Prototypes — William Whately

Prototypes · William Whately

THE TWENTY SIXT EXAMPLE.

OF IOSEPH.

AT laſt, we have paſſed through the perſons that lived with Iacob, and Ioſeph, Ioſeph, 1. in generall.and now muſt ſpeak of himſelfe. Firſt in generall: Ioſeph was a godly man, full of Vertue, who began betime to ſhew himſelf good, and continued ſo to his laſt: for hee was ſold into Aegypt not long after ſeventeene yeeres of age; before then,Gen. 37.28. he began to walke holily,He was a godly man, & began to be ſo betimes. and God began to reveale future things unto him by Dreames (a ſigne of his ſpeciall favour and love) and by name, his owne future proſperity and advancement. The ſame goodneſſe continued to his end; for when he was about to dye, he gave commandement concerning his bones, as the Author to the Hebrews noteth.Heb. 11.22. Young men ſhould labour to be good betimes, & why. O let us labour to be followers of ſo good a patterne as this: there bee among you ſome young youths of the age of 16, 17. or thereabouts, Ioſephs age, when God began to ſhew himſelfe to him. To you let me uſe the words of the Pſalmiſt, Come Children, let me teach you the feare of the Lord.

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

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

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

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

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

The Lambs skin cometh as ſoone to the market, as the ſheepes.Further, your life is uncertaine, and it is a doubtfull thing whether you ſhall continue in this World, till old age or till middle age, make uſe therefore of the preſent time, which God doth give you.

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

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

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

Secondly be carefull to attend to Gods Word in publike, and to reade it, and to ponder on it,2. He continued good to his end. Gen. ult. Heb. 11.22. reſolving to obey it in your private meditations, and theſe meanes will make a young man good: and as Joſeph began to be good betimes, ſo continued hee good a long ſpace, even to his laſt age, to the end. He was good in his Fathers houſe, in Putiphars houſe, in the Priſon, at Court, in youth, in age: for hee died at an hundred and ten yeers.

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

Now more particularlie,2. More particularly. conſider what was good in him in his Fathers houſe, and in Aegypt, for ſo may his life bee fitly diſtinguiſhed, by the places wherein he lived.

In his Fathers houſe. 1.1. His goodnes in his Fathers houſe. Gen. 37.2. 1. He acquainted his father with his brethrens ill carriage. He was willing to tell of his Brethrens ill carriage unto his Father, ſo that they might be reformed. Thoſe of you that are of ſo ſlender authoritie or power, by reaſon of their youth, or upon other conſiderations of meanneſſe of eſtate, or the like, that their owne admonitions are not likely to prevaile with offendors, ſhall doe a good office, if they make knowne the faults of ſuch offendors to their betters and ſuperiours, that ſo the care may be wrought by another hand, which themſelves cannot worke.

Thus they of the houſe of Cloe complained to Paul of the contentions and diviſions that were ſo rife and ſcandalous amongſt the Corinths. This a man is enjoyn'd and bound unto by the rules of Charity, which command him to ſeeke his Brothers amendment and reformation of thoſe things that are evill. I know that moſt men will hate ſuch as complaine of them, and call them tel tales, but this kinde of, complaining may bee carried cloſely enough, that it ſhall not procure envie to the complainer, if the Governour will uſe his diſcretion, and take care to find it out ſome other way, as in moſt caſes he may, rather then to ſeeme to have come to the knowledge of it by ſuch a meanes. But if it cannot be concealed, all men muſt forme their duties, though they hazard themſelves to ſome ill will and danger.

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

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

Secondly, that you never aggravate any thing, much leſſe faine, lye, counterfeit; for falſe and ſlanderous complaining againſt a ſervant to his maſter, is forbidden expreſſely by Solomon, ſaying, accuſe not a Servant to his Maſter: Pro. 30.10.the word is uſed to denote ſlanderous and malitious accuſations, and ſuch muſt be avoyded in reſpect of ſervants, and men of lower ranke, that by ſetting their betters againſt them, they may not occaſion much cauſeleſſe miſery to them.

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

Secondly, Joſeph whilſt hee lived in his Fathers houſe, had divine Dreames afforded unto him, as foretelling his owne advancement, and theſe hee faithfully and truly told unto his Father, and unto all his Brethren, although his Brethren did hate him for it, and his Father ſeemed to rebuke him,2. He had divine Dreames Gen 37.6, 7. Which he told to his Father and Brethren. but his reproofe was very gentle, and rather for faſhion ſake to mitigate his Brethrens anger, then becauſe hee eſteemed him an offendor in telling his Dreames. So it behoveth all men to communicate their knowledge unto others, ſo farre as is convenient, eſpecially thoſe whom God hath made ſeers, and put into an office of teaching others, muſt bee carefull to inſtruct them, though the things bee ſuch, as they will rather hate them for, then accept.

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

Thirdly, while Joſeph was young,3. He was obedient to his Father. Gen. 37.13, 14. hee ſhew'd himſelfe obedient to his Father, for when he called him to ſend him to viſit his Brethren, hee was ready to obey him, and did the office of a dutifull Sonne, addreſſing himſelfe to the appointed buſineſſe, although it was to take a journey of two or 3 dayes on foot. Come young men and young women, and learne of this good youth how to carry your ſelves to your Parents; if they call you, come, and give them dutifull and mannerly anſwers, if they ſend you, goe, and preferre the doing of their will in lawfull things, before your owne eaſe and pleaſure.

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

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

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

4. He intreated his Brethren, when they went about to ſel him to ſtrangers.Fourthly, when Ioſephs Brethren uſed him exceeding injuriouſly and hardly, viz. ſelling him to forrainers, for a Bond-man: what did he, but even intreat and beſeech them to deale better with him? as themſelves tell of his carriage, when they were touched with ſome remorce for their cruelty. Gen. 42.21. He beſought us, and we would not heare. Loe how it behoves a good body to behave himſelfe to his equals or betters, or any, that being too ſtrong for him, when they doe offer hard meaſure unto him, even intreat, pray, beſeech, uſe all ſubmiſſive, gentle, quiet and milde words, and carriage. Learne that of S. Paul who ſaith, being defamed, we intreat. You know Abigals carriage toward David, 1 Cor. 4.13. 1 Sam. 25.23.24.when ſhe found him in a great chafe againſt her husband, and ready to doe violence to her family, ſhe intreated him, and cauſed his paſſion to ſtoppe it ſelfe by her faire words.Proverb. 15.1. Solomon hath told us, that gentle words pacifie wrath: and if any thing in the world will aſſwage the fury, and mollifie the hardneſſe, and remove the cruelty of an enemy, it is this kinde of language and behaviour: If therfore any of us be guilty of betaking our ſelves, in ſuch caſe, to railing, bitterneſſe, and violence, giving all the vile tearmes, that wrath would put into our mouthes, againſt our Superiours, when they wronged us, and dawbing them with moſt foule names, let us take notice of our folly in being wrathfull.

This was not the courſe that naturall diſcretion, much leſſe that Chriſtian Religion would preſcribe to a wronged man: this ſhews him to be as proud and bitter, that ſuffers, as they that offer the wrong.1 Pet. 3.9. S. Peter ſaith, we ſhould not render, reviling for reviling, if we muſt not raile on him that abuſeth us in words, neither then on them that abuſe as in actions. Now then learne meekeneſſe of Ioſeph, learne to frame your tongues to this kinde of humble ſpeech, when you be wronged.

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

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

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

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

See the commandement of God lying upon you as much as it did upon Ioſeph, and doe that which you ſee in him is poſſible to doe; this is the way to make your ſervice moſt eaſie and comfortable to your ſelves, and moſt acceptable and pleaſing to God: you are ſervants now, you may be Maſters or Governours hereafter, ſo frame your ſelves in the function of ſervants, that God may bleſſe you with good ſervants. Carry your ſelves towards your Maſters, as you would wiſh your ſervants to carry themſelves to you, and for the moſt part, you ſhall find that in this as well as in other things the Lord will returne a mans owne meaſure into his owne boſome. The living God markes the carriage of ſervants, accepts their diligence and fidelity, and rewards it, and it is as evident a note of true piety, to be a good ſervant, as a good King or a good Miniſter, and that will make you good ſervants, if you know that in ſo doing you ſhall be accepted by God, and have your wages from him, if your Governours ſhould be froward. And to remember that Saint Peter requireth you, to ſhew your ſelves true Chriſtians, by being good ſervants, even to unquiet and crooked Maſters.1 Pet. 2.18. But if any of you have ſhewed your ſelves froward ſervants, ſullen, dogged, ſloathfull, idle, falſe, untruſty, at beſt but eye-ſervants that ca…ed no further to doe your duty, then you conceived your Maſters ſhould know of your carriage, otherwiſe not caring how you loitered out the time, how waſtfull you were, and adding to theſe faults alſo anſwering againe, and frowardneſſe and falſehood, denying your faults. O be humbled in ſeeing your ſelves ſo unlike to Ioſeph, you would be accounted good Chriſtians as he was a good ſon to Iacob, and be ſorrowfull you have not approved your ſelves ſuch as he did approve himſelfe. When we ſee the godlineſſe of thoſe whom the Scriptures commend unto us, we muſt take notice of our own naughtineſſe with remorſe and ſorrow, and runne to God to pardon and reforme it. God that made Ioſeph a good ſervant can make thee ſo too,2. He ſhewed the true feare of God. Iſay 33.6. ſeeke unto him for his Spirit to make thee humble and conſcionable. Secondly, in his Maſters houſe this godly man ſhewed the true feare of God, in that he forbare to commit a ſinne to which he was ſo vehemently ſolicited, ſaying to his Miſtreſſe, How ſhall doe this great evill, and ſinne againſt God, Gen. 39.9. Wee muſt all labour to plant an awfull apprehenſion of Gods greatneſſe, juſtice, and preſence in our minds, that wee may not dare to ſinne againſt him, this is the vertue ſo much commended in the Scriptures, ſo often required, and that hath ſo many promiſes made unto it! This is that vertue which muſt prove our knowledge of God and our faith in him: I meane a not daring to ſinne in reſpect that wee know it is offenſive to him, and will provoke him againſt us: This vertue will hold the heart from ſecret ſinne, and ſuch to which wee are much ſolicited & perhaps alſo much inclined. He that hath this grace is mounded and armed againſt the ſtrongeſt temptations of Satan and of evill men.Eſa. 33.6. No man can doe himſelfe a better turne then to abound in it, the Prophet calls it our treaſure. He that hath gotten it in any good quantity, hath gotten the richeſt treaſure in the world, and that which will doe him more good then all gold and ſilver. Salomon calleth it the beginning or head, or chiefe part, or firſt fruits of wiſdome. It is a grace which maketh knowledge uſefull, which elſe will end or rather vaniſh in meere diſcourſe and twattle. It is a grace that cannot be found, but in a heart thoroughly ſanctified: he that hath it is ſure to find favour with God, and to walke holily with God. No man can ſufficiently ſet forth the excellency of this grace? It is that by which we muſt worke out our ſalvation, without which wee cannot hold out in the way of piety, it muſt helpe us againſt falſe feares and falſe hopes, againſt pleaſure, againſt profit, againſt credite, againſt diſcredite, againſt all the wayes that Satan hath to draw us to ſinne. It will make you forbeare ſecret ſinnes, and ſuch as fleſh hath much to ſay, why it muſt needs commit: a large meaſure of feare will make you forbeare ſuch ſinnes, and if there be any there, it will make you carefull of riſing out of them by ſpeedy repentance. But you that are bold to ſinne in ſecret, and careleſſe to repent of the ſinnes that you can keepe ſecret, flatter not your ſelves with a falſe imagination, that you have the feare of God before your eyes.Gen. 39.9. 3. Had a thankfull and loving Maſter.

Thirdly, this worthy man had a thankefull and loving reſpect unto his Maſter, for ſaith he, my Maſter hath thus and thus honoured & truſted me, and ſhall I ſo requite his love as to defile his wife? you ſee that every man ought to take great heed of wronging that perſon in any thing from whom he hath received much kindneſſe in any reſpect.

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

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

And now tread in Ioſephs ſteps this way, ſhew that you doe account your ſelves indebted for favours and curteſies, by having them ready in your minds, as a diſſwaſive from any manner of injuriouſneſſe, to them in whoſe debt you ſtand for ſuch curteſies. Let your memories ſerve you for good purpoſes, Corruption will ſoone recall injuries to hinder from gratifying another,4. He was very chaſte. let us as ſoone recall kindneſſes to hinder from hurting.

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

The keeping of the Body pure and undefiled, and forbearing to mixe ones ſelfe with any perſon not allowed by God, according to his Ordinance, eſpecially when ſtrong temptations are offered to inflame libidinous fancies, deſerveth great praiſe, for it ſhewes that the heart is fully reſolved not to doe evill. Indeed if the not entertaining of ſuch motions ariſe from inability of body and unfitneſſe to ſatisfie them, this cannot be called caſtity, but debility.

1 Cor. 6. fin.Wee muſt conſider how much the Apoſtle diſgraceth uncleanneſſe and fornication, he ſaith, it is injurious to Chriſt, to the holy-Ghoſt, to a mans owne body; to Chriſt, if he be a profeſſour of Chriſtianity that doth it, for it takes one that is joyned to him, and to his myſticall body, as a member thereof, and makes it the member of an harlot, which is a great indignity to the holy-Ghoſt, for it takes a Temple dedicated to him, ſuch is the body and ſoule of every Chriſtian, and makes it a hog-ſty, to lodge filthy luſts in; to a mans owne body, for he that doth it, ſinnes againſt his owne body, in making-that the very inſtrument of committing that ſoule ſinne.

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

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

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

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

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

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

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

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

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

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

I goe on to ſhew how Joſeph behaved himſelfe in the houſe of his Priſon, and that to his Maſter there the Jaylor,2. Ioſephs good carriage in priſon. Gen. 39.31. 1. He was diligent and faithfull. and alſo to the Kings Officers that were committed thither.

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

Firſt he ſhew'd himſelfe deſirous to comfort them,Gen. 40. 3 He ſtrives to comfort the priſoners, being ſad, which he attended upon. when they were ſad and dejected, asking them why they were ſad: had hee not bin of a kinde and tender diſpoſition, he would not have heeded how a perſon, to whom himſelfe had no, more relation, had fared, whether ſorrowfully, or merrily; but ſo kinde was hee, that hee ſeekes to comfort them, by asking them the cauſe of their ſadneſſe, and ſeeking to remove it. We ſhould all learne to practice this courteouſneſſe to all men, chiefly to ſuch as are in affliction otherwiſe, even helpe to raiſe up their hearts with good words, and ſo much as we can, to become inſtruments of cheering them, as you ſee Joſeph intreating to know their Dreames, and diligent to interpret the ſame. It is an excellent vertue to be ready to comfort the afflicted, and to revive the ſpirits of them that bee caſt downe, ſo farre as we be able, but a churliſh, careleſſe temper, whereby a man cares not whether men cry or laugh, be merry or ſad, is a proofe of much pride and ſtupidity of ſpirit, and muſt be abhorred.

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

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

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

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

Dreames one of Gods ordinances.Thus Ioſeph tells the things to come with all plaineneſſe, and moſt fully: Dreames were one of Gods ordinances, by which hee did in thoſe times reveale thoſe things to men, which he intended they ſhould know, and the interpreter of Dreames was to ſhew the true meaning of God, plainely without adding or diminiſhing, and without any doubting or ambiguity. Hence all thoſe to whom the interpretation of Gods will revealed unto men ſhall be committed, muſt learne to deale plainely, fully, and truly. They muſt with all evidence and perſpicuity ſhew the things which God hath told them, and muſt not not hide or alter any thing at all; what God declareth, they muſt declare, making manifeſt alſo the certainty and ſpeedineſſe of the things, both that they ſhall ſurely come to paſſe and preſently, in the due time appointed.

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

Secondly, marke his wiſedome and prudence,2. Hee ſhewes prudence and love. joyned with love and good will, for he perſwades Pharoah to appoint fit perſons to gather up the abundance of the plentifull yeares, and keepe the ſame in ſtore againſt the penurious and ſcant yeares, that ſo he may prevent the miſery, which elſe would have fallen on the land. So thoſe that are to interpret Gods Word to his people, muſt adde counſell, advice, perſwaſions, and exhortations to provide them to make good uſe of their knowledge, even to provide againſt the danger to come, and to make uſe of all thoſe good helpes, which God ſhall affoord them for that purpoſe.

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

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

Thirdly, you ſhall ſee in Joſephs carriage great humility,3. He carried himſelfe humbly. lowlineſſe of heart, hee brags not of himſelfe and his owne skill and ability, hee doth not lift up himſelfe, becauſe this rare gift of interpreting of Dreames was given unto him from God, but ſaith, it is not in me, God ſhall give Pharaoh an anſwer of peace.

Wee ſee the ſame humility in Daniel, when he did likewiſe interpret the dreames of Nebuchadnezzar, Dan. 2.30.for he ſaith expreſſely, as for mee, this ſecret is not revealed unto me for any wiſedome that I have more then any living. Loe he depreſſeth himſelfe, and gives the glory to God, wee muſt learne to beſtow Gods gifts humbly, not vaine-gloriouſly, and with oſtentation, ſetting up our ſelves, but humbly acknowledging our owne meaneneſſe, muſt give God the honour, and labour our ſelves to be made inſtruments of good to men, by thoſe indowments, wherewith the Lord ſhall enrich us.

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

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

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

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

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

Another point of faithfulneſſe, reſpect and loyalty,2. After his preferment, he was alſo faithfull and loyall to Pharaoh. Joſeph alſo ſhewd to Pharaoh King of Aegypt, after his advancement, hee did not ſend for his Brethren, nor place them without the licenſe of the King, nor would take his journey after to bury his Father til he had attained the Kings good leave. So muſt al Princes, high Officers, and Nobles under a King, ſhew themſelves ſo loyall and reſpective to the King, as to do no matter of weight, but by his licenſe and direction, neither muſt they advance their friends and kindred, nor ſhew reſpect unto them otherwiſe, then with due ſubordination and ſubjection to the Kings authority and will. Kings muſt bee honoured, reſpected, obeyed; and all faithfulneſſe muſt be ſhewed towards them; the ſafety of a Kingdome is upheld by the reſpect declared unto him, whom God hath made head of it.

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

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

Now in this great office,2. He behaved himſelf in his office moſt faithfully, diligently & diſcreetly. 1. He was diligent and faithfull in gathering Corne. he carrieth and behaveth himſelfe moſt faithfully, diligently, and diſcreetly, for he, goeth out from the preſence of Pharaoh, and goes throughout all the Land of Aegypt, and gathers up all the food (meaning the overplus of food) of the ſeven plentifull yeeres, and laid up the food of every City of the field, that was round about it, till it was paſt numbring; he himſelf did not every thing, that were impoſſible, but himſelfe tooke care to prepare fitte ſtore houſes, and fit perſons, and Money, and all things requiſite for ſo great, a worke, and was a carefull Overſeer of the buſineſſe, that no failing or falſe hood might be found in any one.

Here I pray you to fulfill the Offices that are committed unto you with all painefulneſſe, care and diligence, refuſe no labour, bee weary of no paines, but alwayes give your ſelves to your buſineſſes in your offices, let him that hath an office, wait on it. Paul ſpeaketh it, eſpecially of eccleſiaſticall offices, it is true alſo of civill: as Joſeph in this matter did diſcharge the truſt repoſed in him, ſo doe you in all places whereto you ſhall be called: if any man be prefer'd to any place of command in Church or common-weale, he is as much tyed to undergoe the labour of the workes of that place, as Joſeph was to this of collecting corne: and he that in his place is careleſſe, negligent, or unfaithfull, ſinnes againſt God and his owne ſoule, and the common-weale; therefore the Apoſtle bids us, not to be ſloathfull in buſineſſe. We muſt not ſuffer our ſelves to waxe weary of the paines, and be tyred with the workes of our callings, in ſuch places, but by a conſcionable conſideration of Gods Providence, in ſetting us in ſuch places, wee muſt quicken our ſelves againſt all dulneſſe and weariſomneſſe. This ſhall be an honour to a man, before thoſe that are truly wiſe and judicious, for not the poſſeſſing of a place of power, but the due diſcharge of it is a credit unto men.

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

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

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

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

Now he is in like manner faithfull in bringing out the corne in due time: for when all the corne of private men was ſpent,2. He is faithful in bringing forth the corn in due time. and that Aegypt alſo began to be affamiſhed, Gen 41.55. and the people cryed unto Pharoah, and he ſent them to Joſeph, it is noted that Joſeph opened the ſtore-houſes, and ſold unto the Aegyptians: one would have conceived, that the Aegyptians having heard of Pharaohs dreames, the interpretations, as ſuch a rare thing muſt needes flye throughout all the Kingdome ſpeedily, as having occaſioned the ſtrange preferment of Ioſeph, a priſoner, and an Hebrew, which could not but fill the mouthes of people with diſcourſe, ſhould each man have provided of his owne abundance to ſerve their turn in hard times, for they were informed both how long, and how ſtrange the plenty would be, and how hard, and of what continuance the dearth: but it is apparant that moſt of them were ſo fooliſh, that they did not ſo, therefore now the publike ſtore-houſes muſt ſupply them, or elſe they muſt dye.

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

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

Gen. 47.14.Againe, it is noted, that Joſeph by his meanes got all the money in the Land; you may ſee here that it is lawfull to make a gaine of ones providence, and by deare ſelling of what he bought in plentifull times, to enrich himſelfe much, ſo did Joſeph; I thinke his example is a due warrant; indeed care is to be taken, that oppreſſion be avoided, and then it is lawful to make ones ſelfe a gainer, not by other mens loſſes, but by his owne providence, for by this meanes Joſeph did gaine alſo the land, and perſons for the King: it is not contrary to equity to ſell things at a great and dear rate, when there is great want of them. A thing muſt bee eſteemed worth ſo much, and may bee ſold for ſo much as the preſent dearth doth make it worth, and in ſuch caſe he doth not wrong, that takes the preſent times; onelyonly note, that Joſeph did not oppreſſe the poore, but they had of him as well as the rich, the one gave all, and the other could give but all, and both had neceſſaries, ſo ſhould it be done in hard times by publike charity. The poore muſt be provided for, as well as the rich; but note alſo Joſephs faithfulneſſe, no doubt himſelfe was not wanting to his owne inriching, how elſe could hee have maintained his Fathers houſhold with neceſſaries? but he contented himſelf to take what was allowed him, and brought the money to Pharaohs houſe, not to his owne, and made the Cattle and land ſure to Pharaoh, not to himſelf: Oh that all Officers would learn to enrich the King above themſelves, and themſelves but in ſuch a proportion as is fit under the King, but in our times it hath bin noted, that often the Officers riſe, and the King is indebted, would we had Joſephs under his Majeſty, and then hee could not want for money.

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

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

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

Now ſee how he behaved himſelfe to his owne kindred:2 His good behaviour to his kinred. 1. To his brethren. 1. Before he made himſelfe knowne to them. 1. He deales roughly with them, and mixeth love therewith. 1. He takes them for ſpies. 1. His brethren, and that before he made himſelfe knowne to them, and after. Before he carried himſelfe ſtrangely with a kind of admixture of anger and love, that they might be driven to wonder▪ and ſo be drawne to repentance. His harſh dealings are theſe. 1. He takes them for ſpies, and will not intertaine better thoughts of them, though they gave him a ſatisfying reaſon, viz. that they were the ſonnes of one man, and it was never heard of, that one man would venture tenne ſonnes at once upon ſuch a dangerous buſineſſe, as that of going to ſpy out a nation, yet becauſe they ſaid they were twelve brethren, and one was not, and the youngeſt was with their Father, hee continued to charge this crime upon them, making exceptions againſt them, as if they had contradicted themſelves in their ſpeech.

Secondly, he will be ſatisfied by nothing elſe,2. Hee ſends one of his brethren to fetch their younger brother, the reſt remaining priſoners till he came. but by ſending one of them to fetch their younger brother, the reſt remaining priſoners till he came. Little did Ioſeph thinke how burdenſome a thing it would be with Iacob to part with Benjamin, but this hee doth alone to have occaſion of keeping them longer in hold, that they might have leaſure enough to repent, and therefore,

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

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

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

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

Some acts of Ioſephs carriage were doubtfull and extraordinary.Now many particulars of Ioſephs carriage are ſomwhat doubtfull & extraordinary, and we cannot tell what to ſay of them, viz. his charging of them to be ſpies, when he knew they were not, and his picking quarrels with their anſwer, and impriſoning them, and then cauſing his cup to be hid in one of their ſacks, and ſo bringing them into the guilt of theft cauſeleſſely. But all this was done in ſeeming, only to bring them to thorough repentance for their ſin, which when hee perceived by Iudahs ſpeech and all their carriage, that it was effected, then he ſhewes himſelfe to them ſpeedily.

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

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

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

Againe, Ioſeph made it evident,He forgate all his brethrens wrongs. that he had forgotten all his brethrens wrongs, and therefore uſeth them exceeding kindly, for he weeps over them, and comforts them, bidding them not to bee ſorry that they had ſold him, and he ſends for their families, and gives them gifts, and maintaines them and their families, and ſets ſome of them before Pharaoh, and prevailes to get them the Land of Goſhen to dwell in, and after their Fathers death when they ſend and come to him, he uſeth them with all kindneſſe, weeping and comforting them, as is manifeſt in the ſtory. So that he had utterly forgotten all wrongs, and loves them no whit leſſe now that they have repented, then if they had never ſinned.

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

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

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

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

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

Laſtly, Ioſeph after his Father was dead,Gen. 50.16. to 22. carryed himſelfe lovingly to his brethren, for had he revenged himſelfe after his Fathers death, every one would have ſaid, he had but diſſembled before; ſo we muſt continue doing good,Ioſephs good carryage to his Father. 1. He loved him. 1. He inquired of his health. when naturall and carnall motives are gone, and not reſemble Ioaſh, who ſerved God onelyonly as long as good Iehojadah was alive.

Now followeth Ioſephs good behaviour to his Father. He did thoſe 3 things which children are taught in their infancy, viz. To love, honour, and ſuccour their Father, 1. He enquired of his health and welfare,and welfare, as ſoone as he ſaw his brethren; he viſited him in his ſicknes, Gen. 48, 1. and hee ſhewed great love to him after his death. 2. He honored him in private and publike. 50. Gen. as ſoone as he ſaw his brethren, Gen. 43.7. and in 45. 3… 9. and 46.29. he did gratifie him in his requeſt 47. chap. 29 30.2. Viſited him in his ſickneſſe, Gen. 48.1.3 He ſhewed great love to him, after his death. Gen. 50.5. If you do thus to your Parents, the Lord will proſper you, if not, curſe you, all the people were to ſay, Amen. When a curſe was pronounced againſt a wicked child. 2. He ſhewed his honouring of him by theſe effects. 1. He ſent honourably for him, Gen. 45.21. He preſented him to Pharaoh, Gen. 47.7. and uſed him reſpectively when he was with him, Gen. 48.12. He bowed downe to the ground to him, and afforded him a very honourable buryall. Thus he honoured him in private, in publike, alive and dead. The eye of him (ſaith Salomon) that deſpiſeth Father or Mother, the Eagle of the valley ſhall picke out; Curſed is Cham to the worlds end,3. He ſuccoured him. for ſlighting his old Father. 3. He ſuccoured his Father, readily and aboundantly hee promiſed it. Gen. 45.11. And accordingly performed it. 47. Gen. 12. Honour is required expreſſely in the Commandement, and love followeth neceſſarily from this. And 1 Tim. 5.4. the other is injoyned. If I muſt either ſee my Father ſtarve or my ſonne, I muſt releeve my Father firſt.

Ioſephs faults,His faults are few, there is nothing ſpoken of any thing done amiſſe by Mordecai, Nehemiah, Eſter, little by Ioſiah, Moſes, Ioſeph. 1.1. He ſwore. He ſwore Gen. 42.15.16. Undoubtedly it was a ſinne. 1. The matter did not require an oath. 2. He ſhould not however have ſworne by the life of Pharaoh: yet there were ſome things to extenuate it. 1. He was out of the Church. 2. He had not ſuch meanes then to reveale this to be an oath,Mat. 5. ſo catching a thing as a raſh oath may befall a good man.

Learne therefore to take heed of committing faults ordinarily practiſed, faſhion not your ſelves according to this world. 2. In ſpeciall takeheed of this common fault,2. He came too neare an untruth. an oath.

Secondly, he did trench a little too neare upon an untruth, you are ſpies, ſaith he, and to ſee the nakedneſſe of the Land are you come. This was ſpoken of him meerely by way of probation, and not with an intention of accuſing them, but trying them, it was a long ironie.His croſſes were many. 1. His brethrens hatred. 2. They conſulted to take away his life.

Now follow the croſſes and benefits which Ioſeph had. His afflictions were many, 1. The hatred of his brethren which proceeded from envy. 2. They conſulted to take away his life, Gen. 35. Saying, You comes the Dreamer, come let us kill him, and then ſhall wee ſee what will become of his dreames, but God raiſed up Reuben at that time, to ſhew him favour for his Fathers ſake, becauſe he knew how deare he was to Iacob, 3. They ſold him as a bondſlave. 4. He ſerved as ſlave in Pautiphars houſe.and he perſwaded them not to be ſo unnaturally as to imbrue their hands in their brothers blood, bur rather to caſt him into a pit, to deliver him out of their hands for the preſent, intending himſelfe after to pull him out in due ſeaſon. 3. They ſold him for a bond-ſlave to Midianitiſh Merchant. 4. Hee ſerved as a ſlave in the houſe of Puriphar, and toyled,4. He ſerved as a ſlave in Puriphars houſe. and moiled there like ſome baſe perſon, though God ſhewed him ſome favour by inclining his Miſtreſſes heart towards him, but all was over turned againe, by meanes of his lewd Miſtreſſe.

Fiftly, he was caſt into priſon by his Miſtreſſes falſe accuſation,5. He was caſt into priſon by his Miſtreſſe falſe accuſation. 6. He was forgotten by the Butler. The Vſe of al his croſſes together. and there he lay at leaſt for two yeares, Pſal. 105. till the iron entred into his ſoule, that is, he was ſo laden with chaines, that his fleſh was eaten with them.

Sixtly, He was forgotten by the chiefe Butler.

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

Secondly his Benefits.His Benefits.

The Lord beſtowed upon him a great number of Benefits.

Firſt ſpirituall.

Secondly Naturall.

Firſt for ſpirituall.1. Spirituall. He did pertake of the Holy Ordinances, and was made holy by them. The Lord was exceeding gracious to his ſoule, not only giving him the outward Ordinances, which he enjoyed in his Fathers houſe, then the Church of God, for then the forme of the Church-Governement was domeſticall, where hee had ſacrifices, circumciſion, and teaching by the Prophets of God. viz. His Grand-Father Iſaack, and his Father Iacob, for Iſaack lived till he was of yeares fit for teaching; but alſo vouchſafing by theſe Ordinances to worke Faith, and true holineſſe in his heart, ſo that he was an heire of the righteouſneſſe of faith, and partaker of the promiſes made to his Fore-fathers. And this is the greateſt of benefits that can be granted a man in this life, even to cauſe him ſo to live in the Church, as to become an holy man, that is a true member of the ſame.

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

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

Secondly, the Lord having made him good, did confirme him in his goodneſſe,2. He was confirmed in goodneſſe. for that hee was not turned out of the wayes of Righteouſneſſe, by all the changes and alterations that befell him.

His fathers indeed exceſſive and ſomewhat fond affection, did not make him waxe conceited, and ſo decline to evill wayes, and waxe worſe than before. The envy and hatred of his Brethren could not make him forſake the trade of piety, and joyn with them in their diſordered courſes. His ſervice in Putiphars idolatrous houſe, nor his preferment there could not alter him. His Miſtreſſes love and ſolicitations did not change him, nor the irons eating in his ſoule, did not diminiſh goodneſſe in him; nay his high and ſudden preferment in Aegypt, did not make him forget God, and turne either an Aegyptian idolater, or a wicked man: but Joſeph was Joſeph ſtill, in all his toſſings and tumblings of his eſtate; if you be ſtill good in all eſtates, adverſe and proſperous as JOSEPH was, magnifie Gods grace, that hath eſtabliſhed you in every good word and work,2. Theſ. 2.17. and confeſſe that you have ſtood by his power:1 Pet. 5.10. but if any have declined or back ſlided from his goodneſſe, let him ſee his miſery, and doe his firſt workes,Ier. 3.22. returning to God, who calleth back-ſliders, and promiſes to heale their back-ſliding.

2. Naturall.So much for Ioſephs ſpirituall benefits, now for the naturall benefits.

1. In Generall. Gen. 39.2.23. He was a proſperous man. 1. Iob.And firſt in generall. He was a proſperous man, and God made all he did to proſper, both in Putiphars houſe, and in the Priſon. So God proſpered David where ever hee went, and Iob too for a while; this brings contentment to a mans ſelfe, and getteth him a good eſteeme from others.

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

There is a ſanctified adverſity, as well as curſed proſperity, labour to feare God, and walke in uprightneſſe before him, and diſeſteeme earthly things.2. More particularly. And ſo much for his generall good eſtate, more particularly.

1. God delivered him out of heavy and grievous calamities.Firſt God delivered him out of ſore, heavy, and grievous calamities, and by his ſpeciall providence, and in a manner, more then ordinary.

Firſt when his Father ſent him to his Brethren, he loſt himſelfe wandring about, and knew not where to go, then God cauſed a man to meet him, that it may ſeeme did know him, and told him where he ſhould finde his Brethren.

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

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

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

Next conſider what good things hee ſtored him withall,2. He laded him with benefits. for indeed he laded him with benefits, as it is in the Pſalme. And to begin with the gifts of his mind.

Firſt the Lord gave him that extraordinary gift of interpreting Dreames, even from his childehood almoſt,1. God gave him the gift of interpreting Dreames. with which hee furniſhed Daniel too, and made it a meanes of great preferment to them both.

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

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

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

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

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

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

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

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

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

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

The firſt is, that where ever he came, hee was eſteemed, loved,3. Where ever he came, he was eſteemed, loved, truſted. truſted. His Father loved him above all his Brethren, and eſteemed more of him, then of them all, and put confidence in him, ſo that he believed his reports of his Brethren, and obſerved his dreames: his Maſter Putiphar, the Aegyptian, loved him above all his ſervants, and truſted him with all his eſtate, and had him in great account: putting all into his hand: his miſtreſſe eſteemed him, but too much, and loved him too much, and durſt truſt him, with her name and honour, in the caſe you know of; then Pharaoh truſted him with his ring, and the command of all Aegypt, and imployed him in that moſt important affaire of providing and ſelling Corne, and what eſtimation he had with Pharaoh is evident, and what love, when for his ſake he ſo reſpected his Father and Brethren as to give them the land of Goſhen for a poſſeſſion, the people alſo they loved and honoured him exceedingly, and even put their lives and lands and all into his hands.

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

Indeed Gods people have lived ſometimes amongſt ſo evill perſons, and in ſo evill dayes, that their vertues have begotten hatred and reproach; but if mens practice be not evill, and times be not very bad, good carriage will get good will and good eſteeme, be not ſo farre carried with mens words and liking, as to condeſcend to their ſinfull courſes; for the attaining thereof, but ſo farre, as faithfull, wiſe, loving and vertuous behaviour will win men, every man ſhould labour and ſeek to procure the affections of others.

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

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

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

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

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

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

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

Their hatred made him a ſlave, her hatred made him a priſoner, bondage and impriſonment brought him acquainted with the chiefe Butler, made himſelfe known to Pharaoh, and ſo brought him up to this exceeding height of place. Bleſſed be God for his goodneſſe to his people, no man ſhall hazard himſelfe to temporall miſery for conſcience ſake, but God will requite him with a hundred fold (at leaſt more comfort) here, as well as with life eternall hereafter. Let Ioſephs wages make you not afraid, ſo farre as you are called to it, to doe Ioſephs worke, that is, to ſay and doe good, and forbeare evill, though you incurre hatred and danger, and much affliction thereby.6 Hee was bleſſed too in his poſterity.

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

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

Now you have heard of Ioſephs life, conclude we with the concluſion of his life, his death.His death.

For neither honours, nor favours, nor grace, nor any thing could keepe death away, and it muſt befall me, and you, and all that now live and are to live hereafter: onelyonly marke that he dyed a godly and comfortable death, for in the cloze of his life, he made profeſſion of his being an Hebrew, not an Egyptian, by taking an oath of them for the carrying of his bones into the Land of Canaan, gave them a promiſe of their returne thither which was alſo an exerciſe of his faith, to demonſtrate his comfortable expectation of life eternall, whereof the Land of Promiſe was a figure. You are not ignorant Brethren, that within the compaſſe of an hundred yeares a minute being compared to eternity, the whole number of you muſt be as well as Ioſeph dying and dead men. Be intreated to divorce your hearts from ſinne, the cauſe of death, from the world, which at death you muſt leave, and from men which cannot helpe you, neither in nor after death, and labour to get righteouſneſſe which will deliver from death, ſome aſſurance of heaven, that ye may have a place of comfort after death, and intereſt into Chriſt, who can ſave you from the hurt of death. And theſe things if you attaine, you may triumph over death with Pauls queſtion, Death where is thy sting? elſe death will triumph over you, with the queſtion of Chriſt, Whoſe then ſhall be theſe things of which thou glorieſt? So much of Ioſeph.

Prototypes, Example 26

p. 1THE TWENTY SIXT EXAMPLE.

OF IOSEPH.

THE TWENTY SIXT EXAMPLE.