found no ease when his sons conforted him,* neither was his sorrow assuaged by length of time.

Now

CHAP. IV.

Of Joseph's signal Continency,

TOW Potiphar, an Egyptian, who was chief cook to king Pharaoh, bought Joseph of the merchants. He had him in the greatest honor, taught him the learning that became a free man, and gave him leave to make use of a diet better than was allotted to slaves: he also entrusted the care of his house to him. Joseph, however, did not forget that virtue which he had before, upon such a change of his condition; but he demonstrated that wisdom was able to govern the uneasy passions of life, in such as have it in reality, and do not only put it on for a shew, under a present state of prosperity.

His master's wife soon fell in love with him, both on account of his beauty of body, and his skilful management of affairs; and supposed that if she should make it known to him, she should easily persuade him to come to her bed; and that he would consider it as a piece of happy fortune that his mistress should intreat him; as regarding that state of slavery he was in, and not his moral character, which continued after his condition was changed. So she made known her illicit inclinations: however he rejected her intreaties, not thinking it agreeable to religion to yield so far to her, as to do what would tend to the injury of one who had purchased him, and vouchsafed him so great honors. He therefore exhorted her to govern that passion, and laid before her the impossibility of obtaining her desires, which he thought might be conquered, if she had no hope of succeeding, and he said that, as to himself, he would endure any thing whatever before he would be persuaded to it; for, although it was the duty of a slave, as he was, to do nothing contrary to his mistress, he might well be excused in a case where the contradiction was to such sort of commands: but this opposition of Joseph's, when she did not expect it, made her still inose violent in her love to him, and she resolved to accomplish her design by a second attempt.

When, therefore, there was a festival coming on, in which it was the custom for women to come to the public solemnity, she pretended to her husband that she was sick, as contriving an opportunity for solitude and leisure, that she might intreat Joseph again. This opportunity being obtained, she used more kind words to him than before, and said, that it had been good for him to have yielded to her first

* Gen. xxxvii. 35.

VOL. I.--NO. III.

solicitation, and to have given her no repulse, both because of the reverence he ought to bear to her dignity, who solicited him, and because of the vehemency of her passion, by which she was forced, though she were his mistress, to condescend beneath her dignity. But that he might now, by taking more prudent advice, wipe off the imputation of his former folly; for whether it were that he expected the repetition of her solicitations, she had now made it, and that with greater earnestness than before, for that she had pretended sickness on this very account, and had preferred his conversation before the festival and its solemnity: or whether he opposed her former discourses, as not believing she could be in earnest; she now gave him sufficient security, by thus repeating her application, that she meant not in the least by fraud to impose on him, and assured him, that if he complied with her affections, he might expect the enjoyment of the advantages he already had; and if he were submissive to her, he should have still greater advantages; but that he must look for revenge and hatred from her in case he rejected her desires, and preferred the reputation of chastity before his mistress; for that he would gain nothing by such procedure, as she would then. become his accuser, and would faslely pretend to her husband that he attempted her chastity, and that Potiphar would hearken to her words rather than to his, let his be ever so agreeable to the truth.

But though the woman said thus, and even with tears in her cyes, Joseph was not dissuaded from his chastity, nor induced by fear to a compliance with her; hut he opposed alike her solicitations and her threatenings, and was afraid to do an ill thing choosing rather to undergo the sharpest punishment, than to enjoy his present advantages by doing what his own conscience knew would justly deserve that he should die for it. He also reminded her that she was a married woman, and that she ought to cohabit with her husband only, and desired her to suffer these considerations to have more weight with her than the short pleasure of lustful dalliance, which would occasion trouble and repentance afterwards, and yet would not amend what had been done amiss. He also suggested the fear she would be in lest they should be caught, and that the advantage of concealment was uncertain, and that only while the wickedness was not known would there be any quiet for them. But that she might have the enjoyment of her husband's company without any danger, and he told her, that in the company of her husband she might have great boldness, from a good conscience, both before God and before men; nay, that she would act more.consistently as his mistress, and make use of her authority over him better while she persisted in her chastity, than when they were

both ashamed for what wickedness they had been guilty of; and that it is much better to depend on a good life known to have been so, than upon the hopes of the concealment of evil practices.

Joseph, by saying this and more, tried to restrain the violent passion of the woman, and to reduce her affections within the rules of reason: but she grew more ungovernable, and earnest in the matter; and since she despaired of persuading him, she laid her hands upon him, and had recourse to violence. But as soon as Joseph had got away from her anger, Jeaving his garment with her, and leaped out of her chamber, she was equally afraid lest he should discover her lewdness to her husband, and incensed at the affiont he had offered her, so she resolved to be before-hand with him, and to accuse him falsely to Potiphar, and by that means to revenge herself for his pride and contempt; thinking it a wise thing in itself, and also becoming a woman, thus to prevent his accusation. Accordingly she sat sorrowful, and in confusion, framing herself so hypocritically and angrily, that the sorrow, which was really occasioned by her disappointment, might appear to be for an attempt upon her chastity: so that when her husband came home, and inquired what was the cause of the disorder she was in, she began to accuse Joseph.

"O husband," said she, " mayst thou not live a day longer if thou dost not punish the wicked slave who has desired to defile thy bed; who has neither recollected who he was, when he came to our house, so as to behave himself with modesty, nor has been mindful of what favors he had received from thy bounty; though he must be an ungrateful man, indeed, in every respect, not to act agreeable to us. This man, I say, laid a private design to abuse thy wife, and this at the time of a festival, observing when thou wouldst be absent; so that it now is clear that his modesty, as it appeared to be formerly, was only because of the restraint he was in out of fear of thee, but that he was not really of a good disposition. This has been occasioned by his being advanced to honor beyond what he deserved, or hoped for; insomuch that he concluded, that he who was deemed fit to be trusted with thy estate, and the government of thy family, and was preferred above thy eldest servants, might be allowed to touch thy wife also." When she had spoken thus, she produced Joseph's garment, as if he had left it with her when he attempted to force her. Potiphar not being able to disbelieve what his wife said, and what he saw himself, and being seduced by his love, did not set himself about the examination of the truth, but condemning Joseph as a wicked man, he threw him into the malefactors prison; and had a still higher opinion of his wife, and bare her witness that she was a woman of a becoming modesty and chastity.

CHAP V.

Of Joseph's Situation in Prison, and his subse quent Liberation.

NOW

OW Joseph, commending all his affairs to God, did not attempt to make any defence, nor to relate the exact circumstances of the fact, but silently underwent the bonds and the distress he was in, firmly believing that God, who knew the cause of his affliction, and the truth of the fact, would be more powerful than those that inflicted the punish. ment upon him. He accordingly soon received a proof of God's providence on his behalf; for the keeper of the prison taking notice of his care and fidelity in the affairs he had set him about, and the dignity of his countenance, relaxed his bonds, and thereby made his heavy calamity lighter, and more supportable to him; he also permitted him to make use of a diet better than that of the rest of the prisoners. Now his fellow prisoners, when their hard labors were over, used to discourse with each other, being equal sufferers, and to inquire one of another what were the occasions of their being condemned to a prison? Among them Pharaoh's cupbearer, and one that had been respected by him, was put in bonds upon the king's anger at him. This man was under the same bonds with Joseph, and soon grew familiar with him; and upon his observing that Joseph had a better understanding than the rest, he told him of a dream he had, and desired he would interpret its meaning, complaining that, besides the afflictions he underwent from the king, God also added to him trouble from his dreams.

He therefore said, that in his sleep he saw three clusters of grapes hanging upon three branches of a vine, large, and ripe for gathering, and that he squeezed them into a cup, which the king held in his hand, and when he had strained the wine, he gave it to the king to drink, and that he received it from him with a pleasant countenance. This, he said, was what he saw; and he desired Joseph, that if he had any portion of understanding in such matters, he would tell him what this vision foretold. Joseph bid him be of good cheer, and expect to be loosed from his bonds in three days time, because the king desired his service, and was about to restore him to it again; for he let him know, that God bestows the fruit of the vine upon men for good, which wine is poured out to him, and is the pledge of fidelity and mutual confidence among men, putting an end to their quarrels, 1emoving passion and grief out of the minds of them that use it, and making them cheerful. "Thou didst squeeze this wine,' said he, "from three clusters of grapes with thine hands, and the king received it. Know, therefore, that this vision is for thy good, and foretels a release

"

from

*

from thy present distress within the same number of days, as the branches whence thou gatheredst thy grapes in thy sleep. However, remember what prosperity I have foretold thee, when thou hast found it true; and when thou art in authority, do not overlook us in this prison, wherein thou wilt leave us, when thou art gone to the place we have foretold; for we are not in prison for any crime, but for the sake of our virtue and sobriety are we condemned to suffer the penalty of malefactors, and because we are not willing to injure him that has thus distressed us, though it were for our own pleasure." The cup-bearer rejoiced to hear such an interpretation of his dream, and waited the completion of what had 'been thus shewed him before-hand.

Another servant of the king's, who had been chief baker, and was now bound in prison with the cupbearer, was in good hope upon Joseph's interpretation of the other's vision, for he had dreamed also; so he desired that Joseph would tell him what the visions he had seen the night before might mean? "I thought," said he, " that I carried three baskets upon my head, two were full of loaves, and the third full of sweet-meats, and other eatables, such as are prepared for kings; but the fowls came flying, and ate them all up, and had no regard to my attempt to drive them away." He then expected a prediction like to that of the cup-bearer's; but Joseph consider⚫ing the dream, said to him, that he would willingly be an interpreter of good events to him, and not of such as his dream denounced; but he told him that he had only three days to live, as the three baskets signified, but that on the third day he should be crucified, and devoured by fowls, while he was not able to help himself. Now both these dreams had the same events that Joseph foretold they should have, and this to both parties: for on the third day, when the king solemnized his birth-day, he crucified the chief baker, but set the butler free from his bonds, and restored him to his former service.

Pha

God freed Joseph from his confinement after he had endured his bonds two years,† and had received no assistance from the cup-bearer, who did not remember what he had said to him formerly; and God contrived this method of deliverance for him. roah, the king, had seen in his sleep the same evening two visions, and after them had the interpretation of them both given him: he had forgotten the latter, but retained that of the dreams themselves. Being therefore troubled at what he had seen, for it seemed to him to be all of a melancholy nature; the next day he called together the wisest men among the Egyptians, desiring to learn from them the interpretation of his dreams; but when they hesitated about them, the king was so much the more disturbed. And now it was that the memory of Joseph's skill

* An, 1767.

came into the mind of the king's cup-bearer, when he saw the confusion Pharaoh was in; so he came and mentioned Joseph to him, as also the vision he had seen in prison, and how the event proved as he had said; as also that the chief baker was crucified on the very samne day; and that this also happened to him according to the interpretation of Joseph: that Joseph himself was laid in bonds by Potiphar as a slave, but he said he was one of the noblest of the stock of the Hebrews, and that his father lived in great splendor. "If therefore," said he," thou wilt send for him, and not despise him on account of his misfortunes, thou wilt learn what thy dreams. signify." The king, therefore, commanded that they should bring Joseph into his presence; and those who received the command came and brought him with them, having taken care of his habit, that it might be decent, as the king had enjoined them to do.

The king took him by the hand, and said, "O young man, for my servant bears witness that thou art at present the best and most skilful person I can consult with; vouchsafe me the same favors which thou bestowed on this servant of mine, and tell me what events are predicted by the visions of my dreams and I desire thee to suppress nothing out, of fear, nor to flatter me with lying words, or with what may please me, although the truth should be of a melancholy nature. It seemed to me that as I walked by the river, I saw kine fat and very large, seven in number, going from the river to the marshes; and other kine of the same number like them met them out of the marshes, exceeding lean and ill favored; which ate up the fat and large kine, and yet were no better than before, and not less miserably pinched with famine. After I had seen this vision, I awoke out of my sleep, but being in disorder, and considering with myself what this appear ance should be, I fell asleep again, and saw another dream, much more wonderful than the foregoing, which did still more affright and disturb me. I saw seven ears of corn growing out of one root, having their heads borne down by the weight of the grains, and bending down with the fruit, which was now ripe, and fit for reaping: and near these I saw seven other ears of corn meagre and weak for want of rain, which fell to eating and consuming those that were fit for reaping, and put me into great astonishment."

Joseph replied; "This dream, O king, although seen under two forms, signifies one and the same event of things; for when thou sawest the kine, which is an animal made for the plough and for labor, devoured by the poorer kine; and the ears. of corn eaten up by the smaller ears, they foretel a famine, and want of the fruits of the earth for the

† Gen. xl. 13.

same

same number of years, and equal with those when Egypt was in a happy state; and this so far, that the. plenty of these years will be spent in the same number of years of scarcity, and that scarcity of necessary provisions will be very difficult to be corrected; as a sign whereof the ill-favored kine, when they had devoured the better sort, could not be satisfied. But still God foreshews what is to come upon men, not to grieve them, but that when they know it beforehand, they may by prudence make the actual. experience of what is foretold the more tolerable. If thou, therefore, carefully dispose of the plentiful crops which will come in the former years, thou wilt procure that the future calamity will not be felt by the Egyptians."

Hereupon the king wondered at the discretion and wisdom of Joseph; and asked him, by what means he might so dispense the plentiful crops, in the happy years, as to make the miserable crops more tolerable; Joseph then added this advice: to spare the good crops, and not permit the Egyptians to spend them luxuriously; but to reserve what they would have spent in luxury beyond their necessity against the time of want. He also exhorted him to take the corn of the husbandmen, and give them only so much as might suffice for their food. Accordingly Pharaoh, being surprised at Joseph, not only for his interpretation of the dream, but for the counsel he had given, intrusted him with dispensing the corn; with the power to do what he thought would be for the benefit of the people of Egypt, and for the benefit of the king; as believing that he who first discovered this method of acting, would prove the best overseer of it. Joseph having this power given him by the king, with leave to make use of his scal, and to wear purple,* drove in his chariot through all the land of Egypt; and took the cornt of the husbandmen; allotting as much to every one as would be sufficient for seed, and for food; but without discovering to any one the reason why he did so.

That is, bought it for Pharaoh, at a very low price. This Potiphar, or, as in Josephus, Petephres, who was now a priest of On or Heliopolis, is the same name in Josephus, and perhaps in Moses also, with him who is before called the Head Cook, or Captain of the Guard; and to whom Joseph was sold. See Gen. xxxvii. 36. xxxix. 1. with xli. 50. They are also affirmed to be

one and the same person in the Testament of Joseph,

who called him Psothom Phanech, out of regard to his prodigious degree of wisdom; for that name denotes a revealer of secrets. He also married a wife of very high quality: she was the daughter of Petephres, one of the priests of Heliopolis, and her name was Asenath. By her he had children before the scarcity came on, Manasseh, the elder, which signifies forgetful; because his present happiness made him forget his former misfortunes. And Ephraim, the younger, which signifies restored; because he was restored to the freedom of his forefathers.

Now after Egypt had happily passed over seven years, according to Joseph's interpretation of the dreams, the famine came upon them on the eighth year; and because this misfortune fell upon them when they had no sense of it beforehand, they were all sorely afflicted by it, and came running to the king's gates; and he called upon Joseph, who sold the corn to them; being become confessedly a saviour to the whole multitude of the Egyptians. Nor did he open this market of corn for the people of that country only; but strangers had liberty to buy also, Joseph being willing that all men, who are naturally akin to each other, should have assistance from those that lived in happiness.

Jacob also when he understood that foreigners had this privelege, sent all his sons into Egypt to buy corn; for the land of Canaan was grievously afflicted with the famine; and this great misery touched the whole continent. He only retained Benjamin, who was born to him by Rachel; and was of the same mother as Joseph. These sons of Jacob then came into Egypt, and applied themselves to Joseph, to buy corn, for nothing of this kind was done without his approbation; since ever the honor that was paid the king himself, was only advantageous to the persons that paid it, when they took care to honor Joseph also. Now when he well knew his brethren, they thought nothing of him, for he was but a youth when he left them, and was now come to an age so much greater, that the lineaments of his face were changed, and he was not known to them; besides this, the greatness of the dignity wherein he appeared suffered them not so much as to suspect the truth. He therefore now made trial what sentiments they had about affairs of the greatest consequence; for he refused to sell them corn, and said they were come

for he is there said to have married the daughter of his master and mistress. Nor is this a notion peculiar to that Testament; but, as Dr. Bernard confesses, common to Josephus, to the Septuagint interpreters, and to other learned Jews of old time.

§ This intire ignorance of the Egyptians of these years of famine before they came, told us before, as well as here, by Josephus, seems almost incredible. It is in no other copy that I know of

as spies of the king's affairs; and that they came from several countries, and joined themselves together, and pretended they were of kin; it not being possible that a private man should breed up so many sons, and those of so great beauty of countenance as they were; such an education of so many children being not easily obtained by kings themselves. Now this he did in order to discover what concerned his father; and what happened to him after his own departure from him; and as desiring to know what was become of Benjamin his brother; for he was afraid that they had ventured on the like wicked enterprize against him, that they had done to himself, and had taken him off also.

Now these brethren of his were under distraction and terror, and thought that very great danger hung over them; yet not at all reflecting upon their brother Joseph, and standing firm under the accusations laid against them, they made their defence by Reubel, the eldest of them, who now, became their spokesman. "We come not hither," said he," with any unjust design, nor in order to bring any harm to the king's affairs; we only want to be preserved, as supposing your humanity might be a refuge for us from the miseries which our country labors under; we having heard that you proposed to sell corn, not only to your own countrymen, but to strangers also; and that you determined to allow that corn in order to preserve all that want it. But that we are brethren, and of the same common blood, the peculiar lineaments of our face, and those not much different from one another, plainly shew. Our father's name is Jacob, an Hebrew; who had twelve sons, by four wives, which twelve of us, while we were all alive, were a happy family. But when one of our brethren whose name was Joseph, died, our affairs changed for the worse, for our father could not forbear to make a long lamentation for him; and we are in affliction both by calamity of the death of our brother, and the miserable state of our aged father. We are now, therefore, come to buy corn; having entrusted the care of our father, and the provision for our family to Benjamin, our youngest brother; and if thou sendest to our house thou mayst learn whether we are guilty of the least falsehood in what we say."

Thus did Reubel endeavour to persuade Joseph to have a better opinion of them; but when he had learned that Jacob was alive, and that his brother was not destroyed by them, he, for the present, put them in prison; as intending to examine more into their affairs when he should be at leisure. But on the third he brought them out, and said to them, "Since you constantly, affirm, that you are

The reason why Simeon might be selected out of the rest for Joseph's prisoner, is plain in the Testament of

VOL. I.-NO. III.

not come to do any harm to the king's affairs; that you are brethren, and the sons of the father whom you named; you will satisfy me of the truth of what you say, if you leave one of your company with me, who shall suffer no injury here; and if, when you have carried corn to your father, you will come to me again, and bring your brother, whom you say you left there, along with you, this shall be esteemed an assurance of the truth of what you have told me." Hereupon they were in greater grief than before; they wept, and perpetually deplored one among another the calamity of Joseph; and said, they were fallen into this misery as a pu nishment inflicted by God for the evil contrivances they had against him. And Reubel reproached them for their too late repentance, whence no profit arose to Joseph; and earnestly exhorted them to bear with patience whatever they suffered; since it was done by God in way of punishment on his account. Thus they spake to one another, not imagining that Joseph understood their language. A general sadness also seized on them at Reubel's words, and a repentance for what they had done; and they condemned the wickedness they had perpetrated, for which they judged they were justly punished by God. Now when Joseph saw that they were in this distress, he was so affected that he burst into tears; but not being willing that they should take notice of him, he retired, and after a while came to them again; and taking Simeon, * in order to his being a pledge for his brethrens' return; he bid them take the corn they had bought, and go their way. He also commanded his steward privily to put the money which they had brought with them for the purchase of corn, into their sacks, and to dismiss them therewith, who did as he was commanded.

When Jacob's sons were come into the land of Canaan, they told their father what had happened to them in Egypt; and that they were taken to have come thither as spies upon the king; how they said they were brethren, and had left their eleventh brother with their father, but were not believed; and that they had left Simeon with the governor, until Benjamin should go thither, and be a testimonial of the truth of what they had said. They then begged of their father to fear nothing, but to send the lad along with them; but Jacob was not pleased with any thing his sons had done, and being grieved at the detention of Simeon, he thought it a foolish thing to give up Benjamin also. Neither did he yield to Reubel's persuasion, though he said that the grandfather might, in way of requital, kill his own sons, in case any harm came to Benjamin in the journey. So they were

Simeon, viz. that he was one of the bitterest of all Joseph's brethren against him.

distrest

J