IF we consider these words singly by themselves, we may look up­on them as of acceptation and congratulation; wishing it might be so, yet in some doubt whether it would be so or no; Shalt thou indeed?

Or of admiration, Shalt thou! who art but young, and as one single person, come to that dignity to be King, and reign over us, who are older in years, and many in number, and will keep the rule in our own hands, in a Popular State and Community, rather then One reign over Many: how can this be, indeed, that Thou reign over us; Thou one, over us many?

But the Context will admit of neither of these [Page 2] acceptations of the words, but render them in a far other sense, viz. of scorn and detestation; Thou? what, Thou? whom we hate; and therefore hate, because of the claim thou seemest to make of domi­nion over us, and that as if it were by the disposing of Divine Providence. Thou indeed? no indeed, thou shalt not reign over us.

Like the unthankful subjects, Luk. 19. 14. But his Citizens hated him, and sent a messenger after him, say­ing, We will not have this man to reign over us. Why would they not? vers. 13. And he called his ten ser­vants, and delivered them ten pounds, and said unto them, Occupy till I come.

By his noble bounty, they had got the possession of the money, the ten pound was in their hands, which they were loath to part withal, and had ill improved. They were affraid of an account, and therefore Nolumus hunc, &c. we will not have this man, &c. Yea, 'tis said, vers. 12, 14. That when this their Lord was gone into a far Country, they took ad­vantage of that his absence, and sent a message after him with this unthankful, undutiful vote and reso­lution, to make him affraid of returning into his Country again, that they would no more admit him to any rule or reign over them.

Where also observe, That the cause they give for this refusal (whatsoever otherwise might be the matter) was neither Law nor Reason, but their own will, condemning Royal Authority in such a Court where Reason was not to be heard.

So in this Text, which is a Type of that grand Rebellion, even against Christ himself. Josephs Bre­thren, [Page 3] blinded with malice, and over-byast with self-interest and respect, rose up against Joseph, even after they perceived that Gods pleasure was to ad­vance him over them, they would not endure it; and therefore came with this Expostulation, or ra­ther Exprobation, Shalt thou indeed? ye know the story, that they were thus incens'd by occasion of a dream, by which in those days God often revealed his will to men; or else this dream would have past by unregarded as a fable: but because dreams were then of such esteem, this dream gave them to un­derstand what Gods good pleasure was concerning Joseph: and yet so mad they were, that they opposed it, casting this scorn upon him, before he came to his reign over them, Thou? what Thou indeed?

Malice, Ambition and Covetousness, do so far Observ. possess men with the spirit of Rebellion, that they will even act against their own Conscience, and known will and determination of God himself.

I shall go no further then the Example in the Text, to confirm unto us this truth: Joseph was to be advanced to dominion, his Brethren to be sub­ject and bow unto him; this was revealed to be the will of God by a Dream: In those dayes of great credit to manifest GOD's Will; his Bre­thren repine; and observe how they plot against it.

There were three several parties or factions ap­pearing in this business:

One was very cruel; root and branch, totally de­stroy him, kill him, and so out of fear of him.

The other were a little (though not much more [Page 4] moderate) they were for banishment; sell him into Egypt, into a far Country; let them be but rid of him, and they care not what becomes of him.

A third party there was (but a small one) and prevailed not, which laboured by all means to pre­serve and deliver him out of their hands, that so he might be safe. These were the three parties, and principal actors in this sad intended Tragedy, if Gods Providence had not prevented.

Behold the first of these parties in verses 19, 20. And they said one to another, Behold, this Dreamer co­meth. Vers. 20. Come now, therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we will see what will become of his dreams.

Who cometh? their brother by nature, but by Gods Providence ordered to be their Ruler. Where­fore comes he? to visit them, and see whether they were well, vers. 14. From whence came he? from his and their Father, who loved him more then all his Children, and sent him unto them, vers. 13. He received kindness from a stranger; when he was in a solitary, and even lost condition, a certain man found him wandring in the fields, vers. 15. but his own Brethren, (whom he wandringly in the simpli­city of his heart, sought, that he might comfort) consulted as soon as they had got him amongst them, to kill him.

The man or Angel, (whether it was, I shall not dispute) told Joseph that he should find his Brethren in Dothan, vers. 17. He found it true indeed, to his sorrow: Dothan, i. e. defectio, falling away; they fell [Page 5] away from their love to him, as to their Brother; from their duty to him as to their King, for they said, Let us kill him.

They in the parable, seeing the heir, said, Let us kill him, and the inheritance shall be ours: These men are not far short of it: Let us kill him, and see what will become of his dreams, vers. 20. so shall not he rule, but we shall keep the dominion to our selves, and then what will become of his dreams?

Yea, as a signe of their malitious hearts, their tongues spare no reviling or scorn; This Dreamer: They might have called him their Brother, accor­ding to nature; their Ruler, according to Gods in­stitution: but froward hearts, appeared in froward language; This Dreamer: Did they not here fight against God? if Joseph dreamt, it was of God: did he dream they should all bow unto him? if it were of man, they need not so fear that it would come to pass, as to use this wicked means to prevent it: if of God, they were sadly given over thus to fight against God.

As their malice rose high, so it became universal, and so bold, as to propound this murther, even in a whole Council. 'Tis not one or two sneaking Tray­tors in a Corner; but as if the mischief were plotted even before it was propounded, they feared no op­position; they do not make it a Question to be put to the Vote, Shall we? but presently determine, Let us kill him.

Adeo horribilia Monstra existunt: What strange Luther in loc. Monsters are here found in Jacobs Family? not ene­mies or strangers, but sons and Brethren conspire [Page 6] the murther of their Brother Joseph, whom their Father loved best: VVhy thus? but because God had appointed, that not a Tyrant, or a Stranger, but one of their own Brethren should rule over them; and so they rose against their own happiness.

But let these alone a while: they were not so wicked as they would have been: they conspired, but Gods Goodness and Providence prevented, that they did not kill their Ruler and their Brother.

Another Party is not for murther, but for banish­ment : Vers. 26, 27. And Judah said unto his bre­thren, What profit is it if we slay our brother, and conceal his blood? Vers. 27. Come, and let us sell him to the Ishmaelites, and let not our hand be upon him, for he is our brother, and our flesh: and his brethren were con­tent.

This is Judahs counsel, a little more moderate, and truly but a little, in that 'tis an hard choice, ei­ther to be kill'd, or to be forc'd into a forreign Country, amongst Strangers, without Friends, main­tenance, to live upon the benevolence of men of a contrary Religon: yea, it is a great aggravation, that Joseph should suffer this; The beloved of his Fa­ther, that had been tenderly brought up, yea, and had dominion and rule more then in his view; for him to be thus baffled from all, and cast into so sad a condition, and that by his own then Brethren, and future Subjects; tell me whether Ages do often pa­rallel this Example?

His other Brethren would have taken away his natural life by killing him : Judah juggles him into a far Countrey, and so deprives him of his civil life: [Page 7] but observe the ground of Judah's advice, v. 26. What profit is it if we slay him? this was the main wheele which set all on motion: What shall we get by it? if they had gone on in blood, they would have been but a scandal and scorn to other Nations; it would have been a burden to the Conscience, and all to no purpose: If get by it, then let Nations be offen­ded, Religion blemished, Conscience wounded; there is something to be got: but if nothing to be got, we'll be content with his banishment. Here Judah sellet [...] Joseph, and Judas Iscariot sold Christ; their names were alike, and so was their fact: saith this Judah, What profit? and saith Iscariot, Quid dabi­tis? What will you give? Auri sacra fames? to what black designes will not profit hale man unto?

Joseph then is sold by Judah's advice, but [...]ot with­out the Providence of God, who knew that it would be safer for Joseph, and more conducible to the bringing him to the honor God determined for him, that he should be among strangers, yea, Egyptians, then at home amongst his own Brethren or Subjects in his own Country. It were to be wisht (however Judah was here carryed to this seeming moderati­on) that all guilty of the sin, would take notice of the Doctrine; What profit is it if we slay our brother?

Let me propound the Apostles Question to such guilty Consciences, What fruit have ye of those things whereof ye are now ashamed? the end is death.

Doth not Judah condemn himself, whilst he be­trays his brother? Let not our hand be upon him; he is our brother and our flesh.

If it be so unnatural for one hand to wound the [Page 8] other, because the same flesh; the danger is grea­ter, and the unkindness more unpardonable, which strikes at the head, that Treasury of all helps con­ducible to the Government and Comfort of man. But 'tis mortal, without a miracle, & extraordinary Providence, to sever the Head from the Body, to send it to one Country whilst the Body continues in another: and this was the case of Joseph.

Men may undergo banishment from a threefold occasion:

First, the Malefactor is banisht by the just sen­tence of the Law passing upon him, by the Autho­rity of a lawful Magistrate. This was not Josephs condition; himself being their appointed Lord, no Malefactor: they his Subjects, no competent Judges.

Secondly, when a man is treacherously betrayed, and for filthy lucre, or any other sinister end, bought and sold to be transported into another Na­tion, and so with the loss of his freedom, to become little better then a bondman, in a forreign Coun­try. Or,

Thirdly, when (according to the Proverb) his own Country is made too hot for him : such Con­spiracies are hatcht, such unkindnesses multiplyed, and dangers threatned, that without apparent ha­zard, there is no abode for him in his native soile, but he must seek safety abroad, though with never so great a loss.

Joseph felt the burden of both these banishments: he was traiterously chaffer'd away into Egypt, yea, with such prevalency of malice, that his Brethren [Page 9] would rather have given money with him, then not to have been rid of him; and so many injuries, af­fronts, threatnings, dayly assaulted him, that, take him out of the pit, where they had put him, and surely he would (without their selling) having an opportunity of escape, be any where, rather in E­gypt, then amongst his own Brethren.

Thus was Joseph banished by his own brethren. P. Mart. in loc.

I read that Adrian the Emperour, called before him ten Grandees, Rabbies of great note amongst the Jews, and ask'd them what the punishment in their Law was, for them who should betray or de­prive an innocent person of his liberty, contriving him into Thraldom, Death, or Banishment: They answer him, That such a sin was capital, (i. e.) to be punished with death. The Emperour commanded these ten to be presently executed. Insimulans quod hujus Criminis tenerentur, accusing them as guilty of this crime. He insisted in no particular; which gave men occasion diversly to interpret the mean­ing: The Christians alluded to Christ, whom the Nation of the Jews had thus wickedly handled: But the Jews, not willing that Christs Innocency should be so cleared, and their cruelty so revenged, confest, That this was a judgement of God upon them, for their unnatural dealing with Joseph: Et ne absurda videantur dicere, that they might give some countenance to this evasion, they fell into as gross an Absurdity, Post tot tempora animas decem fratrum Josephi migrasse in istos decem Rabinos, & ideo sic illos esse punitos: after so long time, the souls of those ten Brethren of Joseph, passed into the bodies of these ten [Page 10] Rabbies, and therefore they were thus punished.

Let the Story be what it will, the Moral is easiy, true, and will be certain. God is the Protector of the Innocent, and sooner or later will visit for the afflictions of Joseph.

I must add a little of a third Party interested in this great business. We have heard of them who were for Destruction, Let us kill him: and of those who were for Banishment, and prevail'd. The third is a sober more conscientious and ingenuous party, fearing God, who endeavoured his preservation and deliverance: This Party see Gen. 37. 21, 22, 29, 30. And Reuben heard it, and he delivered him out of their hands, and said, Let us not kill him. And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father a­gain: Vers. 29, 30. And Reuben returned unto the pit, and behold, Joseph was not in the pit: and he rent his cloaths. And he returned to his brethren, and said, The Child is not; and I, whither shall I go?

There is no Time so bad, or Age so cruel, but some are to be found to appear in a righteous Cause, opposing (as much as in them lies) the violence and injustice of others: Let us kill him, say they: Shed no blood, saith Reuben; who though he prevailed not in the particular he endeavoured, yet it stopt the mad­ness of the Rest, and was (under God) the means that Joseph was preserved.

Division is in it self a bitter and poysonous root; yet Gods Wisdom makes it physical, for the preser­vation of his servants. If Reuben had not dissented, [Page 11] what could have become of Joseph? 'Tis the way to Destruction, yet sometimes the Method of Gods Providence makes use of it to preservation. How far would the Sons of Adam have gone on in their Gen. 11. wicked Attempts, if God had not confounded their Language? How should St. Paul have escaped the Act. 23. hands of his Persecutors, if there had not arose a dissention between the Pharisees and Sadduces, and the Multitude divided?

The Church of God hath been the safer, when the storm raised against it, increased the higher. Many Errours striving against the truth, hath been the security of the truth, which would have fallen under the danger of a single Error. We have seen the experience in our days, and we hope to finde the comfortable consequence, and issue of it.

Methinks I hear some object, That this Party Object. was a loose Party: had Joseph no better Abettors then Reuben, to appear on his behalf? If the Cause be like the Patron, we could finde so much to lay to his charge, as would much disgrace the Cause. And this is not the last time that loyalty hath been blemisht with loosness (which is but a weak disguise for Rebellion.)

But yet, that we may not be too censorious, we must as well take notice of his natural Piety, as of his carnal Impiety; let his loyalty to his Brother, plead some excuse for his disloyalty to his Father. However (if we must enter into comparison) their Unnatural Cruelty will look as black as his Carnal Uncleanness. However, Joseph's Enemies have no great Cause to stand upon their own Integrity, or censure Reuben's Folly, when deep dissimulation [Page 12] shall cloath their cruelty with hypocrisie: we finde vers. 35. All his sons and daughters rose up to comfort mournful Jacob, for his absent Joseph; feignedly to comfort him, for the sorrow they had wilfully brought upon him; but he refused to be comforted. The wound was too great to be healed with a few good words, and plausible Declarations; they could not cheat the old man into an approbation of their cruelty, since themselves had brought upon him that sorrow which they endeavoured to daub over with the untempered mortar of their hypocrisie.

'Tis probable, that if all his Sons, then Reuben was in the Company; but a true Mourner, amongst many Dissemblers.

Thus these great men have brought all into a Confusion: their Father in mourning; Reuben in Vers. 30. distraction what to do, or whither to go; Joseph is in Egypt, and themselves driven to shifts and streights, to bear up against the desolation they had brought upon themselves and their Country.

Having thus seen foolish men opposing, let us consider Gods truth and wisdom, carrying on his own purpose, notwithstanding the counter-working of all his Enemies. Their Scorn proved a true Prophecie: Shalt thou indeed? Yea indeed; He shall reign over them.

What GOD determines, Man cannot hinder.

Christ will protect his Church, and the gates of Hell shall not prevail against it. God hath said, Da­vid shall be King of Israel: Saul must [...]rs up his Ar­mies, consults with his Allies; layes snares in eve­ry corner to intrap David: and by the treachery and [Page 13] help of Doeg, murthered all the Priests of the Lord, who wished prosperity to David.

All these plots and cruelties could not long keep the Scepter out of Davids hands; Saul was killed, and David when he was thirty years old began to 2 Sam. 5. 4. reign, and reigned forty years over Israel. So let thine enemies perish O Lord; and so let the Crown be setled, flourish and continue upon the head of thine Anointed.

We have in this Transaction seen much of Man, but more of God. Man will not have Joseph to reign over them; but God hath appointed it should be so; and after, and against all mens devices, it was so.

But so remarkable are the steps of Divine Provi­dence, not onely in carrying on this great work, but in setling Joseph in his power, that he is blind in­deed, who sees it not to be the work of the Lord, and in whose eyes 'tis not miraculous. His Bre­thren force Joseph into Banishment, they live to see him reign over them; they out-live their own shame, beholding Joseph's glory, and yet to their unspeaka­ble advantage: What would have become of them, if their plots had taken? who should have nourish­ed them, their Wives, their little ones, in the Fa­mine, if their fury had been executed, their designs prospered, and they killed Joseph? We may well say what Joseph to them, Ye thought evil against me, but God meant it unto good, to bring to pass as 'tis this day, to save much people alive: The Evil was of Man, both actually and intentionally; but the wisdom of God turned it to a real Good, both to them who contri­ved the Evil, and also to the benefit of the whole Country.

[Page 14] Thus we have seen their parting: sad for Jo­seph, if God had not miraculously preserved him in a strange Country, and given him favour and ac­ceptation amongst strangers, and they of a strange Religion, making his wisdom, Piety, and Patience the more famous by his sufferings: But more sad for his Brethren, because sinful, if God had not spar'd them to return to their Loyalty; so to make some amends for their former Impiety.

Let us now behold their meeting, after many storms and troubles: and we shall find that to be as full of submission, peace and comfort; as was their parting, of scorn, disloyalty and treachery.

Vide Chapter 50. 18-19. And his Brethren also went, and fell down before his face, and they said, Be­hold, we be thy servants. And Joseph said unto them, Fear not: for am I in the place of God?

We were thy Brethren; but Gods Providence hath exalted thee now above us: by our wicked­ness we have forfeited that Relation: therefore they fell down before his face; that was an acknowledge­ment of his Soveraignty: Behold, we be tby servants; and this was the profession of their Loyalty.

But withal, observe Josephs gracious, but most seasonable Reply, Fear not: for am I in the place of God? What wrong soever was done to his own Person, he was most ready to pardon; yea, so to pardon, that he would have them banish all fear: Nothing of harm, danger, or revenge, should pro­ceed from him (how justly soever he might) to them. He so freely forgave, as that he would have no cause to remain, no not of fear. But he could pardon no [Page 15] further then a King can pardon rebellious Subjects: for wherein they had violated the Law of GOD, broken the Rule of Obedience and Charity, groun­ded on that Law; Am I in the place of God? Such sins, and so far as they are done against God, there must be for them, Repentance, humbling them­selves, and begging pardon of God.

Thus have I briefly presented unto you, three ve­ry remarkable Examples. The one sets forth unto us the violence of Mans Nature, when 'tis blinded with Malice, Covetousness, or Ambition.

The other is a clear instance of Gods providence; first, infatuating the counsels of the wicked, by di­viding their counsels; and secondly, miraculously bringing his own Determinations to pass, against all opposition; not onely to the amazement, but also to the benefit of all, who will not continue willfully blind and obstinate.

The other is a Gracious Lord, and a kind Bro­ther, pardoning the rebellions of his Subjects, and unkindness of his Brethren, when indeed he had advantage over them, and power in his hands, to have been sufficiently revenged on them.

There is nothing in this History, but was per­fectly performed, partly in Canaan, partly in Egypt, above three thousand years since. If Antiquity makes the weaker impression hereof, upon our spi­rits, I leave you to draw down the Story to a Mo­dern Application: Change but one Name, and we have seen with our Eyes, and heard with our Ears, more lively acted what our Fathers have declared unto us : God give Grace, even to the best of us, to [Page 16] repent of our mis-doings: to be truly thankful to God for his miraculous Providence. Let Reuben rejoyce: for what he could not do, the Lord hath put to his Hand, and hath effected it; and Joseph is safe. Let Judah be glad: not that he was so wick­ed to banish Joseph, but that God was so gracious to turn his evil Designes to so happy a Success, and blessed an End. Let the Brethren who conspired together to slay him, repent; if God peradventure will forgive the wicked thoughts of their hearts.

Let us all lift up our fainting Spirits, and let the News have the same operation with us, as it had with old Jacob, Gen. 45. 28. The spirit of Jacob their Father revived: And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die. The Oyl was wasted, and the Lamp was even ex­tinct: Gods Comforts are most seasonable: Ja­cob's heart fainted, the Oyl of gladness is here pour­ed in, and our hearts also are revived. It is e­nough; what would we now more? Our Joseph is alive, we have clear evidences of it; God grant we may see him before we die.

After all these distempers, when Reuben had act­ed against Judah; and the rest of the brethren a­gainst both: They settle, live in love; pardoning each other; flourish under Joseph's Authority, who forgave them all. And so, as a signal of Gods fa­vour and being reconciled unto them, they (all toge­ther) became the Twelve famous Patriarchs, and Planters of Religion in the whole world. If we may hold Parallel in this, as in the former particulars, we may say, 'Tis good for us that we have been afflicted.