A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 14 · Section 9
Section the Ninth.
By this time the Devil (who plyes his time, Rev. 12.12.) thought it now high time to call out his Artillery-Company (his Archeſt-Archers all) to ſhoot at this High mark with their Forked and Poiſoned Arrows: This was fit matter for ſoul Malice in that envious one, that even in one hour (he enviouſly beheld) Joſeph's Iron-Fetters changed into a Chain of Gold, his filthy Rags into fine Robes, his ſtraining ſtocks into a ſtately Chariot, his Dark and Naſty Dungeon, into a Splendid and Glorious Palace, yea Potiphar's Slave and Captive (Satan ſaw) was now become his Old Maſters Lord and Maſter, and the ratling Noiſe of his Fetters (which could not but be Irkſome to Joſeph's Ears, but delightſome to the Devils) was turned into the Honourable Trumpeting forth of [Abrech] or [Bow the Knee] before him, as he Rode in the Royal Chariot, up and down the Kingdom, to gather in the Corn of the ſeven years of plenty: When God had lifted up Joſeph from a contrary Evil (as he commonly doth) to a Good juſt contrary to that Evil, (as of a Servant and Priſoner, be was made a Prince and Ruler) Nazianzen noteth well, that Joſeph was more afraid of Satan's Snares in his Proſperity, than he was in his Adverſity; Then (I ſay) the Devil envied him, and Muſter'd up the Men of his Houſe (as his Tool, the Lewd Lady, had Muſter'd up the Men of her Houſe, Gen. 39.14 to make them ſuborn'd Witneſſes again Joſeph) even his Slaves and Vaſſals, the Children of Diſobedience, Eph. 2.2. Thoſe He employed as his Arch-Archers to ſhoot ſore at Joſeph, who was now become a fair Butt to ſhoot at. The Devil had already ſhot J…ſeph down ſucceſsfully three times from his Preferment.
As, 1. When he was his Fathers White-boy, and preferr'd before all his Brethren in his Fathers Houſe, then Satan got him ſold into Egypt for a Slave, by his Brutiſh Brethren.
2. When he was preferr'd to be Lord High Steward in Prince Potiphar's Palace, then the Devil ſets on a Delilah, to tickle him on the Right ſide, and to tye him with the Green Withes of Youthful Pleaſures, and when this would not do, then he by her ſubornation got him caſt into the Traitors Priſon, ſed pari ſucceſſu; the Devil loſt his Labour in this alſo.
3. When Joſeph had found favour (through Gods Preſence with him there) in the Eyes of the Prince-Jayler, ſo that he was again preferr'd by him as a Lord-Steward over all his Priſoners, yea over the Prince Butler, and the Prince Baker (whoſe Dreams He rightly Interpreted) yet the Devil prevail'd to get Joſeph ſtill detain'd in Priſon, for two full years longer, Gen. 40.1. He undoubtedly ordering that Courtier (the Butler) to forget Joſeph ſo long, Gen. 39.23. and 40.9, 10, 11, 12, 13. ſo that this Poor Man was kept Priſoner about three years, for Joſeph had lain long there, and was made Steward of the Priſon, before the Butler and the Baker were brought thither. This muſt be the Devils Deſign to drive Joſeph into Deſpair, who had hoped, by the Mediation of the Reſtored Butler, to be immediately delivered, but being detained two years longer after this Hope, it could not but be a very grievous Temptation to him, cauſing him to cry out, There is no Hope, Jer. 2.25. becauſe of this long delay; no doubt but the Devil had an Hand in all this, that this Butler, while he fill'd Wine in Bowls for his Maſter, and drank Wine in Bowls himſelf for two years together, yet all this time remembred not the affliction of Joſeph, as the Prophet expreſly ſaith, Amos 6.6. but the Great God (who is the God of all Spirits) had ſent a Dream into Pharaoh's Sptrit, which none of the Devils Magicians could Interpret at the end of the two years, the Devil is thereby baffl'd, Joſeph muſt be deliver'd, muſt Interpret, and for that Advanced to be Lord of the Land▪ I am afraid we have too many ſuch Butlers advanced Courtiers, who all forget poor Joſeph, and never Requeſt Pharaoh for his Favour and Freedom: Yet though they do, God will remember his Joſeph's, and may pull thoſe Forgetters of him by the Ears in due time, as he did the Butler, Gen. 41.9. to Releaſe and Advance Joſeph. Now when Satan had ſo ſucceſſfully ſhot Joſeph down (as he thought) theſe three times, (Oh how ſlippery then are all Worldly Promotions, ſome Exemplifications we have in our time, &c.) as is aforeſaid, (though his Bow abode ſtill in ſtrength) and ſaw Joſeph made (or to be made) the ſecond Man in the Land, then (in all probability) he beſtirr'd himſelf againſt him: Though Moſes doth not mention expreſly the particulars hereof, yet gives he ſome ſuch hints, from whence it may be rationally inferred. As the Devil had aſſaulted Joſeph upon the Left Hand, before in his State of Humiliation, ſo now He ſets upon him on the Right Hand, as to his State of Exaltation, deſigning either to prevent it beforehand, or to procure his downfal after.
In order hereunto, His firſt Archers muſt be the malicious Magicians, who could not chuſe but much malign Joſeph for Interpreting Pharaoh's Dreams, which they could not do, Gen. 41.8.15. from this ſhort Relation (Moſes mentioned) 'tis no improbable deduction to ſay, that theſe [Chartummim, Hebr.] the Wiſe-men and Wizzards of Egypt muſt withſtand this Holy Hebrew young Man, ſeeing they were of the ſame ſort of Sorcerers (ſo called, Exod. 7.11.) as Jannes and Jambres were, which bleſſed Paul expreſly declareth (though Moſes nameth them not) did withſtand the Hebrew Moſes that Man of God, 2 Tim. 3.8. The Names of theſe two, we may ſuppoſe the Apoſtle had out of the Jewiſh Records, as we have theſe Inferences, yet more clearly even from Moſes's own Intimations, for he expreſſeth, that none of thoſe Magicians could Interpret them, ver. 8. and that Pharaoh by an Ingenuous Confeſſion, did plainly ſhame the Devil in accuſing him of Ignorance and Inability in Teaching his Imps and Inſtruments no better his Art of Divination, ver. 15. Thus he ſaith to Joſeph, [None of my Magicians are able to Interpret my two Dreams, but I underſtand thou art able, &c.] This could not but grate and grind the Grizzards of thoſe Diabolical Artiſts, to ſee their Black Art and gainful Craft ſo palpably diſgraced and decryed (as after in the caſe of the Silver-Smiths, Acts 19.27, 28.) This muſt much enrage them, as likely to be greatly damnified hereby, ſeeing they had hitherto (as it were) the Sole Patent and Monopoly of ſelling the Interpretation, of Dreams: It may well be wondred at, that thoſe Wizzards gave to Pharaoh no Interpretation, ſeeing it was ſuch an eaſie matter ſeemingly to have ſeem plenty in the fat Kine and full Ears, as alſo penury in the lean Kine and thin Ears, &c. but God made them mute, and they could ſay nothing: Some Rabbins do indeed affirm, that they did ſay ſomething, As that he ſhould Beget ſeven Daughters, and Bury ſeven Sons, or that he ſhould Subdue ſeven Kingdoms, and ſeven other ſhould Rebel, &c. but though the Dreams (in themſelves) aſtorded them both ground and ſcope enough to make thence ſome probable Conjectures, beſide thoſe Jewiſh Fables aforeſaid, yet 'tis moſt probable, they at this time ſtood ſtupified and aſtoniſhed, for God had ſmitten them with the Spirit of Dizzineſs, like Giddy and Intoxicated Men, who had loſt their Tongues; however they could ſay nothing to Pharaoh's ſatisfaction, ſo were compell'd at laſt to confeſs their own Ignorance and Inability to Interpret them: Thus ſaith the Prophet, Where are thy Wiſe Men? Oh Egypt! They are all Fools, (he ſaith twice,) Iſa. 19.11, 12, 13. wilful Fools. Theſe Magicians fall far ſhort of thoſe in Daniel's day, for they (in Dan. 2.2, 4.) ſay to the King, Tell thy Servants the Dream, and we will ſhew the Interpretation of it, but theſe in Joſeph's day could neither tell the Dream, till Pharaoh told it them, nor the Interpretation of it, till they heard (to their great Heart Grief) by this Hebrew Joſeph. This was enough to make theſe Magicians Mad with Malice againſt Joſeph, when they ſaw themſelves confounded, and even out-vyed and over-done in their own Art of Divination; and that by a contemptible young Man, one that was an Hebrew (abominable to the Egyptians) yea, by a Slave and Priſoner; all theſe muſt needs be great Aggravations: For though theſe Wizzards might poſſibly be Famous with Pharaoh and his People, for their former probable and notable Conjectures and Deſcants they had oft made upon Dreams, and by the Devils Sagacity (aſſiſting them) had foretold future things, which God permitted for the hardening or thoſe Infidels Hearts, yet theſe ſame Dreams of Pharaoh were not natural and ordinary: (ſuch as came within the Compaſs of theirs or the Devils (their Maſters) Cognizance) but they were inſpired into Pharaoh's Mind by a Divine Hand, and therefore they were above theirs and the Devils reach to have skill in them, they could not be Interpreted but by Divine Revelation: This Honour God detained from the Worlds Wizzards, and reſerved it for his own Servant Joſeph, that it might become as a Step and Stirrup to his further following Preferment: Thoſe Wiſe Men of Egypt were as highly admired in Joſeph's time, as the Caldeans were in Daniel's, and therefore King Pharaoh conſulted them in the firſt place, as King Nebuchadnezzar did theſe, Dan. 2.2. and King Belſhazzar alſo, Dan. 5.7. in both which Inſtances (both of Joſeph and of Daniel) a marvellous Providence is very Remarkable. As,
1ſt. In the latter, Daniel was not call'd in among the reſt of the Caldeans, Dan. 2.2, 14, 15. Though he was trained up in their Learning by the Kings Command, Dan. 1.5. the Caldeans conceal'd their Call to the King about his Dream from Daniel, both out of Envy, diſdaining ſo young a Man as Daniel ſhould be call'd to Counſel with ſuch Grave Counſelors as they, highly eſteemed at Court for their long Experience, and likewiſe out of Covetouſneſs, they only went in to the King, that they only (without Daniel) might receive the Royal Reward to themſelves, wherein their Malice to Daniel was manifeſt, ſeeing they grudg'd him any part of the Reward (could they have catch'd it by Interpreting the Kings Dream) whereas they well knew both he and his Fellows, were like to have part of their puniſhment in caſe the Kings Demands could not be anſwered, ver. 13. yea, and they might fear alſo, that ſhould they take Daniel along with them to the King at his Call, he might poſſibly obſcure them all by his Wiſdom, ſeeing the King had found him (by diſcourſing with him) ten times wiſer than all the Magicians, Dan. 1.19, 20. However here was the Holy Hand of God in all this, that Daniel muſt not be mingl'd with this Aſſembly of Mockers, the Magicians, the Servant of God with the Servants of the Devil, thoſe Liars, Hypocrites: And as he muſt not be call'd together with them, ſo neither muſt he go to the King (who had him in high Eſtimation above them all, as above) before them, for had he been call'd firſt, the Magicians might have ſaid, that they could have Interpreted the Dream, if they had been called: Or had he gone along with them, and Expounded the Dream, then would the Caldeans have cavill'd, accounting it done by their Magick Craft, not by Divine Revelation, ſo their Folly had not been made manifeſt. So,
2dly. In the former, it was with Joſeph as it was with Daniel, the two Famous and Renowned Interpreters of Royal Dreams, both the Dreamers (the two Kings) and the two Interpreters of their Dreams were Divinely Inſpired, and therefore the Wiſdom of the Wiſe Men was deſtroyed by both, 1 Cor. 1.19, 20. as in Daniel's caſe above, ſo here in Joſeph's, upon a Fourfold Account.
1. God order'd it thus in Reſpect of himſelf and his own Glory, leſt that ſhould be attributed to Idols and Devils, or to Humane Wiſdom, which Joſeph rightly aſcribed to be the peculiar right of the Great God, Gen. 41.16. (as Daniel did too, Dan. 2.28.) and God hath ſhew'd to Pharaoh what he is about to do, ver. 25. God is no idle Spectator, or bare Beholder, no, nor the Sole Prognoſticator of future things only, but he is the principal Doer and Diſpoſer of all things alſo: Thus tender was he of Gods Glory.
2. God order'd it thus to put a Diſgrace upon the Devil, to ſpoil him of his Glory which he had ſurreptitiouſly got among theſe blind Heathen; 'twas certainly a great ſhame to Satan, to ſee all his old Wizzards confounded by a young Hebrew, and he muſt owe Joſeph an ill turn for it.
3. It was thus ordered alſo for Pharaoh's ſake, not only that he might the more mind his Dreams, which all his Magicians found their over-match to explain, but alſo, that he might be brought off from aſcribing Humane Affairs either to Fatal neceſſity with the Stoicks, or to Chance and Fortune with the Epicureans, and to ſhew him, that God was above the Devil, making Fools of his Sooth-ſayers, Iſa. 44.25. and his Diviners Mad, when the King ſaw them unable to Interpret about things to come, Iſa. 41.23.
But Fourthly, This Non-plus was put upon thoſe Devils Imps the Sorcerers, for poor Joſeph's ſake two ways; Firſt, That he might be freed from Priſon by his being call'd to come thence to Interpret the Roylal Dreams to the King, as he had done the Butler's to him, which would not have been done, if the Magicians could have given the right meaning thereof to Pharaoh's Satisfaction: And Seconadly, That Joſeph might by interpreting them be admired the King and his Council, as a famous Prophet of God, and ten times wiſer than all his Soothſayers (as the King found Daniel, Dan. 1.26.) of moſt prodigious parts through Divine Inſpiraotin; neither would this have been done, had not thoſe Wizzards been firſt both conſulted and confounded; for otherwiſe thoſe Wiſe men might have cavill'd (like right Cunning-men, ſo called) that they could have given the ſame Interpretation, had their Anſwer been asked: In a word, God baffled the Devil here, and made his Diviners mad, as Iſa. 44. 25. to be thus dazl'd, dulled and diſannulled; This enrageth them againſt Joſeph, and no wonder if it be ſuppoſed they became Arch-Archers of the Devil's black Regiment (though Moſes mention nothing of it) to ſhoot their envenom'd Arrows againſt Joſeph in his ſtate of Exaltation; eſpecially conſidering how the Caldeans (Brethren to Pharaoh's Conjurers) conſpired againſt Daniel and his three Companions after they were promoted to great Honours, when with their joynt-Prayers, Dan. 2.17. they had obtained an Interpretation of the King's Dream, v. 18, 19. Hereupon they laid a Snare for their lives; Compare Dan. 2.48, 49. with 3.1, 8. Traducing the King that he was turned Jew, for preferring theſe Jews. And to purge himſelf from this Slander, the King makes an Act of Uniformity, to bind all to one Religion, which indeed was the groſſeſt Irreltgion, the worſhipping his Golden Image, a Trap ſet, only to catch Daniel and his Companions, Dan. 3.1, 4, 8, 12. becauſe the King had ſet them over his Affairs, as that was the grand Eye-ſore which irked theſe ſpiteful Accuſers, the Caldeans, and no doubt Pharaoh's preferring of Joſeph muſt accordingly fret thoſe Magicians againſt Joſeph, yet God ſtrengthened them all ſo, that all their bows abode in ſtrength; God deliver'd Daniel, either by raiſing him up above their reach in the King's Favour, or by his Abſence, through Sickneſs, or ſome publick Affairs in a remote place at that time, and his three Aſſociates out of the fiery Furnace, Dan. 3.28. and ſo God might deliver Joſeph from theſe alſo. But the Second ſort of Archers, that ſhot at Joſeph in his Proſperity, were the Paraſitical Courtiers & Counſellors. No doubt but the Devil plaid the ſame Game with Joſeph here, that he did with Daniel afterwards; In both there was the like provocation, both being Interpreters of Kings Dreams, and both being raiſed to the like higheſt Honours by ſuch their extraordinary Interpretations, yea, and both were Foreigners, both Hebrews, and therefore the more hated, eſpecially when higher Advanced than the Native Nobles, in thoſe Countries where they had their Advancement: Darius committed the Government of his whole Realm unto Daniel, Dan. 6.3. and Pharaoh did the ſame to Joſeph, Gen. 41.40, 44. This laid the foundation of Envy in the Perſian Princes and Preſidents againſt him, and never did Dogs watch more for a Bone, than they did for his Halting (as David's Adverſaries did for his Pſal. 38.16, 17.) but ſuch was the blameleſs Behaviour of Daniel, ſo ſquare-dealing a man he was [Homo quadratus] that they could not find or faſten any Fault upon him, either for words or Deeds: Dan. 6.4. He was ſo Faithful both to his King and to his God too, that thoſe moſt Critical Obſervers could not (with all their Malice) meet with any colour of Accuſation againſt him; however they might belye him, yet his life was a real Refutation of their Lies: Now when their Envy was diſappointed with his Innocency, that they could no way faſten their Fangs upon him in the Matters of the King, they then lay a Deſign againſt his life in the Mattsers of his God, Dan. 6.5, 6, &c. Religion (whereof he was both a ſtrict obſerver in himſelf, and a ſtout preſerver of it in others) was the only fault they could find in him, and the ſole ground of their quarrel with him, and for this they got him caſt into the Den of Lions, (where no doubt he pray'd hard his Father David's words [Save me from the Lions mouth, ſo will I declare thy Name unto my Brethren] Pſal. 22.21.) God heard this Prayer, and deliver'd him out of the Den, into which his Accuſers were caſt, for whom the Lions Mouths (before ſhut) gap'd wide open to Devour them: Let it not ſeem abſurd to ſuppoſe that Satan manag'd the ſame Deſign againſt Joſeph, as he did againſt Daniel, both being under the like Circumſtances both Civil and Religions, &c. Though Moſes mention nothing hereof, yet his Bow abode in ſtrength (as Daniel's did) whatever Arrows theſe Court-Archers ſhot againſt him: Profound Pareus ſaith ſolidly [Mille modis Diabolus-per Magos & Politicos verſutos conſilium Regis eludere promptus erat] the Devil no doubt was ready enough to delude the Kings Counſel by thoſe curſed Conjurers, the Magicians, and by thoſe crafty Courtiers and Councillors, all profeſſed Politicians. Moſes indeed mentioneth thus much, Gen. 41.37, 38. that Pharaoh would reſolve nothing without the Ad… of his C…. He was not ſo Abſolute as the Perſian Monarchs were, who gave their Peers no freedom of Advice, nor as ſome Princes who are ſo ſelf willed, and ſo wedded to their own wills, that they will ſeldom ask Counſel, but never follow any they fancy not, how good ſoever in it ſelf: But Pharaoh here did better, for, (we muſt ſuppoſe, ſaith Pareus) Joſeph was commanded to withdraw when Pharaoh the King conſulted with his Privy-Council about this grand Affair. Theſe Tranſactions were private betwixt him and them; He ask'd them their Advice in it, and heard what they could ſay to it: The King firſt propoſeth, ſaying, You ſee, we muſt have ſome moſt prudent Providore (praefectus Annonae, as the old Romans named that Office) to prevent our periſhing by the ſeven years Famine, a Proctour of the Kingdom, one who muſt be of Prodigious Parts and Prudence, but no man can be found in all my Realm ſo fitly and fully qualified as this Joſeph, who hath out-done all my Aſtrologers, &c. Yea, even Apollo's Oracles, which though they may ſometimes haply hit in their (but gueſſing) Conjectures at ſome Maladies to come, yet never any of them could preſcribe (or ſo much as gueſs at) a Remedy, as Joſeph hath done, He hath Preached to us of God, of his Power, Providence and Goodneſs, &c. [Can we find ſuch a man as this? &c.] v. 38. Therefore (he concludes his Argument) in my Opinion, this None-ſuch Joſeph muſt be the Man. But what ſay you? This Liberty of Speech being granted by, the King to the Council, it cannot be queſtion'd but that there were ſome oppoſites and ill-affected to Joſeph among them, ſome Archers, who would let fly their Arrows (in their Replies and Rejoynders) againſt him: no doubt but ſome (eſpecially the Magi) would Object, (1.) His Age; He is but a Young-Man. (2.) His Condition; He is but a Priſoner. And, (3.) his Nation; He is but a baſe Hebrew, ſo will be an abomination to the Egyptians in any ſuch high and honourable Employ: without all peradventure, the Devil wanted not his envious Tools at the Council-Table among thoſe Heathen Grandees againſt God's ſervant Joſeph, 'tis eaſie to Imagine how did the choler of thoſe Courtiers (at leaſt ſome of them) Boyl in their Bodies to hear of a Stranger (but Potiphar's Slave) preferr'd above them all, who were not only Natives, but alſo Nobly Deſcended, and however notably train'd up to equip them (as they thought) for the Higheſt Honour and Office in State-Matters, wherein alſo they (being now Old Councillors, ſo far out-ſtripping any Young man whatever) had given long proof and experiment of both their Ability and Fidelity to King Pharaoh: how intolerable it is for haughty Minds to become Underlings to an Underling: but beſide, that which is worſt of all, this Underling thus Advanced, will Deſtroy our own old Religion (wherein we have been bred, and our Fore fathers before us) and Advance his new, and ſtrange one: Theſe, and ſuch like, might be theſe Archers Arrows ſhot againſt Joſeph, yet his bow abode in ſtrength: Solomon ſaith, Wrath is cruel, and Anger is outragious (or Hebr. over-flowing, that is, will have its outburſts, and break out from the heart at the mouth, as in thoſe Back-friends and Back-biters of Joſeph it did) but who can ſtand before Envy? Prov. 27.4. yet Joſeph ſtood before it (as did Daniel after him) though it be far worſe than Wrath or Anger, for Envy knows neither Banks, Bounds nor Bottom, it hath neither meaſure nor end: It could not come to paſs without a mighty Miracle (ſaith Pareus here) that Pharaoh ſhould prevail to prefer Joſeph in deſpight of his prejudiced Princes, who were all at length conſtrained to conſent when they (though ill affected) ſaw it was Inſignificant to Diſſent, eſpecially conſidering they were All under undeniable Conviction; for they could not but Acknowledge with Pharaoh, that Joſeph had ſuch a Spirit of God, that is, ſuch Divine Sapience and Prudence (ſuggeſted to him by God's Spirit) as was in none of them, and as could not be found in any other, yea ſuch as far tranſcended all Humane Capacity; and therefore could not come from any hand but from God alone. They fall under this, comply with the King at laſt, and are willing to ſubject themſelves even to an unknown Young-man, an Hebrew Slave or Servant: Hereupon Joſeph was call'd in to the Council-Table again, the King extols him to the Skies as a Divine Prophet, and ſeeing God had made him the wiſeſt of Mortal men (whom at firſt he took for no other than a Cunning Soothſayer, and Conjecturer of Dreams: Therefore makes him his Lord-Deputy and Chief Commiſſioner over all his Kingdom, Gen. 41.37, 38, 39, 40, 41, 44. Thus Joſephs bow abode in Strength ſo far, as inſtead of being remanded back to Priſon, he is moſt honourably releaſed from it, and not only ſo, but (notwithſtanding all contrary Cavils) he is raiſed up to be Lord Paramount of the whole Realm. The Remark is hence;
☜ This is one of Gods Methods to fetch off his Servants, by convincing their Adverſaries, that there is ſomething in them wherein God hath made them ſingular, and whereby they do more than others, Matth. 5.47. and Iſa. 61.9. Thus God fetch'd off his perſecuted Apoſtles, Act. 4.14, 16. The Healing of the Cripple was ſo convincing a Miracle (whereof the whole Country rang) that Malice it ſelf was thrattled by its Evidence; They could neither deny it, nor know what to ſay againſt them for ſo good a work: They are conſtrain'd to confeſs ('tis as ſqucezed out of their Conſciences) that it was indeed a very notable Miracle, yet ſomething they muſt do (to maintain their Credit) but they well knew not what, becauſe however unjuſt they were, they muſt by no means ſeem to men to be ſo, wherefore for formalities ſake (to keep the people in Ignorance) they only cajole them with a few formal Threatnings, though their fingers even itched to be Cudgelling them, yet they could not with any face do ſo for fear of the people, v. 17.18.21. Thus their bow abode in ſtrength, and God brought them off with flying colours. Thus alſo God brought Joſeph off here, he (in deſpite of all oppoſition, even from the greateſt Grandees in Pharaoh's Court) Enters upon his Commiſſion, Ventures into his Royal Chariot, Rides through the Kingdom not like an Hebrew Slave, but as Lord of the whole Land: which when he came to do, no doubt, but many an evil eye the envious then caſt upon him, and ſome evil Arrows the Devils Archers ſhot at him, eſpecially when he undertook to teach thoſe Senators (that proved Indocible and Refractory, as thoſe, Pſal. 2.3.) the knowledge of Wiſdom, and was conſtrain'd to be ſo ſevere to ſuch, as to bind them in Priſon (as himſelt had been) for their ſtubborn obſtinacy, as David intimateth, Pſal. 105.20, 21, 22.
Joſeph's Commiſſion from the King run exceeding high, that no man (whether Prince or Peaſant) ſhall lift up his hand or foot without Joſeph's leave, Gen. 41.44. and ſuch as durſt do otherwiſe. (whether Peers or People) he was Inveſted with Royal Authority to clap them up cloſe Priſoners, Pſal. 105.21, 22. Now it need not be doubted, but there were ſome [Indomiti Juvenci] untamed Heifers, who would venture to tranſgreſs this Command of the King, eſpecially if Seneca's Character of the Egyptians hold true, who ſaith, that they are naturally a proud peremptory People, exceeding apt to caſt contempt, and contumely upon their Governours, were they never ſo upright and unblameable: and if the People were ſo obſtinate by Nature to their own Native Governours, how much more would they be ſo when Strangers were ſet over them, as was Joſeph here? and ſurely where the Commonalty ſcorn'd to be compell'd to learn Wiſdom from a ſtrange Governour, the Peers and Princes would do it much more. This brings me to the laſt ſort of Archers which ſhot ſore at Joſeph, to wit, The laſt of theſe Archers were the Common people; here Joſeph might Name this laſt Artillery-Company Gad, (as Leah once did her Son, G…n. 30.11.) Behold a whole Troop of Archers cometh. Againſt Leander (Commodus the Emperor's great Favourite) for detaining Corn from the common people, they mutiny'd, got his Head off, and ſet on a Pole, break the Store-houſes, Stone the Captains and Soldiers, &c. without controverſie Joſeph had an hard Task to pleaſe the people, and to ſweeten his Government to their critical Palates; It being a Rule, Neutrum modò, mas modò vulgus.
A Mobile Multitude is call'd bellua Multorum Capitum, an unruly Beaſt, with many Monſtrous Heads, exceeding hard for the Rider to manage with never ſo ſtrong a Bit and Bridle, 'tis a Thouſand to one but he may catch a Fall, Joſeph undoubtedly exerted his utmoſt of Wiſdom (whereof God had given him much) to ſit faſt in the Saddle, eſpecially when the People were pinched with Famine, and they came crying to Pharaoh, and he bid them Go to Joſeph, what he ſaith to you, Do, Gen. 41.55.
(NB. ☜ Juſt ſo the Father ſaith to us when we cry to him, go to Jeſus (I have Deputed him) what he ſaith to you, do) Joſeph had ſomething to do, when he was Deputed by Pharaoh to ſatisfy every Hungry Belly, (eſpecially for ſeven years of Famine together) ſeeing, venter non habet aures, the Belly hath no Ears to hear ſatisfaction, 'tis not words, but deeds that fills or ſatisfies the Hungry Belly, Jam. 2.15, 16. a fire of words will not warm ſuch as are cold, neither will a meſs of words fill ſuch as are empty, Mouth-Mercy (wherewith this age aboundeth) will not do, a little Handful of Deeds is better, than a great many ſuch Mouth-fulls of empty words, which are good cheap and coſt little but Breath: Though good Joſeph gave this pinched People both good Words and good Deeds, yet we may eaſily ſuppoſe they would be unruly and diſorderly, every one ſtriving to be ſerved before another out of Joſeph's Store-houſes: Such as were not ſerved firſt, when Hunger prick'd them: (ingens telum neceſſitas, neceſſity is a dangerous Dart) we may well imagine, would be the Devils Archers to let fly their Arrows at Joſeph, eſpecially, their Curſes according to Solomon, he that with-holdeth Corn, the People will Curſe him, Prov. 11.26. Though Joſeph did not with-hold Corn from them, but ſaved much People alive, Gen. 50.20. both by laying it up for them, and laying it out on them, yet becauſe they did not get it at their time, therefore they Curſed him. The Prophet ſaith (though in another caſe) he that putteth not into their Mouths, they even prepare War againſt him, Mic. 3.5. that is, they Thunder againſt them, and throw their Fire-balls and Thunder-Bolts at them, and devicing many evil devices againſt them, 'tis not unlikely, but that this Hunger ſtarv'd rude-multitude ſpake of Stoning Joſeph, as the People (when greatly diſtreſſed) did of Stoning David, 1 Sam. 30.6. and 'tis a wonder, they did not break into Joſeph's Store-houſes, for Hunger (as we ſay) will break Stone Walls: and the tumult of the People, are as unruly and outragious as the raging Sea is, (when toſſed with Tempeſts) wherewith they are compared, Pſal. 65.7. which God alone, and not Man, is able to aſſwage: Waters ſignifie Peoples, Rev. 17.15. and Seas vaſt multitudes, Jer. 51.42. which make a Noiſe, like the Noiſe of the Seas, and make a ruſhing, like the ruſhing of many Waters, Iſ…. 17.12, 13. Joſeph unqueſtionably had an hard task or tug, and toll endways againſt the [impetum & fremitum] or boiſterous Billows of this raging Sea, without being ſwallow'd up with its tumults: Virgil ſaith,
Saevit que Animis Ignobile Vulgus,
Jam que faces & ſaxa volant, furor Arma Miniſtrant.
Biſhop Jewel excellently obſerveth that the Church hath three Potent Enemies: 1. Profane Prieſts. 2. Profligate Princes. 3. The Rude Rabble. All theſe conſpire here againſt Joſeph. 1. The Learned Sorcerers. 2. The Ambitious Courtiers, And, 3. The Mean Multitude, as againſt Joſeph Perſonal then, ſo againſt Joſeph Myſtical (the Church) now, and ever have been: When the rude multitude make riotous Murinies (againſt their Rulers) oh what horrid Hurly Burlies are heard then, and all things turn'd Topſy Turvy, rage reaches any thing wherewith to take Revenge upon a (though unjuſlty) reproached Ruler, the People cryed to Pharaoh for bread in the firſt year of the Famine, and the King, not caring to hear the doleful outcrys of his Famiſh'd Subjects (though he was the Common Father, to ſee unto all their ſafety and ſuccour, therefore the Woman in Samaria's Famine cryed, Help O King, 2 Kin. 6.26. &c.) takes this troubling Thorn out of his own Heel, and turns them over to Joſeph, that he might bear the Brunt of their Clamours: However, this was better done, than what wicked Joram did, who, though he was troubl'd at the ſad outcries He heard (as he walk'd upon the Walls) and put on Sackcloth, and rent his other clothes, 2 Kin. 6.30. yet, laid all the fault of the Famine upon Eliſha, as if he had cauſed it, when he only foretold it, as Joſeph doth here: Joram ſhould have ſaid to the Clamorous Woman [go to Eliſha, what he ſaith to you, do] as Pharaoh in that caſe ſaid [go to Joſeph &c.] but inſtead of that,
1. He Curſeth her for troubling him with her outories, as the Hebr. [Al Joſhegnek Jehovah] ſignifies, ver. 27. Let not the Lord ſave thee: 'tis an angry Imprecation like thoſe of the Heathens [Dii te perdant, Diitibi malè faxint] and in plain Engliſh, this wicked King inſtead of comforting this almoſt Famiſh'd Woman, doth with theſe Hebrew words wiſh, that God would Confound her.
2. This Son of a Murderer (as he is called) inſtead of ſending her and other famiſh'd People to Eliſha (as Pharaoh did his to Joſeph) ſends his Executioner to Behead Gods Prophet, ver. 31, 32. merely for foretelling the Famine, which was the ſame fault (if any) in Joſeph: Thus He who had been a Curſer of that Woman (ſo Joſephus ſenſeth it well, foreign, Iratus maledixit ei per Deum, the King enraged rail'd upon her, and Curs'd her by God) would now have been a Murderer of this Man, a Man of God. And if this Famine in Samaria, (which was not for one year) produced ſuch ſad effects, as that the very King himſelf came to cry with ſuch Paſſion and Impatiency [wait who wait will, I will wait no longer, &c. v. 33. What diſmal and doleful diſaſters might this Famine of Egypt occaſion, ſeeing it laſted ſeven years? and as it caus'd them to cry, the firſt year, ſo it made them to be mad in the fifth year, Gen, 47.13. when the Famine was very ſore, &c. ſo that the People fainted and fretted, as that wicked King did fret againſt the Lord, 2 Kin. 6.33. becauſe his own wickedneſs had perverted his way, Prov. 19.3.) ſo did theſe againſt Joſeph: Yea, they furiouſly raged at him, (as the Hebr. [Vatelah) ſignifies, and is ſo rendred, Prov. 26.18. where and here only that word is uſed in Scripture) they were tranſported into ſuch a fury by their ſore Famine, that it made them Mad Men, and furiouſly to caſt their Firebrands at him, even the Devils Arrows; and ſo became they Arch-Archers indeed, letting fly at Joſeph for want of Bread: He had foretold them of the ſeven years Famine, but Saturity and Security, had ſo beſotted them, that they feared nothing till they felt it, fulneſs had bred forgetfulneſs, and now when they are pinched with that penury, which they might have (by a prudent Proviſion out of the ſeven years plenty) prevented, they come with their outragious clamours to Joſeph, crying [Why ſhould we die in thy preſence? &c. Gen 47.15. when it is in thy power to ſave us alive in this our extream indigency: This Speech [And why, or for why?] ſavours of ſtrong paſſion, ſpoken in a murmuring, mad, mutinous manner, agreeable to the word [Labah] v. 13. which is the Radix of Vatelah, and which ſignifies to be frantick, or out of their Wits; both Junius and Tremellius and the Tigurine Verſion renders it [fùrebat] extream Famine made them extream mad: And that they were ſo may ſeem alſo more probable, even from a Natural Cauſe it might be the effect of their feeding upon courſe and foul matters, ſuch as Carrion, Hem… and other: ſordid ſtuff, that Brutes do devour, of bad juice to humane ſtomacks, as well as of bad taſt to their Palates, (this is done in Famines, as both Civil and Sacred Hiſtory holdeth forth, as 2 Kin. 6.25. &c.) Thereby might they fall into a Phrenzy, which was the farther punſh'd on by the permanent power and laſting force of the Famine, beſides the many aggravations they lay under to blow them up into this Madneſs againſt Joſeph: As,
1. Their loſs of Meat: Famine is ſuch a mercileſs Tyrant, that it hath made even a tender Mother, to uſe her Teeth inſtead of her Lips to her own Dear Child, to bite it without pity, whom ſhe uſed to Kiſs with love, and inſtead of giving it Suck, to let out its Blood, Deut. 28.57. Lam. 4.10. yea ſometimes it hath made Men Eat the Fleſh of their own Arms, Iſa. 9.20. the People here lay under the laſh of this fierce Tyrant, the loſs of Meat.
2. The loſs of Money, they come and complain to Joſeph, all our Money is exhauſted and expended, Gen. 47.14, 15. Now Money bears the Maſtery with moſt Mortal Men, and with ſome Worldlings, the loſs of their Wealth hath coſt them the loſs of their Wit, they have run diſtracted upon it: Miſers will aſſoon and as eaſily part with their Blood, as with their Good: yet here, Meat was better than Money, and therefore ſo they may have the former, they will part with the latter, but now all their ſtock is ſpent, they can purchaſe no more Meat for want of Money, they Gaze upon one another, as Men out of their Wits, Gen. 42.1, what to do they know not, yet ſobering better upon it, They come to Joſeph with a
3. Complaint, who gave them Meat in exchange for their Cattel, This was their third loſs; now they ſoften yet more as to words at leaſt, ſaying, we will not hide from my Lord, Gen. 47. ver. 17, 18, &c.
NB. Alas all this time, they could not plead Kindred, they were Aliens to Joſeph, and he to them; but our Joſeph, our Jeſus is not aſhamed to call us Brethren, Heb. 2.11. if we hide not our wants from him, he will ſupply us with food (much more than Joſeph did theſe Aliens) even for Soul and Body: Then comes their
4. Loſs, the loſs of their Lands, in the ſecond year, to wit, of the extreme Famine, which was the ſixth year, thereof, for the fifth year of it was the firſt year which brought them to ſuch ſtraits as they had no Money left, but bought bread with fleſh, even the Fleſh of their Cattel, and when no Cattel were left by the fifth, which was the firſt year of extremity, as is expreſs'd Gen. 45.11. they come to him at the beginning of the ſixth year, (call'd here the ſecond of cruel hardſhip) and ſell their Lands to Pharaoh for Bread, and then
5. Their Bodies, themſelves as Slaves, Gen. 47. ver. 18, 19, 20, 23, 25. It may not therefore ſeem abſurd to ſuppoſe that this Hunger-ſtarv'd people were ſometimes enraged at Joſeph (according to the genuine ſignification of the Hebrew word [Vatelah] to be mad or tranſported into phrentick and furious Fits) and to be reckon'd as the laſt ſort of thoſe Arch-Archers which let fly their Arrows (at leaſt words of Reproach) againſt Joſeph: We ſay, Loſers may have leave to talk, and greater loſers than theſe (who loſt their Meat, Money, Cattel, Lands and Liberties) cannot well be: To want Corn, Coin and Cattel, muſt needs pinch them much; but when Joſeph will have their Lands and Liberties too, deſtroy their property in their Antient Patrimonies (by removing them into Rented Farms, ver. 20, 21.) and ſo ſet up Imperium Deſpoticum, un Abſolute Monarchy, the Property of their Lands muſt be altered, and they muſt all turn Tenants and Farmers to Pharaoh, whereas time out of mind, they and their Progenitors had been true Proprietors and right Owners of thoſe Antient Poſſeſſions, yet now had made no new forfeiture of them, they knew of no Praemunire in their caſe; therefore may it ſeem ſtrange, that this many-headed Multitude (ſo pinched with penury, &c.) ſhould not part with thoſe five near, dear and precious things (eſpecially the two laſt) rather with great paſſion than patience, when of Free Subjects, they muſt now be made the Kings Slaves and Vaſſals, all the Free born people muſt hereby become the Princes Peaſants: Solomon ſaith, that oppreſſion makes wiſe-men mad, Eccleſ. 7.7. which he ſets off with a [ſurely] and he further ſaith, that therefore Oppreſſing Princes are no better than Fools void of underſtanding, Prov. 28.15, 16. they are out of their wits themſelves, for driving their poor people out of their wits by exhauſting their All from them, and utterly undoing them. Though they think they deal wiſely (as another Pharaoh did, Exod. 1.10.) yet theſe Lion-Rampants do fooliſhly in inraging their Subjects, for they uſually come to untimely Ends, as moſt of the Caeſars (till Conſtantine) did. If Oppreſſion makes Wiſe-men, much more theſe half-famiſh' d-men Mad: 'Tis a wonder (ſaith Rivetus) that the Mad multitude (being made Mad by the Famines Extremity) did not meet Tumultuouſly, make a Mutiny, and (having now loſt their Minds as well as their Means) by force break ope the Barns, ſo plunder all the Store-houſes in every City where the Corn was kept: Thus Junius and Piſcator (in concurrence with Rivet) Interpret [Vatelah] to ſignifie, that the Egyptians made Tumults, the Famine bereaving them of their wits. Aſſuredly, they could never give up their Liberty and Property, had not ſtark hunger (as the Proverb runs) drove the Wolf out of the Wood: All a Man hath will he give for his Life, Job 2.4. There the Father of Lies did ſpeak a great Truth; what would their Lands and Liberties ſignifie, ſhould they loſe their Lives by the Famine which is an Irreſiſtible Tyrant? but ſo is not Oppreſſion, in which caſe Liberty is oft prefet'd above Life, and Men (eſpecially Free-born) will chuſe to loſe the latter rather than the former. Philo-Judaeus tells of an Heathen-people, who in their Wars uſed only this Expreſſion, [eſtote viri, libertas agitur] quit your ſelves brave Soldiers, rather loſe your Lives than your Liberties, for that is the Cauſe you now Fight for, 'tis for ſweet Liberty, our Native and Birth-right Liberty: And Daniel (in his Hiſtory of England) declareth, that there was a contention held very hot in this our Land, between Prince and People, for full fourſcore years together about Liberty and Property, which ceaſed not until the Grand Charter was granted, the whole and ſole deſign whereof was wiſely contrived to keep the Beam right, even and equal (without tilting on either ſide) between Soveraignty and Subjection: And to end that long Controverſie, this Magna Charta (ſo called) was happily gained in the Maturity of a Judicious Prince, Edward the firſt, who frankly granted, and fully ratified it to the Peoples Satiſfaction. And if any violence (for breaking into Joſeph's Store-houſes) was not acted by the people of Egypt, when they came under thoſe ſad Circumſtances (every one of the five being ſadder than the other that went before it) it may,
1. Be ascribed to Joseph's prudence (as to a ſecondary cauſe of that effect) for 'tis probable (ſaith Rivet) that Joſeph wiſely laid up his Corn in ſtrong Towers or Caſtles which were not eaſily broke into; and 'tis certain (as Recorded in Scripture) that he removed the people from one end of the Land to the other, ver. 21. not only to alter the Property of▪ their Poſſeſſions from themſelves to Pharaoh the preſent Purchaſer of them, but alſo it was his prudence and policy that by this change of Habitations they might be ſeparated from their Brethren (as he himſelf had been, Gen. 49.26.) from their Kindred and all their Acquaintance; hereby they were render'd altogether uncapable to move Sedition againſt the Government; to which, Thargum Jeruſal▪ addeth a third Reaſon hereof, that the Egyptians ſhould not deride Joſeph's Brethren for being Strangers among them, ſeeing this Tranſlation made themſelves Strangers to their own Relations and former Companions; yea, and brought them into Bondage under Pharaoh, according to the Curſe, Gen. 9.25. they alſo being a part of Cham's Poſterity, Gen. 10.6. Pſal. 105.23. when both their Perſons and Poſſeſſions were tranſlated into Pharaoh's power.
But the great Queſtion is, Whether Joſeph be juſtifiable in thus provoking a poor pinched and half-pined people: He ſeems to have put off all Bowels of Humanity, thus to take the advantage of their neceſſity, and that to the utmoſt Rigour, both to the Ingroſſing of all their Goods, and to the Inthralling of all their Perſons, contrary (as to appearance) to all the common Rules both of Charity and Juſtice.
Anſwer 1. Our Lord expreſly forbids to judge according to Appearance, but commands to judge Righteous Judgment, John 7.24. It need not be doubted, but thoſe Blind Egyptians were precipitant enough in their judging and cenſuring godly Joſeph, whoſe Office it was to teach them, as well as their Senators wiſdom, Pſal. 105.22. that he might both learn them the worſhip of the true God, and unlearn them the worſhip of their falſe Gods: This was enough to prejudice them againſt him. Tully (a Man of great Knowledge as well as Eloquence) could ſay, [Me à Religione, quam à majoribus traditam accept, nulla unquam ſuadebit oratio,] all the World ſhall never perſwade me to relinquiſh that Religion, which I received by. Tradition from my Fore-fathers, though it was but a Rotten Romiſh Idolatrous Religion: How much more might theſe ſilly Souls ſay ſo? and therefore they muſt have a prejudicate opinion of all that he ſaid and did, eſpecially, if (as ſome ſay) that he preſs'd upon this people the Doctrine and Practice of Circumciſion: Though this ſ…lls like a Jewiſh Fable, and was not done to their provocation, yet was there enough done in all theſe premiſed paſſages to provoke them into rage (as before) notwithſtanding all his prudence, and therefore, that no miſchief follow'd (flowing from thoſe that were too apt to judge according to appearance, &c.) muſt be Attributed more to Gods Power and Providence than to Joſeph's Prudence and Policy. No doubt but thoſe poor people of Egypt would not only reprehend what they could not comprehend, as to the Reaſon of Joſeph's Actings in his high Office, but would alſo Rage at them, (ſo Gen. 41.13. as before, importeth) yet 'tis the mighty work of the Almighty's Power and Providence to reſtrain that rage of Man which will not turn to the praiſe of God. Psal. 76.10. As the Huntſman ordereth the rage of the Hunting Dog to his own pleaſure, reſtraining it at his will by a ſlip or ſtring in his Hand; ſo the Great God hath his Hunters (or Hunting Dogs) that Hunt Gods Joſeph's from Mountain to Hill, and from Hill to Mountain, Jer. 16.16. even mighty Hunters, ſuch as Nimrod was, Gen. 10.8, 9. Caldeans, Babylonians, or Roman-Babel-Butlders, that have Hunted Gods people out of their Meeting-places in our Day, yet are they all but as Gods Dogs in a String, who reſtrains them at his pleaſure, and orders their rage for his Honour; the Hebrew word for restrain there, ſignifies to curb and to keep within Compaſs, the Greek Septuag▪ reads it foreign, It ſhall keep Holy Day to thee, that is, ceaſe from working as upon an Holy or Reſting-day, as to outwárd Objects, how reſtleſs ſoever it be within: It is the Great God (who is girded with prevailing power, as the Hebrew [Gibber] ſignifies, Pſal. 65.6. that girds in all extravagant Rage as within a Girdle, yea, God hath a Girdle for that moſt unruly Element the wide Ocean (and that muſt be both a wide and a ſtrong Girdle indeed) ver. 7. He hath the raging Sea (it ſelf) faſt in his ſwadling Bands, Job 38.9. 'Tis but as a weak Babe (when moſt outragious) in the Hands of the mighty God, who orders it at his pleaſure, turning it this way and that way (in its Fluxes and Refluxes) as eaſily as the Nurſe doth the ſwadl'd Infant when he liſteth: Yea, God hath a Girdle for the Mightiest Monarchs, girding their Loins with a Girdle, Job 12.18, 19. (with a Rope, reads the vulgar) wherewith he reſtrains them, laying Affliction upon their Loins, (Pſal. 66.11.) and removing ſuch as ſeem unmoveable, pouring contempt upon them, Job 12.21. Dan. 2.21. and 4.30, &c. So God hath a Girdle for the Tumults of the people, (as well as for the Pride and Uſurpations of Princes) which are oft as outragious as the raging Sea, foaming out Mire and Dirt, yet God ſtills them, and makes (as at his check and beck) a ſweet calm at his, pleaſure: All Maſterleſs Men, yea, and ſpiteful Devils (who would lay Sion level) God muzzles their Mouths, and Manacles their Hands from harming his Joſeph's: Man indeed may ſtir up ſtrife, but God alone can ſtint it with Bounds.
Anſwer the ſecond, as to Joſeph's vindications
1. All Joſeph did to this people (as above) was not only with their conſent, but alſo at their requeſt, as [Buy us and our Land for Bread,] Gen. 47.18, 19. Volenti non fit injuria.
2. As his Actings were not injurious, ſo nor uncharitable, for it was Charity in him, to remit their Services, and retain only their Lands, when both were ſold him.
3. He uſed Liberality in his Charity towards them, for whereas, he might have taken half or four parts of their Lands (when he reſtored them to their Liberties) and left them but the other half, or but one of five, yet he allow'd them four parts, and was contented to take but one part for Pharaoh, which was no more than was laid up in the years of plenty, Gen. 41.34. whereas 'tis common in the Countrey to Lett Land to half-part for half the profit.
4. The Corn, which Joſeph ſold them was the Kings, bought with the Kings Money, and therefore was he bound in fidelity to the King to take a valuable conſideration for it; the King was no way oblig'd to give his Corn gratis to them, ſeeing they had the ſame liberty that Pharaoh had, to buy in and lay up Stores of it in the years of plenty, Joſeph having foretold them of the approaching Famine: Had he given them the Corn freely, he had been an unfaithful Steward to the King.
5. Though Joſeph ſeem'd to make a Monopoly of all the Money, as well as Corn, [He gather'd up all the Money of the Land, Gen. 47.14.] as he had done all the Corn, Gen. 41.48, 49. yet did not convert either the Corn or the Money to his own private profit, as for the Corn he laid up in Apothecas Regis, the Kings Store-houſes (ſo Junius reads, Gen. 41.35.) under the Hand of Pharaoh, and not for his own particular uſe, and ſo the Money (Joſeph gather'd up) he did not hoard in his own private Coffers, to enrich himſelf by his Office, but like a faithful Officer to Pharaoh, laid it all up in the Kings Exchequer, Gen. 47.14. and ſo infinitely increaſed his Treaſure: There be few ſuch juſt Treaſurers and Stewards now-a-days: Joſeph was faithful to his King, becauſe he feared his God, Gen. 42.18. without which there can be no true faithfulneſs.
6. Whereas it ſeems harder in Joſeph to take all the peoples Cattel (as it ſeem's hard in him to take all their Money) ſeeing their Cattel was part of their Livelihood in affording them Milk, Work, &c, but ſeeing he neither uſed any wicked wiles to compaſs their Cattel, nor Acted any thing againſt the Laws of the Land, nor in any way of force Extorted them, it was done by a free and fair open Contract with the Owners, who now had as little to feed their Cattel with (becauſe of the Famine) as to feed themſelves. It was now become cruelty in their owners to keep them any longer, and it would be a courteſie and kindneſs in Joſeph to keep them alive for common good, and what good could their Goods or Cattel do them if themſelves ſhould die for want of Corn, as doubtleſs many did die both by Famine and Plague (though Moſes mention it not) for theſe two [foreign] are very rarely found aſunder.
7. But it ſeems hardeſt of all, that Joſeph will take their Lands and Liberties too, when both their Coin and their Cattel were gone from them, yet ſtill all along here was a leſſer good exchanged for a greater, and a leſſer loſs or evil ſtill prevented a worſer. Life is a greater good, and the loſs of Life a greater evil, than Coin, Cattel, Lands or Liberties, or the loſs of them all: Jacob reckon'd thus, [It is enough, Joſeph is yet alive] Gen. 45.28. that's a Mercy in the midſt of Miſery, he rejoiced more for his Life than for his Honour. Why ſhould the living Man complain? Lam. 3.39. So 'twas enough for this people, that Joſeph preſerv'd them alive, they periſh'd not with many others, ſo could not complain of an hard Bargain: No doubt put their Cattel (as well as Coin) yea, their Lands and Liberties had a due value and price put upon them by mutual conſent, and that Joſeph gave them the full worth in Corn (according to the Contract) for them: And though ſome may ſay, Joſeph might have been more merciful to the poorer ſort; it muſt be conſidered, that Joſeph was but a Steward for Pharaoh, not Adminiſtring his own Goods, but his Maſters; now no Man muſt be liberal of that which is another Mans without the Owners Conſent: Yea, the Poor and the Rich.
8. And Laſtly, They did all univerſally acknowledge, that Joſeph had been truely liberal as well as merciful to them: Inſomuch, that though, God was now puniſhing them for their Riotous and Licentious Lives in the years of plenty, by theſe years of extream and ſtarving ſcarcity (teaching them hereby the worth of thoſe Bleſſings by the want of them) yet Joſeph had preſerv'd them from periſhing (as many others did) and had ſaved their Lives (which was far better than all they parted with to purchaſe them) yea, and their Liberties too, to become Farmers to Pharaoh, upon which account he reſtored their Lands and all their lnſtruments of Husbandry (as Ploughs, Carts, &c.) they were ſo far from complaining, that they thank'd him for his kindneſs, Gen. 47.25. Thus 'tis plain, it was not Injuſtice in Joſeph, but his Equity, Fidelity and pious Prudence, whereby he ſaved both King and Kingdom Alive, &c.
N B. In this Hiſtory of Joſeph there is a manifold Myſtery; 1. As he is a Type of Chriſt. 2. Of the Church. 3. Of a Chriſtian. 1. As of Chriſt, ſomething is ſaid before, to which more is here to be added, as to both his ſtates, of Humiliation and Exaltation: 1. In his Humbled Eſtate Joſeph repreſents our dear Jeſus thus; 1. As Jacob being ſollicitous for his Sons welfare, ſent his deareſt Joſeph as his Embaſſadour to bring him Tidings how it fared with them, and with their flocks, Gen. 37.13, 14. Thus God ſo loved the World, that he ſent his only begotten Son, Job. 3.16. Chriſt was ſent to the loſt Sheep of the Houſe of Iſrael (his Brethren) Mat. 15.24. not ſo much to know as to purchaſe and procure their Peace, Luk. 19.42.
2. As Joſeph, ſo Jeſus came unto his own, and his own received him not, Joh. 1.11. when he came to ſeek and ſave that which was loſt, Luk. 19.10. yea and found them in Dothan too, in a ſtate of Defection as before: They were ſo far from receiving this their Phyſician (who came to heal and help them) that they deſpis'd him, and call'd him Blaſphemer, &c. as Joſeph's Brethren call'd him Dreamer, Gen. 37.19.
3. They conſpir'd the Death of Joſeph; So did the Jews againſt Jeſus, ut ſuprà.
4. They ſtrip Joſeph, caſt him into a Pit, when they had condemn'd him, Gen. 37.23, 24. Thus they dealt with Jeſus, Mat. 27.28. caſting him (when judg'd and ſtrip'd) into an horrible Pit of Miſery, Pſal. 28.1.
5. Both were ſold as above, and,
6. Joſeph When Sold, was hurried to Potiphar, and Jeſus to the High Prieſt.
7. The Jewiſh Synagogue as baſe to Jeſus, as Potiphars▪ wanton Wife to Joſeph.
8. Joſeph 'twixt Butler Saved and Baker Hanged: So Jeſus 'twixt two Thieves, one Penitent, the other Impenitent.
9. As Joſeph At thirty, after three years was releaſed, ſo Jeſus about thirty, after three days was raiſed. Thus Congruous is the Type with the Antitype herein, but much more in the Exalted State, as Joſeph's ſo Jeſus's bow abode in ſtrength, and as Joſeph was raiſed, out of the Dungeon, ſeated at Pharaohs Right Hand, ſaved Egypt and his Brethren from periſhing: So Jeſus was rais'd out of Death's Dungeon, ſeated at his Fathers Right Hand, and ſaves his Church and Brethren from utter Deſtruction. More particularly,
1. As Joſeph was, ſo Jeſus is the grand [Zapnath Paaneach] the Revealer of Secrets, Joh. 1.18. and the Saviour of the World, Iſa. 4.3.11. Act. 4.12.
2. As Joſeph had fulneſs of all food laid up for the Hungry: So it pleaſeth the Father that in our Jeſus ſhould all fulneſs dwell, Col. 1.19.
3. As Joſeph's full Garners, invited all Lands to come to him (the Lord of the Land) for ſupply, yea even his very Brethren, who had been ſo Bruitiſh to him: So our Jeſus his fulneſs invites all Lands to look unto him to be ſaved, Iſa, 45.22. He hath gifts even for the Rebellious, Pſal. 68.18. Act. 3.20.
4. As Joſeph provided Storehouſes for every City, that they needed not to Travail far, Gen. 41.48. ſo Jeſus lays up Food in every City: 'tis our happineſs that the Word (that Bread of Life) we have ſo nigh us, 'tis brought home to our Houſes, God Rains down Manna at our Tent Doors, Rom. 10.8. we need not ſay, Who ſhall go up to Heaven to fetch it For us? Neither is it beyond Sea, &c. Deut. 30.13, 14. Manna was Rained down Round about the Camp, Exod. 16.13. 'twas no more but their ſtepping out of their Tent Doors, and it lay ready there for them; yea Quails, as well as Manna, which came down in the Dew, as Chriſt (that Angels food) doth in the Miniſtry of the Word: Bleſſed be God we have yet neither a Famine of Bread (as thoſe poor Egyptians then had) nor a Famine of the Word, we need not go from Sea to Sea, &c. to ſeek it, and yet not find it; as Amos 8.11, 12. yet, though the Word be nigh us, our Joſeph or Jeſus his Store-Houſes be in every City, and in every part in this City; ſome are ſo lazy, they will not ſtir to the Door to it, nay ſome are ſo wretched, that unleſs God would ſet up a Pulpit at a Play-Houſe or Ale-Houſe Door, they will not come to hear it.
5. As there was no preſſing to Joſeph, till plain Poverty moſt Penury moſt powerfully pinched them, Gen. 42.1, 2. they were Hopeleſs and Helpleſs as to themſelves, gazing upon one another, as at their Wits end, and not knowing whither to turn them: So till we be emptied of all the Dough of our own Righteouſneſs we bring out of Egypt with us, Exod. 12.34, 39. Then, and not till then do we hunger after the Heavenly Manna: 'Tis the pinched Soul that prizeth Chriſt: That Soul cries like one ready to periſh by Famine, Give me Bread, give me Chriſt, or I die, I cannot live without him, I dare not die without him.
6. As Joſeph, the Vice-Roy and Lord of the Land, having the Kings Privy-Seal, a Gold Chain and Royal Rubes, did make himſelf ſtrange, and ſp…e roughly to his almoſt famiſh'd Brethren, when they came to him for Corn, Gen. 42.7. Notwithſtanding their bowing to him, ver. 6. (wherein they unwittingly accompliſh'd his Prophetick Dreams, which thoſe Mockers little thought ever to have done to that Dreamer) that he might bring them the ſooner to a ſight and ſenſe of their ſin; yet all along ſcattering Pledges of his favour to them, as filling their Sacks and reſtoring their Money, ver. 25, 28. This was all the Revenge he deſign'd againſt them for all their Roguery againſt him: He ſteals theſe two kindneſſes upon them, notwithſtanding all his ſtrangeneſs and roughneſs toward them: Even ſo dealeth our Dear Jeſus with his Brethren, though they come bowing before him: He hideth his love from Job, but it was from Increaſement of love, to make him know his tranſgreſſion and his ſin, Job 13.23, 24 and 19.11. Job judged himſelf as hated of God, like an Enemy: All that Fire of wrath (which he complain'd of) was but to burn up his Corruptions only, and to ſever the ſin, which God hated, from the Son, whom God loved: Jeſus was never nearer Mary Magdalen, than when ſhe was bleared with Tears for his abſence, John 20.13, 16. and though he ſpake roughly to the Syrophoenician Woman (calling her a Gentile-dog) yet had he a deſign of love upon her, Mat. 15.25, 28. He (giving her the Key of his full Treaſury) not only fills her Sack, but alſo reſtores (not her Money, but what was better) her Daughter. Our Jeſus (the Fathers Vice-Roy, Lord of all, Acts 10.36. having the Signet of the Everlaſting Goſpel, and being Clothed with the Royal Robes of the Richeſt Righteouſneſs) doth ſometimes take ſtate upon him, ſeems as a ſtranger, Jer. 14.8, 9. and ſuffers the Children of Light to walk a while in Darkneſs, Iſa. 50.10. till they be duely, truely and throughly humbled, then doth he them good at the latter end, Deut. 8.16.
7. As Joſeph could no longer Refrain himſelf, than while his Brethren were brought lew enough (upon the Rack of Conſcience, Gen. 42.21, 28▪ 35. and 43.18. and 44.13, 14, 16, 34.) but paſſionately proclaims, [I am Joſeph your Brother] Gen. 45.1, 3. No ſooner had their Sin found them out, Numb. 31.23. (their own Guilt made them timorous, and every ſtrange occurrence affrighted them, making them miſtake and miſ-interpret Mercies for Miſchiefs) but immediately they had Joſeph's Steward comforting their diſtreſſed Conſciences, ſaying, Peace be unto you, fear not, &c. Gen. 43.20, 23. but bringing Benjamin with them, then they ſhall be cheated with the beſt of good Cheer; They were richly feaſted, and made exceeding merry, v. 29.30, 34. yet all this while they knew not that all this Kindneſs came from Joſeph their Brother. This was an high point of Heavenly Wiſdom in Joſeph, who well knew, how Hypocrites will hang down their heads like a bulruſh, Iſa. 58.5. while ſome Storm of Trouble lyes upon them; yet if fair-weather follow, they lift up their heads as bolt-upright as ever. Something they will do about Sin, but nothing, or not enough againſt Sin: Had Joſeph preſently entertained and embraced them as his Brethren, they would ſooner have gloried in their wickedneſs than repented of it. They had now lain long in their Sin, and it was got into the very grain of them, yea, even Incorporated with them; therefore a little Repentance could not carry it out and off. Hereupon doth he (after all this Kindneſs) try another Trick, which brought them into a more grievous Agony, before he makes himſelf known to them, Gen. 44.1, 10, 13. that (probably alſo) the Truth of their love to Benjamin might be tryed thereby: when Joſeph's Cup was found in Benjamin's Sack, then they cry, [God hath found out our Iniquities] v. 6. Recalling to mind (by this Divining Cup) their cruel Conſpiracy againſt their Brother Joſeph, as Gen. 42.21, 22. and now thinking that God had met with them for it, and would pay them home in their own coyn; they had Sold him a Slave into Egypt, now All they (themſelves) muſt be Slaves in Egypt.
Juſt ſo our dear Jeſus dealeth with Sinners (whom he ſeeketh and ſaveth from their Sins) not ſaying at the firſt ſight [I am Joſeph your Brother, I am Jeſus your Saviour] but like a Skilful Chirurgeon, he firſt uſeth Corroſives, and then Cordials; old feſter'd and putrify'd Sores muſt have the peccant Humour drawn out, before it be heal'd up; Peccata extrinſecus Radere & non Intrinſecus Eradicare, fictio eſt, ſaith Bernard; The good Samaritan (who repreſents our Saviour, firſt poured in wine to ſearch the wounds, and then oyl to ſupple them, Luk. 10.33, 34. 'tis Chriſt's Method to apply firſt the sharpneſs of the Law, and then the ſweetneſs of the Goſpel; ſo we bring but our Benjamin (or beſt beloved Sin) to him. He pronounceth thoſe Bleſſed, that firſt do mourn for Sin, even with a Funeral Mourning or Sorrow (as the word [foreign] ſignifies) and then after are comforted, Matth. 5.4. He therefore will have his Diſciples firſt ſoundly toſſed with Tempeſts, and ſorely troubled before they were helped, and comforted with thoſe comfortable words, [It is I, be not afraid] Matth. 14.24, 26, 27. and this Comfort came not till the fourth watch of the night too, v. 2…. all the three former watches muſt they be ſweating and ſwooning under their own Fears and toilſome Troubles, by both boiſterous and contrary winds: Thus God dealt with the Church in the Old Teſtament, Iſa. 54.11. Chriſt works his Cures in this way, firſt he caſts down, and then he raiſes up; firſt he wounds, and then he heals, Hoſ. 6.1, 2. After ſinning, there muſt be a ſorrowing, and then theſe April Showers (of Sorrow after a Godly ſort, 2 Cor. 7.10.) bring forth the May-Flowers of Peace and Joy in believing, Rom. 15.13. Godly Sorrow worketh up into a Goſpel-Comfort, ſuch as ſow in Tears, ſhall reap in Joy, Pſal. 126.5. and Chriſt will have ſome proportion betwixt ſinning and ſorrowing; Manaſſeh had greatly ſinned, and he as greatly ſorrowed, 2 Chron. 33.11, 12. Ahab humbled himſelf, but not greatly (as he did) whoſe Sorrow for Sin was more than Skin deep: Humiliation for Sin muſt be ſound and ſoaking, or elſe 'tis to no purpoſe, not proving Repentance unto life, never to be repented of. It muſt be Due, (if True) yea, Deep and Daily: Thoſe that were pricked in their hearts, hear not preſently, [Be of good cheer, your Sins are forgiven] but are bid to Repent on, Act. 2.37, 38. that is, ſatisfie not your Souls with this Remorſe for Sin (you now feel) but dwell a while upon this work of Repentance, and go through-ſtitch with it: Peter preſcribes Repenting (even to a tranſmentation, or change of Mind, as the word [foreign] ſignifies) to be the beſt Remedy againſt Remorſe or Compunction; He bids them never leave Circumciſing their Hearts, till they found their Souls as ſore, as the Shechemites did their Bodies at the third Day, Gen. 34, 25. Though thoſe Crucifiers of Chriſt were punctually prick'd and pierced (as foreign ſignifies) and they felt the very Nails (wherewith they had nailed Chriſt to the Croſs) ſticking faſt (as ſo many ſharp Daggers, or Stings of Scorpions) in the ſides of their Conſciences; yet it ſeems (in the Apoſtles Sentiments) they had not yet Repented: The pattern both of Joſeph and of Jeſus, yea and of this Simon Bar-Jonah too, muſt teach us our practice in the like Caſes: It is verily a Fault and Folly to miſtake the Diſeaſe or Malady, for the Cure and Remedy, to be over-forward in adminiſtring Comforts; this is to apply corroborating Cordials unto full and foul Stomachs, which more require ſome Purging Potions. 'Tis only the feeble-minded (ſuch as are ready to ſink and be ſwallow'd up of overmuch ſorrow) who muſt be Comforted, 1 Theſſ. 5.14. 2 Cor. 2.7. and ſuch certainly were Joſeph's Brethren at this time: They were plung'd into a worſe pit of perplexity than that was they had thrown Joſeph into, and now when they were diſpirited, and juſt ſinking into the Gulph of Slavery and Miſery, Joſeph comes with a Cordial, and ſhores them up with his Shoulder, ſaying to them, I am Joſeph your Brother (juſt as Jeſus ſaid to his Brethren or Diſciples in Diſtreſs, It is I, be not afraid, Gen. 45.3, 4, 5. There be many more Congruities that do occur and offer themſelves to obſervation; As,
8. Joſeph typifies Jeſus in his Name, not only in that Egyptian [Zaphnath Paaneach] aforementioned, but alſo in his Hebrew Names, both Proper, and Metaphorical: As, (1.) His proper Name, Joſeph, noteth both to Add and to Abſtract, (ſo the word [Aſaph] is uſed in both thoſe ſenſes, Gen. 30.23.) the Lord hath taken away (Hebr. Aſaph) my Reproach, and let the Lord add (there the word again is [Oſeph] to me another Son to this, v. 24. that ſhe might be the Mother of the two laſt and beſt Patriarchs, the other ten being born before them: So Jeſus is added of the Father to the firſt Adam, to Abſtract, or take away the Reproach Rolled upon us by the Fall: and All our Addings and Increaſings flow from his fulneſs, Joh. 1.16. Pſal. 87.7. and 133.2. and Hoſ. 14.8. (2.) His Metaphorical Name, his Father calls him [a fruitful bough] Gen. 49.22. The moiſture or wet of the well he grew by, and the warmth of the Wall he lean'd upon; made him overtop all his Brethren both in Stature and in Number; as Joſeph, ſo Jeſus was a bleſſed Branch, Zech. 6.12. a green firr-tree, that makes long reaches upward, Hoſ. 14.8. Above all his fellows, Pſal. 45.7. whoſe Anointing was for them, as well as above them, as he is higher in ſtature than all the Kings of the Earth, Pſal. 89.27. (having Preheminence above all, Col. 1.18.) ſo more in Number than the Thouſands of Manaſſeh, or the ten Thouſands of Ephraim: Who can tell his Generation? Iſa. 53.8. Chriſt's Croſs is a fruitful Bough or Tree, that brings forth a numerous offspring or holy Seed, and his Death giveth Life to a numberleſs Number, Rev. 7.9.
9. As Joſeph was full of Bowels as to his Brethren, ſo towards his Fellow-Priſoners, Gen. 40.6, 7. who knew not how to help themſelves, being clapt up cloſe Priſoners, Joſeph (being now enlarged within the Caſtle's circumference) came early in the Morning to Viſit them according to his charge, and obſerv'd an unaccuſtomed ſorrow in their very Viſages, his tender Heart ſoon yearns towards them, and at the firſt ſight of their Sadneſs offers his Service and himſelf to them though unasked. Vincula qui ſenſit, Didicit ſuccurrere Vinctis.
He had been a cloſe Priſoner himſelf, which had taught him to Sympathize with thoſe in that ſame ſuffering: He was like-affected for them, as if he had been like-afflicted with them, Rom. 12.15. and Hebr. 13.3. So Jeſus hath a moſt tender Heart, towards Men in Miſery, he had ſo on Earth, and he hath ſo in Heaven: How Compaſſionate was he to the Widow at Naim, when of his own free accord, and unrequeſted, he raiſed her Son! Luk. 7.12, 13. and becauſe this loving Lord loves not to ſee his Servants ſad, He queſtions his two Diſciples juſt as Joſeph did his two Priſoners [why were they ſo ſad?] Luk. 24.17. and with the like Tenderneſs he ſaith to Mary-Magdalen [Woman, why weepeſt thou?] Joh. 20.15. He can have Compaſſion, becauſe he hath been touch'd with our Infirmity, yea, compaſſed with that Infirmity call'd Miſerable; though not with that call'd Sinful, Hebr. 2.17, 18. and 4.15. and 5.2. Chriſt, becoming Man, was thereby a more merciful High-Prieſt for Man from his own Experience of Humane frailty; ſo that thereby he is able to ſuccour, and no leſs Apt than Able: ſuch as have been poor, pity thoſe that are pinch'd with Poverty, ſuch as have been troubled with Tooth-Ach, can beſt condole the Caſe of thoſe that are under that dolorous Diſtemper. As Chriſt was thus Compaſſonate on Earth, ſo he is not leſs, but rather more in Heaven. Manet Compaſſio etiam cum Impaſſibilitate; Though he now be freed from Paſſion, yet retaineth he ſtill his Compaſſion; though freed from feeling, yet not from Fellow-feeling, Act. 9.5. and Matth. 25.35. Chriſt hath loſt nothing by his Exaltation in Glory: the glorified Bowels of this Compaſſionate Samaritan muſt needs be Better and Greater. He is God, and God is Love; he was Merciful as a Man, but now as God, yea, God-Man in Glory. Jeſus (as Joſeph) knows us, when we know not him, he will meet us in our coming to him: he will do all good for us, is not he for us under God? Gen. 50.19. only our Sheaf muſt bow to his Sheaf, depend upon him for all; they both ſpake of the Church's Deliverance, Gen. 50.24. and Joh. 17.1. to laſt, Chriſt will not leave a little toe or hoof in Egypt or World.
10. As Joſeph was the feeder of his Father's Family, preſerving them alive, and from being famiſhed to Death in that Famine of Bread; ſo Jeſus is the feeder of his Father's Family▪ (the Houſhold of Faith, the Church and choſen of God) from being famiſhed to Death by that Famine of the Word, Amos 8.11. Joſeph ſaith of himſelf to his Brethren, [God ſent me before you to preſerve you, &c.] The Famine (God hath call'd for) will laſt five years longer, he hath made me a means of much Mercy to thouſands of People by my Proviſions laid up for their preſervation, Gen. 45.5, 6, 7, 8. and David ſaith the ſame of Joſeph alſo, Pſal. 105.16, 17, &c. [God called for a Famine] as a Maſter calls for his Servant that is abſent, and preſently he is preſent, and at hand to do his Work and Will: God ſends out his Mandamus, Summons in his four Sore Judgments, and when he Serves a Citation, and Subpoena's any one of them in, then at his Call, (yea, if he do but hiſs) they come, Iſa. 7.18. Oh how eaſie it is with God to break the whole ſtaff of Bread (which is the ſtaff of man's Life, Lev. 26.26. Ezek. 4.16, Iſa. 3.1. and 57.10.) and ſo to ſtarve us all ſoon, by denying us an Harveſt or two! If he call, a Famine, or the Sword, or noiſom Beaſts, or Peſtilence will ſurely come, Ezek. 14.13, 15, 17, 19, 21. and any one of theſe four ſore Judgments will Ride their Circuits (as Judges) when they have their Call and Commiſſion ſo to do, Jer. 47.6, 7. Alas, London hath been laid Deſolate by the Plague (before the Fire) which Hippocrates calleth foreign, the Divine thing, becauſe no Humane Cauſe can be well given for it (omnis Peſtilentiae caeca & Deliteſcens eſt cauſa, ſaith Fernelius, no Phyſicians can render a Reaſo of it, but looks upon it as the ſtroke of a Divine Hand. Woe is us, that ſo many noiſom Beaſts are already ſent among us. Oh that thoſe Bears and Boars, thoſe Lions and Leopards, &c. may not be let looſe againſt us. Oh how ſoon may the Sword come! whenever it comes, it is bathed in Heaven [Hebr. Drunk, or Drenched.] Iſai. 34.5. would to God it may no more be drunk with the blood of the Saints on Earth, Revel. 17.6. If the Sword be onces Drunk, 'twill Reel to and fro (like a Drunken Man) and Rove up and down, till it hath gone its Circuit both in City and Country: Oh that its Commiſſion may be for a Sacrifice upon Edom, (which the Rabbins read Roma) and be filled with her blood, Iſa. 34.6. Pſal. 137.7, 8, 9. Rev. 16.6. God is now threatning to ſend a Famine of the Word, Amos 8.11. Hebr. to let it out of his Treaſury of Judgments (where he hath it ready, and preſſing to be abroad) and to turn it looſe, like a wild beaſt coopt and kept up hitherto from hurting. The Septuagint reads it [foreign] He will ſend it out as his Apoſtle, but with a mournful Meſſage, quite contrary to the glad Tidings Chriſts Apoſtles Preached: If it now muſt come out among us, to be ſure, Pope and Devil will come with it, Rev. 12.12. yea, Death and Hell will be at the heels of it, Rev. 6.8. yet this is for our Comfort, there is no Danger that befalleth the Church, but God beforehand provideth and procureth ſome means for her Preſervation: Thus God ſent a Man (a famous Man) before the Famine, to preſerve his Church (in Jacob's Family from being famiſh'd by it: Joſeph ſhall be then their Feeder; ſo Jeſus ſhall then be our Feeder, though not our Feaſter in ſuch a Wilderneſs-Famine, (Rev. 12.6.14.) out of his full Storehouſes. Chriſt is our Magazine, fulneſs both of Plenty and of Bounty is in him, a fulneſs which is not Repletive only, but Diffuſive alſo; oh bleſs God we have ſtill his Word and Sacraments to feed us, &c. wherein Chriſt himſelf becomes our Bread of Life, Joh. 6.48. and our Water of Life, Joh. 4.10, Rev. 21.6. and 22.1. Meat indeed, and Drink indeed, Joh. 6.55. the Heavenly Manna, Joh. 6.32.38. our Joſeph or Jeſus feeds us with this corn of heaven, Pſal. 78.24, 25. never Princes were better ſerved. He'l not let any of his be loſt, Joh. 17.12. or periſh in a Wilderneſs-Famine, Pſal. 37.19.
There be other Congruities, I (for brevities ſake) muſt omit in a bare naming them: As,
1. Joſeph taught his Brethren Unity, Gen. 45.24. fearing they might fall out by the way, and quarrel about their Crime concerning him, who had both remitted it, and was reconciled to them all equally; ſo Jeſus oft preſſeth his Brethren to love one another, Joh. 13.3, 4. and 15.17. Rom. 13.8. 1 Theſſ. 4.9. 1 Joh. 3.11. and 4.7, 12. and to keep the unity of the Spirit in the bond of Peace, Eph. 4.3.13. the Daughter of Diſſention is Diſſolution.
2. As Joſeph preſented his Brethren to Pharaoh (notwithſtanding all their unkindneſſes to him) whereby they became Acceptable, though in themſelves as Hebrews, they were Abominable) to him, and capable of both Preſervation and Preferment, Gen. 47.2. and no doubt but he did commend Reuben, Judah, and Benjamin to the King, theſe three being moſt endeared to himſelf: So Jeſus preſents all his brethren to the King of Kings, Iſa. 8.18. having all their Names writ upon his Heart, as Aaron had the twelve Tribes upon his Breaſt-plate, through him we have Acceſs, Eph. 2.5. and Acceptance alſo, Eph. 1.6.
3. As Joſeph (being not aſhamed of his Brethren, though he, the Lord of Egypt, and they Shepherds, ſo, an Abomination to the Egyptians) inſtructs them what to ſay to Pharaoh, Gen. 46.33, 34. He teaches them to tell the Truth, and not be aſhamed of their Trade, though it was mean and deſpicable, eſpecially to the Egyptians, prudently propoſing that with his Princes Approbation (without which, though ſo great a Favourite, he will do nothing for his Friends) he might have Goſhen, moſt fertile, fitteſt for their Cattle, neareſt to Canaan, and where they might live unmingled with the Idolatrous: So Jeſus inſtructeth us what to ſay to the Father, for we know not what to pray for as we ought, Rom. 8.26. neither for Matter nor Manner, but as He (by his Spirit) teacheth us. Therefore did his Diſciples ſay, Lord, teach us to pray as John taught his Diſciples, Luk. 11.….
4. As Joſeph ſaid to his Brethren, [Come down to me, that you may be near me, and tarry not, alſo, Regard not your Stuff, &c.] Gen. 45.9,10, 18, 20. So ſaith Jeſus to us [Come unto me, and ye ſhall find reſt for your Souls,] Matth. 11.29. yea, he will ſend his Cherubims, his Chariots of Clouds to fetch us up to himſelf (as Joſeph did for them, v. 19.21.) that where he is, there may we be alſo, 1 Theſſ. 4.15. and Joh. 17.24. He ſaith likewiſe, [Regard not your lumber] but take the loſs of your Goods joyfully; why ſhould we with Lot play at loth to depart, ſeeing Chriſt hath far better Riches for us, the good of all the Land of Glory is before us. All is but traſh and trumpery to this true treaſure of Grace and Glory.
Laſtly, He gives them Proviſion for the way (as Joſeph did, v. 21.) even hidden Manna, Rev. 2.17. Such as the world knows nothing of, Joh. 4.32. and Prov. 14.10. the Cates and Delicates of Faith and a good Conſcience, Rom. 15.13. Prov. 15.15. which they go feeding upon (as Samſon did upon his Honey-Comb till he came to his Parents, Judg. 14.9.) to their Father's Houſe. Thus far the Congruity: Now ſee ſome Diſparity.
As, 1. Joſeph accuſed his Brethren to their earthly Father, and brought to him their evil Report, Gen. 37.2. but our Dear Jeſus excuſes us to our Heavenly Father, interceeding for us with him, Hebr. 9.24. Rom. 8.34. He is our Advocate with the Father, 1 Joh. 2.1. Anſwering all Satan's Accuſations (who is our Accuſer to the Father, Rev. 12.10.) as the Lawyer doth for his Clients, opening their Caſe, pleading their Cauſe; ſo 'tis carried, Nonſuiting all Satan's Actions, Uxori lis non intenditur. He cannot commence a Suit againſt Chriſt's Spouſe, ſhe ſaith, Go ſue my Husband, I am under Covert-Baron, &c.
2. Joſeph was tainted with the corrupt Language of flattering Courtiers, in Swearing twice by the Life of the King, which was a great Oath in Egypt, Gen. 42.15, 16. As it was in Spain, while ſhe was aſpiring after an Abſolute Monarchy (as France doth now) in their prophane Pride, uſed to Swear by the Life of their King: So Joſeph here, that he might ſeem enough an Egyptian, (in his friendly Diſſimulation) Swears heatheniſhly as the Egyptians uſually did, partly out of Flattery, and partly out of Superſtition. 'Tis like, he had contracted this evil Cuſtom (accuſtomed among the Heathens to Swear by the Soul of their Emperours) by his being ſo long Converſant (about 23 years) in ſuch Evil Company as Pharaoh's Court conſiſted of; which was a corrupt Air for ſo Godly a Man to breathe in: where he might have complain'd with the Prophet [Woe is me, that I become a man of unclean lips, by dwelling among a people of unclean lips] Iſa. 6.5. for there he contracted that ſinful Cuſtom of the Court, Sin being as catching as the Plague. As 'tis hard for Sheep to lye among Bryars and Thorns, and not to loſe ſome part of their Fleece: So 'tis of equal Difficulty for Saints to live (in a familiar converſe) among wicked Men, and not to loſe ſome part of their Piety, and former fervency: yea, ſome guilt and filth of Sin will cleave to their Conſciences, as ſome Bryar or Thorn doth to the Tails or Sides of the Sheep: but it was not thus with our dear Jeſus, though he was converſant among Publicans and Sinners, Matth. 9.10, 11. and 11.19. and Mark 2.15. for which (indeed) the Phariſees did calumniate Chriſt, importing, he could not be the Meſſiah, becauſe he kept ſuch ill Company: This was to find fault, [Quòd in Domum aegroti Intravit Medicus] that the Phyſician ventur'd to viſit the Sick, ſaith Auſtin: The Sick is the proper Objeſt of the Phyſician, and to viſit them (yea, thoſe that are Infected with the Plague) is his proper Office, yet doth he ſecure himſelf from Infection by ſovereign Antidotes; but none like that which our [Rophe] Giant-like (ſo called, Exod. 15.26.) or Almighty Phyſician, was endowed with, to wit, his Divine Nature, which ſecured his Humane Nature from all infecting Tinctures, he could converſe with Sinners (his very Errand into the World) and neither countenance Sin, nor contract it: none of their Evil Communications could corrupt his good Manners, as 1 Cor. 15.33. the Devil's Drivel that left a foul ſtain upon the Speaker, could not faſten the like (as it oft doth on us) upon him the holy Hearer: and though ſometime he got Grief, yet never Guilt by them. More Diſparities might be mentioned, which I omit; as likewiſe (for avoiding prolixity) the third Congruity betwixt Joſeph the type, and a Chriſtian in particular (as before the Church in General) the Antitype. A touch only upon this:
1. As Joſeph was (in Jacob's Intention) his firſt-born, Gen. 29.18. and 30.23, 24. ſo had the double Portion, Gen. 48.5.22. Num. 1.10. 1 Chron. 5.1. Thus Chriſtians are the firſt-born of God, Hebr. 12.23. having ſpecial Prerogatives (as thoſe under the Law had, Deut. 21.17.) even a double Portion of Grace and Glory.
2. As Joſeph wore a parti-coloured Coat; ſo Chriſtians are clothed with variety of Graces, Joh. 1.16. 2 Per. 1.4, 5, 6, &c.
3. As Joſeph was the beſt beloved of his earthly Father, Gen. 37.3. ſo are Chriſtians of their Heavenly.
4. They are envied by falſe Brethren, Nick-named, Perſecuted, &c. as Joſeph was.
5. The Keepers of them will take away their Coat or Vail, Cant. 5.7. and if the World (or Sin) become their Miſtriſs. 'twill make them naked, Exod. 32.25.
6. Their Bow alſo abides in ſtrength, &c. being made more than Conquerour, Rom. 8.37. even Triumphers, 2 Cor. 2.14.
7. They are firſt Humbled, then Exalted.
8. They are Exalted to high Honour, 1 Sam. 2.30. made Kings and Prieſts to God, Rev. 1.6.
9. They likewiſe feed many, Prov. 10.21.
10. Their Bones alſo be Buried in the Valley of Achor, in the Door of Hope, viz. of a better Reſurrection, Hebr. 11.35. Prov. 14.32.