir, for its more commodiousness of Hunting, wherein he much delighted, and where he might make himself more room for his growing substance (than a sojourner could compass in Canaan) yea and where also he might have more Elbow∣room (as a prophane person, Heb. 12.16.) for his grievous sinning: whatever Esau's thoughts were (most likely minding nothing but his own conveniency and commodity) God caused them to conduce to the promoting of his own Promise and Providence: for God had promis'd Canaan, not to Esau, but to Jacob, however, as Esau's removal from Canaan to Seir must needs be for much case to Jacob at his return, who could promise to himself little peace and less comfort in Esau's over nigh a neighbourhood; and who now (upon Esau's resignation,) could be accommo∣dated with compass or ground enough (though but sojourners) for his Cattel in Canaan: And Though Esau in his removing to Seir did depart from the Church, yet did he grow exceeding great there through the great Graciousness of God, who had a gracious regard,

1. To the Divine Promise made to Abraham [of multiplying his Seed as the Stars, &c. Gen. 22.17.

2. To the Divine Oracle given to Rebekah [of two Nations in her Womb, &c. Gen. 25. 23. And

3. To the Patriarchal Blessing bestow'd by Isaac on Esau [wherein a Dominion is promis'd him, &c. Gen. 27.39, 40. all which were, in a great measure accomplished before Moses time, as appeareth, Gen. 36. & 1 Chron. 1.35. and after him also, 2 Kin. 8.20. in all which three places an account is held forth of Esau's foretold Dominion in his Dukedoms and Kingdoms, reduced to Dukedoms again, but at last expired in Herod the Idumean or Edomite of, Esau, who craftily compassed the Title of being termed the King of the Jews, Mat. 2.1. who therefore was troubled at Christs Birth, for fear of losing his Kingdom, v. 2, 3. &c. See Jo∣sephus Antiquity, Lib. 14. cap. 26. and 15.10. wherein may be observed how the Blessing of Isaac upon Esau did take place: Though he was a bad Son (therefore called Edom, a name and Note of his Prophaneness, Gen, 25.30, and 36.1.) yet had he a good Father, and was thus beloved for his Fathers sake, as Rom. 11.28. concerning Temporal Blessings: All the predictions and promises of God, have their due and full accomplishment, even to a Prophane Esau: How much more will not God be wanting to fulfil all the aforesaid for his Holy and

obedient Israel? Though the Posterity of Esau, was sooner advanced to Royal Dignity, than the Posterity of Jacob, which (in the Egyptian servitude) were under a Rod of Iron, Exod. 1. &c. while Esau's off-spring was swaying a Golden Scepter. Edom flourisheth with Dukes, and Triumpheth with Kings while Israel sigheth and groaneth in their House of Bondage, Gen. 36.31. where the Hebrew Rabbies have a good remark, shewing the different estate of the Children of this World, from the Children of God, and that therefore, outward Pomp and Pros∣perity is no sure sign of the True Church, as Papists assert, for then Moses choice was Childish, if not Foolish, in chusing rather to suffer Affliction with the People of God, than the Pomp and Plea∣sure of Pharoah's Court, Heb. 11.25, 26. which was the wisest and the happiest choice, that ever the good Man made, and far better than that which Elibu chargeth Job with, [That he had chosen Iniquity rather than Affliction, Job. 36.21. it may be added to this Rabbinical Note, that citò exoriuntur impii, sed citò arescunt, & tandem, exuruntur, &c.] The wicked rise up soon and suddenly to Honour and Grandeur, like the Grass upon the House top, Psal. 129.6, 7, 8. (which groweth sooner and faster than Grass of the Field, but like it, they soon and suddenly wither away when the east wind of Gods Wrath bloweth upon them, or the heat of his Indignation scorcheth them: they, (indeed) lift up themselves (or are set up by God) on high, but upon slippery places, Psal. 73.18. They are advanced, as was Haman, but to be brought down again with a witness, yea, with a vengeance. They sudden∣ly perish as the Grass, Psal. 37.2. and 73.19. yea as that Grass which groweth on the House top, to which no man wisheth a Blessing, (as is usual to Harvest men, Ruth. 2.4.) nor the Mower filleth his hand therewith, as not holding it worth his Labour; of such little worth are wicked men, Prov. 10.20. mere Compounds of Vanity and Villany, unworthy of a name (as the Rich Glutton, Luk. 16. who is not named there as the good Begger is, ver. 19, 20.) unless a name of Reproach, as Esau by the better sort was after call'd by his worst Name Edom, Gen. 25.30. and 36.1. &c. than by his better Name his Father gave him, and unworthy (not only of a Name, but also) of a Being, and least worthy of a Well-Be∣ing. Therefore God Curseth them, as he did the Figtree, Mat. 21.19, 21. and as he did this Edom (notwithstanding his fair Leaves of Royal Pomp, &c.) whom God confounded, not on∣ly for hating Sion, but much more for hurting her with both Virulent Tongues and Violent Hands, Isa. 21.11. & 34.5. Jer. 49.7. Ezek. 25.12. Joel. 3.9. Amos 1.11. Obad. v. 11. Mal. 1.3. Thus oft God tells his People of this, lest they should stumble at Edom's Prospe∣rity, while they were in Adversity, assuring them once and again, Yea God spake it more than twice, Psal. 62.11. yea even eight times, that this Grass (though never so goodly) should be cut down, but the Inheritance of the Children of God should endure for ever, Psal. 102.28. by Vertue of the Covenant and that mystical Union with God therein, which is the ground of an everlasting Communion; this is that which makes the Church both Immortal and Immutable: Moses first extols Esau's Family, Gen. 36. as if Gods Blessing had rested rather upon it than upon Jacob's, yet afterwards he passeth over it with silence, and it almost quite perisheth out of the Minds and Memory of Mankind. Esau being equal to Jacob in Blood, Birth and Breed∣ing, had the Worldly Blessing of pomp principality and prosperity first, while Jacob lived obscurely as sojourner only, not possessing any part of the Land of Promise in his own right, but by the leave of others, the true Proprietors then thereof: Thus Abraham and Isaac as well as Jacob (all) confessed themselves to be but Strangers and Pilgrims upon Earth, Heb. 11.13, 14. This Abraham did, Gen. 23.4. who purchas'd a possession of the People of the Land (the first purchase of possession that is mention'd in Scripture) not to Build on, but to Bury in, ver. 9, 11, 13. where Ephron and Abraham strive to gratifie one ano∣ther; Ephron offers Abraham the free use of their Burial-place, saying, [None of us shall with hold from thee his Sepulchre, ver. 6.] But Abraham was desirous rather to pay for his Propriety in a distinct possession, that he might be separated from them in Burial, who did not believe with him a better Resurrection, therefore he offers the full value for the Cave of Machpelah; No, saith Ephron, [The Field I give thee, &c. v. 13.] 'Twas a most brave Speech, speaking forth a most bountiful Spirit to a stranger especially; which is a good Copy of kjndness among Friends, and an exalt example of Justice among Chapmen in their bartering and bargaining together, v. 15, 17, 20. such is the care of the truely conscientious, that they will give the full worth of the commodity, and rather lose of their own, than be injurious to or usurp of anothers, giving all that is due both in quantity and quality: In this bargain the seller doth not ask too much, nor the buyer bid too little (as it was after here in the Sale of Joseph) only one price is pitch'd on, and paid down: yet, though Abraham had hereby purchas'd a little Land in Canaan, the Protomartyr Stephen, saith, God gave him no Inheritance, not so much as a Foot it, Act. 7.5. that is, though he was the Heir of the World, Rom. 4.13. and a Prince of God, Gen. 23.6. yet God gave him no place whereon to Build a Princely Pallace for him∣self

and his, while living, to dwell in, but only a double Cave (as Machpelah by Interpretation was, one for men, and another for Women, or one within another) wherein to bury himself and his when Dead, to sleep in that Sepulchre till the Resurrection: or God gave him not that general and full possession of the Land of promise, as he gave it to his Posterity after, but lets him be as a stranger in it all his days, as he calls himself, Gen. 23.4. and a great Travel∣ler, travelling to and fro (as is computed in the Patriarchs Travels) no less than 1794 Miles, and as Abrabam confess'd this, so did his Son Isaac, being another Pilgrim, as Heb. 11.13, 14, 15. Travelling likewise to and fro an Hundred and Forty eight Miles, yea, and Jacob confess'd the same likewise, when he stood before Pharaoh, calling the years of his Life the days of his Pilgrimage, Gen. 47.9. in very variable and remote Removings.

1. From Canaan to Mesopotamia, Gen. 28.5. about five hundred Miles distant.

2. From thence back again thither, Gen. 31.17, 18. the same number of Miles; and now being return'd to Canaan he shifted from place to place. As,

3. From Succoth to Shechem, Gen. 33.17, 18. computed eight Miles.

4. From thence to Bethel, Gen. 35.1, 6. about twenty eight Miles.

5. From Bethel to Bethlehem (twelve Miles) ver. 16.

6. From thence to his Father in Hebron which was twenty Miles more; there he was but a Sojourner, when this unhappy Sale of his only Jewel Joseph happened (whereof after) so that now this Patriarch had travell'd a thousand and sixty eight Miles, yet was he not got to the end of his Pilgrimage, for after all the aforesaid, he travels,

7. From Hebron to Beershebah, Gen. 46.1. which was eight German, or thirty two Miles English, the outmost part of Canaan Southward toward Egypt, whither he was forced to go by Famine out of the Land of Promise, which was Jacob's (seventh) Cross or Calamity (after this (sixth) Cross, the Sale of his Son Joseph thither) to be discours'd upon after in its pro∣per place and order. And yet,

8. Jacob hath a long Stage from Beershebah to Goshen in Egypt, (to Heliopolis saith Josephus, to On, Joseph's chiet Seat of Residency, Gen. 41.45. say others,) which was an hundred sixty and eight Miles, a great Journey for Jacob, now an hundred and thirty years old, Gen. 45.10. and 46.28.34. still,

9. He travels thence to Zoan, the Metropolis of Egypt, where King Pharaoh kept his Court, and where Joseph presented his Father to Pharaoh, Gen. 47.7. which was twenty eight Miles more into the Land. And,

10. The compleat Pythagorical Number, according, to his own choice; Jacob removes back from this Metropolitan City, and from Pharaoh's Court, to the Countrey of Rameses (so call'd Gen. 47.11.) or Goshen, ver. 27. which was another twenty eight Miles back again: This latter part of the Patriarch's Travels, maketh up two hundred fifty and six Miles, which be∣ing added to his former part thereof, being computed a thousand and sixty eighty, both these numbers being put together do amount to one thousand three hundred and twenty four Miles. No wonder then, if this Holy Patriarch be commonly called the Father of the brood of Tra∣vellers; as the vulgar singing Psalms do Translate that Psal. 24.6. He being, though the Heir of the Promise, and of the Promised Land, a most prodigious Traveller, having no en∣during City, Heb. 11.9. and 13.14. Nay, he travell'd (as it were) when he was dead, when his Body was carry'd back to be Buried from Goshen to Canaan, Gen. 50.7, 11, 13. Thus was Jacob a profess'd Pilgrim, living and dying! All this is Recorded for our Instruction and Comfort, Rom. 15.4. that though we have the like Afflictions (of being constrain'd to remove from place to place in the days of our Pilgrimage, as Jacob was, and my self have been) yet may we but carry along with us the like Affections with this Holy Patriarch, we may remember to our comfort, that our good God is not leading us through any untrodden paths, for the greatest Friends and Favourites of Heaven hath gone before us in the same Dis∣pensations, we should follow their footsteps in patience and piety, Heb. 6.12. Solamen mi∣seris socios adhibere doloris, 'tis a comfort to the miserable to have Companions in misery, yea, patterns on Record that in this very path have run before us into Heaven: Thus David was a Pilgrim, and all Gods people, 1 Chron. 29.15. and Psal. 39.12, 13. The Law taught this Truth, Levit. 25.23. and the Gospel teaches the same, 1 Pet. 2.11. commending to us those Patriarchal patterns, Heb. 11.13, 14, 15. God dealing with us no otherwise than with them whom he dearly loved; therefore should we be content to live in Tents (as they did) on Earth, till we obtain our Mansion in Heaven, and while our Commoration is below, see that our Conversation be above, Phil. 3.20. and Col. 3.1, 2, 3.

Jacob was a poor Pilgrim still when Joseph (his Jewel) was Sold, though he dwelt in He∣bron, a City at that time, yet wanted he then the property and propriety of a Native or of a Citizen there, but only dwelt in that City by a Tenure of Courtesie, and then also the great∣est

part of his Family dwelt abroad by the same Tenure of Courtesie in Tents, feeding their Flocks and Herds one while at Shechem, and another while at Dothan, Gen. 37.12, 13, 17. the former about sixty Miles from the City Hebron, and the latter (Dothan) as far distant from Shechem being constrained to keep them at great distance, for good pasture, as Laban's and Jacob's Flocks were fed at the distance of three days Journey, Gen. 30.36. Thus Righteous Lot (so called twice, 2 Pet. 2.7, 8.) dwelt in the City Sodom as a Sojourner only by a right of Courtesie: So the Sodomites upbraid him as such, and therefore his becoming a Judge (say they) was but an usurpation above Right, Gen. 19.9. which shews also, that Lot lived in an House of that City so strong, that those furious Sodomites could not break in upon him, nor break the Door thereof; while a better Man (his Unkle Abraham) was content to dwell by the same Tenure of Courtesie in Tents only, in the Plains of Mamre, Gen. 18.1, 9, 10, &c. even at that time when he had Gold and Silver enough, Gen. 13.2. wherewith either to Build or Buy a stately Pallace; and where he kept a good House, even for entertaining of Angels, three of them he most Hospitably Feasted, with plenty of Provision, choice of the best and fat∣test, yea, and with speedy preparation; three Pecks for three Mens Dinners, the best of the best too, fine Meal, the fat Calf, Butter and Milk, and Gods plenty of all, yea, and the good Man (the Master of the Family) standing by to bid them fall to, and heartily welcome, Gen. 18.5, 6, 7, 8. while his Nephew Lot was [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] sore vexed with the sinful Sodomites shameless sin, and labouring under it, as under an heavy Burden, yea, tortured as upon a Rack (as the word signifies, 2 Pet. 2.7, 8.) in his better dwelling-place.

Hereupon the Author to the Hebrews makes all these three great Patriarchs (Abraham, Isaac and Jacob,) to be no better than Pilgrims in the World, Heb. 11.9. only Sojourn∣ing in their own Land by Promise; which is so exceeding Remarkable, that I cannot omit it without making some more Remarks upon it. As,

1. It was better with Abraham in his Countrey House (though but a Tent) and with his Countrey Fare (no Wine, Venison or Delicates do we read of in the Treat aforesaid) than it was with Lot in his City-Hall, and with all his City-accommodation both for absolute neces∣sity and delightful variety: When the difference happen'd betwixt these two good Men (as the Devil, that grand Make-bait will disquiet the best with dissentions, using Servants here to set their Masters at variance) Abraham chuseth rather to suffer wrong from Lot, than to strive for his own Right which he willingly parts with for peace sake: He gives his Nephew the choice of either the Right Hand or the Left of the Land: He loved Lot's Society so well, (as Communion of Saints is undoubtedly a great priviledge both in Heaven and on Earth) that he said seeing we cannot fadge together, we will not be any farther asunder than the Right Hand is from the Left, that we may still be helpful each to other, as the two Hands be: Lot look'd upon his Left Hand the well-watered Countrey of Sodom, and loved it so, as to make it his choice: He might have had the good manners to let his Unkle (the better Man) chuse first, but the Dust of Worldly Wealth, and the Lust of the Eye had so far blinded him, that he saw not what at present beseem'd him, as after wards he did, when God so cross'd him in that which he chose, and so blessed his Unkle in that Right Hand part which Lot left him: See Gen. 13.7, 8, 9, 10. And when Lot was taken Captive in his Left Hand choice of Sojourn∣ing in the City of Sodom, he found Abraham a right Right Hand Man for his Rescue, Gen. 14.14, 16. Notwithstanding his living in Tents of the Field only, yet was it on the Right Hand in Canaan, after called the Holy Land, and then better to dwell in than was wicked So∣dom, Gen. 13.13. The three Angels (whom the Hebrews Name Michael, Gabriel and Raphael) found better Entertainment in Abraham's Countrey Tent, Gen. 18.5, 6, 7, 8. (where he spake sparingly, [inviting them only to eat a Morsel of Bread,] but treats them nobly and bountifully, his deeds were better than his words, his performances than his pro∣mises) than the two Angels were hansell'd with at Lot's City House, where they were assaul∣ted with that unnatural and beastly Buggery, Gen. 19.5. Thus Abraham's not being cu∣rious in his own and his Families dwelling, yet was courteous in Entertaining Strangers (and so had better Guests than he look'd for, even Angels, Heb. 13.2.) may serve to condemn the gross practice of Great Persons, whose curiosity is expensive enough in trimming their great Houses, but their Courtesie is too narrow to open their Doors to Strangers in kind Hospi∣tality.

The Second Remark is, There is a Conformity of Conditions in the Heirs of Grace and Glory: All those Heirs of the Promise and of the Promised Land (not only Abraham, as above, but also Isaac and Jacob) were under the same Predicament of Pilgrimage; They are all joyn'd together as sojourners, Heb. 11.9, and 13, 14, 15. Sojourning sometimes in that Land of Promise, and sometimes in other Lands. Abraham himself sojourn'd off and on (as we say) in Canaan, a compleat Hundred years, being 75 years old when God call'd him out

of Chaldaea to Canaan, Gen. 11.4. and 175 when he died out of it, Gen. 25.7. yet twice was he famish'd and forc'd out of it by Famine; hereupon we find him in Aegypt, Gen. 12.10. and in Gerar (supposed upon the same Account) Gen. 20.1. yet ever he made this Land of Promise his retreating place: we are apt to slip out of Paradise with Adam, and out of Canaan with Abraham; when God heals our backslidings, Hos. 14.4. the Land of Promise is our best retreating place, Hos. 2.7. 'tis the Lord that keeps the feet of his Saints, 1 Sam. 2.9. Thus Isaac, when driven out of this fruitful Land (made barren by Sin, Psal. 107.34.) by another Famine, Gen. 26.1. (new Sins brought new Plagues) into the Country of the Phili∣stims, as his Father had done, Gen. 20.1. but durst not go into Egypt, as he did, Gen. 12.10. for now, Gen. 26.2. God had reveal'd, that there Abraham's Offspring should suffer a long Servitude, Gen. 15.13. which (when Abraham went thither) God had not then made known; so going thither was now more dange∣rous, yet no sooner is the Famine ended, but he retreats to Beershebah, the place of God's worship in Canaan, Gen. 26.23, 24, 25. Thus likewise Jacob (a long Pilgrim to many Re∣mote places by Banishment, &c.) always retreated to Canaan, both Living and Dying, as before. So that the Harmony holdeth among these three Patriarchs, both as to their Pilgrimages, and as to their retreating places, there is a Conformity of Condition one to another, yea, and they were all conformed unto their Head Christ, (as Rom. 8.29.) who was a Pilgrim indeed, not having so much as an Hole where to lay his Head, Matth. 8.20. who empty'd himself of all, Phil. 2.7. became poor, to make us Rich, 2 Cor. 8.9. this great Architect, who made the whole world for Mankind, would not make one house for himself, but sometimes lay out of Doors, going about, and doing good every where, Act. 10.38. And if we be made poor Pilgrims, 'tis but like our Head, and a filling up his Measure, Col. 1.24. All our Sorrows and Sufferings are but so many Chips and shivers, or Splinters of the Cross of Christ. Melancton sings,

Exul erat Christus, comites nos exulis Hujus Esse decet, cujus nos quoque membra sumus.

The Third Remark is, The Grace of Faith is of such a Soul-satisfying Nature, that it enables a Believer to want for a while what a Wise God is at present not willing he should have, even these very things that he hath a real right in, and 〈◊〉〈◊〉 true title to: Thus it was with these Three Patriarchs: The Divine Promise gave them (over and over again) a Propriety to Canaan, yet the Divine Performance gave to never a one of them any Possession of it; but they all three lived the life of Strangers in it: They were satisfied to be only Sojourners there∣in (not Inheritors thereof) by the strength of their Faith, Heb. 11.9. That was the Grace which taught them both to wan•• and to wait for what a good God had promis'd them; Hereby they were willing to walk as Pilgrims upon that very Land wherein they had the best Interest, and whereunto the clearest Grant, Deed of Gift, and Title: They all were Content (through the Cordials and Comforts in believing, Rom. 15.13.) to have but a Stranger's Por∣tion in Earthly things, because their Faith did assure them of their interest in the more certain Riches of an Heavenly Inheritance, Heb. 11.13, 14, 15, 16. Their Faith was quick-sighted, to see the Promise afar off, and long-handed too, to embrace it at a great Distance. The word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] signifies, they saluted or kiss'd the Promise (though it was Remote from them) they (as it were) threw a kiss of love to it, and to Christ in it, as Christ threw his kisses of love from Heaven to them, Cant. 1.1. As they lived in Faith, so they died in Faith; yea, they died in the Faith of those Promises, that they lived not to see them turned into Performances: as they did not, so we may not, live to see many Promises and Prophecies ful∣filled in our time, yet (like them) we must Die in the Assurance of their Accomplishment to a very tittle, and every Iota, Matth. 5.18. and 24.34, 35. we may not then say, Where is the Promise? &c. 2 Pet. 3.4. for 'tis in sure hands, in the hands of a faithful Father, 2 Tim. 2.13. his word is established in Heaven, Psal. 119.38. what he hath written, he hath written, and not the least Letter in it (as Iota is in the Alphabet) not a tittle, or so much as an Hair-stroke or Accent upon the top of the Letter, not one hair can perish from that sacred Head of the sacred Scriptures: These Holy Patriarchs did (as it were) hug the Promise in the Arms of Faith, and though they had not Possession, yet the assurance of Possession did much cheer them; and they knew Heaven was their Home, which made them reckon this lower world as a strange Country. They all therefore desired repatriâsse (as Bernard phraseth it) to pass only through it (as Passengers do foreign Lands homeward) returning all along to their Hea∣venly Country. Hence some say Abraham was call'd the Hebrew, Gen. 14.13. from Heber or Gneber, which signifies a Pilgrim or Passenger; thus the Septuagint read it [Abraham] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Jerom, Transitori, one that passeth along; so did He, his Son, and Grandson,

not one of these three Patriarchs did dare to return to their Earthly Country, either Chaldaea or Syria, for fear of Idolatry, Josh, 24.2. and Gen. 31.19. They renounced the World, and Avouched the Lord for their God, Deut. 26.17. Therefore God was not ashamed to Avouch them for his Servants, v. 18. and to prepare for them a city, Heb. 11.16. seeing they were so well satisfied to Sojourn to and fro, and to dwell only in Tents and Tabernacles, as those that were in, but not of this World, John 15.19. hastening home, 2 Pet. 3.12. to Heaven, which ever moves, yet is the place of our Rest, as the Earth ever rests, yet is the place of our Change and Flitting: Thus outward motion may hold a good consistency with inward rest, and outward rest may stand in congruity with inward disturbance and unquietness, 'Twere well if we would mind more Gods own method, who at the Creation did first spread the Vault of Hea∣ven, and then laid the Foundation of the Earth, which Divine Method doth manifestly teach us, that our first thoughts should be for Heaven, and our second only for the Earth: 'Tis said, Heaven is Gods Throne, and the Earth is his Footstool, Isa. 66.1. But alas! Fond Man disorders the God of Orders Order, in making the Earth his Throne, and Heaven but his Foot∣stool, as he (in his folly) prefers Earthly before Heavenly things, placing the World in his Heart, Eccles. 3.11. (whereas God placed it under his Feet, Psal. 8.6.) but trampling upon, and treading under foot the Coelestial Treasure: Alas! The corrupt and carnal Nature of faln Man minds more the Heathens false and fallacious gloss,

(O Cives, Cives, quaerenda pecunia primùm est, virtus post nummos,

Citizens must seek Silver in the first place, and then after it Vertue) than that Golden command of the Lord of Truth, Jesus Christ, (seek first the Kingdom of God, and all other things shall be added,) Mat. 6.33. Thus did those Blessed Patriarchs in their looking for that City which hath Foundations, whose Builder and Maker is God, Heb. 11.10. They did firmly believe, that while they were pursuing Heaven, all Earthly Blessings would be added to them, (as they had need of them) like Paper and Packthread which are cast into the Bargain at a Pound of Plums. &c. Therefore did they look upon the lower World with only a Pilgrims Eye, well-knowing they could lose but little when they left this or that place in their Pilgrimage, where they lov'd but little.

Those Patriarchal Pilgrims gave the same Character of this World, that the Sage Philoso∣pher gave of the City Athens, saying, It was a pleasant place to pass through, as a Passenger or Pilgrim, but unsafe to dwell in as an Inhabitant and Member. Thus they look'd upon them∣selves as Sojourners here below, 1 Pet. 1.17. and 2.11. and not at home while in the Body, 2 Cor. 5.1, 2, 4, 6, 8, 9. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (the word there) signifies one beside or without an House (as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and do found in sense) so Christ himself was, Math. 8.20. to expiate the sin of Man, who cast himself out of Paradise, and hath been an Exile on the Earth ever since: Yea, Christians themselves, though they dwell in the great House of the World, yet are not of it, while Strangers in it and Travellers through it, John 15.19. but are of the Houshold of Faith, Gal. 6.10. and Fellow-Citizens of that Coelestial City in a better World, Eph. 2.19: and because they are but Pilgrims in this World, Psal. 39.12. Therefore,

1. They press homeward, Phil. 3.14. having Heaven in their Eye, as Moses had Canaan in his, Deut. 34.4, 5. This sweetens Death and all sour Fare.

2. They keep correspondency with Heaven while on Earth, maintaining their Interest at Home while absent from it, which when the great Captains of Greece neglected, while absent ten years in the Siege of Troy, their Rooms were taken up by others, & that became their overthrow.

3. They are not proud of the Plate, &c. which serves them while they Lodge in the Inn: All their good things here they look on only as lent them from their great Landlord.

4. The Concerns of a strange Countrey, or of the Inn they intermeddle not with: News from Home, from Heaven is his grand Inquiry and Interest, Prov. 14.10. As a Stranger intermedleth not with their Joy, so neither do they intermeddle with the Affairs of the Inn.

5. They are not filled with carking cares, what they should Eat or Drink, &c. but in the general do commit themselves to the care of their Landlord, whose proper and peculiar work it is to provide conveniencies for them, though they will not be wanting to bespeak food con∣venient for themselves, Prov. 30.7, 8. by praying to their Host [give us this day our daily Bread] Mat. 6.11. owning his cares above theirs, v. 25, 26, 27, 28, 30, 31, 32, 33, 34. and casting all their care upon him, for he careth for them, 1 Pet. 5.7. for he is the great provider of the whole World, Psal. 104.21, 27. & 145.15. Mat. 24.45. 2 Cor. 9.10. &c. they da•••• trust God with their Bodies, as they do with their Souls, looking upon the Lilies and Fowls, how they are clothed and cherished (far beyond their care of themselves) by the great House-keeper of the World, who Waters his Flowers, Prunes his Plants, Fodders his

Cattel upon a Thousand Hills, Psal. 50.10. and how much more will he feed and clothe his own dear Children, who serve his providence with moderate care and pains? They dare be careful for nothing, but only make their request known to God, Phil. 4.7. they are not left Fatherless, Joh. 14.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Orphans: Such are made drudges in Kitchins; then why so sad day by day, seeing thou art a Kings Son? 2 Sam. 13.4.

6. They make it not their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,] or work, but their [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or by-work only to sojourn in the Inn; they use it pro tempore, but their thoughts are homewards bound, their Anchor is fastened within the Vail, Heb. 6.17, 18, 19. therefore they can endure all affronts there the better, thinking 'tis but for a little time, and their home (Heaven) will make amends for all: Thus while David's Body was wandring, Psal. 56.8. yet his Heart was fixed, Psal 57.7. This double posture of these Holy Patriarchs, is Prodigious, that they should be both wandring and fixed Stars, in one and the same Horizon, their persons wandring up and down in this low∣er World, yet all that time their Affectiont are fixed (with their Anchor of Hope) not in the Deep below (where common Anchors fasten) but in the better World above: Hence it is, that they mind most the main end of their Creation, not fishing for Gudgeons, but for Forts, Castles and Cities (as Cleopatra said to Mark Antony) for that City which hath foundations, Heb. 11.10. they spend not their time as Ataxerxes is said to do, who busied himself only with making Trifles, as Hafts for Knives, &c. when he should have been caring in consult for his Kingdom, or as Domitian did, who minded nothing but catching Flies the very work of the poor Spider which eviscerates her self to make her Cobwebs to catch them: these Holy Pilgrims employ is of an higher alloy, knowing that upon this moment (in the Inn) hangs the Eternity of their Home, they therefore dare not triffle away their time, but make sure work for a better World, tho' this evil World be so connatural with them: the Prodigal thought him of Home, Lu. 15.17, 18. Rebus non me trado, sed commodo, said Seneca, I give not my self up, but only lend my self to the World.

7. They depart from their Inn at last, though not without some Reluctancy, because there they have been kept well, or leave some friends behind, or the Weather is Stormy, and the Way Dirty from thence homeward, yet the joyful Hope of reaching Home, overcomes all: Peter wist not what he said, when he said [Master 'tis good being here, Mat. 17.4. Luk. 9.32, 33.] until Christ touched him, and said, Arise, Mat. 17.7. Arise, depart, this is not your rest, for 'tis polluted, Mic. 2.10. and come up hither, Rev. 4.1. this makes them truss up all, and having their Viaticum (Provision for the way) trudge joyfully homeward, tho' as at Ma∣gellan, the wind blow in their Faces, Eccles. 11.4. not observing it to hinder them, ventus hic inventus: yet the weaned Child, Psal. 131.2. and the Crucified Man, Gal. 6.14. will not be hindred from Home or Heaven, Sails thither with contrary Winds, yea, is indeed above Storms; be risen with Christ, Col. 3.1. then all we speak and do will be things pertain∣ing to the Kingdom of God, Act. 1.1, 3.

Now (after this large and long digression upon the Patriarchs Pilgrimage, so call'd Gen. 47.9.) let us return to Joseph's Sale, wherein the (first) circumstance to be considered is the Sellers; his own Brethren, and Jacob's own Sons, while he was but a Pilgrim in the Land of Pro∣mise. Oh what cause had Jacob to say, I have had hard Providences, and an evil Pilgrimage under soft and good Promises! Oh how shall I reconcile Gods Providences and his Promises to∣gether, that thus thwart and contradict each other! is this God's giving Canaan to my Seed, when my own Sons have sold my Jewel Joseph into Egypt? Gen. 37.28. But let God alone with his own work, hush unbelief, and leave him to his own way and time; what a mirror of marvels is the History of Joseph, and what beauty is there in every part of those providences, when God made all the pieces thereof meet together, and match one another in a compleat issue of the whole.

First, The Sellers of him were all his Brethren (who would have been his Murderers) ex∣cepting Reuben, even the Sons of the two handmaids, with whom Jacob joined Joseph (not indulging him to idleness, though the Son of his Love) in keeping his Cattel, Gen. 37.2. they being more base in birth, might be less in envy, and more easy to be led by their Fathers Love: Jacob prudently (as 'tis probable) for preserving peace, thus divided his Family into two Companies (as he had done before at the approach of his Brother, Gen. 32.7. and 33.1, 2.) Joseph's Humility was such as not to scorn his being join'd with them, hoping to find them more modest, than the Sons of Leah that were better Born: However, these proved as bad and as base in their Behaviour as in their Birth (if not worse, for some say Joseph ac∣cus'd them to Jacob of the Sin of Sodomy or Buggery) seeing they conspired with Leah's Sons against Innocent Joseph: And the Conspiracy was jointly carried on first to kill him, so to lay him in a dead sleep, that he might never Dream more to their vexation, Gen. 37.18, 19, 20. wherein they compound their Craft with their Cruelty; consulting to cover their cruel kill∣ing

him with a loud Lie, they could dare to do a brutish Act, but they dare not own it, sin∣ing and shifting came both into the World together, Gen. 3.12, 13. Yea, and to their Act of Cruelty, they resolve to add an Act of Inhumanity also, when they had slain him they would not vouchsafe to Bury him decently, but cast his Carcass like a dead Dog into a dry Ditch, as not deserving the Honour of either Burial or Sepulchre, as his Mother had, Gen. 35.19, 20. Oh how corrupt was the Church here in this Holy Patriarchs Family, when almost all his Sons were tainted with such heinous sins: Whatever other sins (that Joseph accus'd them of to their and his Father not mentioned) they were expresly guilty of intentional Mur∣der, for they both design'd and endeavour'd it, and their Innocency of the Act was sore a∣gainst their will, they wanted nothing to perpetrate that Murder, but their Elder Brothers Consent. The Hebrews say, they consulted to kill him, while he was yet afar off, by set∣ting their Dogs upon him to worry him: Are these the Patriarchs of the Church that Act thus? Bloody Antichrist imitates them in this grand evil, designing to destroy their Brethren, as innocent Joseph here: Would to God, we could walk (as he did here) in simplicity of Heart at our Fathers command: Oh how low is the Church brought sometimes! yet God pre∣serveth it. Reuben (the Eldest Son of Jacob, and but half Brother to Joseph) hath the ho∣nour here of delivering him from the Diabolical design of his Bloody Brethren in putting Jo∣seph to Death, Gen. 37.21, 22. 'Tis probable, that Reuben was absent when this cruel con∣sult determin'd Joseph's Death, or if present, he presently disapprov'd of, and enter'd his Protest, against their Devilish Determination: Josephus relates Reuben's Reasons whereby he disswaded them from this Bloody Butchery.

His first Argument was in respect of God, that he would surely see them, as he saw Cain slay his Brother Abel.

His second▪ Reason was in respect of their Father, whose great grief for Joseph's death would certainly be a Cor-dolium to him, and break his Heart.

His Third Reason respected Joseph, that he was but a Child, and therefore to be pitied, and he was then Brother too, and therefore to be spared. His Fourth Argument, as to themselves, that thereby they would bring upon their own heads the guilt of innocent Blood: Whether Reuben improved any such Arguments or no, we know not, having only Josephus Authority for them, and the fair probability that must be acknowledg'd both of and in them: However this we know more infallibly from Moses (who was Divinely inspired in his Pentateuch) telling us, that Reuben as soon as he heard of his Brethren's profligate Plot and Project against Joseph, he endeavour'd to hinder it, and to deliver Joseph from dying by their Hands. And when he could not do this by his own Strength, they all unanimously raging against him for his so perswa∣ding them, He then gave them a well-pleasing Diversion, saying, Shed no Blood, but cast him into this Pit, &c. probably adding, that the slaying him, would be a breach of God's Law to Noah, Gen. 9.5. [His blood God would require of them] but their casting him into the Pit, would accomplish their Design without any Bloodshed, for there he would die by Famine, though their hands were not upon him, but in no wise shed any Blood; for every drop of Blood hath a Tongue to cry for Vengeance, Gen. 4.10. Yea, and Moses further most plainly inti∣mateth, Gen. 41.22. that Reuben perswaded them to more than they would yield to. However, he prevailed in this to have Joseph cast into the Pit (as Moses expresly saith) not with any de∣sign that he should die there (for to be kill'd by Famine is far worse than to be Slain by the Sword) bur to Deliver him out of their Hands unto his Father again, by which means he might hope to be reconciled to Jacob, whom he had so foully offended by his former Incest; and however, it was happy that (though they hearken'd not to Reuben in all things he exhor∣ted them unto, Gen. 42, 22.) they hearkened to him thus far, God would have it so, and he will ever have some Reuben or other to deliver his innocent Josephs, that go whither their Heavenly Father commands them, as Joseph did here, what his earthly Father bid him do, Gen. 37.13, 14. 'Tis not in vain for some one Elder Brother (or great Man) to stand up for God and his People against many Adversaries: when the Pharisees designed to put Christ to Death. Nicodemus, though he had none to second him, stood up in the Council, spoke in his behalf, and for that time disappointed their Devilish design, Job. 7.51. and the like is, Jer. 26.24. for Encouragement to following good Grandees, as Nicodemus (a Ruler of the Jews, Member of the Sanedrim) had such a fire of love to Christ hid in his heart, while he was a Night Professor only, and bur a slow Scholar, Job. 3.1, 2, 4, 9, 10. that it breaks out at last (after it had lain long hid, as sparks under the Ashes, the Sun under a Cloud, and as Seed un∣der the Clod) first at the Council-Table, where by putting in one word seasonably spoken, he dissolves the Sanedrim, when they were compassing (as well as consulting) Christ's Death, whereby he defeated their Design for that time, against David Mystical (as Hushai had done Achitophel's, &c. against David literal) though some of them at that time would have scoff'd

him out of his Religion, saying to him [Art thou also of Galilee? &c.] as the Devil doth too many at this day; but this honest Ruler was better resolved, Joh. 7.52, 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus (whose Name in the Hebrew signifies [Innocent Blood] as in the Greek [the Victory of the People] together with Joseph of Ramah (Samuel's Country) another Night-Bird, Disciple, though a Dastard too, both manifest their love to Christ when his hour was come to be Crucified, and cruelly han∣dled; as the true Mother did hers to her Child, when it was to be cut in two by Solomon's seeming Sentence, 1 King. 3.25, 26. Good Blood (as we say) will not belye it self; as Nature there did work and speak out in the right Mother, so Grace doth here, working up those two dastardly Disciples couragiously to Embalm their Dead Redeemer, whereby they both gave a bold publick Testimony that they were his Cordial Friends (though against the Wind and Tide of those present Times) as well as that they believed the Doctrine of the Resurrection, Joh. 19.38, 39, 40, 41, And as Ahikam, Jer. 26.24. (who had been one of Josiah's brave Counsellors, 2 King, 22.12.) stood up for Jeremy against the rage of King Jehoiakim (who did evil in God's sight, 2 King. 23.37.) and of both prophane Princes and People, and deli∣ver'd him out of their hands, by his single hand, having none to second him in that Delive∣rance; This God took so kindly, that he not only Regarded and Recorded it for his sweet Everlasting Memorial, but also Rewarded it in his Son Gedaliah, who was made Governour of the Land, 2 King. 25.22. and Jer. 39.14. (as may well be conjectur'd) for the pious Act of his Father (Ahikam) in patronizing God's Prophet, and rescuing an innocent Subject out of the hands of his enraged Soveraign. Jehoiakim was outragious against Jeremy (as well as against Uriah whom he slew, Jer. 26.22, 23. without all Law, Right or Reason) but the Lord hid him from his Cruel Cut-Throats, Jer. 36.26. who stood to his tackling, and fled not to Egypt by a distrustful Fear, Prov. 29.25. God made Ahikam (as the Name signifies) a rising Brother to him: Rising up in a brotherly Rescue. So Reuben here was no less than a rising Brother to rescue Joseph his Brother, though at single hand, having none to second him: See what one Man may do against a mischievous Multitude sometimes, as these instances aforesaid do demonstrate: Oh what a Stickler was Nebemiah at Jerusalem? and many mote Examples might be produced: Oh that we had such Grandees, such Patriots, that would stand up in their lot (yet according to Law) to patronize Innocent Joseph's (as Reuben doth here) though they have few or none to second them!

'Tis good for Men, (especially for great Men) to be serving their Generation according to the Will of God, as David did, Act 13.36. and to signifie what they can to vindicate Inno∣cency in their Generation-work, though they stand alone, as Paphnutius at the Nicene Council, Luther in his Generation, of whom 'tis said, quòd unus homo solus totius orbis Impetum susti∣nuerit: He stood his ground sole and single against all the Shocks and Assaults of the whole World. Here Reuben stood single against the whole Body of his Malignant Brethren, who all unanimously conspir'd to kill Joseph; Reuben rescues him from Slaughter, yet he must be cast into the Pit, as Jeremy (rescued by Ahikam aforesaid) must be cast into the Dungeon, Jer. 37.16. or Hebr. into the Hole of the Pit. Thus far Joseph's and Jeremy's Case symbolize and hold Congruity, yet in this there is Disparity, Jeremy had an Ebedmelech, the Ethiopian, to draw him out of the Pit with much tenderness, Jer. 38.12. and to restore him to the Court of the Prison, where he had more Liberty, fresher Air, and freer Access of Friends to him, v. 1. and 13. but alas poor Joseph had never an Ebedmelech (a Servant of God as well as of the Kings, as his Name signifies) to draw him out, Reuben indeed design'd it, but his mer∣ciless Brethren (those Hebrews were worse than that Ethiopian, Amos 9. 7.) drew him up (in Reuben's Absence) no doubt churlishly enough to sell him, Gen. 37.27, 28. As Ebedmelech was well rewarded for this his kindness to Jeremy, for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant, Hebr. 6.10. He had shewed kindness to God's Prophet, and therefore God will give him a Prophets Reward, Matth. 10.41. He shall have his life for a prey, for saving the Prophet's life; he shall have his own, and he shall be deliver'd from the King's malicious Courtiers (who vowed Revenge for his Rescuing Jeremy out of their hands) yea, he should live at Liberty, when these Courtiers should either die by the Chaldees, or be led Captive by them, Jer. 39.16, 17, 18. So Reuben went not with∣out his Reward for rescuing Joseph from Death, and for designing to do more for him, had he not been prevented by his Brethren's selling him in his absence, to wit, Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compassion to, as well as Rescue of Joseph to be Three,

First, For this he was honoured to have the Prophet Hoseah descended from him in his Tribe, 1 Chron. 5.6.

Secondly, To have one of the Six Cities of Refuge in his Lot and Division, Numb. 35.6.14. Deut. 4.41, 43.

Thirdly, To have a Patriarch's Portion in the Land of Promise, notwithstanding his In∣cest he committed, for which he might justly have been disinherited of all Title to Canaan, as well as of his Dominion, and of his Dignity: Mose adds more Testimonies of Reuben's ten∣derness toward Joseph: As,

1. The Pit Joseph is cast into is described to be a dry Ditch or Pit, wherein was no water, Gen. 37.24. Supposed to be a Pit of Reuben's appointing;on purpose chosen, that Joseph might not be Drowned by any water in it, but that he might be drawn out by his hands safe and sound.

2. As the Child Joseph besought his Brethren in the Anguish of his Soul to spare him, Gen. 41.21. So Reuben pleaded earnestly for him, v. 22. saying, Sin not against the Lad; both these are expresly mention'd there: This good counsel of Reuben, as he was the Eldest, and so of most Authority, should have prevailed and taken place with his brethren, to restrain them from Sin, though they did not hear him; yet his honest Endeavour to prevent it is very Com∣mendable.

3. Reuben made a most doleful moan, when he miss'd Joseph out of the dry Pit into which he had designedly consented to cast him, as before: It seems Reuben was absent when Joseph was Sold; Great enquiry is made where he was at his Brothers Sale.

1. Some think, that he was then gone to Minister to his Father according to his course, as Courtiers in Office at Court have their Times and their Turns of waiting upon the King, the Father of their Countrey, as Jacob was the Father of the Family.

2. Some say, That he was now gone aside, to mourn alone by himself for his detestable Incest with his Father's Wife, Gen. 35.22. But,

3. Others more probably suppose, that Reuben, having an earnest desire to deliver Joseph to Jacob, withdrew himself from his Brethren (when they sat down to make merry, for being so well rid of their derided Dreamer now to be famish'd in the Pit) and went some conside∣rable way round about (the better to avoid their suspition) from them to Joseph, that he might draw him forth, and dismiss him homeward without their knowledge; and therefore, Jose∣phus saith, that Reuben came to the Pit in the Night-time for more privacy; but wherever he was, before he could reach thither, Judah to free Joseph from dying painfully by Famine in the Pit had counselled, and the rest consented to fell him to the Merchants that just then were providentially passing by, and Sale and Delivery was made of Joseph to the Ishmaelites in Reuben's Absence, and without his Consent or so much, as his knowledge; so when Reuben (after he had fetch'd his long compass) came to the Pit, and found not Joseph there, he then declared his great love to Joseph by his bitter Lamentation he made for him, which an old Manuscript thus pathetically expresseth.

Heu quid Agam! Periit puer ille, puer, puer ille.

Moses saith, He rent his Clothes act the missing of him, and Returning to his Brethren, with a most grievously troubled Spirit, rending his Heart, as well as his Garment, Joel 2.12. when he, in the extremity of Passion, lamentably cried out, [The Lad is not, and I, whither shall I go?] Gen. 37.29, 30. now, suspecting that they had slain Joseph in his absence, he no longer can conceal his design to deliver him which they had disappointed by putting him to Death, as he imagined, and as his Phrase [He is not] imported; for that Phrase is frequently used for one that is dead or so reputed, Gen. 42.13.36. Jer. 31.15. and Matth. 2.18. and he might be the more jealous Joseph was slain by them, because of their Resolve they express'd, [Come let us kill him, and cast him into some Pit] Gen. 37.20. This did cause him to cry out [Oh, whither shall I go?] How can I look my Father in the Face, who will be sure to blame me most, as being the Eldest, and who hath beforehand a bad Opinion of me above all my Brethren, because I have already (more grosly than any of you) offended him by commit∣ting Incest with his Bilhah: My Father will require his Darling at my hands. Thus in this great perplexity (before he understood what was done) he bewailed his Case as Desperate, not knowing what to do, or whither to go: Hence by these premised passages, some lear∣ned Men do conclude very charitably, that Reuben repented of his Sins both against his Father Jacob, and against his Brother Joseph, and that he was also reconciled to God upon his Repentance, which may the rather be judiciously judged, seeing Moses, in Blessing the Twelve Tribes, doth so pathetically pray for Reuben, saying, [Let Reuben live, and not die] Deut. 33.6. that is, let him have a Nail, and a Name in God's House, notwithstanding the heinousness off his own Sin, and the harshness of Jacob's Sentence, denounc'd against him, Gen. 49 4. where

Jacob's speaking to him in v. 3. [Thou art my first-born, Thou and Thou, &c.] then, out of high Indignation for this odious Transgression, turns from him with Abhorren∣cy, and Directs his Speech to his Brethren, saying, [He went, up, &c.] that his severe Censure might be their seasonable Caution: The severity of Jacob's Doom, [Reuben, thou shalt not excel] to wit, in Number, as well as Valour, Moses prays that God would mitigate this, Saying, [Let not his Men be few,] that be may continue one of the Tribes of God's People, though diminish'd in Dignity for his soul Sin: And 'tis very Remarkable, that Moses mentions Reuben the first of the Patriarchs, (though, he had for∣felted his Birthright) as is supposed, for this his kindness to Joseph (together with his Repentance) whereas he wholly omiteth Simeon (in his last Legacy of Blessing, Deut. 33) not only for his cruelty to Shechem, but (as may well he supposed) for his unkindness to Joseph: seeing Joseph singles out Simeon (as the worst of his Brethren, and who had shew'd himself most harsh and hard-hearted towards him, when they sold him) took him (from among them all, as their chief Ring-Leader, and of the most turbulent Spirit) and bound him, Gen. 42.24. The want of whom Joseph knew would be the least Affliction to Jacob. And indeed bad Simeon been so kindly inclin'd to Joseph, as were Reuben and Judah, they in conjunction with him (the Eldest but one) might have over-ruled their Younger Brethren, and not have brought such a sore Affliction not only upon their Brother, but also upon their Father, whose life was bound up in the life of the Lad: therefore of all the rest, Joseph judg'd Simeon had most need to be humbled, and Moses thought him fittest to be expunged out or the Roll of the Twelve Patriarchs, where still there were twelve (Joseph's being enlarg'd into two of Manasseh and Ephraim) be∣side or without him, yet ranks Reuben in the first rank, though he. had lost his right of prio∣rity, as Joseph had pass'd over Reuben (when he seem'd to charge all his Brethren for Spies) because He knew, he had shew'd Kindness to him, and did not put him, but unkind Simeon into Prison. Philo affirmeth, that this Reuben understanding afterward (which at first he under∣stood not, but thought they had kill'd Joseph) how they had sold him at Judah's instigation, utterly exclaims against them, as being worse than those Theives who will dare to Kid-knap and sell away Strangers, but never any were so wicked as wickedly to sell away their own Bro∣ther: yet modern Authors (as Mercer and Pareus, &c.) do think, that though Reuben made an hideous outcry at the missing of Joseph in the Pit, and gave certain Signs of his hearty sor∣row, at his returning to the rest, who like crafty hardened Villains at first were silent, not en∣deavouring to qualify his Soul-afflicting Questions [Oh what shall I do? And whither shall I go?] yet when they inform'd him afterward, how they had not slain him, but sold him, he was then satisfied, and concurr'd with them to cheat Jacob with Joseph's Bloody Coat, Gen. 37.31, 32, 33 for it seemeth they were all in the conspiracy (Reuben with the rest) to conceal their craft and cruelty in the Sale of their Brother. They dip Joseph's parti colour'd Coat in the Blood of a Kid; and send it to the good Old Man by the Hands of their Servants (who were Innocent as well as Ignorant of the cruel crime) and durst not carry it themselves to him, lest their discomposed countenances should bewray and betray their own guilty Consciences.

Heu quàm difficile est crimen non prodere vultu?

Their plot and project succeeds as they had propos'd it: The credulous Father believes their lye, cryes [Some evil Beast hath Devoured him] which was a truth in this sense, that those evil Beasts (his bad Sons) had made him away: Jacob's credulity is apparent herein, seeing he doth not more strictly examine both his Servants and his Sons about the time and the place, when and where they found this Rent and Bloody Garment; The place should have been viewed, where Joseph was pretended to be worried, for there some scraps of him might be seen undevoured, seeing 'tis not likely that any Beast could devour him all: The Neighbour∣ing Inhabitants might have been asked (whether evil Beasts Haunted that place) such as that courteous Passenger, who set wandring Joseph into his right way, Gen. 37.15. yea and the Blood upon the Coat might have been under a strict scrutiny whether it were Man's or Beasts Blood: But alas the good old perplexed Patriarch, was under such a perturbation of Mind and such a consternation of Spirit, that he was not permitted to think of any such things; he accus∣eth the Evil Beast that was Innocent, and acquits his Beastly Sons (whom he knew hated Jo∣seph) of all suspicion or Fratricide or Murder, thus those Hypocrites cover one Sin with another, and involve themselves into the guilt of many Sins, while they go about to hide one: To the pallia∣tion of one lye, arc required ten: Thus they deluded Jacob, but the great Jehovah could not be deceived by them; And so far as Reuben was a joint conspirator with the rest in so wickedly imposing upon a credulous Parent (almost to the breaking of his Heart, and that for so many years, till God at last brought it to light) he is justly to be blamed: Though his fervency

for delivering Joseph (as above) deserves to be commended, yet his inconstancy in good must be condemned, for Truth in the beginning, Zeal all the way, and Persverance to the end, are the three Ingredients whereof a right good man is compounded and compleated.

Section the Third.

Having first viewed Joseph's Sellers, in the second place his Buyers come to the next consi∣deration: Those Buyers of Joseph pass under a double name. 1. They are call'd Ishmaelites, Gen. 37.25, 27, 28. and Gen. 39.1. And

2. They are call'd Midianites, Gen. 37.28. and 36. These two were a distinct People, descended from a distinct Original, yet both the Off-spring of Abraham; the Ishmaelites sprang from Ishmael his Son, by Hagar, Gen. 16.15. and the Midianites from Midian Abraham's Son also by Keturah, Gen. 25.2. yet are these two names promiscuously used and (as it were) confounded together here, as they are also in Jud. 8.22, 24, 26. because the Midia∣nites lived in the Country of the Ishmaelites and exercis'd the Trade of Merchants among them, so that they became a mixed people, for a great part of them in their Habitations, hereupon the Chaldee calls them Arabians (a third name to the two former) of Gnarab, which signifies to be mixed, because they were a mixed people. Those Ishmaelites and Midianites were so inter∣mingled each with other both in their Habitation and in their Conversation, as to mutual com∣merce & intercourse of Trade, that they are oft taken for one & the same People, as here, Gen. 37. the two Names signifie the same persons, comparing v. 28. with v. 36. and Gen. 39.1. where 'tis said Joseph's Brethren sold him to the Ishmaelites, and the Midianites sold him unto Potiphar, and Potiphar bought him of the Ishmaelites: However here is a sweet providence of God (for good to Afflicted Joseph) to be perspicuously seen in many circumstances, as famous footsteps thereof.

The first famous Circumstance is, No sooner had those conspirators cast Joseph into the Pit, where they design'd to famish him till he died by Famine (which in it self, is a more cruel Death, than if he had died by their Swords, Lam. 4.6, 9. praestat semel mori, quàm semper moribundum esse, 'tis better to be suddenly dispatch'd, and soon put out of their pain, than to pine away by Inches, Lev. 26.39. and to be Tormented a long time with fear and sense of dying by Famine, a far worse Weapon than the Sword.) Thus they Lodg poor Joseph (stript of his two Garments, which were to keep him warm, both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita (as Lyra and Me∣nochius say) so Joseph lay naked, to be Starved in the Pit, there to starve him with cold as well as with Hunger, and when they had laid him there, they leave him in this disconsolate condition; then they sat down to Eat, v. 24, 25. wherein was a most Marvelous Providence, this did not fall out by any cast of uncertain chance out of Fortunes Office, but 'twas ordered thus by the over-ruling hand of God, as the casting of Joseph into the Pit, by the prevailing influence of Reuben (who was one of the Conspirators Company) to save him from being immediately Murder'd was a Miracle of Mercy.

NB. Rather than that Gods Innocent Joseph's should not be Delivered, God will (when no other can be had) raise up a Redeemer and a deliverer for them, out of the very company of the Con∣spirators themselves, as He hath lately done in this late Damnable Popish Plot, drawing forth some of themselves to discover it, so their sitting down to Eat, was no less a Miracle of Mercy, for had they presently gone away, and not sat down, Joseph had, in all probability, perish'd in the Pit, and never have been sold into Egypt; so Jacob and those very Conspirators must have died by Famine (the Death they doom'd Joseph to) had he not been there to relieve them, Gen. 45.5. and 50.20. Act. 7.11, 12, 13. How may step aside (a little) and with Moses, Exod. 3.3. stand to behold Gods work of Wonder.

1. In Gods governing Reuben's (the Elder Brothers) advice so, as to get Joseph cast into the Pit: Whether it were his entire Love to his Brother, or it was nothing but his own Self-love, designing hereby to reconcile himself to his effended Father, that moved him most to make this motion, I shall not determine, however Gods high and holy Hand was in it, where∣by he bound the Hands of those conspiring Villains to the good Behaviour so effectually, as if God had come from Heaven, and had immediately manacl'd them, so that they could not lift up (all or them) one Hand to Murder Joseph.

2. The same God that did manacle their Hands before, shackles their Feet now, they can∣not stir a foot without Gods leave, no more than lift a Hand: Oh how God coucheth those Blood-hounds, and makes them lye down here, till the Merchants of Midian come from Gi∣lead to them: Gods thoughts wore far differing from, yea, contrary to theirs: They design'd nothing else (in their sitting down to eat) but to fill their paunches, or it may be, to stifle their Consciences (which might probably prick them for what they had done) by Feasting,

and making merry; or to refresh their tyred Spirits, being possibly almost spent in tugging poor Joseph; or to rejoice together, for being freed from their Dreaming Brother. But God designed other and better things, that is, that they should remain there, and not remove thence, till the Midianite-Merchants came thither to rescue Joseph out of their unnatural, inhumane and unbrotherlike Hands: They sat down to rejoice for their riddance of Joseph; had not their Con∣sciences been fast asleep (as Jonah was in the side of the Ship, Jon. 1.5.) they should rather have sate down to weep for their wickedness against him: No doubt, but there was the Devils Hand in this their posture of sitting down, for surely he had drawn an hard Hoof over all their Hearts, so that either they felt no remorse upon reflecting on themselves for their unparal∣lell'd (especially among the Patriarchs) impiety at the present; or if they found any regret and recoilings of their Consciences, they fall on Feasting and mad Merriment-making, there∣by to muffle and muzzle up the Mouths of their horrible guilty Hearts, as cursed Cain did when he had slain his Brother Abel, went to Build a City, that the noise of his Axes and Ham∣mers (used in his Building and Battering work) might deaf and drown the hideous shrieks and horrid outcries of his own clamorous Conscience, Gen. 4.15. 16, 17. Thus those har∣den'd Villains sought to ease their inward Gripes by eating and making much of themselves, as if doing mischief to their Brother had been a meritorious Act and matter of joy, they drank Wine in Bowls (saith the Prophet Amos, Amos 6.5, 6.) but not one Man was sorry for the affliction of Joseph, who was then pining in the Pit, while they were Feasting themselves be∣cause freed of him: They should rather have been sick at Heart (as Amos's his words im∣port) velo nechlu, non condolent, ceu cruciantur, gnal sheverim Joseph, they should have con∣doled it Cordially, and the confraction of Joseph, or their breaking him to Shivers (as the Hebrew word is) should have been a cor-dolium to them, and break all their Hearts into shivers also. Poor Reuben was indeed grieved so far as he durst shew it among so many that were outragious.

☞ And Joseph forgat not his Half-brothers kindness when he came to his own Splendid and Courtly-greatness, as before: So God (who is all Bowels) will not forget them who com∣miserate his afflicted Joseph's, and concern themselves to relieve them, as they have opportunity and ability.

Thus we see there was the Hand of Satan in their thus securely sitting down, as if they had not sinned at all; but without controversie, there was an Eminent hand of God in it, that they must sit down there, and not wander thence among their Flocks and Herds, (as was their frequent practice) no, they must stay in that place until the Midian Merchants came up thither; and then God stirr'd up another friend to Joseph from among those very Conspirators against him, beside Reuben aforesaid, even Judah, who takes the Divine hint of a fit and fair opportunity for delivering Joseph his Brother from dying by Famine, as his Elder Brother Reu∣ben, who had deliver'd him before this from dying by the Sword: This brings me to the se∣cond Remarkable Circumstance, which the most wise and gracious God ordered in order to Jo∣seph's Deliverance: 'Twas at that juncture of time, when poor Joseph (far enough off from his affectionate Fathers Eye, and from all other Friends furnish'd for his rescue) was most miserably handled by his merciless Brethren, one while they would dispatch him outright by stabbing him, and when wrought and brought off from this Resolution, another while they resolve to destroy him gradually by famishing him, so to die a lingring Death, as before: In pursuance of this sorer pain and punishment, they had (as Josephus saith) bound Joseph with Cords, put him into a deep Pit or Well that he might perish there with hunger, while they were Ban∣quetting with Delicates and Carousing Delicious Cups. Immediately after (saith Josephus) they had gather'd in their Harvest, and Harvest-joy was so great that the Jews solemniz'd it with Feasts of rejoicing, Levit. 23.10, 16, 17, 39, 41. Deut. 16.9, 11, 13, 14. and 'tis ranked (as with the joy of Marriage, Cant. 3.11. when Man rejoiceth at the finding of his lost Rib, so) with the joy of Victory, Isa. 9.3. As in Times of peace the joy of Harvest is the greatest publick joy, so in Times of War is the joy of Victory, which oft-times after the sharp∣est Battels, is grounded upon reaping the richest Booties, as Numb. 31.9, 27. Judg. 5.30. 1 Sam. 30.16, 19, 20, 22, 23. 2 Chron. 20.25, 28. Psal. 68.12. and 119.162. If Josephus judge right of the time of their sitting down to eat here, that it was soon after Har∣vest; no wonder if they had their transports in Feasting, however at the same time their poor Brother was afflicted in Fasting, and the time of their Mirth, was the time of his Mourning: It was certainly a sad Spectacle to see poor Joseph stript of his Colour'd Coat, bound Hand and Foot with sharp Cords, and cast down into a deep Pit, wherein (as Rabbi-Solomon saith) were Serpents and Scorpions, and all this done to a Brother by the Hands of his own Bre∣thren; 'tis true, we have not one word written in Scripture, how Joseph took all these Injuries (being Innocent) from his Brethrens Hands, nor what he said to save himself from being de∣stroyed

by them: Yet their own Confession they made (when God had put them upon the Rack of remorse for their Barbarity toward Joseph) doth plainly intimate, that he used many intreaties to them, but their Hearts were so hardened, that he could not be heard by them; com∣pare Gen. 37.23, 25. with 42.21. But how much more sad a Spectacle was it to see poor Joseph in the Pit, put there on purpose to perish and pine away, where Serpents and Scor∣pions (if there were any, as the Rabbi, boldly enough affirmeth) would have done him the greatest kindness to sting him, and dispatch him at once: We may easily imagine, what sighs and groans, what prayers and tears poor Joseph pour'd out there to his Brethren, that they would commiserate his case, and not leave him in that desperate and destructive condition, yet those merciless Men had no room for mercy or compassion towards him; but those Brutes more like than Brethren, most barbarously turn their Backs upon him: This was Gods time of shewing mercy to Joseph, when in this forlorn misery, 'twas God that sent those Merchants of Midian at that time, and to that place; 'twas a good Providence to Joseph, 'Tis not in Man to direct his own steps, and his way is not in himself, Jer. 10.23. Those Merchants minded their own matters, now coming from Gilead, which was a Mart for Merchants, Jer. 8.22. and 22.6. This Gilead was in the way from Arabia to Dothan, and Dothan was the way thence into Egypt. They voluntarily went to the Mart at Gilead, which signifies an heap of witness, Gen. 31.47. a goodly Countrey, not only Fertile for feeding of Cattel, Jer. 21.6. Cant. 4.1. Numb. 32.1. but also famous for affording the most Sovereign Balsams whereof (they say) Salves were made to cure all sorts of Sores. Thither these Merchants went vo∣luntarily to Buy Balm or Balsam of all sorts (the Xylo-balsamum, or that of the Wood, the Karpo-balsamum, or that of the Fruit, and the Opo-balsamum, or that of the Juice) and when they had made their Markets in this and other Spiceries, they came back as voluntarily with their Merchandize to Trade and Traffick down into Egypt. They came hither to Dothan (in their way to Egypt) indeed on their own accord, yet were they moved and drawn to this place by a Divine over-ruling Hand too. While Joseph's Barbarous Brethren look'd upon him with an evil Eye, and were inexorable to all his earnest Intreaties, yet Joseph's good God look'd upon him with a good Eye, he saw the anguish of his Soul (which his brutish Brethren would not see, Gen. 42.22.) and heard his sighs and groans, his passionate Prayers, and the voice of his weeping, Psal. 6.8, 9. which those Barbarians would not hearken unto, and brings (as in his Almighty Hand) those other Barbarians (the Arabians) better than they (that should have learnt better things in such a Blessed Patriarchs Family) and more compassionate to miserable Joseph, as that Samaritan was to the wounded Man than either the Priest or the Levite, Luke 10.30, 31, 32, 33. as he relieved him, so they [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] (which is Luke 10.31. read [by chance] but should be read [by Providence] or, as the Lord or∣der'd it, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence the word cometh, signifies the Lord) were ordered to Do∣than by the Providence of God (over-ruling all matters) at this very nick of time: 'Tis Re∣markable how Divine Providence appear'd plainly predominant in both the postures of Joseph's Brethren, and of those Midianite-Merchants; the former are bound fast Hand and Foot by the powerful Providence of God, they must sit down, and not stir from that place, they must not go away each to their several Stages and Stations in feeding their sundry Flocks, but there they must stay till those Merchants come up to them: And on the other Hand, those Midia∣nite-Merchants must dispatch their Merchandize-making at Mount Gilead just against such a time, they must not linger a day longer (as many Merchants may do at Mart-Towns, upon visiting Friends, &c. after they have accomplish'd their Markets) neither must they loiter by the way so much as one hour, but they must keep in their going (and travelling) posture (as Joseph's Brethren are kept in their sitting posture) both to one Moment and Minute of Time.

☞ Oh what a wonderful Connexion and Concatenation of two Differing Postures (as Mo∣tion in the latter, and Rest in the former, are) doth most manifestly appear here! a may-be, or may not be with Man, is a must be, or must not be with God: Those very things that are merely casual and contingent as to us, are necessary, and unavoidable as to God.

Joseph's Brethren might have (by the Might of their own Natural Free-will) gone away from this place, and have been out of the way and walk of those Merchants of Midian; and those Merchants were under no Necessity (as to themselves) of either coming that way and at that time: yet both are thus over-ruled to jump happily together in order to Joseph's Deliverance.

As Joseph said afterward to his Brethren, [It was not you that sold me, so much as it was God that sent me,] Gen. 45.8. and 50.20. So he might say to those Merchants [you did not send your selves hither, or sought me here; but 'twas God that sent you, both to find me, and to free me.] So that Man is not Master of his own Matters, either in his way, or in his

walk, much less in his work. But the Goodness, Wisdom, and Powerful Providence of God or∣dereth all, both Persons and Things: Pharaoh himself (that mighty Monarch) cannot come to take his pleasant prospect upon his River Nilus, (as he calls it, Ezek. 29.4.) in his Morning-walk, but 'tis God that over-rules and orders it, Exod. 8.20. telling Moses before-hand that he might there meet him: And thus those Merchant-men (though they moved freely and upon their own accord as to second Causes, yet) were drawn hither by a Divine hand for serving the Appointments of the first Cause, is God's Decree, which directed them both this way, to this place and at this time. Thus the lesser wheels in a Watch are carry'd on by the Motion of the main-wheel: and the lower Orbs in the Heavens (though they have a specifick motion of their own) admit of an (indeed) irresistible circumvolution of the Primum Mobile: Thus the great God is the Primus-Motor or First-Mover of all, even known to Philosophy, much more to Theology: by him, and in him, we live, move and have our Being, Act. 17.28. Disposing the Motions of the Mind as well as of the Body; as will be more manifest in the Third remarkable Circumstance of this History into which this last (gloss'd upon) doth lead me: to wit, Judah's interceding for Joseph (under most sad Circumstances) immediately upon the first appearance and approachment of the Midian-Merchants: No sooner had God ordered the motion of those Merchants Bodies to this place at this Time, but immediately the same Almighty God casts a motion into Judah's Mind, and Judah hereupon makes this motion to his Brethren, that they might sell Joseph to those Merchants, (who traded in persons as well as in things by way of traffick) and so save his Life from being destroy'd by Famine, as Reuben (before this) had by another motion resolved them, that it should not be destroy'd by the Sword: Josephus saith here, that when Reuben (after he had brought them to this resolve, not to slay Joseph, but to cast him into the Pit) did bind him with Cords himself, and let him down gently and easily into the Pit himself, which being done he departed from his Brethren, to seek out a more convenient and commodious place for pasture (this is the more probable, because it was the practice of the Patriarchs to seek out pastures for their Flocks, till they found those that were fat pastures and good, according to 1 Chron. 4.39, 40. where these Patriarchs are spoke of v. 1. and 24. and ch. 5.1. &c.) but when Reuben was gone (saith he) Judah, es∣pying those Arabian Merchants making towards them, counsell'd his Brethren to sell Joseph to those Arabians, assuring them that Joseph would die by that means, and it would be better he should die among Strange•••• afar off, than among them in the midst of his Brethren, who would hereby be acquitted from having any actual Hand in his Death. This counsel of Ju∣dah, which signifies [praise God] all his Brethren praised be God, who ordered and over ruled all these matters) unanimously commended, and consented to it; hereupon Joseph was drawn out of the Pit, and Sold to those Merchants, and hereby Judah deliver'd his Bro∣ther from this latter danger and death, as Reuben had done from the former: But when Reu∣ben returned from seeking pasture, (being resolved to rescue Joseph without his Brethrens knowledge) came by Night unto the Pit (as Josephus saith) and call'd upon Joseph with a loud voice, but having no Answer, he then thought that they had slain him in his absence, whereupon he sadly bewail'd himself, and reproved them with a most rigorous reprimand; but understanding what they had done, he was then satisfied: Judah's Arguments prevailed with him, as they had done (before he return'd) with the rest of his Brethren.

The sense of whose Arguments (in the general) was this, Judah motions a middle way betwixt the two mischiefs that perplexed them, and proposeth, Gen. 37.26, 27. Saying to them, If you will sell him, you not only free your selves from Blood-guiltiness (whether Actu∣ally by Slaughter or Accessorily by Famine) but you will get to your selves good gain in the price of him; neither would this be all your advantage, for besides, by this means you will with∣draw him from our Father, to whom he did usually accuse us, and with whom he was better beloved and more made of than us all; yet further, hereby we shall make him become a real Slave to those that Buy him, and so disappoint his Dream'd of Dominion: But more particularly, observe here,

1. That at this time of Judah's interposing for Joseph, his Brethren were already resolved by Reuben's Reasons (which no doubt God put him upon for Joseph's good) not to ruine him with their own Outragious and Murdering Hands, but to permit only his pining away and pe∣rishing in the Pit.

2. Judah was here moved by the Spirit of God to deliver Joseph from this second Death (as Reuben was, to disappoint the first) whereby he became so far inlightened, as to account his casting Joseph into the Pit (to which Reuben advised) would be no better (should they let him lye there) but a slaying of him themselves.

3. This excellent Illumination in Judah (that dislik'd to be an Accessory in evil, as well as principal) was no thorough saving Humiliation (which was wrought afterwards in Egypt

by Joseph's roughness, Gen. 42.7, 21, 22. and 43.8, 9, 18. and 44.13, 16, to 34. and 45.1, &c.) for he still retained some hatred against his Brother Joseph, insomuch as he gave Counsel to make a Bond-slave of his Brother, which was as bad as Death: If bare Banishment be (as Lawyers term it) a civil Death, how much more is it, when 'tis a Banishment into Bondage, seeing Liberty is oft preferr'd above Life; so that Judah in proposing his Brother Jo∣seph's perpetual Slavery, acted more like one of the Devils Patriarchs (as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel) than one of Gods: Though Judah had here some Passion of Love, and Compassion towards Joseph, in designing to deliver him, yet in Selling him as a Slave there was (at least) a pang and an Act, if not an habit of hatred: And according to the Apostles Rule, he that hateth his Brother is not of God, but of the Devil, 1 John 3.10. and is not translated from death to life, ver. 14. Nay, in downright terms, is but a Murderer, ver. 15. And how far Judah's motion to sell him, (which indeed was bet∣ter than to slay him) was remotely at least a Murdering motion, seeing this Selling him, was but a passing over their power (to put Joseph to Death) into the Hands of those Arabians, who might with more Colour of right have Murder'd him as their Slave, than they might do as their Brother, because they being Barbarians, no better Behaviour could be expected from them than what was Barbarous toward their Bond slaves, especially considering, what God himself allow'd of among his own Israel, during the time of their Rudeness and Pedagogy, to wit, If a Master corrected his Servant (whom he bought) so cruelly that he died upon it with∣in a day, the Master was not to be punish'd for his death, and the reason is rendred, because he was his Money, Exod. 21.21. so the loss of his Servant, being the loss of his Silver, seem'd a sufficient punishment which he had inflicted upon himself; though (in truth) that Servant did not owe his Life, but only his Labour to his Master; and the loss of his Life is not only the loss of a Servant to his Master, but also the loss of a Member to the Body Politick or Commonwealth. Yet Israel had this Divine allowance of Austerity towards such Bond-slaves out of those Nations, which were decreed to be destroyed, Deut. 7.2. and it need not to be doubted, that those Arabians (being Barbarians) would be as austere and boisterous upon an Hebrew Bond-slave (seeing he, as Joseph here, was their Money) as Hebrew Masters might be in the like case to Canaanitish Captives; all which evil Judah's (even good) moti∣on expos'd Joseph unto, yet this he ought not to have done, nor his Brethren have consented to the doing of it, seeing Joseph was their Brother (to whom they all did owe Brotherly Love) and their own Flesh) (from which they should not have hid themselves, Isa. 58.7.) therefore better things were expected from them, than to expose their own Brother and their own Flesh to the barbarous usage of those Blind (and therefore Bloody) Barbarians, from whom no good, no kindness, nothing but a morose Carriage could be expected: Their poor Brother, who was of the same Nature, yea, and had the same Father in Nativity, who was also ca∣pable of the same Grace and Glory with themselves, and who had no way been injurious to any of their Persons, save only to their sins, Gen. 37.2. yet did they shut up their Bowels of Compassion towards this Joseph their Brother in his necessity and extremity, for which they are deemed and doomed as Murderers, l John 3.15, 16, 17. neither drawing out their inward Souls, Isa. 58.10. nor their outward Succours of this Worlds good to him, but Murder'd him in their Hearts while they wish'd him out of the World, when they sold him into Arabia, wishing him scarce so well as Caracalla did his Brother Geta, of whom he said, [Divus sit, modò non sit vivus] I would he were in Heaven or any where, so that I were rid of him, let him be Canoniz'd for a God, so I may not be troubl'd with his Company as a Man: Thus Joseph was a great Eye-sore, and the grand Trouble-house (as will more appear after, when the third thing [they sold him out of envy] is spoke to) even to Judah himself (who made this motion of selling him away far from them) as well as to the rest of his worse-minded Bre∣thren.

4. Consider The Quality and Nature of this motion, which God put into Judah's mind, and which Judah made manifest in proposing it to his Brethren: The motion was both good and evil in various respects.

1. It was good in its Nature and Quality, yea so good in the General, that the Jewish Rab∣bies do affirm this compassion of Judah in drawing Joseph out of this dry Pit, was the cause why Daniel (who was of Judah's Tribe) was delivered afterwards from the Lions Den; but more particularly, judicious Pareus doth most solidly demonstrate the goodness of Judah's motion from the three famous Topicks (ab utili, ab aequo and ab honesto) in Moral Philosophy, to wit, Judah's first Argument to prove and promote his motion of selling Joseph (to be their present work and duty) was drawn from that common Head (ab utili) arguing [What profit is it, if we kill our Brother?] The Cogency and Force of his Argument lyes in this; That all men do in all their actings and undertakings propound some profit to themselves, all Thieves and Rob∣bers

do promise to themselves some profit in attempting all their Thefts and Robberies, and where no prize can be expected, there no project will be atempted; hence the Poet says, cantabit va∣cuus coram latrone Viator. The Purseless Traveller fears not the Purse-Cutter: Pirates at Sea will not assault empty Vessels. Chrysostom's Thief Steals not Straw (what profit is there in that?) but Gold, Goods, and all profitable things: On this wise Judah argues [Mah Betsang] What pro∣fit &c. what satisfaction? or (as the word signifies) what a wounding will it be? That is, our wounding of our Brother will be the wounding of our own Consciences; what ease and satis∣faction will it be to our minds, if to appease our grief we Sacrifice Innocent Blood, and when our Anger is allayed, a Storm of Anguish be raised up in our Consciences, which cannot be appeased? Our Thirst for Joseph's Blood will be a piercing Sword to wound our Spirits; and what profit will this be? There may be some profit in selling him, but none in killing him. ☞ Would to God, that we, when ever Tempted to any Sin, could ask our Hearts Judah's Question [Mah Betsang] cui Bono? What profit to do so and so? Our Redeemer requires us to reason thus [What profit is it to win the whole World, and lose our own Soul? Mat. 16.26.] the loss of which is both Incomparable and Irreparable: If to lose a Mans Life for Money be rightly esteemed a Madness, how much more to sell a Mans Soul for such sory, simple and in∣significant toys and trifles, as Christ teacheth us to say, What profit is it to lose an Immortal Soul, and to purchase an Ever-living Death? the Soul once lost drops down irrecoverably into the Bottomless Pit (far worse than this of Joseph's) to be tortur'd for ever; so the Apostle calls on us to cry out likewise [What fruit have ye of those things whereof ye are ashamed? Rom. Rom. 6.21.] Would men consider the cost of Sin in pain, and the Fruit of it in shame more, they would stand in more awe, and not dare to rush into it (as the Horse rusheth into the Battel) without either fear or wit, so freely and so frequently: Had David counted the cost of that one Sin in the matter of Uriah (a black bed-roll whereof is recorded, 2 Sam. 12.10, 11, 12.) had he but asked [What Fruit shall I reap from this four Crab-stock?] The Traveller, ver. 4. (whether the Devil that World-trudge-over, Job 1.7. & 1 Pet. 5.8. or Concupiscence, but a stranger to him, no home-dweller in him) had never entred into him, much less, been so courteously entertained by him: shame is always one Fruit of Sin; 'tis a vulgar, yet a significant saying, where Sin is in the Saddle, there Shame will be on the Crupper; Sinners look all upon the Honey in the Mouth of Sin, in its coming to them, but never mind the Sting in its Tail, at its parting from them: They would have the Sweet, but not the Shame of Sin: Let Souls Tempted to Sin, remember Judah's (and Jesus's, of the Tribe of Judah's) words, [What pro∣fit is it?] yea what loss every way: The Judge will be sure to cast you in treble cost, and da∣mages, &c. and remember the Apostles words [what Fruit will grow upon such a Bitter Root, Heb. 12.15. nothing but Vanity and Vexation. Judah's (second) Argument, had its rise ab aequo, for thus he argued, 'Tis more just and equal for us to sell him, than to kill him, for (saith he) we shall not be guilty of shedding his Blood, if we only sell him [our hands shall not he upon him hereby:] Judah here Judgeth, that there was the more equity in selling Joseph, in regard three inconveniences would be avoided by that means: As,

1. They should thereby be clear from shedding his Blood themselves.

2. Yet they should thereby send him far enough off from his Father, who so doted upon him, as to lay out all his Love upon him, and reserv'd little or none for them.

3. Hereby also they should disappoint the Dreamer, of that Dignity and Dominion he Dreamed of; Joseph's being sold for a Slave (Judah thought) would prevent his preferment: Thus he sooth'd them up by sending them but out of one Sin into another: He fetcheth them off from slaying him, because should they shed his Blood, they would find it a matter of great difficulty to conceal his Blood, for Murder will out with men sooner or later, and could they conceal it from Men, yet could they not from God, for it will cry up to him for Vengeance against us, and should it happen to be brought to light, and become known to Men, then can we expect nothing but both Reproach and Revenge, Gen. 4.10. Job 16.18. Act. 28.4. Judah's (third) argument was taken from that topick [ab Honesto] 'Twas but an honest act and a religious duty to spare Joseph, for (saith he) Joseph is our Brother, and our own Flesh: To spare a Brother is honest; this argument prevails upon them, as the Angels call to Abraham, say∣ing, [Lay not thy hand upon the Lad, Gen. 22.12.] The strong influence hereof both fetch∣eth them off from slaying Joseph, and fixeth them upon selling him, because they were resolv'd that they would be rid of him, they much matter'd not how, so they see him no more. But

2. As this motion of Judah was good in these three respects, so we shall find, that it was a bad and an evil Motion, in the General, because this motion of Judah for selling Joseph had very evil effects to the Sellers, and to their posterity for some hundreds of years after, for this selling of Joseph was (without controversy) the occasion of Israels going down into Egypt, where they suffer'd a severe Bondage for a long time: But this motion of Judah was not only evil in

its effects, in the General, 'twas also evil in nature in particular: As,

First, If it be considered how Judah's motion was bad in the positive part of it, though it was good in the Negative: He did well in disswading his Brethren from killing Joseph, but he did very ill in perswading them to the selling of him: For his counsel ought to have been thus stated, as a right case of Conscience; Brethren, seeing we are like to reap no profit by our un∣kindness to our Brother, but rather reproach and much mischief, not only from Men (who will repay Justice) but also from God, (who will make Inquisition for Blood, Psal. 9.12. and to whom Vengeance belongeth, Rom. 12.19. yea who is the Avenger of all evils and injuries, Psal. 10.14. Gen. 50.15.) this mischief (of selling, as well as of killing Joseph) will return upon our own Heads, and our violent dealing (with him) will come down upon our own pates, Psal. 7.16. Therefore I counsel you, neither to kill him, nor to sell him, but to save him from both those evils, draw him out of the Pit, nourish him with meat, clothe him with his party colour∣ed Coat again, and restore him safe to his Father.

Secondly, Consider, As his Counsel had been good indeed had Judah advised according to the aforesaid, so had he aggravated the evil of Selling him, as well as of killing him, his advice had been good also: 'Tis true, it was the lesser evil to sell him than to kill him, yet the sell∣ing him was a kind of killing him, for therein they spoil'd him of his Liberty (which is dear∣er than Life) in selling him for a Slave (as Cattel are Sold in the Market to Butchers) trans∣mitting by that Sale a power to the Merchants either to kill him, or to keep him: Besides, there was a manifest Breach of the Plagiary Law, [He that stealeth a Man, and selleth him, shall surely be put to death,] Exod. 21.16. and again, [If any Man be found stealing any of his Brethren of the Children of Israel, and maketh Merchandize of them (as they do here of Joseph) then that Thief shall die, and thou shalt put evil away from among you,] Deut. 24.7. This Law was then writ in their Hearts, Rom. 2.15. long before it was writ in Moses Tables, otherwise Cain's killing his Brother Abel had not been Murder, &c. Therefore this Sale of Joseph was no less than a double Inquity.

1. In Stealing him from their Father, whose proper goods he was, and not theirs.

2. In selling him to Arabians, who were strangers to Religion. Upon both those Heads Judah (had he been a good Councellor) might have amplified, and illustrated the evil of both those Acts: As,

1. He might have said, Brethren, our Brother is (as we all are) our Father's best Goods (as Job's Children were to him) having God's Image, which no other Goods have: The more excellent that a stolen thing is, the greater Punishment that Theft deserves, Man is the Master-piece of God's Creation, being created (so no other sublunary Creature is) in the Image of his Creator. Hereupon the very Law of Nature hath branded Man-stealing, as [Crudelissimum In∣stitutum.] The most Cruel of Thievish Enterprizes, and no less than [Crimen laesae Majestatis] High Treason against the King of Kings, being a stealing of God's Image: Hence the Ancient Roman-Laws condemned Men-stealers to the Metal-Mines, and a latter Law of the Great Constantine casts them to the wild Beasts: Judah might have said here, Joseph is a Man, so hath on him God's Image, this will be the worst sort of Theft, and Joseph is a Jewel, so Ja∣cob accounts him, the greater Injury this will be to our Father to Rob him of his Darling and Diamond: Therefore, Oh do not this abominable thing, Jerem. 44.4. we may not so much as steal Joseph; much less may we,

2. Sell him, Seeing to be Sold into Slavery is a certain loss of Liberty, (which is as precious as life it self) besides, [quid aliud est, quàm sexcentis eum mortibus objicere?] what is it else, than to expose him to an Hundred Deaths? but the worst of all is, we do not sell him to Isra∣elites, (where he may still enjoy the Ordinances of God's pure Worship) but to Ishmaelites (who are degenerated from the Church) yea, to Arabians (who have no knowledge of the true God) to an Heathenish Idolatrous People; so we become Sellers of Souls, as well as of Bodies; for hereby he will be in danger to be corrupted in Religion, and carried off also to Ido∣latry, by which means, he will be seduced out of the Service of God into the Slavery of the Devil, and so his Soul will be brought into the basest Bondage, as well as his Body. Though such Soul-Merchants and Spiritual Merchandize be found in mystical Babylon (which the literal never pretended to practice) among her Pardon-mongers for Purgatory, whose Trade is wholly about the Souls of Men (either fixing them there, or freeing them thence) Rev. 18.13. There must none such be found in the true Church of Israel, and the right God-worshiping Sion: And if those Court-Sycophants were cursed for, driving David from the Inheritance of the Lord (that is, from being present at God's Publick Worship in the Tabernacle) and for bidding him (Really, though not Verbally) Go serve other Gods, in Idolatrous Countries, 1 Sam. 26.19. what could Judah and his Brethren (who were the Patriarchs of Israel, expect both for stealing

Joseph from his Fathers hand, and for Selling him from his House (wherein the true worship of God was upheld then only in all the World) into Arabia, and into Egypt (two Heathenish and Idolatrous Countries) what was this but a plain bidding him Go and serve other Gods, than thy Father's God? and was not this as cursed a Crime in the Patriarch's dealing thus with Joseph, as it was in Doeg (that Dog, the Cursed Edomite) who dealt thus with David, and brought him to bewail his Banishment, crying, Woe is me, that I must sojourn in Mesek, and among the Tents of Kedar? Psal. 120.5. that is, among the Arabians (the very People to whom Joseph was here Sold) of Ishmael•• Posterity, Gen. 25.13. and who used to live in Tents, Cant. 1.5.

Thus it plainly appeareth that Judah's Motion for Selling Joseph was bad as well as good. 'Twas indeed very good, as it was a saving his Brother from being slaughtered; yet the selling of him was very bad, and a notorious wicked Act, though God over-rul'd it for good every way to him, to them and to their Father. So that Judah deluded both himself and his Bre∣thren into a vain and false Perswasion, that they were not Guilty of Joseph's Blood, because they spar'd his Life; whereas in selling him for a Slave, and that into an Idolatrous Country, was, as much as in them lay, to drive him (Body and Soul) out of this World, and the next too, &c.

☞ Hence have we here three notable Inferences.

The First is, Bad Men think themselves good and guiltless, if they can but contain their Hands from acting the grossest Enormities, or can conceal their grievous Crimes from the knowledge of Men: As if God had forbid greater, but not lesser Sins (though that Divine Precept [Thou shalt not Kill] Prohibits not only the Effect of the Hand, but also the Desire of the Heart for the Death of our Brother, whom we ought not to hurt in Thought, Word or Deed: And as if God (who is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All-Eye) could not discern concealed Crimes (as to Men) so, as both to discover them to the World, and to take severe Revenge for them in the World also.

The Second Inference, Behold here the sublime Folly, and strange Stupefaction which in∣toxicateth wicked Men, that think to destroy God's Joseph's by either Force or Fraud, there∣fore do they take most cruel and crafty Counsel, how to accomplish their devilish Designs; whereas all the measures they renew, and all the means they make use of never so often (in Tendency to gratifie their wicked Wits, Wills and Wiles) yet all ends in Folly and Dis∣appointment.

The Third is, So powerful are the Decrees and Providence of God, that Wicked Mens Works (whereby they would prevent the Prosperity and Preferment of pious People) are so over-ruled thereby, that they do plainly promote them: Here Joseph's Brethren resolve to kill him (to disappoint his Dreams and God's Decree) no, saith Reuben (who failed in the manner, but not in the matter and end of delivering him) let him be cast into the Pit; this was done to destroy him (on their part, though not in Reuben's) no, saith Judah, (who fail'd both in the manner (in his Man-stealing and Man-selling) and in the matter and end, as not designing to deliver him safe to his Father) yet all this evil in them, God orders for good to him, what∣ever they did to be reveng'd of Joseph, and to defeat God's Decree and his Dreams, made way for their Accomplishment. Oh how ought we to acquiesce even in seeming contrary Dispensations: ☞ Especially considering how the most Wise and Gracious God hath given us a double Dispen∣sation in our own days, as a renewed Exemplification of Joseph's Deliverance, most worthy to be transmitted to Posterity by a perpetual Record.

NB. The late and present Popish Plot (carried on by the Patriarchs of Rome (the Jesuits) to Murder the Innocent Child of Reformation (as the Dragon did the Manchild, Rev. 12.4.) and to reduce Great Britain and Ireland, &c. under Rome's Tyranny and Government) hath been manag'd after the same Method as those wicked Patriarchs did here to remove Innocent Joseph out of their way, that they might possess their Father's whole wealth among them, as well as his Respects: Joseph stood in the way of their march to hinder them (as Ama∣sa's Body did in the way of the Armies March, 2 Sam. 20.12, 13.) and therefore must be removed.

The Conclave and Consult of this cursed Crew, hereupon (as in a Diabolical consort) una∣nimously cry, (as those wicked Husbandmen, the Proud Pharisees) This is the Heir, come let us kill him, and the Inheritance shall be ours, Matth. 21.38. and as those cruel Conspirators (Joseph's Brethren) cry'd against him, saying, Come, let us kill him, and cast him into some pit, &c. Gen. 37.20. In pursuance of this Plot and Project the Pope just like Ahab (who sold himself to Sin) Falls to work; as wicked Ahab lick'd his Lips and longed for some Lettice out of Naboth's Garden, or had taken a Surfeit of the Grapes which grew in his Vineyard, and so

mar•••••• 〈◊〉〈◊〉 Appetite, that he threatned Naboth his Life, and must have his Vineyard, as well as 〈◊〉〈◊〉 Life. 1 King 21.2.10.16. whom Jezabel (that Fire-brand of Mischief, a very Hell-Hag) st••rred up, v. 25. So the Pope (prompted on by the Mother of Harlots, Rev. 17.5.) long••d and lick'd his Lips at some Lettice, fain would he pick a Sallet growing in Great Bri∣tain's Garden, thereupon sets all his cursed Engines (Knights of the Post, Incarnate Devils, &c.) to w••••k, that this Vineyard (so Tempting and Desireable) might Escheat to him: Hereupon the B••••hop of Casal is sent to claim Ireland, and Card. Howard England, both by the Pope's Authority, that so a plausible pretence might precede the Pope's forcible Entry. In order to which latter, his Provincial (Whitebread) was Impowered to grant Commissions for General-Office••s to Head a secretly-listed Army, that with the Help of the French (Landed at Dover) might make a general Massacre upon the poor Protestants (the Joseph of this Time) so to extir∣pate that Northern Heresie (as Celeman call'd the Reformed Religion) and so to root it out as not to leave one Heretick alive, to Declare that there ever was the Protestant Religion in Eng∣land. This Mr. Bedloe Swore to in Ireland's and Groves's Trials, pag. 37. To compass this cursed Design with more Facility, the Popish Consult concludes, that Two Remora's must be removed before they could come to their purpose.

First, The King must be kill'd, because (say they) he had cheated them so oft, they were now resolv'd he should serve them so no more. See Dr. Oate's 16th Deposition: And,

Secondly, Justice Godfrey must be murder'd also, because he had taken Recognisance of Dr. T••ng and Dr. Oates (the first Discoverers of that Hellish Plot) and put it upon Record, and therefore not so easily to be stifled: Hereupon 'twas resolv'd in their Consult, that he must be put out if the way, otherwise, they said, their Plot would be so far spoiled, as that it must be left for another Generation to finish: 'Tis very remarkable that the like Confusion (as Babel sig∣nifies) came upon those Babel-Builders, that attended those Conspirators against Joseph, who were at one time for slaying him at once by a stroke of the Sword, at another time, they were for destroving him by a lingring Death, famishing him in the Pit into which they would cast him; But at a third time no, They would sell him to the rude Arabians, that they might either dispatch him or so dispose of him, as themselves might never be troubled with him any more.

Thus likewise the like Confusion of Tongues came down as a Judgment from Heaven upon our Popish or (as they call themselves) Catholick (which should rather be Cacolick) Conspirators to hinder their Babel Building in two several Respects, and at two sundry Times.

First, Relating to His Majesty, when the Consult of Jesuits at Wild-House had condemned the King, and decreed it lawful for any to destroy him, yet could they not accord among themselves about the manner of it; some were for stabbing him, others were for shooting him, and a third for poysoning him: (Answerable to the Conspirators against Joseph, who could not come to a Resolve whether they should slay him, or famish him, or sell him:) However, such desperate malice had so Debauched their Reason, and even Sataniz'd those Conspirators of our tim••, that, as if they had been transformed into so many Breathing Devils, they were trans∣ported (••or making surer work) to try all or any of these three methods of destruction: h••r••upon,

1. Conyers and Anderton (two Monks) with four Irish Ruffians, were all (or any) of them ••ppointed to stab him as occasion offer'd; and for doing this Villany a great Reward was promis'•• them, &c.

2. Groves and Pickering (two other of theirs and the Devils Tools;) the former of the Lai∣ty, the latter of the Clergy (so called) were assign'd to shoot him, for which execrable Ex∣ploit they had fifteen hundred Pound promis'd them; the one in Money, the other in Money∣worth, if thirty thousand Masses (at twelve pence a Mass) said for his Soul be but worth so much Money; si vult decipi, decipiatur, &c.

3. Sir George Wakeman (the Queens Physician) hath by the appointment of this Conclave five thousand Pound paid him as part of his fifteen thousand (granted him as his Opsonium or Salary) to poyson the King in some of his delicate Doses: Thus in this first parallel betwixt the Patriarchs of Rome designing to destroy his Majesty, and those profligate Patriarchs to dis∣patch Joseph, there is a congruity, yet herein there is a disparity, that the third project of the old Patriarchs prevail'd against Joseph to Sell him, though they could neither Murder nor Fa∣mish him: But the great and gracious Preserver of Men, Job 7.20. (who preserveth Man and Beast, Psal. 36.6. so that none need doubt of a Deity and Divine Providence) hath hi∣therto preserv'd His Majesty from those brutish Men skilful (all those three ways) to destroy, Ezek. 21.31. Gods Eye is still good to King and Kingdom, Deut. 11.11, 12.

2. Relating to Justice Godfrey (who Represented His Majesty in Courts of Judicature, and against whom they prevailed to Murder) yet behold, what a confusion came upon them, both before the Murder and after.

1. Before it, when Sir Edmond-Bury was condemned by this cursed Consult, for putting their Discover'd Plot upon Record, Vernatti, Le-Fair, Prichard, Kains, (a right Cain for Murder∣ing Abel) Girald, Kelly, Green, Bury, Hill, &c. are all Authoriz'd to dispatch him by what means they could best devise. In pursuance of their Bloody purpose, they Dog him above a Week (having four thousand Pound promised them for so doing, to be paid by the Lord Bellasis and Mr. Coleman) but could not effect it: This good Magistrate might say with Da∣vid, My Life is among Lions, Leopards, and among Boars and Bears every day, Psal. 57.4. as Joseph might say the same, when so unhappily ordered among his Bloody-minded Brethren: Hereof also Justice Godfrey was not a little sensible, when he foretold his own Death, saying sundry times, I believe upon my Conscience, I shall be the first Martyr: And it may be easily imagined, what a Torment it was to those Assassinates and Blood-hounds (hired to destroy him with expedition any way) this Company of Cut-throats, when day by day they could not catch him in any of their Nets that they had spread, or in any of their Pits that they had digged (as David saith, Psal. 57.6.) for him: Oh how did their restless Rage and Malice make them howl like Dogs (as David saith in the like case, Psal. 59.6, 14.) when they miss'd of their mischievous matters, and returned [re infectá] the bloody deed undone one Evening after another for above a whole Week together! How did those Devilish Doeg's, or devouring Dogs run Barking like Mad-dogs round about the City (as David saith there) when they could not satisfie either their Malice, or their Hunger to eat up his Flesh? Psal. 27.2. How did they Hunt him, and Ferret him from place to place, howling against Heaven like Hunger-bit Wolves? Isa. 8.21. when at their Wits-end in their malicious Murmurings: And though the same Divine Providence that prevented the Slaughter-men of David, permitted Justice Godfrey's to prevail against him, Octob. 12.78. by trepanning him into Somerset-House, where Hill (who then dogg'd him) about Nine a Clock at Night) fawningly be∣seech'd him to step down the Back-yard, and part Berry and Kelly (who were then feignedly Fighting there) pressing upon him (Judas-like) that his presence as a Justice of Peace would prevent further danger: As God would have it, the Justice, though at first he slighted Hill's Hellish Insinuation, by his earnest importunity went down, having Hill before him, (little expecting that place to be his Slaughter-house) Green and Gyrald come behind him, and throw a long twisted Handkerchief over his Head about his Neck, wherewith they pull'd him down, then the pretended Quarrellers soon cease, join their strength with those three Miscreants, and with violent punches upon his Breast (to prevent all noise) quickly beat his Breath out of his Body; yet then their Counsels were divided (as theirs were about de∣stroying Joseph) for, Gyrald thinking they had not kill'd him enough, would have run him thorough with his Sword, but his Brethren in Iniquity bade him forbear lest his Blood should make discovery of their Murder, and Green, fearing lest he should revive, tramples upon him with both his Feet, punching him therewith, and then twisted his Head round with both his Hands: But their great confusion was,

2. After the Murder, how to conceal it, and convey the Carcase out of that Slaughter-House for the best advantage to their Catholick Cause.

First, They remove the Corps from Chamber to Chamber several times, not contenting themselves with his dead Carcase (as safe) any where there, whether they had most trea∣cherously decoy'd him while he was a living Man and Magistrate; though some of them could please themselves with spitting in his Face when dead, whom they durst not look in his Face while alive.

Secondly, Not knowing what to do with him, after they had kept him there four days (the very time of dead Lazarus his beginning to stink, John 11.17, 39.) 'twas high time to convey him some whither; God hid it from them to Bury him there in some By-hole, that the place of his Slaughter might have been the place of his Sepulchre, which, if so, might have been like Moses Sepulchre, Deut. 34.6. unknown to any unto this day: Some were for binding Weights about his Neck, and casting the Carcase into the Thames: But this was by an over-ruling Hand effectually oppos'd. The Bodies and the Bones (which are very many) of the Righteous are in a good Keepers Hands, Psal. 34.20. and must not be hurl'd where wicked Men would, but where the Holy God willeth: But,

Thirdly, Gyrald and Kelly (though prompted to it by the Devil, either in themselves, or in his other Instruments, Comrades of the Conspiracy, &c. yet the Great God had his Holy Hand in it, to bring the Murder to light) thought it better to expose him in the open Fields, that, when found, it might be judged by Spectators (as a just judgment of God upon him for his opposing the Papists) he had Murder'd himself: Hereupon Hill gets a Sedan, the Murderers meet him about Twelve a Clock Wednesday Night after his Saturday Nights Mur∣der, they Stow him into it, carry him by turns to Covent-Garden, and so to Long-Acre, then

to the Grecian Church, where Hill met them with an Horse, upon which they mount the Corps before Hill who held it up, one of them leading the Horse as far as Primrose-Hill (for∣merly call'd Green-Bury-Hill, as if those three most active Villains of those very Names in this Barbarous Murder, had been prognosticated and pointed out by that Antient Name) and there they cast him into a dry Ditch, just as the Conspiring Patriarchs did Joseph, differing on∣ly in this, that this Justice was dead, but Joseph was living when thrown there, yet was it done in order to make him dead: In this place Gyrald (who twice before was for stabbing him) now runs the Justices own Sword through the Corps, leaving his Scabbard and Gloves hard by, that he might the more seem a Felo de se, or Self-murderer.

Another Remark, This very place Primrose-Hill (besides its Prophetick Antient Name a∣foresaid) hath, is, That it was the very place, which the Powder-Plotters (to Blow up King James, and both Houses of Parliament) did chuse, whereon to behold that their so much desirable, but to all good Protestants most Execrable and most Abominable Blast. (Though that Plot of Blowing up our Three States was, through the goodness of God, blown up (it self) by a blind Letter, &c. See my Church History second Edition, page 476.) As if this double choice of that self same Primrose-Hill (both then and now, yet for differing Ends) had some Harmony of high expectation in it. But as the hope of the former Hypocrites perished, Job 8. 13, 14, 15. so hitherto hath the Hope of the latter: Their sin hath surely found them out, Numb. 32.23. (as that of the Patriarchs found them, Gen. 42.21, 22.) God hath re∣quired Blood at their Hands by the Hand of Justice, though they never came up to that Inge∣nuity of the Patriarchs there expressed, to cry out, [We are verily guilty, &c.] but have had such Brazen Brows (notwithstanding the clearest Conviction) to profess themselves as Innocent as the Child Unborn, even at the very point of Death: Yet in this they Symbolize with the Patriarchs, who said, Come let us kill Joseph, and we will say, some evil Beasts have devoured him, Gen. 37.20. So say the present Plotters, Come let us kill the King, &c. and we will lay all upon the Presbyterians, and say, They are the evil B•••••••• that have done it. Thus they stick not at brutish Acts, (being no better than Brutes, and the evil Beasts themselves) can commit them, but care not to own them, cover matchless Murder with a palpable Lie: Thus the Powder-plotters taught them this Trick, who then projected to lay the Blowing up of the Parliament upon the Protestants, &c. But as God rescued Joseph out of the Bloody Hands of his Brethren, and that Protestant King and Parliament out of the like Hands of Papists in King James's Reign, so God hath deliver'd, doth deliver, and we trust will do, 2 Cor. 1.10.

Section the Fourth.

Having discoursed upon, 1. The Sellers, 2. The Buyers of Joseph, the third Circum∣stance is the cause, how Joseph came to be sold. 'Tis expresly said to be envy, 'tis said, his Brethren hated him, Gen. 37.4. and they envied him, v. 11. and Stephen saith peremptori∣ly, that the Patriarchs moved with envy, sold Joseph into Egypt, Act. 7. 9. The ground of it Moses mentioneth, so wit, Joseph being but a Child, manifested himself of a most towardly disposition above all his Brethren, appearing more Vertuous and more Religious than them all: Hence he became his Fathers Darling, Gen. 37.3. not only, because he was the Son of his Old Age, (as 'tis said there, for so Benjamin was too, and more than He) but also, be∣cause (as the Chaldee Paraphrast reads that clause morally) he was a Prudent and Pious Son, and a wise Son makes a glad Father, Prov. 10.1. He was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an old stripling for his Grave Deportment, in quo ante canos sapientia, his behaviour was manly, while but a Child, and therefore (some say) hence Jacob by the Spirit of Prophecy foresaw, He would grow up unto a greatness above Benjamin and all his Brethren, as Gen. 49.22, 26. Therefore is he peculiarly called the Son of Jacob's Love, so Pirkei, Rab. Eliez. cap. 38. Though Benjamin was fifteen years younger than Joseph, so more tender, and more the Son of Jacob's old age, yea and of whom 'tis said, that Jacob's Life was bound up in the Life of this Younger Lad, Gen. 44.30. call'd a Lad there, though then he was a large Lad, thirty years old (as some com∣pute) and had at that time ten Children, yet Benjamin is but a Lad (in their Phrase) because the youngest of them, and then (Joseph being reputed lost) the Fathers Darling: But at this time, Benjamin being not above one years old, at Joseph's Sale, could not be so capable of his Fathers Love, as Joseph, who was the first born of his beloved Rachel, and much longed for on both sides before he was born, and (as Josephus saith) had much of his Mothers resem∣blance, therefore no wonder, if he were the best beloved, when he was born, especially prov∣ing, Puer bonae indolis, a Child of good towardliness, whom Jacob did not educate (though his Darling) in Idleness and Cockering Vanity (which corrupts and undoes many youths) but

brought him up in that honest employ of feeding his Fathers Flocks, Gen, 37.2. then look'd upon as a calling not only honest, but Honourable, and exceeding advantagious, for the Pa∣triarchs wealth and the external Blessing of God consisted mostly in Cattel ol all sorts , There∣fore Jacob set his dearest Joseph (not deeming it any disparagement to his Darling) to feed the Flocks even with the Sons of his secondary Wives the Hand-maids, to wit, with Dan and Napthali, the Sons of Bilhah, and with God and Asher, the Sons of Zilpah, with those Joseph humbly consorted in this mean employ, though those Sons of Jacob's Pilgashoth or Concubines, made a Slave or Servant of him (as Nagnar signifies) they made him their Jack-Boy, as Joshuah is said to be the Boy to Moses, Exod. 24.13. Thus Ainsworth reads that, Gen. 37.2. and he was a Lad with the Sons of Bilhah and Zilpah, which Dr. Lightfoot, understands, that he was their Boy and Servant, to run their errands: This Cruelty of his Consorts to him, (some think) he complain'd of to his Father, hereupon 'tis said there [that be brought their evil report to Jacob] that is, their injurious usage of him, and unkind churlish carriage to him, sup∣posing that the baseness of their Birth made them (as it usually falls out) more morose, immo∣rigerous and ill-conditioned: Others say further, that this Evil Report, includes more than their cruel carriage towards him, to wit, their criminal conversion in the Countrey, not only their common contentions among themselves, but also their Carnal Copulations (if not with Men and Beasts, as some censoriously enough say, yet) with the Daughters of that Heathen Land &c: Joseph observing this with abhorrency, informs his Father of it, that he might re∣claim them from their evil courses, wherein not only the Sons of the two Hand-maids, but also those of Leah (as Reuben of Incest &c.) were all found faulty: Though this was a good demonstration of Joseph's Piety, doing but the Office herein both 1. Of a good Son to his Father, seeing 'tis part of that Honour, ingenuous Sons owe to their Parents, (required in the fifth Command) to promote all that in them lyes, their Domestick Discipline, and to conceal any thing that is prejudicial thereto, but to let all Vice have its due Cerrection. 2. And of a good Brother to his Brethren, in not suff••••ing sin to lye upon them unreproved, (which is to do the worst kind of hatred) Lev. 19.17. As Joseph out of pure Love to Vertue, abhorr'd his Brethrens Vices, so out of pure Love to their Souls, he might first privately admonish) them, (though the Scripture be silent) as well as he did acquaint his Father of their Sins for suture Reformation, whereby he acquitted his own Soul of that guilt, which he might have contracted by his silence: Yet this was the First Ground of their Malice against Joseph, which was increased, Secondly, By Ja∣cob's Indulgency towards him, but raised up to its utmost Elevation. Thirdly, By his own renewed Dreams of his Advancement above them: This was that which lay uppermost with most weight upon their Stomack, when they resolved to destroy him, because he was the Dreamer, Gen. 37.19. As to the first ground of their Envy: It therefore plainly appeareth from the premises that it was not scandalum datum, sed acceptum, not offence given caresly, but tak∣en causlesty, for though it be Satan's Title and Office to be the Accuser of the Brethren, Rev. 12.10. in which work Joseph was now involved, yet did he not this out of any premeditated Malice, as the Devil doth, he being now but an Innocent Child, so called here to free him from that Evil) but out of the simplicity of his mind, and purity of his Affections, who could not at this tender age brook Sin in his Brethren, whereby an Evil Report was raised against that (only) Religious Family of his Father Jacob amongst the Heathen, which was a great grief to his ten∣der Spirit in his tender years: And suppose he did not first privately admonish them (which yet may charitably be supposed, notwithstanding Scripture silence, as before) but that he im∣mediately complain'd of them to his Father, it may be said in that case, that Joseph look'd upon private admonition unnecessary, where the offence was publick, and he might see those Sinners to be no better than Scorners, such as Solomon says, must not be reproved, Prov. 9.8, 9. be∣ing like Dogs who love Loathsome Carrion (their filthy Sins) better than the fragrant perfumes of any Pious Admonition, and would rather flye in the face of him who would drive them from it, than flee from their Peccatum in Deliciits, or Darling Sin, or be driven from it by the Precious Balm, Psal. 141.5. of his Religious rebuke: Give not holy things to Dogs (saith Christ, Mat. 7.6.) nor cast Pearls before Swine or Hogs, (such a Pearl as is the reproof of Life, Prov. 15.31.) Those unclean Creatures (Hogs and Dogs) as they were unlawful to be Sacrificed, so are unfit to be admonished: Such sensual Swine will Grunt against all propounded goodness, and such Mad Dogs will furiously flye in the Face of those that tell them of their faults: Such as have even wearied themselves with standing and walking so long in wicked ways, that they are now set down in the Chair of Pestilence, Hebr. that Seat of the Scornful, Psal. 1.1. Such Scorners are not worth warning (tho some unruly ones in the Visible Church must be warned, 1 Thes. 5.14. because this kind of Scorners refuse to be Reformed, and even have to be healed) Jer. 51.9. Hos 11.5. Prov. 5.12. Joseph therefore might (having no hope of prevailing with his unruly Brethren by his private reproof, but that they would hate him the more) apply

himself to his Father who was the King, Priest and Prophet, or Publick Person of the Family) to inform him, as the Monitor doth the Master in the School, not with any design to hurt them, but with a desire to Reform them, both for their own weal in both Worlds, and for the cre∣dit and honour of his Father's Family: He did not blaze their Sins abroad among the Heathen, he told not of them in Gath, nor Publish'd them in Askelon to make the Infidels Rejoyce and Re∣proach, 2 Sam. 1.20. for then (as Austin saith well) [Non fuerit correptor, sed proditor] he had not been a just Reprover, but a base Betrayer of his Brethren: whereas his not acquainting Jacob herewith, that he might interpose with his Paternal and Patriarchal Authority to pre∣vent and reclaim them, this had been no better than a base Betraying of them: yet for this kind of good will Joseph is hated of his Brethren. This was the first Cause.

The second Cause of their Hatred and Envy, was his Father's Favour (not to say, Fondness) to him, above all his other Sons, because he was the Son of his old Age, Gen. 37.3. or as On∣kelos hath it, because he was a wise Son (as above) Ingenuous and therefore Amiable: What∣ever was the ground of the Father's love to Joseph, this is certain that the Father's love was the Ground of his Brethren's Hatred to him, v. 4. The Evidence of the former was the Argu∣ment for the latter: As Joseph's telling the Truth (no Lyes) of them (veritas odium parit) was the first Cause of their hating him, for Truth is an excellent Lady; but he that follows her too close at heels, may hap to have his Teeth struck out, as saith the Proverb. Can any man that telleth others of their Faults expect to be loved? No, 'tis as those that are awakened out of their sleep, be usually unquiet, take it commonly unkindly, and begin to Brawl with their best Friends for so doing; thus Joseph's Brethren treat him for the like. So Jacob's shewing more respect: to him than to the rest, gave occasion of this Grudge and malignant Emulation. Joseph's Candour plainly produceth contrary Effects in his Father, and in his Brethren. The former loved him for it, for which the latter hated him: His Father loved him for bringing Deeds of Darkness to light, but his Brethren hated him, because their Deeds loved darkness more than light, as themselves did , Joh. 3.19. Jacob loved Joseph so much, that he could not conceal or cover it, but openly discovers it to all their emulating Eyes, by clothing him (above all) with a Coat of many Colours, such as (so far as we read) he covered not his dear Benjamin's Body with: The Reasons may be supposed, That

1. Benjamin was not come to such proof as to oblige his Father's Affections.

2. Not he but Joseph took away the great Grief for Rachel's Barrenness, as being her First∣born, and her Picture also in Resemblance and Beauty.

3. The Birth of Benjamin was the Death of his Dear Rachel; this must be some damp to Jacob's Delights in him; but Joseph's Birth left no such matter of mishap behind it to afflict his Father's Heart, or to obstruct his Affections. Besides,

4. Jacob by his Prophetick Spirit foresaw no such good proof in Benjamin, that ravening Wolf (as he calls him) Gen. 49.27. as he had already seen in Joseph, and did foresee much more, v. 22.26. There may be too much Curiosity to make over critical Enquiries about the Matter of Joseph's Coat, whether it were Silk, or made up of divers kinds of Threds, like our strip'd Stuff (which afterward was forbidden by the Law to be made of Linnen and Woollen, Lev. 19.19.) or about the manner of its making, whether it were Opus Phrygionicum, woven upon the Loom like Tapestry, or it was Embroider'd Needle-work, wrought curiously with the fingers in some Frame, and so made parti-coloured by the Semsters Needle, and not by the Weavers Shuttle, or about the Form and Fashion of it, whether it were Tunica manicata, a Coat with Sleeves, or Tunica Talaris, reaching down to the Ankles, as if a Sacerdotal Gar∣ment, as some say, the Hebr. Peses signifies.

But why should the Priesthood Garment be ascribed to so young a youth as Joseph? unless, as the Primogeniture was given from Reuben to him, who was the first-born of Rachel, who in Jacob's Intentions was first embraced. So Joseph might be apparell'd as the designed Priest of the Family. As there is no need of any of these Niceties, so neither can there be any Satisfa∣ctory proof given for any of the aforesaid out of Sacred Scripture, concerning these latent Circumstances, 'tis the s••fest Rule for observation; Where Divine Writ hath not a Mouth to Speak, there we should not have a Tongue to Ask: Yet thus far the Holy Scriptures speak, That Tamar (David's Daughter) had such a parti-colour'd Garment, wrought or Embroider'd Work [with divers Colours [for with such Robes Kings Daughters (Virgins) were so Appa∣relled,] 2 Sam. 13.18. As God in all Ages hath put a difference of Estates among the Sons and Daughters of Men, so that Difference hath been distinguish'd by different Apparel, Rags or Robes, mean or costly: That Tamar's Garment of divers Colours was costly none doubt∣eth, her Father David being at that time in the very [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] or top of his Pomp and Pro∣sperity, and in the [Zenith] or vertical point of his Royal Dignity; Therefore his only Daughter, and exceeding beautiful, David's dearest Darling, his Joy and Jewel was undoubt∣edly

arayed with most costly Apparel, call'd [Hebr.] Passim, a richly Embroider'd Garment; Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of diver Colours, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of divers Threds; without Controversie very costly: And seeing the same word is used (both in Hebrew and Greek) for Joseph's and for Tamar's Garment; it may thence be concluded, that Joseph's also was a very costly Coat, which (as some suppose) his Father cloth'd him with, as with the Badge and Ensign of his Primo∣geniture, because when he embraced Leah, he thought it had been Rachel: Therefore he bestowed the Birth-right according to the measure of his own Mind, and not according to the Cheat Laban had put upon him, Gen. 29.25. from Reuben (who had forfeited it, Gen. 35.22. and 49.3.) upon Joseph (who was the first Son of that Wife, whom he first agreed to have, Gen. 29.18. and 30, 23, 24.) the Son of Israel so call'd, as if his only Son, that Title being appropriated to him because he was best beloved of him, therefore Reuben's Birthright was given to this Son of Israel Joseph, 1 Chron. 5.1. with which went the Priesthood until Moses Law; for which, Garments for Glory and for Beauty, most rich Raiment and even Royal Robes were appointed for its Apparel, Exod. 28.2, &c. And though Joseph's Coat could not be granted to be costly (in its Materials) as an Emblem of his Priesthood (according to Jacob's present Design) yet must it be granted to be a costly Coat (in it self) as it was the Emblem undoubtedly of his intended Primogeniture: However, it proved a costly Coat both to Joseph the Son, and to Jacob the Father.

1. To the Son: This very Coat that Joseph was covered with, became a grievous Eye-sore to his Brethren, and made him the object of their Envy and Hatred, Gen. 37.4, This gay and gawdy Coat was a great offence to their envious Looks: Jacob look'd ••pon it with delight and complacency, but they with rancour and malignity; because they thought it a sign shewing some partiality in their Father's Affections: Hence some say, it had been batter, Jacob had loved Joseph more, so he had but shewed it less: This Ambrose noteth as Jacob's naevum or oversight, to prefer one Son before another, yea, before all; though his Paternal Affection was grounded upon his Son's Pious Disposition, yet had he done better to have hid his hot love un∣der the cover of a plainer Coat, (suitable to those of his other Sons) To conceal his Respect had been his Prudence and Piety; but thus offensively to reveal it seem'd Fondness and Partiality. Therefore became it,

2. A costly Coat to the Father, as well as to the Son; as it expos'd Joseph to implacable Hatred, so it occasion'd to Jacob unexpressible Sorrow, Gen. 37.32, 33, 34, 35. when the Father saw his Sons Coat dip'd again in a bloody Dye-fat, that the Tincture of a blood-red Colour had quite covered and carried off all those divers delightful Colours the Coat consisted of at the first, he sorrow'd with exceeding great Sorrow, and wept so bitterly over it, as to let fall whole showers of Tears upon it, wishing, to wash it therewith into its original Com∣plexion, and his Son Joseph well in it again. He was so passionately affected with the conceit of his Sons Death, that by his overmuch life-swallowing Sorrow he would needs hasten his own: The strong Tide of his inordinate Passion carried him down so irresistibly, that he not only refused to be comforted, but resolved also to groan away his Life, and to carry his Grief to his Grave. Thus this curious Coat however costly in its own matter, proved far more costly both to the Donor and to the Wearer.

☞ Hence, First, Ambrose gives a good Caution to all Parents that they be not partial in their loves to their Children; Cavete (saith he) nè quos natura conjunxit, Paterna gratia nimiâ partialitate dividat, Take heed lest Parents partiality presume to put a Difference, where neither God nor Nature hath put any. Fond Affection express'd by Parents to some one Fant∣ling above all the rest, is the ready way to exasperate the slighted against the cockered: Against this Evil the Apostle warneth, Eph. 6.4. Parents provoke not your Children to wrath; well knowing, that Parents partiality may breed Heart-burning among Children: Therefore 'tis a part of Prudence in all Parents so to govern their inward Affections, or (at least) so to order and restrain the Demonstrations of their love in outward signs, that they give no cause of ei∣ther Grudge or Grief among their Children: 'Tis no marvel (saith Ambrose) if Brethren fall out about Houses and Land, when Joseph's Brethren could so hate him, and all (comparatively) about a Coat finer than theirs.

Secondly, Note hence, that over-strong Affections mostly end in over-strong Afflictions; they that Love over-much shall be sure to Grieve over-much: The excess of one Passion (the case coming into the contrary point) hath a natural tendency to turn into the excess of another: How did David dote upon his Son Absolom who kissed him? 2 Sam. 14.33. when he should rather have kicked him, if not have killed him by the hand of Justice for his former Villany, than thus to have harden'd him for future, further, and far worse wickedness; but he severely smarted for his excessive love and unbounded affection towards his over-loved Absolom, for whom he afterward as much over-grieved, 2 Sam. 18.33. wishing he had died for him.

Thus also David doted upon his other Son Adonijah, 1 King. 1.6. cockering him when he should have been correcting him: The fond Father pleased his Son in his Childhood, and the foolish Son displeased his Father in his old Age, not caring if he crush'd his very Heart (when now Bedrid, a poor Clynick) by his Disloyalty and Usurpation: This also was an Evil in old Eli, 1 Sam. 2.22. to 29. who likely had marr'd his Sons all along with too much fond In∣dulgence, and now in his old Age had quite lost his Authority over them; This gentleness of Eli to his villanous Sons God reproved him smartly for (because he would not rebuke them sharply, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, cuttingly, and to the quick, Tit. 1.13. for their notorious Villanies) saying, because thou wilt rather gratifie-them, than glorifie me, thou shalt have thy belly full of them, and in the end they help'd to break both his Neck and his Heart, Ch. 4.17, 18. Thus also Jacob here very probably was too fond a Father to his Son Joseph, who yet was more worthy of his Fathers love than any of the aforesaid, yea, than any of his own Brethren, notwithstanding immoderate Love or over fond Affections even to one well deserving them, displeaseth the Lord, and therefore he permits Jacob to smart for it so severely as to refuse all Comforts, as if there were not a good Providence of God (without leave whereof no Beast could bite Joseph) to be submitted unto, and as if there were no Resurrection to restore, Dan. 12.2. Hebr. 11.34.

All Parents must therefore watch (in both the best may offend) that Passions grow not too wild (whether love or grief) and such as will not be governed either by Refined Reason, or by Divinely inspired Grace: This may cost them dear, as to Jacob here.

The Third moving Cause in those Sellers to Sell Joseph, was, as (2.) for his Gawdy Coat his Earthly Father gave him out of his (probably) too fond Affection (as before) to him: So (3.) For his Divine Dreams he received from his Heavenly Father, once and again, and re∣vealed them to his Brethren and Jacob. These Remarks are observable.

1. Joseph's Dreams were Divine; for it must be the finger of God, or a Divine Hand which made Joseph (a Child) to become a Prophet, as the Child Samuel was after, 1 Sam. 3.1, 4, 8, 10, and 11, &c. and which out of the Mouth of a Babe ordaineth Strength, Psal. 8.2. to foretel future things: Though for the present Joseph (being but a Child) had as little under∣standing of his Dreams, as the Child Samuel had of his Visions, 1 Sam. 3.7. neither of them yet being acquainted with them.

2. Those Dreams were doubled as Pharaoh's were, Gen. 41.32. not only to make a deepe•• Impression upon the Mind, but also to import both Assurance and Expedition of the matter: and though his Dreams were double in Vision, yet were they but single in Sense and Signification: as Pharaoh's were, Gen. 41.25. both the Dreams had one and the same Interpretation.

3. Those two Dreams were of two differing Kinds; The first was of Terrestrial Things, that his Brethrens sheaves (in their personal Joint-Harvest work) did obeisance to his sheaf: The second was of Caelestial Things, that the Sun, Moon and Eleven Stars bowed themselves to him, Gen. 37 7, 9 that is, Father, Mother, Brethren.

4. The former of those Dreams Joseph relates to his Brethren only, who could give a right and better Interpretation of it, than the Child Joseph (as it seems) could do, and though Jo∣seph told them this Dream, not out of any Ambition, but out of Simplicity, yet in stead of hearkening to this Oracle of God, they stubbornly resist Gods revealed Will, and hate Joseph, yea, rebuke him for revealing it.

5. The latter of them he declares not only to his Brethren, but also to his Father, conceiving him concern'd in it as well as them, and though Jacob at first gave Joseph a light Rebuke for it, either not yet understanding the Mystery of it, or prudently pretending a dislike for pre∣venting the further Envy of his Sons against Joseph: This latter the judicious Judge to be Jacob's drift and design in rebuking the Dreamer, Gen. 37.10. and therefore he draws his Argument 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from the impossibility and absurdity of it; [Shall thy dead Mo∣ther Rachel rise again and reverence thee?] this the Prudent old Patriarch might say to mollifie the Malice of Joseph's Brethren, who notwithstanding did bear him more Malice for it, v. 11. however as light as Jacob seem'd to make of it, he laid it to heart, as Mary (the Mother of Christ) did, who made her Memory like the Golden Pot, that kept the Mannah; so he minded those remarkable Matters, judging them not to be Vain, but to have something more than or∣dinary in them. Mark here the Mistake of Josephus, who saith, that Joseph's Brethren found no fault with him at the telling of his first Dream, whereas the Text saith expresly, they said, [Shalt thou indeed Reign over us?] v. 8. and that they said nothing at the rehearsing of the second, referring it to the Judgment of their Father, to whom it was told again by Joseph, whom therefore his Father rebuked in the presence of his Brethren, and therefore they spared their Reproof, but all this Moses might think meet to omit, as Mercer thinketh.

6. The Sixth Remark is, Joseph in Dreaming and declaring his Dreams thus, did not deserve (1.) Any real Rebuke from his Father, for both his Dreams, and his declaring them did pro∣ceed from a Divine irresistible Impulse, and what was the Child Joseph, He could not be disobe∣dient to the Heavenly Vision, Act. 26.19. and whatever were Jacob's first Thoughts of it, his second Thoughts were better; for he did suspect those Dreams were sent from God, and there∣fore did expect they might be made good by God: So that Jacob soon recovered himself, when he had more seriously consider'd the matter, and meaning thereof: Much less (2.) did Joseph deserve the Reproof, Envy and Hatred of his Brethren, because all these redounded and rebounded upon God himself, seeing Joseph was but God's Instrument herein.

The Seventh Remark is, the marvellous Harmony and Agreement betwixt the Matter or Expressions of the first Dream, and the right Interpretation thereof; [Behold we were binding Sheaves in the Field, &c.] Note by the way, that Jacob notwithstanding his Indulgency to Joseph, brought him not up in Idleness, but made him cast his gay-Coat in Harvest-time, to bind Sheaves and other Harvest-work: Multitude of such like business (made him naturally Dream of such like Things, Eccles. 5.3. but as it was (no vanity) a real Prophecy of future Events, so it was a supernatural Dream excellently Adapted and Accommodated to them, both as to Joseph, and as to his Brethren.

1. As to Joseph, who was a right Sheaf of Corn, a whole bundle of Mercy (as Jesus was whom Joseph typified) and who saved much People alive; This holds true both in the Type and in the Antitype, Gen. 45.5. and 50.20. and Matth. 1.21. Joh. 3.16. and Heb. 5.9. therefore his Name was Jesus, a Saviour in Greek, as Joseph signifies Increasing in Hebrew, who was a means of much Mercy to Thousands of People by his Providence and Provision out of the Increase of the Earth in the plentiful years, Gen. 41.47, 48. when every Grain of Corn yielded an handful of Increase: This Sheaf must Rise and stand upright, but when? not till the Harvest, which usually signifies the End of the year, Psal. 126.5, 6. and Rev. 14.15. as 'tis the end of the world, Matth. 13.39. wherein God foreshewed Joseph's Advancement which he dream'd of; yet withal was implied a considerable time of his Sorrows and Sufferings, of his Imprisonment (which he Dream'd not of) must go before, his Seed-time and Harvest must not be both in a day together.

2. As to his Brethren who were but empty Sheaves in comparison of his, when famish'd out of Canaan to him in Egypt, Gen. 42.1, 2, 3. where they came bowing to him, vers 6. to get some Corn out of his Sheaf, as also Gen. 43.26.28. and 44.14. and 50.18. doing Homage and Obeisance to the Master of the Corn, and to the Lord of the Land, where∣by they made good his Prophetick Dream though unwittingly, and which those Scorners scorn'd ever to have done, Gen. 37.7, 8. to this Dreamer; but the Will of the Lord, that must stand, Prov. 19.21.

The Eighth Remark is, the like Harmony appeareth 'twixt the Expression and the Interpre∣tation of the second Dream, as of the first, [Behold, the Sun, Moon and Eleven Stars bowed down to me] Gen. 37.9. There is much more in this latter than in the former Dream; yet all had its due Accomplishment: The first concern'd his Brethren only, under the notion of Sheaves; but this second not only concerns them, under the Metaphor of Eleven Stars, but also his Father and Mother, under the Resemblance of the Sun and Moon, and this is thus Inter∣preted even by Jacob himself, v. 10. Where,

1. He takes himself to be the Sun, and so should the Father of every Family be as the Sun, full of celestial Light, and inlightening all that live under his shadow, Hos. 14.7. wherein also he takes notice of his own Preheminency, which the Husband hath over the Wife: whom,

2. He Interprets to be meant by the Moon, Teaching hereby, that the Mother, as the Moon, should be shining forth with her Splendor in her Husband's Absence, and Veiling to him, when he is in his place and presence. And,

3. The Children as Stars, which was according to Gods Promise to his Grandfather Abra∣ham, Gen. 22.17. which should all be Stars of Light, shining in their several Orbs, as so many Lamps or Lights of Heaven, Phil. 2.15.

The first Dream relates only to those Sons of Jacob under one figure only, to wit, that of the Sheaves, because it was only a Prognostick of their going alone without their Father, &c. to Buy Corn of Joseph, to whom they did then their Obeisance.

But the second Dream relates to the whole Family of Jacob, which was forced out of Ca∣naan by Famine into Egypt, where they all did Obeisance to Joseph.

Hence an Objection ariseth, How did Joseph's Father and Mother do Obeisance to him, seeing,

1. The Scripture mentions no such thing done by Jacob; and,

2. Rachel was dead the year before this Dream?

Answer the first, As to Joseph's Father, the case is very plain, that he did humble Homage to his Son, which (some say) was done, when he bowed himself upon the Beds-head, lean∣ing upon his third Leg his Staff (taking in both the Hebrew Mittah, a Bed, and the Septua∣gint (reading it without points) Matteh, a Staff, which the Apostle follows, Heb. 11.21.) Gen. 47.31. Or if we read it, when he bowed himself upon his Bed-staff; but this was a Wodship due to God alone, Mat. 4.10, &c. and not done to Joseph, for herein he solemnly praised the Lord with a strong Faith in his weak, old, decayed Carcase, because he had seen Jo∣seph alive, and his Children also; and because he, though now in Egypt, had hope to be Buri∣ed in Canaan: But 'tis more plain, that Jacob paid this Respect to his Son Joseph, when he sent Presents by his Sons to him while unknown, as to the Deputy, Commissioner, or Lord Lieu∣tenant, to that great King of the Land of Egypt, and therefore those Brethren of Joseph then call'd their Father his Servant, and with that word in their Mouths bowed their Heads, and made Obeisance, Gen. 43.28. Yea, and Jacob sent Presents (which were a sign of sub∣jection) to Joseph; so that it may well enough be said, That Jacob the Father did Homage to Joseph his Son, at least by a Proxy; and 'tis also probable, when Jacob came personally to Jo∣seph in Egypt, that he paid due Respects to him according to the Dignity of his Place, and that he Honour'd him by his Person, as he had done before by a Proxy, though not as Joseph was his Son, but as he was Pharaoh's Vice-Roy; so he adored God who had thus exalted him.

Answer the second, As to Joseph's Mother, it cannot be meant Rachel (though Caietan, Oleaster, &c. do think the was then alive) for she died before Jacob came to Hebron, Gen. 35.18, 19. and while she lived, Benjamin was not Born to make up the Eleven Sons or Stars in the Dream beside Joseph: So in Respect of Rachel, it seemed an idle and a childish Dream: But seeing Jacob himself look'd upon it as serious, the word Mother must have another meaning, and not Rachel to rise out of her Grave to do it: Indeed the Rabbies (to solve this) do say, this was fulfill'd in Joshua, who came of Joseph, and whom the Sun obeyed in standing still, and the Moon in staying her Course, Josh. 10.13. but though this be a fair exemplification, 'tis not the proper Interpretation of the Dream, for Jacob understandeth it not Literally of the Sun in the Firmament, but Mystically, applying the Sun to himself: And Josesph likewise ap∣plyeth the Dream figuratively to himself, Gen. 42.9. when Humane Event had now given the most Genuine Sense of that Divine Dream or Oracle: Some say, this Mother was Bilhah, Rachel's Maid, yet call'd Joseph's Mother, because she was his Nurse. So Plautus saith, Ma∣ter est, quae mammam dedit, she is the Mother, that gives the Child Suck. Thus think some Hebrews in Munster and Lyra; but Castalion says, It was Leah Joseph's half Mother: Yet the aforesaid Lyra saith, Rachel cum adoravit in prole (i. e. Benjamin) lioèt non in per∣sonâ propriâ that Rachel, though now dead, so could not do Homage to Joseph in her own proper Person, yet did it in her Son Benjamin, who bowed himself to Joseph with the rest of his Brethren, Gen. 43.26, 28, 29. where all the Eleven Sons (the Stars) in the Name (and with the Name) of their Father (the Sun) saying, He is your Servant, Sir, as we are all so. Thus by a marvellous Providence to make good his Divine Dream, they become all humble Supplicants to him for necessary Bread; however Mercer's judgment seems most solid, saying, This Mother in Joseph's Dream might be either Leah (according to Castalion) the time of her death being not mention'd by Moses, as is Sarah's (who is the only Woman in Scripture, whose Age at death is Recorded) nor are the Women, who went down with Jacob to Egypt, named or numbred at all by him, save only that they were seventy Souls, Gen. 46.26, 27. Exod. 1.5. Deut. 10.22. (which is purposely Registred at their going into Egypt, that we may admire the Power and Providence of God over his Church, that even in the House of Bondage in two hundred and fifteen years those seventy Souls were multiplyed into six hundred thousand Men, beside Women and Children; at their going out of Egypt, Numb. 1.46. even as many as Stars in Heaven and the Sands upon the Seashore: Gods Promise was made good by a Miracle; never then think the Church too low for God.

But the Enquiry is, Whether Leah was one of that Seventy which went down with Jacob into Egypt?

Answer 1. Some suppose so with Josephus, who seems to say (lib. 2. of Jew. Antiq. chap. 4.) that Leah led Dinah her Daughter down thither, and if so, then she was the Mo∣ther that did Homage to Joseph according to his Dream: So those two (the Mother and the Daughter may make up the three and thirty mentioned, Gen. 46.15. instead of Er and Onan (who died in Canaan for their Sin, Gen. 38.7, 10. so did not go down, to Egypt, and there∣fore ought not to be numbred) Leah and Dinah filling up their place.

Answer the second, But 'tis the received Opinion of the most Judicious Authors, that Leah was dead at Jacob's going down to Egypt, so that seeing it was not Leah, it was some other of

his two Secondary Wives, who then was the Mother of the Family, who went down with Jacob, and who (with him) did Obeisance to Joseph, and no doubt had Leah been alive then and there, yea, or Rachel her self, and had seen Joseph's Honour and Grandeur (if un∣known who he was) due Respects would have been paid by them both unto his Dignity and Deputy-ship.

Thus having gloss'd upon both Joseph's Dreams, wherein God had reveal'd to him his Do∣minion over his Brethren, &c. His declaring those Dreams to them, was the grand Ground of their Envy and Hatred against him, hereupon at the very first view of him (when sent of Jacob to give them a Friendly and Brotherly Visit) their Hearts rise in Indignation, and belch out that black Blasphemy, [Behold the Dreamer cometh] Gen. 37.19. Hebr. Baal Hachalomoth, a Lord or Master of Dreams. This was a most scurrilous scoff, and withal 〈◊〉〈◊〉 most cruel calumny. For here,

1. They call their Brother [Baal) which Name is used fifty seven times in Scripture, for a dirty Dunghil Deity, a false God or Idol: Such a lump of filthy Impurity, that Baal is used in contradistinct terms to the most pure and holy God, 1 King. 18.21. God and Baal: Yet this is the best Name his Brethren bestow upon their best Brother. Their Hearts were so big swoln with Spite and Spleen, that they could not call him by his Name, his own proper Name Joseph, but Nick-name him with that odious and beastly Name [Baal] But,

2. Take the name [Baal] in its general Genuine and Grammatical sense, so it signifies a Lord, or Master, and therein they seem to honour him, but by putting [Hachalomoth] to Baal, therein calling him the Lord and Master of Dreams, or one that is Married to them as Baal signifies, so they notoriously dishonour him, reckoning this Innocent and Early Reli∣gious Youth among the abominable Baalim's of the Heathen World; whereas they themselves were more truely [Baali-aphim] Masters of Anger, as Angry Men are stiled by Solomon the Wise, Prov. 22.24. Baal-aph, is a Man of anger, and Baal-chemah is a furious Man, Prov. 29.12. so they were rather Baali-chemoth, married to their furious Passions and Malice, more than he was Baal-Hacholomoth, a Master of or Married to any fond Dreams which indeed were Divine, and sent of God to him, wherein he was Passive, and but Gods Instrument both in receiving and in relating them: And therefore Moses more truely mentioneth, how their Father Jacob by an Infallible Spirit, names those very Nick-Names of Joseph [Baali-Chitsim] Arch Archers, or Masters of Arrows, Gen. 49.23. Those cunning and skilful Archers shot sore at Joseph as at their Mark, with their Invenom'd Arrows of Rancour and Rage in their Loud Lies, Cruel Calumnies, and Cut-throat Contrivances against him: So that this Sarcaltick Nick-Name (not only this Dreamer, as our Translation over narrowly reads it, but this Master of Dreams, as the Hebrew plainly signifies, and so Mr. Ainsworth right∣ly reads it) was no better than their base traducing their Brother, as if he had been some inso∣lent Impostor, and had made those Dreams merely out of his own mad mind, as Master and Framer of them, which was a Cursed Calumny, seeing they were sent of God, to signifie that his advancement (to he Lord of the Land of Egypt) came not by chance, but by a Divine Decree, and Gods powerful Providence: However, their scurrilous stile (of Dreamer) they give him, doth plainly demonstrate that his Dreams were the cause of their hating him, and of their conspiring to kill him, as judging him the only Authour of them, and that therein and thereby, he affected a Dominion over all his Elder Brethren; yet no such design now could Joseph possibly think of, seeing he, because of his Childish simplicity, did not understand the Scope of his own two Dreams as yet, therefore could not now aspire at any such Empire or Prae-eminency, it follows then that in this Diabolical Sarcasm the Divine Majesty (himself) was shot at by those Arch-Archer, seeing God (and not Joseph) was the true [Bagnal Hacha∣lomoth] or Lord and Master of those Dreams: Envy (which was the cause of saying so of him, Gen. 37.19. and at last of selling him, Act. 7.9. &c.) is of that notorious nature, that so it may Gall, or Kill with its Gall, it cares not whether it be True or False what it alledgeth: Envy usually aggravateth [Allegata citra probata] matters urged beyond what can be proved by Truth, so it may but be mischievous enough: From the same Hellish Hatred and Envy did those base Pharisees call our Blessed Saviour [this fellow, Mat. 12.24.] as if the Devil whom Christ cast out of the poor Demoniack had now possessed them. Thus also they give him no better a stile but [this Fellow, Mat. 26.61. and Joh. 9.29. yea sometimes worse even Beel-zebub, Mat. 10.25. or Baal-zebub, 2 Kin. 1.2. The Lord of Flies (just as those Brethren in Iniquity, call'd Joseph, who was a Type of Jesus, as after, [Baal-chalomoth] the Lord of Dreams) this Baal-zebub was the God of Ekron, that is, the Devil of Hell, for of Ekron comes Acheron, which signifies Hell as Virgil saith, Flectere si nequeo superos Acheronta Movebo: If I cannot: oblige Heaven, I will Conjure Hell for me: Thus as Joseph was scorn∣fully call'd a Dreamer, so Jesus was call'd a Devil, yea the worst of Devils, the Prince of

them: As those prodigiously Blasphemous Miscreants, oh how they belch out of their black Mouths such Branding Blasphemies, against the Prince of Life and Glory! A Wonder it was, that at the hearing thereof the Heaven did not Sweat, the Earth did not shake, the Sea did not Swell over all its Banks, and the very Air did not deny them Breath, wherewith to utter such Hellish Excrements: Thus also the Popish Pharisees of our times call the Protestants, Pu∣ritans, Round-heads, Whiggs, Hereticks, Dogs, yea Devils, yet all this is no more than what befel our Lord himself (the Servant is not greater than the Master, Mat. 10.25. If this were done to the Green Tree, Hos. 14.8. what may the Dry, such as we are, expect, Luk. 23.31.) and 'tis no more than what he foretold: They shall in Hatred cast out your Names as evil for his sake, Luk. 6.22. as those later Pharisees call'd Athanasius [Sathanasius] Cyprian [Coprian] Calvin [Cain] Farel [Devil] &c. disdaining to name them by their own Names, as Joseph a Dreamer here.

Thus have we First seen the Impulsive Cause in the Sellers selling Joseph, to wit out of Envy, &c.

now a word or two Secondly, What was the motive that moved the Buyers of him, those Midianitish Merchants to buy Joseph: Those Merchants had been at the Mart at Mount Gilead (as is before noted) where they had furnish'd themselves with all Spicery, Balm and Myrrhe carrying their Merchandize upon Camels thence down to Egypt, Gen. 37.25. a Country most famous for Embalming the Dead with those Spices: God undoubtedly (who sent them thither as above) made them willing to make one purchase more, though their Camels were well loaded with rich commodities, and likely they had wared the most of their Money, yet had they (as Providence order'd it) some small sum left in a Corner still, might they but meet with another good bargain in their way home: As Envy moved the sellers to sell Joseph, so Gain moved these Buyers to buy him: they consulted nothing but their own gain in all their purchases, whether of Persons or Things, and were ready for either, (what came first to hand) might it be but of worth in it self, yet purchaseable at a low, cheap and easy price, they dare then venture upon the buying, provided they have any prospect of selling again with advantage: They went to Gilead Mart on purpose to purchase Spices, and other precious things, they come hither without any purpose to purchase a person: That was their business, this but a by-business: They act themselves in the former, but are acted of God in this latter, being over∣ruled by his Providence, yet was their Act Voluntary, as drawn forth by an hope of gain: A Mer∣chant (that cares not how he comes by his Commodity, so he can but compass it) is call'd a Ca∣naanite, Hos. 12.7. so Hebr. He is rather of that Cursed Seed of Canaan, than of that Blessed stock of Israel: Such Merchants were those of Midian, who never ask'd those base minded-Brethren, what right they had to sell their Brother, but without asking Questions purchaseth the Jewel Joseph, seeing the Sellers (willing to be rid of him at any rate) proposed so poor a price, as the Buyers did not grudge to give; Here was no need of the Song of an Harlot to allure her Pa∣ramours, Isa. 23.15. The low price Joseph was valued at by his undervaluing Brethren, was a sufficient Bait and Allurement to greedy Merchants, without any alluring Song of an Harlot to promote the Bargain, there is some Affinity betwixt Meretrix and Mercatrix, as in the Prophets allusion, where v. 17. Merchandizing Tyre useth meretricious Tricks, the Songs of an Harlot, to advance her Trade and Traffick: Here Sin stuck betwixt the Buyer and the Seller; the Apostles rule is, Let no Man defraud or go beyond a Brother, 1 Thes. 4.6. a thing Mon∣strous and Unnatural: What can this be called, where a Brother is sold to Strangers, and that for a Slave, at the Price of a Slave or something under, Exod. 21.32. and if Josephus say right, he was sold to those Mudianites, upon condition not to let him go out a Free-man from Slavery, untill he came to be seventy years old, a long and tedious term of bondage, being now but 17 years old: Undoubtedly Joseph could not be silent, and tamely or tacitly suffer such a bar∣gain to be struck up without his gain-saying: He could not but say to his Brethren, I beseech you do not sell your Brother, even in the Merchants hearing: Both turn to him the Deaf Ear, his Brethren deny him to be their Brother, but affirm him to be their Bondman: The Mi∣dianites (from filthy Lucre) are too facile to believe them [quod volumus, facile credimus] they are the more credulous because they greedily grasp and grip'd at so pretious a commodity for so contemptible a Price; Though they did not now know the full worth of Joseph, who prov'd the Jewel of the World (as he had been his Fathers Jewel) little thinking they were buying him who should one day be the Lord of the Land of Egypt, yet this they knew, that he as an Hebrew Youth, was of far more worth than the Price proposed to them the Buyers, by the Men that undertook to be his Sellers, to wit, twenty pieces of Silver, Gen. 37.28. which Mr. Ainsworth Interprets twenty Shekels or Shillings: a goodly price (saith Zech. 11.13.) that an hopeful youth, of such present parts and piety was valued at of them: The Chaldee for Shekel read Shelang (from whence our English) word [Shilling] seems to be borrow∣ed)

which name of Money came into use after the Jews Captivity, in the Chaldean Babylon, and so the Chaldee expresseth this price for Joseph, Gen, 37.28. Twenty Sheligna's or She∣lang's, that is, Shillings, which yet was less by ten Shillings than the life of a Slave was valued at, Exod. 21.32. which abatement of the odd ten, those undervaluing Sellers were willing to make, that they might quit their hands of him in any wise, and sell him away at any price: Though persons of Josephs present age, were by the Law (after him) in case of Vows valued but at twenty Shekels, Lev. 27.5. yet that must be understood of the Shekels of the Sanctua∣ry, which were double in value to the common Shekels; and so amounted to the Sum of Forty Shillings, if not somewhat upward: However this goodly price of Joseph was ten Shillings or Silver pieces short of the goodly price of Jesus, for Judas sold him, and the Jews bought him at the price of thirty pieces of Silver, Mat. 26.15. and 27.3. The common scornful price of the basest Slaves, for which, to the scorn of that base People (by a just Hand of God) thirty of them were bought and sold for one of those Silver pieces by the Romans that Ruled over them: And the Hebrew Doctors refer this under-rating of Joseph to that threatning against Is∣rael, Amos 2.6. because they sold just Joseph for Silver, and that poor Child for a pair of Shoes; which Pirk. Rab. Eliez. Chap. 38. explaineth thus, that each of those ten Brethren (the Sellers of Joseph) had two Shekels of the twenty apiece to buy him Shoes for his Feet: And Maimonides in his Treatise of Valuations and Damages, saith, That they had a set price for Slaves and Servants both Male and Female, though they were worth an Hundred Pound, or not worth one, &c. The true and full valuation (both of Joseph the Type and of Jesus the Antitype, two precious Pearls) is unvaluable, as likewise is the Damage and Detriment ac∣cruing by their Sale, yet according to right reckoning, this is most manifest, that both Joseph and Jesus were notoriously undervalued by the vile Sellers and Buyers of them: Hereupon God (in his Justice) did mete out the same measure by his Law of Retaliation; when a Son and Daughter of Israel (who were Gods Children, Deut. 14.1. Ezek. 16.21.) were bought and sold for Trifles, Joel 3.3, 6. A Boy for an Harlot, that is, for the Hire of an Harlot, or to gratifie some such abhorred Filths, and a Girl for Wine, bestowing the price of their Sale up∣on Harlots and Drink, barbarously Selling and Buying them like Brute Beasts in a Market, and that into the farthest Countries, that they might never Ransom themselves, nor, being Redeem∣ed, be able to return to their Native Soil again, as the Boy Joseph was here: This was Singu∣lar, Signal, and Savage Severity, which the Merciful God could not abide; he will not only fetch Home his Banished, though they seem as Water spilt upon the Ground, which cannot by any Humane Hand be gathered up again, 2 Sam. 14.13, 14. but also avenge them of their Enemies, Joel 3.7, 8. The Scene shall be soon altered, and a strange Vicissitude (in giving them selling for selling) shall be easily observed: And though God did not call home his Banish'd Joseph back into Canaan; yet did he better things for him in Egypt, as after appeareth: The Lord loves to retaliate and to set the Scales (which comes from the Hebrew Shakal, to weigh, or Shekel weighed) into an even posture; bad mens Cruelty in the one, and their Punishment in the other; and good mens Crosses of Suffering in the one, and their Crown of Reward in the other. Suppose we be under-rated by the rude World, as we are sure to be, for the world knows us not, 1 Job. 3.1, 2. yet herein God leads us not through any untrodden paths. Re∣number both Joseph and Jesus were under-valued by vile Men, and they were both (especially the latter) worth ten thousand of us, as it was said of literal David, 2. Sam. 18.3. much more of the mystical. 'Tis the less matter to be little set by, and despised, seeing our Lord him∣self (that Pearl of inestimable Price, Matth. 13.46.) was thus contemned and rejected of evil men, Isa. 53.2, 3. we must be content to carry on our course to Heaven (as Christ did) as concealed men, and as hidden ones consulted against by crafty counsel, Psal. 83.3. It must suffice us, that our precious Faith shall be found to Praise, Honour and Glory, 1 Pet. 1.7. at that Great-Mart or Fair-Day, when all Fardles shall he opened, and our best Wares exposed to publick View; may we but be commended of God, 2 Cor. 10.18. Approved in Christ, Rom. 16.10. and Jews inwardly, Rom. 2.29. then are we God's Jewels, Mal. 3.17. though covered with a case that seemeth course to carnal Eyes and corrupt Minds: Christ's cursed Country∣men could see no comeliness in him, Isa. 53.3. Though he was the comliest of ten thousand, Cant. 5.10. He was in their Eye but a contemptible man, [How can (say they.) this man (this despicable man) give us his flesh to eat?] Joh. 6.52. the matter was, God had hid him (in whom were hid all the Treasures of worth and wisdom, Col. 2.3.) under the course case of a contemptible Carpenter, Mark 6.3. as the Pearl of Price is found covered under the course case of a Shel-fish: Aesop's Cock could not conceive any worth in the Pearl he found in his scratching upon the Dunghil, but prefer'd a Barley-Corn before it.

As it was thus with Christ, so it is with all Christians, though they be called the World, Job. 3.16. (as they are the best part of it, and Denominatio fit à meliori, therefore so deno∣minated)

Every creature, Mark 16.16. (having the excellency of each by the new Crea∣tion) All things, Col. 1.20. (that God sets store by, being his peculiar Treasure, Exod 19.5. his peculiar People, Tit. 2.14.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the People of his Gettings, for what gets God for making the World, more than his chosen out of the World? God's portion, Deut. 32 9. (for they are his only gain and Glory, Isa. 46.13.) the dearly Beloved of his Soul, Jerem. 12.7. (They are his Soul, his self, his second-self) and a Royal Diadem in the hand of Jehovah, Isa. 62.3. His Hephzibah or Delight. His Beulah or Bride, v. 4. yea the Ornament of God, the beauty of his Ornament, and that set in Majesty, Ezek. 7.20. yet the Midianitish Muck-worms make nothing of those excellent ones on the Earth (in whom David Delighted, Psal. 16.3.) no more than those Merchants of Midian (the Buyers) made of this Jewel Joseph, whom they barter'd and bargain'd for, as for some base abject, or common Slave; and the Sellers of him set no higher a price upon him, though he became a Prince in Egypt. Thus Christians are call'd Princes in all Lands, Psal. 45.16. the [many Righteous] in Mat. 13.17. is read [many Kings] Luk. 10.24. They are no less, though obscure ones, as was Melchi∣sedek King of Salem; They are great Heirs, but now in their Non-age; They are Kings (for Christ hath made them no less, Rev. 1.6.) but they go Incognito, (as being in a strange Country, Heb. 11.9.) Their life is hid, Col. 3.3. and their Glory is inward, Psal. 45.13. none of this the World knoweth; but this may satisfie us, that our Good God knows it, and All that have a spiritual discerning know it, 1 Cor. 2.14. yea, and All our Under-valuers shall in time know it too, 1 Joh. 4.1, 2. (as Joseph's Brethren did him in his Bravery, to their unspeakable Horrour and Astonishment, Gen. 45.3.) for when Christ, who is our life, shall appear, we shall appear with him in glory, v. 4. All Glorious then, at the Resurrection of Names, (though for a time Denigrated with devilish Nick-Names; as Joseph aspersed here for a Dreamer, &c.) as well as of Bodies, though then Rotten in the Grave, Psal. 37.6. God will then clear all wronged Innocency; and then the right Value and estimation of all God's Jewels (that have been so under-valued and under-rated by a wicked World, as Joseph was here) shall be made manifest to all men.

☞ Suppose this Sale of the Jewel Joseph should be (a little) examin'd by the Standard, and try'd by that received Rule [There must be a due Proportion betwixt the Price and the Commo∣dity propounded to be Sold] in Buying and Selling: As to Selling of Persons, I refer to what is aforesaid upon Man-stealing and Man-selling, which are both evil in their own Nature, especially in Joseph's Circumstances; but as to Things bought and sold, where there, is any odds either in the Excess or Defect betwixt the Price and the Purchase, there is Injustice usually imputed: There be Three sorts of Prices in contracting for Commodities.

First, the kind Price, which our English Phrase most fitly expresseth, 'Tis worth so much betwixt Brother and Brother.

Secondly, The discreet Price is thus expressed, So it is not dear, but is no more than reaso∣nable betwixt Man and Man. But then there is,

Thirdly, The rigid or rigorous Price, which is the Price in the Extremity and at the utmost value, and which is expressed also, to be of no more worth to a Turk: All these Three are the degrees (among Casuists) of a justifiable Price; yea, even the Third (which is the worst) may under some Circumstances consist within the due limits of Commutative Justice.

Suppose a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother, worth Ten shillings more according to the discreet Price betwixt Man and Man▪ and at the utmost not worth above Eleven Pound, even to a Stranger or Turk; Even this rigid Price may be just, in case a considerable time is given wherein to pay the Price; for then the Overplus of the Price is required, only in consideration of apparent Damage; (in wanting so long both his Commodity and his Money) provided, what exceeds the kind Price doth but bear a due proportion to the undoubted Damage, then there is therein no violation of Justice, though there would he so, and it were unjust in case of present Pay∣ment. Again, There is excess of Price in Extortion, and Defect of it in Simplicity, and some∣times in Necessity: As the Extortioner asks too much, which he imposeth upon the necessitous, and over reacheth the Simple (hence Callings are call'd Crafts and Mysteries; I would they were not so in the worst sense, even crafty Frauds and Mysteries of Iniquity) So the Simple (who want the Judgment of Discretion, and cannot discern things that differ) ask too little, as the simple or silly Indians, who part with their Pearls, as if they were but Pebbles, even for mere Toys and Trifles: And the Fool (according to Law) who will change his right Guinea's for more glittering and broader Counters, &c. Now the Sellers of this Jewel Joseph were as those simple and silly Fools, that certainly ask'd too little for him: He was certainly of more worth than twenty shekels or Shillings▪ Especially, (1.) 'twixt Brother and Brother, (for here were Brethren selling a Brother) and their simplicity appear'd the more in this, that they were

so incens'd against Joseph barely for his Prophetick Dreams, as if therein some Felicity had been presaged to a Stranger, and not to their own Brother, with whom (as Josephus well ob∣serveth) they could not but rationally expect to share (when his Advancement (dream'd of) came to an Accomplishment) in his prosperous Estate; for as they were Allied to him in Consanguinity, they must also be made Partakers with him (as it is the common Custom of all persons highly prefer'd themselves, to prefer their Kindred and Relations, and as indeed he did them) in his Prosperity. (2.) Joseph was certainly more worth than twenty shekels or shillings, 'twixt Man and Man: For,

1. The Judicial Law of Moses put an higher Value and Estimation upon the loss of a good Name, even of a Woman (the weaker Sex, and of less worth in the Law) and therefore the Man that brought up an evil Report of a Virgin in Israel was both to be chastised (that is, to be beaten with forty stripes save one, which was a Punishment next to Death) and to be Amercied or Fined with the Mulct of an Hundred shekels of Silver, Deut. 22.17, 18, 19. which was the Dowry of Virgins, v. 29. with Exod. 22.17. further explained after.

2. That Law likewise Fined the Man that forced a Woman in the Summ of fifty Shekels, in case he would not make her Amends by Marrying her, that thereby she might have a Dowry wherewith to Marry her to another, Deut. 22.29. Or in case, the Father refused to give his Daughter in Marriage unto him that had Humbled her, the Offender must pay this Summ to her Father, (for wrong to Children redounds to Parents) Exod. 22.17. where the Dowry of Virgins only named in the general, is particularly express'd how much it is, Deut. 22.29.

3. The Law also prescrib'd a greater Mulct for the loss of a Slave or Servant, (which, leaving Women, is the lowest Rank of Men) to wit, Thirty shekels of Silver, Exod. 21.32. 'Tis probable Judas in chaffering to sell Christ, Matth. 26.15▪ proposed the lowest price of Man; to wit, that price of a Slave, which was undoubtedly but the half-price of a Freeman, yet, though Christ was Free-born, Matth. 17.26, 27. He, coming into the World in the form of a Servant, Phil. 2.7. submits to be sold at this price; but Joseph here was Free∣born, the Grandson of a Prince among the Hittites, Gen. 23.6. yet purchas'd at a lower rate than any of those aforesaid: As if he had been of less worth than either the good Name of a Virgin, or her Virginity; yea, or had been worse than any Slave, as Sold at a lower rate than he by Ten shekels, and much more below both the Fifty and the Hundred shekels, the afore∣mentioned Amerciaments.

§ 5. The History of Joseph's Sale (the first General Head) brings us (being dispatched) to the second General Head; to wit, his state, when Sold: which is twofold.

1. A Stare of Humiliation.

2. A State of Exaltation; which (in the General) doth marvelously demonstrate a clear Congruity betwixt Joseph the Type, and Jesus the Antitype, in this and sundry other Respects, as thus in short here, designing a distinct discourse upon that Point.

1. Both were sent of their Father to visit their Brethren, Gen. 37.13. and Act. 3.26. and 10.36.

2. Both found their Brethren in Dothan, (which signifies in Hebrew, in Defection) Joseph, Gen. 37.17. did so literally, and Jesus so mystically; Christ found his lost Sheep in utter De∣fection both of Doctrine and Manners. Some four or fewer were only found, who look'd for the Consolation of Israel.

3. Both were conspir'd against by their Brethren, whom they went (being sent) to visit, Gen. 37.18. and Luk. 20.14. and Matth. 21.37, 38.

4. Both were Assaulted, both by Craft and Cruelty, (which usually go together) among their Brethren: 'Tis the common custom of that Red Dragon (the Devil) to lend the Churches Adversaries his seven Heads to Plot with, and his Ten Horns to push with against God's poor Josephs, who, as they are Innocent in incensing, so are Dreadless of Danger.

5. Both had their Deliverers for a time, as Reuben deliver'd Joseph, Gen. 37.21. So Nicodemus did Jesus for that time, Joh. 7.51, 52, 53. they then went away [Re Infectâ] attempting no more at that Council.

6. Both were Sold by those related to them, Joseph by some of the Twelve Patriarchs, and Jesus by one of the Twelve Apostles, and that out of Envy, both of them, Act. 7.9. Matth. 27.18. Both deserving better things from them; Joseph deserv'd Affection from his Brethren, and Jesus Fidelity from Judas.

7. Both were Sold to Strangers (Heathens) by pretended Friends; Joseph to the Arabians, and Jesus to the Romans; for so it was consequentially, being deliver'd up to die a Roman, not a Jewish Death.

8. Both were Sold at a vast undervalue; Joseph but for twenty shekels, Gen. 37.28. and Jesus but for ten more, Matth. 26.15. in neither of which Bargains was there any equality betwixt the worth of both the wares, and both the prices paid down for them: Joseph, as a Man, was of infinite worth and weight (making so famous a figure in the World) yet put off for a small Trifle; though both his Sellers and his Buyers were saved alive from the fatal Famine by his Life. Holy David makes a great Matter of this, even a Miracle of Mercy, Psal. 105.17. God sent a man before them, &c. even an eminent and eximious Man, a Man made up all of excellency, to be an Universal Friend in Egypts Court for saving all Adjacent Countreys from being Famished, especially his Church in Jacob's Family, then sojourning in Canaan: which teacheth two or three great Truths.

First, That no Danger befalleth the Church, but God beforehand provideth and procureth some effectual means of her Preservation and Deliverance, he knows how to do it effectually, as Peter saith, 2 Pet. 2.9. and that from Peter's own sweet experience, Act. 12.7, 8, 9, &c.

Secondly, That God ordereth the Disorders of the wicked in the World to his own Glory, and to his Churches good, as he did this Sale of Joseph, both for the advantage of God's People, and for the benefit of both the Buyers and the Sellers.

The Third Truth from hence is, That the People of the World fare better for the People of God. It was for Jacob and the Church's sake, that so much store of Corn was provided by Joseph in Egypt, to preserve other Countries as well as his Family alive in that fierce Famine; The Midianites, the Ishmaelites, and the Arabians (who were all the Buyers of Joseph, and) had not that Ingenuity we read of in Rutilius's Scaevola, who, when a Price was propounded by the Seller of a piece of Ground, he did not cry, It's naught, it's naught, as most Buyers do, and boast afterward of their Penyworth, as Prov. 20.14. but that Honest Heathen (to the shame of too many Christians) judiciously as well as ingenuously affirmed, That it was worth much more Money than his Chapman asked, and accordingly paid down abundance more than the price Demanded: I am afraid, those Merchants (that bought Joseph) had not the half of Scaevola's Honesty, and sure I am, the Sellers set too low a Rate upon the Head of such a Jewel as Joseph was, whose whole Life (as one saith of him) was adorned with most bright and beautiful Stars shining forth in their Splendour and Glory: and should both the Buyers and Sellers of Joseph be judged by the Custom of that Country, (according to Stobeus's Story) which ordereth, that every Seller should make Oath before a Magistrate that he Sold his Ware according to the just price of its worth, and every Buyer must make Oath also before the Magistrate, that he bought his Ware exactly according to its worth, at least by common Esti∣mation: Both the Buyers and the Sellers of Joseph would be found Faulty by the accustomed Oath of that honest Country [apud Thuriacos] a People and Citizens in Greece, seeing Joseph (the Commodity bought and sold here) was a Jewel of inestimable worth, yet put off, and purchased on both hands at such an inconsiderable price as twenty shekels; 'twas indeed (as the vulgar Saying is) a Robin Hood's penyworth; worth much more Money, but lightly come, lightly go. 'Twas not like that Standard of Prices in Samaria's Scarcity (by the Siege) when an Asses Head was esteemed worth fourscore shekels (which was four times as much as the price here of precious Joseph) 2 King. 6.25. but rather like that of Samaria's Plenty, when a Measure (or Bushel) not of Meal only, but of Flour, Wheat-flour, and finely sifted, was Sold for one shekel, 2 King. 7.18. as Joseph was Sold for twenty, who Hebr. Gave as well as Ga∣thered [Kol-okel] all Meat and [Bar] Wheat, Measures without Measure, an innumera∣ble Number, as the Sand of the Sea, very much, Gen. 41.48, 49. wherewith he fed Phaenice, Canaan, Syria, and Arabia, &c. as well as Egypt, all the Seven years Famine, v. 54. then undoubtedly those Arabian Purchasers of Joseph (though they might cry ['Tis naught, 'tis naught] while they were in purchasing) would highly boast what a Cheap and Rich peny∣worth they got of him, now being become the Lord High Steward of so great a Granary, and the Grand Providore of the World.

Though Joseph thus apparently proved a precious Pearl (though thus cheap bought and sold) yet Jesus is infinitely a more, yea, the most precious Pearl, Mat. 13.44, 45, 46. more precious than Rubies, saith Solomon, Prov. 8.11. Yea, If the Mountains were made an huge Pearl. The Rocks entire Rubies, and the whole Globe of the Earth were a glittering and glorious Chrysolite, yet all this would not be comparable to Christ, who is the Essential wisdom of God, Job 28.12, 13, to ver. 20. So far more excellent than Joseph (as he is the chiefest of ten thousand, Cant. 5.10. In this respect Gods Providence might set the Sale of Jesus the Antitype, upon an higher price, (to wit, ten Shekels more, even thirty) than that of Joseph, who was Christs Type and Figure, so was sold but for twenty: For though Jo∣seph by being delivered from death, when sold, saved much people alive, yet Jesus (being bought with a mind to Murder him, not as Joseph, who was sold with an intent of some (at

least) of his Sellers to save him) saved many more by his Death (which was the Aim of the Divine Decree for Mans Redemption, Acts 2.23.) than Joseph did by his Life.

Thus we see there is some disparity (as well as a manifold congruity) betwixt Joseph and Jesus; both as to the worth of those two sold Wares: And as to the price of them, Joseph the Man was less worthy than Jesus the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or God-man, and therefore 'twas ordained of God that Jesus should be sold ten Shekels dearer than Joseph: To which may be added ano∣ther Remark on the other Hand, to wit, that they which bought Joseph (though of lesser worth) had the better Bargain, than they that bought Jesus (of far greater value) for the former were personally preserved by their purchase, (yea, not only the Arabians that bought him, but also the very unnatural ones that sold him) but the latter (at least some of them) that bought Jesus bought a stumbling Stone, and a Rock of Ruin to themselves, 1 Pet. 2.8. they falling upon this Stone of Israel, Gen. 49.24. were broken, but this Stone falling upon them did crush them to pieces, yea, did grind them to powder, Mat. 21.44. This was far the worse Bargain.

the Ninth Congruity (reserving the rest for the last of Joseph's Life) is, Both Joseph and Jesus had,

• 1. Their state of Humiliation, and then,
• 2. Their state of Exaltation, yet with some disparity; as differing,

1. In kind; Joseph's Humiliation was only a Free-man becoming a Slave, and his Exalta∣tion was only on Earth; but the former of Jesus was, Being Coequal with God, and being God, he became Man, Phil. 2.6, 7. yea, the lowest of Men, a Servant (which is of far greater distance than between a Free-man and a Slave) and the latter of Jesus is in Heaven, Heb. 9.24.

2. So they differ in degree likewise, for both these in Joseph are differing from both these in Jesus, in whom his Humiliation was lower, and his Exaltation higher than either in Joseph's were.

3. They differ in Quality, Jesus was wholly active in his Humiliation, he humbled himself, Phil. 2.8. (This Sun of Righteousness, Mal. 4.2. moved himself backward ten degrees upon his Fathers Dial, as 2 King. 20.11. that he might bring healing in his Wings (or Beams) to Diseased and Wounded Mankind, [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] he emptied himself, Phil. 2.7. to wit, of that Majesty and Glory, which he had before the World was, John 17.5. and voluntarily became a Sinner, both by Imputation (for God made the Iniquities of us all to meet upon him, Isa. 53.6.) and by Reputation, for he was reckoned not only among Men, but also among Malefactors, Isa. 53.9, 12. Hence is he said to be sent in the likeness of sinful Flesh, Rom. 8.3. Hereupon Christ saith, I lay down my Life of my self, &c. John 10.17, 18. when he died, he died willingly, he could have retained his Life longer if he would, for he had great Natural strength to cry with a loud voice, when he gave up the Ghost, Mat. 27.46, 50. And thus it was likewise in his Exaltation, he had power (as he was Life Essential) both to lay down his Life, when he would (when his own appointed Hour was come) and to take it up again when he would, John 10.17, 18. He poured out his Life so willingly for us as if it had been but a little water, Isa. 53.12. and he rose again by his own power, for his Di∣vine Nature loosed the Bands of death, Acts 2.24. and swallow'd it up in Victory, 1 Cor. 25.54. whereas Joseph in both those States of his was meerly Passive.

4. They differ in the Concomitants and Consequences, both which might be insisted on: But in a word briefly; Joseph's Humiliation was accompanied with Life, but that of Jesus with Death: Death was both the Concomitant and the Consequent of Jesus's Humiliation (as Life was of Joseph's.) He suffered many a little Death all his Life long, and at length the cursed Death of the Cross; after which he suffer'd no more, when the Fire of his mighty Deity had swallow'd up the Fuel of his Mortal Humanity. But Joseph after his Exaltation had another Humiliation in his Mourning for the death of his Father. Those two States of Joseph are Ele∣gantly Annexed and Amply Illustrated in a most comely Metaphor, Gen. 49.23, 24. [The Archers shot at him, &c.] there is his Humiliation, but his Bow abode in strength, &c. there is his Exaltation: 'Tis a part of the old Patriarch's Swan-like Song before his Death: 'Twas his Funeral Sermon Preached by himself upon his Dying Bed (which was his Pulpit) to his Fa∣mily the Church, and that a most Heavenly and Seraphick Sermon: Jacob's Grace (like good Liquor) run fresh to the bottom: The Wine of Gods Spirit is usually the strongest and most generous at the last in the Hearts of Gods Servants; the motions of Grace are most quick, sen∣sible and lively, when the motions of Nature grow slow, senseless, and gradually dying: Hence it is, that the words of dying Saints are living Oracles, and their last Speeches (when their Grace is just upon changing into Glory) ought to be long remembred by the living they leave behind them: Thus we find, not only Jacob here, but also Moses, Joshuah, and the

Apostle Paul, all leaving their Divine Legacies behind them, when they were leaving this lower World, for the benefit and comfort of the Church; but above all, our Lord Jesus him∣self did so, both in his last Sermon, John 14, 15, and 16, Chapters, and in his Prayer after Sermon, Chap. 17. Jacob here leaves his Patriarchal Blessing behind him upon all the twelve Tribes of Israel; so 'tis call'd, Gen. 49.28. Though the Legacy he left Reuben, Simeon and Levi seem rather a Curse than a Blessing: Yet if this be well considered, how all those three Sons afore-named,

• 1. Had their Lots in the Land of Promise.
• 2. A Room, all of them, in the High-priests Breast-plate. And,
• 3. All of them their several shares in that Eminent Sealing (that is mentioned in Rev. 7.) equal with the rest: It must be concluded from these three premises, that they all three were not so much cursed, but they were also all Blessed by him: Though their sinful Actions were Cursed, yet their holy (for the main) and their penitent Persons were Blessed.