A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 14
CHAP. XIV. The Hiſtory and Myſtery of Joſeph's State of Humiliation and Exaltation.
TO paſs by all the other particular Patriarchal Benedictions here, and pitch only, upon this of Joſeph, concerning whom we have (above all) the moſt ſtupendious Stories Recorded (ſome of which have been already related and treated on) in Geneſis, Chap. 37.39. and from thence to the end.
Firſt, His ſtate of Humiliation is held forth in many Chapters from 37. to 42. all comprized in this one Metaphorical Sentence, [The Archers ſorely grieved him,] Gen. 49.23. Hebr. Bagnali- (or Baali-) Chitſim, Lords of Arrows, Arch-Archers the word ſignifies, as is before Noted: Thoſe Archers were many; As,
1. His Barbarous Brethren, who ſold him.
2. His Adulterous Miſtreſs, who (Whore-like) Hunted for his precious Life, turning her diſappointed Love (or rather Luſt) into implacable Hatred.
3. His over-credulous and injurious Maſter, who, without any juſt cauſe, Impriſon'd his Innocent Servant.
4. The Tumultuous Egyptians, who, when pined with Hunger (in that hard and long Famine) perhaps ſpake of ſtoning him (for Locking up his Stores from them,) as the diſtreſſed people did to David, 1 Sam. 30.6.
5. The Envious Inchanters, who ſpake evil of him to Pharaoh, that by traducing him they might work him out of Royal Favour, as the Targum Jeruſal. addeth.
6. The corrupt Courtiers, who could not but look on him with an evil Eye to ſee him (an Alien Slave) over-top them, and to be Pharaoh's only and higheſt Favourite.
All theſe Arrow-maſters (as the Hebrew hath it) ſet againſt him, ſhot at him, as their Butt-mark with their Invenom'd Arrows, which were ſuch as David oft complaineth of, Pſal. 11.2. and 57.5. and 64.3. and ſo doth Jeremy, Chap. 9.3. [But his Bow abode, &c.]
Joſeph thus ſhot at bears a various Reſemblance. As,
1. Chriſt, whom the Scribes and Phariſees (thoſe Arch-Archers) levell'd many a Poiſonful Arrow againſt, &c.
2. The Church of Chriſt, Amos 6.6. which in all Ages hath been ſhot at by her Implacable Enemies, and yet her Bow abides in ſtrength, &c.
3. Every true Chriſtian, more eſpecially the Miniſters of the Goſpel of Chriſt (who are the greateſt Eye-ſore to the Envy of Hell, as being moſt prejudicial to the Kingdom of Darkneſs; both theſe are miſchievouſly ſhot at by that Triumvirate or Tripple League of Arch-Archers, Fleſh, World and Devil: Many fiery Darts are ſhot againſt them, and they therefore need the whole Armour of God, Eph. 6.12, to 19. That their Bow (which is either the Grace or the Providence, or the unchangeable Decree of God) may abide in ſtrength, without warping or ſtarting aſide: Gods Goodneſs in Joſeph's Innocence and Patience was more powerful than all the wickedneſs of all thoſe Arch-Archers his reſtleſs Adverſaries.
4. The Devil hath his Archers to ſhoot at good Men both in Adverſity and in Proſperity, as at Joſeph here. Satans firſt Archers (to wit, his Barbarous Brethren) ſet upon him like ſo many Thieves and Robbers, or Highway-men in the Highway, ſtrip'd him of his gawdy Coat, would have cut his Throat, did caſt him into a Pit, and after ſell him for a Slave into Egypt, ſo brought him firſt from under his ſtate of Freedom, and indulging Favour in his Fathers Family, into a ſtate of Bondage and Slavery to Heathen Strangers in a far and Forreign Country, where Satan ſet upon him his ſecond and third Archers, to wit, both his wanton and wicked Miſtreſs, and his credulous and cruel Maſter in his Adverſity and Servitude, all which time was Joſeph's ſtate of Humiliation: And when God (who is an over-match for the Devil at all times and turns) had by his Almighty power wrought Joſeph out of his Adverſity, and brought him into Proſperity, and that by the ſelf-ſame means (of Dreams) for which he was thus Humbled, he was Advanced, even then in this his Higheſt State of Exaltation Satan ſet upon him his Arch-Archers, to wit,
1. His mutinous Multitude for breaking into Joſeph's Store-houſes of Corn, when pinched ſore by the long-laſting Famine, as Hunger (we ſay) will break Stone VValls. And,
2. His Envious Inchanters, who were out-ſtrip'd by him in their Art of Divination and Interpretation of Dreams. Yea,
3. The Malicious Courtiers of Pharaoh, who muſt needs malice him in their Emulations to ſee a Stranger an Hebrew Servant, and the Court-Marſhal's Slave preferr'd to higher Honour than themſelves in their own Native Countrey and Royal Court. Thus no State is ſafe from Satans Archers, but his fiery Darts he lets fly both in Adverſity and in Proſperity.
Having done with the firſt of the Devils Archers, who ſhot Joſeph into Adverſity at the firſt, to wit, his Barbarous Brethren: (whereof at large above) there is but one Enquiry more to be Anſwered, and then come we to ſpeak of all the following Archers both in Joſeph's ſtate of Humiliation, and his ſtate of Exaltation.
The Grand Enquiry is, Whether the Patriarch Jacob were ever acquainted with the brutiſh Behaviour of Joſeph's Barbarous Brethren againſt him in all the aforeſaid.
Anſwer the firſt, Some are of Opinion, that Jacob never knew of his Sons Treachery and Cruelty againſt Joſeph: So Ramban, Calvin, Mercer, &c. do think; alledging,
1. That Joſeph was both more Charitable to his penitent Brethren, and more Chary of his good old Fathers Content and Comfort, than to trouble either them or him with relating to him an old fault, which now God had ſo marvelouſly over-ruled and ordered, both for all their great Advantage, and to his own greateſt Advancement.
2. His Brethren repented of their Sins, Gen. 42.21. [Crying, we are verily guilty] and had they not all repented of their Sins, they had not all been bleſſed by Jacob, Gen. 49.28. and as they had repented of this Sin, ſo Joſeph had remitted it; as appears Gen. 50.16, 17, 18, 19. and therefore had not related to his Father, what he had remitted to them, &c.
3. As Joſeph forbore to turn Informer againſt his penitent Brethren to their Father about that foul Fact he had forgiven them; ſo to be ſure thoſe Brethren would not turn Informers againſt themſelves, [Nemo tenetur prodere ſeipſum] No man is bound to betray himſelf, ſaith the Language of the Law, which is a Voice conſonant to the Language of Reaſon and Equity.
4. But that Allegation which ſeems to have moſt cogency in it, is, that had Jacob known any thing of that general Conſpiracy of all his Sons, for Killing, for Famiſhing, or for actual Selling their Brother Joſeph, &c. He would have given ſome Touch (at leaſt) upon it, as he doth the particular Faults of Reuben, Simeon, and Levi, in his laſt Funeral Oration to them, Gen. 49. wherein he might more probably brand them all for Villains, rather than Bleſs them all for Patriarchs. Unto all which I may add,
5ly, That the Scripture ſpeaks expreſly, how Jacob did hear of Reuben's Inceſt, Gen. 35.22. [and Jacob heard of if] to which the Greek Verſion addeth, and it appeared evil in his ſight; this neceſſarily preſuppoſeth a knowledge of it, as likewiſe do Jacob's words to Simeon and Levi, Gen. 34.30. [Ye have made me to ſtink, &c.] that he muſt therefore know of their Cruelties: But we have no ſuch Intimation of Jacob's knowing this, notwithſtanding all theſe five Reaſons aforeſaid. The other Opinion, [That Jacob could not be altogether ignorant of the Tranſactions 'twixt Joſeph and his Brethren in that horrid Conſpiracy] ſeems to me not ſo much improbable upon theſe Grounds.
1. Jacob was a Prophet, and he, who knew things to come ſo far off as were about two Thouſands of Years, even to the coming of Shiloh, Gen. 49.10. by his Spirit of Prophecy, could not well but be able by that ſame Spirit to look back and behold that thing which was done comparatively but the other Day: as the Prophet Eliſha ſaid to his Servant, [Went not my heart with thee? &c.] 2 King. 5.26. that is, knoweſt thou not, how I have an extraordinary Spirit, whereby I know all thou doeſt in my Abſence, though thou ſeek to conceal it from me: the ſame might Jacob ſay to his Sons, that in Spirit he had diſcerned all they had done to Joſeph.
'Tis true, It may be objected here, that the Prophets did not know all things at all times, as, 2 Sam. 7.3. and 1 Sam. 16.6, &c. Yea, Eliſha himſelf ſaith, The Lord hath hid this ſame thing from me, 2 King. 4.27. And again, He knew not where the Hatchets Head was ſunk, 2 King. 6.6.
Anſw. It is readily granted, that God might alſo hide this matter of Joſeph's Miſchief from his Father for Thirteen years together (notwithſtanding that Jewiſh Fable, how Serah (Aſſer's Daughter, Gen. 46.17. ſo Jacob's Niece or Grandchild) told Jacob her Grandfather, that her Uncle Joſeph was alive, for which good office, ſay the Hebrews, ſhe was tranſlated alive into Paradiſe) otherwiſe Jacob had not mourned for Joſeph when his Sons did deceive him with the blood of a Kid in ſtead of Joſeph's Blood, as he had deceived his Father with the fleſh and skin of a Kid, in ſtead of the fleſh of Veniſon and his own Skin, Gen. 37.32. &c. 27.16. and Thirteen Years after this, had Jacob ſtill known of this, he would not have ſwooned at the Tidings of Joſeph's Life, Gen. 45.26. 'twas a long time for Jacob to be mourning for Joſeph, as if Dead, which his unnatural Sons impoſed upon their too credulous Father; firſt, they cauſe his woe, and then came to comfort him, Gen. 37.35. Miſerable Comforters!
2. Conſidering how Joſeph nouriſhed his Father and his Family ſeventeen years before his Fathers Death (as his Father had nouriſh'd him ſeventeen years before his Sale, Gen. 37.2.) for Jacob was 130 years old when he had his happy meeting with Joſeph, Gen. 47.9. and living with him ſeventeen years after, he was 147 years old when he died, v. 28. now it can ſcarce be probable, that though Jacob were kept in the dark the firſt Thirteen years about this Matter, that it ſhould be ſtill concealed the next Seventeen years too, (which was the ſweeteſt part of Jacob's Life) ſeeing the Selling Sons repented, and the Sold Son advanced, as after.
Beſides, 3. 'Tis probable alſo Jacob had a jealouſie, that his Sons had told him a Lie, when they ſhew'd him Joseph's Coat, as though ſome Beaſt had devoured him, Gen. 37.32. and 'twas but rational, that he muſt ſuſpect the truth of their Story herein, ſeeing he could not be Ignorant both of their Envy againſt him (for his Gifts and Goodneſs) and of their Hatred to him, Gen. 37.4, 11. ſo that they could not ſpeak peaceably to him; The hated will be harmed by the haters when opportunity ſerveth: Therefore Jacob was juſtly jealous that they conſulted his Ruine, which admits of a double Demonſtration.
1. This Jealouſie of Jacob concerning his Sons, is ſuppoſed to be one Reaſon why he was ſo loth to let Benjamin go with them to Egypt, ſeeing his ſending Joſeph to them upon a Viſit had ſuch a ſad Succeſs: Compare Gen. 37.13, 18. with 42.36, 38. He was afraid, v. 4. leſt miſchief ſhould befall him: Judicious Pareus perſonates here diſtreſſed Jacob, as ſpeaking thus: I have now none left of my dear Rachel but Benjamin, I ſhrewdly ſuſpect that ye have bereaved me both of Joſeph and Simeon, both whom I fear ye have Slain: Suppoſe Simeon be alive and in Hold (as ye ſay) for a Spy, yet hath he been a naughty Son in making me ſtink among all my Neighbours by his bloody Butchery upon Shechem, Gen. 34.30. I will not therefore exchange my only Hopeful Son Benjamin for him; beſides, the Journey is dangerous, and ye are wicked, who perhaps have kill'd Joſeph, (who was ſent to you) your ſelves, and now ye pretend, that Simeon is Impriſon'd by the Prince of Egypt (whom poſſibly, in ſome rude ſquabble, ye have kill'd alſo) and now ye deſign to take off Benjamin alſo: as I never ſaw Joſeph more, after I ſent him to you, ſo ſhall I never ſee Benjamin more ſhould I ſend him with you: Let who will go and releaſe Simeon, my dear Benjamin I will not venture. All this doth Evidence, that Jacob was not altogether Ignorant, but had (at leaſt) a preſumptive knowledge of their Treachery to him about Joſeph, which he makes more plain by ſaying, Gen. 43.14. [If I be Robbed of my Children, I am Robbed,] As if he had ſpoke thus, If by your Importunity, as ye have Robbed me of both Joſeph and Simeon, ſo ye Rob me of my Benjamin alſo, the will of the Lord be done, Eſth. 4.16. Act. 21.14. But the ſecond Evidence is, Jacob look'd upon his ten Sons as a company of Liars in telling him that Tale, that Joſeph was Dead; and therefore when they came to acquaint him with a Truth, that Joſeph was alive, 'tis expreſly ſaid, that he believed them not, Gen. 45.26. This is the juſt Reward upon all Liars, that they ſhall not be believed when they tell the Truth: They had crack'd their Credits with their Father in impoſing upon his Credulity, that ſome evil Beaſt had devoured Joſeph: and now he knows not how to give credit to them in a matter of truth, which he can hardly believe, partly, upon this account, and partly, becauſe he feared the News was too good to be true. For, Tarda ſolet Magnis Rebus adeſſe Fides.
Men, eſpecially Men in Miſery, very hardly have a Faith for an unexpected Mercy; more eſpecially, if very Great.
The Fourth Ground of its probability that Jacob was not altogether ignorant of Joſeph's Sale, drawn from the ſenſe that ſome put upon Joſeph's Title or Epithete Jacob gives him in his Laſt Will and Teſtament, ſlyling him [one ſeparate from his Brethren,] Gen. 49.26. that is, Joſeph was a Nazar in this, that he did ſeparate (as the Hebr. ſignifies) himſelf from the evil Manners of his Brethren (for which he complain'd of them to Jacob) ſo his Father could not but both ſuſpect and expect they would do him ſome Miſchief (if ever he came kindly into their Clutches) for this, and his other reputed Provocations unto their prejudiced Minds.
The Fifth Ground hereof (to be ſhort) is, His Brethren's words to Joſeph after Jacob's Death, Gen. 50.16. [Thy Father commanded (ſay they to Joſeph) that thou ſhould forgive the Sin of thy Brethren, &c.] If this was true, it neceſſarily implies, Jacob knew what their Sin (he would have pardon'd) was; But of this more afterwards.
A Sixth may be added, If Joſephus be but Authentick in ſaying, that Jacob was not altogether ignorant of Joſeph's Misfortunes, and after the bloody Coat was ſhewn him, he ſtill hoped for better Tidings, ſuppoſing his Son was only taken Captive, and would be heard of, &c. Joſ. Antiqu. Lib. 2. Cap. 3. Pag. 30. where he tells a large Story.
2dly. Beſide Joſeph's Barbarous Brethren, his wanton Miſtriſs was another Arch-Archer, which the Devil employ'd to ſhoot moſt invenom'd Arrows againſt him: The occaſion was this, Poor Joſeph was Sold for a Slave by his Brethren to Strangers; ſome ſay, ſundry times, from hand to hand was he teſs'd. (1.) To the Iſhmaelites. (2.) From them to the Midianites, (3.) From them to the Medanites (who deſcended from Medan the Son of Abraham, Gen. 25.1, 2 Brother to Midian) Gen. 37.25, 28, 36. but I rather judge they were all one Company, as before: However theſe Merchants, (though they bought this Jewel (better than all their Spices) for an old Song, as we ſay; yet) undoubtedly Sold him for a vaſt price to Potiphar, Pharaoh's Provoſt-Marſhal. Little did Joſeph know what God was working, while he ſuffer'd his Servant (though a young one) to be thus juſtled (as the Phraſe is) from Wigg to Wall, thus paſſed (in poſt-haſte) from Poſt to Pillar, from one Purchaſer of him to another; and by a marvelous Providence to this Potiphar; Joſeph muſt be here humbled, that he might be hereafter exalted: Therefore is he not Sold to a Common Huckſter, or Kid-napper of Slaves, or to any Country-Clown, but to a Courtier, a Commiſſion-Officer in Pharaoh's Court, that ſo a paſſage might lay open for his future Preferment.
NB. Could we but have a little more Line of Patience, waiting till God make all Ends of his Work meet together; Divine Providence is not to be doubted of, becauſe we preſently perceive not the plain Reaſons of its many paſſages: we ſay, Women and Children ſhould never have the ſight of half-done Deeds, whether thoſe of Painters, or thoſe of Carpenters: The firſt Product of the Bear-whelp is to the Eye nothing elſe but a deformed lump, yet, the Naturaliſt ſays, [Urſus foeturn Deformem lambendo figurat] The Bear licks it into a better ſhape: How much more may the moſt Wiſe God (who commandeth Light to come out of Darkneſs, 2 Cor. 4.6. who cauſed the firſt confuſed Chaos to come forth into a Comelineſs, wherein he could at the firſt ſtep have Created all things; the Spirit of God hovering over, and hatching out every Creature, as the Hen doth her Chickens, Gen. 1.1, 2.) can cauſe to come forth a moſt beautiful Church out of our preſent Confuſions, as be did a moſt beautiful World out of that primitive Chaos. 'Tis an excellent Obſervation of Dr. Reinolds on Pſal. 110.5. that, As a Man, by a Chain made up of divers Metals, (ſome of its Links framed of Gold, others of Silver; ſome of Braſs, others of Iron, &c.) may be drawn out of a Pit (as Jeremy was with Cords, Jer. 38.12.) ſo the Lord, by a contexture and concurrence of ſeveral ſubordinate Diſpenſations of Providence (which even ſeem to have no manner of Dependency one of another, or natural Coincidency one with another, as the Links of the Chain really have) hath oft-time wrought and brought about the Deliverance and Exaltation of his Servants, that it might appear to be the work of his own hand, and of his only: Oh how wonderful is every ſtep of Providence in all theſe Paſſage…!
1. Concerning Joſeph himſelf, who muſt firſt be Humbled (the very Method God took with David, making him firſt as a weaned Child with Afflictions, Pſal. 131.2.) and then exalted him.
2. Concerning Jacob, his Father, who was taught (in Joſeph's Sale) and all other Parents not to over-love Creature-Comforts, for that is the high-way to over-live them, as Jacob thought he had done his Joſeph, whereby he was excited to fix his Affections more upon heavenly Objects that cannot periſh: And,
3. Concerning Joſeph's Brethren, who by this very means of their Selling Joſeph into Egypt, were, when Famiſh'd out of Canaan, brought into that (long ago accurſed) Country of Cham, or Egypt, where their Poſterities ſuffered moſt hard and long Bondage, which happened (as is ſuppoſed) for this very Sin of their Progenitors, in their ſelling Joſeph thither.
Then the laſt Buyer, or Purchaſer of poor Joſeph, the Slave, was Potiphar, whom Moſes deſcribes by a double Denomination.
1. By [Saris] which the Septuagint reads foreign, an Eunuch; but ſuch a one he was not; for he had both a Wife that tempted Joſeph, Gen. 39.7, 9, 12. and alſo a Daughter, Joſeph after married, Gen. 41.46. as ſome ſenſe it from the Affinity of the Name; therefore he could not properly be a guelded Man, as Iſa. 56.3, 4, 5. and Matth. 19.12. where the ſame word is ſo uſed; but becauſe Eunuchs were Chamberlains to the Kings Women, Eſth. 2.3. and 4.4. as Harbonah was to King Ahaſuerus, Eſth. 7.9. and conſequently Courtiers; therefore it became a Name of Court-Honour or Office; ſo we well read it an Officer of Pharaoh.
2. By [Shar-Hitbachim] which ſignifies a Prince of the Slaughter-men, becauſe he had (as Keeper of the King's Priſoners) the chief Authority over all Malefactors, and was to ſee Execution done upon them, as a Sheriff with us; therefore 'tis read, Captain of the King's Guard: To this great Courtier (who had a double Office at Pharaoh's Court) was poor Joſeph providentially Sold (and not to any mean Man) for to be his Slave or Servant. Now Moſes mentioneth a double Humiliation of Joſeph, together with a double Exaltation of him, both as Preludes and Preſages of that grand Preferment God conferr'd upon him alter all.
Firſt, He, being Sold by the Merchants of Midian to this Egyptian Courtier, was at firſt employed as a vile Drudge to him, that Gypſy-Lord uſing this white and beautiful Boy no better than our Engliſh Lords do now their Blacks, whom they make the Skullions in their Kitchens at firſt. God then ſteps in to mitigate Joſeph's Affliction, and to make his Servant of a Slave or Servant, to become by degrees a Maſter; firſt, in Potiphar's Palace; and ſecondly, in Potiphar's Priſon. Firſt, In his Palace and Family; Moſes mentions three Cauſes of this mutation from a Servant to a Maſter: The firſt is Principal, Primary, and Efficient; the other two were as Auxiliaries, ſubſervient Adjutories.
1. The Preſence of God was the prime Efficient Cauſe of Joſeph's Proſperity even in his loweſt and hardeſt Adverſity, Gen. 39.2. the Lord was with him, and made him a proſperous Man, &c. All men have God's Eſſential Preſence. Enter, praeſenter, Deus hìc & ubi que patenter.
But only Godly Men have God's gracious Preſence; ſuch an one was Joſeph, whom his Father Jacob had religiouſly Educated, and with whom (through God's Bleſſing) that Divine Tincture (received) likewiſe remained: His brutiſh Brethren did bereave him of his Embroidered Garment, but they could not rob him of his inherent Holineſs, of his infuſed and imprinted Grace and Godlineſs: He brought this along with him into Egypt, and retain'd it even in the worſt of his Slavery; and whitherſoever Grace goes, thither God goes, and whereſoever Grace ſtays, there God ſtays. The Lord is with us, while we are with him, 2 Chron. 15.3. As Joſeph had God's Grace, ſo he had God's Favour, and God's Favour was the Fountain from whence did flow that Happy Succeſs in all his Undertakings, and that Foundation whereon it ſtood: His Piety (through Divine Favour) procureth and produceth his Proſperity. Joſeph, though now a Slave, leads ſuch a Convincing Life (which was the 2d) Cauſe of his being made a Maſter in his Maſter's Houſe) that Potiphar ſaw, not only that Jehovah was with Joſeph (according to the Hebrew reading) v. 2, 3. but alſo, that God's Providence made him a proſperous Man, Hebr. Iſh-Matſliach, Homo boni pedis, as his Father Jacob had been to Laban, Gen. 30.27, 30. his very coming on his feet into his Houſe, and his doing (though but Drudgery-work) was wonderfully bleſt with Succeſs. This his Maſter ſaw by the effect; who, though he knew not the True God, yet acknowledg'd, that God was the Giver of Proſperity, and that Piety is ſo pleaſing to God as to be bleſs'd by him with Proſperity; yea, and that Potiphar's Affairs became proſperous Improvements even for the ſake of Pious Joſeph.
The third cauſe was, Potiphar did not only ſee his Service made ſucceſsful (by a Divine power over-ruling Humane Affairs) but alſo his Patience and Humility under all his Servile Labours: 'Tis ſaid, [He abode in the Houſe of his Lord and Maſter,] that is, he did not run from him, as many evil Servants do, 1 Sam. 25.10. Though his Service was ſevere and ſlaviſh, and therefore (one would think) to ſuch an Ingenuous Mind, and tenderly Educated Body, and to the Cocker'd Son of ſuch a Mighty and Wealthy Patriarch ſeem'd unſufferable; notwithſtanding Joſeph neither murmurs againſt God, for laying upon him ſo cruel a Croſs, nor mutters againſt his Maſter though an Egyptian to whom he was his Drudge and Bond-ſlave, though of himſelf an Honourable Hebrew. He doth not, like Rivers damm'd up, break his Banks, nor as refractory and unruly Bullocks break his Bands. Joſeph doth not break away from his Auſtere Slavery, as many Ro…ues and Runagates run away from their Maſters: He runs not away Home to his Father Jacob, which many (in his Circumſtances) would have done: But good Joſeph doth patiently and humbly ſubmit to the Hand of God, which for the preſent had brought him into that Houſe of hard Bondage in Egypt, that Iſrael afterward were afflicted in for two hundred and fifteen years, not daring to break out from under it, till Gods time came to deliver them. Moſes ſaith, [Vahi Be Beth Adonau Hamitſri, He was, or remained in the Houſe of his Egyptian Lord,] Gen. 39.2. that is, he quietly bore his Bondage (and ran not away to his Father again) for his full time till God ſet him free: All this Excellency his Maſter ſaw to his Amazement and Conviction, Joſeph's faithfulneſs (God having all Hearts in his own Hand, Prov. 21.1. and faſhioning them to his pleaſure, Pſal. 33.15. as he did the Great Kings towards Nehemiah, Neh. 2.4, 5.) procureth Potiphar's Favour, Gen. 39.4. and God giving him to find Favour and Grace in his Maſters ſight, Potiphar hereupon (as the Hebrews ſay) raiſeth Joſeph from a Skullion to a Page, from a Page to a Chamberlain, and from thence he Advanced him to be the High and Chief Steward of his Houſe: This is the leſs improbable, ſeeing 'tis expreſly ſaid, that Joſeph miniſtred to his Maſter, ver. 4. In our reading 'tis [ſerved him,] but the Hebrew word there is [Sharath] not [Gnabad] which latter ſignifies a more Servile and Slaviſh Service (as that of Bond-ſlaves.) Thus David ſaith, that Joſeph was ſold for a Gnebed, a Slave or Servant, Pſal. 105.17. but when he comes to deſcribe thoſe that ſhould ſerve him in his own Houſe and Court, Pſal. 101.6. then he uſeth Sharath, [the upright ſhall miniſter to me,] which word is always uſed to expreſs ſome Honourable Service, even that of Freemen, Iſa. 60.7. yea, and that of Publick Office both in Church and State: Seeing therefore Moſes uſeth this very word [Sharath] to expreſs Joſeph's ſerving his Maſter, and that after he had found Grace in his Maſters ſight, it plainly implies, that Potiphar now look'd no more upon Joſeph as a contemptible Three-half-penny Slave, good to nothing ſave to ſordid Drudgery, but gives him then more Honourable Employ, a Miniſtration of freer and Nobler Service differing from Slavery, and ſo he roſe gradually to be made Vice-Maſter in the Family, his Maſter (ſeeing all his undertakings ſo ſignally ſucceſsful) committed the whole care of all his Concerns both in City and Countrey, taking no care himſelf for any thing ſave only for Eating and Drinking: Thus far Joſeph's Bow abode in ſtrength: He that was hated of his Brethren, yet was favoured of ſtrangers, and ſo highly Favoured, as to be highly Advanced: Not only here by Potiphar, who made him his Vice-Maſter, but alſo after by Pharaoh (Potiphar's Maſter) who made him his Vice-Roy.
Inferences hence be, 1. God loves to Act by a way of his own, working all by contraries. Thus God brought Joſeph through the moſt deſpicable Slavery into moſt High Advancement: He Dream'd of the latter, but never Dream'd of the former. Yet this was Gods method the more to commend his Mercy, he makes the way to Heaven by Hell Gates.
The ſecond Inference hence is, God the Creator ſupplies the want of Creatures to comfort his Servants in diſtreſs: 'Tis ſaid expreſly, [God was with Joſeph] but Jacob was not with him, No, he was ſtoln and ſold away from his Father into a ſtrange Land: Yet the want of his Earthly Father was ſweetly ſupplied by the preſence of his Heavenly Father, who furniſh'd him with Prudence, Piety and Proſperity to allay the ſmart, and to dulcifie the bitterneſs of his ſad Adverſity. Let none then in their loweſt Eſtate deſpond therein, provided they be pious, ſuch as own God, God will own them, Deut. 26.17, 18. He will not deſpiſe them in their Affliction, Pſal. 22.24. but his Eye is upon them, &c. Pſal. 34.18, 19. 2 Pet. 2.9.
Inference the third, wait Gods time for Deliverance, which is alway the beſt time, as Joſeph did here; who remained in the Houſe of this Egyptian Lord about eleven years, for he was ſeventeen years old when he was ſold, Gen. 37.2. and he was thirty years old when he ſtood before Pharaoh, Gen. 41.46. If his two years Impriſonment be added to his eleven years Service, it makes up the number of thirty, made up of thirteen and ſeventeen, Joſeph waited till his Word came, Pſal. 105.19. He ran not away from his Service, for therein he would have offended his God, who at this time would have him a Servant, and therein he ſhould have been injurious to his Maſter, who had bought him with Money: And had he been taken in the Flight, he would then have had double Irons deſervedly put upon him: This would have been a ſhunning the Smoke, but running into the Flame, and with Aeſop's Fiſh, a leaping out of the Frying-pan into the Fire.
The fourth Inference, Though God hateth ſin, yet he permits it, as theirs in the Sale of Joſeph, becauſe he can over-rule it, and cauſe it to ſerve his own Glorious Ends. Oh how was poor Joſeph's Ruin plotted by his Brethren! yet God orders both their malice and his miſery to become the means of moſt marvellous Mercy: God is ſo good that he can convert the greateſt evil into the greateſt good, extracting weal out of woe. This may comfort us againſt the Plots of the wicked, which God cauſes to produce Effects contrary to their Intentions, &c. Thus as God deliver'd Joſeph out of the Hands of his Barbarous Brethren, that they could neither ſlay him with the Sword, nor famiſh him in the Pit; but Reuben and Judah (two of the Conſpirators) are Gods Inſtruments to have him Sold as a Slave into Egypt: So God was with him there, and deliver'd him from his Slavery, and made him of a Slave or Skullion to become an High-ſteward, the ſecond-man in his Maſters (Potiphars) Houſe, as after he became the ſecond man in King Pharaoh's Kingdom, and that by the very means of Dreams too, which was the chief means whereby he was brought into all his Troubles, but (ſaith St. Stephen) God ſaved him from them all, Acts 7.9.
When Joſeph was advanced thus from the loweſt Employ to the higheſt Office in his Maſters Houſe, that envious one the Devil took this occaſion (aforementioned) for his Arch-Archers to ſhoot his fiery Darts and fatal Arrows at him, as now being a fairer mark (up aloft) for him to hit. The ſame Devil who had driven Joſeph's Brethren before to hate him, now drives his wanton Miſtreſs to love him, and that with a luſtful love: The Temptation on her part was, ſhe ſaw Joſeph was a goodly perſon and well favoured, Gen. 39.6, 7. being the Beautiful Son of the moſt Beautiful Rachel; this expos'd him as a fair mark for the Tempters Arrows: Beauty is a Baneful Bait; and Luſt is ſharp-ſighted: 'Tis dangerous to gaze with carnal Eyes upon a fair Face either in Man or Woman: How many have died of a Wound in the Eye, which Satan oft improves as a Burning glaſs to ſet the Heart on Fire? No one means hath ſo enriched Hell as Fair Faces have done; we ſhould therefore take heed, that our Eyes become not Loop-holes of Luſt, and Windows of wanton wickedneſs; to prevent this, we muſt make a Covenant with them, as Job did, Chap. 31.1. Pray againſt the abuſe of them, as David did, Pſal. 119.37. and curb them from looking and luſting after Forbidden Fruit and Fleſh, as Nazianzen did, who (as himſelf ſaith) had Learned [foreign] to nurture his Eyes unto ſobriety: None of theſe things had Joſeph's wanton Miſtreſs done: 'Tis ſaid expreſly, [His Maſters Wife caſt her Eyes upon Joſeph,] Gen. 39.7. that is, ut vidit periit, ſhe looked and luſted; the Devil threw his Balls of Wild-fire through the Window of the Eyes into her Heart, and ſet it all on Fire; ſhe did not ſhut up the Cinque-ports to ſecure her ſelf from the Invaſion of her Enemy. Her five Senſes lay open for the Adverſaries free entrance on her part. Viſus, Colloquium, Contactus, Oſculum, Concubitus, in ſuch a caſe do too frequently follow one another: She caſt her Eyes upon him, this firſt Inflam'd her, but when ſhe laid her Hands upon him, this more Inflam'd her, and ſet her agog as it were: We may ſuppoſe that her ſollicitations to that ſinful ſin were gradual, and not (at the firſt) in downright Terms of Expreſſion, but ſhe began with a favourable Aſpect upon him; her Eyes being as the Bellows to blow up the Flame that was now as a Fire (of Hell) burning in her Heart, as Virgil ſaith of Dido's caſting her Eyes upon Aeneas. Spectando nequit expleri, Ardeſcit que Tuendo.
She could not ſatisfie her ſelf with looking, but with it luſted. Then her ſmiling looks became wanton Glances beyond the bounds of Modeſty; thence ſhe proceeded to practice ſuch Familiarity and Friendſhip with him as was below the Honour of a Lady to her Servant: Then ſhe ſcatters now and then (in this abaſing of her ſelf to him) ſome wanton words of unchaſt Intimations: At laſt ſhe comes up to that frontleſs and ſhameleſs Impudency of barely and baſely ſolliciting him [to lye with her] which was the mark ſhe (the Devils Archer) ſhot at in all her foregoing flatteries, all which Moſes thought meet to expreſs in one word as enough: This was undoubtedly a moſt perillous Arrow (pointed in the Devils, that Blackſmiths Forge, and Poyſoned with the worſt Venom in Hell) ſhot at good Joſeph, if all Circumſtances be but well conſidered; As,
1. Theſe that concern the perſon tempted, Joſeph was now about twenty ſeven years old, in the Flower of his Youth (which is the moſt ſlippery Age of Mankind) his Bones were full of Marrow, his Body full of Juice, and his Veins full of Blood, he was a Florid fair young Man, of a Sanguine Complexion (which, Naturaliſts tell us, is moſt Effeminate) and had a ſound Body (as well as a comely Countenance) whereon Auſtin deſcants, [Quò magìis Corpus ſanum eſt, eò magìs morbus libidinis inſanit.] The ſounder the Body is, the ſtronger is the Diſeaſe of Luſt in that Body: Youth is warm, prone and ſtrong to Carnality, yet weak to withſtand it.
2. Conſider the perſon tempting, it was his Miſtreſs, a Lady of Honour in Pharaoh's Court, who ſollicited her Servant: It might ſeem unreaſonable that the kind Reſpects of a Miſtreſs, (ſo freely offered) ſhould in the leaſt be deſpiſed by a Servant, who is rather obliged by all means with the greateſt gratitude to accept of them: Thus wanton and wicked Servants would have thought, if Unchaſt and Incontinent.
3. Conſider the wages this Lady might probably promiſe Joſeph for complying with her in this wicked work: She might wheedle her Servant with promiſing to promote him to greater Wealth and Honour by her Influence upon his Maſter.
4. Conſider the opportunity, he might have Embraced her Motion and her ſelf too with ſecreſie and ſecurity, for they two were left alone, her Husband (Potiphar) and all his Servants were gone abroad to Solemnize ſome Feſtival day (as Joſephus affirmeth) his Wife, feigning her ſelf ſick, ſtaid at Home, to have the fairer opportunity for her private Attempt upon Joſeph.
5. Conſider alſo the Importunity that this Temptation was not offer'd once only, but often, yea, Jom, Jom, Hebr. Day by Day; His Miſtriſs gives not over upon the firſt Repulſe (having not only her Eyes full of Adultery, 2 Per. 2.14. but alſo her heart hot as an Oven, Hoſ. 7.7. and belching out flames as if it had been Mount Aetna) did daily invite him, ſollicit him, provoke him, and laid in Ambuſh to entrap him; inſomuch that Joſeph's Heart muſt ſeem harder than the hardeſt Rock to the Eyes of carnal Reaſon; If it could not be pierced by this Arrow of carnal Concupiſcence ſhot out of the Devil's Bow (by this his Arch-Archer) at Joſeph's Heart, and ſo oft inforced and inculcated upon him. 'Tis a wonder, that Joſeph did not at length fall under the force of this Temptation, being ſo inceſſantly aſſaulted with it. Seeing, foreign. Gutta cavat Lapidem non vi, ſed ſaepè cadendo:
Drops make Impreſſion, not by force of one;
But by their frequent falling on a Stone.
Notwithſtanding All this, Joſeph's Bow abode in Strength, &c. for his Continency conquer'd the Temptation by two means;
(1.) By a peremptory rejecting (upon ſolid Reaſons) that heinous offer 'tis ſaid, v. 8. [but he refuſed] and ſo would but ſew (of his years) have done: Oh how many wanton and wicked young Men (about his Age of 27 years) would with both hands have embraced this offfer'd Opportunity with leſs Importunity, and would have committed (as they wickedly call it) this ſweet Sin with ſo much Secrecy and Security, &c. As the Youngſter in Terence fooliſhly ſaith [Shall I let ſlip ſuch a deſirable and ſo unexpected an opportunity? Then ſhould I indeed be a Fool in grain, &c.] yet chaſt Joſeph abhors the offer, renouncing it, not by one word only, ſaying No, I will not do it; but he further aſſerteth, [I may not, I dare not, I cannot do it] rendring cogent Reaſons, and pregnant Arguments for his refuſal, v. 9. As,
1. That his own Relative State required him to refuſe if, ſhewing how his Condition (of being a Servant) commanded him to abhor all Ingratitude and Treachery: My Maſter (ſaith he) hath been ſignally good to me, and hath conferr'd a mighty Truſt upon me, even of his whole and of his All: I have ſworn to him the Oath of Fidelity; therefore ſhould I be an ungrateful Wretch and a Treacherous Villain, if I (forgetting both my Duty to him, and his Mercy to me) ſhould be ſo ſinfully evil to him, as filthily to Violate his Honourable Marriage-Bed.
His Second Argument whereby he repells the Temptation is drawn from his Miſtriſs's Relative State, [As I am Potiphar's Servant, ſo thou art his Wife, joyned to him in that Holy Band of Wedlock; 'tis neither in thy power nor in mine to break that ſacred Band: Though my Maſter hath committed all his Family to my power, yet hath he given me no power over thee; for power over the Wife is ſeated only in the Husband, 1 Cor. 7.4. Therefore if thou would'ſt Bed with a Man, then go Bed with thy Husband.
His Third Argument is from the heinous Nature of the Act of Adultery, calling it a great wickedneſs, as indeed it is in divers reſpects.
1. As it breaks God's Seventh Commandment, Thou ſhalt not commit Adultery; And,
2. The Eighth too [Thou ſhalt not Steal] 'tis the worſt ſort of Theft, as it is a ſtealth of the beſt, of the firſt real Bleſſing beſtowed on Man as ſoon as he was Created; Adultery is a Theft; therefore of that which is moſt precious, (a Wife) and ſhould be moſt peculiar to the owner, as Joſeph intimates to his Miſtriſs here.
3. 'Tis double Injuſtice, not only as it ſteals a Spurious Heir into a Man's Eſtate, (or at leaſt thruſts Baſtard-Brats in for a Portion among legitimate Children) but alſo as it wrongs the Husband notoriouſly of his Property: Therefore Jealouſie of Injury herein doth raiſe the rage of a man to ſuch an height that it cannot be allayed without Revenge, Prov. 6.34, 35. Hereupon Joſeph argues thus againſt his Tempting Miſtriſs with an Argument of Juſtice, [My Maſter hath committed all his Goods (but thee) to me, and therefore for me to meddle with thee, would be tranſcendent and notorious Injuſtice.
4. 'Tis Sacriledge, eſpecially in ſanctified ones called to be Saints, 1 Cor. 1.3. for the Bodies of ſuch are Temples of the Holy Ghoſt, 1 Cor. 6.19, and to turn the Temple of God into the Devil's Brothel-houſe, by carnal Copulation adulterouſly, is no better than Prophane and Abominable Sacriledge.
5. 'Tis the baſeſt Treachery, for Marriage is not made without the Solemn Bond of Mutual Loyalty end Fidelity: therefore for a Wife to turn aſide to ſtrange Fleſh, is doomed Petty-Treaſon againſt her Lord, Head and Husband; and to break that Bond of Wedlock is the vileſt Treachery.
6. But above All, Joſeph's main pin upon which all his other Arguments did hang, was, his Fear of God, (his Fourth Argument) as, He ſaith to his Brethren (who had been barbarous to him) Do this, for I fear God, Gen. 42.18. So he ſaith here to his Miſtriſs (in the ſenſe of his words) I cannot do this, for I fear God: I fear to be a Sinner againſt my own Soul, Num. 16.38. and I fear to be a Sinner againſt my Good God, who Whoremongers and Adulterers will aſſuredly Judge, Hebr. 13.4. 'twas Conſcience toward God, that made him ſay, How can I ſin againſt God? who makes the Marriage-Covenant, and keepeth the Bonds, Prov. 2.17. As I may not be ſo ungrateful to my kind Maſter, ſo I dare not be ſo ungracious to my gracious God: as my Treſpaſs would be wicked againſt Potiphar, ſo my Tranſgreſſion would be worſe wicked againſt the Lord, as David confeſs'd, Pſal. 51.4. I have Treſpaſſed againſt Uriah, but I have tranſgreſſed againſt God, and God only: Thus Joſeph's Bow abode in ſtrength, in giving a repulſe to this Temptation by branding it for a great wickedneſs, as a Treſpaſs againſt Man: and to make it more Black, he Brands it likewiſe for a grievous Sin, as a Tranſgreſſion againſt God: The whole of his words are an Elegant and Angelical Apophthegm, or a moſt Golden Sentence, wherewith this chaſt Youth withſtands a moſt brazen Encounter; which, though it be pure and clean in it ſelf, yet doth it caſt Dirt and Dung at the foul face of this filthy Sin of Adultery, as honeſt People do caſt all manner of ſtinking ſtuff at thoſe Whores which are Carted through open Streets or Market-places, for committing this Sin. This was Joſeph's firſt means.
His ſecond Means was, as he had hitherto fought againſt this Temptation by Dint of Argument, ſo hereafter he was forced to fly from it by force and flight, he repulſes Sin by ſtrength of Arms, when ſtrength of Argument would not do, He flings from her by force, being ſtronger than ſhe, as it was a violent Temptation, ſo it was as violently and valiantly withſtood and vanquiſhed: Dalilah wearied Samſon, by preſſing upon him with her Impudent Importunity from Day to Day, Judg. 16.16. but ſo could not this wanton wiſe weary this chaſt Joſeph, though ſhe importun'd him Jom. Jom, Day by Day. Though the Iron, (as the Hebrew reading [Barzil Boah naphſho] ſignifies) entred into his Soul, Pſal. 105.18. yet Sin could not enter into his Conſcience, becauſe it was fraught with God's fear; this was his Antidote and Preſervative againſt that luſcious Poiſon: He had ſet God at his right hand with David, Pſal. 16.8. therefore was he not moved by the importunate Impudency of his wanton and wicked Miſtriſs, who gave him no Reſt▪ nor Reſpite, but did continually ſollicit him to this Sin without any Intermiſſion, yet as Sin abounded in the Tempter, ſo Grace abounded much more in the Tempted, as Rom. 5.20. Satan (in this Tempting Woman) knock'd often at his Door, but there was none within to Anſwer or Open: The Devil oft ſtruck Fire, but it did always fall upon wet Tinder, neither will Satan be ſaid with a little, nor ſit down ſufficiently ſatisfied by a ſmall or light repulſe: There muſt be a Peremptory Denial given him in our reſiſtings of him, and that again and again, Jam. 4.7. and 1 Pet. 5.9. as our Saviour did, Matth. 4.5, 7, 9, 10. and though this Denial be done often, yet the Devil departs only for a Seaſon, Luk. 4.13. He is call'd Beelzebub the Maſter-Fly, [quia muſcarum adinſtar, quo magis abiguntur eo magis premunt] becauſe he hath the Impudency of Flies, which the more they are driven off, the more do preſs on, he ſoon returns to that bait from whence he is beaten: He will be egging us again and again to the ſame Sin, as he did Joſeph here, whom at laſt (as he thought) he had caught in a Trap, Gen. 39.10, 11, 12, where we have an Account of that wanton Womans unparallel'd Impudency; who, when ſhe ſaw her daily Sollicitations diſappointed, would not ſtill acquieſce, (becauſe her Heart was ſet on fire of Hell) but watch'd all opportunities to work him to this wickedneſs, which (though Joſeph moſt prudently and piouſly declined all occaſions of Evil, by his not being with her at any time out of choice, according to 1 Tim. 5.14. 1 Theſſ. 5.22. Exod. 23.7. Prov. 5.8. and 1 Cor. 6.18.) She had Happily (or rather) unhappily happening at laſt to her, and that (as Joſephus ſaith) according to her own cunning and crafty Contrivance; being thus, A Feſtival Day falling out then, that call'd Potiphar and his Family abroad to Solemnize the Feaſt, his Wife feign'd hor ſelf Sick (as Amnon did after upon the like Deſign, 2 Sam. 13.3, 5.) ſo begg'd her Excuſe to ſtay at Home with ſome few of the Family, whereof Joſeph was one: Who doing his buſineſs belonging to his Office of High-Steward in Private, (looking up his Bills of Account, ſaith the Chaldee) this Privacy gave that wanton woman a fit opportunity to tempt him neither thinking nor fearing evil, but faithfully minding his Maſter's Concerns; Hereupon ſhe Aſſaults him with her hands firſt, ſaying again (with her foul Mouth) that filthy bewitching Song [Come lye with me] then he refuſing, ſhe holds him by his Garment, endeavouring to hale him to her Bed by force.
The Sixth Circumſtance to be conſider'd, is her violent Detention of him, or holding him with her hands, and haling him to that wicked work, which brought him to the uſe of his ſecond means of a violent and valiant breaking from her. Thus mingling undoubtedly ſome Threatnings with her Allurements, unleſs he would yield to gratifie her Luſtful Deſires, that ſhe would accuſe him to his Maſter for his eſſaying to Raviſh her: ſuch Tricks do Adultereſſes deſign for their own Vindication, and for the Innocent's circumvention: Behold here the ſublimeſt Subtlety, Outrage, and Impudency of a Woman in her bringing wo to this Man, Joſeph, who ſeem'd now to be caught in ſuch a Snare (by this wanton Womans wily wit and wicked will) that he muſt be at a loſs which way ſoever he turned.
1ſt. As to the Woman his Miſtriſs, no mean Perſon but the Lady of the Houſe that did thus ſollicit him to Amorous Embracements, preſſing upon him with Arguments, that he might eſteem it a part of his Felicity to be Beloved and Courted by ſuch a Lady. That ſhe his Miſtriſs ſhould have ſuch an intimate Affection for him, but her Servant, who therefore ought to be obſequious to her, as ſhe was his Madam (or rather Mad-Dame) in the Family, accounting it his Honour to have, but ſuch her Humility as to give him the offer of ſuch ſweet pleaſure, that he had done better if he had not contradicted her firſt Motion, but if then he had ſome miſtruſt of his Miſtriſs's Reality, ſuſpecting ſhe did it only to put a Trick upon him, and only to try him, by this he might know her loves to him were laſting, that ſhe had feign'd her ſelf Sick, preferring his private Society before a publick Triumph, where the Ladies of the Court uſed to grace the Solemnity: that he was now in her hands, he and ſhe alone in the Houſe, private enough for preſent Pleaſure: that if he ſtill preferr'd his own obſtinate Humour before that, and before her Favour and Preferment, ſhe would aſſuredly accuſe him to Potiphar, with whom, though his words might have more Truth, yet her words would have more Force. Thus we ſee in all this, what an unruly thing is lawleſs Luſt, which breaks through the Bonds both of Conſcience and of Modeſty, tranſporting this Woman (who by her Sex ſhould have been ſhamefac'd, and by her Place as Miſtriſs and Governeſs of the Houſe, Grave and Exemplary) into a moſt horrid Impudency and Outrage in offering to commit a Rape upon a Man, upon her Man or Servant, even upon the Young-man , Joſeph, whom ſhe now held faſt with her hands, and would not let him go without he would be perverted to perpetrate her purpoſed as well as propoſed Project of carnal Copulation with him: yea, ſuch a furor Uterinus, or immoderate appetite of Venery had ſo fired up her inordinate Affections, that (as Joſephus relateth) ſhe beſought him with Tears to gratifie her Deſires.
2dly. As to the Young-man, Joſeph (about the Age (of 27) wherein Luſt moſt rageth) he ſeem'd to be plung'd into ſuch a Labyrinth now, as admitted of no poſſibility to extricate himſelf: He might well cry out then (as his Brother Reuben had done about him, Gen. 37.30.) En quid Agam? Oh what ſhall I do? &c.
1. Shall I yield to my Miſtriſs's lawleſs Luſt, whereby I may ſatisfie my own alſo? No; This is to become an impious, impure, ungrateful and perfidious Adulterer.
2. Shall I fly from her? No; that I cannot do neither, for I am held faſt by her hands upon my Garment.
3. Shall I leave my Garment in her hand, and ſo eſcape the Snare and the Sin? No; that I dare not do, for ſhe hath already threatned to accuſe me to my Maſter, whereby I ſhall be endanger'd to loſe my life, as well as liberty and good name, for my Garment (left in her hands) will be brought in as an Evidence againſt me; Oh what ſhall I do? Yea, his ſtrait was the greater, if (as ſome ſay) ſhe held him with ſuch ſtrong hands and ſtruggled with him for ſo long a time, till ſome of the Servants (ſhe complained to, v. 14.) were returned from the Feaſt of Triumph: Oh what Man, what Good-Man, nay, what of the beſt of Men would not have been bewitched with the Charms of this Fleſh-pleaſing Temptation under all theſe aforeſaid Circumſtances? Yet Joſeph's Bow abode in ſtrength, being ſtrengthened by God, his Chaſtity cannot be conquered, though in a ſtrait, not betwixt two, but three or four great Evils.
Behold here how this Goodly Perſon (ſo call'd, Gen. 39.6.) was entangled in Satan's ſnare, wherein, he had been hurry'd head-long to Hell, had he not been more goodly on the inſide than he was on the outſide. Gratior eſt Pulchro veniens è corpore Virtus. Vertue has a better Grace, that ſhineth from a comely Face.
His Brethren had rob'd him of his Garment, but not of his Grace, which enabled him here to abide the ſhock of this Temptation, and fortify'd his Soul ſo in this deſperate Conflict, that he comes off Conqueror. If ever any one Mortal man were famous for having all the four Cardinal Vertues at once, ſurely it muſt be this Joſeph at that Juncture, where we may behold as in a Mirrour,
1. His Temperance, in his not being inticed to folly, no not by his own over-kind Miſtriſs or Lady inticing him; ſhe the Tempter knock'd at the Door of his pure Heart and chaſt Soul with the Hammer of Temptation, but found none to open the Door, and to give either Entrance or Entertainment to ſo great a wickedneſs.
2. His Juſtice, in his not being perſwaded to do his own very kind Maſter ſuch a manifeſt Injury, as treacherouſly to defile his Marriage-Bed.
3. His Fortitude, in his not being overcome by ſo many and daily renew'd Aſſaults, yea, and Violence at laſt, but perſevering to the End in his Holy purpoſe.
4. His Prudence, in his nor being altogether at a loſs, when ſurrounded with all thoſe ſtraits aforeſaid, but prudently Anſwers the Dilemma or rather Trilemma, the Two-horned or rather Three-horned Argument aforementioned (Shall I yield? or, ſhall I fly? or, ſhall I leave my Garment?) He at length in profound Wiſdom anſwereth, E duobus malis minus, è Tribus minimum eſt eligendum; of two Evils the leſſer, of Three the leaſt of all ought to be choſen. Though this Philoſophical Maxim hold not true as to Moral Evils, none of which are matter of choice, the leaſt no more than the greateſt, none of which muſt be choſen; (for God never neceſſitates any Soul to ſin) yet ſtands it good as to Inconveniencies either when oppoſite one to another, or when an Inconvenience is oppoſed to ſomething that is morally Evil, as all Sin is: and this was Joſeph's Caſe; to yield unto his Miſtriſs was a plain and palpable Sin, to leave his Garment in her hand and ſo to flee from her, and from ſinning with her, had no Sin or moral Evil in it, 'twas at worſt but an Inconvenience, and might produce bad effects, as it did afterward; yet Joſeph's Prudence ſuggeſted to his Soul, that the leaſt ſinning was far worſe than the greateſt ſuffering; how much more this Sin which he call'd a great wickedneſs, and whatever were the evil Conſequences he might ſuffer by leaving his Garment behind him; yet therein he did not Sin: Hereupon he reſolves with himſelf to break from this brazen-faced Curtizan, and to flee away without his Garment, truſting Providence with the Iſſue of Life, Liberty, and good Name, rather than he would offend his God, his Conſcience, and his kind Maſter, by committing ſuch a filthy Iniquity: Thus he (being as it were environ'd round about as with manifold Temptations from Hell, ſo with thoſe four Theological Vertues or Graces from Heaven) did ſtoutly Reſiſt the Devil, Deſpiſe the World, and Subdue the Fleſh, his Bow abode in ſtrength, being ſtrengthened, &c. This is the ſecond time, that poor Joſeph was ſtrip'd of his Garment; before, by his Brethren and now by his Miſtriſs: before, by the Canker of Envy, and now by the Violence of Luſt: before through Neceſſity, but now out of Choice: before to deceive his Father, but now to incenſe his Maſter. Joſeph ſtays not to parley with her, he had done that before to no purpoſe, and now the Temptation was got too high for either Pleading againſt it or puſhing at it, 'twas ſafer to flee from it than to fight with it, and though he was ſtrong enough to reſcue his Coat out of her hands, he runs from her.
Theſe Premiſes produce the third Archer that ſhot ſore at Joſeph alſo; to wit, Potiphar (his Maſter) whom his Miſtriſs baſely perverted from a kind Friend to Joſeph to become his cruel Enemy, becauſe ſhe could not pervert Joſeph from his Chaſtity to commit Adultery with her. And his overmuch Credulity to his wanton fallacious wife, was the cauſe of his overmuch Cruelty to his chaſt and innocent Servant; This wicked Woman ſhoots two Arrows at Joſeph: (1.) At his Soul, in foully tempting him to Sin. (2.) At his Body, in falſly accuſing him for Sin: This ſucceeded (caſting him into Priſon) that though he could not be caſt into Sinning, yet is into Suffering; The Hiſtory hereof conſiſts of four Parts, all relating to Joſeph's Malady; after which follows the mitigation of that Malady in the cloſe of all: Firſt, His Malady or Miſery, (l.) Began in her clamorous Exclamation againſt Joſeph, Gen. 39.13, 14. upon Joſeph's Eſcape ſhe crys out (to thoſe few that went not to the Feaſt) and call'd Whore firſt (as the common Saying is) cauſing them to become her prepared pick'd Witneſſes againſt poor Innocent Joſeph: where her Incontinency brought forth ſtill more and more Impudency, to cry out, and ſay to thoſe few about the Houſe [See, he hath brought in an Hebrew to Mock us, &c.] v. 14, 15. in which filthy Calumny, many Remarks are before the Eyes of an intelligent Mind, She belches up and bluſters forth out of her black Mouth (it being as black as her Body, her ſelf being a black Gypſie or Egyptian) a whoſe bundle of Rage, Revenge, and Lies all at once. As,
1. She diſſembles high Diſpleaſure againſt her Husband for bringing this Hebrew into the Houſe, calling him [He] by way of Scorn, and contemning to call him by his Proper or Common Name.
2. She calls her faithful Servant [an Hebrew] in the way of contempt alſo, for the Hebrews were abhorred of the Egyptians, Gen. 43.32.
3. She wiſhes her Husband Hang'd (as it were) for buying and bringing this Hebrew into her Houſe.
4. She aggravates her pretended Affront, that ſhe (a Lady) ſhould be Mockd by an Hebrew Slave. The Hebr. [lits chack] ad Illudendum, to Sport, &c. (which Moſes mentioneth in a good ſenſe, Gen. 26.8.) is here taken in the bad ſenſe for Whoredom; as Terence, Tacitus, and others uſe it.
5. To make Joſeph the more maligned, She doth not ſay [to mock me] only, but ſhe ſaith [to mock us] in the Plural Number; as if ſhe did mean, This Hebrew Slave would not only abuſe me in ſuch a manner as to make others mock me, but ſhe intitles the Injury in more general terms, as if it had been a National Offence, wherein this vile Hebrew had affronted the whole Nation of her Honourable Egyptians; well-knowing that the latter were very apt to be offended with the former, ſeeing they were naturally an Abomination to them, not only as they were Shepherds, Gen. 46.34. but alſo (as the Chaldee more plainly ſaith) becauſe the Hebrews did feed upon (as well as Sacrifice) thoſe very Cattel which the Egyptians worſhipped; and therefore their Perſons and Sacrifices too were an Abomination to them, Exod. 8.26.
6. She baſely belyes Joſeph, ſaying, [he came in to me, to lye with me] as if he had come in to commit a Rape upon her by force, and not to do his Stewards Buſineſs (as the Scripture ſaith, Gen. 39.11. and more fully the Chaldee Paraphraſe, to ſearch the Book of his Stewardſhip, or as Paulus Fagius explains it, the Scrolls of his Receipts and Disburſements:) whereas in truth this was his only Errand of going into the Houſe, and then the Devil (who counts a fit opportunity, the one half of a Conqueſt) drives her furiouſly to fall in with this fair occaſion, and to commit a Rape upon him, hoping, that his corrupt Nature (that foreign, or Seed-Plot of all Sin) would be ſet on work to comply to the Act, when it was ſo well watered with an happy concurrence of Secrecy, Security, Sweetneſs of the Sin, and ſo much the more, with an Honourable Lady that offer'd him her Service.
7. When this curſed Curtizan had thus loaded poor and pure Joſeph with this loud Lie and ſluttiſh ſlander, then ſhe backs it (to make it look more plauſible and probable in the Eyes of her Servants whom ſhe deſigned for Evidences againſt him to her Husband) with two pretended demonſtrative ſigns.
1. I was compelled to cry out, and call (ſaith ſhe) for your Aſſiſtance.
2. When I cry'd out for help, he fled away leaving in my Hands this his Garment, which I caught hold of, endeavouring to hold him: By that time ſhe had thus well prepar'd her Witneſſes (ſometimes foaming with rage againſt Joſeph, and ſometimes beſeeching them with many (Crocodile) Tears to vindicate her upon him) her Lord was returned Home, and finding her (as Joſephus ſaith) in an horrible Agony, demanded the cauſe with a much troubled Mind to behold his Wife in ſuch a ſad diſcompoſure, though (indeed) he could not expect better; if that be true (which is ſuppoſed by ſome) that ſhe feigned her ſelf ſick at his Departure: Hereupon ſhe (judging it worthy of a Womans wit to become the firſt Plaintiff, and to Ride upon the Fore-horſe in fiſt Accuſing him who might have been more juſtly her Accuſer) lays load upon the Innocent Hebrew, uttering with fierce words, and with not a few Tears, [After this manner did thy Servant unto me, &c.] ſhewing him his Garment, Gen. 39.16, 17, 18. All which (afore mentioned) ſhe ſeem'd to prove ſubſtantially by her wheedled Witneſſes. This was the ſecond part of good Joſeph's malady or miſery, to wit, his Miſtriſſes falſe Accuſation of him to Potiphar, to whom ſhe makes her Appeal not only as to her Lord, but alſo as to a Chief Magiſtrate, who was inveſted with a power over Liberty (if not over Life) as he was Provoſt Marſhal in Chief to King Pharaoh, and from whom ſhe demanded Juſtice againſt the pretended Offender, againſt whom ſhe makes moſt bitter Invectives before her Husband: Her Pathetical and Paſſionate Harangue or Oration is Recorded by Joſephus, wherein ſhe (a Black-moor) blackens white Joſeph, rendring him all Black, and her ſelf white; ſhe repreſents him (who was not only his Earthly Fathers White-boy, but his Heavenly's alſo) far blacker than her ſelf, yea, more ungrateful than Ingratitude it ſelf, as Joſephus phraſeth if. Thus this heinous Impoſtrix addeth one ſin to another, and hideth one ſin with another, her own Adultery with a Capital Calumny caſt upon Joſeph; and thus this notorious Strumpet accuſeth a moſt Chaſt and Innocent Man of that very crying Crime whereof ſhe alone was moſt deeply guilty.
NB. 'Tis then no new thing now; Alas! How many Innocents in all Ages have even periſhed by falſe Accuſations: 'Tis the very Godleſs guiſe of a wicked World, to charge that Home upon the guiltleſs, whereof; they (themſelves) are known to be notoriouſly Guilty: This meaſure our Lord Chriſt met with meted out to him, to be Branded a Blaſphemer by the Moſt Blaſphemous Jews, Mat. 26.65. What wonder then if the moſt Orthodox Chriſtians be now blackened with the Brand of Hereticks by the moſt Heretical Antichriſtians: How did the malicious Heathens traduce thoſe pure Primitive Chriſtians (purer than Snow, whiter than Milk, ruddier than Rubies, Lam. 4.7) as ſo many Murderers, Man-Eaters, Church-Robbers, Whore-Maſters, Traitors? &c. all which (as is moſt manifeſt in Hiſtorical Records,) were their own common and cuſtomary notorious practices: And is it now to be wonderd at if wicked Men of our day do ſlander the beſt Servants of God, and the beſt Subjects of the King, for being ſo many Troublers of State (as wicked Ahab did holy Elijah, 1 King. 18.17.) when not they, but themſelves are thoſe that trouble it: No doubt but as the Accuſer of the Brethren (as Satan is call'd, Revel. 12.10) ſet this wicked Woman on work to denigrate fair Joſeph; ſo the ſame Devil ever ſince, and in our day, ſets on his Infernal Inſtruments and Incarnate Devils to traduce the Saints of the moſt High God.
NB. 2. Hence obſerve the right Difference betwixt bare Luſt and proper Love; the former is a fleeting, changeable and unconſtant Humour, moſtly changing into the other extream, and from Love doth degenerate into hatred, whether it be ſatisfied, as in Amnons's Caſe, 2 Sam. 13.14, 15. or it be unſatisfied, as in the caſe of this frontleſs propudium, whoſe unruly Luſt after Joſeph turned into inveterate and implacable Hatred againſt him, inſomuch that both this Harlot and that Amnon added Inhumanity to their Impiety (both being Bewitched with the like Bait of Beauty) yet herein, if either, the former in ſome ſenſe exceeded: But true Love it more fixed, and conſtant than meer Luſt, it being not ſo much an Humour as a Principle, and therefore though ſome Jarrs and Conteſts may caſually ariſe betwixt true Conjugal Lovers, yet are they wrought off again by this Principle, which is like the Springing Fountain, that when troubled in its Waters, will clear it ſelf again: Neither can proper Love pick a quarrel from repulſes of ſin, as this Harlot doth here, who ſhould rather have loved than hated Joſeph for ſaving her Soul from guilt: She ſhould rather have taken this as an occaſion of thankfulneſs. Thus David did, when he was reſtrained by Abigail from his Bloody purpoſe againſt Nabal, &c. 1 Sam. 25.32, 33.
NB. 3. Tis better to loſe any thing than Innocency. Joſeph here chuſeth rather to let go his Garment than his Conſcience. My Righteouſneſs (ſaith Job) I hold faſt, and will not let it go, Job 27.6. Jacob would let Flocks and Herds go, yea his Wives and Children go, yet would he not let his Chriſt go, Gen. 32.26. and ſo his Son Joſeph here, would let his Garment go, but he would not let his Godlineſs go: Some may wonder here, why good Joſeph would let his Garment go, upon a double account.
1. He being a luſty (though not a luſtful) young Man of twenty ſeven years of Age, ſo ſtrong enough to ſtrive with her a Woman, and could have either out-pull'd her, or recover'd it again out of her Hands, in caſe it were a looſe Garment, and ſo might ſoon ſlip from her.
2. Joſeph likewiſe being not only a luſty, but alſo a prudent young Man, could not but Prognoſticate what an evil uſe this Harlot (now incenſed by her diſappointment) would make of his Garment left in her Hand, &c.
To ſuch I Anſwer; It muſt be granted that Joſeph was able, and could have reſcued his Garment, but he was not wining, nor would he do ſo for theſe Reaſons.
1. His Reverence he did owe to his Miſtriſs, as he was her Servant, might make him hold off his Hands from her.
2. An Holy Jealouſie (Joſeph might have of his own deceitful Heart) might make him forbear, that he might neither touch her, nor be touched by her, fearing, he would be tainted with the touch of this Woman; for Solomon ſaith, he that toucheth his Neighbours (much more his Maſters) Wife ſhall not be innocent, Prov. 6.29. He durſt not truſt his Hand to touch ſuch hot Coals, ver. 27, 28. for that would have been to tempt the Tempter, and to lead himſelt into Temptation: He that would not be with her alone, Gen, 39.10. would not, much leſs touch her, when alone.
3. Joſeph's ſolid Judgment might ſuddenly ſuggeſt to him, that the beſt Expedient, and moſt preſent Remedy againſt the Temptations of Luſt is not any preſumptuous contending with them but rather a ſpeedy conveying of himſelf from them: When Luſt is in its Flame rampant and raging (as it was in this Woman;) 'tis certainly ſafer to fly from it, than to fight with it, in this caſe one pair of flight Heels (as ſaith the Proverb) is worth two pair of fighting Hands, He that truſts his own Heart then is but a Fool, Prov. 28.26.
4. To which may be added, his Sanctity was ſuch as to love his Coat the leſs, becauſe her carnal Hands had handled it, and that not with a vertuous, but with a vicious contact, and chaſt Joſeph was one of thoſe who hated the very Garments ſpotted with the Fleſh (his own as well as others,) Jude 23. ſo left he the Garment defiled with the Defiler. And though infamy and other miſery he was ſure to ſuffer hereby, yet will he rather paſs through bad report, than be driven either from his Duty or from his integrity, 2. Cor. 6.8. He chuſeth not iniquity rather than affliction, Job 36.21. but choſe ſuffering rather than ſinning. Thus the Primitive Chriſtians choſe rather to be caſt [ad Leones, quàm ad Lenones] to Lions without, than to be left to Luſts within, as Tertullian phraſeth it: Thus becauſe we will not comply to drink the Cup of Romes Fornication, therefore the Harlot hates us, accuſes us to the Prince, and caſts ſome of us into Priſon: Let looſe Garments go, but not fix'd Godlineſs go. Thus this good Soul Joſeph goes in a right and ſtraight Line to God, and dare not fetch a compaſs (eſpecially a ſinful one) to prevent a bad Report. A good Name is too dear bought when 'tis purchas'd with a bad Conſcience: Joſeph will not do evil, that good may come of it, Rom. 3.8. Neither will he give over being good, though thereupon evil do enſue: He dare not play away his Innocency to prevent Infamy, but (as is aforeſaid) parts with his Garment, rather than with his Godlineſs; though he foreſaw, ſhe, with whom he left it, would make no good, but a very bad uſe of it, and accordingly it proved: His Blackmoor Miſtriſs firſt loved him for his Beauty, then luſted after him in Amorous Embracements, to lye with him, which when he refuſed, ſhe (upon this diſappointment) hated him much more than ever ſhe loved him: 'Tis the Guiſe and Cuſtom of Women, [quicquid volunt, valdè volunt,] what they, do deſire, they are uſually hurried Headlong with a mighty Torrent of Deſires; which, when it meets with an Obſtruction or unexpected Diverſion, then it rageth and foameth out (as Land Floods) into contrary Paſſions, eſpecially wicked Women, who, upon provocation (of fruſtrated Affections) are like the troubl'd Sea, do caſt out Mire and Dirt, and cannot reſt, Iſa. 57.20, 21 And therefore 'tis the Character of a Whoriſh Woman, according to Mantuan.
Aut te Ardenter Amat, aut te Capitaliter odit.
Their inordinate Love or Luſt doth degenerate into deadly hatred; as it did in this curſed Curtizan, who, having villanouſlly courted this Chaſt Joſeph to Unchaſtity with her, doth now Cloak her villany under Joſeph's Coat ſhe had catched, and both therein and therewith (as Solomon ſaith) hunted for his precious Life, Prov. 6.26. in falſly accuſing him to her Huſband; upon this was the third Arrow ſhot at poor Joſeph out of the Bow of his Maſters Indignation, which might (in all probability) have ſhot Joſeph to death; however it ſhot him into Priſon: One would think, the Coats Joſeph wore had ſome ſtrange evil Fate attending them: His firſt Coat (we read of) he parted with againſt his will, for he was unable to retain it againſt the ſtrength of his ten Brethren, who all join'd Hands to ſtrip him of it, when he was but a youth of ſeventeen years of Age, and the youngeſt of ten. That Coat was ſhewed to deceive his Father in whom it cauſed great ſorrow for him, Gen. 37.32. and this ſecond Coat (that is here mentioned) he left with his will, and out of choice and judgment; for he was twenty ſeven year old now, ſo had attained great ſtrength, and 'twas only a weak Woman (who now deveſted him) whom he could more eaſily have maſtered than the ten Men aforeſaid: 'Twas therefore his choice to leave it, rather than a better thing. This Coat is likewiſe ſhewed by his Miſtriſs (as that was by his Brethren) to deceive his Maſter, in whom it kindled great wrath againſt him: Oh coſtly Coats were they both! The former cauſed much ſorrow to his Father, and the latter much ſorrow to himſelf. At the ſight of this be angry, had all been true that his Wife told him: A Man commonly Conſults the death of him who hath abuſed his Wife, and he can accept of no Ranſom to ſave the Adulterer. So ſaith Solomon concerning the rage of Jealouſie, and its rejecting all Ranſoms, Prov. 6.34, 35. This Relation of the Wife being believed by the Husband (when 'twas not only affirmed by Words and Tear, as ſaith Joſephus, but alſo confirmed by the Coat ſhewed) 'tis a wonder that Potiphar, being a Martial Man, and Maſter of the Slaughter Men, (as is before noted) did not hereupon make a Slaughter of Joſeph, and preſently put him to Death: That this was not done, could not ariſe from the former reſpect that Potiphar bare to Joſeph, for this moſt of all muſt aggravate the Crime. The more Reſpect, the more Rage for ſuch a Roguiſh Requital: It muſt therefore be aſcribed to God, and to God only who knew Joſeph's Innocency. 'Twas the power of Gods Providence that manacld this Court-Marſhal's Hands, when ſo incenſed againſt Joſeph for ſo Capital a Crime: Natural Agents cannot Act without the leave of Supernatural Providence. Fire may blaze, but it ſhall not burn, unleſs God bid it do ſo, Exod. 3.3 Dan. 3.21, 22.
☜ Oh then, what ſufficient ſecurity have Innocent ones under God's Power and Favour againſt both Angry Men and enraged Devils! yet though Joſeph was not ſlaughter'd here, he was caſt into Priſon, Gen. 39.20. yea, into a Dungeon, Gen. 40.15. and where he had hard Treatment, as David tells us, Pſal. 105.18. He was ſo laden with Fetters there, that the Iron entred into his Soul; that is, did eat into his Fleſh; and all by means of this whoriſh woman, of whom Ambroſe obſerveth well, that becauſe ſhe was ſuch a Slut ſhe quite loſt the Name of Joſeph's Miſtriſs, (ſo ſhe is no where called, though ſhe was ſo) yet Potiphar is honoured with the title of Joſeph's Maſter, and Joſeph acknowledged himſelf his Servant, but he would not be ſtiled her Servant, eſpecially in the ſervice of Sin, to whom he did owe no ſuch Service; wherefore ſhe is not dignify'd with a Name by Moſes, as Joſeph's Maſter is (whom the Holy Ghoſt calleth Potiphar) but no Name is vouchſafed to his Miſtriſs, like the Rich Glutton in Luke, Ch. 16.19. not once named, as Lazarus is, though poor and little ſet by of Men, yet God knew him, (as he did Moſes, Exod. 33.12.) by Name, whereas the Names, both of that Rich Man, and of this Rude and lend Woman, were writ only on the Earth, Jer. 17.13. (not in Heaven, Luk. 10.20. nor in the ſacred Record) eaſily cancell'd, Rot above ground, and left only for a reproach. This clamorous and ſtrenuous Strumpet is only ſtiled Potiphar's Wife, and She and She, but not at all is ſhe once named by any proper Name, or once called Joſeph's Miſtriss; So the Whore of Babylon ſhould not be honoured with the title of Church, for though an Harlot be a Woman, yet not a true Woman, ſo Rome is not a true, but a falſe Church; and 'tis very remarkable alſo, that while ſhe thus clamours and Declaims againſt Joſeph, and accuſeth him of filthineſs, ſhe likewiſe accuſeth her Husband of Fooliſhneſs, ſaying, [the Hebrew Servant (ſo ſhe ſtiled him in ſcorn, as the Jews call'd Chriſt a Nazarite in contempt, Joh. 19.19. and 1.46. and his followers Galileans, Mark 14.70. and Act. 2.7.) whom thou broughteſt and broughteſt unto us, &c.] Gen. 49.17. In which words ſhe implicitly lays the blame upon her Lord, juſt as Adam did in the firſt Sin, ſaying [the woman whom thou gaveſt me] Gen. 3.12. wherein he devolves the Sin upon God himſelf, implying, If thou hadſt not given me a Woman I ſhould not thus have ſinned: So here, her words import the ſame fault in Potiphar, intimating, If thou hadſt not bought and brought this Hebrew, ſuch an affront would not have been offered me, ſo that ſome part of the Crime ſhe imputes to her Lords fooliſhneſs, as the other part to his Servants filthineſs: and without doubt her deſign in thus tranſmitting the fault upon her Husband, was, to ſtir him up the more, for acquitting himſelf the better, to fall foul upon poor Joſeph with the greateſt Rigour and Severity: But ſurely Potiphar was too credulous of his Wives words and tears (as Joſephus ſaith) omitting the further and fuller inquiry into the Fact; Credulity is a Note of Folly, Prov. 14.15. [The ſimple believeth every word.] This wanton woman with her words and weeping could draw Potiphar any way with a wet finger, and perſwade him to any thing: Eſpecially in a caſe of Jealouſie, which caſt a miſt before his mind, and made him too light of Belief, ſo as to condemn the man raſhly, before he had examin'd the matter throughly. Philo well obſerveth, that when ſhe ſhew'd Joſeph's Coat, had not her Husband been blinded, he might have more rationally ſuſpected it to bean Evidence of his Wifes Violence to his Servant, rather than a ſign of his to her: Epicharmus's Rule [foreign, be not light of beli…f] had been of good uſe here for ſetting the Saddle upon the right Beaſt in his due Adminiſtration of Juſtice: Potiphar doth not truly try, before he did throughly truſt; he ſhould have lookd twice before he had leapd once, an impartial Examination of both Parties might have prevented His unjuſt Condemnation of the wholly innocent Party: 'Tis equally a Crime to be over-credulous as to be overcenſorious; both theſe two ways Potiphar offended: (1.) In being overcredulous to his Flattering, yet Faithleſs wife: And, (2.) In being over-cenſorious of his falſe-impeached, yet Faithful Servant: He was Judge in the Cauſe, and ſhould have lent both his Ears to hear the Defendant as well as the Plaintiff, yet as if he had but one Ear for the latter, the former is Caſt, (before his Cauſe was ever heard) and then caſt into Priſon: where we muſt leave him, until the time that his word came, Pſal. 105.19. his liberate, or delivering word: In the mean while he had (2.) ſome mitigation of his Malady, which at laſt uſher'd in his high Exaltation.