THE STRIPPING OF JOSEPH, OR The cruelty of BRETHREN to a BROTHER. In a Sermon before his MAJESTY at White-Hall, by ROBERT WILKINSON, Doctor in Divinity, Chaplain in Ordinary to his MAJESTY, and late Pastor of Saint OLAVES in Southwark. With a consolatory Epistle, to the English-East-India Company, for their unsufferable wrongs sustained in AMBOYNA, by the DUCHESS there. Published and presented unto them, by Tho. Myriell Pastor of Saint STEPHENS in WALBROOKE. LONDON Printed by W. S. for Hen. Holland and Geo. Gibbs, and are to be sold at the golden Flower de luce in Popes-head Alley. 1625. DEUS · INDICA TO THE RIGHT WORSHIPFUL Mr. Maurice Abbot, Governor of the EAST-INDIA Company; and to all the rest of the Right Worshipful ASSISTANTS and ADVENTURERS in that Honourable and Worthy SOCIETY. Right Worshipful, Such and so great hath been and is the exorbitancy of Man's lusts and affections, since the woeful fall of our seduced Parents, that like over-growing & overcrowing * Affectus quasi ubertas animorum est naturalis. Nam sicut in sentes ager qui est natura foecundus exuberat, sic animus incultus, etc. Lactànt. diui. Inst. lib. 6. cap. 1. weeds, they have miserably pestered the soil of Man's soul. And as to other lewd enormities and heinous irregularities they drive wretched man: so especially to Discord, and Contention, even till it break out into fell murder and bloodshed. This Saint james plainly tells us. * jam. 4.1. From whence are wars, and contentions among you? Are they not from your lusts that fight in your members? There are three of these lusts, which principally serve this way; which a Tres sunt affectus qui homines in omnia facinora praecipites agunt, etc. propterea poetae tres furias esse dixerunt, Lact. Jnst. lib. 6. c. 19 Lactantius saith, gave occasion to the Poets to feign three Furies, that is, Pride, Covetousness, and Lust; all pestilent weeds in the garden of Man's heart, and miserably choking the tender plants of Peace, and Love.. Pride is like the Bramble: b Judg. 9.15. For as that would needs tyrannize over all the Trees; So Superbia, will superbire, that is, super alios ire, be above all: and as the Bramble is good for nothing but to scratch, so Pride willing to do nothing but contend, for, c Pro. 13.10. Only by pride man maketh contention, as Solomon saith. Covetousness or inordinate love of riches is as Thorns (that is a fight and pricking plant too) which hinders the Seed of the d Matt. 13.22. Word, that it cannot grow up to the procuring of peaee and charity: and therefore we are commanded to cut them up, by the Prophet, e Jer. 4.4. Break up your fallow ground, and sow not among thorns. Lust is like a Nettle (another wrangling weed) which is called urtica quia urit tactu, it burns in touching: So Concupiscence first fires the body with the flame of lewd desires, and afterwards the world with combustions of discord. Which being so noisome, must by Christians be rooted up, according to the prophecy, f Isa. 55.13. For Thistles shall grow Firre-trees, and for Nettles the Myrtle tree. Not that we can wholly destroy these desires, g Nos affectus & perturbationes, quam diu in tabernaculo corporis huius habitamus, & fragili carne circundamur, moderari & regere possumus, amputare non possumus. Hieron. ad Demetrian. Apud nos ciues sanctae civitatis secundum Deum viventes metuunt cupiuntque dolent, gaudentque, August. de Civit. Dei, lib. 14. cap. 9 that is neither possible to Man, nor required of God, but that we should curb, and restrain them, and turn their violence another way, be ambitious of heaven, covetous of spiritual graces, and lust after God's presence in grace and glory. But alas, in stead of tilling the ground of our hearts, we let it lie like the sluggards field, h Pro. 24.30. all overgrown with Briars and Thorns of contentious lusts, even to such an harvest, that it may seem, some men endeavour by cruelty and covetousness, not only to kill humanity and kindness in their hearts, but even to depopulate, and root out mankind itself from the earth. This is evident and plain by all stories from the beginning of the world. I will let pass Cain, Nimrod, Nabuchadnezzar, Pharaoh, Antiochus, Herod, Nero, Domitian, Dioclesian, Decius, Maximus, Licinius, Phalaris, Dionysius, Sylla, and others, both because they are innumerable, and would take up a large volume to touch but a little of each, and also because they being heathens are no better than dogs in account, and every dog will do his kind. Neither will I trouble you with the relation of the strange persecution used against the Christians in the primitive Church, which were done with as much wit, and malice, as Hell and the Devil could device, as may appear by that which Saint Cyprian objects to Demetrian. * Deus solus in terris aut non colitur, aut non est impune quod colitur. Innoxios iustos, Deo charos, domo privas, patrimonio spolias, catenis premis, carcere includis, bestijs, gladio, ignibus punis. Nec saltem contentus es dolorum nostrorum compendio, & simplici ac veloci brevitate poenarum, admoves laniandis corporibus longa tormenta, multiplicas lacerandis visceribus, numerosa supplicia, nec feritas atque immanitas tua usitatis potest contenta esse tormentis, excogitat novas paenas ingeniosa crudelitas. Cyprian. ad Demetrian. The only true God, saith he, is either not worshipped at all, or else not freely without punishment. Innocent, just, and men dear in God's sight, dost thou drive out of their houses, spoil them of their patrimony, bind in chains, shut up in prison, and tormentest with wild beasts, fire and sword. Neither art thou contented with compendious and short pains, or torments which would quickly dispatch us, but sundry engines are multiplied to tear out our very bowels leisurely, and thy savage disposition is not satisfied with usual tortures, but thy subtle cruelty hath found out new punishments to destroy us. But these wretches learned in short time to stake their hands, whilst they found, m Vigelius Saturninus quiprimus hic gladium in nos egit, lumina amisit. Claudius' Herminianus in Cappadocia indigne ferens etc. Cum viws vermibus ebullisset, Nemo sciat aiebat, ne gaudeant Christiani, Tertull. ad Scap. cap. 5. partly vengeance falling on their own heads for hating Gods Saints, and n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. Eth. 1.13. Nec tamen deficiet haec secta quam tunc magis aedificariscias, cum caedividetur. Tertul. ad Scap. cap. 5. Dum opprimitur crescit. Hilar. l 7. de Trin. Haud secus quam si quis vitem secatione pronocet ad ubertatem. Just. Martyr. Colloq cum Tryphon. etc. partly the Church to increase, by that which they thought would destroy it. The more marvel it is that Christians o Crudelitas vestra, gloria nostra est. Tertull. ad Scapul. whose glory it was to endure cruelty from the hands of others, should in time through pride and covetousness come to lose their glory by executing cruelty on others. For that it is so, I would Writers had never had just occasion to affirm, nor Readers just reason to lament. Strange it is that Christians I say, p Rom. 15.33. whose God is the God of peace, q Jsa. 9.6. whose Saviour the Prince of peace, r Ephes. 6.15. whose calling is to the Gospel of peace, should through savage cruelty give as much offence to Heathens, as ever heretofore Heathens gave to them. For what true religious heart will not grieve to hear, that which is written by a Christian, concerning the Peruians a people of the West Indies, s Postquam ingressis Perusium Hispanis mores eorum, facta & atrocia saevitiae exempla quae passim ab ijs edebantur, inspexere, nunquam ex eo non modo fateri voluerunt, nos esse Christianos filios Dei (sicuti ab Hispanis audiebant) sed nec ita quidem in lucem editos, ut vulgo nasci homines solent. Quip fieri non posse ut tam ferox & truculentum animal ab ullo homine genitum, & faeminae partu editum sit. Itaque eorum animis penitus insedit haec opinio, nos mari esse ortos, ac proinde nos vira Cochie vocant, quíppe Cochie apud eos valet Mare, & vira spumam significat. Ergo nos è mari concretos, & coalitos, spumaque nutritos, vulgo ferunt, ac venisse in terras ad vastandum, & perdendum mundum. Benzo. hist. non. orb. lib. 3. cap. 21. who perceiving the direful and ireful carriage of the Spaniard towards them, did not only refuse to acknowledge Christians to be God's sons, but also denied them to be bred and borne into the World after the common fashion of men, thinking it could never be, that so savage and bloodthirsty Creatures could either be begotten of Man or brought forth of Woman. And therefore they were verily of this opinion, that these men were bred of the Sea, and nursed up of the froth of it, and afterwards sent to Land to waste and destroy Mankind out of the world. And so ill did these pretended Converters carry themselves in that work of planting Christianity among the Heathens, that the poor Indians openly professed unto them, t Postquam Hathney cogitabundus aliquandiu haefisset, à monacho petijt utrum etiam Hispanis caelorum janua pateret, Cui respondenti bonis Hispanis patere, Cacicus, fine longiore deliberatione coelum se nolle petere, dixit, sed potius inferos, ne eadem illi cum hac crudeli gente, manfio communis esset. Et his laudibus, honori busue Deus & sancta fides ab Hispanis in America afficiuntur. Barthol. Casáus. Narrat. crudel. Hispan. pag. 23. That they had rather go to Hell by themselves, then to Heaven with the Spaniards. But these things were done fare from home, a great way abroad, it may be there is better behaviour among ourselves. It should be I am sure. God hath engrafted in every man's heart shame and fear, and these u Omne malum aut timore aut pudore natura Perfudit. Tertull. Apolog. cap. 1. saith Tertullian, are the bridles to restrain the neck of cruel tyranny and greedy avarice. But * Auaritia est hydria Samaritanae, de quâ qui biberit sitiet iterum. Petr. Blesens. Epist. 141. devouring Covetousness, which like the Samaritans x Joh. 4.28. waterpot, is never filled, but still thirsteth, and like a man sick of the Dropsy (who the more he drinketh, the more he may) is never y Haec sitis divitiarum miseris pectoribus assidet, & ambitionis salsugo, bibulam animam occupat, ut per fas & nefas ad loca superiora, etc. Cypr. de nat. Christ. in Prologue. Auaritia nullis expletur opibus, & quanto amplius habuerit, plus requirit, & neque copia neque inopia minuitur. Hieron. Epita. Paulae. contented neither full nor fasting, breaketh through these brazen gates of shame and fear, and with her iron hands of Wolvish rapacity, seeks to satisfy her lust upon every object, though thousands and ten thousands must perish for it. Which I could make plain by infinite particulars, if it were a thing that needed any great proof. But I will give you but one instance only, which will abundantly suffice in this case, and that is the infinite cruelty and oppression which hath been used by the Bishop of Rome, against the whole Christian world, for the satisfying of his Vulturean avarice and Luciferian pride. What deposing of Kings, exposing of their Crowns, transferring their Kingdoms, slaughtering their Subjects, demolishing Temples, sacking and ransacking of Cities, exhausting treasures, emunging men's purses, there have been by this means, the whole West can witness, and our Ancestors in this Kingdom as well as any. z Videses lector Matth. Paris. de hac re misere conquerentem. I insist not on particulars, for it were an infinite work. This one shall serve for all of Hildebrand, or Helbrand, called Gregory the seventh, ruining and cruelly overthrowing Henry that famous but unfortunate Emperor; and all for that he would have maintained against him that which by God and by man's Law is but the Prince's right. Good God a Quanta autem mala, quot bella bellorumque discrimina, inde subsecuta sint, quoties misera Roma obsessa, capta, vastata, quod papa super papam sicut rex super regem positus fuerit, taedet me morare. Denique tot mala, tot scismata, tot tam animarum quam corporum pericula, hujus tempestaris turbo involuit ut solus ex persecutionis immanitate ac temporis diuturnitate ad humanae miseriae infaelicitatem sufficeret comprobandam. Otho. Frising. Chron. lib. 6.36. What thundering of Excommunications to curse him, what exciting of other Princes to destroy him, what arming of his Subjects, yea his own Son to rebel against him, what overthrowing of Cities, wasting of Countries, overturning Churches, spilling man's blood, weakening of whole Christendom, was there at that time! Even enough by the judgement of a grave Historian, to prove the common calamity of Mankind. But if you should add to this their other Cruelties, as their manifold intrusions into that See by poisoning their Predecessors, their schisms by Antipopes, b Erant eo tempore tres qui Pontifices haberi volebant Gregorius 12. Benedictus 13. & johannes 23. nec potorat facile iudicari quis eorum verus ac legitimus esset Pontifex, cum non deessent singulis doctissimi patroni. Bell. de Pont. Rom. lib. 4. cap. 14. three at a time, no man knowing which was the true Pope, their mutual cursing and damning each other, their violence against the lives and goods of holy men, as the Dulcinists, Wicklevists, Waldenses, c Prelatos & Clerum penitus aspernando, etc. Chron. Chron. fol. 227. Habitus est johamnes Hus lingua potens & mundiore vita clarus- Ibid. fol. 267. Hussits, and others, merely for finding fault with their intolerable Pride, you may justly conclude, that the scarlet Whore, hath justified Nero and Domitian, as Jerusalem did justify Sodom and Gomorrha. But it is no marvel to see the members of a false Church offer violence to each other, or to the Professors of the Truth. For it hath ever been seen, d Semper & boni omnia mala passi sunt, & fecerunt mali. Saluian. de gubern. Dei, l. 1. that good men have suffered ill, and evil men inflicted it, saith Saluian. As for righteous men they offer no violence to any. None hurts, nor destroys in all my holy Mountain, e Isa. 11.9. saith God. f Isa. 2.4. There, Swords are turned into Sythes, and Spears into Mattocks. Whilst quite contrary, Among false Christians Tools of good husbandry, are made instruments of cruelty, * Virg. Georg. lib. 1. Sarcula cessabant, versique in pila ligones, Factaque de rastri pondere cassis erat. Ouid. Fast. 1. Et curvae rigidos falces conflantur in enses. And crooked Sythes are turned into sharpe-biting Swords. Religion is as jealous as Love, it can endure no Rivalitie. And therefore the greatest hate that ever Hath been, saith h Nihil germanos Dei cultores aeque se conciliat, atque consentientes de Deo sententiae; quemadmodum contra, nulla re facilius dissoluuntur amicitiae quam diversa in huiusmodi tebus animorum sententia. Nazianzen. Orat. 1. de Pace. Nazianzen, hath arisen from contrary Religions; as on the other side, the greatest Love that is to be found on earth, is among them that agree together in the Truth. But, O then, what shall we say to them who being of the same Religion, and upon terms of peace, have practised most exquisite torments upon the innocent bodies of their Friends and Confederates? I say of the same Religion, if there be any Religion indeed in those men, who by ferine cruelty maintain their insatiable avarice. For Saint james tells us, i jam. 3.17. The wisdom that is from above, is first pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits, without judging, and without hypocrisy. Which plainly shows, that where there is not k Lorin. come. in jacob. 3.17. verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the words and works of peace, but of contention and violence, there is no Religion indeed. The World knows what I mean, and your Worthy Society have understood it, l Bernard. non verbis sed verberibus, as one speaketh, by that most inhuman and wolvish butchering up of your faithful Servants, and Agents, at Amboyna in the East Indies, by the most unheard torments of the perfidious Dutch there. Of which I may say as S. Augustin said of the civil wars of Marius and Sylla, m Quae rabbiss exterarun gentium, quae faevitia Barbarorum huic de civibus victoriae civium comparari potest? Aug. de Civit. Dei, lib. 3. c. 29. What rage of foreign Nations, what bloodshead of Barbarians, is to be compared to this treacherous tyranny of Confederates to their Friends? n Pax cum bello de crudelitate certavit, & vicit. Illud enim prostravir armatos, ista nudatos. August. de Civit. Dei, lib. 3. cap. 28. Peace hath contended with War for cruelty, and gone beyond it, for War overthrows armed men, but this coloured Peace hath prostrated naked men. Naked, save only of innocency, that, their souls being throughly clothed withal, hath kept them safe from the scandal of treason laid on them, or the torments of hell threatened to them. But, O unkind, unnatural! You this to us? We this from you? Whilst the Blood of our valiant Countrymen lies reeking on the ground, to keep you in your own Land, do you wastefully spill the blood of our faithful Countrymen in a strange Land? O more than Scythian barbarism. Do you so requite us? What will you gain by this, but in time to stink before other Nations, as o Gen. 34.30. Simeon and Levi did before the Shechemites? And therefore if your savage hearts have any place for patience, or if you be not utterly forsaken of all humane ingenuity, hear the advice of him that wishes you well. First, fall down on your knees, and with bleeding hearts p Primus foelicitatis gradus est non delinquere, secundus delicta agnoscere; Illic currit innocentia integra quae seruet, hic succedit medela quae sanet. Cyp. Ep. 55. confess this execrable Villainy, and pray to God, q Act. 8.22. that if it be possible, this lewdness may be forgiven you. For I perceive you are in the gall of bitterness, and in the bond of iniquity. Secondly, as one advised a less malefactor, r Et siquidem patratum est seclus, precator, supplicato, obsecrato, te ad judicum pedes provoluere ne desinas, donec impetraveris ut tradaris, ex sententia calculoque judicis carnifici ut supplicium des. Honori tibi vertetur apud inferos, ante purgatum hinc ire. Synes. ep. 44 Beg and entreat some temporal judge to censure you, and deliver you into the hands of some Executioner, to be put to death. It will be an honour unto you, at your future trial, to part out of this world purged by judicial censure. If it had been only an outward injury in the business of Trade and Traffic, yet were you bound in conscience to make s Si enim res aliena propter quam peccatum est, cum reddi possit non redditur, non agitur poenitentia sed singitur. Si autem veraciter agitur, Non remittetur peccatum nisi restituatur ablatum. August. ad Maced. Epist. 54. restitution by pecuniary compensation. For that which is unjustly taken and perversely detained, will be at last as unpleasing to the conscience, t Postea implebitur os eius glacea, Pro. 20.17. as is gravel in the teeth. But for murder what recompense can be made, seeing all the world is not able to restore life again to the poorest creature deprived of it? And therefore God's appointment is, c Gen. 9 ●. that whosoever sheddeth man's blood, by man shall his blood be shed. Making it just, that each man shall suffer in himself, what he hath first done to another. Yea, in injuries of a less nature than Murder, Lex talionis takes place, d Matth. 5.38. Exod. 21.24. Levit. 24.20. Sciendum est quod Deus 〈◊〉 lebat istam 〈◊〉 nam insligi, 〈◊〉 quilibet pateretur malum quod fecerat. Tost. Abulens. Tom. 2. in Mat. quaest. 322. An eye for an eye, and a tooth for a tooth; for God would have every man endure what he hath done. And the very Heathens thought this a most just Law, as f Aristot. Ethic. lib. 5. Dicunt Rhadamanthum dicere, rectam fieri vindic●am si quis patiatur ea quae fecit. Erat autem Rhadamanthus judex justissimus, & propter hoc apud Gentiles Poetica fictio posuit eum esse vnu●n de tribus iudicibus animarum apud inferos & sic tanquam famosum allegat eum Aristoteles. Tost. Abulens. in Mat. Tom. 2. quaest. 322. Aristotle reports of the Pythagoreans; who further tells that even Rhadamanthus himself could not but judge this Law to be just. Wherefore it is no marvel that the g Si membrum rupit meum ex pacto talio esto. Ludou. Charond. leg. Antiquar. Leg. 78. Romans put it into their twelve Tables. And howsoever some ancient Jews say, that in wrongs of a less nature than Murder, this law was not exactly observed, but sometime for an eye or a finger, money was taken either according to common estimation, as h V●i Tostat. loc. Citat. Rabbi Solomon hath it, or after the will of him that endured the injury, as josephus sets down; Yet for Murder there was no agreement to be made for money, nothing could satisfy but the Death of the murderer, according to Gods own edict. Num. 35.31. Ye shall take no satisfaction for the life of a Murderer which is guilty of death, but he shall surely be put to Death. If you will do none of these, then know that none * Scito quod nulla civitas impunelatura sit sanguinis nostri effusionem. Tertull. ad Scapul. of your Cities or Territories shall drink in our blood without just Revenge. The Heathens could say and confess of Murderers, a Act. 28.4. that vengeance would not suffer them to live, and that b Victima haud ulla amplior potest magisque opima mactari jovi, quam Rex iniq●●●. Senec. Herc. tur. jupiter accounts the murdering of Tyrants, as the fattest sacrifice. And if you feel no outward judgement fall upon you, think not yourselves free, or innocent, nor yet void of punishment, for it is c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Synes. Epist. 32. torment enough to be wicked and to be let alone in the guilt of sin. Yea, in the opinion of all Divines, ᶻ it is the most miserable thing in the world, d Qui per diu sceleratus impunitus manet, eum oportet existimare infaelicissimum de quo neque Deus neque homo sollicitus est. Synes. Epist. 44. Dilatio vindictae dat locum paenitentiae. Nec dici potest, nulla ibi est ultio ubi nulla conversio est, quia mens dura & ingrata jam sibi ipsa supplicium est. Leo ser. 5. de Epiph. Hoc est terribile, hoc extremum, cum jam non corripimur pro peccatis, cum jam non corrigimur delinquentes. Orig. hom. 8. in Exod. to sin and thrive therein, for that bringeth the sinner to hardness of heart, and stupidity in his lewdness, which makes him fit fuel for the everlasting fire of Hell. And how much better were it for a man to endure some chastisement, yea to put himself to pain by Repentance in this world, then to run on in the delights of sin, and so to be tormented with easeless and endless pains in Hell eternally. But you are secure of that, for you have done nothing but justice, you have punished Traitors and malefactors, Such even by their own confession, etc. But O unpoliticke cruelty! Will you so fare usurp upon the Devil's right, that you will first make men guilty; and then plague them for it. Can you be so ignorant of the law of Nature and Nations, as not to know, that * Confessio facta in tormentis non valet. ff. de quaest. lib. 1. § Diws. Bart. Pum. Summ. in verbo Confessio. Confession forced from a man by torment, is of no value against him. The Law saith that no torment should be used, b Tortura judicijs non praecedentibus inferenda non est. Panorm. in cap. Cum in contem. de reg. iur. Barthol. Fum. Sum. in verb. Torture. without some probabilities before causing suspicion in the party tormented: c Confessio facta in tortura, si non perseveret non praejudicat, quare videtur fecisse metu tormentorum. Panormit. in lib. 1. H. de quaest. cap. 1. & 31. quest. 2. Lotarius. and that if a man confess in torments and deny it afterwards, such confession is nothing, as proceeding from fear of torments. Now that this was the case of our innocent Countrymen, viz. To be accused without proof, or probability, yea to be forced by torments to accuse themselves, which they afterwards upon their Deaths stiffly denied, is so clear and plain, that no mire and dirt of contrary aspersion and accusation can obscure it, or deface it; and hath been so sufficiently in two Treatises proved unto you, that all the water between England and Amboyna, cannot wash you clean from the crimes of treacherous Cruelty, and cruel Treachery. But to leave these men, let me in few words speak to you, O worthy and noble Adventurers. It cannot choose but be a great grief unto you, as it is to every true English heart, d Difficile est pressam malis innocentiam non dolere. Hieron. ad julianum. to see innocence and fidelity suffer what is due to fraud and villainy. Yet this, God often permits, for reason best known to himself. In such cases, we are with e Levit. 10.3. Aaron to lay the hand on the mouth, and to be patiented, which is the only f Sudatur enim ac laboratur quamdiu hic vivitur; Nec sud antibus & laborantibus alia possunt quam patientiae subvenire solatia. Cypr. de bono patient. comfort in all distresses. This is that virtue which keeps a man in g Luc. 21.19. possession of himself, even when he is unjustly dispossessed of his goods. And let us not wonder that we must be patiented in bearing wrongs from one another, for God is so himself toward us, who wrong him continually; h Quotidie contumelia afficitur praesens, & audience & videns, & neque fulmen immisit, neque mare jussit terram inundare, etc. Chrysost. hom. 3. ad Po● Antioch. And though he be able to revenge himself to the full, yet he forbears it with infinite long animity. Consider again, that Christian warfare differs from the * In Olympicis illis certaminibus, coronem consequuntut qui decertant; At in Christi palaestra contraria coronarum lex est. Sic enim lege sancitum est, ut qui percutitur, non qui percutit, etc. Isid. Pelus. lib. 2. Epist. 196. Olympian combatings, for there, he which strake the greatest blow went away with the garland; but here, not he which strikes, but he which bears the greatest stroke shall go away with the Crown. Add unto this, that God is the a Plus improbum illum caedis sustinendo: ab illo enim vapulabit, cuius gratia sustines. Tert. de Patientia. Patientes facit de secutura ultione securitas Cypr. ad Demet. Revenger of the Innocent, and the severe Punisher of such as offer injuries to their Brethren. For he who hath said, b Deut. 32.35. Rom. 12.19. Vindicta mihi, Vengeance is mine, hath also said, Ego rependam, I will duly render it. Neither fear you, but that this late inhuman Practice in Amboyna is registered in Gods black Book to be repaid again unto the Actors, with full measure in due time. In the mean season, let us not cease to wait upon God, and commit our cause unto him, comforting ourselves thus fare, that yet it is much more c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jsid. Pel●s. lib. 2. Epist. 257. wretched a thing to do injury ourselves, then to suffer it from others. Which that You may the better do, I have presumed to offer unto your Worshipful Acceptance, this excellent ensuing Cordial, prescribed, and tempered by a most skilful Doctor. And if you please, let It be as n 1. Sam. 16.23. David's Harp to Saul, a piece of spiritual melody, to expel from you that disturbance of mind, which the evil spirit of Injustice, and ambitious Avarice in those false Friends, hath offered to bring upon you. It hath long lain by me, waiting for some occasion to come abroad, and would God it had wanted this at this time. But seeing it is as it is, I beseech you to accept it, and read it, and I doubt not, but as you shall find in josephs' brethren envy and malice to be an old disease; so you shall also find in joseph himself, a Patientia quae est inside ossa sunt interius, ipsa sunt quae frangi non possunt. Psal. 34.20. August. in Psal. 33. patience and dependence upon God an ancient Antidote. I must confess for myself, I have been much pleased and delighted in reading of it, as once the royal and noble Auditory was affected in hearing of it, and therefore I am the more willing to communicate to others, what I have found beneficial to myself. The rather, for that I am much bound to your Worships for many charitable favours received from you, for all which I have returned or can return nothing but my poor Prayers to GOD for your prosperous and flourishing estate, and happy success in your most Honourable though hazardous and dangerous Erterprises. And these (my prayers I mean) which are the p Aduersus arma, milites, Gothos quoque lachrymae meae armasunt. Talia enim imunimenta sunt sacerdotis. Ambros. in Auxent. Orat. 5. Tom. 3. weapons of a Christian Minister, shall never be laid down whilst breath is in my body, but I will q Rom. 15.30. Vim facimus Deo non compellendo sed flendo, etc. Ambros. strive thereby even with GOD himself, and against all your Enemies, that you may still long prosper in your great and weighty Affairs of Trade, to the glory of GOD, the honour of the English Nation, the enriching of our Weal-public, the comfort and contentment of your own hearts, and finally the spiritual locupletation of the poor Heathens, with the treasury of the knowledge of CHRIST, one dram whereof is more worth, than all the Wealth of the world beside. And indeed, this is one principal end of Merchandizing, if not in Man's purpose, yet in the intention and appointment of GOD. For — r Virgil. Non omnis fert omnia tellus. saith the Poet, Every Land abounds not with every Commodity, s— Nun vides croceos ut Tmolus odores, India mittitebur molles sua thura Sabei? At Calybes nudi ferrum. Virgil. But one Country is excellent for one thing, and another for another. Seneca could see no other end of this, but that t necessarium mortalibus esset inter se ipsos commercium, si invicem alius ab alio aliquis peteret. Senec. Epist. GOD would necessitate men to a kind of familiarity with each other, whilst one was constrained to supply his wants by another. But the main reason is, that the glorious merchandise of his Holy GOSPEL might also be communicated to THEM that want it, and so whilst men adventure for Earth they might gain Heaven. Which I fear me hath been rather hindered then furthered by these uncivil broils, and unconscionable proceed of Those that would make the world believe they are the only devout maintainers of RELIGION; concerning whom I would have said much more, but that I am restrained by that speech of the Orator, which u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Jsid. Pelas-epist. lib. 2. Ep. 163. one commends as a Pattern to be followed, I fear lest if I should speak that which befits them to hear, I should fall into that language which becomes not me to utter. So leaving them to GOD'S censure, I humbly take my leave of your Worships, beseeching the GOD of Heaven to look upon You with the favourable eye of his all-sufficient Providence, that by his heavenly Blessing upon your painful proceed, You may all become profitable Members of his CHURCH in this world, and glorious SAINTS in his Kingdom in the world to come; and this for CHRIST his sake, To whom with the Father and the holy Ghost, one GOD in substance, three Persons in subsistence, be all honour and glory, now and for ever, AMEN. From my Study. Feb. 1. 1625. Your Worships: in all the Services of Love and Duty: THO: MYRIELL. THE STRIPPING OF JOSEPH. GEN. 37.23. Now when JOSEPH was come unto his brethren, they stripped JOSEPH out of his Coat, even the particoloured Coat which was upon him. THis Scripture which I have read, is part of a tragical history made famous to the Church, by execution of an infamous and horrible fact, wherein we have ten against one, men against a child, all brethren against a natural brother, making a most wicked and barbarous assault; a sin in all circumstances (Christ's death excepted) not in the world to be matched again. The report of it standeth briefly thus; jacob the father of these disagreeing children, had (as all men know) twelve sons, concerning whom it befell him (as in his flock to have some white, some spotted sheep) so in his family to have some good, some wicked children. In this variety we find that he loved joseph more than all the rest of his children, which was partly for the love he bore to Rachel his dead mother (a part of a kind husband sure, to love his wife even when she was dead) and partly, for that joseph by her death was motherless; and it is a virtue doubtless heroical and princely, to defend and cherish the fatherless and motherless, widows and orphans. But it is expressed in the Text, that he loved joseph, because he begat him in his old age; for that children so begotten, make the father's flourish, and as it were to seem young again. But howsoever his father loved him entirely, sure it is, his brethren hated him deadly. For to be beloved of all men, or to please all, is a gift yet never granted to any, no God himself cannot obtain it. The causes of their hatred may be conjectured many: either for that he and they were borne of diverse mothers, and most commonly, most mortal is the hate when the mothers breed the quarrel, and bloody are the battles where women fight the field; Or whether they hated him, for complaining of them, as it is Ver. 2. Or whether for the love which his father bore him, as it is Vers. 4. Or whether for his dreams, as it it Vers. 5. Whether for any, or for all these causes, sure it is they hated him, and so hated him, as they sought for nothing but opportunity to hurt him. In the end (as the Devil would have it) an opportunity is offered. For they being in the field, jacob sendeth joseph amongst them, so that now they have it as they would, for their father whom they feared is out of sight, their brother whom they hated is in their hands. A short tale to make poor joseph coming towards them; first they spy him, than they conspire against him, and upon the meeting lay hands on him. Now when joseph etc. and so we come to the Text; Of which that I may speak to God's glory, and the good of this great and royal assembly, I beseech you to assist me with your prayers, etc. I am not altogether ignorant how allegorically the Fathers have directed the application of this story to Christ and his Passion, which in no part, or person in Scripture is more eminently figured then in joseph. For Christ was beloved of God his Father in joseph, he was hated of the jews his brethren in joseph, he was mocked in joseph, he was stripped in joseph, he was sold in joseph; and in the end he was exalted in joseph, and made great Lord of an everlasting Kingdom. Yet forasmuch as it is not possible in the period and capacity of one hour, to say whatsoever might be said, I will therefore pass over all this, and follow only the historical sense, and make application as best may befit the moral use of life. To which purpose I observe in the Text two things, first, The kindness of joseph unto his brethren. Secondly, The unkindness of his brethren to him. josephs' kindness appeareth in his coming to them and visiting them. Their unkindness appeareth in their stripping of him and spoiling him. Two worthy considerations, I beseech you take notice of them, for by doing good and suffering evil, both Prince and People must go to heaven. But because josephs' kindness is not here principally mentioned, but only to extend by circumstance the offence of his brethren, I do make therefore that their offence, the subject of my discourse, and observe therein two things: first, The circumstances of the fact. Secondly, The fact itself. The circumstances are in number two one, of the time When, Now when joseph was come unto his brethren. The other of the Persons, actors in the tragedy, which are all brethren. A new Thyestes and Atreus on the stage. For the time When, we must consider that jacobs' sons were now in the field keeping sheep; For jacob was already rich, and knew that his sons after him should be inheritors of a great land, even the land of Canaan, yet he sent them not to Pharaohs Court to learn Compliments, and to join civility to their other abilities, and so to make them (as many be). Gentlemen before their time; but jacob was a plain man, and trusted in the promises of God, and therefore brought up his sons to keep sheep; whereas now, he that is worth but a flock of sheep, yet holds it high disparagement to make his son a shepherd, but makes him either a Lawyer or a Courtier straight. Again, we must consider, that as it is Vers. 12. jacobs' sons were now keeping sheep in Shechem, even there where not long before they had committed horrible murder, and therefore jacob happily fearing (as fathers are ever fearful of their children) lest for that murder, somewhat might be for revenge intended, sendeth one to see them. And whom doth he send? Surely, no servant, but even his beloved joseph, to try (as it is thought) if by his kindness his brethren would be reconciled unto him. But they as soon as they saw him, in stead of embracing him offer violence unto him, and therefore if it be true which is said, Fowl circumstances make foul sins, this was surely a time of all times perversely picked, then to execute their malice, when so much love was deserved. It is a kindness sure, but to inquire de aliorum salute, how other men do; For who cares not how ill it goes with other, so it go well with ourselves? But joseph did more than inquire: for he went out to see how his brethren did, a step beyond common friendship, for, Hail Master, and How do you, to speak friendly are every man's money, but he is a friend indeed that goes out at doors to do his brother good. But whether went joseph to seek his brethren? He went into the wilderness. The merit is yet more. To seek men is subject to error and wand'ring. joseph lost himself whilst he sought his brethren, Vers. 15. To seek men in the wilderness is oft dangerous and ill betiding, jacob thought a wild beast had devoured joseph; and so it was indeed, but a wilder beast than jacob thought of. Generally it is an evil occupation to seek men, Princes and Magistrates know it who seek men for civil obedience, and conformity; Prelates and true Churchmen know it, who seek men to Religion and piety; and were it not for respect to God, who had not rather be a Ploughman then a Priest to the people. And generally whatsoever good, in whatsoever kind we do, we must neither look for reward nor thankes at men's hands, no not when we feed the hungry, clothe the naked, relieve the sick, and visit (as joseph did) them that have need of visiting. And yet we must take this withal, though we do good, and for good receive evil again, yet we must not so give over, but for evil do good again, and that not as Saint Peter said to Christ, till seven times; but as Christ said to Saint Peter, till seventy times seven times; referring evermore the success to God, who shall punish unthankfulness as he punisheth the Devil. For there be, they say, four ways of restoring: first, Good for good. Secondly, Evil for evil. Thirdly, Good for evil. Fourthly, Evil for good. He that returneth good for good is a man, for that is humanity to return one kindness for another. He that returneth evil for evil is a beast, for that is horse play to strike at him that strikes at us. He that restoreth good for evil is an Angel, for that exceedeth the patience of man. He that returneth evil for good is the Devil himself, and as Solomon saith, Pro. 17.13. Evil shall not departed from that man's house. The second circumstance is of the Persons, which are joseph and his brethren; Now when joseph was come to his brethren, they stripped joseph. Where we have the first joseph an Agent, and his brethren Patients; but the second joseph a Patient, and his brethren Agents. For joseph (though it seemeth somewhat harsh) is here twice called joseph, joseph came unto his brethren, and, They stripped joseph; so as joseph when he came unto his brethren was joseph, and now in the hands of his brethren was joseph still; joseph in action, and in passion joseph; that is joseph when he did well, and joseph when he suffered ill, to show that no affliction or chance, can charge or pervert the Saints of God. But josephs' brethren are not as joseph twice called Brethren, but first, joseph came unto his brethren and then not as brethren, but as mere strangers only, They, They stripped him of his coat. So that as Reuben by incest lost his birthright, Gen. 49.4. Thy dignity is gone, saith jacob. So these men by their cruelty lost their fraternity; Their brotherhood is gone: and therefore he which found joseph wand'ring in the Wilderness told him, that his Brethren were gone away Vers. 17. The jews make it mystical and bring him in saying, Thy brethren are gone home, that is, Thy brethren have forsaken brotherhood. And indeed joseph had it by Inheritance to be forsaken, and hated of his own Brethren, for so was jacob of his Brother Esau, and so was Isaac his Grandfather of Ishmael, 2. Tim. 4.3. and the days are come whereof the Apostle spoke, that Men shall be proud, covetous, without natural affection. And the days are come, whereof CHRIST spoke, Math. 10.21. The brother shall betray the brother to Death. So as CHRIST said in that Chapter, Cavete ab hominibus, Beware of men, we may step further, and say, Cavete a fratribus, Beware and take heed of your own Brethren. For there is not in the world so immortal and implacable hate, as the hate of Brethren. O what shall Pater noster say, when he cometh to reckon for this! But whither shall a man go in peace if not to his own Brethren. Let there be no strife between thee and me (saith Abraham to Lot) Gen. 13.8. for we are brethren. Which what a weight it had Moses showeth, Vers. 7. where he saith that the Canaanites dwelled at that time in the Land. For will not Canaanites clap their hands at this, to see such a rent or schism in Abraham's house? Indeed when Ninivites oppose, and Canaanites kill one another, these go for Dogs, and every Dog will do his kind. But when jacobs' sons, the seed of the Church, the light of the World, shall rob and spoil one another, when we of the refined Religion, the quintessence of Christianity, shall do that oppression, which they scorn to do whom we scorn to be like; to speak plain English, when Protestants fall out among themselves, and endeavour to undo the good works which Papists have done, we are at a stand like josuah at the siege of Ai, jos 7.8. What shall we say when Israel turn their backs upon their enemies? For as an ill man is the worst of all Creatures, so an ill Christian is the worst of all men, and an ill Protestant is the worst of all Christians, and there is no sin like the sin of josephs' brethren. But as blind Isaac took jacob for Esau, so joseph took them to be his Brethren, who upon trial proved his Executioners, and his Hangmen, like the Ox who thinks he goeth in a green pasture, and then falleth into the slaughter. Therefore as in Luk. 10.29. a Lawyer asked of Christ, Who is my neighbour? So we had need of a Lawyer to make a new motion, and to ask of the same judge, Who is my brother. For as Saint Paul saith, He is not a jew which is one outward, but he is a jew which is one within. Rom. 2.28. So, he is not a Brother who hath it by name, but he is a Brother who shows it in nature. And as Saint james saith of Faith, Show me thy Faith by thy works. jam. 2.18. So Brotherhood must be showed by brotherly works. In truth the brotherhood that is now adays, is but Vox artis, Wit's instrument, a word of Art, and therefore in no predicament. The brotherhood that is now, hath these marks, a smiling face, a courtly courtesy, a popular voice, words fair and glorious, with a salutation more than superstitious, Marry, Aurum & algentum non est mihi. Act. 3.6. The brotherhood that is now, hath these flashes or lightnings, I am right sorry for you, and I would it were better with you, I wait but opportunity, I wish no longer life then to express my love to you. But when you come to the matter, you must have it as it is Prou. 3.28. with a Cras redi, I am at your Service in any other matter then this, at another time; but for this my word is past, you must come again to Morrow, and our devilish tongues are typt with Italianisme. This is Fratrizare, but here is no Fraternity. But now for joseph, the Patient in this cruelty, Talia cur talis! That one so harmless, should suffer so much harm! and that innocent men are every where marked out to misery! At this, the Saints of God have oft times not marvelled, but stood amazed. But marvel not at it. The doors of the Israelites were all besprinkled with blood. Affliction and sorrow are the works of the best men: and as Saint Gregory saith, Licet occultum sit, cum bonis malè evenit, & malis bene, etc. Though it be a secret work of GOD, when good men suffer Affliction and ill men Prosper, yet it is more secret and GOD worketh more against course and kind, when ill men are afflicted and good men prosper. And Eusebius saith well to comfort in such a case, O qui Sanctorum labores respicis, cur non & remunerationes? O thou that seest the present sorrow of the Saints, why dost thou not look up to see the future joys of the Saints. Multi vident punctiones, sed non vident unctiones, Many see their Crosses, but they feel not their Comforts. Ye stumble to behold the innocent joseph in affliction, why behold ye not in Egypt his glory and exaltation? Indeed the world broacheth her best Wine first, but of CHRIST it is said, Tu seruâ sit bonum vinum usque nunc. joh. 2.10. And Solomon saith of the virtuous Woman, that in her latter end she shall rejoice. Prou. 31.25. But let us leave the persons and come to the fact itself. Wherein is to be considered, First, the manner of it, Stripping, Secondly, the prey or booty which they took from him, His coat, even the particoloured Coat that was upon him. For the first, Stripping is a kind of shrift, not ghostly from sin, but a bodily absolving of men from their encumbrances, as Dionysius stripped off the Golden coat from jupiter, because it was too heavy and cold; and the Infidels in the Old time spoiled the Christians of their Goods, affirming it was good for them to be poor, that so they might go to Heaven without hindrance. But surely, it had been more suitable, if joseph coming as a messenger from their Father, these men had with reverence saluted him, for Ambassadors are entertained Princely for their Prince's sake, and a good Son beholdeth with reverence even the dead Picture of his Father. But here is no one of them regardeth him as coming from their Father, nay here is no one of them who once openeth his mouth, to ask or inquire of the health and welfare of their Father, but envy to their Brother makes them clean forget they had a Father, and like ravening Beasts, they run at once upon him. Wherein besides their lack of Humanity, they are likewise touched with lack of wit, to carry their mischief cleanly. They might have spiced their Brother a Drink and sent him home, I mean to his long home; but Poisoning it should seem was not then in use. And therefore they fall to play the Lions, not a shamed to hurt their Brother forceably. And indeed it is a principle in Machiavels' Divinity, that when the Fox's skin will not serve, we may piece it out with the Lions. But he that hurteth his Brother secretly, is either afraid of something, or ashamed of something; but he that wrongeth his Brother forceably, as the Prophet Micha speaketh, Mich. 2.1. Because his hand hath power, he doth it freely, because he can do it easily; It seemeth God hath taken from him both shame and fear, that he hath cast the raynes in his neck, that he might run to the Devil without resistance. And in truth these men were of a scandalous occupation, for when Pharaoh asked of them their Trade or Occupation, they said they were Shepherds. Thy Servants are Shepherds. Gen. 47.3. Ungentle Herdsmen of so gentle a Beast. They were Shepherds indeed, but not as CHRIST said of himself, Ego sum Pastor ille bonus. joh. 10.11. They were fare from good Shepherds. They had somewhat of Abel, for they kept Sheep well; but they had somewhat of Cain too, for they made little conscience to kill their Brother. And though Stripping or Sheering were a part of their occupation, being Shepherds, yet I will not say, it was long of their occupation. But in truth Shepherds and Sheepmaisters are grown cruel men of late, for they throw down Towns and Townships, Houses and Churches, they strip men out of their Houses, yea out of their Coats, and put out Men (God's own image) to bring in Sheep. Nero, Dioclesian, destroyed but men, but these men destroy Humanum genus, Mankind itself. Now surely if such be let alone, Shepherds will shortly be more abominable to English Christians, than ever they were to the Egyptians. But to come to the matter. joseph sustained in this conflict four kinds of afflictions. For, first, they mock him: secondly, they strip him: thirdly, they hazard his life: fourthly, in the end they sold him: in all which he was a famous figure of Christ. Now he that kills a man doth him less harm, than he that strips him or spoils him, for he that killeth him makes an end of his misery at once, but he that robbeth and spoileth and maketh him pine, he giveth him his life in patience, which is worse than death. And he saith in effect, as Saul to David, Go and serve other gods, that is, as much as in him lieth, he driveth him to make shipwreck of Conscience, Religion, Salvation, and All. And there is no cruelty like that, to practise to be rich, by wring small matters from the Poor. And therefore whereas in the Law theft was not death, it should seem to be meant of poor hungry Thiefs, such as Solomon speaketh of, Proverb. 6.30. Which steale through strong necessity: for when David heard of a rich Thief that had stolen a poor man's sheep, there was no way with him, but, Hic vir mortis filius. 2. Sam. 12.5. This man shall die the death. And great reason; for one rich Thief makes a great many poor Thiefs; as in the Gospel, one foul Spirit, one Devil brought in seven other. And therefore great reason the rich should be punished for the poor, as they that have given occasion of sin to other. O therefore take heed of stripping, take heed of oppression, He that gathereth riches wrongfully, shall leave them, saith jerem. 17.11. in the midst of his days. A memorable lesson for great and wealthy men. It oftimes comes to pass that great and honourable Houses are strangely and suddenly made desolate, by a cause not considered of in the World, but secret in God, and that is, for some oppression, either in the Father, in the Son, or in the Grand father: for, Nullum tempus occurrit Deo; It is all one to God. But when they build, as Genes. 11.3. with bricks in stead of stone, and slime in stead of mortar, that is, by indirect and unmerciful means, God himself will give that House a name, and call it Babel, a Castle of confusion. Therefore be sure ye get your wealth by warrantable means, for if ye strip poor joseph, joseph will cry, and that cry shall enter in at the ears of the Almighty, and then look what ye have gotten, a secret Worm shall fire and consume it. Either yourselves shall live to see it pulled out of your teeth by an higher, or mightier tyranny, or your son's 〈◊〉 waste it with riot and prodigality, or some 〈◊〉 posterity shall forfeit it by some treason 〈…〉, but ye shall find it true which is 〈…〉 ●gaudet tertius haeres; Three whole Gene● 〈…〉 never enjoy it. 〈…〉 which they took from joseph was 〈…〉 considered first, barely as a garment, 〈◊〉 〈◊〉 him of his Coat; and then secondly, 〈◊〉 ●●nament: Even the particoloured Coat that 〈◊〉 upon him. They stripped him of his Coat, they took not from him gold or silver, as Exod. 12. the jews did from the Egyptians, for gold and silver were not then desired, nor yet adored as they be now, but they took away his garment. Neither did they take from him a cloak or a lose garment, as in the next Chapter, Thamar ran away with judah's cloak. Much in our attire hangeth lose about us; much in our attire is merely accidental; for, Potest adesse & abesse. It may be allowed, and in truth it might aswell be spared. But they came yet nearer him; and stripped him of his Coat; neither did they take from him a part of his Coat, 2. Sam. 10. as Hanun took David's Ambassadors, and cut off their coats at the waste. He that takes some and leaves some is counted now an honest Thief: but they stripped him of his Coat, even of his whole Coat, yea the jews think they stripped him stark naked, and so made him at unawares a figure of Christ upon the Cross. But the first Coats that ever our first Parents used, were made of the skins of dead beasts, Gen. 3. Gen. 3. as it were a new skin put on; that covetous and cruel men might think that when they drive men to such poverty, as either to sell their coat, or not to be able to buy themselves coats, they are as butcherly, as he that taketh a knife, and flayeth off the skin. Deut. 22. Therefore in the Law, it was not lawful to take every man's coat, no not to pledge, Deut. 22. They might not take the widow's garment. And, Exod. 22. Exod. 22. when they took any man's coat to pledge, they had it for a very short jubilee, for it was to come home again at night. And as Dorcas was commended for the coats which she gave, Act. 9 see Matth. 25. Act. 9 many shall be condemned for not clothing the naked. Now as Saint Augustine saith, If he shall go to hell which giveth not his own, whether think you shall he go that taketh away another man's? But alas, what meant these men to do with josephs' coat? josephs' coat was a small booty among them all: yea joseph being the youngest of them all, his coat was too little for the least of them all. Yet if joseph had pilfered away old Reubens' coat, every man can tell how to cut short and to make a large thing less; but unless it be in lying, we have little power to make things greater, Yet when Reuben getteth his brother Levies coat, it is as when a great rich man getteth the spoil of a Bishopric, which pranks up his wife, paints out his children, multiplies his train, magnifies his estate, and serveth him to many good purposes. But when Reuben takes away little josephs' coat, it is as when a great man beggeth a little office, or he who hath hundreds and thousands of his own, yet seeketh to impropriate or strip a poor Parsonage, which when he hath, it will hardly serve him in with sauce to his meat. And let us here in a shadow learn, never to lay hands on the coat which cannot profit us. It is a point of high importance to hate all sin like a Serpent, yea though it promise, Math. 4. as the Devil did to Christ, Omnia regna mundi. But there be some sins, which yield no man present profit, yea nothing but repentance and shame, Rom. 6. that a man may say of them as Saint Paul, What profit have we of those things whereof we are now ashamed. Such a sin as Saint Augustine reports of himself in his youth, Perreximus nocte intempesta nequissimi adolescentuli, etc. A sort of wild and wanton Youths, were agreed to go out and to rob a certain Appletree, and in such a night, as a man would not have turned a Dog out of doors, and for such an Apple as when they had it, they threw it out of doors. Now saith he; What meant I ut essem gratis malus, to be so wicked for nothing. A good lesson for Gallants, and young Gentlemen, who do many things in their lives, of a wantonness and bravery, which sin, and sin, and reap by their sin no profit but sin. 1. Reg. 21. Such men are worse than Ahab, for Ahab yet sold himself to work wickedness. Now he that selleth himself hath somewhat for himself; but he that sinneth wantonly, giveth himself to the Devil for nothing, and he is so much the more accountable to GOD, by how much he was content, for no provocation to forsake GOD. But though josephs' coat did not serve his Brethren to wear, yet they had a use for it, that showing it to jacob dipped in blood, they might hide their sin by it, so that as Erasmus said sometime of a Friars Cowle, that it was like Charity, Quia operit multitudinem peccatorum, Because it hide a world of wickedness: so we may say of josephs' coat, that the outside of an honest man, doth ofttimes hide a multitude of sin; for all the care is now to sin with a cover, and then to seem honest, and, Si non caste, tamen caute, The rule of Romish chastity, is dispersed into every vein, and part of life, and so jacob see it not, we care not what we do. But josephs' coat is here marked with a difference, They stripped him out of his Coat. Which Coat? For it may be joseph had two coats upon one body, as we many times have two faces under one hood. Therefore it is answered, His particoloured Coat. Now that which we call a particoloured, some call a side-coate, or a coat with sleeves, some a painted, some an embroidered, some a silken coat: some call it a coat of many threads, some a coat of many pieces, but the most (and so let it go) a coat of many colours. If any man will conjecture what jacob should mean to make his son such a coat, first, I answer, that jacob was much beholden to the particoloured. For when upon the composition betwixt Him and Laban, Genes. 30. the particoloured fell to his share, it was his enriching, and yet I yield not this for a reason. Neither would I have our masters of the Law to think, that josephs' pied coat was a servant's Livery, for he that could frame to dwell in a Tent, to keep sheep, and to put up wrongs for Religion's sake, he little needed to bring up any of his sons to the Law. The Law came not in till men grew more contentious, and unruly minded. Neither did jacob make this gay coat of a fond and wanton love, as the manner of many is, to paint out their children like Puppets, and their daughters like Idols, as if they meant to worship them; first to adorn, and then to adore them. Gen. 25. For jacob is defined to be a plain man, one that asked no more but for his necessity, meat and clothing. Therefore some think that this coat was a Priestly garment, wherewith jacob meant to invest joseph by reason of his birthright. For in those days till the Priesthood was otherwise disposed of, the elder son was still a Priest to the family, though in these days, the elder son of a right bad Squire would think it foul scorn to be a Priest, yea a Prelate to a whole Country. And though joseph were the youngest but one, yet the birthright was his, as it is said, 1. Chron. 5. For jacob had three Heirs, one a natural Heir, which was Reuben, who lost it by default; another an Heir spiritual, which was judah, of whom came Christ; and a third, an Heir actual, which was joseph. Some again think, that jacob made to joseph this coat of many colours, for the abundance and variety of Grace and Virtue in him. For whereas it is said, Vers. 3. that jacob loved joseph best, because he begat him in his old age, yet for so much as he begat a later son, whom he yet loved less, some therefore carry that saying after the Hebrew phrase thus, that jacob loved joseph best, because he was to him the son of old age, that though younger in years, yet graver and ancienter in virtue. And why might not joseph for his virtue be called the eldest, though in years a child, as Rehoboam for his folly is called a child, even when he was forty years old, 2. Chron. 13. 2. Chron. 13. And indeed the best ground of the Parents love, is the fear of God, and the seed of virtue in their children; which of josephs' virtue began even then to sprout, and after did so flourish, as the earth never bore so excellent a flower. He was wise, Pharaoh said, there was none in the Kingdom like him. Gen. 41. He was so faithful, as being in prison himself, yet was made Keeper of the prison, and kept that which kept him, Genes. 39 He was chaste, even in the assault of a strong temptation, as he lost his coat to keep his honesty, whereas many now fell their coats to lose their honesty. How gentle, kind, and loving to his father he was, look Gen. 45. and there you shall see by the Corn which he sent in the famine to feed him, and by the Chariots which afterward he sent to fetch him. And that which of all is a virtue rare in these days, he was able to say, Remit, sicut remittimus. For the offence which his brethren here made him, he freely forgave it, and wept when they spoke of it, Gen. 50. So that josephs' coat of many colours was nothing but the sign of his many virtues, to show how jacob honoured virtue in his children. Therefore, here I think began Heraldry and the honour of Arms. For when the people, at the first being equal in degree, grew in admiration of them whom they saw to excel in virtue, they practised by Ceremonies and sensible Honour to adorn them. The holy Ghost in Scripture oftentimes applying the same kinds of ornament and honour. For in Scripture Gold signifies holiness or zeal to GOD, the excellency of virtue. And Silver signifies the pureness of Charity, and Love to one another, Cant. 1.10. which GOD intended when he promised his Church to make her borders of Gold with waves of Silver. Cant. 1.10. In the Scripture, Exod. 26.14. the jewish Tabernacle, was covered or mantled with red. Exod. 26.14. Which reports unto the hearer boldness and defence unto death, to signify that they would protect the Sanctuary, Religion, and the Law, even to the effusion of their last blood. In the Scripture, Greene sometimes signifieth Fruitfulness in good works, for which cause Christ is called, a green Tree. Luk. 23.31. and sometime it signifieth Flourishing in the protection of GOD, Jerem. 15.8. for, he that trusteth in God, his leaf it said to be ever Greene. jerem. 15.8. In the Scripture, Black signifieth Constant, and immutable, and therefore among the praises of CHRIST, Cant. 5.11. his head is said to be curled and black as a Raven. Cant. 5.11. In the Scripture, the Saints are said to be clothed in White. Reuel. 19.4. Reuel. 19.4. which Vers. 8. is expounded to be, the righteousness of the Saints: yet not righteousness inherent, but by imputation in Christ. Reuel. 7.14. For, Reu. 7.14. They washed their long Robes and made them white in the blood of the Lamb. Reuel. 19.16. And therefore, as Reuel. 19.16. Christ had his name written upon his Coat, so these virtues were doubtless written in the many colours of josephs' Coat. Therefore Gentlewomen, Good-women, and Sisters in CHRIST, here is no warrant for Wantonness and Superfluity. A little Scripture God wots serves to enlarge your liberty, and she who can scarce put on her Coat, yet can readily conclude from josephs' Coat, If he then, why not we? If Men may be so fine, much more may Women. And indeed, it holdeth oftentimes too strongly, for many plain men are oftentimes brought to hang all their own pride, and their wealth, and their wits too, on their Wife's backs. But what if joseph ware a Coat of many colours, therefore, ye may do so too. It is true, if it stands with your estates, perhaps you may. For David's Daughter ware a Coat of many colours, 2. Sam. 13. which is warranted by Custom of the time and respect of her place. And CHRIST spoke it without reproach, when he said, They that wear soft raiment are in King's houses. Math. 11. Math. 11. So as ye may do any thing, yet be proud of nothing. Ye may by josephs' example paint out your Coats, but take heed of painting your Faces; ye may by josephs' example wear many Colours, not too many Fancies, not every Moon to mint a new fashion. Women sure were made in God's image as well as Men, now of GOD it is said, That there is with him no variableness nor shadow of Change. jam. 1.17. Finally, mistake not the matter, josephs' Coat, was a coat of Arms, the outward ensign of his inward Virtues, and if ye show more colours without then virtues within, then are ye like the Fox, your Skin, your Coat is worth more than your Bodies. Again, here is a lesson for men, especially for Courtiers, a lesson worth the learning. For what was the ground of all this grief, but that the painted Coat must be put on joseph, on joseph I say, and of none of the Elder brethren. For, Luk. 15 The Elder brother will not look into the house, if but a Calf be killed for the Younger, and men have no patience to endure it, if but an Office be translated, or any Honour bestowed where they like not. O but give jacob leave to give the party coloured Coat, bind not the hands of a Prince, for when Subjects assume to limit the Prince, than they presume to be above the Prince. And look what sins are managed in Presumption, they end for the most part in confusion. Again, here is for You (most Excellent) here is for You, a mirror of yourself, and this Imperial Kingdom. Your Majesty is to us as jacob, who hath wrestled with GOD, and obtained a Kingly Blessing: and we are to your Majesty as joseph and his Brethren, a multitude of Sons, begotten of diverse Mothers, some distinguished by Religion, some by Condition, some by Profession, some by Country ornation. Some of us are distinguished by Religion, for the Sons of Leah come in from Rome, and tell your Majesty they are of the Elder house, and therefore no reason our Sheafe should stand and theirs should fall. But Leah their Mother was blear-eyed, and they in truth are blind, in a false admiration of their own Antiquity. For what though Leah crept first into jacobs' bed, yet josephs' Mother was first betrothed, and therefore as it is in the Emblem, Tandem suum iustitia obtinuit. And joseph had the Birthright, therefore to your Majesty comes joseph for pre-eminence, that our CHURCH may stand and theirs may fall. Sometime again, we are distinguished by State or Condition, for some of us be rich, and some of us be poor, and as the Poor for the most part malign and defame the rich, so the Rich oppress and devour the poor, Therefore to your Majesty comes the Rich, that they may keep their Colours, and to your Majesty comes the Poor, that they may keep their Coats upon their backs. Sometime again, we are distinguished by Profession, some holding of the Laiety, and some of Levi, that is, the Church or Clergy. josephs' Brethren took from him a party coloured Coat, but many of our Brethren would give to us a party coloured Coat, that we should wear as much Blue as Black, and live like Micha's Levite, by Livery service, and attending. Therefore to your Majesty comes the Laiety, that Levi may do his Duty, and to your Majesty comes Levi that he may have his Duty. Sometime again, we are divided by Country or Nation, for he is in English, and he is in Scottish, and I know not what, and GOD knows a little thing serves to make a rapture, and to disturb this turbulent brain of ours. Therefore as your Majesty is Lord of all, so come we to your Majesty to unite us all, and as you Crowned us with one Name, so procure unto us one heart and mind, preserve us from strife, and if it may be from secret Emulation, for Hate seeks blood, and Blood seeks blood again. It is no marvel though these men sought to kill their Brother, for their hands were lately imbrued in the Sichemites blood, and as the Tragedian saith, Crescit dum non punitur scelus. He that is pardoned for killing of a Stranger, will assay at the next blow to kill his Brother, the next thought will be to kill his own Father. And to whom doth Blood now cry for Protection? Indeed, when there was no King the blood of Abel cried immediately unto GOD, but your Majesty being King, it cryeth now to you, because you are in stead of God. Lastly, here is for all men, to see in joseph an Image of this vain and inconstant World. He that was the day before between his Father's knees, is now in his bloody Brother's hands, and he who even now was in a painted Coat, is now stark naked and without a Coat. It was wont to be said for a sure Proverb, As sure as the Coat on your back; as sure indeed, for we are sure of nothing. For what assurance have we, when our Father puts on, and our Brethren pull off, when one man bestows it, and ten men are ready to take it away. And thus it is with your Coat, your Riches, and your Treasures, yea thus it is with your party coloured Coat, your Titles and your Honours. The world is like Nabuchadonozer his Image, Gold in the head, Silver in the breast, Brass in the belly, Iron in the legs, but the feet, which should be strongest are of Clay and Earth, and this Golden glory hath no strength to stand upon. Yet let no man be discouraged; for as our good oft ends in evil, so our evil oft ends in good again. joseph is here stripped, anon he is sold, after that imprisoned, but after all that he is exalted, Genes. 30. and made the great Commander of Egypt, that a man may truly say. His fortune was of as many colours as his Coat. Yea, twice now hath joseph lost his Coat, once here in the hands of his Brethren, and again by the hands of that Harlot Potyphars wife. But afterward Pharaoh doth invest him with a Ring and a Chain, and a royal Coat. And thus by evil and good, by chance and change lieth the way to Heaven, whereas we murmur but at one affliction, and grudge if we have not Heaven for nothing. But there be but two ways, if we be upon the broad way, that is, If we have all things at will, and nothing to trouble us, we may suspect we are not right, there is nothing so fearful as to be Fortunate. But if we be upon the narrow way, if pinched and pricked with Thorns, if spoilt, oppressed, defrauded, defamed, these things may import a better passage, that they will land us at the end in the gates of Heaven. Unto which he bring us, that hath so dear bought us, JESUS CHRIST the righteous, to whom with the Father and the Holy Ghost, be all Praise and Glory, Power and Dominion, now and for ever, AMEN. FINIS. A Friend of the Publisher hereof to the Readers. READERS, If any of you list to be so censorious (in this critical Age) as to censure the late Publishing of this praecedent Sermon; Give me leave to answer you, that It being the Posthume-manes of a Reverend Learned and Eloquent Divine, deceased; was doubtless reserved not without some Divine Providence till now: the Subject being so seasonable for the occasion: And the Publisher hereof, 〈◊〉 reverend friend, certes, his ingenuity, in my judgement, deserveth grateful acceptance at the least, in conjoining his elaborate consolatory Epistle or Preface to that Worthy Society, with the said Sermon: there being so near affinity between JOSEPHS' unnatural Persecutions in Egypt by his Brethren, and the inhuman Tortures of our Countrymen in Amboyna, by the either Atheistical or Arminian Dutch There: The true Relation whereof I profess I could nor can read but with tears, nor think on without sorrow of heart. And as josephs' Persecutions cried up to God till they were avenged, so without doubt doth the Blood of our miserably macerated and massacred Countrymen cry at Heaven Gates for Vengeance: For GOD is Just, and whose is Vengeance but His? What should I say more, in the Argument? there being so much, so learnedly, so piously, so judiciously said in the Premises: which I trow no Reader that hath either. Learning or judgement will deny. So farewell, & fruere. H. D.