A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 13 · Section 3
Section the Third.
Having firſt viewed Joſeph's Sellers, in the ſecond place his Buyers come to the next conſideration: Thoſe Buyers of Joſeph paſs under a double name. 1. They are call'd Iſhmaelites, Gen. 37.25, 27, 28. and Gen. 39.1. And
2. They are call'd Midianites, Gen. 37.28. and 36. Theſe two were a diſtinct People, deſcended from a diſtinct Original, yet both the Off-ſpring of Abraham; the Iſhmaelites ſprang from Iſhmael his Son, by Hagar, Gen. 16.15. and the Midianites from Midian Abraham's Son alſo by Keturah, Gen. 25.2. yet are theſe two names promiſcuouſly uſed and (as it were) confounded together here, as they are alſo in Jud. 8.22, 24, 26. becauſe the Midianites lived in the Country of the Iſhmaelites and exercis'd the Trade of Merchants among them, ſo that they became a mixed people, for a great part of them in their Habitations, hereupon the Chaldee calls them Arabians (a third name to the two former) of Gnarab, which ſignifies to be mixed, becauſe they were a mixed people. Thoſe Iſhmaelites and Midianites were ſo intermingled each with other both in their Habitation and in their Converſation, as to mutual commerce & intercourſe of Trade, that they are oft taken for one & the ſame People, as here, Gen. 37. the two Names ſignifie the ſame perſons, comparing v. 28. with v. 36. and Gen. 39.1. where 'tis ſaid Joſeph's Brethren ſold him to the Iſhmaelites, and the Midianites ſold him unto Potiphar, and Potiphar bought him of the Iſhmaelites: However here is a ſweet providence of God (for good to Afflicted Joſeph) to be perſpicuouſly ſeen in many circumſtances, as famous footſteps thereof.
The firſt famous Circumſtance is, No ſooner had thoſe conſpirators caſt Joſeph into the Pit, where they deſign'd to famiſh him till he died by Famine (which in it ſelf, is a more cruel Death, than if he had died by their Swords, Lam. 4.6, 9. praeſtat ſemel mori, quàm ſemper moribundum eſſe, 'tis better to be ſuddenly diſpatch'd, and ſoon put out of their pain, than to pine away by Inches, Lev. 26.39. and to be Tormented a long time with fear and ſenſe of dying by Famine, a far worſe Weapon than the Sword.) Thus they Lodg poor Joſeph (ſtript of his two Garments, which were to keep him warm, both his Long Coat that reach'd down to his Ankles call'd Tunica Talaris and his parti-coloured Coat call'd Polymita (as Lyra and Menochius ſay) ſo Joſeph lay naked, to be Starved in the Pit, there to ſtarve him with cold as well as with Hunger, and when they had laid him there, they leave him in this diſconſolate condition; then they ſat down to Eat, v. 24, 25. wherein was a moſt Marvelous Providence, this did not fall out by any caſt of uncertain chance out of Fortunes Office, but 'twas ordered thus by the over-ruling hand of God, as the caſting of Joſeph into the Pit, by the prevailing influence of Reuben (who was one of the Conſpirators Company) to ſave him from being immediately Murder'd was a Miracle of Mercy.
NB. Rather than that Gods Innocent Joſeph's ſhould not be Delivered, God will (when no other can be had) raiſe up a Redeemer and a deliverer for them, out of the very company of the Conſpirators themſelves, as He hath lately done in this late Damnable Popiſh Plot, drawing forth ſome of themſelves to diſcover it, ſo their ſitting down to Eat, was no leſs a Miracle of Mercy, for had they preſently gone away, and not ſat down, Joſeph had, in all probability, periſh'd in the Pit, and never have been ſold into Egypt; ſo Jacob and thoſe very Conſpirators muſt have died by Famine (the Death they doom'd Joſeph to) had he not been there to relieve them, Gen. 45.5. and 50.20. Act. 7.11, 12, 13. How may ſtep aſide (a little) and with Moſes, Exod. 3.3. ſtand to behold Gods work of Wonder.
1. In Gods governing Reuben's (the Elder Brothers) advice ſo, as to get Joſeph caſt into the Pit: Whether it were his entire Love to his Brother, or it was nothing but his own Self-love, deſigning hereby to reconcile himſelf to his effended Father, that moved him moſt to make this motion, I ſhall not determine, however Gods high and holy Hand was in it, whereby he bound the Hands of thoſe conſpiring Villains to the good Behaviour ſo effectually, as if God had come from Heaven, and had immediately manacl'd them, ſo that they could not lift up (all or them) one Hand to Murder Joſeph.
2. The ſame God that did manacle their Hands before, ſhackles their Feet now, they cannot ſtir a foot without Gods leave, no more than lift a Hand: Oh how God coucheth thoſe Blood-hounds, and makes them lye down here, till the Merchants of Midian come from Gilead to them: Gods thoughts wore far differing from, yea, contrary to theirs: They deſign'd nothing elſe (in their ſitting down to eat) but to fill their paunches, or it may be, to ſtifle their Conſciences (which might probably prick them for what they had done) by Feaſting, and making merry; or to refreſh their tyred Spirits, being poſſibly almoſt ſpent in tugging poor Joſeph; or to rejoice together, for being freed from their Dreaming Brother. But God deſigned other and better things, that is, that they ſhould remain there, and not remove thence, till the Midianite-Merchants came thither to reſcue Joſeph out of their unnatural, inhumane and unbrotherlike Hands: They ſat down to rejoice for their riddance of Joſeph; had not their Conſciences been faſt aſleep (as Jonah was in the ſide of the Ship, Jon. 1.5.) they ſhould rather have ſate down to weep for their wickedneſs againſt him: No doubt, but there was the Devils Hand in this their poſture of ſitting down, for ſurely he had drawn an hard Hoof over all their Hearts, ſo that either they felt no remorſe upon reflecting on themſelves for their unparallell'd (eſpecially among the Patriarchs) impiety at the preſent; or if they found any regret and recoilings of their Conſciences, they fall on Feaſting and mad Merriment-making, thereby to muffle and muzzle up the Mouths of their horrible guilty Hearts, as curſed Cain did when he had ſlain his Brother Abel, went to Build a City, that the noiſe of his Axes and Hammers (uſed in his Building and Battering work) might deaf and drown the hideous ſhrieks and horrid outcries of his own clamorous Conſcience, Gen. 4.15. 16, 17. Thus thoſe harden'd Villains ſought to eaſe their inward Gripes by eating and making much of themſelves, as if doing miſchief to their Brother had been a meritorious Act and matter of joy, they drank Wine in Bowls (ſaith the Prophet Amos, Amos 6.5, 6.) but not one Man was ſorry for the affliction of Joſeph, who was then pining in the Pit, while they were Feaſting themſelves becauſe freed of him: They ſhould rather have been ſick at Heart (as Amos's his words import) velo nechlu, non condolent, ceu cruciantur, gnal ſheverim Joſeph, they ſhould have condoled it Cordially, and the confraction of Joſeph, or their breaking him to Shivers (as the Hebrew word is) ſhould have been a cor-dolium to them, and break all their Hearts into ſhivers alſo. Poor Reuben was indeed grieved ſo far as he durſt ſhew it among ſo many that were outragious.
☞ And Joſeph forgat not his Half-brothers kindneſs when he came to his own Splendid and Courtly-greatneſs, as before: So God (who is all Bowels) will not forget them who commiſerate his afflicted Joſeph's, and concern themſelves to relieve them, as they have opportunity and ability.
Thus we ſee there was the Hand of Satan in their thus ſecurely ſitting down, as if they had not ſinned at all; but without controverſie, there was an Eminent hand of God in it, that they muſt ſit down there, and not wander thence among their Flocks and Herds, (as was their frequent practice) no, they muſt ſtay in that place until the Midian Merchants came up thither; and then God ſtirr'd up another friend to Joſeph from among thoſe very Conſpirators againſt him, beſide Reuben aforeſaid, even Judah, who takes the Divine hint of a fit and fair opportunity for delivering Joſeph his Brother from dying by Famine, as his Elder Brother Reuben, who had deliver'd him before this from dying by the Sword: This brings me to the ſecond Remarkable Circumſtance, which the moſt wiſe and gracious God ordered in order to Joſeph's Deliverance: 'Twas at that juncture of time, when poor Joſeph (far enough off from his affectionate Fathers Eye, and from all other Friends furniſh'd for his reſcue) was moſt miſerably handled by his mercileſs Brethren, one while they would diſpatch him outright by ſtabbing him, and when wrought and brought off from this Reſolution, another while they reſolve to deſtroy him gradually by famiſhing him, ſo to die a lingring Death, as before: In purſuance of this ſorer pain and puniſhment, they had (as Joſephus ſaith) bound Joſeph with Cords, put him into a deep Pit or Well that he might periſh there with hunger, while they were Banquetting with Delicates and Carouſing Delicious Cups. Immediately after (ſaith Joſephus) they had gather'd in their Harveſt, and Harveſt-joy was ſo great that the Jews ſolemniz'd it with Feaſts of rejoicing, Levit. 23.10, 16, 17, 39, 41. Deut. 16.9, 11, 13, 14. and 'tis ranked (as with the joy of Marriage, Cant. 3.11. when Man rejoiceth at the finding of his loſt Rib, ſo) with the joy of Victory, Iſa. 9.3. As in Times of peace the joy of Harveſt is the greateſt publick joy, ſo in Times of War is the joy of Victory, which oft-times after the ſharpeſt Battels, is grounded upon reaping the richeſt Booties, as Numb. 31.9, 27. Judg. 5.30. 1 Sam. 30.16, 19, 20, 22, 23. 2 Chron. 20.25, 28. Pſal. 68.12. and 119.162. If Joſephus judge right of the time of their ſitting down to eat here, that it was ſoon after Harveſt; no wonder if they had their tranſports in Feaſting, however at the ſame time their poor Brother was afflicted in Faſting, and the time of their Mirth, was the time of his Mourning: It was certainly a ſad Spectacle to ſee poor Joſeph ſtript of his Colour'd Coat, bound Hand and Foot with ſharp Cords, and caſt down into a deep Pit, wherein (as Rabbi-Solomon ſaith) were Serpents and Scorpions, and all this done to a Brother by the Hands of his own Brethren; 'tis true, we have not one word written in Scripture, how Joſeph took all theſe Injuries (being Innocent) from his Brethrens Hands, nor what he ſaid to ſave himſelf from being deſtroyed by them: Yet their own Confeſſion they made (when God had put them upon the Rack of remorſe for their Barbarity toward Joſeph) doth plainly intimate, that he uſed many intreaties to them, but their Hearts were ſo hardened, that he could not be heard by them; compare Gen. 37.23, 25. with 42.21. But how much more ſad a Spectacle was it to ſee poor Joſeph in the Pit, put there on purpoſe to periſh and pine away, where Serpents and Scorpions (if there were any, as the Rabbi, boldly enough affirmeth) would have done him the greateſt kindneſs to ſting him, and diſpatch him at once: We may eaſily imagine, what ſighs and groans, what prayers and tears poor Joſeph pour'd out there to his Brethren, that they would commiſerate his caſe, and not leave him in that deſperate and deſtructive condition, yet thoſe mercileſs Men had no room for mercy or compaſſion towards him; but thoſe Brutes more like than Brethren, moſt barbarouſly turn their Backs upon him: This was Gods time of ſhewing mercy to Joſeph, when in this forlorn miſery, 'twas God that ſent thoſe Merchants of Midian at that time, and to that place; 'twas a good Providence to Joſeph, 'Tis not in Man to direct his own ſteps, and his way is not in himſelf, Jer. 10.23. Thoſe Merchants minded their own matters, now coming from Gilead, which was a Mart for Merchants, Jer. 8.22. and 22.6. This Gilead was in the way from Arabia to Dothan, and Dothan was the way thence into Egypt. They voluntarily went to the Mart at Gilead, which ſignifies an heap of witneſs, Gen. 31.47. a goodly Countrey, not only Fertile for feeding of Cattel, Jer. 21.6. Cant. 4.1. Numb. 32.1. but alſo famous for affording the moſt Sovereign Balſams whereof (they ſay) Salves were made to cure all ſorts of Sores. Thither theſe Merchants went voluntarily to Buy Balm or Balſam of all ſorts (the Xylo-balſamum, or that of the Wood, the Karpo-balſamum, or that of the Fruit, and the Opo-balſamum, or that of the Juice) and when they had made their Markets in this and other Spiceries, they came back as voluntarily with their Merchandize to Trade and Traffick down into Egypt. They came hither to Dothan (in their way to Egypt) indeed on their own accord, yet were they moved and drawn to this place by a Divine over-ruling Hand too. While Joſeph's Barbarous Brethren look'd upon him with an evil Eye, and were inexorable to all his earneſt Intreaties, yet Joſeph's good God look'd upon him with a good Eye, he ſaw the anguiſh of his Soul (which his brutiſh Brethren would not ſee, Gen. 42.22.) and heard his ſighs and groans, his paſſionate Prayers, and the voice of his weeping, Pſal. 6.8, 9. which thoſe Barbarians would not hearken unto, and brings (as in his Almighty Hand) thoſe other Barbarians (the Arabians) better than they (that ſhould have learnt better things in ſuch a Bleſſed Patriarchs Family) and more compaſſionate to miſerable Joſeph, as that Samaritan was to the wounded Man than either the Prieſt or the Levite, Luke 10.30, 31, 32, 33. as he relieved him, ſo they [foreign] (which is Luke 10.31. read [by chance] but ſhould be read [by Providence] or, as the Lord order'd it, for foreign, from whence the word cometh, ſignifies the Lord) were ordered to Dothan by the Providence of God (over-ruling all matters) at this very nick of time: 'Tis Remarkable how Divine Providence appear'd plainly predominant in both the poſtures of Joſeph's Brethren, and of thoſe Midianite-Merchants; the former are bound faſt Hand and Foot by the powerful Providence of God, they muſt ſit down, and not ſtir from that place, they muſt not go away each to their ſeveral Stages and Stations in feeding their ſundry Flocks, but there they muſt ſtay till thoſe Merchants come up to them: And on the other Hand, thoſe Midianite-Merchants muſt diſpatch their Merchandize-making at Mount Gilead juſt againſt ſuch a time, they muſt not linger a day longer (as many Merchants may do at Mart-Towns, upon viſiting Friends, &c. after they have accompliſh'd their Markets) neither muſt they loiter by the way ſo much as one hour, but they muſt keep in their going (and travelling) poſture (as Joſeph's Brethren are kept in their ſitting poſture) both to one Moment and Minute of Time.
☞ Oh what a wonderful Connexion and Concatenation of two Differing Poſtures (as Motion in the latter, and Reſt in the former, are) doth moſt manifeſtly appear here! a may-be, or may not be with Man, is a muſt be, or muſt not be with God: Thoſe very things that are merely caſual and contingent as to us, are neceſſary, and unavoidable as to God.
Joſeph's Brethren might have (by the Might of their own Natural Free-will) gone away from this place, and have been out of the way and walk of thoſe Merchants of Midian; and thoſe Merchants were under no Neceſſity (as to themſelves) of either coming that way and at that time: yet both are thus over-ruled to jump happily together in order to Joſeph's Deliverance.
As Joſeph ſaid afterward to his Brethren, [It was not you that ſold me, ſo much as it was God that ſent me,] Gen. 45.8. and 50.20. So he might ſay to thoſe Merchants [you did not ſend your ſelves hither, or ſought me here; but 'twas God that ſent you, both to find me, and to free me.] So that Man is not Maſter of his own Matters, either in his way, or in his walk, much leſs in his work. But the Goodneſs, Wiſdom, and Powerful Providence of God ordereth all, both Perſons and Things: Pharaoh himſelf (that mighty Monarch) cannot come to take his pleaſant proſpect upon his River Nilus, (as he calls it, Ezek. 29.4.) in his Morning-walk, but 'tis God that over-rules and orders it, Exod. 8.20. telling Moſes before-hand that he might there meet him: And thus thoſe Merchant-men (though they moved freely and upon their own accord as to ſecond Cauſes, yet) were drawn hither by a Divine hand for ſerving the Appointments of the firſt Cauſe, is God's Decree, which directed them both this way, to this place and at this time. Thus the leſſer wheels in a Watch are carry'd on by the Motion of the main-wheel: and the lower Orbs in the Heavens (though they have a ſpecifick motion of their own) admit of an (indeed) irreſiſtible circumvolution of the Primum Mobile: Thus the great God is the Primus-Motor or Firſt-Mover of all, even known to Philoſophy, much more to Theology: by him, and in him, we live, move and have our Being, Act. 17.28. Diſpoſing the Motions of the Mind as well as of the Body; as will be more manifeſt in the Third remarkable Circumſtance of this Hiſtory into which this laſt (gloſs'd upon) doth lead me: to wit, Judah's interceding for Joſeph (under moſt ſad Circumſtances) immediately upon the firſt appearance and approachment of the Midian-Merchants: No ſooner had God ordered the motion of thoſe Merchants Bodies to this place at this Time, but immediately the ſame Almighty God caſts a motion into Judah's Mind, and Judah hereupon makes this motion to his Brethren, that they might ſell Joſeph to thoſe Merchants, (who traded in perſons as well as in things by way of traffick) and ſo ſave his Life from being deſtroy'd by Famine, as Reuben (before this) had by another motion reſolved them, that it ſhould not be deſtroy'd by the Sword: Joſephus ſaith here, that when Reuben (after he had brought them to this reſolve, not to ſlay Joſeph, but to caſt him into the Pit) did bind him with Cords himſelf, and let him down gently and eaſily into the Pit himſelf, which being done he departed from his Brethren, to ſeek out a more convenient and commodious place for paſture (this is the more probable, becauſe it was the practice of the Patriarchs to ſeek out paſtures for their Flocks, till they found thoſe that were fat paſtures and good, according to 1 Chron. 4.39, 40. where theſe Patriarchs are ſpoke of v. 1. and 24. and ch. 5.1. &c.) but when Reuben was gone (ſaith he) Judah, eſpying thoſe Arabian Merchants making towards them, counſell'd his Brethren to ſell Joſeph to thoſe Arabians, aſſuring them that Joſeph would die by that means, and it would be better he ſhould die among Strange… afar off, than among them in the midſt of his Brethren, who would hereby be acquitted from having any actual Hand in his Death. This counſel of Judah, which ſignifies [praiſe God] all his Brethren praiſed be God, who ordered and over ruled all theſe matters) unanimouſly commended, and conſented to it; hereupon Joſeph was drawn out of the Pit, and Sold to thoſe Merchants, and hereby Judah deliver'd his Brother from this latter danger and death, as Reuben had done from the former: But when Reuben returned from ſeeking paſture, (being reſolved to reſcue Joſeph without his Brethrens knowledge) came by Night unto the Pit (as Joſephus ſaith) and call'd upon Joſeph with a loud voice, but having no Anſwer, he then thought that they had ſlain him in his abſence, whereupon he ſadly bewail'd himſelf, and reproved them with a moſt rigorous reprimand; but underſtanding what they had done, he was then ſatisfied: Judah's Arguments prevailed with him, as they had done (before he return'd) with the reſt of his Brethren.
The ſenſe of whoſe Arguments (in the general) was this, Judah motions a middle way betwixt the two miſchiefs that perplexed them, and propoſeth, Gen. 37.26, 27. Saying to them, If you will ſell him, you not only free your ſelves from Blood-guiltineſs (whether Actually by Slaughter or Acceſſorily by Famine) but you will get to your ſelves good gain in the price of him; neither would this be all your advantage, for beſides, by this means you will withdraw him from our Father, to whom he did uſually accuſe us, and with whom he was better beloved and more made of than us all; yet further, hereby we ſhall make him become a real Slave to thoſe that Buy him, and ſo diſappoint his Dream'd of Dominion: But more particularly, obſerve here,
1. That at this time of Judah's interpoſing for Joſeph, his Brethren were already reſolved by Reuben's Reaſons (which no doubt God put him upon for Joſeph's good) not to ruine him with their own Outragious and Murdering Hands, but to permit only his pining away and periſhing in the Pit.
2. Judah was here moved by the Spirit of God to deliver Joſeph from this ſecond Death (as Reuben was, to diſappoint the firſt) whereby he became ſo far inlightened, as to account his caſting Joſeph into the Pit (to which Reuben adviſed) would be no better (ſhould they let him lye there) but a ſlaying of him themſelves.
3. This excellent Illumination in Judah (that diſlik'd to be an Acceſſory in evil, as well as principal) was no thorough ſaving Humiliation (which was wrought afterwards in Egypt by Joſeph's roughneſs, Gen. 42.7, 21, 22. and 43.8, 9, 18. and 44.13, 16, to 34. and 45.1, &c.) for he ſtill retained ſome hatred againſt his Brother Joſeph, inſomuch as he gave Counſel to make a Bond-ſlave of his Brother, which was as bad as Death: If bare Baniſhment be (as Lawyers term it) a civil Death, how much more is it, when 'tis a Baniſhment into Bondage, ſeeing Liberty is oft preferr'd above Life; ſo that Judah in propoſing his Brother Joſeph's perpetual Slavery, acted more like one of the Devils Patriarchs (as Cain is call'd by Tertullian for Hating and Murdering his Brother Abel) than one of Gods: Though Judah had here ſome Paſſion of Love, and Compaſſion towards Joſeph, in deſigning to deliver him, yet in Selling him as a Slave there was (at leaſt) a pang and an Act, if not an habit of hatred: And according to the Apoſtles Rule, he that hateth his Brother is not of God, but of the Devil, 1 John 3.10. and is not tranſlated from death to life, ver. 14. Nay, in downright terms, is but a Murderer, ver. 15. And how far Judah's motion to ſell him, (which indeed was better than to ſlay him) was remotely at leaſt a Murdering motion, ſeeing this Selling him, was but a paſſing over their power (to put Joſeph to Death) into the Hands of thoſe Arabians, who might with more Colour of right have Murder'd him as their Slave, than they might do as their Brother, becauſe they being Barbarians, no better Behaviour could be expected from them than what was Barbarous toward their Bond ſlaves, eſpecially conſidering, what God himſelf allow'd of among his own Iſrael, during the time of their Rudeneſs and Pedagogy, to wit, If a Maſter corrected his Servant (whom he bought) ſo cruelly that he died upon it within a day, the Maſter was not to be puniſh'd for his death, and the reaſon is rendred, becauſe he was his Money, Exod. 21.21. ſo the loſs of his Servant, being the loſs of his Silver, ſeem'd a ſufficient puniſhment which he had inflicted upon himſelf; though (in truth) that Servant did not owe his Life, but only his Labour to his Maſter; and the loſs of his Life is not only the loſs of a Servant to his Maſter, but alſo the loſs of a Member to the Body Politick or Commonwealth. Yet Iſrael had this Divine allowance of Auſterity towards ſuch Bond-ſlaves out of thoſe Nations, which were decreed to be deſtroyed, Deut. 7.2. and it need not to be doubted, that thoſe Arabians (being Barbarians) would be as auſtere and boiſterous upon an Hebrew Bond-ſlave (ſeeing he, as Joſeph here, was their Money) as Hebrew Maſters might be in the like caſe to Canaanitiſh Captives; all which evil Judah's (even good) motion expos'd Joſeph unto, yet this he ought not to have done, nor his Brethren have conſented to the doing of it, ſeeing Joſeph was their Brother (to whom they all did owe Brotherly Love) and their own Fleſh) (from which they ſhould not have hid themſelves, Iſa. 58.7.) therefore better things were expected from them, than to expoſe their own Brother and their own Fleſh to the barbarous uſage of thoſe Blind (and therefore Bloody) Barbarians, from whom no good, no kindneſs, nothing but a moroſe Carriage could be expected: Their poor Brother, who was of the ſame Nature, yea, and had the ſame Father in Nativity, who was alſo capable of the ſame Grace and Glory with themſelves, and who had no way been injurious to any of their Perſons, ſave only to their ſins, Gen. 37.2. yet did they ſhut up their Bowels of Compaſſion towards this Joſeph their Brother in his neceſſity and extremity, for which they are deemed and doomed as Murderers, l John 3.15, 16, 17. neither drawing out their inward Souls, Iſa. 58.10. nor their outward Succours of this Worlds good to him, but Murder'd him in their Hearts while they wiſh'd him out of the World, when they ſold him into Arabia, wiſhing him ſcarce ſo well as Caracalla did his Brother Geta, of whom he ſaid, [Divus ſit, modò non ſit vivus] I would he were in Heaven or any where, ſo that I were rid of him, let him be Canoniz'd for a God, ſo I may not be troubl'd with his Company as a Man: Thus Joſeph was a great Eye-ſore, and the grand Trouble-houſe (as will more appear after, when the third thing [they ſold him out of envy] is ſpoke to) even to Judah himſelf (who made this motion of ſelling him away far from them) as well as to the reſt of his worſe-minded Brethren.
4. Conſider The Quality and Nature of this motion, which God put into Judah's mind, and which Judah made manifeſt in propoſing it to his Brethren: The motion was both good and evil in various reſpects.
1. It was good in its Nature and Quality, yea ſo good in the General, that the Jewiſh Rabbies do affirm this compaſſion of Judah in drawing Joſeph out of this dry Pit, was the cauſe why Daniel (who was of Judah's Tribe) was delivered afterwards from the Lions Den; but more particularly, judicious Pareus doth moſt ſolidly demonſtrate the goodneſs of Judah's motion from the three famous Topicks (ab utili, ab aequo and ab honeſto) in Moral Philoſophy, to wit, Judah's firſt Argument to prove and promote his motion of ſelling Joſeph (to be their preſent work and duty) was drawn from that common Head (ab utili) arguing [What profit is it, if we kill our Brother?] The Cogency and Force of his Argument lyes in this; That all men do in all their actings and undertakings propound ſome profit to themſelves, all Thieves and Robbers do promiſe to themſelves ſome profit in attempting all their Thefts and Robberies, and where no prize can be expected, there no project will be atempted; hence the Poet ſays, cantabit vacuus coram latrone Viator. The Purſeleſs Traveller fears not the Purſe-Cutter: Pirates at Sea will not aſſault empty Veſſels. Chryſoſtom's Thief Steals not Straw (what profit is there in that?) but Gold, Goods, and all profitable things: On this wiſe Judah argues [Mah Betſang] What profit &c. what ſatisfaction? or (as the word ſignifies) what a wounding will it be? That is, our wounding of our Brother will be the wounding of our own Conſciences; what eaſe and ſatiſfaction will it be to our minds, if to appeaſe our grief we Sacrifice Innocent Blood, and when our Anger is allayed, a Storm of Anguiſh be raiſed up in our Conſciences, which cannot be appeaſed? Our Thirſt for Joſeph's Blood will be a piercing Sword to wound our Spirits; and what profit will this be? There may be ſome profit in ſelling him, but none in killing him. ☞ Would to God, that we, when ever Tempted to any Sin, could ask our Hearts Judah's Queſtion [Mah Betſang] cui Bono? What profit to do ſo and ſo? Our Redeemer requires us to reaſon thus [What profit is it to win the whole World, and loſe our own Soul? Mat. 16.26.] the loſs of which is both Incomparable and Irreparable: If to loſe a Mans Life for Money be rightly eſteemed a Madneſs, how much more to ſell a Mans Soul for ſuch ſory, ſimple and inſignificant toys and trifles, as Chriſt teacheth us to ſay, What profit is it to loſe an Immortal Soul, and to purchaſe an Ever-living Death? the Soul once loſt drops down irrecoverably into the Bottomleſs Pit (far worſe than this of Joſeph's) to be tortur'd for ever; ſo the Apoſtle calls on us to cry out likewiſe [What fruit have ye of thoſe things whereof ye are aſhamed? Rom. Rom. 6.21.] Would men conſider the coſt of Sin in pain, and the Fruit of it in ſhame more, they would ſtand in more awe, and not dare to ruſh into it (as the Horſe ruſheth into the Battel) without either fear or wit, ſo freely and ſo frequently: Had David counted the coſt of that one Sin in the matter of Uriah (a black bed-roll whereof is recorded, 2 Sam. 12.10, 11, 12.) had he but asked [What Fruit ſhall I reap from this four Crab-ſtock?] The Traveller, ver. 4. (whether the Devil that World-trudge-over, Job 1.7. & 1 Pet. 5.8. or Concupiſcence, but a ſtranger to him, no home-dweller in him) had never entred into him, much leſs, been ſo courteouſly entertained by him: ſhame is always one Fruit of Sin; 'tis a vulgar, yet a ſignificant ſaying, where Sin is in the Saddle, there Shame will be on the Crupper; Sinners look all upon the Honey in the Mouth of Sin, in its coming to them, but never mind the Sting in its Tail, at its parting from them: They would have the Sweet, but not the Shame of Sin: Let Souls Tempted to Sin, remember Judah's (and Jeſus's, of the Tribe of Judah's) words, [What profit is it?] yea what loſs every way: The Judge will be ſure to caſt you in treble coſt, and damages, &c. and remember the Apoſtles words [what Fruit will grow upon ſuch a Bitter Root, Heb. 12.15. nothing but Vanity and Vexation. Judah's (ſecond) Argument, had its riſe ab aequo, for thus he argued, 'Tis more juſt and equal for us to ſell him, than to kill him, for (ſaith he) we ſhall not be guilty of ſhedding his Blood, if we only ſell him [our hands ſhall not he upon him hereby:] Judah here Judgeth, that there was the more equity in ſelling Joſeph, in regard three inconveniences would be avoided by that means: As,
1. They ſhould thereby be clear from ſhedding his Blood themſelves.
2. Yet they ſhould thereby ſend him far enough off from his Father, who ſo doted upon him, as to lay out all his Love upon him, and reſerv'd little or none for them.
3. Hereby alſo they ſhould diſappoint the Dreamer, of that Dignity and Dominion he Dreamed of; Joſeph's being ſold for a Slave (Judah thought) would prevent his preferment: Thus he ſooth'd them up by ſending them but out of one Sin into another: He fetcheth them off from ſlaying him, becauſe ſhould they ſhed his Blood, they would find it a matter of great difficulty to conceal his Blood, for Murder will out with men ſooner or later, and could they conceal it from Men, yet could they not from God, for it will cry up to him for Vengeance againſt us, and ſhould it happen to be brought to light, and become known to Men, then can we expect nothing but both Reproach and Revenge, Gen. 4.10. Job 16.18. Act. 28.4. Judah's (third) argument was taken from that topick [ab Honeſto] 'Twas but an honeſt act and a religious duty to ſpare Joſeph, for (ſaith he) Joſeph is our Brother, and our own Fleſh: To ſpare a Brother is honeſt; this argument prevails upon them, as the Angels call to Abraham, ſaying, [Lay not thy hand upon the Lad, Gen. 22.12.] The ſtrong influence hereof both fetcheth them off from ſlaying Joſeph, and fixeth them upon ſelling him, becauſe they were reſolv'd that they would be rid of him, they much matter'd not how, ſo they ſee him no more. But
2. As this motion of Judah was good in theſe three reſpects, ſo we ſhall find, that it was a bad and an evil Motion, in the General, becauſe this motion of Judah for ſelling Joſeph had very evil effects to the Sellers, and to their poſterity for ſome hundreds of years after, for this ſelling of Joſeph was (without controverſy) the occaſion of Iſraels going down into Egypt, where they ſuffer'd a ſevere Bondage for a long time: But this motion of Judah was not only evil in its effects, in the General, 'twas alſo evil in nature in particular: As,
Firſt, If it be conſidered how Judah's motion was bad in the poſitive part of it, though it was good in the Negative: He did well in diſſwading his Brethren from killing Joſeph, but he did very ill in perſwading them to the ſelling of him: For his counſel ought to have been thus ſtated, as a right caſe of Conſcience; Brethren, ſeeing we are like to reap no profit by our unkindneſs to our Brother, but rather reproach and much miſchief, not only from Men (who will repay Juſtice) but alſo from God, (who will make Inquiſition for Blood, Pſal. 9.12. and to whom Vengeance belongeth, Rom. 12.19. yea who is the Avenger of all evils and injuries, Pſal. 10.14. Gen. 50.15.) this miſchief (of ſelling, as well as of killing Joſeph) will return upon our own Heads, and our violent dealing (with him) will come down upon our own pates, Pſal. 7.16. Therefore I counſel you, neither to kill him, nor to ſell him, but to ſave him from both thoſe evils, draw him out of the Pit, nouriſh him with meat, clothe him with his party coloured Coat again, and reſtore him ſafe to his Father.
Secondly, Conſider, As his Counſel had been good indeed had Judah adviſed according to the aforeſaid, ſo had he aggravated the evil of Selling him, as well as of killing him, his advice had been good alſo: 'Tis true, it was the leſſer evil to ſell him than to kill him, yet the ſelling him was a kind of killing him, for therein they ſpoil'd him of his Liberty (which is dearer than Life) in ſelling him for a Slave (as Cattel are Sold in the Market to Butchers) tranſmitting by that Sale a power to the Merchants either to kill him, or to keep him: Beſides, there was a manifeſt Breach of the Plagiary Law, [He that ſtealeth a Man, and ſelleth him, ſhall ſurely be put to death,] Exod. 21.16. and again, [If any Man be found ſtealing any of his Brethren of the Children of Iſrael, and maketh Merchandize of them (as they do here of Joſeph) then that Thief ſhall die, and thou ſhalt put evil away from among you,] Deut. 24.7. This Law was then writ in their Hearts, Rom. 2.15. long before it was writ in Moſes Tables, otherwiſe Cain's killing his Brother Abel had not been Murder, &c. Therefore this Sale of Joſeph was no leſs than a double Inquity.
1. In Stealing him from their Father, whoſe proper goods he was, and not theirs.
2. In ſelling him to Arabians, who were ſtrangers to Religion. Upon both thoſe Heads Judah (had he been a good Councellor) might have amplified, and illuſtrated the evil of both thoſe Acts: As,
1. He might have ſaid, Brethren, our Brother is (as we all are) our Father's beſt Goods (as Job's Children were to him) having God's Image, which no other Goods have: The more excellent that a ſtolen thing is, the greater Puniſhment that Theft deſerves, Man is the Maſter-piece of God's Creation, being created (ſo no other ſublunary Creature is) in the Image of his Creator. Hereupon the very Law of Nature hath branded Man-ſtealing, as [Crudeliſſimum Inſtitutum.] The moſt Cruel of Thieviſh Enterprizes, and no leſs than [Crimen laeſae Majeſtatis] High Treaſon againſt the King of Kings, being a ſtealing of God's Image: Hence the Ancient Roman-Laws condemned Men-ſtealers to the Metal-Mines, and a latter Law of the Great Conſtantine caſts them to the wild Beaſts: Judah might have ſaid here, Joſeph is a Man, ſo hath on him God's Image, this will be the worſt ſort of Theft, and Joſeph is a Jewel, ſo Jacob accounts him, the greater Injury this will be to our Father to Rob him of his Darling and Diamond: Therefore, Oh do not this abominable thing, Jerem. 44.4. we may not ſo much as ſteal Joſeph; much leſs may we,
2. Sell him, Seeing to be Sold into Slavery is a certain loſs of Liberty, (which is as precious as life it ſelf) beſides, [quid aliud eſt, quàm ſexcentis eum mortibus objicere?] what is it elſe, than to expoſe him to an Hundred Deaths? but the worſt of all is, we do not ſell him to Iſraelites, (where he may ſtill enjoy the Ordinances of God's pure Worſhip) but to Iſhmaelites (who are degenerated from the Church) yea, to Arabians (who have no knowledge of the true God) to an Heatheniſh Idolatrous People; ſo we become Sellers of Souls, as well as of Bodies; for hereby he will be in danger to be corrupted in Religion, and carried off alſo to Idolatry, by which means, he will be ſeduced out of the Service of God into the Slavery of the Devil, and ſo his Soul will be brought into the baſeſt Bondage, as well as his Body. Though ſuch Soul-Merchants and Spiritual Merchandize be found in myſtical Babylon (which the literal never pretended to practice) among her Pardon-mongers for Purgatory, whoſe Trade is wholly about the Souls of Men (either fixing them there, or freeing them thence) Rev. 18.13. There muſt none ſuch be found in the true Church of Iſrael, and the right God-worſhiping Sion: And if thoſe Court-Sycophants were curſed for, driving David from the Inheritance of the Lord (that is, from being preſent at God's Publick Worſhip in the Tabernacle) and for bidding him (Really, though not Verbally) Go ſerve other Gods, in Idolatrous Countries, 1 Sam. 26.19. what could Judah and his Brethren (who were the Patriarchs of Iſrael, expect both for ſtealing Joſeph from his Fathers hand, and for Selling him from his Houſe (wherein the true worſhip of God was upheld then only in all the World) into Arabia, and into Egypt (two Heatheniſh and Idolatrous Countries) what was this but a plain bidding him Go and ſerve other Gods, than thy Father's God? and was not this as curſed a Crime in the Patriarch's dealing thus with Joſeph, as it was in Doeg (that Dog, the Curſed Edomite) who dealt thus with David, and brought him to bewail his Baniſhment, crying, Woe is me, that I muſt ſojourn in Meſek, and among the Tents of Kedar? Pſal. 120.5. that is, among the Arabians (the very People to whom Joſeph was here Sold) of Iſhmael… Poſterity, Gen. 25.13. and who uſed to live in Tents, Cant. 1.5.
Thus it plainly appeareth that Judah's Motion for Selling Joſeph was bad as well as good. 'Twas indeed very good, as it was a ſaving his Brother from being ſlaughtered; yet the ſelling of him was very bad, and a notorious wicked Act, though God over-rul'd it for good every way to him, to them and to their Father. So that Judah deluded both himſelf and his Brethren into a vain and falſe Perſwaſion, that they were not Guilty of Joſeph's Blood, becauſe they ſpar'd his Life; whereas in ſelling him for a Slave, and that into an Idolatrous Country, was, as much as in them lay, to drive him (Body and Soul) out of this World, and the next too, &c.
☞ Hence have we here three notable Inferences.
The Firſt is, Bad Men think themſelves good and guiltleſs, if they can but contain their Hands from acting the groſſeſt Enormities, or can conceal their grievous Crimes from the knowledge of Men: As if God had forbid greater, but not leſſer Sins (though that Divine Precept [Thou ſhalt not Kill] Prohibits not only the Effect of the Hand, but alſo the Deſire of the Heart for the Death of our Brother, whom we ought not to hurt in Thought, Word or Deed: And as if God (who is foreign, All-Eye) could not diſcern concealed Crimes (as to Men) ſo, as both to diſcover them to the World, and to take ſevere Revenge for them in the World alſo.
The Second Inference, Behold here the ſublime Folly, and ſtrange Stupefaction which intoxicateth wicked Men, that think to deſtroy God's Joſeph's by either Force or Fraud, therefore do they take moſt cruel and crafty Counſel, how to accompliſh their deviliſh Deſigns; whereas all the meaſures they renew, and all the means they make uſe of never ſo often (in Tendency to gratifie their wicked Wits, Wills and Wiles) yet all ends in Folly and Diſappointment.
The Third is, So powerful are the Decrees and Providence of God, that Wicked Mens Works (whereby they would prevent the Proſperity and Preferment of pious People) are ſo over-ruled thereby, that they do plainly promote them: Here Joſeph's Brethren reſolve to kill him (to diſappoint his Dreams and God's Decree) no, ſaith Reuben (who failed in the manner, but not in the matter and end of delivering him) let him be caſt into the Pit; this was done to deſtroy him (on their part, though not in Reuben's) no, ſaith Judah, (who fail'd both in the manner (in his Man-ſtealing and Man-ſelling) and in the matter and end, as not deſigning to deliver him ſafe to his Father) yet all this evil in them, God orders for good to him, whatever they did to be reveng'd of Joſeph, and to defeat God's Decree and his Dreams, made way for their Accompliſhment. Oh how ought we to acquieſce even in ſeeming contrary Diſpenſations: ☞ Eſpecially conſidering how the moſt Wiſe and Gracious God hath given us a double Diſpenſation in our own days, as a renewed Exemplification of Joſeph's Deliverance, moſt worthy to be tranſmitted to Poſterity by a perpetual Record.
NB. The late and preſent Popiſh Plot (carried on by the Patriarchs of Rome (the Jeſuits) to Murder the Innocent Child of Reformation (as the Dragon did the Manchild, Rev. 12.4.) and to reduce Great Britain and Ireland, &c. under Rome's Tyranny and Government) hath been manag'd after the ſame Method as thoſe wicked Patriarchs did here to remove Innocent Joſeph out of their way, that they might poſſeſs their Father's whole wealth among them, as well as his Reſpects: Joſeph ſtood in the way of their march to hinder them (as Amaſa's Body did in the way of the Armies March, 2 Sam. 20.12, 13.) and therefore muſt be removed.
The Conclave and Conſult of this curſed Crew, hereupon (as in a Diabolical conſort) unanimouſly cry, (as thoſe wicked Husbandmen, the Proud Phariſees) This is the Heir, come let us kill him, and the Inheritance ſhall be ours, Matth. 21.38. and as thoſe cruel Conſpirators (Joſeph's Brethren) cry'd againſt him, ſaying, Come, let us kill him, and caſt him into ſome pit, &c. Gen. 37.20. In purſuance of this Plot and Project the Pope juſt like Ahab (who ſold himſelf to Sin) Falls to work; as wicked Ahab lick'd his Lips and longed for ſome Lettice out of Naboth's Garden, or had taken a Surfeit of the Grapes which grew in his Vineyard, and ſo mar… … Appetite, that he threatned Naboth his Life, and muſt have his Vineyard, as well as … Life. 1 King 21.2.10.16. whom Jezabel (that Fire-brand of Miſchief, a very Hell-Hag) ſt…rred up, v. 25. So the Pope (prompted on by the Mother of Harlots, Rev. 17.5.) long…d and lick'd his Lips at ſome Lettice, fain would he pick a Sallet growing in Great Britain's Garden, thereupon ſets all his curſed Engines (Knights of the Poſt, Incarnate Devils, &c.) to w…k, that this Vineyard (ſo Tempting and Deſireable) might Eſcheat to him: Hereupon the B…hop of Caſal is ſent to claim Ireland, and Card. Howard England, both by the Pope's Authority, that ſo a plauſible pretence might precede the Pope's forcible Entry. In order to which latter, his Provincial (Whitebread) was Impowered to grant Commiſſions for General-Office…s to Head a ſecretly-liſted Army, that with the Help of the French (Landed at Dover) might make a general Maſſacre upon the poor Proteſtants (the Joſeph of this Time) ſo to extirpate that Northern Hereſie (as Celeman call'd the Reformed Religion) and ſo to root it out as not to leave one Heretick alive, to Declare that there ever was the Proteſtant Religion in England. This Mr. Bedloe Swore to in Ireland's and Groves's Trials, pag. 37. To compaſs this curſed Deſign with more Facility, the Popiſh Conſult concludes, that Two Remora's muſt be removed before they could come to their purpoſe.
Firſt, The King muſt be kill'd, becauſe (ſay they) he had cheated them ſo oft, they were now reſolv'd he ſhould ſerve them ſo no more. See Dr. Oate's 16th Depoſition: And,
Secondly, Juſtice Godfrey muſt be murder'd alſo, becauſe he had taken Recogniſance of Dr. T…ng and Dr. Oates (the firſt Diſcoverers of that Helliſh Plot) and put it upon Record, and therefore not ſo eaſily to be ſtifled: Hereupon 'twas reſolv'd in their Conſult, that he muſt be put out if the way, otherwiſe, they ſaid, their Plot would be ſo far ſpoiled, as that it muſt be left for another Generation to finiſh: 'Tis very remarkable that the like Confuſion (as Babel ſignifies) came upon thoſe Babel-Builders, that attended thoſe Conſpirators againſt Joſeph, who were at one time for ſlaying him at once by a ſtroke of the Sword, at another time, they were for deſtroving him by a lingring Death, famiſhing him in the Pit into which they would caſt him; But at a third time no, They would ſell him to the rude Arabians, that they might either diſpatch him or ſo diſpoſe of him, as themſelves might never be troubled with him any more.
Thus likewiſe the like Confuſion of Tongues came down as a Judgment from Heaven upon our Popiſh or (as they call themſelves) Catholick (which ſhould rather be Cacolick) Conſpirators to hinder their Babel Building in two ſeveral Reſpects, and at two ſundry Times.
Firſt, Relating to His Majeſty, when the Conſult of Jeſuits at Wild-Houſe had condemned the King, and decreed it lawful for any to deſtroy him, yet could they not accord among themſelves about the manner of it; ſome were for ſtabbing him, others were for ſhooting him, and a third for poyſoning him: (Anſwerable to the Conſpirators againſt Joſeph, who could not come to a Reſolve whether they ſhould ſlay him, or famiſh him, or ſell him:) However, ſuch deſperate malice had ſo Debauched their Reaſon, and even Sataniz'd thoſe Conſpirators of our tim…, that, as if they had been transformed into ſo many Breathing Devils, they were tranſported (…or making ſurer work) to try all or any of theſe three methods of deſtruction: h…r…upon,
1. Conyers and Anderton (two Monks) with four Iriſh Ruffians, were all (or any) of them …ppointed to ſtab him as occaſion offer'd; and for doing this Villany a great Reward was promis'… them, &c.
2. Groves and Pickering (two other of theirs and the Devils Tools;) the former of the Laity, the latter of the Clergy (ſo called) were aſſign'd to ſhoot him, for which execrable Exploit they had fifteen hundred Pound promis'd them; the one in Money, the other in Moneyworth, if thirty thouſand Maſſes (at twelve pence a Maſs) ſaid for his Soul be but worth ſo much Money; ſi vult decipi, decipiatur, &c.
3. Sir George Wakeman (the Queens Phyſician) hath by the appointment of this Conclave five thouſand Pound paid him as part of his fifteen thouſand (granted him as his Opſonium or Salary) to poyſon the King in ſome of his delicate Doſes: Thus in this firſt parallel betwixt the Patriarchs of Rome deſigning to deſtroy his Majeſty, and thoſe profligate Patriarchs to diſpatch Joſeph, there is a congruity, yet herein there is a diſparity, that the third project of the old Patriarchs prevail'd againſt Joſeph to Sell him, though they could neither Murder nor Famiſh him: But the great and gracious Preſerver of Men, Job 7.20. (who preſerveth Man and Beaſt, Pſal. 36.6. ſo that none need doubt of a Deity and Divine Providence) hath hitherto preſerv'd His Majeſty from thoſe brutiſh Men skilful (all thoſe three ways) to deſtroy, Ezek. 21.31. Gods Eye is ſtill good to King and Kingdom, Deut. 11.11, 12.
2. Relating to Juſtice Godfrey (who Repreſented His Majeſty in Courts of Judicature, and againſt whom they prevailed to Murder) yet behold, what a confuſion came upon them, both before the Murder and after.
1. Before it, when Sir Edmond-Bury was condemned by this curſed Conſult, for putting their Diſcover'd Plot upon Record, Vernatti, Le-Fair, Prichard, Kains, (a right Cain for Murdering Abel) Girald, Kelly, Green, Bury, Hill, &c. are all Authoriz'd to diſpatch him by what means they could beſt deviſe. In purſuance of their Bloody purpoſe, they Dog him above a Week (having four thouſand Pound promiſed them for ſo doing, to be paid by the Lord Bellaſis and Mr. Coleman) but could not effect it: This good Magiſtrate might ſay with David, My Life is among Lions, Leopards, and among Boars and Bears every day, Pſal. 57.4. as Joſeph might ſay the ſame, when ſo unhappily ordered among his Bloody-minded Brethren: Hereof alſo Juſtice Godfrey was not a little ſenſible, when he foretold his own Death, ſaying ſundry times, I believe upon my Conſcience, I ſhall be the firſt Martyr: And it may be eaſily imagined, what a Torment it was to thoſe Aſſaſſinates and Blood-hounds (hired to deſtroy him with expedition any way) this Company of Cut-throats, when day by day they could not catch him in any of their Nets that they had ſpread, or in any of their Pits that they had digged (as David ſaith, Pſal. 57.6.) for him: Oh how did their reſtleſs Rage and Malice make them howl like Dogs (as David ſaith in the like caſe, Pſal. 59.6, 14.) when they miſs'd of their miſchievous matters, and returned [re infectá] the bloody deed undone one Evening after another for above a whole Week together! How did thoſe Deviliſh Doeg's, or devouring Dogs run Barking like Mad-dogs round about the City (as David ſaith there) when they could not ſatisfie either their Malice, or their Hunger to eat up his Fleſh? Pſal. 27.2. How did they Hunt him, and Ferret him from place to place, howling againſt Heaven like Hunger-bit Wolves? Iſa. 8.21. when at their Wits-end in their malicious Murmurings: And though the ſame Divine Providence that prevented the Slaughter-men of David, permitted Juſtice Godfrey's to prevail againſt him, Octob. 12.78. by trepanning him into Somerſet-Houſe, where Hill (who then dogg'd him) about Nine a Clock at Night) fawningly beſeech'd him to ſtep down the Back-yard, and part Berry and Kelly (who were then feignedly Fighting there) preſſing upon him (Judas-like) that his preſence as a Juſtice of Peace would prevent further danger: As God would have it, the Juſtice, though at firſt he ſlighted Hill's Helliſh Inſinuation, by his earneſt importunity went down, having Hill before him, (little expecting that place to be his Slaughter-houſe) Green and Gyrald come behind him, and throw a long twiſted Handkerchief over his Head about his Neck, wherewith they pull'd him down, then the pretended Quarrellers ſoon ceaſe, join their ſtrength with thoſe three Miſcreants, and with violent punches upon his Breaſt (to prevent all noiſe) quickly beat his Breath out of his Body; yet then their Counſels were divided (as theirs were about deſtroying Joſeph) for, Gyrald thinking they had not kill'd him enough, would have run him thorough with his Sword, but his Brethren in Iniquity bade him forbear leſt his Blood ſhould make diſcovery of their Murder, and Green, fearing leſt he ſhould revive, tramples upon him with both his Feet, punching him therewith, and then twiſted his Head round with both his Hands: But their great confuſion was,
2. After the Murder, how to conceal it, and convey the Carcaſe out of that Slaughter-Houſe for the beſt advantage to their Catholick Cauſe.
Firſt, They remove the Corps from Chamber to Chamber ſeveral times, not contenting themſelves with his dead Carcaſe (as ſafe) any where there, whether they had moſt treacherouſly decoy'd him while he was a living Man and Magiſtrate; though ſome of them could pleaſe themſelves with ſpitting in his Face when dead, whom they durſt not look in his Face while alive.
Secondly, Not knowing what to do with him, after they had kept him there four days (the very time of dead Lazarus his beginning to ſtink, John 11.17, 39.) 'twas high time to convey him ſome whither; God hid it from them to Bury him there in ſome By-hole, that the place of his Slaughter might have been the place of his Sepulchre, which, if ſo, might have been like Moſes Sepulchre, Deut. 34.6. unknown to any unto this day: Some were for binding Weights about his Neck, and caſting the Carcaſe into the Thames: But this was by an over-ruling Hand effectually oppos'd. The Bodies and the Bones (which are very many) of the Righteous are in a good Keepers Hands, Pſal. 34.20. and muſt not be hurl'd where wicked Men would, but where the Holy God willeth: But,
Thirdly, Gyrald and Kelly (though prompted to it by the Devil, either in themſelves, or in his other Inſtruments, Comrades of the Conſpiracy, &c. yet the Great God had his Holy Hand in it, to bring the Murder to light) thought it better to expoſe him in the open Fields, that, when found, it might be judged by Spectators (as a juſt judgment of God upon him for his oppoſing the Papiſts) he had Murder'd himſelf: Hereupon Hill gets a Sedan, the Murderers meet him about Twelve a Clock Wedneſday Night after his Saturday Nights Murder, they Stow him into it, carry him by turns to Covent-Garden, and ſo to Long-Acre, then to the Grecian Church, where Hill met them with an Horſe, upon which they mount the Corps before Hill who held it up, one of them leading the Horſe as far as Primroſe-Hill (formerly call'd Green-Bury-Hill, as if thoſe three moſt active Villains of thoſe very Names in this Barbarous Murder, had been prognoſticated and pointed out by that Antient Name) and there they caſt him into a dry Ditch, juſt as the Conſpiring Patriarchs did Joſeph, differing only in this, that this Juſtice was dead, but Joſeph was living when thrown there, yet was it done in order to make him dead: In this place Gyrald (who twice before was for ſtabbing him) now runs the Juſtices own Sword through the Corps, leaving his Scabbard and Gloves hard by, that he might the more ſeem a Felo de ſe, or Self-murderer.
Another Remark, This very place Primroſe-Hill (beſides its Prophetick Antient Name aforeſaid) hath, is, That it was the very place, which the Powder-Plotters (to Blow up King James, and both Houſes of Parliament) did chuſe, whereon to behold that their ſo much deſirable, but to all good Proteſtants moſt Execrable and moſt Abominable Blaſt. (Though that Plot of Blowing up our Three States was, through the goodneſs of God, blown up (it ſelf) by a blind Letter, &c. See my Church Hiſtory ſecond Edition, page 476.) As if this double choice of that ſelf ſame Primroſe-Hill (both then and now, yet for differing Ends) had ſome Harmony of high expectation in it. But as the hope of the former Hypocrites periſhed, Job 8. 13, 14, 15. ſo hitherto hath the Hope of the latter: Their ſin hath ſurely found them out, Numb. 32.23. (as that of the Patriarchs found them, Gen. 42.21, 22.) God hath required Blood at their Hands by the Hand of Juſtice, though they never came up to that Ingenuity of the Patriarchs there expreſſed, to cry out, [We are verily guilty, &c.] but have had ſuch Brazen Brows (notwithſtanding the cleareſt Conviction) to profeſs themſelves as Innocent as the Child Unborn, even at the very point of Death: Yet in this they Symbolize with the Patriarchs, who ſaid, Come let us kill Joſeph, and we will ſay, ſome evil Beaſts have devoured him, Gen. 37.20. So ſay the preſent Plotters, Come let us kill the King, &c. and we will lay all upon the Presbyterians, and ſay, They are the evil B… that have done it. Thus they ſtick not at brutiſh Acts, (being no better than Brutes, and the evil Beaſts themſelves) can commit them, but care not to own them, cover matchleſs Murder with a palpable Lie: Thus the Powder-plotters taught them this Trick, who then projected to lay the Blowing up of the Parliament upon the Proteſtants, &c. But as God reſcued Joſeph out of the Bloody Hands of his Brethren, and that Proteſtant King and Parliament out of the like Hands of Papiſts in King James's Reign, ſo God hath deliver'd, doth deliver, and we truſt will do, 2 Cor. 1.10.