A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 13

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 13

p. 330CHAP. XIII. The Hiſtory and Myſtery of Joſeph's Sale.

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

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

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

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

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

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

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

3. To the Patriarchal Bleſſing beſtow'd by Iſaac on Eſau [wherein a Dominion is promis'd him, &c. Gen. 27.39, 40. all which were, in a great meaſure accompliſhed before Moſes time, as appeareth, Gen. 36. & 1 Chron. 1.35. and after him alſo, 2 Kin. 8.20. in all which three places an account is held forth of Eſau's foretold Dominion in his Dukedoms and Kingdoms, reduced to Dukedoms again, but at laſt expired in Herod the Idumean or Edomite of, Eſau, who craftily compaſſed the Title of being termed the King of the Jews, Mat. 2.1. who therefore was troubled at Chriſts Birth, for fear of loſing his Kingdom, v. 2, 3. &c. See Josephus Antiquity, Lib. 14. cap. 26. and 15.10. wherein may be obſerved how the Bleſſing of Iſaac upon Eſau did take place: Though he was a bad Son (therefore called Edom, a name and Note of his Prophaneneſs, Gen, 25.30, and 36.1.) yet had he a good Father, and was thus beloved for his Fathers ſake, as Rom. 11.28. concerning Temporal Bleſſings: All the predictions and promiſes of God, have their due and full accompliſhment, even to a Prophane Eſau: How much more will not God be wanting to fulfil all the aforeſaid for his Holy and p. 331obedient Iſrael? Though the Poſterity of Eſau, was ſooner advanced to Royal Dignity, than the Poſterity of Jacob, which (in the Egyptian ſervitude) were under a Rod of Iron, Exod. 1. &c. while Eſau's off-ſpring was ſwaying a Golden Scepter. Edom flouriſheth with Dukes, and Triumpheth with Kings while Iſrael ſigheth and groaneth in their Houſe of Bondage, Gen. 36.31. where the Hebrew Rabbies have a good remark, ſhewing the different eſtate of the Children of this World, from the Children of God, and that therefore, outward Pomp and Proſperity is no ſure ſign of the True Church, as Papiſts aſſert, for then Moſes choice was Childiſh, if not Fooliſh, in chuſing rather to ſuffer Affliction with the People of God, than the Pomp and Pleasure of Pharoah's Court, Heb. 11.25, 26. which was the wiſeſt and the happieſt choice, that ever the good Man made, and far better than that which Elibu chargeth Job with, [That he had choſen Iniquity rather than Affliction, Job. 36.21. it may be added to this Rabbinical Note, that citò exoriuntur impii, ſed citò areſcunt, & tandem, exuruntur, &c.] The wicked riſe up ſoon and ſuddenly to Honour and Grandeur, like the Graſs upon the Houſe top, Pſal. 129.6, 7, 8. (which groweth ſooner and faſter than Graſs of the Field, but like it, they ſoon and ſuddenly wither away when the eaſt wind of Gods Wrath bloweth upon them, or the heat of his Indignation ſcorcheth them: they, (indeed) lift up themſelves (or are ſet up by God) on high, but upon ſlippery places, Pſal. 73.18. They are advanced, as was Haman, but to be brought down again with a witneſs, yea, with a vengeance. They suddenly periſh as the Graſs, Pſal. 37.2. and 73.19. yea as that Graſs which groweth on the Houſe top, to which no man wiſheth a Bleſſing, (as is uſual to Harveſt men, Ruth. 2.4.) nor the Mower filleth his hand therewith, as not holding it worth his Labour; of ſuch little worth are wicked men, Prov. 10.20. mere Compounds of Vanity and Villany, unworthy of a name (as the Rich Glutton, Luk. 16. who is not named there as the good Begger is, ver. 19, 20.) unleſs a name of Reproach, as Eſau by the better ſort was after call'd by his worſt Name Edom, Gen. 25.30. and 36.1. &c. than by his better Name his Father gave him, and unworthy (not only of a Name, but alſo) of a Being, and leaſt worthy of a Well-Being. Therefore God Curſeth them, as he did the Figtree, Mat. 21.19, 21. and as he did this Edom (notwithſtanding his fair Leaves of Royal Pomp, &c.) whom God confounded, not only for hating Sion, but much more for hurting her with both Virulent Tongues and Violent Hands, Iſa. 21.11. & 34.5. Jer. 49.7. Ezek. 25.12. Joel. 3.9. Amos 1.11. Obad. v. 11. Mal. 1.3. Thus oft God tells his People of this, leſt they ſhould ſtumble at Edom's Proſperity, while they were in Adverſity, aſſuring them once and again, Yea God ſpake it more than twice, Pſal. 62.11. yea even eight times, that this Graſs (though never ſo goodly) ſhould be cut down, but the Inheritance of the Children of God ſhould endure for ever, Pſal. 102.28. by Vertue of the Covenant and that myſtical Union with God therein, which is the ground of an everlaſting Communion; this is that which makes the Church both Immortal and Immutable: Moſes firſt extols Eſau's Family, Gen. 36. as if Gods Bleſſing had reſted rather upon it than upon Jacob's, yet afterwards he paſſeth over it with ſilence, and it almoſt quite periſheth out of the Minds and Memory of Mankind. Eſau being equal to Jacob in Blood, Birth and Breeding, had the Worldly Bleſſing of pomp principality and proſperity firſt, while Jacob lived obſcurely as sojourner only, not poſſeſſing any part of the Land of Promiſe in his own right, but by the leave of others, the true Proprietors then thereof: Thus Abraham and Iſaac as well as Jacob (all) confeſſed themſelves to be but Strangers and Pilgrims upon Earth, Heb. 11.13, 14. This Abraham did, Gen. 23.4. who purchas'd a poſſeſſion of the People of the Land (the firſt purchaſe of poſſeſſion that is mention'd in Scripture) not to Build on, but to Bury in, ver. 9, 11, 13. where Ephron and Abraham ſtrive to gratifie one another; Ephron offers Abraham the free uſe of their Burial-place, ſaying, [None of us ſhall with hold from thee his Sepulchre, ver. 6.] But Abraham was deſirous rather to pay for his Propriety in a diſtinct poſſeſſion, that he might be ſeparated from them in Burial, who did not believe with him a better Reſurrection, therefore he offers the full value for the Cave of Machpelah; No, ſaith Ephron, [The Field I give thee, &c. v. 13.] 'Twas a moſt brave Speech, ſpeaking forth a moſt bountiful Spirit to a ſtranger eſpecially; which is a good Copy of kjndneſs among Friends, and an exalt example of Juſtice among Chapmen in their bartering and bargaining together, v. 15, 17, 20. ſuch is the care of the truely conſcientious, that they will give the full worth of the commodity, and rather loſe of their own, than be injurious to or uſurp of anothers, giving all that is due both in quantity and quality: In this bargain the seller doth not ask too much, nor the buyer bid too little (as it was after here in the Sale of Joſeph) only one price is pitch'd on, and paid down: yet, though Abraham had hereby purchas'd a little Land in Canaan, the Protomartyr Stephen, ſaith, God gave him no Inheritance, not ſo much as a Foot it, Act. 7.5. that is, though he was the Heir of the World, Rom. 4.13. and a Prince of God, Gen. 23.6. yet God gave him no place whereon to Build a Princely Pallace for himself p. 332and his, while living, to dwell in, but only a double Cave (as Machpelah by Interpretation was, one for men, and another for Women, or one within another) wherein to bury himſelf and his when Dead, to ſleep in that Sepulchre till the Reſurrection: or God gave him not that general and full poſſeſſion of the Land of promiſe, as he gave it to his Poſterity after, but lets him be as a ſtranger in it all his days, as he calls himſelf, Gen. 23.4. and a great Traveller, travelling to and fro (as is computed in the Patriarchs Travels) no leſs than 1794 Miles, and as Abrabam confeſs'd this, ſo did his Son Iſaac, being another Pilgrim, as Heb. 11.13, 14, 15. Travelling likewiſe to and fro an Hundred and Forty eight Miles, yea, and Jacob confeſs'd the ſame likewiſe, when he ſtood before Pharaoh, calling the years of his Life the days of his Pilgrimage, Gen. 47.9. in very variable and remote Removings.

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

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

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

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

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

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

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

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

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

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

Jacob was a poor Pilgrim ſtill when Joſeph (his Jewel) was Sold, though he dwelt in Hebron, a City at that time, yet wanted he then the property and propriety of a Native or of a Citizen there, but only dwelt in that City by a Tenure of Courteſie, and then alſo the greateſt p. 333part of his Family dwelt abroad by the ſame Tenure of Courteſie in Tents, feeding their Flocks and Herds one while at Shechem, and another while at Dothan, Gen. 37.12, 13, 17. the former about ſixty Miles from the City Hebron, and the latter (Dothan) as far diſtant from Shechem being conſtrained to keep them at great diſtance, for good paſture, as Laban's and Jacob's Flocks were fed at the diſtance of three days Journey, Gen. 30.36. Thus Righteous Lot (ſo called twice, 2 Pet. 2.7, 8.) dwelt in the City Sodom as a Sojourner only by a right of Courteſie: So the Sodomites upbraid him as ſuch, and therefore his becoming a Judge (ſay they) was but an uſurpation above Right, Gen. 19.9. which ſhews alſo, that Lot lived in an Houſe of that City ſo ſtrong, that thoſe furious Sodomites could not break in upon him, nor break the Door thereof; while a better Man (his Unkle Abraham) was content to dwell by the ſame Tenure of Courteſie in Tents only, in the Plains of Mamre, Gen. 18.1, 9, 10, &c. even at that time when he had Gold and Silver enough, Gen. 13.2. wherewith either to Build or Buy a ſtately Pallace; and where he kept a good Houſe, even for entertaining of Angels, three of them he moſt Hoſpitably Feaſted, with plenty of Proviſion, choice of the beſt and fatteſt, yea, and with ſpeedy preparation; three Pecks for three Mens Dinners, the beſt of the beſt too, fine Meal, the fat Calf, Butter and Milk, and Gods plenty of all, yea, and the good Man (the Maſter of the Family) ſtanding by to bid them fall to, and heartily welcome, Gen. 18.5, 6, 7, 8. while his Nephew Lot was [foreign] ſore vexed with the ſinful Sodomites ſhameleſs ſin, and labouring under it, as under an heavy Burden, yea, tortured as upon a Rack (as the word ſignifies, 2 Pet. 2.7, 8.) in his better dwelling-place.

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

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

The Second Remark is, There is a Conformity of Conditions in the Heirs of Grace and Glory: All thoſe Heirs of the Promiſe and of the Promiſed Land (not only Abraham, as above, but alſo Iſaac and Jacob) were under the ſame Predicament of Pilgrimage; They are all joyn'd together as ſojourners, Heb. 11.9, and 13, 14, 15. Sojourning ſometimes in that Land of Promiſe, and ſometimes in other Lands. Abraham himſelf ſojourn'd off and on (as we ſay) in Canaan, a compleat Hundred years, being 75 years old when God call'd him out p. 334of Chaldaea to Canaan, Gen. 11.4. and 175 when he died out of it, Gen. 25.7. yet twice was he famiſh'd and forc'd out of it by Famine; hereupon we find him in Aegypt, Gen. 12.10. and in Gerar (ſuppoſed upon the ſame Account) Gen. 20.1. yet ever he made this Land of Promiſe his retreating place: we are apt to ſlip out of Paradiſe with Adam, and out of Canaan with Abraham; when God heals our backſlidings, Hoſ. 14.4. the Land of Promiſe is our beſt retreating place, Hoſ. 2.7. 'tis the Lord that keeps the feet of his Saints, 1 Sam. 2.9. Thus Iſaac, when driven out of this fruitful Land (made barren by Sin, Pſal. 107.34.) by another Famine, Gen. 26.1. (new Sins brought new Plagues) into the Country of the Philiſtims, as his Father had done, Gen. 20.1. but durſt not go into Egypt, as he did, Gen. 12.10. for now, Gen. 26.2. God had reveal'd, that there Abraham's Offspring ſhould ſuffer a long Servitude, Gen. 15.13. which (when Abraham went thither) God had not then made known; ſo going thither was now more dangerous, yet no ſooner is the Famine ended, but he retreats to Beerſhebah, the place of God's worſhip in Canaan, Gen. 26.23, 24, 25. Thus likewiſe Jacob (a long Pilgrim to many Remote places by Baniſhment, &c.) always retreated to Canaan, both Living and Dying, as before. So that the Harmony holdeth among theſe three Patriarchs, both as to their Pilgrimages, and as to their retreating places, there is a Conformity of Condition one to another, yea, and they were all conformed unto their Head Chriſt, (as Rom. 8.29.) who was a Pilgrim indeed, not having ſo much as an Hole where to lay his Head, Matth. 8.20. who empty'd himſelf of all, Phil. 2.7. became poor, to make us Rich, 2 Cor. 8.9. this great Architect, who made the whole world for Mankind, would not make one houſe for himſelf, but ſometimes lay out of Doors, going about, and doing good every where, Act. 10.38. And if we be made poor Pilgrims, 'tis but like our Head, and a filling up his Meaſure, Col. 1.24. All our Sorrows and Sufferings are but ſo many Chips and ſhivers, or Splinters of the Croſs of Chriſt. Melancton ſings,

Exul erat Chriſtus, comites nos exulis Hujus

Eſſe decet, cujus nos quoque membra ſumus.

The Third Remark is, The Grace of Faith is of ſuch a Soul-ſatisfying Nature, that it enables a Believer to want for a while what a Wiſe God is at preſent not willing he ſhould have, even theſe very things that he hath a real right in, and … true title to: Thus it was with theſe Three Patriarchs: The Divine Promiſe gave them (over and over again) a Propriety to Canaan, yet the Divine Performance gave to never a one of them any Poſſeſſion of it; but they all three lived the life of Strangers in it: They were ſatisfied to be only Sojourners therein (not Inheritors thereof) by the ſtrength of their Faith, Heb. 11.9. That was the Grace which taught them both to wan… and to wait for what a good God had promis'd them; Hereby they were willing to walk as Pilgrims upon that very Land wherein they had the beſt Intereſt, and whereunto the cleareſt Grant, Deed of Gift, and Title: They all were Content (through the Cordials and Comforts in believing, Rom. 15.13.) to have but a Stranger's Portion in Earthly things, becauſe their Faith did aſſure them of their intereſt in the more certain Riches of an Heavenly Inheritance, Heb. 11.13, 14, 15, 16. Their Faith was quick-ſighted, to ſee the Promiſe afar off, and long-handed too, to embrace it at a great Diſtance. The word [foreign] ſignifies, they ſaluted or kiſs'd the Promiſe (though it was Remote from them) they (as it were) threw a kiſs of love to it, and to Chriſt in it, as Chriſt threw his kiſſes of love from Heaven to them, Cant. 1.1. As they lived in Faith, ſo they died in Faith; yea, they died in the Faith of thoſe Promiſes, that they lived not to ſee them turned into Performances: as they did not, ſo we may not, live to ſee many Promiſes and Prophecies fulfilled in our time, yet (like them) we muſt Die in the Aſſurance of their Accompliſhment to a very tittle, and every Iota, Matth. 5.18. and 24.34, 35. we may not then ſay, Where is the Promiſe? &c. 2 Pet. 3.4. for 'tis in ſure hands, in the hands of a faithful Father, 2 Tim. 2.13. his word is eſtabliſhed in Heaven, Pſal. 119.38. what he hath written, he hath written, and not the leaſt Letter in it (as Iota is in the Alphabet) not a tittle, or ſo much as an Hair-ſtroke or Accent upon the top of the Letter, not one hair can periſh from that ſacred Head of the ſacred Scriptures: Theſe Holy Patriarchs did (as it were) hug the Promiſe in the Arms of Faith, and though they had not Poſſeſſion, yet the aſſurance of Poſſeſſion did much cheer them; and they knew Heaven was their Home, which made them reckon this lower world as a ſtrange Country. They all therefore deſired repatriâſſe (as Bernard phraſeth it) to paſs only through it (as Paſſengers do foreign Lands homeward) returning all along to their Heavenly Country. Hence ſome ſay Abraham was call'd the Hebrew, Gen. 14.13. from Heber or Gneber, which ſignifies a Pilgrim or Paſſenger; thus the Septuagint read it [Abraham] foreign, and Jerom, Tranſitori, one that paſſeth along; ſo did He, his Son, and Grandſon, p. 335not one of theſe three Patriarchs did dare to return to their Earthly Country, either Chaldaea or Syria, for fear of Idolatry, Joſh, 24.2. and Gen. 31.19. They renounced the World, and Avouched the Lord for their God, Deut. 26.17. Therefore God was not aſhamed to Avouch them for his Servants, v. 18. and to prepare for them a city, Heb. 11.16. ſeeing they were ſo well ſatisfied to Sojourn to and fro, and to dwell only in Tents and Tabernacles, as thoſe that were in, but not of this World, John 15.19. haſtening home, 2 Pet. 3.12. to Heaven, which ever moves, yet is the place of our Reſt, as the Earth ever reſts, yet is the place of our Change and Flitting: Thus outward motion may hold a good conſiſtency with inward reſt, and outward reſt may ſtand in congruity with inward diſturbance and unquietneſs, 'Twere well if we would mind more Gods own method, who at the Creation did firſt ſpread the Vault of Heaven, and then laid the Foundation of the Earth, which Divine Method doth manifeſtly teach us, that our firſt thoughts ſhould be for Heaven, and our ſecond only for the Earth: 'Tis ſaid, Heaven is Gods Throne, and the Earth is his Footſtool, Iſa. 66.1. But alas! Fond Man diſorders the God of Orders Order, in making the Earth his Throne, and Heaven but his Footſtool, as he (in his folly) prefers Earthly before Heavenly things, placing the World in his Heart, Eccleſ. 3.11. (whereas God placed it under his Feet, Pſal. 8.6.) but trampling upon, and treading under foot the Coeleſtial Treaſure: Alas! The corrupt and carnal Nature of faln Man minds more the Heathens falſe and fallacious gloſs, (O Cives, Cives, quaerenda pecunia primùm eſt, virtus poſt nummos,

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

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

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

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

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

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

5. They are not filled with carking cares, what they ſhould Eat or Drink, &c. but in the general do commit themſelves to the care of their Landlord, whoſe proper and peculiar work it is to provide conveniencies for them, though they will not be wanting to beſpeak food convenient for themſelves, Prov. 30.7, 8. by praying to their Hoſt [give us this day our daily Bread] Mat. 6.11. owning his cares above theirs, v. 25, 26, 27, 28, 30, 31, 32, 33, 34. and caſting all their care upon him, for he careth for them, 1 Pet. 5.7. for he is the great provider of the whole World, Pſal. 104.21, 27. & 145.15. Mat. 24.45. 2 Cor. 9.10. &c. they da… truſt God with their Bodies, as they do with their Souls, looking upon the Lilies and Fowls, how they are clothed and cheriſhed (far beyond their care of themſelves) by the great Houſe-keeper of the World, who Waters his Flowers, Prunes his Plants, Fodders his p. 336Cattel upon a Thouſand Hills, Pſal. 50.10. and how much more will he feed and clothe his own dear Children, who ſerve his providence with moderate care and pains? They dare be careful for nothing, but only make their requeſt known to God, Phil. 4.7. they are not left Fatherleſs, Joh. 14.18. foreign, Orphans: Such are made drudges in Kitchins; then why ſo ſad day by day, ſeeing thou art a Kings Son? 2 Sam. 13.4.

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

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

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

Firſt, The Sellers of him were all his Brethren (who would have been his Murderers) excepting Reuben, even the Sons of the two handmaids, with whom Jacob joined Joſeph (not indulging him to idleneſs, though the Son of his Love) in keeping his Cattel, Gen. 37.2. they being more baſe in birth, might be leſs in envy, and more eaſy to be led by their Fathers Love: Jacob prudently (as 'tis probable) for preſerving peace, thus divided his Family into two Companies (as he had done before at the approach of his Brother, Gen. 32.7. and 33.1, 2.) Joſeph's Humility was ſuch as not to ſcorn his being join'd with them, hoping to find them more modeſt, than the Sons of Leah that were better Born: However, theſe proved as bad and as baſe in their Behaviour as in their Birth (if not worſe, for ſome ſay Joſeph accus'd them to Jacob of the Sin of Sodomy or Buggery) ſeeing they conſpired with Leah's Sons againſt Innocent Joſeph: And the Conſpiracy was jointly carried on firſt to kill him, ſo to lay him in a dead ſleep, that he might never Dream more to their vexation, Gen. 37.18, 19, 20. wherein they compound their Craft with their Cruelty; conſulting to cover their cruel killing p. 337him with a loud Lie, they could dare to do a brutiſh Act, but they dare not own it, ſining and ſhifting came both into the World together, Gen. 3.12, 13. Yea, and to their Act of Cruelty, they reſolve to add an Act of Inhumanity alſo, when they had ſlain him they would not vouchſafe to Bury him decently, but caſt his Carcaſs like a dead Dog into a dry Ditch, as not deſerving the Honour of either Burial or Sepulchre, as his Mother had, Gen. 35.19, 20. Oh how corrupt was the Church here in this Holy Patriarchs Family, when almoſt all his Sons were tainted with ſuch heinous ſins: Whatever other ſins (that Joſeph accus'd them of to their and his Father not mentioned) they were expreſly guilty of intentional Murder, for they both deſign'd and endeavour'd it, and their Innocency of the Act was ſore againſt their will, they wanted nothing to perpetrate that Murder, but their Elder Brothers Conſent. The Hebrews ſay, they conſulted to kill him, while he was yet afar off, by ſetting their Dogs upon him to worry him: Are theſe the Patriarchs of the Church that Act thus? Bloody Antichriſt imitates them in this grand evil, deſigning to deſtroy their Brethren, as innocent Joſeph here: Would to God, we could walk (as he did here) in ſimplicity of Heart at our Fathers command: Oh how low is the Church brought ſometimes! yet God preſerveth it. Reuben (the Eldeſt Son of Jacob, and but half Brother to Joſeph) hath the honour here of delivering him from the Diabolical deſign of his Bloody Brethren in putting Joſeph to Death, Gen. 37.21, 22. 'Tis probable, that Reuben was abſent when this cruel conſult determin'd Joſeph's Death, or if preſent, he preſently diſapprov'd of, and enter'd his Proteſt, againſt their Deviliſh Determination: Joſephus relates Reuben's Reaſons whereby he diſſwaded them from this Bloody Butchery.

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

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

His Third Reaſon reſpected Joſeph, that he was but a Child, and therefore to be pitied, and he was then Brother too, and therefore to be ſpared. His Fourth Argument, as to themſelves, that thereby they would bring upon their own heads the guilt of innocent Blood: Whether Reuben improved any ſuch Arguments or no, we know not, having only Joſephus Authority for them, and the fair probability that muſt be acknowledg'd both of and in them: However this we know more infallibly from Moſes (who was Divinely inſpired in his Pentateuch) telling us, that Reuben as ſoon as he heard of his Brethren's profligate Plot and Project againſt Joſeph, he endeavour'd to hinder it, and to deliver Joſeph from dying by their Hands. And when he could not do this by his own Strength, they all unanimouſly raging againſt him for his ſo perſwading them, He then gave them a well-pleaſing Diverſion, ſaying, Shed no Blood, but caſt him into this Pit, &c. probably adding, that the ſlaying him, would be a breach of God's Law to Noah, Gen. 9.5. [His blood God would require of them] but their caſting him into the Pit, would accompliſh their Deſign without any Bloodſhed, for there he would die by Famine, though their hands were not upon him, but in no wiſe ſhed any Blood; for every drop of Blood hath a Tongue to cry for Vengeance, Gen. 4.10. Yea, and Moſes further moſt plainly intimateth, Gen. 41.22. that Reuben perſwaded them to more than they would yield to. However, he prevailed in this to have Joſeph caſt into the Pit (as Moſes expreſly ſaith) not with any deſign that he ſhould die there (for to be kill'd by Famine is far worſe than to be Slain by the Sword) bur to Deliver him out of their Hands unto his Father again, by which means he might hope to be reconciled to Jacob, whom he had ſo foully offended by his former Inceſt; and however, it was happy that (though they hearken'd not to Reuben in all things he exhorted them unto, Gen. 42, 22.) they hearkened to him thus far, God would have it ſo, and he will ever have ſome Reuben or other to deliver his innocent Joſephs, that go whither their Heavenly Father commands them, as Joſeph did here, what his earthly Father bid him do, Gen. 37.13, 14. 'Tis not in vain for ſome one Elder Brother (or great Man) to ſtand up for God and his People againſt many Adverſaries: when the Phariſees deſigned to put Chriſt to Death. Nicodemus, though he had none to ſecond him, ſtood up in the Council, ſpoke in his behalf, and for that time diſappointed their Deviliſh deſign, Job. 7.51. and the like is, Jer. 26.24. for Encouragement to following good Grandees, as Nicodemus (a Ruler of the Jews, Member of the Sanedrim) had ſuch a fire of love to Chriſt hid in his heart, while he was a Night Profeſſor only, and bur a ſlow Scholar, Job. 3.1, 2, 4, 9, 10. that it breaks out at laſt (after it had lain long hid, as ſparks under the Aſhes, the Sun under a Cloud, and as Seed under the Clod) firſt at the Council-Table, where by putting in one word ſeaſonably ſpoken, he diſſolves the Sanedrim, when they were compaſſing (as well as conſulting) Chriſt's Death, whereby he defeated their Deſign for that time, againſt David Myſtical (as Huſhai had done Achitophel's, &c. againſt David literal) though ſome of them at that time would have ſcoff'd p. 338him out of his Religion, ſaying to him [Art thou alſo of Galilee? &c.] as the Devil doth too many at this day; but this honeſt Ruler was better reſolved, Joh. 7.52, 53. Another time his Faith broke out as Fire into a greater Flame in this Night-Bird Nicodemus (whoſe Name in the Hebrew ſignifies [Innocent Blood] as in the Greek [the Victory of the People] together with Joſeph of Ramah (Samuel's Country) another Night-Bird, Diſciple, though a Daſtard too, both manifeſt their love to Chriſt when his hour was come to be Crucified, and cruelly handled; as the true Mother did hers to her Child, when it was to be cut in two by Solomon's ſeeming Sentence, 1 King. 3.25, 26. Good Blood (as we ſay) will not belye it ſelf; as Nature there did work and ſpeak out in the right Mother, ſo Grace doth here, working up thoſe two daſtardly Diſciples couragiouſly to Embalm their Dead Redeemer, whereby they both gave a bold publick Teſtimony that they were his Cordial Friends (though againſt the Wind and Tide of thoſe preſent Times) as well as that they believed the Doctrine of the Reſurrection, Joh. 19.38, 39, 40, 41, And as Ahikam, Jer. 26.24. (who had been one of Joſiah's brave Counſellors, 2 King, 22.12.) ſtood up for Jeremy againſt the rage of King Jehoiakim (who did evil in God's ſight, 2 King. 23.37.) and of both prophane Princes and People, and deliver'd him out of their hands, by his ſingle hand, having none to ſecond him in that Deliverance; This God took ſo kindly, that he not only Regarded and Recorded it for his ſweet Everlaſting Memorial, but alſo Rewarded it in his Son Gedaliah, who was made Governour of the Land, 2 King. 25.22. and Jer. 39.14. (as may well be conjectur'd) for the pious Act of his Father (Ahikam) in patronizing God's Prophet, and reſcuing an innocent Subject out of the hands of his enraged Soveraign. Jehoiakim was outragious againſt Jeremy (as well as againſt Uriah whom he ſlew, Jer. 26.22, 23. without all Law, Right or Reaſon) but the Lord hid him from his Cruel Cut-Throats, Jer. 36.26. who ſtood to his tackling, and fled not to Egypt by a diſtruſtful Fear, Prov. 29.25. God made Ahikam (as the Name ſignifies) a riſing Brother to him: Riſing up in a brotherly Reſcue. So Reuben here was no leſs than a riſing Brother to reſcue Joſeph his Brother, though at ſingle hand, having none to ſecond him: See what one Man may do againſt a miſchievous Multitude ſometimes, as theſe inſtances aforeſaid do demonſtrate: Oh what a Stickler was Nebemiah at Jeruſalem? and many mote Examples might be produced: Oh that we had ſuch Grandees, ſuch Patriots, that would ſtand up in their lot (yet according to Law) to patronize Innocent Joſeph's (as Reuben doth here) though they have few or none to ſecond them!

'Tis good for Men, (eſpecially for great Men) to be ſerving their Generation according to the Will of God, as David did, Act 13.36. and to ſignifie what they can to vindicate Innocency in their Generation-work, though they ſtand alone, as Paphnutius at the Nicene Council, Luther in his Generation, of whom 'tis ſaid, quòd unus homo ſolus totius orbis Impetum ſuſtinuerit: He ſtood his ground ſole and ſingle againſt all the Shocks and Aſſaults of the whole World. Here Reuben ſtood ſingle againſt the whole Body of his Malignant Brethren, who all unanimouſly conſpir'd to kill Joſeph; Reuben reſcues him from Slaughter, yet he muſt be caſt into the Pit, as Jeremy (reſcued by Ahikam aforeſaid) muſt be caſt into the Dungeon, Jer. 37.16. or Hebr. into the Hole of the Pit. Thus far Joſeph's and Jeremy's Caſe ſymbolize and hold Congruity, yet in this there is Diſparity, Jeremy had an Ebedmelech, the Ethiopian, to draw him out of the Pit with much tenderneſs, Jer. 38.12. and to reſtore him to the Court of the Priſon, where he had more Liberty, freſher Air, and freer Acceſs of Friends to him, v. 1. and 13. but alas poor Joſeph had never an Ebedmelech (a Servant of God as well as of the Kings, as his Name ſignifies) to draw him out, Reuben indeed deſign'd it, but his mercileſs Brethren (thoſe Hebrews were worſe than that Ethiopian, Amos 9. 7.) drew him up (in Reuben's Abſence) no doubt churliſhly enough to ſell him, Gen. 37.27, 28. As Ebedmelech was well rewarded for this his kindneſs to Jeremy, for God is not unrighteous to forget this his work and labour of love to this Man of God his Servant, Hebr. 6.10. He had ſhewed kindneſs to God's Prophet, and therefore God will give him a Prophets Reward, Matth. 10.41. He ſhall have his life for a prey, for ſaving the Prophet's life; he ſhall have his own, and he ſhall be deliver'd from the King's malicious Courtiers (who vowed Revenge for his Reſcuing Jeremy out of their hands) yea, he ſhould live at Liberty, when theſe Courtiers ſhould either die by the Chaldees, or be led Captive by them, Jer. 39.16, 17, 18. So Reuben went not without his Reward for reſcuing Joſeph from Death, and for deſigning to do more for him, had he not been prevented by his Brethren's ſelling him in his abſence, to wit, Return him to Jacob. The Hebrew Rabbles reckon God's Rewards given to Reuben for his Compaſſion to, as well as Reſcue of Joſeph to be Three,

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

p. 339Secondly, To have one of the Six Cities of Refuge in his Lot and Diviſion, Numb. 35.6.14. Deut. 4.41, 43.

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

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

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

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

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

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

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

Moſes ſaith, He rent his Clothes act the miſſing of him, and Returning to his Brethren, with a moſt grievouſly troubled Spirit, rending his Heart, as well as his Garment, Joel 2.12. when he, in the extremity of Paſſion, lamentably cried out, [The Lad is not, and I, whither ſhall I go?] Gen. 37.29, 30. now, ſuſpecting that they had ſlain Joſeph in his abſence, he no longer can conceal his deſign to deliver him which they had diſappointed by putting him to Death, as he imagined, and as his Phraſe [He is not] imported; for that Phraſe is frequently uſed for one that is dead or ſo reputed, Gen. 42.13.36. Jer. 31.15. and Matth. 2.18. and he might be the more jealous Joſeph was ſlain by them, becauſe of their Reſolve they expreſs'd, [Come let us kill him, and caſt him into ſome Pit] Gen. 37.20. This did cauſe him to cry out [Oh, whither ſhall I go?] How can I look my Father in the Face, who will be ſure to blame me moſt, as being the Eldeſt, and who hath beforehand a bad Opinion of me above all my Brethren, becauſe I have already (more groſly than any of you) offended him by committing Inceſt with his Bilhah: My Father will require his Darling at my hands. Thus in this great perplexity (before he underſtood what was done) he bewailed his Caſe as Deſperate, not knowing what to do, or whither to go: Hence by theſe premiſed paſſages, ſome learned Men do conclude very charitably, that Reuben repented of his Sins both againſt his Father Jacob, and againſt his Brother Joſeph, and that he was alſo reconciled to God upon his Repentance, which may the rather be judiciouſly judged, ſeeing Moſes, in Bleſſing the Twelve Tribes, doth ſo pathetically pray for Reuben, ſaying, [Let Reuben live, and not die] Deut. 33.6. that is, let him have a Nail, and a Name in God's Houſe, notwithſtanding the heinouſneſs off his own Sin, and the harſhneſs of Jacob's Sentence, denounc'd againſt him, Gen. 49 4. where p. 340Jacob's ſpeaking to him in v. 3. [Thou art my firſt-born, Thou and Thou, &c.] then, out of high Indignation for this odious Tranſgreſſion, turns from him with Abhorrency, and Directs his Speech to his Brethren, ſaying, [He went, up, &c.] that his ſevere Cenſure might be their ſeaſonable Caution: The ſeverity of Jacob's Doom, [Reuben, thou ſhalt not excel] to wit, in Number, as well as Valour, Moſes prays that God would mitigate this, Saying, [Let not his Men be few,] that be may continue one of the Tribes of God's People, though diminish'd in Dignity for his ſoul Sin: And 'tis very Remarkable, that Moſes mentions Reuben the firſt of the Patriarchs, (though, he had forfelted his Birthright) as is ſuppoſed, for this his kindneſs to Joſeph (together with his Repentance) whereas he wholly omiteth Simeon (in his laſt Legacy of Bleſſing, Deut. 33) not only for his cruelty to Shechem, but (as may well he ſuppoſed) for his unkindneſs to Joſeph: ſeeing Joſeph ſingles out Simeon (as the worſt of his Brethren, and who had ſhew'd himſelf moſt harſh and hard-hearted towards him, when they ſold him) took him (from among them all, as their chief Ring-Leader, and of the moſt turbulent Spirit) and bound him, Gen. 42.24. The want of whom Joſeph knew would be the leaſt Affliction to Jacob. And indeed bad Simeon been ſo kindly inclin'd to Joſeph, as were Reuben and Judah, they in conjunction with him (the Eldeſt but one) might have over-ruled their Younger Brethren, and not have brought ſuch a ſore Affliction not only upon their Brother, but alſo upon their Father, whoſe life was bound up in the life of the Lad: therefore of all the reſt, Joſeph judg'd Simeon had moſt need to be humbled, and Moſes thought him fitteſt to be expunged out or the Roll of the Twelve Patriarchs, where ſtill there were twelve (Joſeph's being enlarg'd into two of Manaſſeh and Ephraim) beſide or without him, yet ranks Reuben in the firſt rank, though he. had loſt his right of priority, as Joſeph had paſs'd over Reuben (when he ſeem'd to charge all his Brethren for Spies) becauſe He knew, he had ſhew'd Kindneſs to him, and did not put him, but unkind Simeon into Priſon. Philo affirmeth, that this Reuben underſtanding afterward (which at firſt he underſtood not, but thought they had kill'd Joſeph) how they had ſold him at Judah's inſtigation, utterly exclaims againſt them, as being worſe than thoſe Theives who will dare to Kid-knap and ſell away Strangers, but never any were ſo wicked as wickedly to ſell away their own Brother: yet modern Authors (as Mercer and Pareus, &c.) do think, that though Reuben made an hideous outcry at the miſſing of Joſeph in the Pit, and gave certain Signs of his hearty ſorrow, at his returning to the reſt, who like crafty hardened Villains at firſt were ſilent, not endeavouring to qualify his Soul-afflicting Queſtions [Oh what ſhall I do? And whither ſhall I go?] yet when they inform'd him afterward, how they had not ſlain him, but ſold him, he was then ſatisfied, and concurr'd with them to cheat Jacob with Joſeph's Bloody Coat, Gen. 37.31, 32, 33 for it ſeemeth they were all in the conſpiracy (Reuben with the reſt) to conceal their craft and cruelty in the Sale of their Brother. They dip Joſeph's parti colour'd Coat in the Blood of a Kid; and ſend it to the good Old Man by the Hands of their Servants (who were Innocent as well as Ignorant of the cruel crime) and durſt not carry it themſelves to him, leſt their diſcompoſed countenances ſhould bewray and betray their own guilty Conſciences. Heu quàm difficile eſt crimen non prodere vultu?

Their plot and project ſucceeds as they had propos'd it: The credulous Father believes their lye, cryes [Some evil Beaſt hath Devoured him] which was a truth in this ſenſe, that thoſe evil Beaſts (his bad Sons) had made him away: Jacob's credulity is apparent herein, ſeeing he doth not more ſtrictly examine both his Servants and his Sons about the time and the place, when and where they found this Rent and Bloody Garment; The place ſhould have been viewed, where Joſeph was pretended to be worried, for there ſome ſcraps of him might be ſeen undevoured, ſeeing 'tis not likely that any Beaſt could devour him all: The Neighbouring Inhabitants might have been asked (whether evil Beaſts Haunted that place) ſuch as that courteous Paſſenger, who ſet wandring Joſeph into his right way, Gen. 37.15. yea and the Blood upon the Coat might have been under a ſtrict ſcrutiny whether it were Man's or Beaſts Blood: But alas the good old perplexed Patriarch, was under ſuch a perturbation of Mind and ſuch a conſternation of Spirit, that he was not permitted to think of any ſuch things; he accuſeth the Evil Beaſt that was Innocent, and acquits his Beaſtly Sons (whom he knew hated Joſeph) of all ſuſpicion or Fratricide or Murder, thus thoſe Hypocrites cover one Sin with another, and involve themſelves into the guilt of many Sins, while they go about to hide one: To the palliation of one lye, arc required ten: Thus they deluded Jacob, but the great Jehovah could not be deceived by them; And ſo far as Reuben was a joint conſpirator with the reſt in ſo wickedly impoſing upon a credulous Parent (almoſt to the breaking of his Heart, and that for ſo many years, till God at laſt brought it to light) he is juſtly to be blamed: Though his fervency p. 341for delivering Joſeph (as above) deſerves to be commended, yet his inconſtancy in good muſt be condemned, for Truth in the beginning, Zeal all the way, and Perſverance to the end, are the three Ingredients whereof a right good man is compounded and compleated.