The Ægyptian courtier Delivered in two sermons, before the Vniversitie, at St. Maries Church in Oxford. The first, Iuly 25. 1631. The other, Iuly 6. 1634. By Richard Thornton, Mr. of Arts, and sometimes fellow of Lincolne Colledge.
So that a House of Bordage must be inhabited, before a Land of Promise; and hee who will not passe through a Wildernesse of hunger and thirst, shall never come into that pl•asant Land, flowing with Milke and Honey.
So that a House of Bordage must be inhabited, before a Land of Promise; and he who will not pass through a Wilderness of hunger and thirst, shall never come into that pl•asant Land, flowing with Milk and Honey.
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an interpretation very welcome, bringing glad tidings, tidings of deliverance, and restitution to his place: Yet did not the chiefe Butler, &c. 2 The meaning of which words, presents unto us Ioseph, forgot by an Aegyptian Courtier: And because the want of remembrance in these dayes is but a common fault, sometimes an excuse, alwayes most lyable to exception from the qualitie of the parties;
an Interpretation very welcome, bringing glad tidings, tidings of deliverance, and restitution to his place: Yet did not the chief Butler, etc. 2 The meaning of which words, presents unto us Ioseph, forgotten by an Egyptian Courtier: And Because the want of remembrance in these days is but a Common fault, sometime an excuse, always most liable to exception from the quality of the parties;
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the businesse in hand will seeme no matter of importance, unlesse wee enter into the consideration of these two particulars (as generall parts) Iosephs condition,
the business in hand will seem no matter of importance, unless we enter into the consideration of these two particulars (as general parts) Joseph's condition,
These motives, those reasons arguing his unworthinesse to be a friend to any, much lesse a servant to his Prince, not so much deserving a good turne as a bad one, rather the chiefe Bakers fate, than the Christians imitation;
These motives, those Reasons arguing his unworthiness to be a friend to any, much less a servant to his Prince, not so much deserving a good turn as a bad one, rather the chief Bakers fate, than the Christians imitation;
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and so I proceed in the first place, to take a view of Iosephs condition, a plaine case: Yet did, &c. 3 What Ioseph was before his comming into Aegypt, will not be much materiall to perswade respect;
and so I proceed in the First place, to take a view of Joseph's condition, a plain case: Yet did, etc. 3 What Ioseph was before his coming into Egypt, will not be much material to persuade respect;
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yet hee must needes take notice of these three particulars, to enforce his remembrance afterwards: first, that Ioseph was a prisoner: secondly, that hee was a man of speciall worth,
yet he must needs take notice of these three particulars, to enforce his remembrance afterwards: First, that Ioseph was a prisoner: secondly, that he was a man of special worth,
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an Interpreter: thirdly, that hee was a petitioner; each whereof aggravating the chiefe Butlers unworthinesse, makes this short Text too long for an houres worke:
an Interpreter: Thirdly, that he was a petitioner; each whereof aggravating the chief Butlers unworthiness, makes this short Text too long for an hours work:
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and (indeed) could hee looke otherwise than sad, in a place of that nature? Non liberalis custodia sed faedus carcer è figura rotunda habens desuper orificium (as some will observe from the originall) no free Prison,
and (indeed) could he look otherwise than sad, in a place of that nature? Non liberalis Custodia sed Faedus carcer è figura rotunda habens Desuper orificium (as Some will observe from the original) no free Prison,
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but an obscure subterraneous noysome Vault, of a round figure, with the mouth upwards; signifying (perhaps) that whosoever comes there) must quickly be turn'd upside downe; libertie, into thraldome;
but an Obscure subterraneous noisome Vault, of a round figure, with the Mouth upward; signifying (perhaps) that whosoever comes there) must quickly be turned upside down; liberty, into thraldom;
no ancient servants to attend the person, no faithful friends to advise the counsels, no kind•ed, none at all to come neere the place of a close prisoner, who alone seems enriched with the remembrance of former contents, to aggravate the depth of presēt miserie•.
no ancient Servants to attend the person, no faithful Friends to Advice the Counsels, no kind•ed, none At all to come near the place of a close prisoner, who alone seems enriched with the remembrance of former contents, to aggravate the depth of present miserie•.
even the favor to be heard frō the other Archipincerna, the chiefe Butler, primariae dignitatis vir, a man of the first ranke, of greatest authority in Pharaohs house;
even the favour to be herd from the other Archipincerna, the chief Butler, primariae dignitatis vir, a man of the First rank, of greatest Authority in Pharaohs house;
Something it was of like nature, which made this great Officer so willing to interchange language with Ioseph, and which made Ioseph so bold as to ask him a question;
Something it was of like nature, which made this great Officer so willing to interchange language with Ioseph, and which made Ioseph so bold as to ask him a question;
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for was it not a sufficient reason of sadnes, to b• shut up in so unworthy a place? me thinks that complaint in Petrarch, carcere claudor indigno, might wel have begun the dialogue, & prevented the question:
for was it not a sufficient reason of sadness, to b• shut up in so unworthy a place? me thinks that complaint in Petrarch, carcere claudor indigno, might well have begun the dialogue, & prevented the question:
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and therfore, to proceed from a cause proportionable to the effect, this cause could not be that ordinary discourse incident to all men in affliction, whereby extremitie and hope and folly beget & increase one another.
and Therefore, to proceed from a cause proportionable to the Effect, this cause could not be that ordinary discourse incident to all men in affliction, whereby extremity and hope and folly beget & increase one Another.
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and that not in respect of the morning unlosing the senses from sleep, & thereby exposing thē to a more violent apprehension of those miseries whereof the day before they had surfeted,
and that not in respect of the morning unlosing the Senses from sleep, & thereby exposing them to a more violent apprehension of those misery's whereof the day before they had surfeited,
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but th•n this phantasme quickly vanisheth, tantummodo creditur dum videtur, it is beleeved only so long as it is seene ▪ & so c•uld not aft•rwards be a means of any sadnes more than ordinary,
but th•n this phantasm quickly Vanishes, tantummodo creditur dum videtur, it is believed only so long as it is seen ▪ & so c•uld not aft•rwards be a means of any sadness more than ordinary,
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And now, if there were no other Remembrancer, but the afflictions of the body, the losses of fortunes, the distractions of the minde, both waking and sleeping, common to all prisoners;
And now, if there were no other Remembrancer, but the afflictions of the body, the losses of fortune's, the distractions of the mind, both waking and sleeping, Common to all Prisoners;
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for by it one man cannot hurt another: What then? Lactantius makes the argument; Si nocere homini contra naturam sit, prodesse igitur homini secundum naturam fit necesse est:
for by it one man cannot hurt Another: What then? Lactantius makes the argument; Si nocere Homini contra naturam sit, Profits igitur Homini secundum naturam fit Necessary est:
The Scripture strikes it home in the 41. Psalme: From whence wee may well conclude, That he who regardeth not the poore and needie, the Lord will not deliver him in the time of trouble:
The Scripture strikes it home in the 41. Psalm: From whence we may well conclude, That he who Regardeth not the poor and needy, the Lord will not deliver him in the time of trouble:
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First, propter unionem amoris, for the love one man must beare another; not onely in generall, according to the rules of humanitie, common to Infidels;
First, propter unionem amoris, for the love one man must bear Another; not only in general, according to the rules of humanity, Common to Infidels;
If rich Croesus could have beene secured from change, he and his wealth had never beene enslaved to Cyrus. Was any more eminent than Nebuchadnezzar? who said, Is not this great Babel, which I have built for the house of the Kingdome, by the might of my power,
If rich Croesus could have been secured from change, he and his wealth had never been enslaved to Cyrus. Was any more eminent than Nebuchadnezzar? who said, Is not this great Babel, which I have built for the house of the Kingdom, by the might of my power,
and his nailes like birds clawes, as it is in the fourth of Daniel. Had any more favour amongst the people of Israel, than David the Kings sonne in law? and yet behold hee was forc'd to flye for his life to a neighbour Prince,
and his nails like Birds claws, as it is in the fourth of daniel. Had any more favour among the people of Israel, than David the Kings son in law? and yet behold he was forced to fly for his life to a neighbour Prince,
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and to begge his bread of churlish Nabal. Are any more beloved than the Saints and servants of God? and yet wee read, they were stoned, they were sawed asunder, they were tempted, they were slaine with the sword, they wandred up and downe in Sheepe-skins,
and to beg his bred of churlish Nabal. are any more Beloved than the Saints and Servants of God? and yet we read, they were stoned, they were sawed asunder, they were tempted, they were slain with the sword, they wandered up and down in Sheepskins,
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nor the favour of Princes, no, nor the reall and true-hearted affection of God himselfe towards his Saints and servants, which will free them from suffering afflictions in this life.
nor the favour of Princes, no, nor the real and truehearted affection of God himself towards his Saints and Servants, which will free them from suffering afflictions in this life.
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the Lord hath a quarrell, an irreconciliable quarrell, wherein he may call Sodome and Gomorrha, Corazin and Bethsuida to rise up in judgement against those who rob the Church of God,
the Lord hath a quarrel, an irreconciliable quarrel, wherein he may call Sodom and Gomorrha, Chorazin and Bethsuida to rise up in judgement against those who rob the Church of God,
or so much vaine-glorious desire, that posteritie may see the visible structures and lasting monuments of a full (I cannot say a bountifull) hand, few or none inherit this kind of charitie:
or so much vainglorious desire, that posterity may see the visible structures and lasting monuments of a full (I cannot say a bountiful) hand, few or none inherit this kind of charity:
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which, though it flourished in many H•uses of Bondage, yet (I am sure) it was never derived from the loines of this great Aegyptian; who besides the common motives of humanitie and experience, going hand in hand (as you see) with Joseph, had one Remembrancer more of speciall note, to wit, his extraordinarie sadnesse;
which, though it flourished in many H•uses of Bondage, yet (I am sure) it was never derived from the loins of this great Egyptian; who beside the Common motives of humanity and experience, going hand in hand (as you see) with Joseph, had one Remembrancer more of special note, to wit, his extraordinary sadness;
whereby the more sensible he must needes be of his owne imprisonment, the lesse reason he had to forget anothers, especially Iosephs, not onely his fellow prisoner,
whereby the more sensible he must needs be of his own imprisonment, the less reason he had to forget another's, especially Joseph's, not only his fellow prisoner,
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8 Here we cannot stay, to behold the comelinesse of Ioseph, and the ingenuitie of his countenance, acknowledged by Pharaoh at the first sight, as Philo tells us:
8 Here we cannot stay, to behold the comeliness of Ioseph, and the ingenuity of his countenance, acknowledged by Pharaoh At the First sighed, as Philo tells us:
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it seemes he did not lessen the yeerely Revenue, or mitigate the Fines, or any way under-value the price of his Masters Lands, of purpose to make himselfe a Gratuitie;
it seems he did not lessen the yearly Revenue, or mitigate the Fines, or any Way undervalue the price of his Masters Lands, of purpose to make himself a Gratuity;
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a practice much feared, where the servant growes extraordinarie rich, & the Master poore: No; by his wisdome and providence all things succeeded well, and prospered in his Masters behalfe;
a practice much feared, where the servant grows extraordinary rich, & the Master poor: No; by his Wisdom and providence all things succeeded well, and prospered in his Masters behalf;
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The fame whereof (no question) followed him to the Prison, and there so pleaded his cause, that after a while he finds favour in the sight of the Keeper, all things are committed into his hand;
The fame whereof (no question) followed him to the Prison, and there so pleaded his cause, that After a while he finds favour in the sighed of the Keeper, all things Are committed into his hand;
who could not but perceive (though at a little hole, the hole of a Dungeon) the brightnesse of his fidelitie, worthy of a larger, of a better imployment,
who could not but perceive (though At a little hold, the hold of a Dungeon) the brightness of his Fidis, worthy of a larger, of a better employment,
and the rather regard that (his fidelitie) because the want of it in themselves had begot the anger of a King, the punishment of a Prison, the terrors of a guiltie Conscience, the matter of a fearefull Dreame, the cause of this sadnesse;
and the rather regard that (his Fidis) Because the want of it in themselves had begotten the anger of a King, the punishment of a Prison, the terrors of a guilty Conscience, the matter of a fearful Dream, the cause of this sadness;
and thereby testified that worth which now wee intend to discover: Yet did not the chiefe Butler, &c. 9 Though the naturall man cannot discerne the mysteries of Grace, the best meanes of happinesse;
and thereby testified that worth which now we intend to discover: Yet did not the chief Butler, etc. 9 Though the natural man cannot discern the Mysteres of Grace, the best means of happiness;
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Nay, least those futura contingentia, contingencies, uncertainties to come, should rest in silence, even the Heathen people have made themselves ( Wise men so called) to fore-tell events;
Nay, lest those futura Contingentia, contingencies, uncertainties to come, should rest in silence, even the Heathen people have made themselves (Wise men so called) to foretell events;
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and amongst the Aegyptians, they were tearmed Priests: even the Land of Aegypt became a Nurserie for the Art of Divination, a blacke Art, farre beyond the light of flesh and bloud;
and among the egyptians, they were termed Priests: even the Land of Egypt became a Nursery for the Art of Divination, a black Art, Far beyond the Light of Flesh and blood;
First, some causes doe necessarily and alwayes produce the same effects, and these effects (as the Eclipses of the yeere) may be certainely fore-seene.
First, Some Causes do necessarily and always produce the same effects, and these effects (as the Eclipses of the year) may be Certainly foreseen.
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and these effects (as for a man in perfect health, to goe or stand, to be sick or die such a day, at one time more than another) I say these effects cannot be fore-seene,
and these effects (as for a man in perfect health, to go or stand, to be sick or die such a day, At one time more than Another) I say these effects cannot be foreseen,
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And yet the learning of the Aegyptians will needes goe further, and as Aquinas speakes, usurpare futuro•um ut futura sint notitiam, foretell events, without the consideration of any cause:
And yet the learning of the egyptians will needs go further, and as Aquinas speaks, usurpare futuro•um ut futura sint notitiam, foretell events, without the consideration of any cause:
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whereupon their intelligence seeming above Nature, and guided as it were by a divine spirit, their worth became more admired, and their persons promoted accordingly.
whereupon their intelligence seeming above Nature, and guided as it were by a divine Spirit, their worth became more admired, and their Persons promoted accordingly.
Hereupon the Prophet Daniel being taken as one of that number, for shewing and interpreting the Kings Dreame, was preferred over all the Province of Babylon. In Rome, whilest the State was governed by Senatours, we may clearely see their priviledges:
Hereupon the Prophet daniel being taken as one of that number, for showing and interpreting the Kings Dream, was preferred over all the Province of Babylon. In Room, whilst the State was governed by Senators, we may clearly see their privileges:
there they had a Colledge of Augures, or Magicians, (whose walls I feare are not yet demolished) their authoritie was so great, that whatsoever they designed, was ratified by a Law:
there they had a College of Augurs, or Magicians, (whose walls I Fear Are not yet demolished) their Authority was so great, that whatsoever they designed, was ratified by a Law:
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Nay, being one of that number himselfe, he pleads antiquitie for respect, and calls it priscum Sacerdotium, an ancient Priesthood, derived it seemes (as all Learning was) from these Aegyptians; which perhaps is the reason,
Nay, being one of that number himself, he pleads antiquity for respect, and calls it priscum Sacerdotium, an ancient Priesthood, derived it seems (as all Learning was) from these egyptians; which perhaps is the reason,
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why the same word in the originall being applyed to them, signifies both a Priest and a Prince, Chap. 41. v. 50. as though their authoritie were equall.
why the same word in the original being applied to them, signifies both a Priest and a Prince, Chap. 41. v. 50. as though their Authority were equal.
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No question it was very great, as appeares afterward by Iosephs promotion, who was alwayes held for one of that number, tantum religio potuit suadere malorum:
No question it was very great, as appears afterwards by Joseph's promotion, who was always held for one of that number, Tantum Religio Potuit suadere malorum:
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So much was this prophane Art of Divination respected and practised amongst the greatest in the Kingdome, entertained sooner than a better thing, and rewarded accordingly; rewarded did I say: yes surely;
So much was this profane Art of Divination respected and practised among the greatest in the Kingdom, entertained sooner than a better thing, and rewarded accordingly; rewarded did I say: yes surely;
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for the knowledge of the Magicians, was by a wicked manner of Divination, whereof there are many kindes unworthy to be named; whose end, is vaine curiositie;
for the knowledge of the Magicians, was by a wicked manner of Divination, whereof there Are many Kinds unworthy to be nam; whose end, is vain curiosity;
Indeed, after his promotion, we read, that his servant speakes of a Cup, wherein (hee saith) his Master doth divine: but it seemes agreed on all sides, that such language was either according to that manner of Divination by the Cup, frequent among the Aegyptians, and so answerable to that opinion which they held of Ioseph, for a Magician; or to blinde the eyes of his brethren, from seeing his propheticall Spirit, before hee would reveale himselfe:
Indeed, After his promotion, we read, that his servant speaks of a Cup, wherein (he Says) his Master does divine: but it seems agreed on all sides, that such language was either according to that manner of Divination by the Cup, frequent among the egyptians, and so answerable to that opinion which they held of Ioseph, for a Magician; or to blind the eyes of his brothers, from seeing his prophetical Spirit, before he would reveal himself:
otherwise we cannot thinke, that hee who in the time of his distresse kept the Commandement, would in prosperitie renounce it, forsake the Lord God of Israel, and comply with Magicians, in the end and meanes of their knowledge;
otherwise we cannot think, that he who in the time of his distress kept the Commandment, would in Prosperity renounce it, forsake the Lord God of Israel, and comply with Magicians, in the end and means of their knowledge;
Nay, least this intelligence should be thought some imposture, hee saw it seconded by another interpretation of the chiefe Bakers Dreame, wherein the truth of predictions found like successe:
Nay, lest this intelligence should be Thought Some imposture, he saw it seconded by Another Interpretation of the chief Bakers Dream, wherein the truth of predictions found like success:
and where there is no future happinesse of the soule thought on, what good turne could be more generall, more seasonable, more gratefull, especially at that time,
and where there is no future happiness of the soul Thought on, what good turn could be more general, more seasonable, more grateful, especially At that time,
when the same spirit of interpretation which freed one, hanged another; the better to make him who escaped, remember both his deliverance and his friend?
when the same Spirit of Interpretation which freed one, hanged Another; the better to make him who escaped, Remember both his deliverance and his friend?
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Doe not interpretations belong to God? Which words, though they would not sinke into the head of this Aegyptian at that time (being a prisoner,) yet afterwards (being a Courtier) they might well perswade a further inquirie;
Do not interpretations belong to God? Which words, though they would not sink into the head of this Egyptian At that time (being a prisoner,) yet afterwards (being a Courtier) they might well persuade a further inquiry;
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or no?) was a Cup of greater blessing, than the River Nilus overflowing the whole Land of Aegypt; such (as for ought hee knew to the contrarie) might have taught the Senatours wisedome, reformed the Superstition of that Age, rectified the judgement of all:
or no?) was a Cup of greater blessing, than the River Nilus overflowing the Whole Land of Egypt; such (as for ought he knew to the contrary) might have taught the Senators Wisdom, reformed the Superstition of that Age, rectified the judgement of all:
so faire an opportunitie did Ioseph give the chiefe Butler, to lay a foundation of greater honour, of speciall advantage for himselfe, had hee but given this Cup of rare Divination into Pharaohs hand.
so fair an opportunity did Ioseph give the chief Butler, to lay a Foundation of greater honour, of special advantage for himself, had he but given this Cup of rare Divination into Pharaohs hand.
and here in particular so full of certaintie, by the testimonie of his owne experience; nay, so greedily embraced, by the consent and necessitie of all his occasions:
and Here in particular so full of certainty, by the testimony of his own experience; nay, so greedily embraced, by the consent and necessity of all his occasions:
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for besides the thankefulnesse of the Dog, (very common, and remarkable) their Hieroglyphicke for a gratefull minde, is the Storke; which (as Historians tell us) provides a Nest,
for beside the thankfulness of the Dog, (very Common, and remarkable) their Hieroglyphe for a grateful mind, is the Stork; which (as Historians tell us) provides a Nest,
who (because Junius Brutus had revenged the ravishment of Lucretia ) they all (in a thankefull acknowledgement of that pious fact) mourned for his death a whole yeere together.
who (Because Junius Brutus had revenged the ravishment of Lucretia) they all (in a thankful acknowledgement of that pious fact) mourned for his death a Whole year together.
A Benefactor in some sort is the cause of him who receives the benefit) wee may well inferre, that the giver may challenge of the receiver a dutie of thankfulnesse, honour,
A Benefactor in Some sort is the cause of him who receives the benefit) we may well infer, that the giver may challenge of the receiver a duty of thankfulness, honour,
if there were any left of Sauls house, to whom hee might shew kindnesse? It seemes that resolution of Tully was his Motto, Volo esse & haberi gratus, I will be thankefull, and so accounted: for marke the event;
if there were any left of Saul's house, to whom he might show kindness? It seems that resolution of Tully was his Motto, Volo esse & haberi Gratus, I will be thankful, and so accounted: for mark the event;
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upon this inquiry, Siba the servant of Ionathan is brought in, and he brings in Mephibosheth, the sonne of Jonathan: And should not David have respected Mephibosheth, the sole remainder of Sauls house? And which is more, the sonne of Ionathan: Ionathan, who loved him as his owne soule;
upon this inquiry, Siba the servant of Ionathan is brought in, and he brings in Mephibosheth, the son of Johnathan: And should not David have respected Mephibosheth, the sole remainder of Saul's house? And which is more, the son of Ionathan: Ionathan, who loved him as his own soul;
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I say, should not David have loved Mephibosheth, the sonne of Jonathan, the soule of Jonathan might by covenant have cryed to Heaven for vengeance. But Mephibosheth was regarded;
I say, should not David have loved Mephibosheth, the son of Johnathan, the soul of Johnathan might by Covenant have cried to Heaven for vengeance. But Mephibosheth was regarded;
whereby he also, and his sonnes and his servants might blesse King David, the remembrance of Ionathan, and all enjoy the fruits of this most gratefull and princely minde.
whereby he also, and his Sons and his Servants might bless King David, the remembrance of Ionathan, and all enjoy the fruits of this most grateful and princely mind.
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who will not touch the hemme of that garment, especially to cure the bloudie issue of malice, where the debt is of a contrary nature, a debt of love and kindnesse? In a word,
who will not touch the hem of that garment, especially to cure the bloody issue of malice, where the debt is of a contrary nature, a debt of love and kindness? In a word,
if the King vouchsafe so much favour to Mephibosheth, who called himselfe a dead Dog; then surely they are worse than dead Dogs, who upon like occasions will not (as Mephibosheth did) bow unto the King; much more,
if the King vouchsafe so much favour to Mephibosheth, who called himself a dead Dog; then surely they Are Worse than dead Dogs, who upon like occasions will not (as Mephibosheth did) bow unto the King; much more,
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never receiving any benefit, never speaking of his works, never thinking of his Name, without making that conclusion in Psal. 106. Blessed be the Lord God of Israel from everlasting to everlasting,
never receiving any benefit, never speaking of his works, never thinking of his Name, without making that conclusion in Psalm 106. Blessed be the Lord God of Israel from everlasting to everlasting,
16 And for a better illustration of this thankfulnesse to God, since he hath commanded us to honour our Parents, let it be the pietie and Religion of our Countrey, the height of gratitude, to give unto Caesar that which is Caesars;
16 And for a better illustration of this thankfulness to God, since he hath commanded us to honour our Parents, let it be the piety and Religion of our Country, the height of gratitude, to give unto Caesar that which is Caesars;
In which respect (were it in another place) I should a little plead the case of an Interpreter (as most proper to my Text:) but being here, I will onely present some few materials of just exception, to be advised upon and drawne up into better forme by more learned Counsell.
In which respect (were it in Another place) I should a little plead the case of an Interpreter (as most proper to my Text:) but being Here, I will only present Some few materials of just exception, to be advised upon and drawn up into better Form by more learned Counsel.
17 'Tis true, wee are bound not by Superstition, but Religion, the Religion of our Countrey, to respect Interpreters, not of Dreames, but Lawes; not mans Lawes, but Gods;
17 It's true, we Are bound not by Superstition, but Religion, the Religion of our Country, to respect Interpreters, not of Dreams, but Laws; not men Laws, but God's;
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each particular circumstance in the whole course of our lives crying aloud, and calling upon us, to regard them according to the dignitie of their calling, the excellencie of their imployment.
each particular circumstance in the Whole course of our lives crying aloud, and calling upon us, to regard them according to the dignity of their calling, the excellency of their employment.
no honourable imployment, but an Office of servitude, a staine and blemish to his qualitie; whence perhaps it is, that men seldome consecrate their first-borne unto the Lord. No:
no honourable employment, but an Office of servitude, a stain and blemish to his quality; whence perhaps it is, that men seldom consecrate their firstborn unto the Lord. No:
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and that the Ministers of the Gospel can challenge nothing of right, but must be fed (not much unlike children) from hand to mouth, upon almes, and a voluntarie contribution:
and that the Ministers of the Gospel can challenge nothing of right, but must be fed (not much unlike children) from hand to Mouth, upon alms, and a voluntary contribution:
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and therefore men care not to rob God, as hee himselfe complaines in the third of Malachy, by withdrawing Tithes and Offerings; striving by contracts, by customes, the corruption of times, plaine usurpations,
and Therefore men care not to rob God, as he himself complains in the third of Malachy, by withdrawing Tithes and Offerings; striving by contracts, by customs, the corruption of times, plain usurpations,
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as though it were their crowne of pride and rejoycing, the fittest proportion answerable to each mans worth, to see themselves clothed in Bisse the footman in Velvet, the Prophet in Sackcloth;
as though it were their crown of pride and rejoicing, the Fittest proportion answerable to each men worth, to see themselves clothed in Bisse the footman in Velvet, the Prophet in sackcloth;
themselves, like the rich glutton, faring deliciously every day. Is this the way to honour the dignitie of that sacred calling? or not rather, the next way to make the worst of the people Priests of the high places.
themselves, like the rich glutton, faring deliciously every day. Is this the Way to honour the dignity of that sacred calling? or not rather, the next Way to make the worst of the people Priests of the high places.
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these, like Joseph, lye imprisoned in a vale of miserie, and a valley of teares, in a deepe Dungeon of a round figure, wherein none can stand upright, none remaine without a bended posture, a dejected countenance, a discontented mind, finding few friends to remember them;
these, like Joseph, lie imprisoned in a vale of misery, and a valley of tears, in a deep Dungeon of a round figure, wherein none can stand upright, none remain without a bent posture, a dejected countenance, a discontented mind, finding few Friends to Remember them;
where being tempted and overcome with a large and vain-glorious Prospect, they ride posting up and downe, (and for more hast, changing at every stage) to take possession of that worldly pompe for which they have fallen downe and worshipped the unrighteous Mammon, the Prince of darkenesse: And yet such proceedings, the judgement of this Age esteemes the best interpretations of worth,
where being tempted and overcome with a large and vainglorious Prospect, they ride posting up and down, (and for more haste, changing At every stage) to take possession of that worldly pomp for which they have fallen down and worshipped the unrighteous Mammon, the Prince of darkness: And yet such proceedings, the judgement of this Age esteems the best interpretations of worth,
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18 But though some knock, and no man openeth, unlesse it be that of the Poet, stabis Homere foras, an expresse deniall of entrance, or a pretended excuse;
18 But though Some knock, and no man Openeth, unless it be that of the Poet, stabis Homer foras, an express denial of Entrance, or a pretended excuse;
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thought worthy (no abomination ) to sit at their Tables, to whom they carve the Bread of Life, and received into the Chariot (as Philip was by the Eunuch) to be his guide and interpreter;
Thought worthy (no abomination) to fit At their Tables, to whom they carve the Bred of Life, and received into the Chariot (as Philip was by the Eunuch) to be his guide and interpreter;
much lesse should their worth, at the mercenarie pleasure of a corrupt follower, groaning under the burthens of pride and covetousnesse, stand or fall in the Masters opinion.
much less should their worth, At the mercenary pleasure of a corrupt follower, groaning under the burdens of pride and covetousness, stand or fallen in the Masters opinion.
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Is this the way to requite the paines, and gratifie the expectation of Gods Embassadours? Have wee so learned Christ, who said to his Disciples, Luke 10.16. He that despiseth you, despiseth me;
Is this the Way to requite the pains, and gratify the expectation of God's ambassadors? Have we so learned christ, who said to his Disciples, Lycia 10.16. He that despises you, despises me;
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and then the Messenger betwixt God and man deserves a better requitall, unlesse we desire to make our selves objects of his furie & everlasting displeasure, who hates the works of unthankefulnesse both towards God and man.
and then the Messenger betwixt God and man deserves a better requital, unless we desire to make our selves objects of his fury & everlasting displeasure, who hates the works of unthankfulness both towards God and man.
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But the particulars of Iosephs petition, set downe in the 14. and 15. Verses of this Chapter, seeme reasons of denyall, in the chiefe Butlers condition,
But the particulars of Joseph's petition, Set down in the 14. and 15. Verses of this Chapter, seem Reasons of denial, in the chief Butlers condition,
so that we cannot well speake of the one without the other; and both together, will trespasse too much upon your patience, being sufficient for another oportunitie,
so that we cannot well speak of the one without the other; and both together, will trespass too much upon your patience, being sufficient for Another opportunity,
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In which respect, having met with two persons of different qualitie, Ioseph and the chiefe Butler, wee have heretofore made their severall conditions the two generall parts of this Text;
In which respect, having met with two Persons of different quality, Ioseph and the chief Butler, we have heretofore made their several conditions the two general parts of this Text;
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that so by discovering the motives of remembrance in the one, and by guessing at the reasons of forge•fulnesse in the other, the matter it selfe might be more worthy of attention,
that so by discovering the motives of remembrance in the one, and by guessing At the Reasons of forge•fulnesse in the other, the matter it self might be more worthy of attention,
the first, of a prisoner; the second, of an Interpreter; the third, and last, of a petitioner: the two former have beene delivered at large in this place;
the First, of a prisoner; the second, of an Interpreter; the third, and last, of a petitioner: the two former have been Delivered At large in this place;
And yet before wee proceed any further, it must not be thought any vaine repetition, to summe up all that hath beene spoken, by reducing it to a word or two.
And yet before we proceed any further, it must not be Thought any vain repetition, to sum up all that hath been spoken, by reducing it to a word or two.
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2 First then, as Ioseph was a prisoner, so the chiefe Butlers humanitie, and experience of the same miserie, might well make him remember his fellow prisoner;
2 First then, as Ioseph was a prisoner, so the chief Butlers humanity, and experience of the same misery, might well make him Remember his fellow prisoner;
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so the chiefe Butler might be taught by his mothers wit, by the fashion and superstition of his countrey, to remember him as a man of great worth, worth of the highest nature, by the common voice of all Aegypt; much more might he requite this Interpreter,
so the chief Butler might be taught by his mother's wit, by the fashion and Superstition of his country, to Remember him as a man of great worth, worth of the highest nature, by the Common voice of all Egypt; much more might he requite this Interpreter,
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for removing the sadnesse of his Dreame, and that chiefely at such a time, when the same spirit of interpretation which recalled one to the pleasures of life, delivered another to the terrors of death;
for removing the sadness of his Dream, and that chiefly At such a time, when the same Spirit of Interpretation which Recalled one to the pleasures of life, Delivered Another to the terrors of death;
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and the condition of his friend; not onely a prisoner, and therefore to be relieved; not onely an interpreter of the chiefest ranke, and therefore highly to be rewarded:
and the condition of his friend; not only a prisoner, and Therefore to be relieved; not only an interpreter of the chiefest rank, and Therefore highly to be rewarded:
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3 Hitherto then you have seene Iosephs miserie, and you have heard his worth, whereby you must needes thinke him the fittest man to be an humble suiter:
3 Hitherto then you have seen Joseph's misery, and you have herd his worth, whereby you must needs think him the Fittest man to be an humble suitor:
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and yet when free retired meditations of a sublime and Angelicall nature are curb'd and crush'd by the clownish and sawcie intrusion of these distracting thoughts, thoughts of want and extremitie;
and yet when free retired meditations of a sublime and Angelical nature Are curbed and crushed by the clownish and saucy intrusion of these distracting thoughts, thoughts of want and extremity;
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when this extremitie may be exposed to the griefe and trouble of friends, to the hissing and insultation of enemies, to the shame and sleighting of acquaintance, to the censures and Table-talke of strangers, to the scorne,
when this extremity may be exposed to the grief and trouble of Friends, to the hissing and insultation of enemies, to the shame and Slighting of acquaintance, to the censures and Table talk of Strangers, to the scorn,
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when all this may be aggravated by the qualitie of the person, the condition of his former estate, the greatnesse of his spirit, the tendernesse of his conscience, the uncertaintie of his hopes, the inconstancie of favour, the hardnesse and corruption of the times:
when all this may be aggravated by the quality of the person, the condition of his former estate, the greatness of his Spirit, the tenderness of his conscience, the uncertainty of his hope's, the inconstancy of favour, the hardness and corruption of the times:
But when this aggravation may be enlarged (as here it fell out) by reflecting upon the cause, false accusations cunningly disguised, imputations of faithlesnesse and dishonestie, inrolling the losse of a good name;
But when this aggravation may be enlarged (as Here it fell out) by reflecting upon the cause, false accusations cunningly disguised, imputations of faithlesnesse and dishonesty, enrolling the loss of a good name;
and punished by the indignation of great persons, to the height of malice, to the depth of imprisonment, to the bitternesse of his soule, to the fulnesse of oppression, oppression which makes a wise man mad, Eccl. 7. v. 7. What heart (though never so well tempered for the greatest designes in Church or State) can breath out any voice but that of the Psalmist:
and punished by the Indignation of great Persons, to the height of malice, to the depth of imprisonment, to the bitterness of his soul, to the fullness of oppression, oppression which makes a wise man mad, Ecclesiastes 7. v. 7. What heart (though never so well tempered for the greatest designs in Church or State) can breath out any voice but that of the Psalmist:
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petitions not to be expressed, unlesse they be very short, and so was this (thereby fittest for a Courtiers liking) as you may reade it in the 14. and 15. Verses of this Chapter:
petitions not to be expressed, unless they be very short, and so was this (thereby Fittest for a Courtiers liking) as you may read it in the 14. and 15. Verses of this Chapter:
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Had Ioseph trusted either his paper or his friend to present it, the one might have beene read at leisure, the other might have wearied his expectation,
Had Ioseph trusted either his paper or his friend to present it, the one might have been read At leisure, the other might have wearied his expectation,
whereof Joseph it seemes will not be taxed for the one himselfe, nor be thought to suspect the other in this Aegyptian. The chiefe thing desired, is full of modestie, onely to be brought out of that house, especially that place of a Dungeon:
whereof Joseph it seems will not be taxed for the one himself, nor be Thought to suspect the other in this Egyptian. The chief thing desired, is full of modesty, only to be brought out of that house, especially that place of a Dungeon:
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who desires by faire and indifferent meanes to testifie his innocence, and redeeme his libertie. 6 And now the matter being thus reasonable, makes the successe very probable:
who Desires by fair and indifferent means to testify his innocence, and Redeem his liberty. 6 And now the matter being thus reasonable, makes the success very probable:
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that she being greedie of an opportunitie, found one, layes hold upon him, but all in vaine, pro I•no•e nubem, she could detaine nothing but his Garment:
that she being greedy of an opportunity, found one, lays hold upon him, but all in vain, Pro I•no•e nubem, she could detain nothing but his Garment:
for by a speedie transmutation of lust into malice, as though she had formerly been taught the practice of his brethren, who stript him of his party-coloured Coat, to accuse the wilde beasts, to delude the old man their father,
for by a speedy transmutation of lust into malice, as though she had formerly been taught the practice of his brothers, who stripped him of his Party-coloured Coat, to accuse the wild beasts, to delude the old man their father,
And that besides all this, if the truth hereof, or the generalitie of his good behaviour in times past will not be justified by his fellow servants, in promptu causa est, the reason is plaine;
And that beside all this, if the truth hereof, or the generality of his good behaviour in times past will not be justified by his fellow Servants, in promptu causa est, the reason is plain;
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And if a Ruler hearken unto lyes, (much more, if he practice them himselfe) all his servants are wicked, Prov. 29. ver. 12. I say, all these particulars sleepe in silence;
And if a Ruler harken unto lies, (much more, if he practice them himself) all his Servants Are wicked, Curae 29. ver. 12. I say, all these particulars sleep in silence;
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and hee seemes onely to studie this one thing (which indeed should be every mans car•) how he may speake for himselfe without condemning, without accusing others:
and he seems only to study this one thing (which indeed should be every men car•) how he may speak for himself without condemning, without accusing Others:
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though he might have declared the whole circumstance, as matter of instruction, to informe the King, to satisfie gainsayers, and to answer all objections;
though he might have declared the Whole circumstance, as matter of instruction, to inform the King, to satisfy gainsayers, and to answer all objections;
yet (it seemes) he thinkes it better (as indeed it is) both in point of wisdome and Religion, to conceale the faults of others (at least men of qualitie) as much as may be;
yet (it seems) he thinks it better (as indeed it is) both in point of Wisdom and Religion, to conceal the Faults of Others (At least men of quality) as much as may be;
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and (though all griefe is lessened, in being communicated) seldome or never to reveale any particular passages of injurie before private men (especially such as can neither advise nor compose the difference) but rather to referre them to some publike and judiciall examination;
and (though all grief is lessened, in being communicated) seldom or never to reveal any particular passages of injury before private men (especially such as can neither Advice nor compose the difference) but rather to refer them to Some public and judicial examination;
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who in the promotion of Suites, and preferment of others, will be all, or nothing: like Lovers, like Kings, they admit no partners, no fellow-labourers:
who in the promotion of Suits, and preferment of Others, will be all, or nothing: like Lovers, like Kings, they admit no partners, no Fellow-labourers:
so that hee who (for the dispatch of his businesse) imployes more friends than one, (unlesse they be subordinate) takes the onely way to lose them all, and his Cause to boot.
so that he who (for the dispatch of his business) employs more Friends than one, (unless they be subordinate) Takes the only Way to loose them all, and his Cause to boot.
for though in respect of God, whose infinite wisedome is alwayes at leisure, Saint Augustine commands us, pete, quaere, insta, to be instant in season and out of season, to pray continually, yet in respect of men, whose understandings are bounded and limited, especially such whose high places are attended with varietie of great imployments, Petitions may be unseasonable, frequent solicitations very unwelcome, many times beget neglect,
for though in respect of God, whose infinite Wisdom is always At leisure, Saint Augustine commands us, pete, quaere, Insta, to be instant in season and out of season, to pray continually, yet in respect of men, whose understandings Are bounded and limited, especially such whose high places Are attended with variety of great employments, Petitions may be unseasonable, frequent solicitations very unwelcome, many times beget neglect,
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10 But here, though Josephs affliction was very much, yet he might thinke, that since Aegyptians were the first (as Herodotus reports) who brought Altars and Images and Temples into the World, they will not be so unnaturall,
10 But Here, though Josephs affliction was very much, yet he might think, that since egyptians were the First (as Herodotus reports) who brought Altars and Images and Temples into the World, they will not be so unnatural,
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so contrarie to themselves and their owne invention, as to forget the Priest, especially such a Priest as brings downe from Heaven the image of the most High,
so contrary to themselves and their own invention, as to forget the Priest, especially such a Priest as brings down from Heaven the image of the most High,
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11 Againe, he might hope, that since Aegyptians hold themselves to be all Gentlemen (as Stories record) they will accordingly shew themselves gentle, and easie to be entreated, full of mercie and good workes, the foundation of true Gentilitie;
11 Again, he might hope, that since egyptians hold themselves to be all Gentlemen (as Stories record) they will accordingly show themselves gentle, and easy to be entreated, full of mercy and good works, the Foundation of true Gentility;
he was a great Officer in Pharaohs house, restored to his Office, and therefore unlikely to remember Ioseph, a Prisoner, an Interpreter, a Petitioner: The probabilitie of this consequence (for it is no more) will a little resemble naturall wisedome;
he was a great Officer in Pharaohs house, restored to his Office, and Therefore unlikely to Remember Ioseph, a Prisoner, an Interpreter, a Petitioner: The probability of this consequence (for it is no more) will a little resemble natural Wisdom;
and thereby more carefully endeavour a prevention of relapse: For whereas this great Officer had offended Pharaoh, and was therefore cast from his Office,
and thereby more carefully endeavour a prevention of relapse: For whereas this great Officer had offended Pharaoh, and was Therefore cast from his Office,
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and severely to punish too for small offences (true Aegyptians it seemes) as though to be slow to wrath, were no divine command, no wisedome worth their having:
and severely to Punish too for small offences (true egyptians it seems) as though to be slow to wrath, were no divine command, no Wisdom worth their having:
great against a King of Aegypt, whose name being alwayes Pharaoh à vindicando, from Revenge, might no sooner consider himselfe, than inflict a punishment;
great against a King of Egypt, whose name being always Pharaoh à vindicando, from Revenge, might no sooner Consider himself, than inflict a punishment;
because common policie hath taught wicked men (by the example of Absolon ) to be just and charitable in small matters, the better to palliate their injustice and oppression in greater affaires.
Because Common policy hath taught wicked men (by the Exampl of Absalom) to be just and charitable in small matters, the better to palliate their injustice and oppression in greater affairs.
But looking upon this Petition like one of Pharaohs wise Counsellors, hee findes the meanes withall required, beares a high and loftie distance from the end; which might be obtained a neerer way, without so much trouble, without moving the King,
But looking upon this Petition like one of Pharaohs wise Counsellors, he finds the means withal required, bears a high and lofty distance from the end; which might be obtained a nearer Way, without so much trouble, without moving the King,
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for so being an Hebrew, a stranger, he might be a Spy, (being a man of worth) he might be sent of purpose (as Hushai the Archite, Davids friend was, to attend Absolon ) even to wait upon some eminent person, such as Potiphar: first, to make a difference betwixt him and his Wife, the better to defeat his counsels, to descry his imperfections;
for so being an Hebrew, a stranger, he might be a Spy, (being a man of worth) he might be sent of purpose (as Hushai the Architect, Davids friend was, to attend Absalom) even to wait upon Some eminent person, such as Potiphar: First, to make a difference betwixt him and his Wife, the better to defeat his Counsels, to descry his imperfections;
and so by little and little to discover the weakenesse of the countrey, the affaires of State, the factions of great men, the inclinations of the people, the difference of all;
and so by little and little to discover the weakness of the country, the affairs of State, the factions of great men, the inclinations of the people, the difference of all;
when purposely taking his brethren for Spies, he caused Simeon to be bound, till the rest (by bringing their youngest brother) should prove themselves honest men.
when purposely taking his brothers for Spies, he caused Simeon to be bound, till the rest (by bringing their youngest brother) should prove themselves honest men.
18 But no such thing is recorded against Ioseph, since his comming into Aegypt, nothing of that nature laid to his charge, in the space of thirteene yeeres nothing suspected;
18 But no such thing is recorded against Ioseph, since his coming into Egypt, nothing of that nature laid to his charge, in the Molle of thirteene Years nothing suspected;
is it likely that he came to sport himselfe in the waters of trouble, rather than to asswage them, who like an innocent Dove brought an Olive branch in his mouth,
is it likely that he Come to sport himself in the waters of trouble, rather than to assuage them, who like an innocent Dove brought an Olive branch in his Mouth,
and made all things prosper wheresoever he came? And therefore it is more likely (as he himselfe saith) that he was stolne out of the Land of the Hebrewes;
and made all things prosper wheresoever he Come? And Therefore it is more likely (as he himself Says) that he was stolen out of the Land of the Hebrews;
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for this great Officer, one of Pharaohs Court, (not of his minde) a Heathenish Politician, willing (no question) to offend againe in the midst of Aegyptian darkenesse (a faire opportunitie) and being carefull, ne quid invidiae subiret (as Calvin observes) lest he should derive any envie upon himselfe from his owne countreymen (who of all things cannot endure the command of strangers) thinks it no wisedome, to give him freedome, encouragement,
for this great Officer, one of Pharaohs Court, (not of his mind) a Heathenish Politician, willing (not question) to offend again in the midst of Egyptian darkness (a fair opportunity) and being careful, ne quid invidiae subiret (as calvin observes) lest he should derive any envy upon himself from his own countrymen (who of all things cannot endure the command of Strangers) thinks it not Wisdom, to give him freedom, encouragement,
or any opportunity to shew himselfe, much lesse to make mention of him to Pharaoh; whose worth (casting a light upon future events, by a rare kinde of divination from Heaven) is most likely (like Aarons Rod) to over-top the Magicians of Aegypt, to over-looke and disparage their practises;
or any opportunity to show himself, much less to make mention of him to Pharaoh; whose worth (casting a Light upon future events, by a rare kind of divination from Heaven) is most likely (like Aaron's Rod) to overtop the Magicians of Egypt, to overlook and disparage their practises;
most likely to discover present offences (at least offences like those in his owne case, Lying, Slandering, Collusion, Partialitie, Oppression, the leane ill-favoured Kine of Aegypt, which Pharaoh sees not but in a Dreame) and by innocence turne Informer:
most likely to discover present offences (At least offences like those in his own case, Lying, Slandering, Collusion, Partiality, Oppression, the lean ill-favoured Kine of Egypt, which Pharaoh sees not but in a Dream) and by innocence turn Informer:
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and the rather, because this innocence is so much protested in his other reason; And here also have I done nothing, why they should put me into the Dungeon.
and the rather, Because this innocence is so much protested in his other reason; And Here also have I done nothing, why they should put me into the Dungeon.
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betray their owne honestie, to patronize his errors, Whoredome, Injustice, Oppression, Briberie, and the like: It seemes he will not cry, peace, peace, where there is no peace:
betray their own honesty, to patronise his errors, Whoredom, Injustice, Oppression, Bribery, and the like: It seems he will not cry, peace, peace, where there is no peace:
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altogether unlikely to winke at offences, and flatter the perverse counsels of others, who will not for his owne sake, in a case of so great importance, speake evill of good, or good of evill.
altogether unlikely to wink At offences, and flatter the perverse Counsels of Others, who will not for his own sake, in a case of so great importance, speak evil of good, or good of evil.
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and then to helpe him, to shew him any kindnesse upon tearmes of innocence, and favour a good cause, much more to make mention of him to the King, either for favour, in respect of his worth,
and then to help him, to show him any kindness upon terms of innocence, and favour a good cause, much more to make mention of him to the King, either for favour, in respect of his worth,
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the next way, to shew Pharaoh how much his power hath beene used (thereby abused) without a course of justice, severe punishment inflicted, without a triall;
the next Way, to show Pharaoh how much his power hath been used (thereby abused) without a course of Justice, severe punishment inflicted, without a trial;
or not fawne, and applaud, and maintaine the partialitie of his proceedings against Ioseph: For some there are, that make a man an offender for a word, that lay a snare for him that reproveth in the Gate,
or not fawn, and applaud, and maintain the partiality of his proceedings against Ioseph: For Some there Are, that make a man an offender for a word, that lay a snare for him that Reproveth in the Gate,
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but especially the malice of an imperious whorish woman, so farre beyond expression, and her condition so apt to be a busie-body in the affaires of others, much more to be active about her owne;
but especially the malice of an imperious whorish woman, so Far beyond expression, and her condition so apt to be a busybody in the affairs of Others, much more to be active about her own;
more especially, when those affaires behold the presentment of her inordinate desires, spretaeque injuriam formae; and (which most of all stirres up to revenge) the former contempt and rejection of her lust:
more especially, when those affairs behold the presentment of her inordinate Desires, spretaeque Injuriam Formae; and (which most of all stirs up to revenge) the former contempt and rejection of her lust:
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these particulars (all of them drawne from a lying tongue, which I am sure hateth those who are afflicted by it, Prov. 26. I say, these) are weapons which perhaps the chiefe Butler had rather sharpen than oppose;
these particulars (all of them drawn from a lying tongue, which I am sure hates those who Are afflicted by it, Curae 26. I say, these) Are weapons which perhaps the chief Butler had rather sharpen than oppose;
and that more against him, the chiefe Butler, than Joseph; as having lesse oportunitie, fewer wayes to encrease the punishment of a poore prisoner, than to be revenged of his friend, a great Officer in Pharaohs house,
and that more against him, the chief Butler, than Joseph; as having less opportunity, fewer ways to increase the punishment of a poor prisoner, than to be revenged of his friend, a great Officer in Pharaohs house,
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And surely, it is likely, that shee, whose craftie wilinesse so well succeeded to make advantage of Iosephs Garment (which indeed was her shame) would afterwards take upon her both to know her friends, and oppresse her enemies.
And surely, it is likely, that she, whose crafty wiliness so well succeeded to make advantage of Joseph's Garment (which indeed was her shame) would afterwards take upon her both to know her Friends, and oppress her enemies.
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and (as it were) to plead for him freely, who would not so much as remember another, no, not by the strongest obligations of life, libertie, and honour.
and (as it were) to plead for him freely, who would not so much as Remember Another, no, not by the Strongest obligations of life, liberty, and honour.
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whereby it might be presumed, he had at that time unmasked the shamelesse countenance of his Wife, which made him so confident in the care of an old servant;
whereby it might be presumed, he had At that time unmasked the shameless countenance of his Wife, which made him so confident in the care of an old servant;
And so (indeed) Ioseph might be put into Office (as Haman was invited by Queene Hester to the Banquet) not so much for favour, as hatred. Imployed hee was:
And so (indeed) Ioseph might be put into Office (as Haman was invited by Queen Esther to the Banquet) not so much for favour, as hatred. Employed he was:
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Nay, imployed hee was (as formerly in all likelyhood by the connivencie) so now by speciall appointment of Potiphar: but, timeo Danaos & dona ferentes, this might be, not so much in approbation of his fidelitie,
Nay, employed he was (as formerly in all likelihood by the connivency) so now by special appointment of Potiphar: but, Timeo Danaos & dona ferentes, this might be, not so much in approbation of his Fidis,
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as to make him depend upon his further kindnesse, the kindnesse of an adversarie; which wee know no sooner turnes grievances into hopes, than hopes into folly:
as to make him depend upon his further kindness, the kindness of an adversary; which we know no sooner turns grievances into hope's, than hope's into folly:
as being most for their credit who first imprisoned him) or by running into errors (as no man is sufficient to prevent all) his adversaries might finde holes in that Coat which had none before,
as being most for their credit who First imprisoned him) or by running into errors (as no man is sufficient to prevent all) his Adversaries might find holes in that Coat which had none before,
at least (by shewing him a little kindnesse, the libertie of a Prison, and a command within it) the better discover who were most likely to be his friends, their enemies,
At least (by showing him a little kindness, the liberty of a Prison, and a command within it) the better discover who were most likely to be his Friends, their enemies,
23 And surely, if that be true which Tacitus observes, proprium humani ingenii est odisse quem laeseris, That we are prone by the jealousie of a corrupt nature, to hate that man alwayes, whom once we purposely hurt:
23 And surely, if that be true which Tacitus observes, proprium Humani Ingeny est Odyssey Whom laeseris, That we Are prove by the jealousy of a corrupt nature, to hate that man always, whom once we purposely hurt:
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as to imprison Joseph, without hearing him speake in his owne defence at first, and without calling him to account afterwards, (as here's no examination upon divine record) it cannot be imagined,
as to imprison Joseph, without hearing him speak in his own defence At First, and without calling him to account afterwards, (as here's no examination upon divine record) it cannot be imagined,
for feare his innocence should breake forth as the Noone-day, and (like that fire from Heaven for which Elias prayed) consume the Captaine and his men.
for Fear his innocence should break forth as the Noonday, and (like that fire from Heaven for which Elias prayed) consume the Captain and his men.
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yet the chiefe Butler (measuring others by himselfe) thinkes that Potiphar, so great a man, would at least seeme wise and just in the eyes of his Prince,
yet the chief Butler (measuring Others by himself) thinks that Potiphar, so great a man, would At least seem wise and just in the eyes of his Prince,
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and (by the qualitie of his Office) he wants no souldiers or warlike men, under his owne command, to out-brave the truth, to spit in the face of innocence,
and (by the quality of his Office) he Wants no Soldiers or warlike men, under his own command, to outbrave the truth, to spit in the face of innocence,
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25 Howsoever, since the maintaining of correspondencie amongst great persons lookes many wayes, and that upon trifles too, studying and observing them more than better things;
25 Howsoever, since the maintaining of correspondency among great Persons looks many ways, and that upon trifles too, studying and observing them more than better things;
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we may well conjecture, that as Herod and Pilate were m•de friends, by agreeing together against that innocent Lambe, Christ Iesus; so these two Officers will continue friends, brethren in evill, rather than Authoritie shall be truly informed, and Ioseph remembred.
we may well conjecture, that as Herod and Pilate were m•de Friends, by agreeing together against that innocent Lamb, christ Iesus; so these two Officers will continue Friends, brothers in evil, rather than authority shall be truly informed, and Ioseph remembered.
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and reflecting wholly upon himselfe, having (as he thinkes) made all the use he can of such a friend (but an Interpreter) whose worth is seldome esteemed or thought on,
and reflecting wholly upon himself, having (as he thinks) made all the use he can of such a friend (but an Interpreter) whose worth is seldom esteemed or Thought on,
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unlesse it be for discourse, or in cases of extremitie, (besides, finding at first no faire way open, competible with his owne private ends, to speake in a poore prisoners behalfe) might afterwards soone forget Ioseph, and lay aside the memorie of his Petition, to verifie the Proverbe, Out of sight, out of minde.
unless it be for discourse, or in cases of extremity, (beside, finding At First no fair Way open, competible with his own private ends, to speak in a poor Prisoners behalf) might afterwards soon forget Ioseph, and lay aside the memory of his Petition, to verify the Proverb, Out of sighed, out of mind.
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26 But let this cautelous Aegyptian pretend what wisedome he can to excuse himselfe, all is not sufficient to free him (though but a Heathen) from this heavie censure, much lesse can it free a Christian upon like occasion:
26 But let this cautelous Egyptian pretend what Wisdom he can to excuse himself, all is not sufficient to free him (though but a Heathen) from this heavy censure, much less can it free a Christian upon like occasion:
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for surely, in private affaires (the onely scope of this Text) no policie can be good against that charitie o justice whereunto wee are entreated by Petition, perswaded •y •nnocence, bound by thankefulnesse,
for surely, in private affairs (the only scope of this Text) no policy can be good against that charity oh Justice whereunto we Are entreated by Petition, persuaded •y •nnocence, bound by thankfulness,
and invited by many fa•re opportunities, in regard there seemes no reason (u•d•r favo•) why the same spirit which applyed the rending of Samuels garment to the fatall prejudice and destruction of Saul, in his owne audience, and yet found no discouragement, should not with like successe tell Pharaoh, or Potiphar at least, the truth of keeping Iosephs garment,
and invited by many fa•re opportunities, in regard there seems no reason (u•d•r favo•) why the same Spirit which applied the rending of Samuels garment to the fatal prejudice and destruction of Saul, in his own audience, and yet found no discouragement, should not with like success tell Pharaoh, or Potiphar At least, the truth of keeping Joseph's garment,
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27 And yet amongst men-pleasers, there is a worldly policie, which thinkes it better to bow and reverence to Haman, better to consent with the Thiefe, and to have fellowship with the deceitfull, even such as have made lyes their refuge, and under falsehood have hid themselves;
27 And yet among men-pleasers, there is a worldly policy, which thinks it better to bow and Reverence to Haman, better to consent with the Thief, and to have fellowship with the deceitful, even such as have made lies their refuge, and under falsehood have hid themselves;
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better to comply and hold correspondencie with the wicked practises of many great men, who (in the words of the Psalmist) cruelly, disdainefully, despightfully speake against the righteous, rather than call for justice, or plead for truth, Esay 59. v. 4. rather than judge the fatherlesse, speake for the Widow,
better to comply and hold correspondency with the wicked practises of many great men, who (in the words of the Psalmist) cruelly, disdainfully, despitefully speak against the righteous, rather than call for Justice, or plead for truth, Isaiah 59. v. 4. rather than judge the fatherless, speak for the Widow,
Hoc aulicorum solenne est, perfidè insontes prodere, & potius tradere jugulandos quàm ut offendant cos à quibus metuunt (saith learned Calvin ) This is the propertie of time-serving Courtiers, perfidiously to betray the innocent,
Hoc Aulicorum solemn est, perfidè insontes prodere, & potius Tradere jugulandos quàm ut offendant cos à quibus metuunt (Says learned calvin) This is the property of time-serving Courtiers, perfidiously to betray the innocent,
and they of my acquaintance were afraid of me, and conueyed themselves from me. This experience of David was a prediction of Christ, and verified at his Passion:
and they of my acquaintance were afraid of me, and conveyed themselves from me. This experience of David was a prediction of christ, and verified At his Passion:
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for when hee was apprehended, behold his Disciples forsooke him, and fled, Mar. 14, 50. Nay, Peter, that great professor of fidelitie, followed him a farre off as though it were a shame, a disadvantage to be a follower of Christ; who spent not onely his breath,
for when he was apprehended, behold his Disciples forsook him, and fled, Mar. 14, 50. Nay, Peter, that great professor of Fidis, followed him a Far off as though it were a shame, a disadvantage to be a follower of christ; who spent not only his breath,
as though there were no Wine-presse of wrath to be trodden by feet which never swell; no divine justice, no breath of the Lord (like a streame of Brimstone) to kindle the fire of eternall perdition for those fawning flattering Parasites, who obscure and hide the Lampe of innocence under a Bushell, and will not set it upon the Table, to enlighten both themselves and others;
as though there were no Winepress of wrath to be trodden by feet which never swell; no divine Justice, no breath of the Lord (like a stream of Brimstone) to kindle the fire of Eternal perdition for those fawning flattering Parasites, who Obscure and hide the Lamp of innocence under a Bushel, and will not Set it upon the Table, to enlighten both themselves and Others;
29 But had Josephs complaint (such as it is) beene a welcome message to Potiphar, or Potiphar and Ioseph men of equall condition, the businesse (in all likelyhood) had not ended in generall tearmes,
29 But had Josephs complaint (such as it is) been a welcome message to Potiphar, or Potiphar and Ioseph men of equal condition, the business (in all likelihood) had not ended in general terms,
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but rather to urge a more particular discoverie, and to make advantage of a difference, (as here, by remembring Joseph, and the reasons of his petition) for so by giving private intelligence,
but rather to urge a more particular discovery, and to make advantage of a difference, (as Here, by remembering Joseph, and the Reasons of his petition) for so by giving private intelligence,
or by declaring himselfe in publike, (not so much for the truth, as the possibilitie of his owne private ends) he might (as it were) begge more familiar acquaintance,
or by declaring himself in public, (not so much for the truth, as the possibility of his own private ends) he might (as it were) beg more familiar acquaintance,
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like those deceitfull workers amongst us, those slye companions, who (under the colour of friendship) goe up and downe, insinuating themselves into the counsels and resolutions of different judgements, to betray one, and flatter another;
like those deceitful workers among us, those sly Sodales, who (under the colour of friendship) go up and down, insinuating themselves into the Counsels and resolutions of different Judgments, to betray one, and flatter Another;
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Then likewise hee might have beene released too, without much prejudice to the cause of his imprisonment (as wanting judgement to understand and maintaine the reason of his libertie) in which case, it must needes be more trouble than advantage to keepe so poore a prisoner, much better to have his roome than his companie.
Then likewise he might have been released too, without much prejudice to the cause of his imprisonment (as wanting judgement to understand and maintain the reason of his liberty) in which case, it must needs be more trouble than advantage to keep so poor a prisoner, much better to have his room than his company.
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but otherwise, a man of great sufficiencie, enriched with many parts and perfections both of Nature and Art, no lesse able than willing to satisfie their expectation;
but otherwise, a man of great sufficiency, enriched with many parts and perfections both of Nature and Art, no less able than willing to satisfy their expectation;
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as being the f•ttest instrument for unworthy designes, who is himselfe lyable to exception, most likely to make a time-server, who every morning feares a day of tryall in his owne case;
as being the f•ttest Instrument for unworthy designs, who is himself liable to exception, most likely to make a timeserver, who every morning fears a day of trial in his own case;
most likely (in a womans judgement) to accuse innocent Naboth, who is himselfe a sonne of Belial; most likely to out-face the proceedings of Law and equitie, who knowes his owne free-hold may be justly called in question;
most likely (in a woman's judgement) to accuse innocent Naboth, who is himself a son of Belial; most likely to outface the proceedings of Law and equity, who knows his own freehold may be justly called in question;
most likely to blow the coales of sedition, to kindle and encrease the fire of a divellish doctrine, whose conscience is alreadie seared with a hot iron, branded with impietie, made famous by impenitencie.
most likely to blow the coals of sedition, to kindle and increase the fire of a devilish Doctrine, whose conscience is already seared with a hight iron, branded with impiety, made famous by impenitency.
But here innocence of life, and those rare abilities of minde, wisedome, and discretion, (confessed afterwards by Pharaoh ) kisse each other, and are met together in one and the same person, Ioseph; and therefore no mervaile,
But Here innocence of life, and those rare abilities of mind, Wisdom, and discretion, (confessed afterwards by Pharaoh) kiss each other, and Are met together in one and the same person, Ioseph; and Therefore no marvel,
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and that, being in prison, there was no offence taken at the want of flattering Titles, which (like a Preface indeed) some men observe and weigh more than the whole matter besides:
and that, being in prison, there was no offence taken At the want of flattering Titles, which (like a Preface indeed) Some men observe and weigh more than the Whole matter beside:
but the chiefe Butler is an Aegyptian, who cannot as yet reade (as it was afterwards prophesied hee should) nor understand the language of Canaan, unlesse it be Apples of Gold in pictures of Silver;
but the chief Butler is an Egyptian, who cannot as yet read (as it was afterwards prophesied he should) nor understand the language of Canaan, unless it be Apples of Gold in pictures of Silver;
where every man being a friend to him that giveth gifts, Prov. 19. v. 6. 'tis likely the cry of Ioseph, the voice of that Charmer, is seldome heard, charme he never so wisely, who makes the words of Saint Peter an introduction to his request, Silver and Gold have I none.
where every man being a friend to him that gives Gifts, Curae 19. v. 6. it's likely the cry of Ioseph, the voice of that Charmer, is seldom herd, charm he never so wisely, who makes the words of Saint Peter an introduction to his request, Silver and Gold have I none.
that though hee (who having many Suites of his owne depending upon the Kings favour, will notwithstanding speake for other men) may well deserve the Lawrell for his paines,
that though he (who having many Suits of his own depending upon the Kings favour, will notwithstanding speak for other men) may well deserve the Laurel for his pains,
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For as there is a thankefulnesse which is not written in Letters of Gold, a thankefulnesse performed (saith Aquinas) per exhibitionem honoris & reverentiae, by giving honour and reverence;
For as there is a thankfulness which is not written in Letters of Gold, a thankfulness performed (Says Aquinas) per exhibitionem Honoris & reverentiae, by giving honour and Reverence;
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nay, ad debitum gratitudinis reddendum sufficit sola voluntas (saith the same Author:) for want of other meanes to be thankefull, the will is sufficient;
nay, ad Debitum gratitudinis reddendum sufficit sola Voluntas (Says the same Author:) for want of other means to be thankful, the will is sufficient;
and yet this must be held a speciall kinde of providence, and a meanes of great advantage, according to that of Seneca; Habet in adversis auxilia, qui in prosperis commodat:
and yet this must be held a special kind of providence, and a means of great advantage, according to that of Senecca; Habet in adversis auxilia, qui in prosperis commodat:
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then (according to his place) upon Pharaohs birth-day at the furthest, like the Water-Conduit upon great solemnities, hee would have sent forth Wine to fill the Dungeon;
then (according to his place) upon Pharaohs birthday At the furthest, like the Water-Conduit upon great solemnities, he would have sent forth Wine to fill the Dungeon;
then perhaps his Wine (I meane, the Fees) nay, the Bribes, and exactions of his Office, should have overflowne into those pleasant streames of bountie which run amongst the stonie Valleyes,
then perhaps his Wine (I mean, the Fees) nay, the Bribes, and exactions of his Office, should have overflown into those pleasant streams of bounty which run among the stony Valleys,
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and there have erected some famous Altar (as Caesar did, in memorie of Pompeys defeat) or built some religious Temple for the service of this rare Interpreter, monuments answerable to the ancient practice and vaineglory of that Nation:
and there have erected Some famous Altar (as Caesar did, in memory of Pompeys defeat) or built Some religious Temple for the service of this rare Interpreter, monuments answerable to the ancient practice and vainglory of that nation:
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but not understanding the fruitfulnesse (the meaning) of Iosephs name, nor being able to fore-see a change, this strange event, either for qualitie or durance;
but not understanding the fruitfulness (the meaning) of Joseph's name, nor being able to foresee a change, this strange event, either for quality or durance;
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hee seemes onely to verifie that in effect, (which is too common in these dayes) that wealth maketh many friends, but the poore man is separated from his neighbour, Prov. 19.4. 34 And yet when we consider the particular condition of this chiefe Butler, I should thinke the strength of new Wine had broken this old Vessell, overcome his memorie, made him weake in judgement, carelesse both of himselfe and others, (as many are upon like occasions) making his belly his God; regarding the goodnesse of his Wine, the curiositie of his taste, more than the encrease or preservation of his estate:
he seems only to verify that in Effect, (which is too Common in these days) that wealth makes many Friends, but the poor man is separated from his neighbour, Curae 19.4. 34 And yet when we Consider the particular condition of this chief Butler, I should think the strength of new Wine had broken this old Vessel, overcome his memory, made him weak in judgement, careless both of himself and Others, (as many Are upon like occasions) making his belly his God; regarding the Goodness of his Wine, the curiosity of his taste, more than the increase or preservation of his estate:
or his remembrance tyed to the pleasure and approbation of some inferiour Officers, some unworthy servants, who (if they cannot by some strict covenant dispose their masters free or just intendments to their owne speciall advantage) will maliciously studie either to divert or delay them;
or his remembrance tied to the pleasure and approbation of Some inferior Officers, Some unworthy Servants, who (if they cannot by Some strict Covenant dispose their Masters free or just intendments to their own special advantage) will maliciously study either to divert or Delay them;
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against which, there is no better remedy, no weapon of defence, or prevention better, than what was spoken upon other occasions, either Pauls caveat, Beware of Dogs, Phil. 3.2.
against which, there is no better remedy, no weapon of defence, or prevention better, than what was spoken upon other occasions, either Paul's caveat, Beware of Dogs, Philip 3.2.
or Davids prayer, in the 22. Psalme, the 19. and 20. Verses, Be not thou farre from me, O Lord, haste thee to helpe me, deliver my soule from the sword,
or Davids prayer, in the 22. Psalm, the 19. and 20. Verses, Be not thou Far from me, Oh Lord, haste thee to help me, deliver my soul from the sword,
and as with the Prophet Ieremiah, from the house of Ionathan the Scribe, so from all peculiar relation to those Aegyptians, who are like Reedes shaken with the winde, or like Winde, wherein the Lord is not.
and as with the Prophet Jeremiah, from the house of Ionathan the Scribe, so from all peculiar Relation to those egyptians, who Are like Redes shaken with the wind, or like Wind, wherein the Lord is not.
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so (leaving other conjectures to the libertie of application) it is very probable from the consequence of the story, that this forgetfulnesse was grounded upon deepe premeditation,
so (leaving other Conjectures to the liberty of application) it is very probable from the consequence of the story, that this forgetfulness was grounded upon deep premeditation,
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otherwise, when he was forced (as afterwards) to speake of Ioseph to Pharaoh, with making mention of his owne imprisonment, hee would have better remembred the greatnesse of Iosephs miserie, the excellencie of his worth, the modestie of his Petition, the innocence and justnesse of his cause;
otherwise, when he was forced (as afterwards) to speak of Ioseph to Pharaoh, with making mention of his own imprisonment, he would have better remembered the greatness of Joseph's misery, the excellency of his worth, the modesty of his Petition, the innocence and justness of his cause;
rather than offences should be in danger of discoverie, or innocence in the way of protection, Iosephs miserie should be still prolonged, his worth eclipsed, his Petition suppressed,
rather than offences should be in danger of discovery, or innocence in the Way of protection, Joseph's misery should be still prolonged, his worth eclipsed, his Petition suppressed,
but now hee is in Pharaohs house, blowne and puffed up with the pride of prosperitie, quem hominum statum superbia comitatur & aliorum contemptus, a state usually attended with pride, and the contempt of others;
but now he is in Pharaohs house, blown and puffed up with the pride of Prosperity, Whom hominum Statum superbia comitatur & Aliorum Contemptus, a state usually attended with pride, and the contempt of Others;
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Before (being in prison) he saw a propheticall spirit, the crowne of his rejoycing, clothed in ragges, unworthy to approach the royall presence, without first changing his apparrell, and shaving his haire;
Before (being in prison) he saw a prophetical Spirit, the crown of his rejoicing, clothed in rags, unworthy to approach the royal presence, without First changing his apparel, and shaving his hair;
but now (being in the Kings house) hee judgeth every mans worth by the softnesse of his rayment, by the goodnesse of his clothes, by the rare and dayly handycraft of his Barber.
but now (being in the Kings house) he Judgeth every men worth by the softness of his raiment, by the Goodness of his clothes, by the rare and daily handicraft of his Barber.
and will not be within (not within forsooth) to remember this poore man; thinking (perhaps) none worthy to be spoken to in a familiar manner, much lesse to be mentioned to the King, who are not like himselfe, filled with the Wine-pots,
and will not be within (not within forsooth) to Remember this poor man; thinking (perhaps) none worthy to be spoken to in a familiar manner, much less to be mentioned to the King, who Are not like himself, filled with the Wine-pots,
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but now, the pride of prosperitie makes him thinke (if occasion were offered) some harsh and bitter speeches, some churlish, insulting, blaspheming language, catching at words before they are halfe spoken,
but now, the pride of Prosperity makes him think (if occasion were offered) Some harsh and bitter Speeches, Some churlish, insulting, blaspheming language, catching At words before they Are half spoken,
Before (though the Scripture thinke it best not to name those words, which are but winde) yet (no question) since all Aegyptians are observed by Historians to be " braggers, great talkers,
Before (though the Scripture think it best not to name those words, which Are but wind) yet (not question) since all egyptians Are observed by Historians to be " braggers, great talkers,
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but now (being carried aloft into the fresh aire) mentitur speratum, & promissum auxilium, those promises prove like falling Starres, Meteors, which quickly consume themselves, and vanish into smoake;
but now (being carried aloft into the fresh air) mentitur speratum, & Promise auxilium, those promises prove like falling Stars, Meteors, which quickly consume themselves, and vanish into smoke;
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and now at last leaving him to himselfe, Major quàm prius desperatio incumbit (saith Calvin ) to wander yet further in the midst of despaire, to continue yet longer in a place of miserie:
and now At last leaving him to himself, Major quàm prius desperatio incumbit (Says calvin) to wander yet further in the midst of despair, to continue yet longer in a place of misery:
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Hee that makes another man hope for favour and protection at his hands, and yet affords none, takes the wisest course to worke that mans undoing, seemes to studie his overthrow,
He that makes Another man hope for favour and protection At his hands, and yet affords none, Takes the Wisest course to work that men undoing, seems to study his overthrow,
and cunningly to turne his long expectation into a lasting reproach; in regard all men, in such a case, are prone to spend their censures: some, accuse his discretion; others, suspect his fidelitie;
and cunningly to turn his long expectation into a lasting reproach; in regard all men, in such a case, Are prove to spend their censures: Some, accuse his discretion; Others, suspect his Fidis;
but to be slighted as a weake man, for being so credulous, so facile and readie to interprete the happinesse of his Dreame, without making some contract or bargaine before-hand, in his owne behalfe:
but to be slighted as a weak man, for being so credulous, so facile and ready to interpret the happiness of his Dream, without making Some contract or bargain beforehand, in his own behalf:
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For there are some Ages so wise in their owne conceits, and so frozen with hardnesse, that to be a chearefull giver, to shew any kindnesse, without a covenant, is the next way to be accounted foolish, at least to prevent a due requitall. But oh wretched times!
For there Are Some Ages so wise in their own conceits, and so frozen with hardness, that to be a cheerful giver, to show any kindness, without a Covenant, is the next Way to be accounted foolish, At least to prevent a due requital. But o wretched times!
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to thinke such freedome of minde a prejudice, which in all cases reflecting upon Iosephs condition, is an argument of a most divine and heavenly disposition:
to think such freedom of mind a prejudice, which in all cases reflecting upon Joseph's condition, is an argument of a most divine and heavenly disposition:
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whereas that, Quid dabitis, What will you give me, was but the voice of a Harlot, in the 38. of Genesis: And yet surely, amongst us there is a generation of Vipers crept at least into the Patronage of Interpreters, which speake the same Language, and will not be warned to flee from the wrath to come.
whereas that, Quid dabitis, What will you give me, was but the voice of a Harlot, in the 38. of Genesis: And yet surely, among us there is a generation of Vipers crept At least into the Patronage of Interpreters, which speak the same Language, and will not be warned to flee from the wrath to come.
but, as I must esteeme them very highly in love, so I spare them for their workes sake. Sure I am, such example was never drawne from this rare Interpreter, Ioseph; it might come from Simon the Sorcerer:
but, as I must esteem them very highly in love, so I spare them for their works sake. Sure I am, such Exampl was never drawn from this rare Interpreter, Ioseph; it might come from Simon the Sorcerer:
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40 And now, though the tediousnesse of this discourse may be a little excused from the nature or subject of it, a Court businesse; wherein a man once engaged, knowes not well when,
40 And now, though the tediousness of this discourse may be a little excused from the nature or Subject of it, a Court business; wherein a man once engaged, knows not well when,
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for not being against his Client) the chiefe Butler thought it a kindnesse, nay, a sufficient favour for Ioseph, if (in stead of Wine, which he should give) he did not give him Vineger to drinke; if he did not reveale his complaint against Potiphar, lest Potiphar should encrease his punishment;
for not being against his Client) the chief Butler Thought it a kindness, nay, a sufficient favour for Ioseph, if (in stead of Wine, which he should give) he did not give him Vinegar to drink; if he did not reveal his complaint against Potiphar, lest Potiphar should increase his punishment;
or the due reward of merit, returne pro perca Scorpium, for a Fish a Serpent deepely stinging, openly inueighing, whispering against and insulting over Iosephs condition,
or the due reward of merit, return Pro perca Scorpium, for a Fish a Serpent deeply stinging, openly inveighing, whispering against and insulting over Joseph's condition,
41 Thus, even thus many times, as the Prophet David complaines in the 123. Psalme, verse 4. Our soule is filled with the scornefull reproofe of the wealthy,
41 Thus, even thus many times, as the Prophet David complains in the 123. Psalm, verse 4. Our soul is filled with the scornful reproof of the wealthy,
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intimating (at least by way of application) that a fellow-feeling charitie turnes all mens soules into one, makes them all alike, all but one individuall object of compassion:
intimating (At least by Way of application) that a fellow-feeling charity turns all men's Souls into one, makes them all alike, all but one Individu Object of compassion:
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forgets his complaint, of whom Ioseph was a type, the complaint of Christ, for whose sake hee must denie himselfe; even that complaint in the 25. of Matthew: I was hungry,
forgets his complaint, of whom Ioseph was a type, the complaint of christ, for whose sake he must deny himself; even that complaint in the 25. of Matthew: I was hungry,
hee forgets that due proportion of punishment which the ungratefull man deserves, substractionem beneficii (saith Aquinas ) the substraction, the taking away of that same benefit which hee received before, the benefit of life and well-being, by Iosephs interpretation:
he forgets that due proportion of punishment which the ungrateful man deserves, substractionem Beneficii (Says Aquinas) the substraction, the taking away of that same benefit which he received before, the benefit of life and well-being, by Joseph's Interpretation:
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And for this purpose, hee forgets the power of that God, who brings Princes to nothing, and maketh the Iudges of the Earth as vanitie, Esay 40.23. who can set an Aegyptian against an Aegyptian, till both their names be rooted out from under Heaven;
And for this purpose, he forgets the power of that God, who brings Princes to nothing, and makes the Judges of the Earth as vanity, Isaiah 40.23. who can Set an Egyptian against an Egyptian, till both their names be rooted out from under Heaven;
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that God being the true Eagle stone, found in all places of Aegypt, whose vertue can discover and surprize all theeves and robbers of his glory, their neighbours right.
that God being the true Eagl stone, found in all places of Egypt, whose virtue can discover and surprise all thieves and robbers of his glory, their neighbours right.
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In a word, (besides that incomparable, unspeakable losse, He loved not blessing, therefore it shall be farre from him ) hee forgets the depth of that bottomelesse Pit, wherein he shall be bound (never restored) till he hath payd the utmost farthing:
In a word, (beside that incomparable, unspeakable loss, He loved not blessing, Therefore it shall be Far from him) he forgets the depth of that bottomless Pit, wherein he shall be bound (never restored) till he hath paid the utmost farthing:
And in the meane while, during this life, hee forgets that attractive vertue of unthankfulnesse, which drawes the imputation of all vices upon it selfe, to assure and ratifie such finall, such eternall destruction.
And in the mean while, during this life, he forgets that Attractive virtue of unthankfulness, which draws the imputation of all vices upon it self, to assure and ratify such final, such Eternal destruction.
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nor Riches to men of understanding, nor favour to men of skill, Eccl. 9. vers. 11. And indeed Ioseph is yet alive: Quis non carcere clauditur indigno? As there is no man, whose mortall body is not a prison to his soule;
nor Riches to men of understanding, nor favour to men of skill, Ecclesiastes 9. vers. 11. And indeed Ioseph is yet alive: Quis non carcere clauditur indigno? As there is no man, whose Mortal body is not a prison to his soul;
44 In the chiefe Butlers condition, you may see the humour of the World, (long since proverbially described by the Prophet Amos) They eate the Lambes of the flocke,
44 In the chief Butlers condition, you may see the humour of the World, (long since proverbially described by the Prophet Amos) They eat the Lambs of the flock,
and are not grieved for the afflictions of Ioseph, Amos 6. vers. 6. Nay, though Ioseph deserve very much at their hands, by imploying his profession, by spending his time, many times his fortunes, in their service;
and Are not grieved for the afflictions of Ioseph, Amos 6. vers. 6. Nay, though Ioseph deserve very much At their hands, by employing his profession, by spending his time, many times his fortune's, in their service;
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at least, Ioseph is more likely to remaine in the Pit of affliction, or to be exposed to the mercie of strangers, (Infidels perhaps, such as Ismaelites, Aegyptians ) rather than finde any favour for his kindred,
At least, Ioseph is more likely to remain in the Pit of affliction, or to be exposed to the mercy of Strangers, (Infidels perhaps, such as Ismaelites, egyptians) rather than find any favour for his kindred,
45 Whereupon wee may well conclude with those words of the Prophet Esay, in his 31. Chapter, verse 1. Woe unto those that goe downe to Aegypt for helpe:
45 Whereupon we may well conclude with those words of the Prophet Isaiah, in his 31. Chapter, verse 1. Woe unto those that go down to Egypt for help:
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If in the Cities, then (me thinkes) in Zoan, the Metropolis, the chiefe Citie (as Strabo observes;) if in Zoan, then surely amongst the Princes, the great men, the chiefe Officers:
If in the Cities, then (me thinks) in Zoan, the Metropolis, the chief city (as Strabo observes;) if in Zoan, then surely among the Princes, the great men, the chief Officers:
but otherwise, having neither wisedome, nor power, nor goodnesse, (the necessarie characters of a bountifull and munificent minde) worthy to be the object of any confidence or refuge in the day of trouble.
but otherwise, having neither Wisdom, nor power, nor Goodness, (the necessary characters of a bountiful and munificent mind) worthy to be the Object of any confidence or refuge in the day of trouble.
And therefore, since now adayes it is so much in fashion, to leane upon these staves of broken Reedes (Aegyptians I meane, so called in the Prophets language) it cannot be too often spoken;
And Therefore, since now adays it is so much in fashion, to lean upon these staves of broken Redes (egyptians I mean, so called in the prophets language) it cannot be too often spoken;
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and therefore more likely to binde up the broken-hearted, and to leade Captivitie captive: and he alone is a God of justice, weighing all things in a Ballance;
and Therefore more likely to bind up the brokenhearted, and to lead Captivity captive: and he alone is a God of Justice, weighing all things in a Balance;
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to heare the petitions of all them that call upon him, in his Sonnes Name: nay, his forwardnesse to grant our requests in spirituall matters, prevents the making of them:
to hear the petitions of all them that call upon him, in his Sons Name: nay, his forwardness to grant our requests in spiritual matters, prevents the making of them:
as those Statues and Pictures whereunto Diogenes (by a choise kind of wisedome) did commonly make requests as he passed by them, ut assuesceret frustrari postulatis; that so, by inuring and acquainting himselfe with these speechlesse denyals, hee might the better teach others, not to hope for much, to promise themselves little, to build upon nothing, to beare all crosses with a quiet minde;
as those Statues and Pictures whereunto Diogenes (by a choice kind of Wisdom) did commonly make requests as he passed by them, ut assuesceret frustrari postulatis; that so, by inuring and acquainting himself with these speechless denials, he might the better teach Others, not to hope for much, to promise themselves little, to built upon nothing, to bear all Crosses with a quiet mind;
Yet if wee patiently abide Gods leysure, if wee commit our wayes to him, and wait upon the wisedome of his appointed times, he will remember David and all his troubles, bring his soule out of prison,
Yet if we patiently abide God's leisure, if we commit our ways to him, and wait upon the Wisdom of his appointed times, he will Remember David and all his Troubles, bring his soul out of prison,
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Nay, though the Dungeon be like the Sepulchre, wherein never man lay before for such offences, offences (indeed) of others, his accusers, not of his owne;
Nay, though the Dungeon be like the Sepulchre, wherein never man lay before for such offences, offences (indeed) of Others, his accusers, not of his own;
yet, as one day, an Angell of God, a ministring Spirit, shall descend from Heaven to visit this Dungeon, to open these doores, to justifie a good cause,
yet, as one day, an Angel of God, a ministering Spirit, shall descend from Heaven to visit this Dungeon, to open these doors, to justify a good cause,
so, in this life, the same God hath ordained a Lanthorne for his annointed, and a Light for his steps, powerfull meanes to discover the wayes of darkenesse,
so, in this life, the same God hath ordained a Lanthorn for his anointed, and a Light for his steps, powerful means to discover the ways of darkness,
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whereby (no doubt) according to his promise, and the case of temporall happinesse, he will raise the poore out of the dust, that he may set him with Princes, even the Princes of his people;
whereby (no doubt) according to his promise, and the case of temporal happiness, he will raise the poor out of the dust, that he may Set him with Princes, even the Princes of his people;
he will decke his Priests with health, and his Saints shall rejoice and sing: and all this now, as heretofore, by great Courtiers, instruments of blessed memorie;
he will deck his Priests with health, and his Saints shall rejoice and sing: and all this now, as heretofore, by great Courtiers, Instruments of blessed memory;
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yet one, partly of his profession, good Nehemiah, Cupbearer to Artaxerxes, (notwithstanding the fruition and honour of his place) will looke sadly, and of himselfe make request to the King, that he may goe build up the walls of Jerusalem, and comfort his afflicted brethren.
yet one, partly of his profession, good Nehemiah, Cupbearer to Artaxerxes, (notwithstanding the fruition and honour of his place) will look sadly, and of himself make request to the King, that he may go built up the walls of Jerusalem, and Comfort his afflicted brothers.
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More particularly, God will (as hee did) give Ioseph wisedome and favour in the sight of Pharaoh, a most just, provident, gratefull, bountifull Prince:
More particularly, God will (as he did) give Ioseph Wisdom and favour in the sighed of Pharaoh, a most just, provident, grateful, bountiful Prince:
causing him (though a most unthankefull wretch) to make mention of Ioseph to Pharaoh, even then (when like a weake Politician, befooled with covetousnesse,
causing him (though a most unthankful wretch) to make mention of Ioseph to Pharaoh, even then (when like a weak Politician, befooled with covetousness,
for hee who makes another man eate the Bread of carefulnesse, doth well deserve himselfe to drinke a draught of deadly Wine, a Cup of finall indignation.
for he who makes Another man eat the Bred of carefulness, does well deserve himself to drink a draught of deadly Wine, a Cup of final Indignation.
46 In a word, to conclude all, he can turne this Water into Wine (as hee did at a Marriage) making all things worke together for the best, to those who love him:
46 In a word, to conclude all, he can turn this Water into Wine (as he did At a Marriage) making all things work together for the best, to those who love him:
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At which most glorious solemnitie, Ioseph (no question, amongst others) will be cloathed with a Wedding Garment, even that Robe of Innocence, which hee left behinde him;
At which most glorious solemnity, Ioseph (no question, among Others) will be clothed with a Wedding Garment, even that Robe of Innocence, which he left behind him;
and being found a wise Virgin, having Oyle in his Lampe, burning and shining in the midst of a darke Dungeon, shall from thence enter with the Bridegroome into his Chamber of Presence, that Imperiall Seat of incomprehensible Majestie, there to reigne with him for evermore.
and being found a wise Virgae, having Oil in his Lamp, burning and shining in the midst of a dark Dungeon, shall from thence enter with the Bridegroom into his Chamber of Presence, that Imperial Seat of incomprehensible Majesty, there to Reign with him for evermore.
Caeterum iis qui in eodem erant carcere quoties labor intermitteret• confabulanlibus (ita ul solent) miseriarum socus & s•ae damnationis causam invicem percontantibus pincerna Regi charus familiaritatem cum fusepho contra•it. Ioseph, lib. 2. Antio.
Caeterum iis qui in Eodem Erant carcere How often labour intermitteret• confabulanlibus (ita ul solent) miseriarum socus & s•ae damnationis Causam invicem percontantibus Pincerna King Charis familiaritatem cum fusepho contra•it. Ioseph, lib. 2. Antio.
Equidem crediderim (si libet divinare) peccasse eos infidelitate vel in Re•is vitam, vel in bona, aut luxuriose prodigendo aut avarè in suum emolumentum derivando. Pere. ubi supra.
Equidem Crediderim (si libet divinare) peccasse eos infidelitate vel in Re•is vitam, vel in Bona, Or luxuriose prodigendo Or avarè in suum Emolument derivando. Pere. ubi supra.
Haneslatis ratio at { que } debitum postulat ut compensatio non tantummodo aequet, sed ut superet acceptum beneficium. Aq 22. 106. 6. c. Quam diu recompensat minus vel aequale, non videtur facere gratis sed reddere ouod accepit. Ibid. Potest nihilominus retributio esse gratuita, si illud aequale aut minus tribuatur, non ut aequalitas rei constituatur sed ut gratia referatur. Greg. de Val.
Haneslatis ratio At { que } Debitum postulat ut compensatio non tantummodo aequet, sed ut superet acceptum beneficium. Aqueduct 22. 106. 6. c. Quam Diu recompensat minus vel aequal, non videtur facere gratis sed reddere ouod accepit. Ibid Potest nihilominus Retribution esse gratuita, si illud aequal Or minus tribuatur, non ut aequalitas rei constituatur sed ut Gratia referatur. Greg. de Val.
