A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 13 · Section 4
Section the Fourth.
Having diſcourſed upon, 1. The Sellers, 2. The Buyers of Joſeph, the third Circumſtance is the cauſe, how Joſeph came to be ſold. 'Tis expreſly ſaid to be envy, 'tis ſaid, his Brethren hated him, Gen. 37.4. and they envied him, v. 11. and Stephen ſaith peremptorily, that the Patriarchs moved with envy, ſold Joſeph into Egypt, Act. 7. 9. The ground of it Moſes mentioneth, ſo wit, Joſeph being but a Child, manifeſted himſelf of a moſt towardly diſpoſition above all his Brethren, appearing more Vertuous and more Religious than them all: Hence he became his Fathers Darling, Gen. 37.3. not only, becauſe he was the Son of his Old Age, (as 'tis ſaid there, for ſo Benjamin was too, and more than He) but alſo, becauſe (as the Chaldee Paraphraſt reads that clauſe morally) he was a Prudent and Pious Son, and a wiſe Son makes a glad Father, Prov. 10.1. He was foreign an old ſtripling for his Grave Deportment, in quo ante canos ſapientia, his behaviour was manly, while but a Child, and therefore (ſome ſay) hence Jacob by the Spirit of Prophecy foreſaw, He would grow up unto a greatneſs above Benjamin and all his Brethren, as Gen. 49.22, 26. Therefore is he peculiarly called the Son of Jacob's Love, ſo Pirkei, Rab. Eliez. cap. 38. Though Benjamin was fifteen years younger than Joſeph, ſo more tender, and more the Son of Jacob's old age, yea and of whom 'tis ſaid, that Jacob's Life was bound up in the Life of this Younger Lad, Gen. 44.30. call'd a Lad there, though then he was a large Lad, thirty years old (as ſome compute) and had at that time ten Children, yet Benjamin is but a Lad (in their Phraſe) becauſe the youngeſt of them, and then (Joſeph being reputed loſt) the Fathers Darling: But at this time, Benjamin being not above one years old, at Joſeph's Sale, could not be ſo capable of his Fathers Love, as Joſeph, who was the firſt born of his beloved Rachel, and much longed for on both ſides before he was born, and (as Joſephus ſaith) had much of his Mothers reſemblance, therefore no wonder, if he were the beſt beloved, when he was born, eſpecially proving, Puer bonae indolis, a Child of good towardlineſs, whom Jacob did not educate (though his Darling) in Idleneſs and Cockering Vanity (which corrupts and undoes many youths) but brought him up in that honeſt employ of feeding his Fathers Flocks, Gen, 37.2. then look'd upon as a calling not only honeſt, but Honourable, and exceeding advantagious, for the Patriarchs wealth and the external Bleſſing of God conſiſted moſtly in Cattel ol all ſorts , Therefore Jacob ſet his deareſt Joſeph (not deeming it any diſparagement to his Darling) to feed the Flocks even with the Sons of his ſecondary Wives the Hand-maids, to wit, with Dan and Napthali, the Sons of Bilhah, and with God and Aſher, the Sons of Zilpah, with thoſe Joſeph humbly conſorted in this mean employ, though thoſe Sons of Jacob's Pilgaſhoth or Concubines, made a Slave or Servant of him (as Nagnar ſignifies) they made him their Jack-Boy, as Joſhuah is ſaid to be the Boy to Moſes, Exod. 24.13. Thus Ainſworth reads that, Gen. 37.2. and he was a Lad with the Sons of Bilhah and Zilpah, which Dr. Lightfoot, underſtands, that he was their Boy and Servant, to run their errands: This Cruelty of his Conſorts to him, (ſome think) he complain'd of to his Father, hereupon 'tis ſaid there [that be brought their evil report to Jacob] that is, their injurious uſage of him, and unkind churliſh carriage to him, ſuppoſing that the baſeneſs of their Birth made them (as it uſually falls out) more moroſe, immorigerous and ill-conditioned: Others ſay further, that this Evil Report, includes more than their cruel carriage towards him, to wit, their criminal converſion in the Countrey, not only their common contentions among themſelves, but alſo their Carnal Copulations (if not with Men and Beaſts, as ſome cenſoriouſly enough ſay, yet) with the Daughters of that Heathen Land &c: Joſeph obſerving this with abhorrency, informs his Father of it, that he might reclaim them from their evil courſes, wherein not only the Sons of the two Hand-maids, but alſo thoſe of Leah (as Reuben of Inceſt &c.) were all found faulty: Though this was a good demonſtration of Joſeph's Piety, doing but the Office herein both 1. Of a good Son to his Father, ſeeing 'tis part of that Honour, ingenuous Sons owe to their Parents, (required in the fifth Command) to promote all that in them lyes, their Domeſtick Diſcipline, and to conceal any thing that is prejudicial thereto, but to let all Vice have its due Cerrection. 2. And of a good Brother to his Brethren, in not ſuff…ing ſin to lye upon them unreproved, (which is to do the worſt kind of hatred) Lev. 19.17. As Joſeph out of pure Love to Vertue, abhorr'd his Brethrens Vices, ſo out of pure Love to their Souls, he might firſt privately admoniſh) them, (though the Scripture be ſilent) as well as he did acquaint his Father of their Sins for ſuture Reformation, whereby he acquitted his own Soul of that guilt, which he might have contracted by his ſilence: Yet this was the Firſt Ground of their Malice againſt Joſeph, which was increaſed, Secondly, By Jacob's Indulgency towards him, but raiſed up to its utmoſt Elevation. Thirdly, By his own renewed Dreams of his Advancement above them: This was that which lay uppermoſt with moſt weight upon their Stomack, when they reſolved to deſtroy him, becauſe he was the Dreamer, Gen. 37.19. As to the firſt ground of their Envy: It therefore plainly appeareth from the premiſes that it was not ſcandalum datum, ſed acceptum, not offence given careſly, but taken cauſleſty, for though it be Satan's Title and Office to be the Accuſer of the Brethren, Rev. 12.10. in which work Joſeph was now involved, yet did he not this out of any premeditated Malice, as the Devil doth, he being now but an Innocent Child, ſo called here to free him from that Evil) but out of the ſimplicity of his mind, and purity of his Affections, who could not at this tender age brook Sin in his Brethren, whereby an Evil Report was raiſed againſt that (only) Religious Family of his Father Jacob amongſt the Heathen, which was a great grief to his tender Spirit in his tender years: And ſuppoſe he did not firſt privately admoniſh them (which yet may charitably be ſuppoſed, notwithſtanding Scripture ſilence, as before) but that he immediately complain'd of them to his Father, it may be ſaid in that caſe, that Joſeph look'd upon private admonition unneceſſary, where the offence was publick, and he might ſee thoſe Sinners to be no better than Scorners, ſuch as Solomon ſays, muſt not be reproved, Prov. 9.8, 9. being like Dogs who love Loathſome Carrion (their filthy Sins) better than the fragrant perfumes of any Pious Admonition, and would rather flye in the face of him who would drive them from it, than flee from their Peccatum in Deliciits, or Darling Sin, or be driven from it by the Precious Balm, Pſal. 141.5. of his Religious rebuke: Give not holy things to Dogs (ſaith Chriſt, Mat. 7.6.) nor caſt Pearls before Swine or Hogs, (ſuch a Pearl as is the reproof of Life, Prov. 15.31.) Thoſe unclean Creatures (Hogs and Dogs) as they were unlawful to be Sacrificed, ſo are unfit to be admoniſhed: Such ſenſual Swine will Grunt againſt all propounded goodneſs, and ſuch Mad Dogs will furiouſly flye in the Face of thoſe that tell them of their faults: Such as have even wearied themſelves with ſtanding and walking ſo long in wicked ways, that they are now ſet down in the Chair of Peſtilence, Hebr. that Seat of the Scornful, Pſal. 1.1. Such Scorners are not worth warning (tho ſome unruly ones in the Viſible Church muſt be warned, 1 Theſ. 5.14. becauſe this kind of Scorners refuſe to be Reformed, and even have to be healed) Jer. 51.9. Hoſ 11.5. Prov. 5.12. Joſeph therefore might (having no hope of prevailing with his unruly Brethren by his private reproof, but that they would hate him the more) apply himſelf to his Father who was the King, Prieſt and Prophet, or Publick Perſon of the Family) to inform him, as the Monitor doth the Maſter in the School, not with any deſign to hurt them, but with a deſire to Reform them, both for their own weal in both Worlds, and for the credit and honour of his Father's Family: He did not blaze their Sins abroad among the Heathen, he told not of them in Gath, nor Publiſh'd them in Askelon to make the Infidels Rejoyce and Reproach, 2 Sam. 1.20. for then (as Auſtin ſaith well) [Non fuerit correptor, ſed proditor] he had not been a juſt Reprover, but a baſe Betrayer of his Brethren: whereas his not acquainting Jacob herewith, that he might interpoſe with his Paternal and Patriarchal Authority to prevent and reclaim them, this had been no better than a baſe Betraying of them: yet for this kind of good will Joſeph is hated of his Brethren. This was the firſt Cauſe.
The ſecond Cauſe of their Hatred and Envy, was his Father's Favour (not to ſay, Fondneſs) to him, above all his other Sons, becauſe he was the Son of his old Age, Gen. 37.3. or as Onkelos hath it, becauſe he was a wiſe Son (as above) Ingenuous and therefore Amiable: Whatever was the ground of the Father's love to Joſeph, this is certain that the Father's love was the Ground of his Brethren's Hatred to him, v. 4. The Evidence of the former was the Argument for the latter: As Joſeph's telling the Truth (no Lyes) of them (veritas odium parit) was the firſt Cauſe of their hating him, for Truth is an excellent Lady; but he that follows her too cloſe at heels, may hap to have his Teeth ſtruck out, as ſaith the Proverb. Can any man that telleth others of their Faults expect to be loved? No, 'tis as thoſe that are awakened out of their ſleep, be uſually unquiet, take it commonly unkindly, and begin to Brawl with their beſt Friends for ſo doing; thus Joſeph's Brethren treat him for the like. So Jacob's ſhewing more reſpect: to him than to the reſt, gave occaſion of this Grudge and malignant Emulation. Joſeph's Candour plainly produceth contrary Effects in his Father, and in his Brethren. The former loved him for it, for which the latter hated him: His Father loved him for bringing Deeds of Darkneſs to light, but his Brethren hated him, becauſe their Deeds loved darkneſs more than light, as themſelves did , Joh. 3.19. Jacob loved Joſeph ſo much, that he could not conceal or cover it, but openly diſcovers it to all their emulating Eyes, by clothing him (above all) with a Coat of many Colours, ſuch as (ſo far as we read) he covered not his dear Benjamin's Body with: The Reaſons may be ſuppoſed, That
1. Benjamin was not come to ſuch proof as to oblige his Father's Affections.
2. Not he but Joſeph took away the great Grief for Rachel's Barrenneſs, as being her Firſtborn, and her Picture alſo in Reſemblance and Beauty.
3. The Birth of Benjamin was the Death of his Dear Rachel; this muſt be ſome damp to Jacob's Delights in him; but Joſeph's Birth left no ſuch matter of miſhap behind it to afflict his Father's Heart, or to obſtruct his Affections. Beſides,
4. Jacob by his Prophetick Spirit foreſaw no ſuch good proof in Benjamin, that ravening Wolf (as he calls him) Gen. 49.27. as he had already ſeen in Joſeph, and did foreſee much more, v. 22.26. There may be too much Curioſity to make over critical Enquiries about the Matter of Joſeph's Coat, whether it were Silk, or made up of divers kinds of Threds, like our ſtrip'd Stuff (which afterward was forbidden by the Law to be made of Linnen and Woollen, Lev. 19.19.) or about the manner of its making, whether it were Opus Phrygionicum, woven upon the Loom like Tapeſtry, or it was Embroider'd Needle-work, wrought curiouſly with the fingers in ſome Frame, and ſo made parti-coloured by the Semſters Needle, and not by the Weavers Shuttle, or about the Form and Faſhion of it, whether it were Tunica manicata, a Coat with Sleeves, or Tunica Talaris, reaching down to the Ankles, as if a Sacerdotal Garment, as ſome ſay, the Hebr. Peſes ſignifies.
But why ſhould the Prieſthood Garment be aſcribed to ſo young a youth as Joſeph? unleſs, as the Primogeniture was given from Reuben to him, who was the firſt-born of Rachel, who in Jacob's Intentions was firſt embraced. So Joſeph might be apparell'd as the deſigned Prieſt of the Family. As there is no need of any of theſe Niceties, ſo neither can there be any Satisfactory proof given for any of the aforeſaid out of Sacred Scripture, concerning theſe latent Circumſtances, 'tis the ſ…feſt Rule for obſervation; Where Divine Writ hath not a Mouth to Speak, there we ſhould not have a Tongue to Ask: Yet thus far the Holy Scriptures ſpeak, That Tamar (David's Daughter) had ſuch a parti-colour'd Garment, wrought or Embroider'd Work [with divers Colours [for with ſuch Robes Kings Daughters (Virgins) were ſo Apparelled,] 2 Sam. 13.18. As God in all Ages hath put a difference of Eſtates among the Sons and Daughters of Men, ſo that Difference hath been diſtinguiſh'd by different Apparel, Rags or Robes, mean or coſtly: That Tamar's Garment of divers Colours was coſtly none doubteth, her Father David being at that time in the very [foreign] or top of his Pomp and Proſperity, and in the [Zenith] or vertical point of his Royal Dignity; Therefore his only Daughter, and exceeding beautiful, David's deareſt Darling, his Joy and Jewel was undoubtedly arayed with moſt coſtly Apparel, call'd [Hebr.] Paſſim, a richly Embroider'd Garment; Greek foreign of diver Colours, and foreign of divers Threds; without Controverſie very coſtly: And ſeeing the ſame word is uſed (both in Hebrew and Greek) for Joſeph's and for Tamar's Garment; it may thence be concluded, that Joſeph's alſo was a very coſtly Coat, which (as ſome ſuppoſe) his Father cloth'd him with, as with the Badge and Enſign of his Primogeniture, becauſe when he embraced Leah, he thought it had been Rachel: Therefore he beſtowed the Birth-right according to the meaſure of his own Mind, and not according to the Cheat Laban had put upon him, Gen. 29.25. from Reuben (who had forfeited it, Gen. 35.22. and 49.3.) upon Joſeph (who was the firſt Son of that Wife, whom he firſt agreed to have, Gen. 29.18. and 30, 23, 24.) the Son of Iſrael ſo call'd, as if his only Son, that Title being appropriated to him becauſe he was beſt beloved of him, therefore Reuben's Birthright was given to this Son of Iſrael Joſeph, 1 Chron. 5.1. with which went the Prieſthood until Moſes Law; for which, Garments for Glory and for Beauty, moſt rich Raiment and even Royal Robes were appointed for its Apparel, Exod. 28.2, &c. And though Joſeph's Coat could not be granted to be coſtly (in its Materials) as an Emblem of his Prieſthood (according to Jacob's preſent Deſign) yet muſt it be granted to be a coſtly Coat (in it ſelf) as it was the Emblem undoubtedly of his intended Primogeniture: However, it proved a coſtly Coat both to Joſeph the Son, and to Jacob the Father.
1. To the Son: This very Coat that Joſeph was covered with, became a grievous Eye-ſore to his Brethren, and made him the object of their Envy and Hatred, Gen. 37.4, This gay and gawdy Coat was a great offence to their envious Looks: Jacob look'd …pon it with delight and complacency, but they with rancour and malignity; becauſe they thought it a ſign ſhewing ſome partiality in their Father's Affections: Hence ſome ſay, it had been batter, Jacob had loved Joſeph more, ſo he had but ſhewed it leſs: This Ambroſe noteth as Jacob's naevum or overſight, to prefer one Son before another, yea, before all; though his Paternal Affection was grounded upon his Son's Pious Diſpoſition, yet had he done better to have hid his hot love under the cover of a plainer Coat, (ſuitable to thoſe of his other Sons) To conceal his Reſpect had been his Prudence and Piety; but thus offenſively to reveal it ſeem'd Fondneſs and Partiality. Therefore became it,
2. A coſtly Coat to the Father, as well as to the Son; as it expos'd Joſeph to implacable Hatred, ſo it occaſion'd to Jacob unexpreſſible Sorrow, Gen. 37.32, 33, 34, 35. when the Father ſaw his Sons Coat dip'd again in a bloody Dye-fat, that the Tincture of a blood-red Colour had quite covered and carried off all thoſe divers delightful Colours the Coat conſiſted of at the firſt, he ſorrow'd with exceeding great Sorrow, and wept ſo bitterly over it, as to let fall whole ſhowers of Tears upon it, wiſhing, to waſh it therewith into its original Complexion, and his Son Joſeph well in it again. He was ſo paſſionately affected with the conceit of his Sons Death, that by his overmuch life-ſwallowing Sorrow he would needs haſten his own: The ſtrong Tide of his inordinate Paſſion carried him down ſo irreſiſtibly, that he not only refuſed to be comforted, but reſolved alſo to groan away his Life, and to carry his Grief to his Grave. Thus this curious Coat however coſtly in its own matter, proved far more coſtly both to the Donor and to the Wearer.
☞ Hence, Firſt, Ambroſe gives a good Caution to all Parents that they be not partial in their loves to their Children; Cavete (ſaith he) nè quos natura conjunxit, Paterna gratia nimiâ partialitate dividat, Take heed leſt Parents partiality preſume to put a Difference, where neither God nor Nature hath put any. Fond Affection expreſs'd by Parents to ſome one Fantling above all the reſt, is the ready way to exaſperate the ſlighted againſt the cockered: Againſt this Evil the Apoſtle warneth, Eph. 6.4. Parents provoke not your Children to wrath; well knowing, that Parents partiality may breed Heart-burning among Children: Therefore 'tis a part of Prudence in all Parents ſo to govern their inward Affections, or (at leaſt) ſo to order and reſtrain the Demonſtrations of their love in outward ſigns, that they give no cauſe of either Grudge or Grief among their Children: 'Tis no marvel (ſaith Ambroſe) if Brethren fall out about Houſes and Land, when Joſeph's Brethren could ſo hate him, and all (comparatively) about a Coat finer than theirs.
Secondly, Note hence, that over-ſtrong Affections moſtly end in over-ſtrong Afflictions; they that Love over-much ſhall be ſure to Grieve over-much: The exceſs of one Paſſion (the caſe coming into the contrary point) hath a natural tendency to turn into the exceſs of another: How did David dote upon his Son Abſolom who kiſſed him? 2 Sam. 14.33. when he ſhould rather have kicked him, if not have killed him by the hand of Juſtice for his former Villany, than thus to have harden'd him for future, further, and far worſe wickedneſs; but he ſeverely ſmarted for his exceſſive love and unbounded affection towards his over-loved Abſolom, for whom he afterward as much over-grieved, 2 Sam. 18.33. wiſhing he had died for him. Thus alſo David doted upon his other Son Adonijah, 1 King. 1.6. cockering him when he ſhould have been correcting him: The fond Father pleaſed his Son in his Childhood, and the fooliſh Son diſpleaſed his Father in his old Age, not caring if he cruſh'd his very Heart (when now Bedrid, a poor Clynick) by his Diſloyalty and Uſurpation: This alſo was an Evil in old Eli, 1 Sam. 2.22. to 29. who likely had marr'd his Sons all along with too much fond Indulgence, and now in his old Age had quite loſt his Authority over them; This gentleneſs of Eli to his villanous Sons God reproved him ſmartly for (becauſe he would not rebuke them ſharply, or foreign, cuttingly, and to the quick, Tit. 1.13. for their notorious Villanies) ſaying, becauſe thou wilt rather gratifie-them, than glorifie me, thou ſhalt have thy belly full of them, and in the end they help'd to break both his Neck and his Heart, Ch. 4.17, 18. Thus alſo Jacob here very probably was too fond a Father to his Son Joſeph, who yet was more worthy of his Fathers love than any of the aforeſaid, yea, than any of his own Brethren, notwithſtanding immoderate Love or over fond Affections even to one well deſerving them, diſpleaſeth the Lord, and therefore he permits Jacob to ſmart for it ſo ſeverely as to refuſe all Comforts, as if there were not a good Providence of God (without leave whereof no Beaſt could bite Joſeph) to be ſubmitted unto, and as if there were no Reſurrection to reſtore, Dan. 12.2. Hebr. 11.34.
All Parents muſt therefore watch (in both the beſt may offend) that Paſſions grow not too wild (whether love or grief) and ſuch as will not be governed either by Refined Reaſon, or by Divinely inſpired Grace: This may coſt them dear, as to Jacob here.
The Third moving Cauſe in thoſe Sellers to Sell Joſeph, was, as (2.) for his Gawdy Coat his Earthly Father gave him out of his (probably) too fond Affection (as before) to him: So (3.) For his Divine Dreams he received from his Heavenly Father, once and again, and revealed them to his Brethren and Jacob. Theſe Remarks are obſervable.
1. Joſeph's Dreams were Divine; for it muſt be the finger of God, or a Divine Hand which made Joſeph (a Child) to become a Prophet, as the Child Samuel was after, 1 Sam. 3.1, 4, 8, 10, and 11, &c. and which out of the Mouth of a Babe ordaineth Strength, Pſal. 8.2. to foretel future things: Though for the preſent Joſeph (being but a Child) had as little underſtanding of his Dreams, as the Child Samuel had of his Viſions, 1 Sam. 3.7. neither of them yet being acquainted with them.
2. Thoſe Dreams were doubled as Pharaoh's were, Gen. 41.32. not only to make a deepe… Impreſſion upon the Mind, but alſo to import both Aſſurance and Expedition of the matter: and though his Dreams were double in Viſion, yet were they but ſingle in Senſe and Signification: as Pharaoh's were, Gen. 41.25. both the Dreams had one and the ſame Interpretation.
3. Thoſe two Dreams were of two differing Kinds; The firſt was of Terreſtrial Things, that his Brethrens ſheaves (in their perſonal Joint-Harveſt work) did obeiſance to his ſheaf: The ſecond was of Caeleſtial Things, that the Sun, Moon and Eleven Stars bowed themſelves to him, Gen. 37 7, 9 that is, Father, Mother, Brethren.
4. The former of thoſe Dreams Joſeph relates to his Brethren only, who could give a right and better Interpretation of it, than the Child Joſeph (as it ſeems) could do, and though Joſeph told them this Dream, not out of any Ambition, but out of Simplicity, yet in ſtead of hearkening to this Oracle of God, they ſtubbornly reſiſt Gods revealed Will, and hate Joſeph, yea, rebuke him for revealing it.
5. The latter of them he declares not only to his Brethren, but alſo to his Father, conceiving him concern'd in it as well as them, and though Jacob at firſt gave Joſeph a light Rebuke for it, either not yet underſtanding the Myſtery of it, or prudently pretending a diſlike for preventing the further Envy of his Sons againſt Joſeph: This latter the judicious Judge to be Jacob's drift and deſign in rebuking the Dreamer, Gen. 37.10. and therefore he draws his Argument foreign, from the impoſſibility and abſurdity of it; [Shall thy dead Mother Rachel riſe again and reverence thee?] this the Prudent old Patriarch might ſay to mollifie the Malice of Joſeph's Brethren, who notwithſtanding did bear him more Malice for it, v. 11. however as light as Jacob ſeem'd to make of it, he laid it to heart, as Mary (the Mother of Chriſt) did, who made her Memory like the Golden Pot, that kept the Mannah; ſo he minded thoſe remarkable Matters, judging them not to be Vain, but to have ſomething more than ordinary in them. Mark here the Miſtake of Joſephus, who ſaith, that Joſeph's Brethren found no fault with him at the telling of his firſt Dream, whereas the Text ſaith expreſly, they ſaid, [Shalt thou indeed Reign over us?] v. 8. and that they ſaid nothing at the rehearſing of the ſecond, referring it to the Judgment of their Father, to whom it was told again by Joſeph, whom therefore his Father rebuked in the preſence of his Brethren, and therefore they ſpared their Reproof, but all this Moſes might think meet to omit, as Mercer thinketh.
6. The Sixth Remark is, Joſeph in Dreaming and declaring his Dreams thus, did not deſerve (1.) Any real Rebuke from his Father, for both his Dreams, and his declaring them did proceed from a Divine irreſiſtible Impulſe, and what was the Child Joſeph, He could not be diſobedient to the Heavenly Viſion, Act. 26.19. and whatever were Jacob's firſt Thoughts of it, his ſecond Thoughts were better; for he did ſuſpect thoſe Dreams were ſent from God, and therefore did expect they might be made good by God: So that Jacob ſoon recovered himſelf, when he had more ſeriouſly conſider'd the matter, and meaning thereof: Much leſs (2.) did Joſeph deſerve the Reproof, Envy and Hatred of his Brethren, becauſe all theſe redounded and rebounded upon God himſelf, ſeeing Joſeph was but God's Inſtrument herein.
The Seventh Remark is, the marvellous Harmony and Agreement betwixt the Matter or Expreſſions of the firſt Dream, and the right Interpretation thereof; [Behold we were binding Sheaves in the Field, &c.] Note by the way, that Jacob notwithſtanding his Indulgency to Joſeph, brought him not up in Idleneſs, but made him caſt his gay-Coat in Harveſt-time, to bind Sheaves and other Harveſt-work: Multitude of ſuch like buſineſs (made him naturally Dream of ſuch like Things, Eccleſ. 5.3. but as it was (no vanity) a real Prophecy of future Events, ſo it was a ſupernatural Dream excellently Adapted and Accommodated to them, both as to Joſeph, and as to his Brethren.
1. As to Joſeph, who was a right Sheaf of Corn, a whole bundle of Mercy (as Jeſus was whom Joſeph typified) and who ſaved much People alive; This holds true both in the Type and in the Antitype, Gen. 45.5. and 50.20. and Matth. 1.21. Joh. 3.16. and Heb. 5.9. therefore his Name was Jeſus, a Saviour in Greek, as Joſeph ſignifies Increaſing in Hebrew, who was a means of much Mercy to Thouſands of People by his Providence and Proviſion out of the Increaſe of the Earth in the plentiful years, Gen. 41.47, 48. when every Grain of Corn yielded an handful of Increaſe: This Sheaf muſt Riſe and ſtand upright, but when? not till the Harveſt, which uſually ſignifies the End of the year, Pſal. 126.5, 6. and Rev. 14.15. as 'tis the end of the world, Matth. 13.39. wherein God foreſhewed Joſeph's Advancement which he dream'd of; yet withal was implied a conſiderable time of his Sorrows and Sufferings, of his Impriſonment (which he Dream'd not of) muſt go before, his Seed-time and Harveſt muſt not be both in a day together.
2. As to his Brethren who were but empty Sheaves in compariſon of his, when famiſh'd out of Canaan to him in Egypt, Gen. 42.1, 2, 3. where they came bowing to him, verſ 6. to get ſome Corn out of his Sheaf, as alſo Gen. 43.26.28. and 44.14. and 50.18. doing Homage and Obeiſance to the Maſter of the Corn, and to the Lord of the Land, whereby they made good his Prophetick Dream though unwittingly, and which thoſe Scorners ſcorn'd ever to have done, Gen. 37.7, 8. to this Dreamer; but the Will of the Lord, that muſt ſtand, Prov. 19.21.
The Eighth Remark is, the like Harmony appeareth 'twixt the Expreſſion and the Interpretation of the ſecond Dream, as of the firſt, [Behold, the Sun, Moon and Eleven Stars bowed down to me] Gen. 37.9. There is much more in this latter than in the former Dream; yet all had its due Accompliſhment: The firſt concern'd his Brethren only, under the notion of Sheaves; but this ſecond not only concerns them, under the Metaphor of Eleven Stars, but alſo his Father and Mother, under the Reſemblance of the Sun and Moon, and this is thus Interpreted even by Jacob himſelf, v. 10. Where,
1. He takes himſelf to be the Sun, and ſo ſhould the Father of every Family be as the Sun, full of celeſtial Light, and inlightening all that live under his ſhadow, Hoſ. 14.7. wherein alſo he takes notice of his own Preheminency, which the Husband hath over the Wife: whom,
2. He Interprets to be meant by the Moon, Teaching hereby, that the Mother, as the Moon, ſhould be ſhining forth with her Splendor in her Husband's Abſence, and Veiling to him, when he is in his place and preſence. And,
3. The Children as Stars, which was according to Gods Promiſe to his Grandfather Abraham, Gen. 22.17. which ſhould all be Stars of Light, ſhining in their ſeveral Orbs, as ſo many Lamps or Lights of Heaven, Phil. 2.15.
The firſt Dream relates only to thoſe Sons of Jacob under one figure only, to wit, that of the Sheaves, becauſe it was only a Prognoſtick of their going alone without their Father, &c. to Buy Corn of Joſeph, to whom they did then their Obeiſance.
But the ſecond Dream relates to the whole Family of Jacob, which was forced out of Canaan by Famine into Egypt, where they all did Obeiſance to Joſeph.
Hence an Objection ariſeth, How did Joſeph's Father and Mother do Obeiſance to him, ſeeing,
1. The Scripture mentions no ſuch thing done by Jacob; and,
2. Rachel was dead the year before this Dream?
Anſwer the firſt, As to Joſeph's Father, the caſe is very plain, that he did humble Homage to his Son, which (ſome ſay) was done, when he bowed himſelf upon the Beds-head, leaning upon his third Leg his Staff (taking in both the Hebrew Mittah, a Bed, and the Septuagint (reading it without points) Matteh, a Staff, which the Apoſtle follows, Heb. 11.21.) Gen. 47.31. Or if we read it, when he bowed himſelf upon his Bed-ſtaff; but this was a Wodſhip due to God alone, Mat. 4.10, &c. and not done to Joſeph, for herein he ſolemnly praiſed the Lord with a ſtrong Faith in his weak, old, decayed Carcaſe, becauſe he had ſeen Joſeph alive, and his Children alſo; and becauſe he, though now in Egypt, had hope to be Buried in Canaan: But 'tis more plain, that Jacob paid this Reſpect to his Son Joſeph, when he ſent Preſents by his Sons to him while unknown, as to the Deputy, Commiſſioner, or Lord Lieutenant, to that great King of the Land of Egypt, and therefore thoſe Brethren of Joſeph then call'd their Father his Servant, and with that word in their Mouths bowed their Heads, and made Obeiſance, Gen. 43.28. Yea, and Jacob ſent Preſents (which were a ſign of ſubjection) to Joſeph; ſo that it may well enough be ſaid, That Jacob the Father did Homage to Joſeph his Son, at leaſt by a Proxy; and 'tis alſo probable, when Jacob came perſonally to Joſeph in Egypt, that he paid due Reſpects to him according to the Dignity of his Place, and that he Honour'd him by his Perſon, as he had done before by a Proxy, though not as Joſeph was his Son, but as he was Pharaoh's Vice-Roy; ſo he adored God who had thus exalted him.
Anſwer the ſecond, As to Joſeph's Mother, it cannot be meant Rachel (though Caietan, Oleaſter, &c. do think the was then alive) for ſhe died before Jacob came to Hebron, Gen. 35.18, 19. and while ſhe lived, Benjamin was not Born to make up the Eleven Sons or Stars in the Dream beſide Joſeph: So in Reſpect of Rachel, it ſeemed an idle and a childiſh Dream: But ſeeing Jacob himſelf look'd upon it as ſerious, the word Mother muſt have another meaning, and not Rachel to riſe out of her Grave to do it: Indeed the Rabbies (to ſolve this) do ſay, this was fulfill'd in Joſhua, who came of Joſeph, and whom the Sun obeyed in ſtanding ſtill, and the Moon in ſtaying her Courſe, Joſh. 10.13. but though this be a fair exemplification, 'tis not the proper Interpretation of the Dream, for Jacob underſtandeth it not Literally of the Sun in the Firmament, but Myſtically, applying the Sun to himſelf: And Joſeſph likewiſe applyeth the Dream figuratively to himſelf, Gen. 42.9. when Humane Event had now given the moſt Genuine Senſe of that Divine Dream or Oracle: Some ſay, this Mother was Bilhah, Rachel's Maid, yet call'd Joſeph's Mother, becauſe ſhe was his Nurſe. So Plautus ſaith, Mater eſt, quae mammam dedit, ſhe is the Mother, that gives the Child Suck. Thus think ſome Hebrews in Munſter and Lyra; but Caſtalion ſays, It was Leah Joſeph's half Mother: Yet the aforeſaid Lyra ſaith, Rachel cum adoravit in prole (i. e. Benjamin) lioèt non in perſonâ propriâ that Rachel, though now dead, ſo could not do Homage to Joſeph in her own proper Perſon, yet did it in her Son Benjamin, who bowed himſelf to Joſeph with the reſt of his Brethren, Gen. 43.26, 28, 29. where all the Eleven Sons (the Stars) in the Name (and with the Name) of their Father (the Sun) ſaying, He is your Servant, Sir, as we are all ſo. Thus by a marvellous Providence to make good his Divine Dream, they become all humble Supplicants to him for neceſſary Bread; however Mercer's judgment ſeems moſt ſolid, ſaying, This Mother in Joſeph's Dream might be either Leah (according to Caſtalion) the time of her death being not mention'd by Moſes, as is Sarah's (who is the only Woman in Scripture, whoſe Age at death is Recorded) nor are the Women, who went down with Jacob to Egypt, named or numbred at all by him, ſave only that they were ſeventy Souls, Gen. 46.26, 27. Exod. 1.5. Deut. 10.22. (which is purpoſely Regiſtred at their going into Egypt, that we may admire the Power and Providence of God over his Church, that even in the Houſe of Bondage in two hundred and fifteen years thoſe ſeventy Souls were multiplyed into ſix hundred thouſand Men, beſide Women and Children; at their going out of Egypt, Numb. 1.46. even as many as Stars in Heaven and the Sands upon the Seaſhore: Gods Promiſe was made good by a Miracle; never then think the Church too low for God.
But the Enquiry is, Whether Leah was one of that Seventy which went down with Jacob into Egypt?
Anſwer 1. Some ſuppoſe ſo with Joſephus, who ſeems to ſay (lib. 2. of Jew. Antiq. chap. 4.) that Leah led Dinah her Daughter down thither, and if ſo, then ſhe was the Mother that did Homage to Joſeph according to his Dream: So thoſe two (the Mother and the Daughter may make up the three and thirty mentioned, Gen. 46.15. inſtead of Er and Onan (who died in Canaan for their Sin, Gen. 38.7, 10. ſo did not go down, to Egypt, and therefore ought not to be numbred) Leah and Dinah filling up their place.
Anſwer the ſecond, But 'tis the received Opinion of the moſt Judicious Authors, that Leah was dead at Jacob's going down to Egypt, ſo that ſeeing it was not Leah, it was ſome other of his two Secondary Wives, who then was the Mother of the Family, who went down with Jacob, and who (with him) did Obeiſance to Joſeph, and no doubt had Leah been alive then and there, yea, or Rachel her ſelf, and had ſeen Joſeph's Honour and Grandeur (if unknown who he was) due Reſpects would have been paid by them both unto his Dignity and Deputy-ſhip.
Thus having gloſs'd upon both Joſeph's Dreams, wherein God had reveal'd to him his Dominion over his Brethren, &c. His declaring thoſe Dreams to them, was the grand Ground of their Envy and Hatred againſt him, hereupon at the very firſt view of him (when ſent of Jacob to give them a Friendly and Brotherly Viſit) their Hearts riſe in Indignation, and belch out that black Blaſphemy, [Behold the Dreamer cometh] Gen. 37.19. Hebr. Baal Hachalomoth, a Lord or Maſter of Dreams. This was a moſt ſcurrilous ſcoff, and withal … moſt cruel calumny. For here,
1. They call their Brother [Baal) which Name is uſed fifty ſeven times in Scripture, for a dirty Dunghil Deity, a falſe God or Idol: Such a lump of filthy Impurity, that Baal is uſed in contradiſtinct terms to the moſt pure and holy God, 1 King. 18.21. God and Baal: Yet this is the beſt Name his Brethren beſtow upon their beſt Brother. Their Hearts were ſo big ſwoln with Spite and Spleen, that they could not call him by his Name, his own proper Name Joſeph, but Nick-name him with that odious and beaſtly Name [Baal] But,
2. Take the name [Baal] in its general Genuine and Grammatical ſenſe, ſo it ſignifies a Lord, or Maſter, and therein they ſeem to honour him, but by putting [Hachalomoth] to Baal, therein calling him the Lord and Maſter of Dreams, or one that is Married to them as Baal ſignifies, ſo they notoriouſly diſhonour him, reckoning this Innocent and Early Religious Youth among the abominable Baalim's of the Heathen World; whereas they themſelves were more truely [Baali-aphim] Maſters of Anger, as Angry Men are ſtiled by Solomon the Wiſe, Prov. 22.24. Baal-aph, is a Man of anger, and Baal-chemah is a furious Man, Prov. 29.12. ſo they were rather Baali-chemoth, married to their furious Paſſions and Malice, more than he was Baal-Hacholomoth, a Maſter of or Married to any fond Dreams which indeed were Divine, and ſent of God to him, wherein he was Paſſive, and but Gods Inſtrument both in receiving and in relating them: And therefore Moſes more truely mentioneth, how their Father Jacob by an Infallible Spirit, names thoſe very Nick-Names of Joſeph [Baali-Chitſim] Arch Archers, or Maſters of Arrows, Gen. 49.23. Thoſe cunning and skilful Archers ſhot ſore at Joſeph as at their Mark, with their Invenom'd Arrows of Rancour and Rage in their Loud Lies, Cruel Calumnies, and Cut-throat Contrivances againſt him: So that this Sarcaltick Nick-Name (not only this Dreamer, as our Tranſlation over narrowly reads it, but this Maſter of Dreams, as the Hebrew plainly ſignifies, and ſo Mr. Ainſworth rightly reads it) was no better than their baſe traducing their Brother, as if he had been ſome inſolent Impoſtor, and had made thoſe Dreams merely out of his own mad mind, as Maſter and Framer of them, which was a Curſed Calumny, ſeeing they were ſent of God, to ſignifie that his advancement (to he Lord of the Land of Egypt) came not by chance, but by a Divine Decree, and Gods powerful Providence: However, their ſcurrilous ſtile (of Dreamer) they give him, doth plainly demonſtrate that his Dreams were the cauſe of their hating him, and of their conſpiring to kill him, as judging him the only Authour of them, and that therein and thereby, he affected a Dominion over all his Elder Brethren; yet no ſuch deſign now could Joſeph poſſibly think of, ſeeing he, becauſe of his Childiſh ſimplicity, did not underſtand the Scope of his own two Dreams as yet, therefore could not now aſpire at any ſuch Empire or Prae-eminency, it follows then that in this Diabolical Sarcaſm the Divine Majeſty (himſelf) was ſhot at by thoſe Arch-Archer, ſeeing God (and not Joſeph) was the true [Bagnal Hachalomoth] or Lord and Maſter of thoſe Dreams: Envy (which was the cauſe of ſaying ſo of him, Gen. 37.19. and at laſt of ſelling him, Act. 7.9. &c.) is of that notorious nature, that ſo it may Gall, or Kill with its Gall, it cares not whether it be True or Falſe what it alledgeth: Envy uſually aggravateth [Allegata citra probata] matters urged beyond what can be proved by Truth, ſo it may but be miſchievous enough: From the ſame Helliſh Hatred and Envy did thoſe baſe Phariſees call our Bleſſed Saviour [this fellow, Mat. 12.24.] as if the Devil whom Chriſt caſt out of the poor Demoniack had now poſſeſſed them. Thus alſo they give him no better a ſtile but [this Fellow, Mat. 26.61. and Joh. 9.29. yea ſometimes worſe even Beel-zebub, Mat. 10.25. or Baal-zebub, 2 Kin. 1.2. The Lord of Flies (juſt as thoſe Brethren in Iniquity, call'd Joſeph, who was a Type of Jeſus, as after, [Baal-chalomoth] the Lord of Dreams) this Baal-zebub was the God of Ekron, that is, the Devil of Hell, for of Ekron comes Acheron, which ſignifies Hell as Virgil ſaith, Flectere ſi nequeo ſuperos Acheronta Movebo: If I cannot: oblige Heaven, I will Conjure Hell for me: Thus as Joſeph was ſcornfully call'd a Dreamer, ſo Jeſus was call'd a Devil, yea the worſt of Devils, the Prince of them: As thoſe prodigiouſly Blaſphemous Miſcreants, oh how they belch out of their black Mouths ſuch Branding Blaſphemies, againſt the Prince of Life and Glory! A Wonder it was, that at the hearing thereof the Heaven did not Sweat, the Earth did not ſhake, the Sea did not Swell over all its Banks, and the very Air did not deny them Breath, wherewith to utter ſuch Helliſh Excrements: Thus alſo the Popiſh Phariſees of our times call the Proteſtants, Puritans, Round-heads, Whiggs, Hereticks, Dogs, yea Devils, yet all this is no more than what befel our Lord himſelf (the Servant is not greater than the Maſter, Mat. 10.25. If this were done to the Green Tree, Hoſ. 14.8. what may the Dry, ſuch as we are, expect, Luk. 23.31.) and 'tis no more than what he foretold: They ſhall in Hatred caſt out your Names as evil for his ſake, Luk. 6.22. as thoſe later Phariſees call'd Athanaſius [Sathanaſius] Cyprian [Coprian] Calvin [Cain] Farel [Devil] &c. diſdaining to name them by their own Names, as Joſeph a Dreamer here.
Thus have we Firſt ſeen the Impulſive Cauſe in the Sellers ſelling Joſeph, to wit out of Envy, &c.
now a word or two Secondly, What was the motive that moved the Buyers of him, thoſe Midianitiſh Merchants to buy Joſeph: Thoſe Merchants had been at the Mart at Mount Gilead (as is before noted) where they had furniſh'd themſelves with all Spicery, Balm and Myrrhe carrying their Merchandize upon Camels thence down to Egypt, Gen. 37.25. a Country moſt famous for Embalming the Dead with thoſe Spices: God undoubtedly (who ſent them thither as above) made them willing to make one purchaſe more, though their Camels were well loaded with rich commodities, and likely they had wared the moſt of their Money, yet had they (as Providence order'd it) ſome ſmall ſum left in a Corner ſtill, might they but meet with another good bargain in their way home: As Envy moved the ſellers to ſell Joſeph, ſo Gain moved theſe Buyers to buy him: they conſulted nothing but their own gain in all their purchaſes, whether of Perſons or Things, and were ready for either, (what came firſt to hand) might it be but of worth in it ſelf, yet purchaſeable at a low, cheap and eaſy price, they dare then venture upon the buying, provided they have any proſpect of ſelling again with advantage: They went to Gilead Mart on purpoſe to purchaſe Spices, and other precious things, they come hither without any purpoſe to purchaſe a perſon: That was their buſineſs, this but a by-buſineſs: They act themſelves in the former, but are acted of God in this latter, being overruled by his Providence, yet was their Act Voluntary, as drawn forth by an hope of gain: A Merchant (that cares not how he comes by his Commodity, ſo he can but compaſs it) is call'd a Canaanite, Hoſ. 12.7. ſo Hebr. He is rather of that Curſed Seed of Canaan, than of that Bleſſed ſtock of Iſrael: Such Merchants were thoſe of Midian, who never ask'd thoſe baſe minded-Brethren, what right they had to ſell their Brother, but without asking Queſtions purchaſeth the Jewel Joſeph, ſeeing the Sellers (willing to be rid of him at any rate) propoſed ſo poor a price, as the Buyers did not grudge to give; Here was no need of the Song of an Harlot to allure her Paramours, Iſa. 23.15. The low price Joſeph was valued at by his undervaluing Brethren, was a ſufficient Bait and Allurement to greedy Merchants, without any alluring Song of an Harlot to promote the Bargain, there is ſome Affinity betwixt Meretrix and Mercatrix, as in the Prophets alluſion, where v. 17. Merchandizing Tyre uſeth meretricious Tricks, the Songs of an Harlot, to advance her Trade and Traffick: Here Sin ſtuck betwixt the Buyer and the Seller; the Apoſtles rule is, Let no Man defraud or go beyond a Brother, 1 Theſ. 4.6. a thing Monſtrous and Unnatural: What can this be called, where a Brother is ſold to Strangers, and that for a Slave, at the Price of a Slave or ſomething under, Exod. 21.32. and if Joſephus ſay right, he was ſold to thoſe Mudianites, upon condition not to let him go out a Free-man from Slavery, untill he came to be ſeventy years old, a long and tedious term of bondage, being now but 17 years old: Undoubtedly Joſeph could not be ſilent, and tamely or tacitly ſuffer ſuch a bargain to be ſtruck up without his gain-ſaying: He could not but ſay to his Brethren, I beſeech you do not ſell your Brother, even in the Merchants hearing: Both turn to him the Deaf Ear, his Brethren deny him to be their Brother, but affirm him to be their Bondman: The Midianites (from filthy Lucre) are too facile to believe them [quod volumus, facile credimus] they are the more credulous becauſe they greedily graſp and grip'd at ſo pretious a commodity for ſo contemptible a Price; Though they did not now know the full worth of Joſeph, who prov'd the Jewel of the World (as he had been his Fathers Jewel) little thinking they were buying him who ſhould one day be the Lord of the Land of Egypt, yet this they knew, that he as an Hebrew Youth, was of far more worth than the Price propoſed to them the Buyers, by the Men that undertook to be his Sellers, to wit, twenty pieces of Silver, Gen. 37.28. which Mr. Ainſworth Interprets twenty Shekels or Shillings: a goodly price (ſaith Zech. 11.13.) that an hopeful youth, of ſuch preſent parts and piety was valued at of them: The Chaldee for Shekel read Shelang (from whence our Engliſh) word [Shilling] ſeems to be borrowed) which name of Money came into uſe after the Jews Captivity, in the Chaldean Babylon, and ſo the Chaldee expreſſeth this price for Joſeph, Gen, 37.28. Twenty Sheligna's or Shelang's, that is, Shillings, which yet was leſs by ten Shillings than the life of a Slave was valued at, Exod. 21.32. which abatement of the odd ten, thoſe undervaluing Sellers were willing to make, that they might quit their hands of him in any wiſe, and ſell him away at any price: Though perſons of Joſephs preſent age, were by the Law (after him) in caſe of Vows valued but at twenty Shekels, Lev. 27.5. yet that muſt be underſtood of the Shekels of the Sanctuary, which were double in value to the common Shekels; and ſo amounted to the Sum of Forty Shillings, if not ſomewhat upward: However this goodly price of Joſeph was ten Shillings or Silver pieces ſhort of the goodly price of Jeſus, for Judas ſold him, and the Jews bought him at the price of thirty pieces of Silver, Mat. 26.15. and 27.3. The common ſcornful price of the baſeſt Slaves, for which, to the ſcorn of that baſe People (by a juſt Hand of God) thirty of them were bought and ſold for one of thoſe Silver pieces by the Romans that Ruled over them: And the Hebrew Doctors refer this under-rating of Joſeph to that threatning againſt Iſrael, Amos 2.6. becauſe they ſold juſt Joſeph for Silver, and that poor Child for a pair of Shoes; which Pirk. Rab. Eliez. Chap. 38. explaineth thus, that each of thoſe ten Brethren (the Sellers of Joſeph) had two Shekels of the twenty apiece to buy him Shoes for his Feet: And Maimonides in his Treatiſe of Valuations and Damages, ſaith, That they had a ſet price for Slaves and Servants both Male and Female, though they were worth an Hundred Pound, or not worth one, &c. The true and full valuation (both of Joſeph the Type and of Jeſus the Antitype, two precious Pearls) is unvaluable, as likewiſe is the Damage and Detriment accruing by their Sale, yet according to right reckoning, this is moſt manifeſt, that both Joſeph and Jeſus were notoriouſly undervalued by the vile Sellers and Buyers of them: Hereupon God (in his Juſtice) did mete out the ſame meaſure by his Law of Retaliation; when a Son and Daughter of Iſrael (who were Gods Children, Deut. 14.1. Ezek. 16.21.) were bought and ſold for Trifles, Joel 3.3, 6. A Boy for an Harlot, that is, for the Hire of an Harlot, or to gratifie ſome ſuch abhorred Filths, and a Girl for Wine, beſtowing the price of their Sale upon Harlots and Drink, barbarouſly Selling and Buying them like Brute Beaſts in a Market, and that into the fartheſt Countries, that they might never Ranſom themſelves, nor, being Redeemed, be able to return to their Native Soil again, as the Boy Joſeph was here: This was Singular, Signal, and Savage Severity, which the Merciful God could not abide; he will not only fetch Home his Baniſhed, though they ſeem as Water ſpilt upon the Ground, which cannot by any Humane Hand be gathered up again, 2 Sam. 14.13, 14. but alſo avenge them of their Enemies, Joel 3.7, 8. The Scene ſhall be ſoon altered, and a ſtrange Viciſſitude (in giving them ſelling for ſelling) ſhall be eaſily obſerved: And though God did not call home his Baniſh'd Joſeph back into Canaan; yet did he better things for him in Egypt, as after appeareth: The Lord loves to retaliate and to ſet the Scales (which comes from the Hebrew Shakal, to weigh, or Shekel weighed) into an even poſture; bad mens Cruelty in the one, and their Puniſhment in the other; and good mens Croſſes of Suffering in the one, and their Crown of Reward in the other. Suppoſe we be under-rated by the rude World, as we are ſure to be, for the world knows us not, 1 Job. 3.1, 2. yet herein God leads us not through any untrodden paths. Renumber both Joſeph and Jeſus were under-valued by vile Men, and they were both (eſpecially the latter) worth ten thouſand of us, as it was ſaid of literal David, 2. Sam. 18.3. much more of the myſtical. 'Tis the leſs matter to be little ſet by, and deſpiſed, ſeeing our Lord himſelf (that Pearl of ineſtimable Price, Matth. 13.46.) was thus contemned and rejected of evil men, Iſa. 53.2, 3. we muſt be content to carry on our courſe to Heaven (as Chriſt did) as concealed men, and as hidden ones conſulted againſt by crafty counſel, Pſal. 83.3. It muſt ſuffice us, that our precious Faith ſhall be found to Praiſe, Honour and Glory, 1 Pet. 1.7. at that Great-Mart or Fair-Day, when all Fardles ſhall he opened, and our beſt Wares expoſed to publick View; may we but be commended of God, 2 Cor. 10.18. Approved in Chriſt, Rom. 16.10. and Jews inwardly, Rom. 2.29. then are we God's Jewels, Mal. 3.17. though covered with a caſe that ſeemeth courſe to carnal Eyes and corrupt Minds: Chriſt's curſed Countrymen could ſee no comelineſs in him, Iſa. 53.3. Though he was the comlieſt of ten thouſand, Cant. 5.10. He was in their Eye but a contemptible man, [How can (ſay they.) this man (this deſpicable man) give us his fleſh to eat?] Joh. 6.52. the matter was, God had hid him (in whom were hid all the Treaſures of worth and wiſdom, Col. 2.3.) under the courſe caſe of a contemptible Carpenter, Mark 6.3. as the Pearl of Price is found covered under the courſe caſe of a Shel-fiſh: Aeſop's Cock could not conceive any worth in the Pearl he found in his ſcratching upon the Dunghil, but prefer'd a Barley-Corn before it.
As it was thus with Chriſt, ſo it is with all Chriſtians, though they be called the World, Job. 3.16. (as they are the beſt part of it, and Denominatio fit à meliori, therefore ſo denominated) Every creature, Mark 16.16. (having the excellency of each by the new Creation) All things, Col. 1.20. (that God ſets ſtore by, being his peculiar Treaſure, Exod 19.5. his peculiar People, Tit. 2.14.) foreign, the People of his Gettings, for what gets God for making the World, more than his choſen out of the World? God's portion, Deut. 32 9. (for they are his only gain and Glory, Iſa. 46.13.) the dearly Beloved of his Soul, Jerem. 12.7. (They are his Soul, his ſelf, his ſecond-ſelf) and a Royal Diadem in the hand of Jehovah, Iſa. 62.3. His Hephzibah or Delight. His Beulah or Bride, v. 4. yea the Ornament of God, the beauty of his Ornament, and that ſet in Majeſty, Ezek. 7.20. yet the Midianitiſh Muck-worms make nothing of thoſe excellent ones on the Earth (in whom David Delighted, Pſal. 16.3.) no more than thoſe Merchants of Midian (the Buyers) made of this Jewel Joſeph, whom they barter'd and bargain'd for, as for ſome baſe abject, or common Slave; and the Sellers of him ſet no higher a price upon him, though he became a Prince in Egypt. Thus Chriſtians are call'd Princes in all Lands, Pſal. 45.16. the [many Righteous] in Mat. 13.17. is read [many Kings] Luk. 10.24. They are no leſs, though obſcure ones, as was Melchiſedek King of Salem; They are great Heirs, but now in their Non-age; They are Kings (for Chriſt hath made them no leſs, Rev. 1.6.) but they go Incognito, (as being in a ſtrange Country, Heb. 11.9.) Their life is hid, Col. 3.3. and their Glory is inward, Pſal. 45.13. none of this the World knoweth; but this may ſatisfie us, that our Good God knows it, and All that have a ſpiritual diſcerning know it, 1 Cor. 2.14. yea, and All our Under-valuers ſhall in time know it too, 1 Joh. 4.1, 2. (as Joſeph's Brethren did him in his Bravery, to their unſpeakable Horrour and Aſtoniſhment, Gen. 45.3.) for when Chriſt, who is our life, ſhall appear, we ſhall appear with him in glory, v. 4. All Glorious then, at the Reſurrection of Names, (though for a time Denigrated with deviliſh Nick-Names; as Joſeph aſperſed here for a Dreamer, &c.) as well as of Bodies, though then Rotten in the Grave, Pſal. 37.6. God will then clear all wronged Innocency; and then the right Value and eſtimation of all God's Jewels (that have been ſo under-valued and under-rated by a wicked World, as Joſeph was here) ſhall be made manifeſt to all men.
☞ Suppoſe this Sale of the Jewel Joſeph ſhould be (a little) examin'd by the Standard, and try'd by that received Rule [There muſt be a due Proportion betwixt the Price and the Commodity propounded to be Sold] in Buying and Selling: As to Selling of Perſons, I refer to what is aforeſaid upon Man-ſtealing and Man-ſelling, which are both evil in their own Nature, eſpecially in Joſeph's Circumſtances; but as to Things bought and ſold, where there, is any odds either in the Exceſs or Defect betwixt the Price and the Purchaſe, there is Injuſtice uſually imputed: There be Three ſorts of Prices in contracting for Commodities.
Firſt, the kind Price, which our Engliſh Phraſe moſt fitly expreſſeth, 'Tis worth ſo much betwixt Brother and Brother.
Secondly, The diſcreet Price is thus expreſſed, So it is not dear, but is no more than reaſonable betwixt Man and Man. But then there is,
Thirdly, The rigid or rigorous Price, which is the Price in the Extremity and at the utmoſt value, and which is expreſſed alſo, to be of no more worth to a Turk: All theſe Three are the degrees (among Caſuiſts) of a juſtifiable Price; yea, even the Third (which is the worſt) may under ſome Circumſtances conſiſt within the due limits of Commutative Juſtice.
Suppoſe a Commodity to be Sold really worth Ten Pound according to the kind Price betwixt Brother and Brother, worth Ten ſhillings more according to the diſcreet Price betwixt Man and Man▪ and at the utmoſt not worth above Eleven Pound, even to a Stranger or Turk; Even this rigid Price may be juſt, in caſe a conſiderable time is given wherein to pay the Price; for then the Overplus of the Price is required, only in conſideration of apparent Damage; (in wanting ſo long both his Commodity and his Money) provided, what exceeds the kind Price doth but bear a due proportion to the undoubted Damage, then there is therein no violation of Juſtice, though there would he ſo, and it were unjuſt in caſe of preſent Payment. Again, There is exceſs of Price in Extortion, and Defect of it in Simplicity, and ſometimes in Neceſſity: As the Extortioner asks too much, which he impoſeth upon the neceſſitous, and over reacheth the Simple (hence Callings are call'd Crafts and Myſteries; I would they were not ſo in the worſt ſenſe, even crafty Frauds and Myſteries of Iniquity) So the Simple (who want the Judgment of Diſcretion, and cannot diſcern things that differ) ask too little, as the ſimple or ſilly Indians, who part with their Pearls, as if they were but Pebbles, even for mere Toys and Trifles: And the Fool (according to Law) who will change his right Guinea's for more glittering and broader Counters, &c. Now the Sellers of this Jewel Joſeph were as thoſe ſimple and ſilly Fools, that certainly ask'd too little for him: He was certainly of more worth than twenty ſhekels or Shillings▪ Eſpecially, (1.) 'twixt Brother and Brother, (for here were Brethren ſelling a Brother) and their ſimplicity appear'd the more in this, that they were ſo incens'd againſt Joſeph barely for his Prophetick Dreams, as if therein ſome Felicity had been preſaged to a Stranger, and not to their own Brother, with whom (as Joſephus well obſerveth) they could not but rationally expect to ſhare (when his Advancement (dream'd of) came to an Accompliſhment) in his proſperous Eſtate; for as they were Allied to him in Conſanguinity, they muſt alſo be made Partakers with him (as it is the common Cuſtom of all perſons highly prefer'd themſelves, to prefer their Kindred and Relations, and as indeed he did them) in his Proſperity. (2.) Joſeph was certainly more worth than twenty ſhekels or ſhillings, 'twixt Man and Man: For,
1. The Judicial Law of Moſes put an higher Value and Eſtimation upon the loſs of a good Name, even of a Woman (the weaker Sex, and of leſs worth in the Law) and therefore the Man that brought up an evil Report of a Virgin in Iſrael was both to be chaſtiſed (that is, to be beaten with forty ſtripes ſave one, which was a Puniſhment next to Death) and to be Amercied or Fined with the Mulct of an Hundred ſhekels of Silver, Deut. 22.17, 18, 19. which was the Dowry of Virgins, v. 29. with Exod. 22.17. further explained after.
2. That Law likewiſe Fined the Man that forced a Woman in the Summ of fifty Shekels, in caſe he would not make her Amends by Marrying her, that thereby ſhe might have a Dowry wherewith to Marry her to another, Deut. 22.29. Or in caſe, the Father refuſed to give his Daughter in Marriage unto him that had Humbled her, the Offender muſt pay this Summ to her Father, (for wrong to Children redounds to Parents) Exod. 22.17. where the Dowry of Virgins only named in the general, is particularly expreſs'd how much it is, Deut. 22.29.
3. The Law alſo preſcrib'd a greater Mulct for the loſs of a Slave or Servant, (which, leaving Women, is the loweſt Rank of Men) to wit, Thirty ſhekels of Silver, Exod. 21.32. 'Tis probable Judas in chaffering to ſell Chriſt, Matth. 26.15▪ propoſed the loweſt price of Man; to wit, that price of a Slave, which was undoubtedly but the half-price of a Freeman, yet, though Chriſt was Free-born, Matth. 17.26, 27. He, coming into the World in the form of a Servant, Phil. 2.7. ſubmits to be ſold at this price; but Joſeph here was Freeborn, the Grandſon of a Prince among the Hittites, Gen. 23.6. yet purchas'd at a lower rate than any of thoſe aforeſaid: As if he had been of leſs worth than either the good Name of a Virgin, or her Virginity; yea, or had been worſe than any Slave, as Sold at a lower rate than he by Ten ſhekels, and much more below both the Fifty and the Hundred ſhekels, the aforementioned Amerciaments.
§ 5. The Hiſtory of Joſeph's Sale (the firſt General Head) brings us (being diſpatched) to the ſecond General Head; to wit, his ſtate, when Sold: which is twofold.
1. A Stare of Humiliation.
2. A State of Exaltation; which (in the General) doth marvelouſly demonſtrate a clear Congruity betwixt Joſeph the Type, and Jeſus the Antitype, in this and ſundry other Reſpects, as thus in ſhort here, deſigning a diſtinct diſcourſe upon that Point.
1. Both were ſent of their Father to viſit their Brethren, Gen. 37.13. and Act. 3.26. and 10.36.
2. Both found their Brethren in Dothan, (which ſignifies in Hebrew, in Defection) Joſeph, Gen. 37.17. did ſo literally, and Jeſus ſo myſtically; Chriſt found his loſt Sheep in utter Defection both of Doctrine and Manners. Some four or fewer were only found, who look'd for the Conſolation of Iſrael.
3. Both were conſpir'd againſt by their Brethren, whom they went (being ſent) to viſit, Gen. 37.18. and Luk. 20.14. and Matth. 21.37, 38.
4. Both were Aſſaulted, both by Craft and Cruelty, (which uſually go together) among their Brethren: 'Tis the common cuſtom of that Red Dragon (the Devil) to lend the Churches Adverſaries his ſeven Heads to Plot with, and his Ten Horns to puſh with againſt God's poor Joſephs, who, as they are Innocent in incenſing, ſo are Dreadleſs of Danger.
5. Both had their Deliverers for a time, as Reuben deliver'd Joſeph, Gen. 37.21. So Nicodemus did Jeſus for that time, Joh. 7.51, 52, 53. they then went away [Re Infectâ] attempting no more at that Council.
6. Both were Sold by thoſe related to them, Joſeph by ſome of the Twelve Patriarchs, and Jeſus by one of the Twelve Apoſtles, and that out of Envy, both of them, Act. 7.9. Matth. 27.18. Both deſerving better things from them; Joſeph deſerv'd Affection from his Brethren, and Jeſus Fidelity from Judas.
7. Both were Sold to Strangers (Heathens) by pretended Friends; Joſeph to the Arabians, and Jeſus to the Romans; for ſo it was conſequentially, being deliver'd up to die a Roman, not a Jewiſh Death.
8. Both were Sold at a vaſt undervalue; Joſeph but for twenty ſhekels, Gen. 37.28. and Jeſus but for ten more, Matth. 26.15. in neither of which Bargains was there any equality betwixt the worth of both the wares, and both the prices paid down for them: Joſeph, as a Man, was of infinite worth and weight (making ſo famous a figure in the World) yet put off for a ſmall Trifle; though both his Sellers and his Buyers were ſaved alive from the fatal Famine by his Life. Holy David makes a great Matter of this, even a Miracle of Mercy, Pſal. 105.17. God ſent a man before them, &c. even an eminent and eximious Man, a Man made up all of excellency, to be an Univerſal Friend in Egypts Court for ſaving all Adjacent Countreys from being Famiſhed, eſpecially his Church in Jacob's Family, then ſojourning in Canaan: which teacheth two or three great Truths.
Firſt, That no Danger befalleth the Church, but God beforehand provideth and procureth ſome effectual means of her Preſervation and Deliverance, he knows how to do it effectually, as Peter ſaith, 2 Pet. 2.9. and that from Peter's own ſweet experience, Act. 12.7, 8, 9, &c.
Secondly, That God ordereth the Diſorders of the wicked in the World to his own Glory, and to his Churches good, as he did this Sale of Joſeph, both for the advantage of God's People, and for the benefit of both the Buyers and the Sellers.
The Third Truth from hence is, That the People of the World fare better for the People of God. It was for Jacob and the Church's ſake, that ſo much ſtore of Corn was provided by Joſeph in Egypt, to preſerve other Countries as well as his Family alive in that fierce Famine; The Midianites, the Iſhmaelites, and the Arabians (who were all the Buyers of Joſeph, and) had not that Ingenuity we read of in Rutilius's Scaevola, who, when a Price was propounded by the Seller of a piece of Ground, he did not cry, It's naught, it's naught, as moſt Buyers do, and boaſt afterward of their Penyworth, as Prov. 20.14. but that Honeſt Heathen (to the ſhame of too many Chriſtians) judiciouſly as well as ingenuouſly affirmed, That it was worth much more Money than his Chapman asked, and accordingly paid down abundance more than the price Demanded: I am afraid, thoſe Merchants (that bought Joſeph) had not the half of Scaevola's Honeſty, and ſure I am, the Sellers ſet too low a Rate upon the Head of ſuch a Jewel as Joſeph was, whoſe whole Life (as one ſaith of him) was adorned with moſt bright and beautiful Stars ſhining forth in their Splendour and Glory: and ſhould both the Buyers and Sellers of Joſeph be judged by the Cuſtom of that Country, (according to Stobeus's Story) which ordereth, that every Seller ſhould make Oath before a Magiſtrate that he Sold his Ware according to the juſt price of its worth, and every Buyer muſt make Oath alſo before the Magiſtrate, that he bought his Ware exactly according to its worth, at leaſt by common Eſtimation: Both the Buyers and the Sellers of Joſeph would be found Faulty by the accuſtomed Oath of that honeſt Country [apud Thuriacos] a People and Citizens in Greece, ſeeing Joſeph (the Commodity bought and ſold here) was a Jewel of ineſtimable worth, yet put off, and purchaſed on both hands at ſuch an inconſiderable price as twenty ſhekels; 'twas indeed (as the vulgar Saying is) a Robin Hood's penyworth; worth much more Money, but lightly come, lightly go. 'Twas not like that Standard of Prices in Samaria's Scarcity (by the Siege) when an Aſſes Head was eſteemed worth fourſcore ſhekels (which was four times as much as the price here of precious Joſeph) 2 King. 6.25. but rather like that of Samaria's Plenty, when a Meaſure (or Buſhel) not of Meal only, but of Flour, Wheat-flour, and finely ſifted, was Sold for one ſhekel, 2 King. 7.18. as Joſeph was Sold for twenty, who Hebr. Gave as well as Gathered [Kol-okel] all Meat and [Bar] Wheat, Meaſures without Meaſure, an innumerable Number, as the Sand of the Sea, very much, Gen. 41.48, 49. wherewith he fed Phaenice, Canaan, Syria, and Arabia, &c. as well as Egypt, all the Seven years Famine, v. 54. then undoubtedly thoſe Arabian Purchaſers of Joſeph (though they might cry ['Tis naught, 'tis naught] while they were in purchaſing) would highly boaſt what a Cheap and Rich penyworth they got of him, now being become the Lord High Steward of ſo great a Granary, and the Grand Providore of the World.
Though Joſeph thus apparently proved a precious Pearl (though thus cheap bought and ſold) yet Jeſus is infinitely a more, yea, the moſt precious Pearl, Mat. 13.44, 45, 46. more precious than Rubies, ſaith Solomon, Prov. 8.11. Yea, If the Mountains were made an huge Pearl. The Rocks entire Rubies, and the whole Globe of the Earth were a glittering and glorious Chryſolite, yet all this would not be comparable to Chriſt, who is the Eſſential wiſdom of God, Job 28.12, 13, to ver. 20. So far more excellent than Joſeph (as he is the chiefeſt of ten thouſand, Cant. 5.10. In this reſpect Gods Providence might ſet the Sale of Jeſus the Antitype, upon an higher price, (to wit, ten Shekels more, even thirty) than that of Joſeph, who was Chriſts Type and Figure, ſo was ſold but for twenty: For though Joſeph by being delivered from death, when ſold, ſaved much people alive, yet Jeſus (being bought with a mind to Murder him, not as Joſeph, who was ſold with an intent of ſome (at leaſt) of his Sellers to ſave him) ſaved many more by his Death (which was the Aim of the Divine Decree for Mans Redemption, Acts 2.23.) than Joſeph did by his Life.
Thus we ſee there is ſome diſparity (as well as a manifold congruity) betwixt Joſeph and Jeſus; both as to the worth of thoſe two ſold Wares: And as to the price of them, Joſeph the Man was leſs worthy than Jeſus the foreign or God-man, and therefore 'twas ordained of God that Jeſus ſhould be ſold ten Shekels dearer than Joſeph: To which may be added another Remark on the other Hand, to wit, that they which bought Joſeph (though of leſſer worth) had the better Bargain, than they that bought Jeſus (of far greater value) for the former were perſonally preſerved by their purchaſe, (yea, not only the Arabians that bought him, but alſo the very unnatural ones that ſold him) but the latter (at leaſt ſome of them) that bought Jeſus bought a ſtumbling Stone, and a Rock of Ruin to themſelves, 1 Pet. 2.8. they falling upon this Stone of Iſrael, Gen. 49.24. were broken, but this Stone falling upon them did cruſh them to pieces, yea, did grind them to powder, Mat. 21.44. This was far the worſe Bargain.
the Ninth Congruity (reſerving the reſt for the laſt of Joſeph's Life) is, Both Joſeph and Jeſus had,
1. Their ſtate of Humiliation, and then,
2. Their ſtate of Exaltation, yet with ſome diſparity; as differing,
1. In kind; Joſeph's Humiliation was only a Free-man becoming a Slave, and his Exaltation was only on Earth; but the former of Jeſus was, Being Coequal with God, and being God, he became Man, Phil. 2.6, 7. yea, the loweſt of Men, a Servant (which is of far greater diſtance than between a Free-man and a Slave) and the latter of Jeſus is in Heaven, Heb. 9.24.
2. So they differ in degree likewiſe, for both theſe in Joſeph are differing from both theſe in Jeſus, in whom his Humiliation was lower, and his Exaltation higher than either in Joſeph's were.
3. They differ in Quality, Jeſus was wholly active in his Humiliation, he humbled himſelf, Phil. 2.8. (This Sun of Righteouſneſs, Mal. 4.2. moved himſelf backward ten degrees upon his Fathers Dial, as 2 King. 20.11. that he might bring healing in his Wings (or Beams) to Diſeaſed and Wounded Mankind, [foreign] he emptied himſelf, Phil. 2.7. to wit, of that Majeſty and Glory, which he had before the World was, John 17.5. and voluntarily became a Sinner, both by Imputation (for God made the Iniquities of us all to meet upon him, Iſa. 53.6.) and by Reputation, for he was reckoned not only among Men, but alſo among Malefactors, Iſa. 53.9, 12. Hence is he ſaid to be ſent in the likeneſs of ſinful Fleſh, Rom. 8.3. Hereupon Chriſt ſaith, I lay down my Life of my ſelf, &c. John 10.17, 18. when he died, he died willingly, he could have retained his Life longer if he would, for he had great Natural ſtrength to cry with a loud voice, when he gave up the Ghoſt, Mat. 27.46, 50. And thus it was likewiſe in his Exaltation, he had power (as he was Life Eſſential) both to lay down his Life, when he would (when his own appointed Hour was come) and to take it up again when he would, John 10.17, 18. He poured out his Life ſo willingly for us as if it had been but a little water, Iſa. 53.12. and he roſe again by his own power, for his Divine Nature looſed the Bands of death, Acts 2.24. and ſwallow'd it up in Victory, 1 Cor. 25.54. whereas Joſeph in both thoſe States of his was meerly Paſſive.
4. They differ in the Concomitants and Conſequences, both which might be inſiſted on: But in a word briefly; Joſeph's Humiliation was accompanied with Life, but that of Jeſus with Death: Death was both the Concomitant and the Conſequent of Jeſus's Humiliation (as Life was of Joſeph's.) He ſuffered many a little Death all his Life long, and at length the curſed Death of the Croſs; after which he ſuffer'd no more, when the Fire of his mighty Deity had ſwallow'd up the Fuel of his Mortal Humanity. But Joſeph after his Exaltation had another Humiliation in his Mourning for the death of his Father. Thoſe two States of Joſeph are Elegantly Annexed and Amply Illuſtrated in a moſt comely Metaphor, Gen. 49.23, 24. [The Archers ſhot at him, &c.] there is his Humiliation, but his Bow abode in ſtrength, &c. there is his Exaltation: 'Tis a part of the old Patriarch's Swan-like Song before his Death: 'Twas his Funeral Sermon Preached by himſelf upon his Dying Bed (which was his Pulpit) to his Family the Church, and that a moſt Heavenly and Seraphick Sermon: Jacob's Grace (like good Liquor) run freſh to the bottom: The Wine of Gods Spirit is uſually the ſtrongeſt and moſt generous at the laſt in the Hearts of Gods Servants; the motions of Grace are moſt quick, ſenſible and lively, when the motions of Nature grow ſlow, ſenſeleſs, and gradually dying: Hence it is, that the words of dying Saints are living Oracles, and their laſt Speeches (when their Grace is juſt upon changing into Glory) ought to be long remembred by the living they leave behind them: Thus we find, not only Jacob here, but alſo Moſes, Joſhuah, and the Apoſtle Paul, all leaving their Divine Legacies behind them, when they were leaving this lower World, for the benefit and comfort of the Church; but above all, our Lord Jeſus himſelf did ſo, both in his laſt Sermon, John 14, 15, and 16, Chapters, and in his Prayer after Sermon, Chap. 17. Jacob here leaves his Patriarchal Bleſſing behind him upon all the twelve Tribes of Iſrael; ſo 'tis call'd, Gen. 49.28. Though the Legacy he left Reuben, Simeon and Levi ſeem rather a Curſe than a Bleſſing: Yet if this be well conſidered, how all thoſe three Sons afore-named,
1. Had their Lots in the Land of Promiſe.
2. A Room, all of them, in the High-prieſts Breaſt-plate. And,
3. All of them their ſeveral ſhares in that Eminent Sealing (that is mentioned in Rev. 7.) equal with the reſt: It muſt be concluded from theſe three premiſes, that they all three were not ſo much curſed, but they were alſo all Bleſſed by him: Though their ſinful Actions were Curſed, yet their holy (for the main) and their penitent Perſons were Bleſſed.