A Complete History and Mystery of the Old and New Testament

Section the Fourth.

Having discoursed upon, 1. The Sellers, 2. The Buyers of Joseph, the third Circumstance is the cause, how Joseph came to be sold. 'It is expressly said to be envy, 'tis said, his Brethren hated him, Gen. 37.4. and they envied him, v. 11. and Stephen saith peremptorily, 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 Virtuous 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, because (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 〉 an old stripling for his Grave Deportment, in quo ante canos sapientia, his behavior 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. called a Lad there, though then he was a large Lad, thirty years old (as some compute) 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 resemblance, therefore no wonder, if he were the best beloved, when he was born, especially proving, 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 looked upon as a calling not only honest, but Honorable, and exceeding advantageous, for the Patriarchs wealth and the external Blessing of God consisted mostly in Cattle ol all sorts , Therefore 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 Naphtali, 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 Joshua 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 complained 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, supposing that the baseness of their Birth made them (as it usually falls out) more morose, immorigerous 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 Country, 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 reclaim 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 Honor, ingenuous Sons owe to their Parents, (required in the fifth Command) to promote all that in them lies, their Domestic Discipline, and to conceal anything 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 lie upon them unreproved, (which is to do the worst kind of hatred) Lev. 19.17. As Joseph out of pure Love to Virtue, abhor'd his Brethren's 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 Jacob '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 offense given caresly, but taken 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 tender 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 immediately complained of them to his Father, it may be said in that case, that Joseph looked upon private admonition unnecessary, where the offense was public, and he might see those Sinners to be no better than Scorners, such as Solomon says, must not be reproved, Prov. 9.8, 9. being like Dogs who love Loathsome Carrion (their filthy Sins ) better than the fragrant perfumes of any Pious Admonition, and would rather fly 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 fly 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 (though 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 Public 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 credit and honor 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 Rejoice and Reproach, 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 prevent 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 Favor (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 Onkelos hath it, because he was a wise Son (as above) Ingenuous and therefore Amiable: Whatever 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 Argument 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 showing 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 Firstborn, 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 stripped 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 Garment, 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 apparel'd as the designed Priest of the Family. As there is no need of any of these Niceties, so neither can there be any Satisfactory 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-color'd Garment, wrought or Embroider'd Work [with divers Colours [for with such Robes Kings Daughters (Virgins) were so Apparelled,] 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 distinguished by different Apparel, Rags or Robes, mean or costly: That Tamar 's Garment of divers Colours was costly none doubteth, her Father David being at that time in the very [ 〈 in non-Latin alphabet 〉 ] or top of his Pomp and Prosperity, 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 undoubtedly arrayed with most costly Apparel, called [Hebr.] Passim, a richly Embroider'd Garment; Greek 〈 in non-Latin alphabet 〉 of diver Colours, and 〈 in non-Latin alphabet 〉 of divers Threds; without Controversy 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 clothed him with, as with the Badge and Ensign of his Primogeniture, 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 called, 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 itself) 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 gaudy Coat was a great offense to their envious Looks: Jacob looked • pon it with delight and complacency, but they with rancor and malignity; because they thought it a sign showing some partiality in their Father 's Affections: Hence some say, it had been batter, Jacob had loved Joseph more, so he had but shown 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 under 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 seemed Fondness and Partiality. Therefore became it,

2. A costly Coat to the Father, as well as to the Son; as it exposed Joseph to implacable Hatred, so it occasioned to Jacob inexpressible Sorrow, Gen. 37.32, 33, 34, 35. when the Father saw his Sons Coat dipped 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 Complexion, 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) ne 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 expressed by Parents to someone Fantling 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 either Grudge or Grief among their Children: 'It is 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 Absalom 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 hardened him for future, further, and far worse wickedness; but he severely smarted for his excessive love and unbounded affection towards his over-loved Absalom, 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 crushed 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 mar'd his Sons all along with too much fond Indulgence, 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 〉 , cuttingly, and to the quick, Tit. 1.13. for their notorious Villanies) saying, because thou wilt rather gratify-them, than glorify me, thou shalt have thy belly full of them, and in the end they helped 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 revealed 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 foretell future things: Though for the present Joseph (being but a Child ) had as little understanding 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 deep • 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 Brethren's 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 Joseph told them this Dream, not out of any Ambition, but out of Simplicity, yet instead of hearkening to this Oracle of God, they stubbornly resist God's 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 concerned 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 preventing 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 〉 , from the impossibility and absurdity of it; [ Shall thy dead Mother Rachel rise again and reverence thee? ] this the Prudent old Patriarch might say to mollify the Malice of Joseph 's Brethren, who notwithstanding did bear him more Malice for it, v. 11. however as light as Jacob seemed 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 Manna; so he minded those remarkable Matters, judging them not to be Vain, but to have something more than ordinary 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 expressly, 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 proceed from a Divine irresistible Impulse, and what was the Child Joseph, He could not be disobedient 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 therefore did expect they might be made good by God: So that Jacob soon recovered himself, when he had more seriously considered 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 marvelous 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 Savior 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 foreshowed Joseph 's Advancement which he dreamed 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 famished out of Canaan to him in Egypt, Gen. 42.1, 2, 3. where they came bowing to him, verse 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, whereby they made good his Prophetick Dream though unwittingly, and which those Scorners scorned 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 Interpretation 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 concerned 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 Interpreted 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 enlightening 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 God's Promise to his Grandfather Abraham, 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 Canaan 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, leaning upon his third Leg his Staff (taking in both the Hebrew Mittah, a Bed, and the Septuagint (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 Joseph alive, and his Children also; and because he, though now in Egypt, had hope to be Buried 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 Lieutenant, to that great King of the Land of Egypt, and therefore those Brethren of Joseph then called 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 subjection) 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 Joseph in Egypt, that he paid due Respects to him according to the Dignity of his Place, and that he Honor'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 Cajetan, 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 looked 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 fulfilled 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 applieth the Dream figuratively to himself, Gen. 42.9. when Human Event had now given the most Genuine Sense of that Divine Dream or Oracle: Some say, this Mother was Bilhah, Rachel 's Maid, yet called Joseph 's Mother, because she was his Nurse. So Plautus saith, Mater 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) lioet non in personâ 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 marvelous 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 mentioned 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 numbered 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 multiplied 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: God's 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 Mother 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 therefore ought not to be numbered) 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 herself, and had seen Joseph 's Honor and Grandeur (if unknown 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 revealed to him his Dominion 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 honor 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 dishonor him, reckoning this Innocent and Early Religious Youth among the abominable Baalim 's of the Heathen World; whereas they themselves were more truly [Baali-aphim] Masters of Anger, as Angry Men are styled 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 God's Instrument both in receiving and in relating them: And therefore Moses more truly 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 skillful 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 rightly reads it) was no better than their base traducing their Brother, as if he had been some insolent 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 signify that his advancement (to he Lord of the Land of Egypt ) came not by chance, but by a Divine Decree, and God's powerful Providence: However, their scurrilous style (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 Author 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 Hachalomoth] 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 Savior [ this fellow, Mat. 12.24.] as if the Devil whom Christ cast out of the poor Demoniac had now possessed them. Thus also they give him no better a style 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, called 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 scornfully called a Dreamer, so Jesus was called 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, Puritans, Round-heads, Whiggs, Heretics, Dogs, yea Devils, yet all this is no more than what befell 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 called 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 furnished themselves with all Spicery, Balm and Myrrh 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 ordered 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 itself, 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 overruled by his Providence, yet was their Act Voluntary, as drawn forth by an hope of gain: A Merchant (that cares not how he comes by his Commodity, so he can but compass it) is called a Canaanite, 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 asked 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 Paramours, 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 Monstrous 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, until 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 bargain 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 Midianites (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 precious a commodity for so contemptible a Price; Though they did not now know the full worth of Joseph, who proved 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 borrowed) 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 Shelang '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 Sanctuary, 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 threatening against Israel, 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 invaluable, as likewise is the Damage and Detriment accruing 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 God's 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 gratify some such abhorred Filths, and a Girl for Wine, bestowing the price of their Sale upon 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 Redeemed, be able to return to their Native Soil again, as the Boy Joseph was here: This was Singular, Signal, and Savage Severity, which the Merciful God could not abide; he will not only fetch Home his Banished, though they seem as Water spilled upon the Ground, which cannot by any Human 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 men's Cruelty in the one, and their Punishment in the other; and good men's 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. Renumber 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. 'It is the less matter to be little set by, and despised, seeing our Lord himself (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, Honor 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 public 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 Countrymen 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 preferred 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 denominated) Every creature, Mark 16.16. (having the excellency of each by the new Creation) 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 〉 , 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 called 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 Melchizedek 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 satisfy 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) examined by the Standard, and tried by that received Rule [There must be a due Proportion betwixt the Price and the Commodity 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, 'It is worth so much betwixt Brother and Brother.

Secondly, The discreet Price is thus expressed, So it is not dear, but is no more than reasonable 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 Payment. Again, There is excess of Price in Extortion, and Defect of it in Simplicity, and sometimes in Necessity: As the Extortioner asks too much, which he imposeth upon the necessitous, and over reacheth the Simple (hence Callings are called 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 asked 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 appeared the more in this, that they were so incensed 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 observeth) they could not but rationally expect to share (when his Advancement (dreamed 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 preferred 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 expressed how much it is, Deut. 22.29.

3. The Law also prescribed 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. 'It is 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 Freeborn, the Grandson of a Prince among the Hittites, Gen. 23.6. yet purchased 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 aforementioned 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 Defection both of Doctrine and Manners. Some four or fewer were only found, who looked for the Consolation of Israel.

3. Both were conspired 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: 'It is 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 delivered 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 deserved 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 delivered 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 Egypt's Court for saving all Adjacent Countries 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 Estimation: 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 Gathered [Kol-okel] all Meat and [Bar] Wheat, Measures without Measure, an innumerable 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 ['It is naught, 'tis naught] while they were in purchasing) would highly boast what a Cheap and Rich penyworth 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 God's 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 Christ's Type and Figure, so was sold but for twenty: For though Joseph 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 〉 or God-man, and therefore 'twas ordained of God that Jesus should be sold ten Shekels dearer than Joseph: To which may be added another 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 Exaltation 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 〉 ] 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 myself, &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 Divine Nature loosed the Bands of death, Acts 2.24. and swallowed it up in Victory, 1 Cor. 25.54. whereas Joseph in both those States of his was merely 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 suffered no more, when the Fire of his mighty Deity had swallowed 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 Elegantly 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: 'It is 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 Family the Church, and that a most Heavenly and Seraphic Sermon: Jacob 's Grace (like good Liquor) run fresh to the bottom: The Wine of God's Spirit is usually the strongest and most generous at the last in the Hearts of God's Servants; the motions of Grace are most quick, sensible 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 remembered by the living they leave behind them: Thus we find, not only Jacob here, but also Moses, Joshua, 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 himself 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 called, 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.

CHAP. XIV. The History and Mystery of Joseph's State of Humiliation and Exaltation.

TO pass by all the other particular Patriarchal Benedictions here, and pitch only, upon this of Joseph, concerning whom we have (above all) the most stupendous Stories Recorded (some of which have been already related and treated on) in Genesis, Chap. 37.39. and from thence to the end.

First, His state of Humiliation is held forth in many Chapters from 37. to 42. all comprised in this one Metaphorical Sentence, [The Archers sorely grieved him,] Gen. 49.23. Hebr. Bagnali- (or Baali- ) Chitsim, Lord's of Arrows, Arch-Archers the word signifies, as is before Noted: Those Archers were many; As,

1. His Barbarous Brethren, who sold him.

2. His Adulterous Mistress, who (Whore-like) Hunted for his precious Life, turning her disappointed Love (or rather Lust ) into implacable Hatred.

3. His over-credulous and injurious Master, who, without any just cause, Imprison'd his Innocent Servant.

4. The Tumultuous Egyptians, who, when pined with Hunger (in that hard and long Famine) perhaps spake of stoning him (for Locking up his Stores from them,) as the distressed people did to David, 1 Sam. 30.6.

5. The Envious Enchanters, who spake evil of him to Pharaoh, that by traducing him they might work him out of Royal Favor, as the Targum Jerusal. addeth.

6. The corrupt Courtiers, who could not but look on him with an evil Eye to see him (an Alien Slave) over-top them, and to be Pharaoh 's only and highest Favorite.

All these Arrow-masters (as the Hebrew hath it) set against him, shot at him, as their Butt-mark with their Invenom'd Arrows, which were such as David oft complaineth of, Psal. 11.2. and 57.5. and 64.3. and so doth Jeremy, Chap. 9.3. [But his Bow abode, &c.]

Joseph thus shot at bears a various Resemblance. As,

1. Christ, whom the Scribes and Pharisees (those Arch-Archers ) level'd many a Poisonful Arrow against, &c.

2. The Church of Christ, Amos 6.6. which in all Ages hath been shot at by her Implacable Enemies, and yet her Bow abides in strength, &c.

3. Every true Christian, more especially the Ministers of the Gospel of Christ (who are the greatest Eye-sore to the Envy of Hell, as being most prejudicial to the Kingdom of Darkness; both these are mischievously shot at by that Triumvirate or Tripple League of Arch-Archers, Flesh, World and Devil: Many fiery Darts are shot against them, and they therefore need the whole Armor of God, Eph. 6.12, to 19. That their Bow (which is either the Grace or the Providence, or the unchangeable Decree of God) may abide in strength, without warping or starting aside: God's Goodness in Joseph 's Innocence and Patience was more powerful than all the wickedness of all those Arch-Archers his restless Adversaries.

4. The Devil hath his Archers to shoot at good Men both in Adversity and in Prosperity, as at Joseph here. Satan's first Archers (to wit, his Barbarous Brethren ) set upon him like so many Thieves and Robbers, or Highway-men in the Highway, stripped him of his gaudy Coat, would have cut his Throat, did cast him into a Pit, and after sell him for a Slave into Egypt, so brought him first from under his state of Freedom, and indulging Favor in his Fathers Family, into a state of Bondage and Slavery to Heathen Strangers in a far and Forreign Country, where Satan set upon him his second and third Archers, to wit, both his wanton and wicked Mistress, and his credulous and cruel Master in his Adversity and Servitude, all which time was Joseph 's state of Humiliation: And when God (who is an over-match for the Devil at all times and turns) had by his Almighty power wrought Joseph out of his Adversity, and brought him into Prosperity, and that by the self-same means (of Dreams ) for which he was thus Humbled, he was Advanced, even then in this his Highest State of Exaltation Satan set upon him his Arch-Archers, to wit,

1. His mutinous Multitude for breaking into Joseph 's Store-houses of Corn, when pinched sore by the long-lasting Famine, as Hunger (we say) will break Stone Walls. And,

2. His Envious Enchanters, who were out-stripped by him in their Art of Divination and Interpretation of Dreams. Yea,

3. The Malicious Courtiers of Pharaoh, who must needs malice him in their Emulations to see a Stranger an Hebrew Servant, and the Court-Marshal 's Slave prefer'd to higher Honor than themselves in their own Native Country and Royal Court. Thus no State is safe from Satan's Archers, but his fiery Darts he lets fly both in Adversity and in Prosperity.

Having done with the first of the Devils Archers, who shot Joseph into Adversity at the first, to wit, his Barbarous Brethren: (whereof at large above) there is but one Enquiry more to be Answered, and then come we to speak of all the following Archers both in Joseph 's state of Humiliation, and his state of Exaltation.

The Grand Enquiry is, Whether the Patriarch Jacob were ever acquainted with the brutish Behaviour of Joseph 's Barbarous Brethren against him in all the aforesaid.

Answer the first, Some are of Opinion, that Jacob never knew of his Sons Treachery and Cruelty against Joseph: So Ramban, Calvin, Mercer, &c. do think; alleging,

1. That Joseph was both more Charitable to his penitent Brethren, and more Chary of his good old Fathers Content and Comfort, than to trouble either them or him with relating to him an old fault, which now God had so marvelously over-ruled and ordered, both for all their great Advantage, and to his own greatest Advancement.

2. His Brethren repented of their Sins, Gen. 42.21. [Crying, we are verily guilty] and had they not all repented of their Sins, they had not all been blessed by Jacob, Gen. 49.28. and as they had repented of this Sin, so Joseph had remitted it; as appears Gen. 50.16, 17, 18, 19. and therefore had not related to his Father, what he had remitted to them, &c.

3. As Joseph forbore to turn Informer against his penitent Brethren to their Father about that foul Fact he had forgiven them; so to be sure those Brethren would not turn Informers against themselves, [Nemo tenetur prodere seipsum] No man is bound to betray himself, saith the Language of the Law, which is a Voice consonant to the Language of Reason and Equity.

4. But that Allegation which seems to have most cogency in it, is, that had Jacob known anything of that general Conspiracy of all his Sons, for Killing, for Famishing, or for actual Selling their Brother Joseph, &c. He would have given some Touch (at least) upon it, as he doth the particular Faults of Reuben, Simeon, and Levi, in his last Funeral Oration to them, Gen. 49. wherein he might more probably brand them all for Villains, rather than Bless them all for Patriarchs. Unto all which I may add,

5ly, That the Scripture speaks expressly, how Jacob did hear of Reuben's Incest, Gen. 35.22. [and Jacob heard of if ] to which the Greek Version addeth, and it appeared evil in his sight; this necessarily presupposeth a knowledge of it, as likewise do Jacob 's words to Simeon and Levi, Gen. 34.30. [ Ye have made me to stink, &c.] that he must therefore know of their Cruelties: But we have no such Intimation of Jacob 's knowing this, notwithstanding all these five Reasons aforesaid. The other Opinion, [That Jacob could not be altogether ignorant of the Transactions 'twixt Joseph and his Brethren in that horrid Conspiracy] seems to me not so much improbable upon these Grounds.

1. Jacob was a Prophet, and he, who knew things to come so far off as were about two Thousands of Years, even to the coming of Shiloh, Gen. 49.10. by his Spirit of Prophecy, could not well but be able by that same Spirit to look back and behold that thing which was done comparatively but the other Day: as the Prophet Elisha said to his Servant, [ Went not my heart with thee? &c.] 2 King. 5.26. that is, knowest thou not, how I have an extraordinary Spirit, whereby I know all thou doest in my Absence, though thou seek to conceal it from me: the same might Jacob say to his Sons, that in Spirit he had discerned all they had done to Joseph.

'It is true, It may be objected here, that the Prophets did not know all things at all times, as, 2 Sam. 7.3. and 1 Sam. 16.6, &c. Yea, Elisha himself saith, The Lord hath hid this same thing from me, 2 King. 4.27. And again, He knew not where the Hatchets Head was sunk, 2 King. 6.6.

Answ. It is readily granted, that God might also hide this matter of Joseph 's Mischief from his Father for Thirteen years together (notwithstanding that Jewish Fable, how Serah ( Asser 's Daughter, Gen. 46.17. so Jacob 's Niece or Grandchild) told Jacob her Grandfather, that her Uncle Joseph was alive, for which good office, say the Hebrews, she was translated alive into Paradise) otherwise Jacob had not mourned for Joseph when his Sons did deceive him with the blood of a Kid instead of Joseph 's Blood, as he had deceived his Father with the flesh and skin of a Kid, instead of the flesh of Venison and his own Skin, Gen. 37.32. &c. 27.16. and Thirteen Years after this, had Jacob still known of this, he would not have swooned at the Tidings of Joseph 's Life, Gen. 45.26. 'twas a long time for Jacob to be mourning for Joseph, as if Dead, which his unnatural Sons imposed upon their too credulous Father; first, they cause his woe, and then came to comfort him, Gen. 37.35. Miserable Comforters!

2. Considering how Joseph nourished his Father and his Family seventeen years before his Fathers Death (as his Father had nourished him seventeen years before his Sale, Gen. 37.2.) for Jacob was 130 years old when he had his happy meeting with Joseph, Gen. 47.9. and living with him seventeen years after, he was 147 years old when he died, v. 28. now it can scarce be probable, that though Jacob were kept in the dark the first Thirteen years about this Matter, that it should be still concealed the next Seventeen years too, (which was the sweetest part of Jacob 's Life ) seeing the Selling Sons repented, and the Sold Son advanced, as after.

Besides, 3. 'It is probable also Jacob had a jealousy, that his Sons had told him a Lie, when they showed him Joseph 's Coat, as though some Beast had devoured him, Gen. 37.32. and 'twas but rational, that he must suspect the truth of their Story herein, seeing he could not be Ignorant both of their Envy against him (for his Gifts and Goodness) and of their Hatred to him, Gen. 37.4, 11. so that they could not speak peaceably to him; The hated will be harmed by the haters when opportunity serveth: Therefore Jacob was justly jealous that they consulted his Ruin, which admits of a double Demonstration.

1. This Jealousy of Jacob concerning his Sons, is supposed to be one Reason why he was so loath to let Benjamin go with them to Egypt, seeing his sending Joseph to them upon a Visit had such a sad Success: Compare Gen. 37.13, 18. with 42.36, 38. He was afraid, v. 4. lest mischief should befall him: Judicious Pareus personates here distressed Jacob, as speaking thus: I have now none left of my dear Rachel but Benjamin, I shrewdly suspect that ye have bereaved me both of Joseph and Simeon, both whom I fear ye have Slain: Suppose Simeon be alive and in Hold (as ye say) for a Spy, yet hath he been a naughty Son in making me stink among all my Neighbors by his bloody Butchery upon Shechem, Gen. 34.30. I will not therefore exchange my only Hopeful Son Benjamin for him; besides, the Journey is dangerous, and ye are wicked, who perhaps have killed Joseph, (who was sent to you) yourselves, and now ye pretend, that Simeon is Imprison'd by the Prince of Egypt (whom possibly, in some rude squabble, ye have killed also) and now ye design to take off Benjamin also: as I never saw Joseph more, after I sent him to you, so shall I never see Benjamin more should I send him with you: Let who will go and release Simeon, my dear Benjamin I will not venture. All this doth Evidence, that Jacob was not altogether Ignorant, but had (at least) a presumptive knowledge of their Treachery to him about Joseph, which he makes more plain by saying, Gen. 43.14. [If I be Robbed of my Children, I am Robbed,] As if he had spoke thus, If by your Importunity, as ye have Robbed me of both Joseph and Simeon, so ye Rob me of my Benjamin also, the will of the Lord be done, Esth. 4.16. Act. 21.14. But the second Evidence is, Jacob looked upon his ten Sons as a company of Liars in telling him that Tale, that Joseph was Dead; and therefore when they came to acquaint him with a Truth, that Joseph was alive, 'tis expressly said, that he believed them not, Gen. 45.26. This is the just Reward upon all Liars, that they shall not be believed when they tell the Truth: They had cracked their Credits with their Father in imposing upon his Credulity, that some evil Beast had devoured Joseph: and now he knows not how to give credit to them in a matter of truth, which he can hardly believe, partly, upon this account, and partly, because he feared the News was too good to be true. For,

Men, especially Men in Misery, very hardly have a Faith for an unexpected Mercy; more especially, if very Great.

The Fourth Ground of its probability that Jacob was not altogether ignorant of Joseph 's Sale, drawn from the sense that some put upon Joseph 's Title or Epithet Jacob gives him in his Last Will and Testament, slyling him [one separate from his Brethren,] Gen. 49.26. that is, Joseph was a Nazar in this, that he did separate (as the Hebr. signifies) himself from the evil Manners of his Brethren (for which he complained of them to Jacob ) so his Father could not but both suspect and expect they would do him some Mischief (if ever he came kindly into their Clutches) for this, and his other reputed Provocations unto their prejudiced Minds.

The Fifth Ground hereof (to be short) is, His Brethren's words to Joseph after Jacob 's Death, Gen. 50.16. [ Thy Father commanded (say they to Joseph ) that thou should forgive the Sin of thy Brethren, &c.] If this was true, it necessarily implies, Jacob knew what their Sin (he would have pardoned) was; But of this more afterwards.

A Sixth may be added, If Josephus be but Authentic in saying, that Jacob was not altogether ignorant of Joseph 's Misfortunes, and after the bloody Coat was shewn him, he still hoped for better Tidings, supposing his Son was only taken Captive, and would be heard of, &c. Jos. Antiqu. Lib. 2. Cap. 3. Pag. 30. where he tells a large Story.

2dly. Beside Joseph 's Barbarous Brethren, his wanton Mistress was another Arch-Archer, which the Devil employed to shoot most invenom'd Arrows against him: The occasion was this, Poor Joseph was Sold for a Slave by his Brethren to Strangers; some say, sundry times, from hand to hand was he tess'd. (1.) To the Ishmaelites. (2.) From them to the Midianites, (3.) From them to the Medanites (who descended from Medan the Son of Abraham, Gen. 25.1, 2 Brother to Midian ) Gen. 37.25, 28, 36. but I rather judge they were all one Company, as before: However these Merchants, (though they bought this Jewel (better than all their Spices) for an old Song, as we say; yet) undoubtedly Sold him for a vast price to Potiphar, Pharaoh 's Provost-Marshal. Little did Joseph know what God was working, while he suffered his Servant (though a young one ) to be thus justled (as the Phrase is) from Wigg to Wall, thus passed (in post-haste) from Post to Pillar, from one Purchaser of him to another; and by a marvelous Providence to this Potiphar; Joseph must be here humbled, that he might be hereafter exalted: Therefore is he not Sold to a Common Huckster, or Kid-napper of Slaves, or to any Country-Clown, but to a Courtier, a Commission-Officer in Pharaoh 's Court, that so a passage might lay open for his future Preferment.

NB. Could we but have a little more Line of Patience, waiting till God make all Ends of his Work meet together; Divine Providence is not to be doubted of, because we presently perceive not the plain Reasons of its many passages: we say, Women and Children should never have the sight of half-done Deeds, whether those of Painters, or those of Carpenters: The first Product of the Bear-whelp is to the Eye nothing else but a deformed lump, yet, the Naturalist says, [Ursus foeturn Deformem lambendo figurat] The Bear licks it into a better shape: How much more may the most Wise God (who commandeth Light to come out of Darkness, 2 Cor. 4.6. who caused the first confused Chaos to come forth into a Comeliness, wherein he could at the first step have Created all things; the Spirit of God hovering over, and hatching out every Creature, as the Hen doth her Chickens, Gen. 1.1, 2.) can cause to come forth a most beautiful Church out of our present Confusions, as be did a most beautiful World out of that primitive Chaos. 'It is an excellent Observation of Dr. Reinolds on Psal. 110.5. that, As a Man, by a Chain made up of divers Metals, (some of its Links framed of Gold, others of Silver; some of Brass, others of Iron, &c.) may be drawn out of a Pit (as Jeremy was with Cords, Jer. 38.12.) so the Lord, by a contexture and concurrence of several subordinate Dispensations of Providence (which even seem to have no manner of Dependency one of another, or natural Coincidency one with another, as the Links of the Chain really have) hath oft-time wrought and brought about the Deliverance and Exaltation of his Servants, that it might appear to be the work of his own hand, and of his only: Oh how wonderful is every step of Providence in all these Passage • !

1. Concerning Joseph himself, who must first be Humbled (the very Method God took with David, making him first as a weaned Child with Afflictions, Psal. 131.2.) and then exalted him.

2. Concerning Jacob, his Father, who was taught (in Joseph 's Sale ) and all other Parents not to over-love Creature-Comforts, for that is the high-way to over-live them, as Jacob thought he had done his Joseph, whereby he was excited to fix his Affections more upon heavenly Objects that cannot perish: And,

3. Concerning Joseph 's Brethren, who by this very means of their Selling Joseph into Egypt, were, when Famish'd out of Canaan, brought into that (long ago accursed) Country of Cham, or Egypt, where their Posterities suffered most hard and long Bondage, which happened (as is supposed) for this very Sin of their Progenitors, in their selling Joseph thither.

Then the last Buyer, or Purchaser of poor Joseph, the Slave, was Potiphar, whom Moses describes by a double Denomination.

1. By [Saris] which the Septuagint reads 〈 in non-Latin alphabet 〉 , an Eunuch; but such a one he was not; for he had both a Wife that tempted Joseph, Gen. 39.7, 9, 12. and also a Daughter, Joseph after married, Gen. 41.46. as some sense it from the Affinity of the Name; therefore he could not properly be a guelded Man, as Isa. 56.3, 4, 5. and Matth. 19.12. where the same word is so used; but because Eunuchs were Chamberlains to the Kings Women, Esth. 2.3. and 4.4. as Harbonah was to King Ahasuerus, Esth. 7.9. and consequently Courtiers; therefore it became a Name of Court-Honor or Office; so we well read it an Officer of Pharaoh.

2. By [Shar-Hitbachim] which signifies a Prince of the Slaughter-men, because he had (as Keeper of the King's Prisoners) the chief Authority over all Malefactors, and was to see Execution done upon them, as a Sheriff with us; therefore 'tis read, Captain of the King's Guard: To this great Courtier (who had a double Office at Pharaoh 's Court) was poor Joseph providentially Sold (and not to any mean Man ) for to be his Slave or Servant. Now Moses mentioneth a double Humiliation of Joseph, together with a double Exaltation of him, both as Preludes and Presages of that grand Preferment God confer'd upon him alter all.

First, He, being Sold by the Merchants of Midian to this Egyptian Courtier, was at first employed as a vile Drudge to him, that Gypsy-Lord using this white and beautiful Boy no better than our English Lord's do now their Blacks, whom they make the Skullions in their Kitchens at first. God then steps in to mitigate Joseph 's Affliction, and to make his Servant of a Slave or Servant, to become by degrees a Master; first, in Potiphar 's Palace; and secondly, in Potiphar 's Prison. First, In his Palace and Family; Moses mentions three Causes of this mutation from a Servant to a Master: The first is Principal, Primary, and Efficient; the other two were as Auxiliaries, subservient Adjutories.

1. The Presence of God was the prime Efficient Cause of Joseph 's Prosperity even in his lowest and hardest Adversity, Gen. 39.2. the Lord was with him, and made him a prosperous Man, &c. All men have God's Essential Presence.

But only Godly Men have God's gracious Presence; such an one was Joseph, whom his Father Jacob had religiously Educated, and with whom (through God's Blessing) that Divine Tincture (received) likewise remained: His brutish Brethren did bereave him of his Embroidered Garment, but they could not rob him of his inherent Holiness, of his infused and imprinted Grace and Godliness: He brought this along with him into Egypt, and retained it even in the worst of his Slavery; and whithersoever Grace goes, thither God goes, and wheresoever Grace stays, there God stays. The Lord is with us, while we are with him, 2 Chron. 15.3. As Joseph had God's Grace, so he had God's Favor, and God's Favor was the Fountain from whence did flow that Happy Success in all his Undertakings, and that Foundation whereon it stood: His Piety (through Divine Favor) procureth and produceth his Prosperity. Joseph, though now a Slave, leads such a Convincing Life (which was the 2d) Cause of his being made a Master in his Master's House) that Potiphar saw, not only that Jehovah was with Joseph (according to the Hebrew reading) v. 2, 3. but also, that God's Providence made him a prosperous Man, Hebr. Ish-Matsliach, Homo boni pedis, as his Father Jacob had been to Laban, Gen. 30.27, 30. his very coming on his feet into his House, and his doing (though but Drudgery-work) was wonderfully blest with Success. This his Master saw by the effect; who, though he knew not the True God, yet acknowledged, that God was the Giver of Prosperity, and that Piety is so pleasing to God as to be blessed by him with Prosperity; yea, and that Potiphar 's Affairs became prosperous Improvements even for the sake of Pious Joseph.

The third cause was, Potiphar did not only see his Service made successful (by a Divine power over-ruling Human Affairs ) but also his Patience and Humility under all his Servile Labors: 'It is said, [ He abode in the House of his Lord and Master, ] that is, he did not run from him, as