THE EGYPTIAN COURTIER. Delivered in two Sermons, before the University, at St. MARY'S Church in Oxford. The first, july 25. 1631. The other, july 6. 1634. BY RICHARD THORNTON, Mr. of Arts, and sometimes Fellow of LINCOLN COLLEGE. ERASM. ENCHIR. Habet unumquodque vitae genus cognata quaedam degenerandi pericula; ca qui commonstrat, non derogat ordini, sed rem ordinis agit. ECCLUS. 8. VER. 8. Despise not the discourse of the wise, but acquaint thyself with their Proverbs: for of them thou shalt learn instruction, and how to serve great men with ease. LONDON, Printed by E. P. for HENRY SEILE, and are to be sold at the Tiger's head in St. Paul's Churchyard. 1635. TO THE READER. Courteous Reader, IT is a great question, whether Art or Nature be more fruitful, in producing Monsters: the one, presents many erroneous and wilful opinions; the other wanders up and down in many gross deformities and corruptions of life; both, active and forward enough to publish themselves, did not the power of Heaven, the wisdom of Authority, restrain them both. But passing along the channels of Egypt, once the Nursery of Learning, famous for variety and abundance of such Prodigies; I find one, of one kind, as chief for his quality, as for his Office; one, in whom concur the aberrations of Art and Nature; one complying with each of them, to make himself one of both, a strange prodigious Monster, a living man without bowels, a man-pleaser, yet no friend: such a man, of whom there can be no Picture drawn, no full expression, unless we go again to Egypt for some new invention of Paper and Characters: Time (perhaps) may hereafter discover him in better colours; in the mean while, who list may come and see, and learn to save himself from this untoward generation. The Story is a Lookingglass, wherein most passengers may see a glimpse of themselves, either acting or suffering affliction; here you may guess at the substance, by the shadow: and if the boundless waters of trouble (swelling to the height of a Proverb) have made it transparent enough for each man (whom it may concern) to reflect a little upon himself; thin●● upon the River Nilus, the place from whence it came, whose overflowings makes the soil thus fruitful, beneficial to all. However, be it never so mean a Comm●dtie put upon the Merchant (like joseph himself, no better esteemed by his own brethren) and bought at first by Ismaelites, men of the meaner sort; yet in time, the price thereof may be raised by experience, and so made good for great ones: sure I am (like a Glass indeed) there is matter in it which hath been tried in the fire, and which returns impression, without flattery. The Work (in plain terms) is a Rod prepared for the back of fools; but yet (like that of Moses) stretched only over the Land of Egypt: no wise man will be offended, nor any true Israelite, in whom there is no guile. The God of all consolation (who turned a Rod into a Serpent, and made a Serpent wise by nature, for a pattern of instruction) prosper my weak endeavours, improve these Blossoms to maturity, that his blessed Name may be glorified, the Church edified, josephs' afflictions remembered, his enemies scattered, his friends increased, all of us wiser unto salvation, and myself every day more profitably Thine in the Lord, R. THORNTON. From 〈◊〉 an in Lincolnshire, April the 4. 1635. THE EGYPTIAN COURTIER. The first Sermon. GEN. 40. VER. 23. Yet did not the chief Butler remember JOSEPH, but forgot hi●●●. 1 THE way to true happiness, is but a troublesome pilgrimage, distracted with variety of by-paths, wherein temptations on every side lie at catch, like so many rubs and shrubs, both obscuring and disturbing the passage: 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 pleasant Land, flowing with Milk and Honey. He who thinks to go to Heaven in a sleep, shall never come there but in a dream; which I am sure, if Joseph may interpret, will find no answer of peace. No; his experience proves the contrary: the Irons entered into his soul, Psal. 105.18. before the Vestments of fine Linen came near his body; Gen. 41.42.3. even those Iron fetters hurt his feet, before the Gold Ring did beautify his hand, or the Chain his neck: before others did bow the knee to him, he bowed the knee to others; to his brethren, for compassion; to his Master, Potiphar, for justice; to his fellow in the Dungeon, for favour: His brethren were bound to commiserate the anguish of his soul, by the Law of Nature, the Nature of fraternity; and yet they sold him for a slave to the Ismaelites, Gen. 37.28. and made the benefit of a Brother, but the commodity of a Merchant: His Master was bound to do him right at least, for the fidelity of his service; a service very prosperous; Gen. 39.20. and yet he put him in prison: His fellow prisoner was bound to remember the truth of his interpretation; 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 joseph, forgot by an Egyptian Courtier: And because the want of remembrance in these days is but a common fault, sometimes an excuse, always most liable to exception from the quality of the parties; the business in hand will seem no matter of importance, unless we enter into the consideration of these two particulars (as general parts) josephs' condition, and the chief Butlers; both which are the story and premises of this Chapter, whereof my Text is the conclusion: In josephs' condition, you may see the motives of remembrance; in the chief Butler's condition, you may guess at the reasons of his forgetfulness: 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 Baker's fate, than the Christians imitation; and so I proceed in the first place, to take a view of josephs' condition, a plain case: Yet did, etc. 3 What joseph was before his coming into Egypt, will not be much material to persuade respect; the World we know esteems men by what they are, not as they have been: Indeed, in a case of envy, or revenge, tenax injuriarum memoria, the worst (though past) is soon remembered; but in a case of misery, the best being past, is soon thought tedious to be heard, or repeated, seldom worthy to be believed, especially in a man of josephs' condition: in whom, if it stand not with the wisdom of this great man to believe more than he saw, yet he must needs take notice of these three particulars, to enforce his remembrance afterwards: first, that joseph was a prisoner: secondly, that he was a man of special worth, an Interpreter: thirdly, that he was a petitioner; each whereof aggravating the chief Butler's unworthiness, makes this short Text too long for an hour's work: so that it seems best, only to speak of the two former particulars at this time, and leave the Petitioner till hereafter, as fittest and most likely to attend and wait upon this Courtier's condition. 4 First then, he was a prisoner. Whether this was a state of misery, or no, the chief Butler knew by his own experience: he once had been a prisoner, and that in the same place; there I am sure he looked sad, Verse 6. and by the loss of his Office, Psal. 104.15. wanted that Wine which makes glad the heart of man: and (indeed) could he look otherwise than sad, in a place of that nature? * Pareus in Gen. Non liberalis custodia sed faedus carcer è figura rotunda habens desuper orificium (as some will observe from the original) no free Prison, but an obscure subterraneous noisome Vault, of a round figure, with the mouth upwards; signifying (perhaps) that whosoever comes there) must quickly be turned upside down; liberty, into thraldom; chains of Gold, into fetters of Iron; Wine, into Water; variety of delicacies, into bread of affliction: even the fresh air, which was the cheapest, must now be the dearest commodity; no fortunes, beyond allowance, to supply the wants; no ancient servants to attend the person, no faithful friends to advise 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 miseries. No marvel if he were sad: joseph's experience was the same in proportion to his estate, witness Ps. 105. The chief Butler knew so much, for he was a prisoner at the same time with Joseph; joseph's f●llow prisoner. Indeed at that time he had a little more liberty than before, & yet this gave him a fairer way to relate the severity of his former punishment: for though joseph (being a mean & contemptible man, without friends or fortunes) might heretofore seem unworthy to receive any ●avor, even the favour to be heard from the * Nec vile putetur ossic●um cum apud Reges Barbaros u que hodit maximae dignitatis sit Regi poculum porrigere. Hieron. other Archipincerna, the chief Butler, primariae dignitatis vir, a man of the first rank, of greatest authority in Pharaohs house; yet now the case is altered, they were both prisoners together, the disparity is grown less, affliction makes the haughty mind stoop; and for want of other, thinks this a content, socios habero doloris, to have fellow prisoners, partners in affliction: for thus opportunity and patience, to hear men speak in their own behalf, may be obtained without petition or a bribe, and willingly returned too, by way of requital. Men being by nature desirous to ease their troubled hearts, strive to mitigate their sorrow, by imparting it one to another: nay, (being greedy to catch at any shadow of relief) they easily comply together in this mutual presumption, if one of them be released, the other may hope to be remembered. * Caeterum iis qui in eodem erant carcere quoties labour intermitteret● confabulanlibus (ita ul solent) miseriarum socus & s●ae damnationis causam invicem percontantibus pincerna Regi charus familiaritatem cum fusepho contra●it. joseph, lib. 2. Antio. Something it was of like nature, which made this great Officer so willing to interchange language with joseph, and which made joseph so bold as to ask him a question; what question? a reason only, and that no reason of State, but a reason within the circumference of his own judgement, & the Dungeon, a reason of sadness, a passage most remarkable of all others, during the time of his imprisonment; and therefore a little to be observed for his better remembrance who forgot it, and yet it seems least worthy of notice: 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: but Joseph (by his long acquaintance with the condition of that place) could have given himself this answer, before he moved the question, had he not perceived the sadness to be more than ordinary: 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. No, Vers. 6. it was in the morning (saith the Text) before any such discourse was stirring, and that not in respect of the morning unlosing the senses from sleep, & thereby exposing them to a more violent apprehension of those miseries whereof the day before they had surfeited, for this was every day's work; but the question was, Cur tristior solito sit hodie facies vestra? Why are ye so sad to day? Vers. 7. And if it were in respect of sleep, judge ye. Indeed the cares of an oppressed mind having wearied a man in the day tim●, may assault him in the night by a dream: thus the Husbandman may dream of his Ox, & the Mariner of his Sails; and thus all in a prison may find it, not only waking, but sleeping, a place of misery: but th●n this phantasm quickly vanisheth, tantummodo creditur dum videtur, it is believed only so long as it is seen▪ & so c●uld not afterwards be a means of any sadness more than ordinary, unless it were more than an ordinary dream: and if it were more than an ordinary dream (as indeed it was) the sadness, how great soever, must needs more & more increase; for here's none (for aught this great Egyptian knew) that could interpret it, answerable to the superstition of his country, and the greatness of his fears; none but joseph not likely to help others, who had been the●e (even there) so long himself; not likely to be an Interpreter, who was a fellow prisoner, and that willing to wait, as their occasions served. And now, if there were no other Remembrancer, but the afflictions of the body, the losses of fortunes, the distractions of the mind, both waking and sleeping, common to all prisoners; how could one forget another? how could one, being released, not remember him who was left behind? Surely, not by the Law of Nature; for by it one man cannot hurt another: What then? Lactantius makes the argument; L. Fir. Divin. Instit. lib. 6. cap. 10. Si nocere homini contra naturam sit, prodesse igitur homini secundum naturam fit necesse est: If to hurt a man, be against Nature; then surely to do him good, is most agreeable to Nature: And though this be one of those precepts which bind always, and at all times; yet the more a man's neighbour stands in need of this good, the more the duty is required. Sen. in Proverbiis. And therefore Seneca goes further; Qui succurrere perituro potest, cum non succurrit, occidit: He that may help a man ready to perish, and will not, makes himself liable to that man's destruction. The Scripture strikes it home in the 41. Psalm: From whence we may well conclude, Psal. 41.1. That he who regardeth not the poor and needy, the Lord will not deliver him in the time of trouble: His want of humanity, doth not only damnify his brother, but makes himself a loser. And therefore the Schoolmen give us two reasons, Aq. 22. q. 30.2. C. why every man should make his neighbour's calamity his own: 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; but more particularly, 1 Cor. 12.26. Esay 53.3. as members of one body, whereof Christ jesus is the Head, who made himself a man of sorrows, for the good of others. And therefore, if there be any of those Plantanimalia, Plants having the sense of feeling (as some report) in regard if one leaf be cut off, or bruised, all the rest will presently shrink and contract themselves: surely they were created for an emblem of charity, worthy to be worn upon your heads; but chiefly to be rooted in your hearts, if you desire to be leaves of that Plant, and branches of that Tree, which is found in the Land of the living, and grows in the Paradise of Heaven. 6 The other reason is, propter possibilitatem similia patiendi, because man is still in possibility to endure the like afflictions himself. If rich Croesus could have been secured from change, he and his wealth had never been enslaved to Cyrus. Was any more eminent than Nabuchadnezzar? who said, Is not this great Babel, Dan 4.30.33. which I have built for the house of the Kingdom, by the might of my power, for the honour of my Majesty? And yet behold he was forced to change his habitation, to have his dwelling amongst the beasts of the earth, and for seven years together eat grass like Oxen, till his hairs were grown like eagle's feathers, and his nails like birds claws, as it is in the fourth of Daniel. Had any more favour amongst the people of Israel, than David the King's son in law? and yet behold he was forced to fly for his life to a neighbour Prince, and to beg his bread of churlish Nabal. Are any more beloved than the Saints and servants of God? and yet we read, Heb. 11.37. they were stoned, they were sawed asunder, they were tempted, they were slain with the sword, they wandered up and down in Sheepskins, and Goatskins, being destitute, afflicted, tormented: And all this to teach us, that it is not the greatness of Riches, nor the stateliness of Palaces, 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. Psal. 37.35. Phil. 1.16. Esay 32.6. Come hither then especially all ye that flourish like a green Bay-tree: Will you add affliction to affliction? Will you make empty the soul of the hungry, and cause the drink of the thirsty to fail? Will you look upon the poor and needy with the eyes of scorn and indignation, as though their cases could never be your own? And if there be a possibility, if the green Tree may be withered, hewn down, and cast into the fire; why is there so much oppression and extortion, so much uncharitableness and complaining in our streets? Surely, if there were not a day to come, it were much better to be an Indian Bird, and there to be said (as they think) upon charity, than here to be a poor Christian, and starve for hunger, lie gasping and panting in the streets for want of relief, and yet Art and Nature stretched our, to please other men's saucy and gluttonous appetites. Nay, this is not all: the Lord hath a quarrel, an irreconciliable quarrel, wherein he may call Sodom and Gomorrha, Corazin and Bethsuida to rise up in judgement against those who rob the Church of God, and grind the faces of the poor, to make Bread daily bread for brute Beasts: As though that which is a part of the Christians prayer, were to be made a portion for unreasonable creatures: as though it were humanity, to gather up the crumbs which fall from the Manger; or charity, to take the children's bread, and give it to whelps: Oh, why should their mouths be filled with such abundance of man's nourishment, to increase God's wrath, and the present scarcity? To come nearer my Text; why should dumb Dogs be sooner heard, than the doleful cries of poor prisoners, ingeminating their requests more for Bread, Bread, than liberty? 7 There is a tradition worthy to be believed; That sometimes a great Prelate of this Kingdom did thrice redeem all the prisoners in London confined for Debt; but surely he died without issue: there's so much love of covetousness, or so much needless fear of being accounted vainglorious, 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: which, though it flourished in many House's of Bondage, yet (I am sure) it was never derived from the loins of this great Egyptian; who besides 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 needs be of his own imprisonment, the less reason he had to forget another's, especially josephs', not only his fellow prisoner, but (which is the next particular of his condition) a man of special worth, an interpreter of his dream, a remover of his sadness: Yet did not the chief Butler, etc. 8 Here we cannot stay, to behold the comeliness of joseph, and the ingenuity of his countenance, acknowledged by * Primo aspectu iudicans hominem ingenuum & honest natum. Philo. in l. de jos. Gen. 39.6. Pharaoh at the first sight, as Philo tells us: a goodly person no question he was, and well-favoured (saith the Text) and that's something to increase respect, where merit is the foundation, and might here have been a motive of greater compassion. Nor will we look back upon josephs' reputation in Potiphars' house, Gen. 39.4. where all things were left to be ordered and guided by his direction: in the managing whereof, it seems he was not like that idle servant, Math. 25.25. who hide his Master's Talon; or like that unjust Steward, Luk. 16.1. who wasted his Master's goods: it seems he did not lessen the yearly Revenue, or mitigate the Fines, or any way undervalue the price of his Master's Lands, of purpose to make himself a Gratuity; 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 Master's behalf; Gen. 39.5. the blessing of the Lord was upon all that he had in the house and in the field. 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, Ibid. vers. 21, 22. all things are committed into his hand; and so he becomes charged with this great Officer, and his companion; who could not but perceive (though at a little hole, the hole of a Dungeon) the brightness of his fidelity, worthy of a larger, of a better employment, and the rather regard that (his fidelity) because the want of it in themselves had begot 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; which in the chief Butler might have increased beyond expression, had not joseph been an Interpreter, and thereby testified that worth which now we intent to discover: Yet did not the chief Butler, etc. 9 Though the natural man cannot discern the mysteries of Grace, the best means of happiness; yet his losses by the fall of Adam are not so great, but he is both sensible of his wants, and greedy to repair them. Hereupon the corners of Nature have been searched, to see if there were any voice of joy and gladness in their habitations: 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; such as amongst the Babylonians, were known by the name of Chaldeans; Chaldeans not by Nation, but profession; a name attributed to the most learned in that faculty: in Persia, they were most properly called Magicians; in Greece, Philosophers; amongst the Hebrews, they were styled Cabalists, Scribes, Pharisees; and amongst the Egyptians, they were termed Priests: even the Land of Egypt became a Nursery for the Art of Divination, a black Art, fare beyond the light of flesh and blood; for in Nature we find only three sorts of causes, to regulate our judgements concerning events. First, some causes do necessarily and always produce the same effects, and these effects (as the Eclipses of the year) may be certainly foreseen. Secondly, some causes do not always, and necessarily, but commonly, and for the most part, produce the same effects; and these effects (as the several changes of the Wether) may be foreseen too, but by way of conjecture only. Lastly, some causes are indifferently disposed ad opposita, to contrary effects; 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, or seen, but when they are present. And yet the learning of the Egyptians will needs go further, and as Aquinas speaks, usurpare futuro●um ut futura sint notitiam, 22.95.1 C. foretell events, without the consideration of any cause: 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. Dan. 1.48. Hereupon the Prophet Daniel being taken as one of that number, for showing and interpreting the King's Dream, was preferred over all the Province of Babylon. In Rome, whilst the State was governed by Senators, we may clearly see their privileges: 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: Qui non paruerit capitalis esto, as Cicero speaks in his second Booked the Leg. Whosoever will not obey, let him be held a capital offender. * Ep. l. 4. Pliny writing to Arius, calls other dignities propemodum paria, almost equal in reputation: Nay, being one of that number himself, he pleads antiquity for respect, and calls it priscum Sacerdotium, an ancient Priesthood, Ibid. derived it seems (as all Learning was) from these Egyptians; which perhaps is the reason, 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. No question it was very * Augurum magna tunc erat tum copia tum authoritas. great, as appears afterward by josephs' promotion, who was always held for one of that number, tantum religio potuit suadere malorum: So much was this profane Art of Divination respected and practised amongst the greatest in the Kingdom, entertained sooner than a better thing, and rewarded accordingly; rewarded did I say: yes surely; for the Priest's share was not Onions and Garlic, but the third part of all this large and most fruitful Land; triple the value of that, whereat the whole World seems to murmur and exclaim in these days. 10 In this Art, joseph seems to comply with the Magicians, by foretelling things which afterward came to pass; but yet with much difference in the end, and means of his knowledge: for the knowledge of the Magicians, was by a wicked manner of Divination, whereof there are many kinds unworthy to be named; whose end, is vain curiosity; and the means, grand or gross Idolatry; either an express, or a confederation with the Devil: but josephs' knowledge was prophetical; whose end, is the manifestation of God's glory; and the means, a special revelation from Heaven. Indeed, after his promotion, we read, that his servant speaks of a Cup, wherein (he saith) his Master doth divine: Gen. 44.5. 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 joseph, for a Magician; or to blind the eyes of his brethren, from seeing his prophetical Spirit, before he would reveal himself: 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; though they seem to agree in the substance, by foretelling things which afterward came to pass. And so much was apparent to the chief Butler, it came within the compass of his apprehension; for he heard an interpretation of his own Dream, and by seeing the predictions verified in himself, he never saw the like before. Nay, lest this intelligence should be thought some imposture, he saw it seconded by another interpretation of the chief Baker's Dream, wherein the truth of predictions found like success: Like success shall I say? Yes; for evidence, not for consolation: for when they were both offenders, full of distracted thoughts, animated with nothing else but fears and sadness; even than joseph's interpretation awakes the chief Butler's Dream, frees him from Prison, restores his Office, saves his life, preserves his fortunes: 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? 11 And yet for all this, joseph's worth did most of all appear, by confessing the means and Author of his knowledge: which he insinuates by a question; Gen. 40.8. 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; if not for the goodness, yet for the novelty of such direction: But the goodness (had it been perceived, as who would not have tried whether this Spirit came down from Heaven, or no?) was a Cup of greater blessing, than the River Nilus' overflowing the whole Land of Egypt; such (as for aught he knew to the contrary) might have taught the Senators wisdom, Psal. 105.22. reform the Superstition of that Age, rectified the judgement of all: so fair an opportunity did joseph 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. But worth of the highest nature, finds little respect where it is not apprehended; and being apprehended, obtains not much more, unless it be found beneficial and profitable to men's present occasions: And therefore, either josephs' worth in this kind was not understood at all; and then he was very unhappy, (as many are upon like occasions) in applying his worth to that man who understands it not: or this Egyptian hath some reasons to the contrary, of greater importance; whereat we may guess, in the discovery of his condition. 12 In the mean time, we may return to the substance of the Work: and whilst we behold it finished, the interpretation made, the prediction verified, and the happiness of it in possession; let us consider, that as this is sufficient for the ends of a natural man, so it may be for his remembrance too; that remembrance, which includes a continual thankes and acknowledgement; that thankes, which is sealed with a due requital, when occasion serves; even a perfect thankfulness, as well in effect, as in show and desire: especially the worth of interpretation, and foretelling events; being an act in general so highly esteemed by the fashion and superstition of that country, 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: and the rather, because the Egyptians, of all others, are famous for works of thankfulness, not only towards their gods and men, but even to brute beasts also, as Diodorus Siculus observes: Nay, they seem in a manner to have taught the brute beasts themselves this quality: for besides the thankfulness of the Dog, (very common, and remarkable) their Hieroglyphic for a grateful mind, Pieri. Val. l. 17. pag. 158. is the Stork; which (as Historians tell us) provides a Nest, and prepares nourishment for the old one, after the same manner, and in the same place wherein she was brought up herself: and therefore me thinks an Egyptian, of all others, should not so much incur the censure of his own country, so much prejudice the reputation of his own judgement, so much violate the preservation of common honesty, as not to pay this moral debt, of a thankful remembrance. Plut. in vita Alex. 13 We read, that the last gasp of great King Darius (being wounded by some of his servants, and forsaken by them all) breathed thankfulness to Polistratus, a Macedonian, for giving him a cup of cold water to drink. And it is this virtue, which makes these ancient Women of Rome yet alive, fresh in remembrance; Sabell. l. 7. c. 1. exemp. 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. But examples have their time, Nature endures for ever; and her Law (we know) gives honour to Parents, as causes of our being: Whereupon (according to that of Aquinas; Aq. 22.106.3. C. Benefactor in quantum hujusmodi est causa beneficiati; 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, * Benefactori quidem in quantum huiusmodi debetur honour & reverentia, eo quod habet rationem principii. Ibid. honour, and reverence, the proper duties of all effects to their cause. But it may be the Graces speak more familiar language: they (we see) are pictured complexis dextris, joining hand in hand, ut redditio beneficii notetur, to express their inviolable connexion, and the necessity of thankfulness in all humane societies. So that he hath little reason to break this sacred confederation, who expects no other happiness but by the Law of Nature. 14 And if there be so much to persuade a natural man, then surely the Christian must not come behind: And yet what needs any other invitation? Nature likewise is the Christians familiar friend, and her Law must be his direction. Sure I am, there needs no other example, but that of King David, in the second of Samuel, ch. 9 who asked, if there were any left of saul's house, to whom he might show kindness? It seems that resolution of Tully was his Motto, * Lib. 2. de sinib. bon & mal. Volo esse & haberi gratus, I will be thankful, and so accounted: for mark the event; upon this inquiry, Siba the servant of jonathan is brought in, and he brings in Mephibosheth, the son of Jonathan: And should not David have respected Mephibosheth, the sole remainder of saul's house? And which is more, the son of jonathan: jonathan, who loved him as his own soul; who incurred his father's high displeasure, and much endangered his own life for his sake; by whose faithful advice and direction, David was always taught how to behave himself in Court, and to avoid the King's fury: I say, should not David have loved Mephibosheth, the son of Jonathan, the soul of Jonathan might by covenant have cried to Heaven for vengeance. But Mephibosheth was regarded; and all that belonged to Saul and his household, was conferred upon him. The brightness of this favour reflects upon Ziba too; for he is made Steward (as it were) to Mephibosheth, to husband and manage his lands: whereby he also, and his sons and his servants might bless King David, the remembrance of jonathan, and all enjoy the fruits of this most grateful and princely mind. 15 And thus, if thankfulness, by a King's example, be written in Capital Letters; whose proud, or careless, or greedy and covetous eye will pass by, and not regard it? If he make thankfulness, like precious Ointment, run down to the skirts of his clothing; 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 himself a dead Dog; 2 Sam. 9.8. then surely they are worse than dead Dogs, who upon like occasions will not (as Mephibosheth did) bow unto the King; much more, and in the first place, to the King of Kings, the Lord of Hosts, the God of Israel, from whom alone we receive our being, life, and motion, preservation from dangers, and assistance in these holy exercises: Ps. 107.8. Ps. 116.15. O that men would therefore praise the Lord for his goodness, and offer unto him a sacrifice of thanksgiving; 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, and let all the people say, Amen. 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 Caesar's; and in like proportion, to observe all those who in public or private affairs deserve well at our hands, and appear to be men of worth and authority. 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, we are bound not by Superstition, but Religion, the Religion of our Country, to respect Interpreters, not of Dreams, but Laws; not man's Laws, but Gods; threatening more certain, more fearful events: We have likewise the manner of this respect set down in 1 Corinth. chap. 4. to esteem them as Ministers of God, and stewards of divine Mysteries: beside we clearly discover their interpretations to proceed from God; and the fruits thereof daily springing up within the centre of our own hearts, taking away the Curse of an infernal Dungeon, and all sadness from our eyes; 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. But (alas) how doth this appear, when men do not respect the person of the Priest? whereof the Prophet Jeremy complains, and makes it one; Lam. 4.16. and another of his lamentations, That he was a derision to the people, Lam. 3.14.63. their music, their song all the day long. Nay, the World's sober practice thinks, that sacred calling makes a man as it were an underling, lessens the degree and reputation of his birth; as though it were no addition of honour, to be God's * 2 Cor. 5.20. Ambassador, a * 2 Cor. 8.23. Messenger of the Churches, the glory of Christ: 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: this sacred Office (the Office of a Minister) is thought too mean (forsooth) for the greatness of an elder brother; and yet their Patrimony, their Tithes, most convenient for his Lay Inheritance, coveted more, and upon worse terms, than Naboths' Vineyard; sometimes the whole body of maintenance divided, sometimes all in a manner taken away; nothing reserved for the Church, but the gall (as it were) the worst for use, and fittest for a bitter jest. Nay, that which is reserved (some think) may well be taken away; 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: and therefore men care not to rob God, as he himself complains in the third of Malachy, Mal. 3.8. by withdrawing Tithes and Offerings; striving by contracts, by customs, the corruption of times, plain usurpations, and by devices fetched from Hell, to make the Clergy poor and contemptible: as though it were their crown of pride and rejoicing, the fittest proportion answerable to each man's worth, to see themselves clothed in Bisse the footman in Velvet, the Prophet in Sackcloth; he a poor man, ready to give his * Lam. 5.6. hand to Egyptians, to be satisfied with bread; 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. Nor is their proceeding more favourable than the beginning: for some we see quite forgotren, lie obscure, and buried (as it were) in the midst of their own most learned Works; whilst others, acquainted only with a few beggarly rudiments, the impudence of a bawling language, or a temporising judgement, are set on horseback: these have much ado to be Door keepers in the house of the Lord; but these, riding upon flying Horses, whose wings are of Silver, and their feathers of Gold, mount up quickly to the pinnacles of the Temple: 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 bended posture, a dejected countenance, a discontented mind, finding few friends to remember them; Am 6.4. but these lie upon Beds of Ivory, stretch themselves upon their Couches, like Pictures drawn out at length, and like Simon Magus have a familiar wheresoever they go, to carry them up to the top of the Mountain; 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 proceed, the judgement of this Age esteems the best interpretations of worth, and the strongest arguments of wisdom and providence. 18 But though some knock, and no man openeth, unless it be that of the Poet, stabis Homere foras, an express denial of entrance, or a pretended excuse; yet others perhaps are thought to find a little favour, and like the Levite in the 17. of judges, are entertained in private houses: but it is much feared, more for fashion sake, than Religion; more to hold a correspondency with State, than devotion: otherwise they would not be kept at such an awful distance as many times they are, but used in a more familiar manner; Gen. 42.32. thought worthy (no abomination) to sit at their Tables, to whom they carve the Bread of Life, Act. 8.31. and received into the Chariot (as Philip was by the Eunuch) to be his guide and interpreter; much less should their worth, at the mercenary pleasure of a corrupt follower, groaning under the burdens of pride and covetousness, stand or fall in the Master's opinion. Is this the way to underdand the worth of Interpreters? But mark the conclusion: either their greatest favour in the end, is an opportunity of giving a Bribe sooner than another man; or the hire of the labourer, the portion of Levi; the long expectation of his service, even those sacred and masculine preferments of the Church, are by a plausible kind of Sacrilege enforced to a transmutation of Sex: Nay (which is much feared, as most damnable) they are sometime made like the Signet and Bracelets of Thamar, the reward of a Harlot: In which case it may well be said, this Marriage is not honourable, nor that Bed undefiled: and yet (I fear) there are too many, who water such Couches with their tears; whereby Beneficium in maleficium, they obtain a Curse, for a Blessing; in stead of a reward, they are made a scorn, a byword, a laughingstock to the whole world. 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, Luke 10.16. He that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me? Surely, if interpretations belong to God as the author, they belong to man as the object: and then the Messenger betwixt God and man deserves a better requital, unless we desire to make ourselves objects of his fury & everlasting displeasure, who hates the works of unthankfulness both towards God and man. Shall Superstition make more of her Priests, than Religion of ours? then surely it is much better to be the chief Butler's servant, than his Interpreter: Joseph was both for a while; and (which is the last particular of his condition) a petitioner too: Yet did not the chief Butler remember Joseph, etc. For this likewise I am prepared: But the particulars of josephs' petition, set down in the 14. and 15. Verses of this Chapter, seem reasons of denial, in the chief Butler's condition, 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, THE EGYPTIAN COURTIER. THE SECOND SERMON. HORA. Serm. Li. 1. Sat. 4. Qui non defendit alio culpante— — Hic niger est hunc tu Romane caveto. EZEK. 29. VER. 6. And all the inhabitants of Egypt shall know, that I am the Lord, because they have been a staff of Reed to the house of Israel. LONDON, Printed for HENRY SEILE. 1635. THE EGYPTIAN COURTIER. The second Sermon. GEN. 40. VER. 23. Yet did not the chief Butler remember JOSEPH, but forgot him. 1AS the bond of all society (especially that daily intercourse amongst men) is best preserved by a mutual knowledge of each others condition: So all relations and censures must pass by the same acquaintance, as the only means to animate and regulate their proceed. In which respect, having met with two persons of different quality, joseph and the chief Butler, we have heretofore made their several conditions the two general parts of this Text; that so by discovering the motives of remembrance in the one, and by guessing at the reasons of forgetfulness in the other, the matter itself might be more worthy of attention, and the censure more heavy upon him who deserves it. In josephs' condition were observed three particulars: 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; the other stayed behind, for a better trial of the chief Butler, and his condition. Now all the remainder is ready to be presented: but first, the next in order proves like itself, a Petitioner, for your favour and patience, to hear an end of the whole business. 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. 2 First then, as joseph was a prisoner, so the chief Butler's humanity, and experience of the same misery, might well make him remember his fellow prisoner; especially considering his own extraordinary sadness, occasioned by a Dream at the same time, which surely afterwards he could never forget. And then, as joseph was an Interpreter, the interpreter of a Dream; 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, 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; the better (as might be then well enlarged by your own private meditations) to make him who was restored to his Office, neither eat Bread, nor drink Wine; neither lie down to sleep, nor rise up to play; never see a cluster of Grapes, or a basket of baked meats; or Fowls upon the King's Table, or Birds flying in the Air; never bow the knee to Pharaoh, or give the Cup into his hand, without remembering both the manner of his deliverance, 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: but (which is the last particular of his condition, and comes now to be handled) a petitioner too: Yet did not the chief Butler remember joseph, but forgot him. 3 Hitherto then you have seen josephs' misery, and you have heard his worth, whereby you must needs think him the fittest man to be an humble suitor: for by the one (his misery) he cannot want matter; and by the other (his worth) he is best able to contrive the form of a sad and discreet petition: 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; 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 Tabletalk of strangers, to the scorn, or pity, or wonder, or laughter of all; 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 hopes, 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 faithlesness and dishonesty, inrolling the loss of a good name; these, oh these presented to authority, countenanced by impudence, prosecuted by wilfulness, entertained by credulity, resolved by partiality, 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, Eccl. 7. v. 7. What heart (though never so well tempered for the greatest designs in Church or State) can breathe out any voice but that of the Psalmist: Oh that I had the wings of a Dove, Psal. 55.6. that I might fly away, and be at rest; or spend any time, but in sighs and sobs; 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: There I am sure it was delivered; for it was spoken, not written; and that not by another, but himself: Think on me (saith he) when it shall be well with thee, and show kindness I pray thee unto me, and make mention of me unto Pharaoh, and bring me out of this house, for I was stolen out of the Land of the Hebrews; and here also have I done nothing why they should put me into the dungeon. Here's the Petition: Had joseph 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, or perhaps durst not have spoken without a licence from Potiphar: and so in conclusion, neither of them prove better than both together (if I may so say) a Paper-friend, capable of impression on both sides: but the Petition was delivered, whereof both the matter seems very reasonable, and each circumstance beyond exception. For first you see, without any preface of * job 32.21. flattering Titles, the giver's folly, the receivers pride; 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: which (as Peter Martyr observes) having but one passage into it, and that both a window for light, and a door for entrance, makes the request not much unlike that of Diogenes to Great Alexander, Plut in vit. Alex. That the Sun might not be kept from him; only to be freed from that dark circumference, whose noisome vapours might well infect the places adjoining, and make joseph, as well a keeper as a prisoner, desirous to be brought out of such a house. 4 The reasons are very forcible: the one, that he was no banished man from his own country, no runagate, no malefactor, but he was stolen out of the Land of the Hebrews: the other, that he had done no offence since his coming into Egypt, nothing worthy of the Dungeon. 5 The means likewise are very commendable: the one subordinate, the chief Butler's kindness; the other principal, the King's notice: his kindness, to procure a discharge; the King's notice, to grant it: his kindness (in case of opposition) for true information; the King's notice, for speedy justice; both * Talium rerum usus spem & fiduciam divini auxilii nec tollit, nec minuit. Pere. de inter. somniorum a joseph in carcere. lawful in themselves, honourable for a Kingdom, and necessary for his trial; 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: had it been a matter of difficulty, joseph had denied himself, by ask it; but all things of like nature are easily granted, where there is nothing hard to be believed; and here's nothing to be suspected, nothing can be but the reasons, whereof the one wants an accuser; in which case, it were much better to believe that he was stolen out of the Land of the Hebrews, than go thither to try it: the other (his innocence) hath no accusation but a woman's malice; a party, no sufficient proof; a Wife indeed, whose complaint might well make her Husband distaste and cashier his servant, not severely punish him, without a legal witness. Howsoever, as it is well observed by S. Chrysostome, joseph descends not to any particulars in * Nihil addens de iniquitate fratrum, nihil de nequitia herae suae cum utramque hic possit perfiringer●. Musc. this, or his other reason, as that he was stolen and sold by his own brethren; and that though he was farre-fetched, yet he was not dear bought, as he might have been, had he fed the lascivious eye of his Master's Wife, and been partaker in her adultery; that he was careful to resist and prevent her daily solicitations; 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: that this Relic she kept in a Cloister (safe enough, no question) as a matter of wonder for others, of advantage for herself: and that so it fell out; for by a speedy transmutation of lust into malice, as though she had formerly been taught the practice of his brethren, who stripped him of his particoloured Coat, to accuse the wild beasts, to delude the old man their father, and to free themselves from suspicion: so she, in like manner, had made the same * Ipsa igitur quod celare debuerat prodebat ut composito crimine laederet innocentem. Amb. in li. 5. de Ios. Garment a witness to accuse his honesty, and to magnify her own; and so that which was left behind as a pledge, to testify his innocence, she makes a cloak to cover her own * Ill in vere exutam dixerim etiam aliena vestimenta servantem, qua omnia amiserat velamina castitatis. Amb. ibid. nakedness, and a hood to blind her Husband's eyes. And that besides 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; his false accuser, was the Mistress of the house; and his judge, the Master of it: And if a Ruler hearken unto lies, (much more, if he practise them himself) all his servants are wicked, Prov. 29. ver. 12. I say, all these particulars sleep in silence; and * Hoc unum eurat, non ut illos condemnet, sed ut prose solo dicat. Chrysost. he seems only to study this one thing (which indeed should be every man's car●) how he may speak for himself without condemning, without accusing others: 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 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; 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 advise nor compose the difference) but rather to refer them to some public and judicial examination; for thus (no question) the Truth itself will be freest from suffering prejudice, the Tale bearer lose his profession, and pine away, the Defendant furthest from taking advantage, from preventing the punishment of his offence, and the Plaintiff lest of all suspected for any uncharitableness or partiality in his own cause. 7 But I hasten: and (because a good matter may be spoiled in the carriage) let the Petition be denied, if the success in any could be more probable than this, in respect of the time wherein it was delivered; for it was made to the chief Butler, in the time of his sad imprisonment, nay, in the Winter of his fears, in the Spring of his hopes; a time wherein men are apt to promise most, and most easy to be entreated. 8 Nor is it less remarkable, that this Petition was made to him alone: joseph addressed himself wholly to the chief Butler, without imploring the assistance of other friends, as being confident in his power and goodness: a passage (if I mistake not) answerable in some sort to the pride and expectation of many great ones in these days; who in the promotion of Suits, and preferment of others, will be all, or nothing: like Lovers, like Kings, they admit no partners, no fellowlabourers: nay, like God himself (who surely never commanded any such resemblance) they would be thought to make other men their creatures, and are highly pleased to have them called so; such ambition and vainglory, such private ends, such hopes of entire respect, and blind observance, (the designs of worldly wisdom) lie hidden, and (as it were) interlined betwixt the protestation and the performance of real favours: so that he who (for the dispatch of his business) employs more friends than one, (unless they be subordinate) takes the only way to lose them all, and his Cause to boot. 9 Besides, the Petition is made but once: as though he had been taught that in Ovid, Et pudet, & metuo semperque eademque precari; to fear, and be ashamed to entreat the same things oft; and this must be held a point of discretion too: 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, 2 Tim. 4.2. 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, nay, a cause of denial, and that deservedly to, unless it be in cases of extreme misery, or where the judge proves unjust; for then necessity hath no law, Luk. 18.10. and importunity (which was the poor Widow's friend) may well be excused, if it speak the Poet's language, Da veniam vitio (mitis amice) meo; confess the fault, and entreat a pardon. 10 But here, though joseph's 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, 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, and is himself an Angel of Light, the light of this truth: Verse 8. Do not interpretations belong to God? 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, jam. 3.17. full of mercy and good works, the foundation of true Gentility; much more being thereunto invited by the wants, deserts, and powerful words of a divine Apostle, a rare Interpreter. 12 Besides, this was an opinion generally received throughout all Egypt, and afterwards of all others became most remarkable to posterity; That the next way to root out wickedness, was to punish the wicked, to support the innocent, and to help all those who were reduced to any great extremity. And therefore, since Egyptians were observed to carry about them the figures and representations of brute Beasts, Dogs, Crocodiles, and the like, showing them a fare off as their preserving gods; joseph might well think the chief Butler would carry about him a lesser burden, a jewel, the remembrance of a friend, a distressed friend, and make mention of him to Pharaoh, as a Messenger from Heaven, a restorer of his life and fortunes, a helper in the time of need. 13 Howsoever, if these opinions were not begot or ripe enough in that Age; yet it might well be thought, the nobleness of a great man need not be urged, where the Petition is not for preferment, but maintenance; maintenance in a good cause, and that so miserable, so plain a case. And yet how plain a case soever it be, me thinks the chief Butler hears and sees, and says nothing; nothing for the present, nothing for the future; I am sure, nothing to the purpose: small comfort for a miserable man of special worth, making such a modest, and reasonable and seasonable Petition; whose deserts were the more, and more to be regarded, by how much his affliction was so great, and his request so small. Surely, I should have taken silence for a part of his condition; but that at first it cannot be discerned, whether it was the stateliness of his carriage, or that wise kind of denial by delays, or discretion, which made him rather embosom the Petition than answer it. And yet stateliness was not suitable to that place, the place of a Dungeon; and (I am sure) a denial were of itself unjust, but by delays, a torture; only discretion may be pretended, and that only for a while, till josephs' Interpretation succeed, and a fair opportunity serve to move the King; whereof the chief Butler had many, very many, by reason of his condition, as will now appear: Yet did not the chief Butler, etc. 14 I Am at last come to the condition of the chief Butler; which if I could demonstrate, I should be very brief: but being only to guess at it, as short as may be, such as we have heard and seen, and such as our fathers have told us: and therefore his condition shall be wrapped up only in this one particular; he was a great Officer in Pharaohs house, restored to his Office, and therefore unlikely to remember joseph, a Prisoner, an Interpreter, a Petitioner: The probability of this consequence (for it is no more) will a little resemble natural wisdom; whereby, as he who stands, will take heed lest he fall; so he who was fallen, and stands again, must needs more sensibly apprehend a possibility of change, and thereby more carefully endeavour a prevention of relapse: For whereas this great Officer had offended Pharaoh, and was therefore cast from his Office, yet we find him restored again; by what means, the Text is silent. It could not be a discovery of his innocence; 'tis plain he had offended: Vers. 1. And surely this offence was not as the jews affirm, because a little Fly was fallen into the Cup; and yet so reported by them (saith Peter Martyr) to show us, that great men for the most part are very prone to be angry, and severely to punish too for small offences (true Egyptians it seems) as though to be slow to wrath, Jam. 1.19. were no divine command, no wisdom worth their having: for if it were such a trivial offence, as the falling of a Fly into the Cup; then (me thinks) a little time, especially the time of a feast, much more the feast of a King to his servants, and that upon his birthday, might easily have wrought out his displeasure; such a feast being usually a time of special grace and princely compassion, the fittest time to restore a chief Butler to his place again, and to remit small offences, without making any means at all. But so the chief Baker (who was hanged) might have been released too; his fault being only (as the jewish Fable goes) because a little stone was found in the Bread: so small a cause makes their cases both alike; offences of carelessness: they could not be of treachery; for then common policy would never have restored either of them to such places of daily and necessary trust: But though their offences are * 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. uncertain, yet (no question) they were great; great against a King of Egypt, whose name being always * Pet. Mart. in Gen. Pharaoh à vindicando, from Revenge, might no sooner consider himself, than inflict a punishment; a punishment not to be satisfied by the one, without loss of life; and therefore, in all likelihood, not to be released to the other, without the mediation of powerful means. 15 Whereupon, since it is certain this great Officer had offended; that he was cast from his Office, that he was restored again, and that his means of restoring is uncertain; the most will think the best conjecture is, that either his money, or his friends, or both, was the Key which opened the Door both of the Prison and his Office. And if money, or friends, were the means; who can think, he would not strive to regain the one (his money) the best help at a dead lift; and study to observe the other (his friends) though not by way of thankfulness, yet to prevent a second displeasure: and being thus prepared, he might well take josephs' Petition into a second consideration, and yet never remember joseph, but forget him. 16 For first, the main thing requested, is only to be brought out of that House, the Prison; a small matter in itself, a natural desire of freedom and liberty: it can be no pleasure for one man to see another perish, every man will lend his helping hand, when he may not endanger himself. No question, in this respect, the chief Butler was willing to remember joseph; and the rather, because common policy hath taught wicked men (by the example of Absalon) to be just and charitable in small matters, 2 Sam. 15. the better to palliate their injustice and oppression in greater affairs. But looking upon this Petition like one of Pharaohs wise Counsellors, he finds the means withal required, Esa. 19.11. bears a high and lofty distance from the end; which might be obtained a nearer way, without so much trouble, without moving the King, even by the ordinary favour and proceeding of that Government, were the end as it seemed at first, a matter of small importance: And this great disproportion betwixt the end and the means, calls the reasons in question. 17 Whereof the first is, that he was stolen out of the Land of the Hebrews: Whereat this great Officer (willing to make much of a small matter for his own ends, or else no Egyptian) thinks it wisdom to pause: 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, 2 Sam. 15. David's friend was, to attend Absalon) 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 weakness of the country, the affairs of State, the factions of great men, the inclinations of the people, the difference of all; and so (by hatching conspiracies, and breeding sedition) make way for the designs of a foreign enemy: In which case (no question) it was much better to keep him still in prison, than to procure his liberty; for treasons and conspiracies may be long in working, long in contriving, and therefore they may be long in discovery: otherwise that cannot be found (which is most necessary) the largeness of the Plot, and the number of offenders. This seems to be joseph's own practice, after his promotion; when purposely taking his brethren for Spies, Gen. 42. 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 joseph, since his coming into Egypt, nothing of that nature laid to his charge, in the space of thirteen years nothing suspected; if it were, yet many things may be suspected, without reason: For resolution whereof, the best way is to look back upon the generality of his former courses, and see, Is it likely that he had any gall in his heart, any firebrand in his tail; is it likely that he came 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 himself saith) that he was stolen out of the Land of the Hebrews; and that from some great person, and that for revealing faults done by others, unworthy of their service and his own silence. And if so (as indeed it was) the denial is given by himself: for this great Officer, one of Pharaohs Court, (not of his mind) a Heathenish Politician, willing (no 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 no * Ne forte in suspitionem incurrat quasi vellet mancipio contempto magis quàm omnibus sapientibus Regis patrocinari. Pare. wisdom, to give him freedom, encouragement, 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 practices; 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: 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. 19 And will joseph still protest his innocence? Then (it seems) he will not take the blame upon himself, and confess that fault whereof he was never guilty, to preserve Potiphars' reputation and his Wives: Like those servants, who wittingly and willingly marry themselves to their Master's Adultery, to prevent his public and approaching shame; betray their own honesty, to patronise his errors, Whoredom, Injustice, Oppression, Bribery, and the like: It seems he will not cry, Jer. 6.14. peace, peace, where there is no peace: And this may be something which makes him less regarded, as one unlikely to be of those thriving professions; either a Pander for another man's lust, who disclaims his own; or a Broker for another's griping covetousness, who will not purchase his own liberty, to be accounted dishonest; altogether unlikely to wink at offences, and flatter the perverse counsels of others, who will not for his own sake, Esa. 5.20. in a case of so great importance, speak evil of good, or good of evil. And therefore, if he were sent for out of the Dungeon, more likely with the Prophet Michaiah, 2 Chron. 18. to be sent thither again, much more to be kept there, even there to be fed with bread and water of affliction. 20 But this something is not all; the consequence is greater: for though here's no formal complaint, yet here's one included; the more innocent joseph makes himself, the more unjust he makes Potiphar, the more unchaste his Wife: 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, or justice, in respect of his cause; is the next way to bring the whole business upon the Stage; 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; the next way to offend those friends who procured his liberty; the next way to recall his own former faults to a second examination, who is so active in other men's: at least, the next way to incense and break all correspondency with Potiphar, a man greater than himself, Gen. 39.1. Captain of the Guard in Pharaohs house; who, as formerly, by virtue of his place, he had committed the chief Butler to prison; so now, by displeasure, he might return him thither again, if either he should do any thing in that business without his notice, or not fawn, and applaud, and maintain the partiality of his proceed against joseph: For some there are, that make a man an offender for a word, that lay a snare for him that reproveth in the Gate, and turn aside the just for a thing of naught, Esay 29. v. 21. Much more might Potiphar be displeased, if such a business should be mentioned to the King, which so nearly reflects upon his Wife's incontinence, and his own injustice. 21 But admit Potiphar were of himself as easy to be entreated for josephs' liberty, as he was formerly persuaded to imprison him; yet the frequent and private solicitations of a Wife, being so often the impediments of justice, in the distribution both of favours and punishments, but especially the malice of an imperious whorish woman, so fare 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 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: these particulars (all of them drawn 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 chief Butler had rather sharpen than oppose; as knowing that a woman, aut vehementer amat, aut capitaliter odit, is either the best friend, or the greatest enemy; and so in this case (having once before deluded her Husband) most likely to urge his displeasure to the utmost, 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, and that restored to his Office: And surely, it is likely, that she, whose crafty wiliness so well succeeded to make advantage of josephs' Garment (which indeed was her shame) would afterwards take upon her both to know her friends, and oppress her enemies. 22 Nay, further to search the depth of this Egyptians wisdom, before we turn it into foolishness, 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. 'Tis true, the story tells us, that joseph had the managing of all things in the Prison, and was in particular charged by Potiphar with the keeping of Pharaohs servants, two great offenders; 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; a strong motive (no doubt) to encourage others to mediate his further enlargement: yet the chief Butler, a restored Officer, knows perhaps by experience, or fears, that Potiphar may be like Entrapelus, Ep. l. 1. ep. 18. of whom Horace speaks: — Cuicunque nocere volebat Vestimenta dabat pretiosa. One, whose favours were like the fair words of jael to Sisera; judg. 4.18, 19 Come in (my Lord) fear not, come in: like her Bottle of Milk, and her Covering, which lulled the Captain asleep, and made him secure of her protection; who thereby contrived and effected the glory of his final overthrow: And so (indeed) joseph might be put into Office (as Haman was invited by Queen Hester to the Banquet) not so much for favour, as hatred. Employed he was: but this might be of purpose, to divert him from contriving other matters of greater consequence, answerable to his worth; at least from studying the means of liberty, and the remedy of his false imprisonment. Nay, employed he was (as formerly in all likelihood by the connivency) so now by * Vers. 4. special appointment of Potiphar: but, timeo Danaos & dona ferentes, this might be, not so much in approbation of his fidelity, as to make him depend upon his further kindness, the kindness of an adversary; which we know no sooner turns grievances into hopes, than hopes into folly: a Masterpiece of close oppression, and the ready way to josephs' ne ultra, his continual bondage. And thus likewise (to the same purpose) his particular employment might be, not so much an Office to keep others, as a snare to catch himself: For so, by taking opportunity to escape without any trial at all, (which perhaps was chiefly desired, 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, and have something whereof to accuse him; 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, and durst any way comply with joseph, without Potiphars' consent. 23 And surely, if that be true which * In vit. Agric. Tacitus observes, proprium humani ingenii est odisse quem laeseris, That we are prone by the jealousy of a corrupt nature, to hate that man always, whom once we purposely hurt: then (no question) if it were publicly known, that Potiphar were so * Coniugis amori plus aequo tribuens. joseph. l. 1. Antiq. unjust, as to imprison Joseph, * Inaudita causa, inexplorata fide veri, tanquam reus criminis in carcerem Ioseph mittitur. Ambr. 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, but that Potiphar will be still unjust: and in this respect, the chief Butler, his servant also; nay (forsooth) his servants servant, to second his desires, to keep joseph still in darkness; 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. 2 King. 1. 24 Or, if the truth were manifest to Potiphar, and he really inclined to release this prisoner; 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, and not have others meddle with his faults, or so much as seem to know any passages of that nature; that (being Captain of the Guard, a man most likely to be powerful in the State, or of a proud spirit) he will take his own private courses to enlarge joseph by little and little, and not return the same public way, by which he proceeded against him; never recant, never confess his errors before men, and set the saddle upon the right horse; but either bridle the tongue, and stop the mouth of truth, or break the neck of him that speaks it. And that for this purpose: As the chief Priests in the 28. of Matthew, gave large money to soldiers to belie the Resurrection; and withal promised, if this came to the Governors' ears, they would persuade him, and secure them (a hellish policy) not only reward, but secure and protect the liars: So he (Captain of the Guard, so near the person of Pharaoh) wants no opportunity to open and close up the Prince's ears, for his own advantage; he wants no money to bribe, whose estate was lately so prosperous, for josephs' sake; 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, and upon the least occasion to fight, especially in a Woman's quarrel, and that when there is so little fear of being called in question; and above all, so much hope to cast lots for josephs' garment, and wear their Mistress favour: such, and such like vanities being too often greater motives of courage, than Religion and a good cause. 25 Howsoever, since the maintaining of correspondency amongst great persons looks many ways, and that upon trifles too, studying and observing them more than better things; we may well conjecture, that as Herod and Pilate were m●de friends, Luk. 23.12. by agreeing together against that innocent Lamb, Christ jesus; so these two Officers will continue friends, brethren in evil, rather than Authority shall be truly informed, and joseph remembered. And thus it may be, this Egyptian Courtier degenerating from the Religion of his Country, 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, unless it be for discourse, or in cases of extremity, (besides, finding at first no fair way open, compatible with his own private ends, to speak in a poor prisoners behalf) might afterwards soon forget joseph, and lay aside the memory of his Petition, to verify the Proverb, Out of sight, out of mind. 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: for surely, in private affairs (the only scope of this Text) no policy can be good against that charity o justice whereunto we are entreated by Petition, persuaded ●y innocence's, bound by thankfulness, and invited by many fa●re opportunities, in regard there seems no reason (u●d●r favour) why the same spirit which applied the rending of samuel's garment to the fatal prejudice and destruction of Saul, in his own audience, 1 Sam. 15. and yet found no discouragement, should not with like success tell Pharaoh, or Potiphar at least, the truth of keeping josephs' garment, and the danger of not restoring it, without blemish to the owner. 27 And yet amongst 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, Psal 50.18. Esa. 28.25. even such as have made lies their refuge, and under falsehood have hid themselves; better to comply and hold correspondency with the wicked practices of many great men, who (in the words of the Psalmist) cruelly, Psal. 81.20. disdainfully, despitefully speak against the righteous, rather than call for justice, or plead for truth, Esa. 1.17. Esay 59 v. 4. rather than judge the fatherless, speak for the Widow, or relieve the oppressed, and advance his worth, though his cause be innocent, and his deserts beyond compare. Hoc aulicorum solenne est, perfidè insontes prodere, & potius tradere jugulandos quàm ut offendant cos à quibus metuunt (saith learned Calvin) This is the property of time-serving Courtiers, perfidiously to betray the innocent, nay, to expose them to a final destruction, rather than offend those whom they think may cross their designs, or prevent their ambition. David's experience found out not only the truth, but the slyness also of these proceed: Psal. 31.11. I became (saith he) a reproach to mine enemies, but especially to my neighbours, 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: for when he was apprehended, behold his Disciples forsook him, and fled, Mar. 14, 50. Nay, Peter, that great professor of fidelity, Mark. 14.54. followed him a fare off as though it were a shame, a disadvantage to be a follower of Christ; who spent not only his breath, but his most precious blood, to redeem him and all mankind from an everlasting bondage: as though it were no religious courage, but a desperate resolution, which made Queen Hester petition King Ahashuerosh for the lives of her people, when the success both for them and herself was so doubtful, Hest. 4. 16. so full of distraction; If I perish, I perish: as though, exeat aula qui volet esse pius it were a like Orthodox, to fly from the love and protection, as to have fallen from the state of innocence: as though there were no Winepress of wrath to be trodden by feet which never swell; no divine justice, Esa. 30.33. 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; but rather (like profane Churls) devise wicked devices to destroy the poor with lying words, even when the needy speaketh right, Esay 32. v. 7. 28 Thus it may be the reasons of josephs' Petition were by this great Egyptian (one of Pharaohs wise counsellors, or rather those Senators to whom joseph afterwards taught better wisdom) turned into arguments of denial and forgetfulness. 29 But had joseph's complaint (such as it is) been a welcome message to Potiphar, or Potiphar and joseph men of equal condition, the business (in all likelihood) had not ended in general terms, nor after such a manner, and been smothered in a Dungeon: No, if with * Ad primum ingratitudinis gradum pertinet quòd aliquis retribuat mala pro bonis. Aqu. 22.107.2. c. Aquinas there be a kind of unthankfulness (as, I am sure there is, a common practice) which returns evil for good, even hatred for good will; than it stands not with the policy of an Egyptian, to forget any passages of strife and contention, 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 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, and screw himself into the favour of the one, by the destruction of the other: like those deceitful workers amongst us, those sly companions, who (under the colour of friendship) go up and down, insinuating themselves into the counsels and resolutions of different judgements, to betray one, and flatter another; the very offspring of Dalilah, the seed of the Whore, whose fair words made Samson discover where his strength lay, Judg. 16. to his own destruction. But great men being ●o●h to hear of their faults, and seldom or never admitting poor men to an open contestation, but where the case is very plain (or made so) on their own sides; josephs' Petition wanting opportunity to be seconded, at least to be importuned (the hopes many times, and endeavours too, of an unjust judge) is here thought best answered by silence, his condition slighted, himself forgot. 30 Had joseph neither worth nor innocence to plead his cause; Then (me thinks) the ordinary course of justice might have thought him more fit for the place of execution, than to continue in a Dungeon. Had joseph, corpus sine pectore, a gross body, without any active worth, or abilities of mind, but only this innocence of life, a bare simplicity of conversation; 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. Had joseph abundance of worth, interlined with some malevolent quality; 2 Tim. 3.5. a form of godliness, but denying the power thereof; Had he been a malefactor upon record, or committed some heinous offence, not yet answered before authority; Had he been possessed with any raging spirit of ambition, or revenge; 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; who said unto the Seers, see not; and unto the Prophets, prophesy not unto us right things, speak smooth things, prophesy deceits; Esay 30. v. 10. Oh, than the policy of an Egyptian would have studied to show this man kindness, earnestly entreated his release, as the jews did for Barrabas; nay, joh. 18.40. preferred him too perhaps (were the times as afterwards) to be some severe oppressing Taskmaster over the people; as being the fittest instrument for unworthy designs, who is himself liable to exception, most likely to make a , who every morning fears a day of trial in his own case; most likely (in a woman's judgement) to accuse innocent Naboth, who is himself a son of Belial; 1 King. 21.10. most likely to outface the proceed of Law and equity, who knows his own freehold may be justly called in question; 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 hot iron, branded with impiety, made famous by impenitency. But here innocence of life, and those rare abilities of mind, wisdom, and discretion, (confessed afterwards by Pharaoh) kiss each other, Gen. 41.39. and are met together in one and the same person, joseph; and therefore no marvel, if he be not remembered in a strange and Heathenish country: For, Esa. 59.14. where judgement is turned away backward, and justice stands afar off, when Truth is fallen in the streets, and Equity cannot enter; there (I am sure) he that protesteth innocence, even he that departeth from evil, maketh himself a prey; Esay 59 v. 15. 31 But admit the reasons free from all exception, as well for the safety of the one, as the innocence of the other; 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: yet the kindness here requested (especially to move the King) is a favour too high to be reached by a man of josephs' condition; for he is but an Hebrew servant, a prisoner, unwilling by his innocence, unable by his poverty, to second his Petition with a Bribe: 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, Esa. 14.18. unless it be Apples of Gold in pictures of Silver; Prov. 25.11. a Hieroglyphic of this nature is proper for his understanding; a temptation very powerful, and no less seasonable at all times: being a great Officer, and that restored to his Office, either by his money or his friends, he thinks he may well make the best of his Place; sell dear (as he bought) the very lees of favour, either for present money, greater employment, or the custom of more suitors, to re-supply his store, and advance his condition in Pharaohs house; where every man being a friend to him that giveth gifts, Prov. 19 v. 6. 'tis likely the cry of joseph, the voice of that Charmer, is seldom heard, charm he never so wisely, Psal. 58.5. who makes the words of Saint Peter an introduction to his request, Silver and Gold have I none. Act. 3.6. 32 But had this Egyptian been within the Covenant of doing good works, he might have been taught otherwise; that though he (who having many Suits of his own depending upon the King's favour, will notwithstanding speak for other men) may well deserve the Laurel for his pains, even that, engraven & stamped upon the princely front of blessed memory; yet joseph must be remembered with a Cup of Blessing, though he cannot pay for it; and that all kind of favours towards all sorts of men, are not to be sold so publicly, so certainly, as Wine is by a Bush, lest children and passengers turn it to a Proverb, Here a Bush and there a Thief: For as there is a thankfulness which is not written in Letters of Gold, a thankfulness performed (saith Aquinas) per exhibitionem honoris & reverentiae, 22. q. 106. 3. 5. by giving honour and reverence; 22. q. 107.1.2. nay, ad debitum gratitudinis reddendum sufficit sola voluntas (saith the same Author:) for want of other means to be thankful, the will is sufficient; much more, when the tongue is the pen, and the knee the posture of a grateful mind: so there is a command written in Letters of Marble, binding the Christian for ever, in the 11. of Ecclesiastes, to cast his bread upon the waters; even there to show kindness, where there is no possibility of requital: and yet this must be held a special kind of providence, and a means of great advantage, according to that of Seneca; Sen. in Prov. Habet in adversis auxilia, qui in prosperis commodat: Which in effect is well translated, Prov. 19.17. He that hath pity on the poor, dareth to the Lord; and look what he hath given him, he will repay: even He, the riches of whose mercy cannot but make charitable men great gainers: But where men are of hard uncircumcised hearts and ears, no marvel if favours be not freely bestowed, nor any good fortune told by an Egyptian Gipsy to him who is not openhanded. 33 Indeed, had josephs' freedom been thought a work of as lasting fame, as now the contrary proves of infamy; than it may be this Egyptian would have dispensed a little with his greedie-griping hand, to get himself a Name; 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 mean, the Fees) nay, the Bribes, and exactions of his Office, should have overflown into those pleasant streams of bounty which run amongst the stony Valleys, and there have erected some famous Altar (as Caesar did, in memory of Pompey's defeat) or built some religious Temple for the service of this rare Interpreter, monuments answerable to the ancient practice and vainglory of that Nation: but not understanding the fruitfulness (the meaning) of josephs' name, nor being able to foresee a change, this strange event, either for quality or durance; he seems only to verify that in effect, (which is too common in these days) that wealth maketh many friends, but the poor man is separated from his neighbour, Prov. 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; Phil. 3.19. regarding the goodness of his Wine, the curiosity of his taste, more than the increase or preservation of his estate: at least studying the newness of his Bottles, the particular duties of his Office, more than the reasons of josephs' Petition. 35 Or I should think this Egyptian Ganymede (having in a manner as many opportunities to move the King, as the King had occasion to drink in the space of two years) I say, I should think him willing of himself to remember his fellow prisoner; but (in that he was the chief and principal of his rank) having his kindness too much swayed, 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; such masters (only too credulous) being like blind men, led and guided by their Dogs; not such as licked the sores of Lazarus, but whose tongues are a sharp sword, Psal. 57.4. Mich. 3.5. who bite with their teeth, and cry peace; and he who putteth not into their mouths, even they prepare war against him, lying, and slandering, Lingua mali pars pessima servi. and backbiting, and evil surmises, the infallible tokens of a pestilent and malicious heart: 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, Phil. 3.2. or David's prayer, in the 22. Psalm, the 19 and 20. Verses, Be not thou fare from me, O Lord, haste thee to help me, deliver my soul from the sword, and my Darling from the power of the Dog; my condition, from serving a man more unworthy than myself; Eccl. 25.8. and as with the Prophet jeremiah, from the house of jonathan the Scribe, jer. 37.20. so from all peculiar relation to those Egyptians, who are like Reeds shaken with the wind, or like Wind, Matth. 11.7. 1 King. 19.11. wherein the Lord is not. 36 But as the Text is plain, the chief Butler himself did not put josephs' tears into his Bottles, did not remember him: 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, and chiefly drawn from the reasons of joseph's Petition: otherwise, when he was forced (as afterwards) to speak of joseph to Pharaoh, Gen. 41. with making mention of his own imprisonment, he would have better remembered the greatness of josephs' misery, the excellency of his * Commemorat interpretationem josephi, qu●m non laudat sed vocat puerum, servum principis laniorum. Parcus. worth, the modesty of his Petition, the innocence and justness of his cause; he would have given a better testimony of his fellow prisoner, and more commendations than he did; at least, he would have requested ( * Pro Iosepho nihil consulit aut rogat, ut accersatur à Rege. Ibid. what he did not) that Joseph might have been sen● for out of the Dungeon; a passage observed by Interpreters, arguing a studied neglect; and that he was resolved, rather than his own countrymen, the Magicians of Egypt, should be disparaged by an Hebrew servant, or Potiphar displeased, for taking a poor prisoners part; rather than offences should be in danger of discovery, or innocence in the way of protection, josephs' misery should be still prolonged, his worth eclipsed, his Petition suppressed, and his own part in this act (never to be forgotten) should be neither Wine, nor thankes for this Interpreter; but only ingratitude, Seminarium scelerum omnium, the Seminary of all vices, base unthankfulness, and that in the highest degree: for, Ingratissimus omnium est qui oblitus est, (saith Seneca) He is most ungrateful of all others, who will not remember his friend, but forget him. 37 It seems the chief Butler forgot what he was before; in being released from one extreme, he quickly falls into another, Non potuit recordari Carceris & interpretis sui propterea quod recuperatae dignitati plus aequo incubuit. Musc. and there most properly shows as well the several kinds and postures, as the nakedness of a forgetful mind: For before, he was in prison, shrunk (as it were) and contracted with the sadness of adversity; but now he is in Pharaohs house, blown and puffed up with the pride of prosperity, quem hominum statum superbia comitatur & aliorum contemptus, a state usually attended with pride, and the contempt of others; whereunto (as we read) all Egyptians are naturally subject; though he carry the same body, yet he hath not the same wits about him. 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, Gen. 41. and shaving his hair; but now (being in the King's house) he judgeth every man's worth by the softness of his raiment, by the goodness of his clothes, by the rare and daily handicraft of his Barber. Before, he was glad to embrace all correspondency with joseph, Luk. 16. his Keeper, though like another Lazarus, lying at the Gatehouse, begging relief; thinking this poor man as able by his wisdom to deliver a whole City, Eccl. 9.15. as by such strange revelation to foretell his happiness: but now, being in Pharaohs house, curia pauperibus clausa est, he shuts the doors of favour, 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, and fed with the fleshpots of Egypt. Exod. 16.3. Before, from looking sadly, he lifted up his head at the sight of joseph: but now (should they meet together) me thinks, he casts down his head, and turns away his eyes from beholding him, as though he were an object more fit for a bended brow, and a supercilious look, than a cheerful countenance. Before, words of a mild and pliable nature were courteously interchanged: 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, and mistaking the sense, will better maintain the disparity of his condition, more preserve and increase the reputation of his place. Before, the still voice of josephs' interpretation was like the sound of the Dulcimer, greedily entertained: but now he stops his ears, and from the hollow of a Dungeon will not hear the Echo of josephs' Petition. Before (though the Scripture think it best not to name those words, which are but wind) yet (no question) since all Egyptians are observed by Historians to be" bragger's, great talkers, and of little truth in their discourse, we may well presume he made large promises of remembrance, and those appearing in the dark and noisome Dungeon (like the Star which guided the Wisemen) both credible and comfortable: Matth. 2. but now (being carried aloft into the fresh air) mentitur speratum, & promissum auxilium, those promises prove like falling Stars, Meteors, which quickly consume themselves, and vanish into smoke; or rather, some ignis fatuus, drawing joseph out of his way, turning him aside, preventing the direction and favour of other Guides; and now at last leaving him to himself, Major quàm prius desperatio incumbit (saith Calvin) to wander yet further in the midst of despair, to continue yet longer in a place of misery: for he did not remember Joseph, but forgot him. 38 Never considering, as Oleaster speaks in his Commentaries upon Esay: Qui ab aliquo protectionem sperat, & non protegitur, ignominia afficitur; He that makes another man hope for favour and protection at his hands, and yet affords none, takes the wisest course to work that man's undoing, seems to study his overthrow, and cunningly to turn 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 fidelity; many blame his confidence, and too many scoff at the vanity of his hopes; crying, There, there, so would we have it: Whereas (indeed) the fault is his; his only, I mean that counterfeit Maecenas, whose fair words and false heart hath made it a familiar practice, and judged it the safest way, per amici fallere nomen, to betray his Petitioner with a kiss, and to lull him asleep with expectation. Thus, in effect, we know the Great Master himself suffered: Matth. 10.24, 38. and as the servant is not above his Lord, but must take up his cross and follow him; so, of all servants, the Disciple, the Interpreter, is most likely to be deceived after such a manner, even with words softer than Oil, Psal. 55.21. sweeter than Honey; by how much a harmless nature, busied with divine contemplations, or oppressed with troubles, is soon stained with this * Credulitas error magis est, quàm culpa, & quidem in optimi cuiusque mentem irrepit facillimè. Cie. credulity; not so much a crime (saith Tully) as a common error of the noblest mind. 39 And indeed (it may be) this Egyptian thinks joseph deserves no other, 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: For there are some Ages so wise in their own conceits, and so frozen with hardness, that to be a cheerful giver, 2 Cor. 9.7. to show any kindness, without a covenant, is the next way to be accounted foolish, at least to prevent a due requital. But oh wretched times! to think such freedom of mind a prejudice, which in all cases reflecting upon josephs' condition, is an argument of a most divine and heavenly disposition: 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 speak the same Language, Matth. 3.7. and will not be warned to flee from the wrath to come. Nay, I fear, this uncharitable, unthankful, sacrilegious Language, is spoken by the tongues not only of men, but Angels, Angels of the Church, and taught from the Chair of their example; but, 1 Thess. 5.13. as I must esteem them very highly in love, so I spare them for their works sake. Sure I am, such example was never drawn from this rare Interpreter, joseph; it might come from Simon the Sorcerer: who, as sounding Brass, or as a tinkling Cymbal, altogether uncharitable, is more fit for the Bellfrey than the Quire, nay, to be whipped quite out of the Temple, as being already judged by the Spirit of Truth, to be in the gall of bitterness, Act. 8.23. and bond of iniquity. 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, or how, he shall come off: yet surely it is high time to make an end of all conjectures; whereof, no doubt, (were there otherwise any kind of demonstration to be found) the wisest man would be most impatient: and yet I have one thing more of like nature, a strange thing (me thinks) very remarkable, even kindness from this Egyptian; which I cannot omit, because it may be objected, I must not pass by without some acknowledgement: And surely, it may be very probable, that (like the crafty Lawyer, who thinks he deserves his Fee, for not being against his Client) the chief Butler thought it a kindness, nay, a sufficient favour for joseph, 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; if he did not return a churlish answer, 1 Sam. 25. as Nabal did to David, tell joseph he spoke out of discontent, whereunto (though true, like the prophecies of Cassandra) no credit must be given; and so, by the subtlety of oppression, make him less hopeful than before, and a liar to boot. For some we find, 2 Pet. 2.15. who loving the wages of unrighteousness, in stead of compassion, encouragement, justice, or the due reward of merit, return pro perca Scorpium, for a Fish a Serpent deeply stinging, Matth. 7.10. openly inveighing, whispering against and insulting over josephs' condition, as one in their judgement contemptible (by his adversity) of small worth, always a troublesome suitor, unworthy to have his Petition signed, unless it be with a greater cross; Exod. 1.8. just as Pharaoh, who knew not joseph, answered that request of the Israelites, Exod. 5. Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the Lord: go ye now therefore and work, for there shall be no Straw given you, yet shall you deliver the tale of Bricks. 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, and with the despightfulnesse of the proud. Our soul (saith he) not our souls; 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 individual object of compassion: So that, Homo qui homini calamitoso est misericors, meminit sui; He who will not remember another, forgets himself; forgets his complaint, of whom joseph was a type, the complaint of Christ, Mark. 8.34. for whose sake he must deny himself; even that complaint in the 25. of Matthew: I was hungry, and ye gave me no meat; I was thirsty, and ye gave me no drink; I was a stranger, and ye lodged me not; I was naked, and ye clothed me not; I was sick, and in prison, and ye visited me not: in as much as ye did it not to one of these little ones (such a one as joseph) ye did it not unto me. Nay, were it only the case of this Egyptian, a natural man, yet he forgets the liberty which he hath lost, by receiving a benefit; he forgets the greatness of his obligation, by receiving such a benefit, a benefit of life and well-being, which in effect he can * Haneslatis ratio atque 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 ovod 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. hardly requite; he forgets that due proportion of punishment which the ungrateful man deserves, substractionem beneficii (saith Aquinas) the substraction, the taking away of that same benefit which he received before, the benefit of life and well-being, by josephs' interpretation: And for this purpose, he forgets the power of that God, who brings Princes to nothing, and maketh the judges of the Earth as vanity, Esay 40.23. who can set an Egyptian against an Egyptian, till both their names be rooted out from under Heaven; so that he who lives longest, shall leave nothing behind him, but a specification of his Office, to aggravate the quality of his unworthiness: that God being the true Eagle stone, found in all places of Egypt, whose virtue can discover and surprise all thiefs and robbers of his glory, their neighbours right. Nay, to speak more nearly, in remembrance both of his Office and his Dream, he forgets that his buds and blossoms, and Grapes and Wine, shall one day be turned into snares, and fire and brimstone, Psal. 11.6. and an horrible tempest, this shall be the portion of his Cup; and (which is much more than all that can be spoken or imagined) it will be impossible that ever this Cup should pass away from him. In a word, (besides that incomparable, unspeakable loss, He loved not blessing, Psal. 109.17. therefore it shall be fare 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 mean while, during this life, he forgets that attractive virtue of unthankfulness, which draws the imputation of all vices upon itself, to assure and ratify such final, such eternal destruction. 42 Thus you see, though Joseph might well have been presented by the chief Butler as a Vessel of honour, Psal. 31.12. upon Pharaohs birthday; yet he is clean forgotten, like a dead man out of mind, and become like a broken Vessel; and well he may be called so: for as a broken Vessel hath no sound at all, so (me thinks) he * Vinculorum necessitatem tacitus ferens. joseph. lib. 1. Antiq. opens not his mouth, though he were cast down, laid lower than the ground; not only by the furious anger and partiality of that great man, who first imprisoned him; but now also, by the neglect and unthankfulness of another great man, who received so much observance from him: yet (I say) he opens not his mouth, he complains not for want of remembrance: That so this Egyptian, and all such like, may know from the event, and be assured, though the tongue be silent, and perhaps will not speak for the present; yet there is a Pen, Psal. 45.1. the Pen of a ready Writer, a sacred Pen, a Pen of Iron, jer. 17.1. which will write in black dismal Characters, and preserve for ever the memory of their unworthiness. 43 In josephs' condition, you may see the portion of God's children in this life; that the Race is not to the swift, nor the Battle to the strong, nor Bread to the wise, nor Riches to men of understanding, nor favour to men of skill, Gen. 45.26. Eccl. 9 vers. 11. And indeed joseph is yet alive: Quis non carcere clauditur indigno? As there is no man, whose mortal body is not a prison to his soul; so there is no Christian, whose soul is not subject to affliction: be he never so happy, never so holy, yet a Dungeon is, or may be, the place of his habitation. 44 In the chief Butler's 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 the Calves out of the midst of the Stall, they chant to the sound of the Viol, and invent to themselves Instruments of Music, they anoint themselves with the chief Ointments; and (as though this unworthiness of the chief Butler were never to be forgotten) they drink Wine in Bowls, and are not grieved for the afflictions of joseph, Amos 6. vers. 6. Nay, though joseph deserve very much at their hands, by employing his profession, by spending his time, many times his fortunes, in their service; though he be their own countryman, nay, their kinsman according to the flesh, wand'ring up and down, and sometimes losing himself, in seeking after their welfare; yet, if (withal) he will not descend from himself, and consent to the faults of his brethren; if he will not break the fairest resolutions of a free spirit (the signs of an ingenious birth and education) be of the giving hand, or (as it were) sell himself for a slave, to their private ends; nay further, if he will not patiently suffer wrong, and yet openly give thankes too, he shall be hated the more for his worth; false accusations will be fought for, occasions of displeasure easily taken, and (perhaps) brotherly kindness turned into the greatest enmity: at least, joseph 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, or recompense for his merit, answerable to the Laws of Nature and justice: such is the state of corruption, such is the corruption of this World. 45 Whereupon we may well conclude with those words of the Prophet Esay, in his 31. Chapter, verse 1. Woe unto those that go down to Egypt for help: for if there be any help there, it is more likely to be in the Cities, than in the Villages: If in the Cities, than (me thinks) in Zoan, the Metropolis, the chief City (as Strabo observes;) if in Zoan, then surely amongst the Princes, the great men, the chief Officers: But, the Princes of Zoan are fools, Esay 19 v. 11. Nay (as it follows in the same place) their wisdom is become brutish: skilful (it may be the Prophet means) they were in dieting brute beasts; whereof, amongst Egyptians (as we read) men of quality had the charge; and no less eminent, for their devotion to Dogs; Illic tota oppida canem venerantur, (saith the Poet) there, whole Towns, every Village inherits that disease, or (with this chief Butler) made famous to posterity for works of uncharitableness, unthankfulness, or this worldly policy, which God esteems foolishness: 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 adays it is so much in fashion, to lean upon these staves of broken Reeds (Egyptians I mean, Esay 36. so called in the Prophet's language) it cannot be too often spoken; Woe unto those that go down to Egypt for help; Esay 31. that trust in Chariots, because they are many; and in Horsemen, because they are very strong; and look not to the holy One of Israel, nor seek unto the Lord: for he alone is a God of compassion, once a fellow prisoner, Heb. 4.15. Luk. 4.18. Eph. 4.8. touched with the sense of our infirmities; and therefore more likely to bind up the , and to lead Captivity captive: and he alone is a God of justice, weighing all things in a Balance; so that he who gives a Cup of cold water for his sake, Mark. 9.41. or receives a Prophet in the name of a Prophet, Matth. 10.41. shall never want a Prophet's reward: and he alone is the Lord, the Lord God; whose glory it is, Exod. 34. to be gracious and merciful, long suffering, and abundant in goodness and truth; to hear the petitions of all them that call upon him, in his Son's Name: nay, his forwardness to grant our requests in spiritual matters, prevents the making of them: Ho, every man that thirsteth, come ye to the Waters; and he that hath no money, come buy and eat; yea, come buy Wine and Milk without money, without price, Esay 55. v. 1. And shall he not, with these, give us all things else? Yes verily: For though men be stonie-hearted, and for the most part (upon like occasions) as dumb in effect, as those Statues and Pictures whereunto Diogenes (by a choice kind of wisdom) did commonly make requests as he passed by them, * Plut. de vitiosâ Verec. 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 build upon nothing, to bear all crosses with a quiet mind; and in particular, to deride and scoff at the language of the Beast, which in these extremities hears and sees, and says nothing: Yet if we patiently abide God's leisure, if we commit our ways to him, and wait upon the wisdom of his appointed times, Psal. 132.1. Psal. 142.7. he will remember David and all his troubles, bring his soul out of prison, and help them to right, who suffer wrong. 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; though Oppression set a watch upon the doors, and be itself a Rock of Stone, to keep both them from being opened, and the prisoner from rising again: 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, and to make it shine as bright as himself, and that for fear of him, Matth. 28.4. the Keepers (the wretched Keepers) will shake, and become as dead men; so, in this life, Psal. 119. the same God hath ordained a Lantern for his anointed, and a Light for his steps, powerful means to discover the ways of darkness, and to still the voice of the oppressor: job 3.18. whereby (no doubt) according to his promise, and the case of temporal happiness, he will raise the poor out of the dust, Psal. 113.6, 7. that he may set him with Princes, Psal. 132.17. even the Princes of his people; 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; amongst whom, though the chief Butler (being entreated and engaged too) would not speak for joseph, a poor man, a Priest, a Saint; yet one, Neh. 2. 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 build up the walls of Jerusalem, and comfort his afflicted brethren. More particularly, God will (as he did) give joseph wisdom and favour in the sight of Pharaoh, Act. 7.10. a most just, provident, grateful, bountiful Prince: nay, he can draw water out of a stony Rock, and that by the hand of this chief Butler; causing him (though a most unthankful wretch) to make mention of joseph to Pharaoh, even then (when like a weak Politician, befooled with covetousness, or self-conceit, intending altogether his own) he shall effect only josephs' promotion, and himself never after so much as named again, when joseph came in place, but requited in his own kind, not remembered, clean forgot: and no marvel; for he who makes another man eat the Bread of carefulness, doth well deserve himself to drink a draught of deadly Wine, a Cup of final indignation. john 2.9. 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, Rom. 8.28. to those who love him: But we know he hath reserved the best Wine till the last; that then whosoever drinketh, may never thirst again, and stand in need of any Courtier's kindness; that time being the Feast of a great King (greater than Pharaoh) the King of Kings; and that no birthday, but the Marriage Supper of his only begotten, only beloved Son: At which most glorious solemnity, joseph (no question, amongst others) will be clothed with a Wedding Garment, even that Robe of Innocence, Matth. 22.12. which he left behind him; and being found a wise Virgin, Matth. 25. 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. Unto which Kingdom, the Lord of his infinite mercy bring us all, for his Son Christ jesus sake: To whom, with the Father, and the Holy-Ghost, be ascribed all honour, praise, power, and Dominion, now and evermore. Amen. FINIS. Novemb. 22. 1634. PErlegi has duas conciones Magistri Thornton, quae continent folia manuscripta 35. aut circiter, in quibus nihil reperio sanae Doctrinae aut bonis moribus contrarium, quo minus cum utilitate publica imprimi possint, sub ea tamen conditione, ut si non intra sex menses typis mandentur, haec licentia sit omnino irrita. GVILIELMUS HAYWOOD, Capell. Dom. Archiep. Cant.