prayers into the nostrils of God at whose right hand the Mediator was even then also to do the same Offices for his Church and people that he doth now as it is described in the Revelation that he stood at the Altar having a golden Censer and there was given unto him much incense that he should offer it up with the prayers of all Saints upon the golden Altar which was before the Throne And the smoke of the incense which came with the prayers of the Saints ascended up before God out of the Angels hand Say not therefore that the savour of Beasts being burnt could not be sweet of it self any more than that of the sinful prayers of men God smelleth not as men do but though under Moses's order other things were added unto Burnt-offerings that there might be no evil savour possibly in the Temple as to men yet all received another scent with a sweet perfume and odour as it passed through the ministration of the Angel the Mediator of either Testament before it came into the nostrils of his Father Secondly Lumine Prophetiae Whether it were by vision or any other way of Prophetical revelation Adam as a Prophet might have all this and more as no doubt he had from God for else how should the first Church of all have been informed or directed according unto God or godliness We may not therefore suppose Adam little the worse for his Fall as Socinus or as deprived of his natural endowments the Image of God but only of all the extraordinary improvements and comforts that he had before when he had ordinary communion with God So that it is still held in the Schools That Adam was absolutely the wisest of all mortal men not Solomon excepted whose wisdom was Government and that he did not after cease to know those Creatures which he had named in Paradise And as he was the first that received Grace so we may well think that he received it not in the least measure Wherefore since our Saviour doth assure us and yet it is not to be proved out of Moses that Abraham longed to see his day and that he saw it and was glad Most like it might be then when he was about to set his Knife to Isaac's throat and lo a Ram was provided ready for him to offer up instead of Isaac and the Angel from above staid his hand from such a sad issue of obedience and the Angel swore saying By my self have I sworn saith the Lord because thou hast done this thing In blessing I will bless thee And had not Abraham reason to be glad We may doubt no less of Adam at some one time or other when he received this Ordinance of Sacrifice to be continued in their Generations until Shiloh came 2. Then after this they must needs receive and obey this enlightning from above for if we think upon Adam's Case he must needs at first be thunder-struck with the terrible appearance of God calling him to judgment and passing sentence on him For if Moses said which is not to be proved in terminis out of his own Books neither I exceedingly fear and quâ—ke when he received the Law in the Mount how much more out first Parents when they hid themselves and made such weak and lamentable excuses being forced to appear for their transgression But what should they do at last Should they rest in despair and in dejection Or should they rather strive and endeavour to rise again Certainly to rise but if so must it not be by a right repentance And was that possible without hope Or such an hope without a ground of faith Or such a faith without a clear evidence to support it And if you say they might repent believe and pray and that that might be enough without Sacrifice I answer That there was never any faith without the Church never any Church without Ordinances whereby a right faith might be supplied and the Object of faith in some measure conveyed unto right Worshippers It is in vain to imagine that they should have some faith and no practice or any right practice without a certain faith before without which it is impossible to please God These therefore put together did constitute a true Church in the persons of Adam and Eve and the Head of the Church two or three till they bred more and a sure Religion unto them and theirs of the nature of which it is that if it be not imposed by another but excogitated only it is no Religion which signifies a bond or tye such an one as a man canâ—ot lay upon himself and if he do it bâ—nds not his God to accept it or reward it in the least or so much as to approve of it lest it be a thing incongruous or disagreeable unto himself We cannot therefore imagine any time at all betwixt the Fall and the introducing of some Religion by the benefit of which our first Parents might recover But the Soâ—inians must needs suppose it if the Offering of Sacrifices were indeed the first Religion which they deny not and yet that it hung in suspense till a certain space of excogitation they care not though it be till Cain and Abel were grown unto maturity In the mean while is not this true that they which live without a right Religion do live without God in the World and are in a kind of reprobate estate Which doleful apprehension about our first Parents I have shewed you before how much the Catholick Church abhorreth CHAP. X. The last shift of the Socinians discussed wherein is shewed That Sacrifices neither probably nor morally possibly could be invented by men so as to be approved by God And that they had been unnatural if they had not been ordained towards a mystery Socinus not so pious as Pelagius or Homer IN fine Whereas the Socinians do distinguish betwixt the Laws of Nature that were eternal and immutable and those which excogitating reason might ordain towards the setting up of some conspicuous and idoneous worship to be rendred unto God and affirm that Sacrifices had their original from the latter inasmuch as they were not contrary to the former granting that they were not necessarily implied in the former and say besides that what Abel Noah and Abraham might do in this kind might be indeed by some especial Divine way so that it was not common unto others but only proper to themselves or such excellent men as they they have given us the last hints of Argument to proceed and to conclude on somewhat in the close We have shewed before the vanity of their reasoning à possibili ad necessarium from a thing possible to the certainty of the thing or to the probability either For who ever thought that a thing not repugnant must needs be or be most likely at the least How many instances might be given to expose such a supposition to laughter But
whereof this Hagar and her Son Ishmael were a Type or Allegory Which do answer saith the Apostle to the unbelieving Ierusalem that now is or still remaineth fixed to the Law of Mount Sinai the Law of the old Covenant or Testament But Sarah and her Son Isaac the Son of the promise do answer unto that Ierusalem which is from above viz. the Church of the Gentiles called by wonders from Heaven with the descending of the Holy Ghost Which Church is free both from all the burthen of the Law and from all its defects as having that joy in the Holy Ghost which by the Law it could not possibly have attained to Unto which Church it is further promised that the desolate which was should have more Children than she which hath the Law for an Husband But what saith the Scripture Cast out the Bond-woman and her Son for they cannot live together by reason of the Spirit of persecution that is in one against the other much less can they inherit together that lay claim by titles so opposite to one another as the Law and Works the Gospel and its Grace CHAP. XV. At the fifth renewal of the promise God augmented the names of Abram and Sarai And required a Covenant from Abraham and his Seed the effect of which was That he would be their God and they should be his people Why God required such a sign as Circumcision to be the token of the Covenant Wherein the Glosses of Philo and Maimonides are detected How Circumcision came to be in use in Egypt and who of them received it The right state propounded as it was to be accommodated to the times of the Old Testament NOW when it pleased God to renew his promise at the fifth course when Abram was ninety nine years old and Sarai past Child-bearing according unto Nature he added an ◠of augmentation in the midst of Abram's name and in the end of Sarai's that the one should thereafter be called Abraham and the other Sarah the reasons whereof to refer the rest unto the Cabbalists are given in the Text. And so the promise it self is exhibited in ampler terms than before and Sarah expresly shewed to be in her own Person the Woman that should conceive this Seed and the set time viz. at that set time in the next year after God had done talking with Abraham and went up from him But Abraham is now given to understand that according unto this Grace he must enter into a Covenant with God for himself and for his Seed after him wherein God would also condescend to be one Party of the Covenant with him which in effect was this That God would be the God of him and his Seed and that he should be their only God In token of which Covenant as a recognizance or acknowledgment of it God required of Abraham that he and his Seed every male at eight days old should be circumcised in the foreskin of the flesh and all that were born in his house or bought with money of any stranger which was not of his seed under penalty of being cut off from his people whosoever should break the Covenant in remaining uncircumcised after this So Abraham began with Ishmael or with himself it is uncertain whether but to me it seems that it was with himself So that Abraham's heart being formed by faith before God would also now have all of the same profession to be signed with the same Sign whereby his visible Church and people should be distinguished from others and Sacramentally sanctified unto himself Which mystery is therefore next to be enquired into with the greater diligence It appeareth by it self what circumcision is The only thing to be admired is Why it should please God to make an holy Ordinance of so obscene a thing as Circumcision saltem in adultis at the least in grown men that were to be made Proselytes whom one would think the pain should not more keep off than the shame of the thing in the eyes of common men And to what ends especially he did require it Which may draw in all the Question here so far as it doth relate unto the times of the Old Testament for of the remainder if God permit there is more to be said hereafter And because this is no Polemical Discourse in its first intention I shall endeavour to be the briefer in the stating of it This Question therefore may be considered First As it hath been blanched or coloured to make it more plausible unto the Philosophical apprehensions of the learneder sort of Heathens Secondly As it was accommodated to the state of the Old Testament from Abraham until Moses Ioshua David and the times of the Maccabees Thirdly As it was a Type a Figure a Mystery or a Sacrament referring unto Christ and the state of his Church to come under the ministration of the New Testament Which are all worthy to be weighed by themselves First I find that Philo a Iewish Philosopher of Alexandria imitating Plato descended from one Class or other of the Chief Priests and sent as an Ambassador from the Jews of that place unto the Emperour Cains about seven years after the death of Christ endeavouring as his manner is to apologize for Iudaism that it might seem the more gentile among the Gentiles among other reasons why Circumcision was introduced by their Ancestors and transmitted to their Posterity speaketh thus The Circumcision of our Ancestors is derided but it is had in no small honour among other Nations especially the Egyptians who excel no less in sapience than in populacy of men And Herodotus informs us That divers other Nations as the Ethiopians Phoenicians and Inhabitants of Colchos c. derived this Custom from the Egyptians Philo goes on and says That one cause of it is For that Circumcision is a good prevention of a foul Disease called the Carbuncle Whether he mean the same that was since known in these Parts by the Neapolitan Disease let the learned judge and enquire whether this Disease was known in those times and Countries when Philo wrote or not and whether this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a preventive remedy against that Disease Another reason he says was That the whole Body might become the purer so that the Egyptian Priests did add rasure to it over all their Bodies that they might come the purer to their Offices Now as for this Herodotus indeed says That the Egyptians circumcised themselves for cleanliness making more account of that than to be decorous But on whatsoever trust Herodotus took this it could not escape the search of the learned Father Origen that this pretended cleanliness was for some reputed sanctity amongst the Egyptians and that they did not admit their Vulgar unto Circumcision but their Priests only or their Soothsayers and Students of their Hieroglyphicks and their sacred Sciences as they reputed them Apud vos inquit O Gentiles it a magni
own Hoard thirdly How he lived amongst the Canaanites and Philistines fourthly In what estate he left his whole Posterity CHAP. XVIII Letters and Writing most probably from Adam as also Altars Of Cain and Abel and the difference of Sacrifices and of theirs in particular Whether they offered in one place and whether Adam offered for them or they for themselves Why Abel more accepted and how Cain knew it THough it hath been thought by many studious of the Pagan Antiquities and too much addicted to credit them that the Patriarchs before the Floud delivered unto their Posterities all the learning which they had by Oral Tradition only and that Writing was first expressed by certain Hieroglyphicks and after Letters formed by the cunning of the Phoenicians or the Greeks yet I must confess I take it to be but an heathenist conceit and not fit to be imagined that the Church of God did ever want its Scriptures out of which by Divine Instinct Moses drew the Abstract of the things that were before his time Which it pleased God to allow only as to be preserved unto after Ages whatsoever is reported about a certain Prophecy of Enoch to which S t Iude is conceived to refer But there is also reference in other places unto certain current Traditions among the Jews It is as easie for me to believe that our Father Adam could as well write and read and teach his Children so to do as speak and set the names on every Creature Should we think it to be too hard for him or that he had not time enough in the nine hundred and thirty years that he lived to accomplish it I cannot so much as think that the Church or the World either could want the use of Letters so long as Seth whose engraven Pillars are spoken of much less as Enoch who was born so long after him though both in the life of Adam The like conceit I must needs retain concerning Altars When God had vouchsafed to reveal unto Adam this Grace and Mystery That whereas he had incurred the guilt of sin and the punishment of death by his transgression an atonement should be accepted for him through the shedding of the bloud of certain clean Beasts which are thought to have been revealed to him together with the first Notion of Sacrifice it self with respect to the Seed of the Woman promised in some uncertain time to come it was so natural to him to erect an Altar for Sacrifice and Oblations that he could not conveniently do any otherwise any more than men can eat without a Table Yet that a standing Altar was not always necessary appears by Abraham's building one in haste when he was tempted to sacrifice his only Son Isaac How Cain and Abel did to begin from thence may worthily be doubted as it is But to set it free as much as may be we must know That whereas not only death eternal but also temporal with many calamities besides the Curse of the Earth were the consequents of sin not only bloody Sacrifices or whole Burnt Offerings as they knew no other before Moses were to be offered for the expiation of sin but also other Offerings in acknowledgment of the Dominion of the supreme Majesty over all in way of thankfulness for plenty and prosperity in way of supplication for encrease and blessings in way of vowing and devoting themselves and the Goods which they enjoyed unto God's service in some acceptable manner The Queries are 1. Whether Cain and Abel offered apart or in one place 2. Whether they offered as for themselves so by themselves or whether they brought them to their Father Adam as the only High-Priest then on Earth and the first Prophet to offer for them 3. How the difference stood or appeared in respect of what they offered and how they were accepted For the first No doubt while they were young and lived in their Fathers house which necessity would teach him to build as well as to make himself Cloaths but that Adam offered for himself and all his Children but when they were able to go abroad and set up a Tent of their own to be filled with their younger Brethren and Sisters and their Children then of common Right Paterfamilias the head of the house was their Priest and in Case he sacrificed all the houshold were sufficiently consecrated to assist him by an implicite Ordinance of God because that which he required could not otherwise be done Some are of opinion that Adam appointed a certain place of meeting for Divine Offices for all his Children where most likely he erected an Altar which of old did as it were constitute a Temple sub dio and that continued some Ages both amongst the people of God and the Heathen There he instructed them there he prayed and offered up praises unto God more especially on the Sabbath Day and did all in substance that belonged unto Sacrifices ever after But against this that passage seems to make that when God demanded of Cain Where is Abel thy Brother He replyed I know not Am I my Brothers Keeper As if God knew they did not use to meet every Day or every Week together So that possibly they might offer in divers places 2. It might so happen that one or other of them might be absent and yet their Father who led a careful and penitential life might offer for which of his Sons came as Iob did for all his Sons when they were absent Yet I know nothing to the contrary but that Cain and Abel when they had housholds of their own might have Altars so too the mystery of oneness of Altars being not as yet revealed 3. For the last Query Why Cain's Sacrifice should not be accepted so well as Abel's Iosephus gives us this reason Because Cain being covetous offered only that which he had forcibly extorted as it were from Nature by the Plow whereas Abel offered things produced of themselves The Rabbi's tell other Dreams relating to the wickedness of the Person and the niggardliness of his Oblations But a clearer reason is hinted in the Text it self when it is said That Cain brought only of the fruits of the ground which was no expiatory Sacrifice for sin but a superfluous Oblation it may be of more splendid things than Abel whereas S t Paul assures us that without shedding of blood there is no remission for sin Which things have been touched before But how should these know the difference of their acceptations If they came to their Father Adam and his Altar by him who was both a Priest and a Prophet and though not in former favour yet not wholly left by God or deprived of all his manifestations to him But if they sacrificed otherwise God did not leave himself without witness till he raised up sufficient Seers to advise them that had to do with him And thus the worship of God came to be
way Or what might they have to divide amongst them when they came home Certainly so little that there would have been no end of going or coming whereas by virtue of what they brought they were able to subsist it seems a good while e're Iacob could be prevailed with to venture Benjamin though Simeon lay at stake till their return And for the way it was never to be passed without a lusty Caravan for fear of the Ishmaelites of whose Progenitor it was said That he should be a wild man and that his hand should be against every man and every mans hand against him and the Arabians who wanted Cornespecially And now the Answer is the easier to the second viz. That in the search they went not so much by Pole as by Companies the Heads of which were the Leaders and the Purse-bearers for all the rest of their Retinue And in Benjamin's own Sack as it was designed the prize was found To the third we answer That if there were any Servants at all there might be Asses enough so that the Masters needed not to foot it back or to return home with so slender provision as is imagined And if there were no Servants Ioseph gave his Brothers not a little trouble when he gave them Waggons also without any one man mentioned to assist them It may seem rather by Iudah's fear about the losing of the Asses that they were not a few than that his Father was poor and for Iacob's Present let it be compared with other Presents of the same time nay with Abigail's a long time after when one would think that she should have stretched to pacifie the wrath of David That the seventy are recounted only to keep the Genealogy of the Headâ— of Israel Wherein the Servants had no share CHAP. XXXV The last Objection answered by shewing That the circumcised Servants were part of Jacob's household that could not be parted withal without loss scandal and prejudice to the Church of God as being 1. Children of the faith of Abraham 2. Graffed into his Seed by intermarriages 3. Distinct in Genealogy 4. Yet possibly some snare unto the Israelites by retaining a smack of their old Idolatry NOW I cannot be unsensible how loth some will be to admit many rude Herdsmen who were still apt to be at debate with their Neighbours into the number of Abraham's Seed the only Church of God lest it should be prophaned by them and prove an interruption to the promise yet I must needs shew them that these were no Aliens from the Commonwealth of Israel but were really constitutive members of that growing Body 1. I think it will not be questioned but that these were part of Iacob's house or houshold who dwelt in the Tents of Iacob and then it is expresly said that Israel took his journey with all that he had And Ioseph said unto his Brethren and unto his Fathers house distinct from them I will go up and say unto Pharaoh My Brethren and my Fathers house which were in the Land of Canaan are come unto me And the men are Shepherds for their trade hath been to feed Cattel and they have brought their Flocks and their Herds more than twelve men could manage and all that they have that ye may dwell in the Land of Goshen which was a fertile Tract about the mouth of the Nile or the tongue of the Red Sea nearest unto Canaan and neglected by the Egyptians For every Shepherd is an abomination to the Egyptians Out of superstition say some because they worshipped some fort of Beasts and say others out of niceness because they more affected Towns and Trades And Ioseph placed his Father and his Brethren in the best of the Land in the Land of Rameses as Pharaoh had commanded And he nourished them and all his Fathers houshold with bread according to their Families Which shews that some of the Servants also were of some account and had their own Families enough to people the rest of Goshen So that Ioseph wisely kept them at a distance from the sight of Pharaoh for fear of State-jealousie 2. As these could not be left behind without loss so neither wâ—s it lawful for Iacob or his Sons to turn them off or abandon them For their Circumcision was an indelible Character so that it would have been a reproach to Israel to have exposed any of his unto the Heathen or to have cast them into temptation of revolting to Idolatry after once they had been joined to the Church by the sign and seal of the righteousness of faith even of the same faith with Abraham in whose Seed all the Nations of the Earth were to be blessed and these in particular as the first-fruits of the Gentiles Children of the faith of Abraham and Heirs of the better part of the promise and not excluded from their lots in the other part neither as we trust to shew hereafter Neither was there need to put off these for any misdemeanour since every Head of an house had power of life and death and other punishments and that without appeal to the Supreme as is manifest in the Case of Iudah and Tamar when it was told Iudah that she was with Child of whoredom saith he Bring her forth and let her be burnt And though specious things are said about the ancient use of Excommunication in the Church yet it seems to me that hitherto and long after there was no cutting off from the people but by death wherefore an Angel met Moses with a drawn Sword and sought to have slain him for his neglect of circumcising of his Child 3. Nor let any one admire at this that follows They became the Children of Abraham by a kind of adoption or insition into the Stock of Abraham by marrying of the Daughters of Israel and so in course of time they became one Kindred with them For who should they give them to besides We cannot give our Sister to one that is uncircumcised said the Sons of Iacob for that were a reproach unto us But if ye will be as we be then will we give our Daughters unto you and take your Daughters unto us and we will dwell with you and we will become one people Trouble not your self about disparagement for they were bene nati well-born who were born in the same house emancipate also tanquam liberi aut liberti by Circumcision and they lived all upon one Stock so that there could not be any want amongst them But the truth is the dignity of Degree and Pedegree went to the prime Descendents male from the Loins of the twelve Patriarchs of Israel which may seem to be the true reason why we find in the Genealogies such an account as this viz. These are the Sons of Ephraim for instance of one after their families of Shuthelah the family of the Shuthalhites of Bacher the family of the Bachrites of Taban the
family of the Tabanites And the rest are numbred in gross only to be in all thirty two thousand and six hundred Families But the Patriarchs themselves were put to harder shift for Wives even unto trespass because they could not take their Sisters or go any more to their Unkles houses to be matched as Isaac and Iacob had done before It remaineth therefore that these Hinds Husbandmen or Stewards such as Eliezer was to Abraham were far from being Supernumeraries or Aliens from the Covenant or Church of God and that they never went out of it after once they were called or brought in and joined to it by the sign of Circumcision Only this may be doubted viz. That these people taken out of Chaldea Syria Arabia or any other parts and joined only by Circumcision some of them no doubt by compulsion lest others should be cut off for them might not prove so good Members as could be wished but they retained still a smack and had an hankering after their old Idolatry Which sin continued uncontroulably amongst all one seducing another till the captivity of the Tribes And after their return when Hyrcanus forced the Edomites to be circumcised he prepared a way for Herod to come and to subvert their whole Estate But however it was for that God himself foresaw these inconveniences and yet he would not prevent them as some of the Separation think they are able to do in their Societies by so often drilling of them that at last they lose their first matter order and consistency CHAP. XXXVI That the simplicity of the Scripture contrary to the Romances of the Heathen Writers maketh little state of great Secular matters relating to the Church Shewed by instances of Abraham and Jacob yet Joseph as a Statesman in Egypt observed Ceremonies in the reception and introduction of his Father and Brethren That the Israelites built not in Egypt but by constraint WE may see in part by this how little state the simplicity of the Scripture maketh of great matters in things Secular that are incident unto God's Elect who are also as humble in themselves as Servants in all Conditions For after Abraham had obtained a famous Victory over four Kings that had immediately before been themselves victorious over five we find him sitting at his Tent-door in the heat of the day and he espied three men and when he saw them he ran to meet them from the Tent-door and bowed himself toward the ground and said My Lord if now I have found favour in thy sight pass not away I pray thee from thy Servant Let a little water I pray you be fetched and wash your feet and rest your selves under the Tree And I will fetch a morsel of bread And Abraham hastened into the Tent unto Sarah and said Make ready quickly three measures of fine meal knead it and make Cakes upon the hearth as if poor Sarah had never a Maid to help her And Abraham stood by them under the Tree while they did eat And after they had eaten Abraham went with them to bring them on the way And when he was to bury Sarah and to sue for a Sepulchre he bowed himself to the people of the Land even to the Children of Heth who complemented him saying Hear us my Lord Thou art a mighty Prince amongst us In the choice of our Sepulchers bury thou thy dead And when he sent Eliezer the eldest Servant of his house who ruled over all that he had he set him forth indeed in some Equipage with Jewels and other Presents that he might obtain Rebekkah the Daughter of Bathuel the Son of Nahor the Brother of Abraham for his Son Isaac But Rebekkah who was to be presented with Jewels and had ten Camels to bring the errand to her is brought forth with a Pitcher on her shoulder as ready to make the Camels drink as the Stranger wondring at the fine things and straining no courtesie about accepting of them but as coming and forward as a simple Country-Lass and her Brother Laban no less officious Yet this Rebekkah it was that over-reached the Old Man Isaac and her elder Son Esau. As for Iacob himself though he went forth with his Fathers Blessing and not by meer flight on his way to Laban his Mothers Brother yet we read neither of Ass nor Camel nor Camerade nor any Servant given to attend him in his journey which was for a Wife too of one of Laban's Daughters and it was a long step further I trow than into Egypt His adventures are thus described first He lighted on a certain place and tarried there all night because the Sun was set and he took the Stones of that place and put them for his pillow and lay down in that place to sleep And by his vision there it appears no otherwise but that he was alone save only that it is said He took the stone that he had put for his pillow and set it up for a Pillar and poured Oil upon the top of it Which it is not like that he should carry about him with other necessaries unless you should imagine him to have been a kind of Walking-Tavern in a Wilderness However that we may be assured that Iacob was not overmuch accommodated let us hear his own devout acknowledgment unto God I am not worthy of the least of all the mercies and of all the truth which thou hast shewed unto thy Servant for with my Staff I passed over this Iordan and now I am become two Bands With a Staff saith Bishop Hall goes he over Iordan doubtful and alone not like the Son of Isaac and is fain to lye sub dio when an Angel appeared to comfort him And when Laban heard of his Sisters Son he might expect a like Equipage as fetch'd Rebekkah but now as he comes so he uses him He fled from a cruel Brother to a cruel Unkle And as his Mother had cunningly by deceiving Isaac substituted him for Elder so now Laban as cunningly deceiveth him by giving him the Elder instead of the Younger whom he loved Wonder not therefore that the Equipage of the Sons of Iacob and of their whole descent into Egypt is described without any pomp at all for so I could lead you forward to Gideon's Threshing-floor and to David's Flocks and shew you how great thing were always veiled and good men lowly But these also were both of the principal Families of Israel as may be observed hereafter In the mean while considering that Ioseph was a great Courtier and a Politician and that we have observed his cunning in getting the fairest and fertilest Tract of the Land of Egypt for his Father and his Brethren on colour of their being Shepherds In the next place let us note some of his Ceremonies howsoever whereby he wrought the ingratiating of his own Kindred with Pharaoh and his Egyptians When his Brethren came first into his presence he knowing them but they