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 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 , 't is 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 , 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 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 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 . 'T is 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 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 't is 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 : 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 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 't is 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 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 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 , what could have become of Joseph ? 'T is 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 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 .

'T is 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 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 't is 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 't is 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 .