said, "If thou be the king of the Jews, save thyself."*

Joseph was in their power; and as the Jews to Christ, so do their prototypes strip Joseph of his coat, "his coat of many colors which was on him." A garment, in Scripture language, is representative of a state of being; and applied to Christ, or his wedding guests, universally signifies a state of righteousness and holiness. The man in the parable who intruded into the marriage feast with an evil heart and depraved propensities, shows the same metaphor applied to a state of being in a contrary sense. "Friend," sternly enquires the king—" how camest thou in hither, not having a wedding garment? And he was speechless." He knew his own unrighteousness and guilt; he felt condemnation in the question; and devoid of that robe, which alone authorized his admission to the feast, was cast forth from the palace into outer darkness, with ignominy and scorn. In some instances in Scripture, the metaphor takes a wider range, and illustrates the state of kingdoms with the same fidelity of application, as it exhibits the moral state of individuals. Thus, for example, "the new garment" of Jeroboam was rent into twelve pieces by the prophet Abijah, to declare the approaching condition of the twelve tribes of the Jewish nation, and that ten portions of the kingdom should be vested in Jeroboam; whom God had already stirred up a powerful adversary against the forsaken Solomon. "The new gar

ment" was emblematic of the political state of the kingdom: lately established;-whole and undi

* John xxiii. 37.

+ Matt. xxii. 12.

vided; it gave great promise of duration and stability;-until the wrath of God was excited by the idolatries of its ruler ;-but fallen under his indignation, it was rent asunder at his word, unnerved in vigor, and divided against itself.

The well known mantle of Elijah, which fell with a double portion of his prophetic Spirit on Elisha his successor, displays the symbol under another, and different form, but still with just the same essential qualities while it will doubtless be recollected, that Christ's robe, for which the soldiers cast lots at the Crucifixion, was one "without seam, woven from the top throughout." It was entire; perfect; without division. It was the emblem robe of righteousness;-the wedding garment of the parable:—and, as delineating his sinless and holy state of being, was remarked by the Evangelist, St. John; (to whom, above all the other disciples, the mysticism of the Jewish Law was familiar; and who has left us ample proof how deeply his mind was imbued with that secret lore in the intricate and obscure symbols of the Apocalypse;) -that the vesture of Christ was "woven from the top throughout." His mind was in perfect unity with the Father; one in will, soul, and action;-one "without seam," or contrariety of inclination; and, as such, externally typified by the garment which enveloped him.*

His brethren then "strip Joseph out of his coat

* Thus too after being stript of his own robe in the hall of Pilate, and clothed in scarlet and the mock emblems of sovereignty, He was re-arrayed in his own raiment when led up to Calvary. It was not in the world's emblems, but in his own robe of righteousness, that he went forth to be crucified.

Z

of

many colors which was on him."-They strip him of his brilliant virtues; -mock and taunt him with his pretensions; and expose him naked to scoffs, and ignominy and revilings.* They strip him of all that has lustre, or is beautiful; and leave nought to cover him from the world's contumely and dishonor, save an inward consciousness of rectitude. "Then the soldiers took his garments"-it is written of Jesus "that the Scripture might be fulfilled which saith; They parted my garments among them, and for my vesture did they cast lots."

But while they were debating, (not having as it would seem fully determined on his fate, although they had lowered him into a pit that was near,)— and while eating bread at the mouth of the pit, a thought struck on the mind of Judah, which he eagerly communicated to them. "What profit is it," he exclaims, "if we slay our brother, and conceal his blood? 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." The thought pleased his brothers. They were content and acted on his advice; and Joseph, for twenty pieces of silver, was purchased by a caravan of infidels,— merchants journeying to the country of Egypt. The heads of the tribes congratulate themselves on their policy. They feel relieved at heart; and imagining the escape or return of their brother out of the pale of possibility, boldly proclaim his death to Israel, their father.

* Joseph fut un symbole du Messie, et cette robe diaprée des plus belles nuances que lui donna son père, etoit, dit Saint Cyrille, l'emblème de ses attributs divins.-F. Portal, Des Couleurs Symboliques, 1837. p. 13.

Nothing can well be more satisfactory to the mind than this transaction in its application to Jesus. The coincidence in the name of the proposer of this atrocious policy, is too striking to be overlooked by the most ordinary capacity. Judah, his brother, sold Joseph. Judah Iscariot, his spiritual brother and disciple, sold Jesus. The deed is typical; and that no lingering doubt may remain on the mind of the identity of the two events, the very name is preserved in the type and its fulfilment. But this is not the only resemblance. The one was sold to the infidels for certain pieces of silver. And Christ was also sold for thirty pieces of silver,—the price of him that was sold, to the faithless Sadducee, and the unbelieving Priest. The motive was in both cases of the same debasing character,-that of covetousness. "What profit is it if we slay our brother?"-exclaims the son of Israel, "come let us sell him." It is the recorded characteristic of Iscariot ;-recorded by those who from long familiarity had known him best

that he was of an avaricious spirit, greedy of gain. Neither were the feelings of the two parties less in unison after the completion of their purpose, than in the transactions themselves. The brothers returned, rejoicing in their own hearts that "the dreamer" was cast for ever from their country and kindred. They saw no chance of a disclosure of their iniquity. The Jews exulted in the captivity of Jesus, and boasted scornfully, that with his life, they had wholly quenched his pretensions to dominion. They saw in prospect no day of retribution. We leave them in their triumph.

Joseph in bonds, a slave in Egypt,-enters on

a new era in his natural, as in his figurative existence. He is separated from friends, kindred, country ;— from all that was dear to him, and that seemed capable of happiness. In his natural life a distinct line is drawn, opening a view of the future totally averse in every feature from the cheerful scenes and associations of the past. And in his figurative life, the change is no less decided ;-carrying out the secret will and intentions of God in a form so enlarged and comprehensive, that the signs and types which had, hitherto been displayed in the persons of the Patriarchs, will bear no manner of comparison with it. It seems to me, that God, in the earlier period of his life, overruled its events in such a degree, that they should present a repeated portraiture of those acts of the Redeemer, which had already been delineated; -but that in his abode in Egypt He entirely reproduced the symbol in his person; gave a new development of it; and added to the former portrait views of such depth, and extent and power, that future revelations might repeat, but not surpass them. His life in Canaan, in its inner sense, is an epitome of that of Jesus. It is complete in all essential points; and carries it to its close. Like Jesus, he brought an evil report of his brethren, according to the flesh. Like Him, he was promised an universal dominion. He was hated of his own kindred. He was sent to them in the character of the "loved" son of his father. Without hearing him, they conspired against him. He is sold for silver. He is stript of his garments. He is thrown into a pit;-first designed as his grave; and finally cast out of their country, hidden from them for ever, as they imagined, by a moral death. The symbol, we repeat, is perfect;