The stripping of Ioseph, or The crueltie of brethren to a brother In a sermon before his Maiestie at White-Hall, by Robert Wilkinson, Doctor in Diuinitie, chaplaine in ordinarie to his Maiestie, and late pastor of Saint Olaues in Southwarke. With a consolatorie epistle, to the English-East-India Companie, for their vnsufferable wrongs sustayned in Amboyna, by the Dutch there. Published and presented vnto them, by Tho. Myriell pastor of Saint Stephens in Walbrooke. Wilkinson, Robert, Dr. in Divinity. This text is an enriched version of the TCP digital transcription A15387 of text S120036 in the English Short Title Catalog (STC 25663). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 86 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15387 STC 25663 ESTC S120036 99855239 99855239 20720 2240881927

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 Early English books online. (EEBO-TCP ; phase 2, no. A15387) Transcribed from: (Early English Books Online ; image set 20720) Images scanned from microfilm: (Early English books, 1475-1640 ; 1192:4) The stripping of Ioseph, or The crueltie of brethren to a brother In a sermon before his Maiestie at White-Hall, by Robert Wilkinson, Doctor in Diuinitie, chaplaine in ordinarie to his Maiestie, and late pastor of Saint Olaues in Southwarke. With a consolatorie epistle, to the English-East-India Companie, for their vnsufferable wrongs sustayned in Amboyna, by the Dutch there. Published and presented vnto them, by Tho. Myriell pastor of Saint Stephens in Walbrooke. Wilkinson, Robert, Dr. in Divinity. Myriell, Thomas, d. 1629. aut [4], 50, [2] p. Printed by W[illiam] S[tansby] for Hen. Holland and Geo. Gibbs, and are to be sold at the golden Flower de luce in Popes-head Alley, London : 1625. Title page in red and black. Printer's name from STC. The first leaf is blank. Reproduction of the original in the Folger Shakespeare Library. eng East India Company -- Early works to 1800. Sermons, English -- 17th century. Ambon (Indonesia) -- History -- Massacre, 1624 -- Early works to 1800. eebo The stripping of Ioseph, or The crueltie of brethren to a brother. In a sermon before his Maiestie at White-Hall, by Robert Wilkinson, Doctor in Diuin Wilkinson, Robert, Dr. in Divinity 1625 54 14935 55 0 0 0 0 0 36.83 D The rate of 36.83 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2010-05 Assigned for keying and markup 2010-05 Keyed and coded from ProQuest page images 2010-07 Sampled and proofread 2010-07 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

THE STRIPPING OF IOSEPH , OR The crueltie of BRETHREN to a BROTHER .

Jn a Sermon before his MAIESTIE at White-Hall , by ROBERT WILKINSON , Doctor in Diuinitie , Chaplaine in Ordinarie to his MAIESTIE , and late Pastor of Saint OLAVES in Southwarke .

With a Consolatorie Epistle , to the English-East-India Companie , for their vnsufferable wrongs sustayned in AMBOYNA , by the DVTCH there .

Published and presented vnto 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.

DEVS · INDICA

TO THE RIGHT WORSHIPFVLL Mr. Maurice Abbot , Gouernour of the EAST-INDIA Companie ; and to all the rest of the Right Worshipfull ASSISTANTS and ADVENTVRERS in that Honorable and Worthy SOCIETIE . Right Worshipfull ,

SVch and so great hath beene and is the exorbitancie of Mans lusts and affections , since the wofull fall of our seduced Parents , that like ouer-growing & ouer-crowing * * Affectus quasi vbertas animorum est naturalis . Nam sicut in sentes ager qui est natura foecundus exuberat , sic animus incultus , &c. Lactànt . diui. Inst. lib. 6. cap. 1. weedes , they haue miserably pestered the soile of Mans soule . And as to other lewd enormities and haynous irregularities they driue wretched man : so especially to Discord , and Contention , euen till it breake out into fell murder and bloudshed . This Saint Iames plainly tells vs . * * Iam. 4.1 . From whence are warres , and contentions among you ? Are they not from your lusts that fight in your members ? There are three of these lusts , which principally serue this way ; which a a Tres sunt affectus qui homines in omnia facinora praecipites agunt , &c. propterea poetae tres furias esse dixerunt , Lact. Jnst . lib. 6. c. 19. Lactantius saith , gaue occasion to the Poets to feigne three Furies , that is , Pride , Couetousnesse , and Lust ; all pestilent weedes in the garden of Mans heart , and miserably choaking the tender plants of Peace , and Loue . Pride is like the Bramble : b b Judg. 9.15 . For as that would needes tyrannise ouer all the Trees ; So Superbia , will superbire , that is , super alios ire , bee aboue all : and as the Bramble is good for nothing but to scratch , so Pride willing to doe nothing but contend , for , c c Pro. 13.10 . Onely by pride man maketh contention , as Solomon saith . Couetousnesse or inordinate loue of riches is as Thornes ( that is a fighting and pricking plant too ) which hinders the Seede of the d d Matt. 13.22 . Word , that it cannot grow vp to the procuring of peaee and charitie : and therefore wee are commanded to cut them vp , by the Prophet , e e Jer. 4.4 . Breake vp your fallow ground , and sowe not among thornes . Lust is like a Nettle ( another wrangling weede ) which is called vrtica quia vrit tactu , it burnes 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 noysome , must by Christians be rooted vp , according to the prophecie , f f Isa. 55.13 . For Thistles shall grow Firre-trees , and for Nettles the Mirtle tree . Not that wee can wholly destroy these desires , g 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 ciuitatis secundum Deum viuentes metuunt cupiuntque dolent , gaudentque , August . de Ciuit. Dei , lib. 14. cap. 9. that is neither possible to Man , nor required of God , but that we should curbe , and restraine them , and turne their violence another way , bee ambitious of heauen , couetous of spirituall graces , and lust after Gods presence in grace and glorie .

But alas , in stead of tilling the ground of our hearts , we let it lie like the sluggards field , h h Pro. 24.30 . all ouer-growne with Briars and Thornes of contentious lusts , euen to such an haruest , that it may seeme , some men endeauour by crueltie and couetousnesse , not onely to kill humanitie and kindnesse in their hearts , but euen to depopulate , and roote out mankinde it selfe from the earth . This is euident and plaine by all stories from the beginning of the world . I will let passe Cain , Nimrod , Nebuchadnezzar , Pharaoh , Antiochus , Herod , Nero , Domitian , Dioclesian , Decius , Maximus , Licinius , Phalaris , Dionysius , Sylla , and others , both because they are innumerable , and would take vp a large volume to touch but a little of each , and also because they being heathens are no better then dogs in accompt , and euery dogge will doe his kinde . Neither will I trouble you with the relation of the strange persecution vsed against the Christians in the primitiue Church , which were done with as much wit , and malice , as Hell and the Deuill could deuise , as may appeare by that which Saint Cyprian obiects to Demetrian . * * Deus solus in terris aut non colitur , aut non est impune quod colitur . Innoxios iustos , Deo charos , domo priuas , patrimonio spolias , catenis premis , carcere includis , bestijs , gladio , ignibus punis . Nec saltem contentus es dolorum nostrorum compendio , & simplici ac veloci breuitate poenarum , admoues laniandis corporibus longa tormenta , multiplicas lacerandis visceribus , numerosa supplicia , nec feritas atque immanitas tua vsitatis potest contenta esse tormentis , excogitat nouas paenas ingeniosa crudelitas . Cyprian . ad Demetrian . The onely true God , saith he , is either not worshipped at all , or else not freely without punishment . Innocent , iust , and men deare in Gods sight , doest thou driue out of their houses , spoile them of their patrimonie , binde in chaines , shut vp in prison , and tormentest with wilde beasts , fire and sword . Neither art thou contented with compendious and short paines , or torments which would quickly dispatch vs , but sundrie engines are multiplied to teare out our very bowels leisurely , and thy sauage disposition is not satisfied with vsuall tortures , but thy subtill crueltie hath found out new punishments to destroy vs . But these wretches learned in short time to stake their hands , whilest they found , m m Vigelius Saturninus quiprimus hic gladium in nos egit , lumina amisit . Claudius Herminianus in Cappadocia indigne ferens &c. Cum viuus vermibus ebullisset , Nemo sciat aiebat , ne gaudeant Christiani , Tertull . ad Scap. cap. 5. partly vengeance falling on their owne heads for hating Gods Saints , and n 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 vbertatem . Just. Martyr . Colloq cum Tryphon . &c. partly the Church to increase , by that which they thought would destroy it .

The more meruaile it is that Christians o 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 couetousnesse come to loose their glory by executing cruelty on others . For that it is so , I would Writers had neuer had iust occasion to affirme , nor Readers iust reason to lament . Strange it is that Christians I say , p p Rom. 15.33 . whose God is the God of peace , q q Jsa. 9.6 . whose Sauiour the Prince of peace , r r Ephes. 6.15 . whose calling is to the Gospell of peace , should through sauage crueltie giue as much offence to Heathens , as euer heretofore Heathens gaue to them . For what true religious heart will not grieue to heare , that which is written by a Christian , concerning the Peruians a people of the West Indies , s s Postquam ingressis Perusium Hispanis mores eorum , facta & atrocia saeuitiae 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 , vt vulgo nasci homines solent . Quippe fieri non posse vt tam ferox & truculentum animal ab vllo 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 perceiuing the direfull and irefull carriage of the Spaniard towards them , did not onely refuse to acknowledge Christians to be Gods sonnes , but also denyed them to bee bred and borne into the World after the common fashion of men , thinking it could neuer be , that so sauage and bloud-thirstie Creatures could either bee 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 vp of the froath of it , and afterwards sent to Land to waste and destroy Mankinde out of the world . And so ill did these pretended Conuerters carrie themselues in that worke of planting Christianitie among the Heathens , that the poore Indians openly professed vnto them , t t Postquam Hathney cogitabundus aliquandiu haefisset , à monacho petijt vtrum 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 goe to Hell by themselues , then to Heauen with the Spaniards .

But these things were done farre from home , a great way abroad , it may bee there is better behauiour among our selues . It should be I am sure . God hath ingrafted in euery mans heart shame and feare , and these u u Omne malum aut timore aut pudore natura Perfudit . Tertull. Apolog. cap. 1. saith Tertullian , are the bridles to restraine the necke of cruell tyrannie and greedy auarice . But * * Auaritia est hydria Samaritanae , de quâ qui biberit sitiet iterum . Petr. Blesens . Epist. 141. deuouring Couetousnesse , which like the Samaritans x x Joh. 4.28 . water-pot , is neuer filled , but still thirsteth , and like a man sicke of the Dropsie ( who the more hee drinketh , the more he may ) is neuer y y Haec sitis diuitiarum miseris pectoribus assidet , & ambitionis salsugo , bibulam animam occupat , vt per fas & nefas ad loca superiora , &c. Cypr. de nat. Christ . in Prolog . 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 feare , and with her iron hands of Woluish rapacitie , seekes to satisfie her lust vpon euery obiect , though thousands and ten thousands must perish for it . Which I could make plaine by infinite particulars , if it were a thing that needed any great proofe .

But I will giue you but one instance onely , which will aboundantly suffice in this case , and that is the infinite crueltie and oppression which hath beene vsed by the Bishop of Rome , against the whole Christian world , for the satisfying of his Vulturean auarice and Luciferian pride . What deposing of Kings , exposing of their Crownes , transferring their Kingdomes , slaughtering their Subiects , demolishing Temples , sacking and ransacking of Cities , exhausting treasures , emunging mens purses , there haue beene by this meanes , the whole West can witnesse , and our Ancestors in this Kingdome as well as any . z z Videsis lector Matth. Paris . de hac re misere conquerentem . I insist not on particulars , for it were an infinite worke . This one shall serue for all of Hildebrand , or Helbrand , called Gregorie the seuenth , ruining and cruelly ouerthrowing Henry that famous but vnfortunate Emperour ; and all for that hee would haue maintained against him that which by God and by mans Law is but the Princes right .

Good God! a 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 inuoluit vt solus ex persecutionis immanitate ac temporis diuturnitate ad humanae miseriae infaelicitatem sufficeret comprobandam . Otho . Frising . Chron. lib. 6.36 . What thundring of Excommunications to curse him , what exciting of other Princes to destroy him , what arming of his Subiects , yea his owne Sonne to rebell against him , what ouerthrowing of Cities , wasting of Countries , ouerturning Churches , spilling mans blood , weakening of whole Christendome , was there at that time ! Euen enough by the iudgement of a graue Historian , to proue the common calamitie of Mankinde . But if you should adde to this their other Cruelties , as their manifold intrusions into that See by poysoning their Predecessors , their schismes by Antipopes , b b Erant eo tempore tres qui Pontifices haberi volebant Gregorius 12. Benedictus 13. & Iohannes 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 mutuall cursing and damning each other , their violence against the liues and goods of holy men , as the Dulcinists , Wickleuists , Waldenses , c c Prelatos & Clerum penitus aspernando , &c. Chron. Chron. fol. 227. Habitus est Iohannes Hus lingua potens & mundiore vita clarus - Ibid. fol. 267. Hussits , and others , meerely for finding fault with their intolerable Pride , you may iustly conclude , that the scarlet Whoore , hath iustified Nero and Domitian , as Jerusalem did iustifie Sodome and Gomorrha .

But it is no maruell to see the members of a false Church offer violence to each other , or to the Professors of the Truth . For it hath euer beene seene , d d Semper & boni omnia mala passi sunt , & fecerunt mali . Saluian . de gubern . Dei , l. 1. that good men haue suffered ill , and euill men inflicted it , saith Saluian . As for righteous men they offer no violence to any . None hurts , nor destroyes in all my holy Mountaine , e e Isa. 11.9 . saith God . f f Isa. 2.4 . There , Swords are turned into Sythes , and Speares into Mattocks . Whilst quite contrarie , Among false Christians Tooles of good husbandrie , are made instruments of crueltie , * * 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 Loue , it can indure no Riualitie . And therefore the greatest hate that euer Hath beene , saith h h Nihil germanos Dei cultores aeque se conciliat , atque consentientes de Deo sententiae ; quemadmodum contra , nulla re facilius dissoluuntur amicitiae quam diuersa in huiusmodi tebus animorum sententia . Nazianzen . Orat. 1. de Pace . Nazianzen , hath arisen from contrary Religions ; as on the other side , the greatest Loue 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 vpon termes of peace , haue practised most exquisite torments vpon 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 crueltie maintayne their insatiable auarice . For Saint Iames tells vs , i i Iam. 3.17 . The wisedome that is from aboue , is first pure , then peaceable , gentle , easie to be intreated , full of mercy , and good fruits , without iudging , and without hypocrisie . Which plainly shewes , that where there is not k k Lorin . com . in Iacob . 3.17 . verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wordes and workes of peace , but of contention and violence , there is no Religion indeed . The World knowes what I meane , and your Worthy Societie haue vnderstood it , l l Bernard . non verbis sed verberibus , as one speaketh , by that most inhumane and woluish butchering vp of your faithfull Seruants , and Agents , at Amboyna in the East Indies , by the most vnheard torments of the perfidious Dutch there . Of which I may say as S. Augustin said of the ciuill warres of Marius and Sylla , m m Quae rabies exterarum gentium , quae faeuitia Barbarorum huic de ciuibus victoriae ciuium comparari potest ? Aug. de Ciuit. Dei , lib. 3. c. 29. What rage of forreine Nations , what bloodshead of Barbarians , is to be compared to this treacherous tyrannie of Confederates to their Friends ? n n Pax cum bello de crudelitate certauit , & vicit . Illud enim prostrauir armatos , ista nudatos . August . de Ciuit. Dei , lib. 3. cap. 28. Peace hath contended with Warre for crueltie , and gone beyond it , for Warre ouerthrowes armed men , but this coloured Peace hath prostrated naked men . Naked , saue onely of innocency , that , their soules being throughly cloathed withall , hath kept them safe from the scandall of treason laid on them , or the torments of hell threatned to them .

But , O vnkinde , vnnaturall ! You this to vs ? We this from you ? Whilst the Blood of our valiant Countrimen lies reeking on the ground , to keepe you in your owne Land , doe you wastefully spill the blood of our faithfull Countrimen in a strange Land ? O more then Scythian barbarisme . Doe you so requite vs ? What will you gaine by this , but in time to stinke before other Nations , as o o Gen. 34.30 . Simeon and Leui did before the Shechemites ? And therefore if your sauage hearts haue any place for patience , or if you be not vtterly forsaken of all humane ingenuitie , heare the aduise of him that wishes you well .

First , fall downe on your knees , and with bleeding hearts p p Primus foelicitatis gradus est non delinquere , secundus delicta agnoscere ; Illic currit innocentia integra quae seruet , hic succedit medela quae sanet . Cyp. Ep. 55. confesse this execrable Villanie , and pray to God , q q Act. 8.22 . that if it bee possible , this lewdnesse may bee forgiuen you . For I perceiue you are in the gall of bitternesse , and in the bond of iniquitie . Secondly , as one aduised a lesse malefactor , r r Et siquidem patratum est seclus , precator , supplicato , obsecrato , te ad Iudicum pedes prouoluere ne desinas , donec impetraueris vt tradaris , ex sententia calculoque Iudicis carnifici vt supplicium des . Honori tibi vertetur apud inferos , ante purgatum hinc ire . Synes. ep . 44 Begge and intreat some temporall Iudge to censure you , and deliuer you into the hands of some Executioner , to bee put to death . It will be an honour vnto you , at your future triall , to part out of this world purged by iudiciall censure . If it had been onely an outward iniurie in the businesse of Trade and Traffike , yet were you bound in conscience to make s 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 pecuniarie compensation . For that which is vniustly taken and peruersly detayned , will bee at last as vnpleasing to the conscience , t t Postea implebitur os eius glacea , Pro. 20.17 . as is grauell in the teeth . But for murder what recompence can bee made , seeing all the world is not able to restore life againe to the poorest creature depriued of it ? And therefore Gods appointment is , c c Gen. 9. ● . that whosoeuer sheddeth mans blood , by man shall his blood bee shed . Making it iust , that each man shall suffer in himselfe , what he hath first done to another . Yea , in iniuries of a lesse nature then Murther , Lex talionis takes place , d d Matth. 5.38 . Exod. 21.24 . Leuit. 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 wold haue euery man indure what he hath done . And the very Heathens thought this a most iust Law , as f f Aristot . Ethic. lib. 5. Dicunt Rhadamanthum dicere , rectam fieri vindic●am si quis patiatur ea quae fecit . Erat autem Rhadamanthus Iudex 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 tels that euen Rhadamanthus himselfe could not but iudge this Law to be iust . Wherefore it is no maruell that the g g Si membrum rupit meum ex pacto talio esto . Ludou . Charond . leg . Antiquar . Leg. 78. Romanes put it into their twelue Tables . And howsoeuer some ancient Jewes say , that in wrongs of a lesse nature then Murther , this law was not exactly obserued , but somtime for an eye or a finger , money was taken either according to common estimation , as h h V●i Tostat . loc. Citat . Rabbi Solomon hath it , or after the will of him that endured the iniurie , as Iosephus sets downe ; Yet for Murther there was no agreement to be made for money , nothing could satisfie but the Death of the murtherer , according to Gods owne edict . Num. 35.31 . Yee shall take no satisfaction for the life of a Murtherer which is guiltie of death , but he shall surely be put to Death .

If you will doe none of these , then know that none * * Scito quod nulla ciuitas impunelatura sit sanguinis nostri effusionem . Tertull. ad Scapul . of your Cities or Territories shall drinke in our blood without iust Reuenge . The Heathens could say and confesse of Murtherers , a a Act. 28.4 . that vengeance would not suffer them to liue , and that b b Victima haud vlla amplior potest magisque opima mactari Ioui , quam Rex iniq●●● . Senec. Herc. tur . Iupiter accounts the murthering of Tyrants , as the fattest sacrifice . And if you feele no outward Iudgement fall vpon you , thinke not your selues free , or innocent , nor yet voide of punishment , for it is c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Synes. Epist. 32. torment enough to bee wicked and to be let alone in the guilt of sinne . Yea , in the opinion of all Diuines , ᶻ it is the most miserable thing in the world , d 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 vltio vbi nulla conuersio 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 sinne and thriue therein , for that bringeth the sinner to hardnesse of heart , and stupiditie in his leudnesse , which makes him fit fewell for the euerlasting fire of Hell . And how much better were it for a man to indure some chasticement , yea to put himselfe to paine by Repentance in this world , then to runne on in the delights of sinne , and so to bee tormented with easelesse and endlesse paines in Hell eternally .

But you are secure of that , for you haue done nothing but Iustice , you haue punished Traitors and malefactors , Such euen by their owne confession , &c. But O vnpoliticke crueltie ! Will you so farre vsurpe vpon the Deuils right , that you will first make men guiltie ; and then plague them for it . Can you bee 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. § Diuus . 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 bee vsed , b b Tortura judicijs non praecedentibus inferenda non est . Panorm. in cap. Cum in contem . de reg. iur . Barthol . Fum. Sum. in verb. Tortur . without some probabilities before causing suspition in the partie tormented : c c Confessio facta in tortura , si non perseueret 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 confesse in torments and denie it afterwards , such confession is nothing , as proceeding from feare of torments . Now that this was the case of our innocent Countrey-men , viz. To bee accused without proofe , or probabilitie , yea to bee forced by torments to accuse themselues , which they afterwards vpon their Deaths stiffely denyed , is so cleere and plaine , that no mire and dirt of contrary aspersion and accusation can obscure it , or deface it ; and hath beene so sufficiently in two Treatises proued vnto you , that all the water betweene England and Amboyna , cannot wash you cleane from the crimes of treacherous Crueltie , and cruell Treacherie .

But to leaue these men , let me in few words speake to you , O worthy and noble Aduenturers . It cannot chuse but bee a great griefe vnto you , as it is to euery true English heart , d d Difficile est pressam malis innocentiam non dolere . Hieron . ad Iulianum . to see innocencie and fidelitie suffer what is due to fraud and villanie . Yet this , God often permits , for reason best knowne to himselfe . In such cases , wee are with e e Leuit. 10.3 . Aaron to lay the hand on the mouth , and to bee patient , which is the onely f f Sudatur enim ac laboratur quamdiu hic viuitur ; Nec sud antibus & laborantibus alia possunt quam patientiae subuenire solatia . Cypr. de bono patient . comfort in all distresses . This is that vertue which keepes a man in g g Luc. 21.19 . possession of himselfe , euen when hee is vniustly dispossessed of his goods . And let vs not wonder that we must bee patient in bearing wrongs from one another , for God is so himselfe toward vs , who wrong him continuallie ; h h Quotidie contumelia afficitur praesens , & audiens & videns , & neque fulmen immisit , neque mare jussit terram inundare , &c. Chrysost. hom. 3. ad Po● Antioch . And though hee bee able to reuenge himselfe to the full , yet hee forbeares it with infinite long animitie . Consider againe , 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 , vt qui percutitur , non qui percutit , &c. Isid. Pelus . lib. 2. Epist. 196. Olympian combatings , for there , hee which strake the greatest blow went away with the garland ; but here , not hee which strikes , but hee which beares the greatest stroke shall goe away with the Crowne . Adde vnto this , that God is the a a

Plus improbum illum caedis sustinendo : ab illo enim vapulabit , cuius gratia sustines . Tert. de Patientia .

Patientes facit de secutura vltione securitas Cypr. ad Demet.

Reuenger of the Innocent , and the seuere Punisher of such as offer iniuries to their Brethren . For hee who hath said , b b Deut. 32.35 . Rom. 12.19 . Vindicta mihi , Vengeance is mine , hath also said , Ego rependam , I will duly render it . Neither feare you , but that this late inhumane Practise in Amboyna is registred in Gods blacke Booke to bee repaid againe vnto the Actors , with full measure in due time . In the meane season , let vs not cease to waite vpon God , and commit our cause vnto him , comforting our selues thus farre , that yet it is much more c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jsid . Pel●s . lib. 2. Epist. 257. wretched a thing to doe iniurie our selues , then to suffer it from others .

Which that You may the better doe , I haue presumed to offer vnto your Worshipfull Acceptance , this excellent ensuing Cordiall , prescribed , and tempered by a most skilfull Doctor . And if you please , let It bee as n n 1. Sam. 16.23 . Dauids Harpe to Saul , a peece of spirituall melodie , to expell from you that disturbance of minde , which the euill spirit of Iniustice , and ambitious Auarice in those false Friends , hath offered to bring vpon you . It hath long lyen by mee , wayting 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 reade it , and J doubt not , but as you shall finde in Iosephs brethren enuie and malice to bee an old disease ; so you shall also finde in Ioseph himselfe , a a Patientia quae est inside ossa sunt interius , ipsa sunt quae frangi non possunt . Psal. 34.20 . August . in Psal. 33. patience and dependance vpon God an ancient Antidote . I must confesse for my selfe , J haue beene much pleased and delighted in reading of it , as once the royall and noble Auditorie was affected in hearing of it , and therefore I am the more willing to communicate to others , what I haue found beneficiall to my selfe . The rather , for that I am much bound to your Worships for many charitable fauours receiued from you , for all which I haue returned or can returne nothing but my poore Prayers to GOD for your prosperous and flourishing estate , and happie successe in your most Honourable though hazardous and dangerous Enterprizes . And these ( my prayers I meane ) which are the p 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 neuer bee layd downe whilest breath is in my bodie , but I will q q Rom. 15.30 . Vim facimus Deo non compellendo sed flendo , &c. Ambros . striue thereby euen with GOD himselfe , and against all your Enemies , that you may still long prosper in your great and weightie Affaires of Trade , to the glory of GOD , the honour of the English Nation , the inriching of our Weale-publike , the comfort and contentment of your owne hearts , and finally the spirituall locupletation of the poore Heathens , with the treasurie of the knowledge of CHRIST , one dram whereof is more worth , then all the Wealth of the world beside . And indeed , this is one principall end of Merchandizing , if not in Mans purpose , yet in the intention and appointment of GOD. For — r r Virgil. Non omnis fert omnia tellus . saith the Poet , Euerie Land abounds not with euery Commoditie , s s — Nonne vides croceos vt Tmolus odores , India mittitebur molles sua thura Sabei ? At Calybes nudi ferrum . Virgil. But one Countrey is excellent for one thing , and another for another . Seneca could see no other end of this , but that t t Vt necessarium mortalibus esset inter se ipsos commercium , si inuicem alius ab alio aliquis peteret . Senec. Epist . GOD would necessitate men to a kinde of familiaritie with each other , whilest one was constrained to supplie his wants by another . But the maine reason is , that the glorious merchandise of his Holy GOSPELL might also bee communicated to THEM that want it , and so whilest men aduenture for Earth they might gaine Heauen . Which I feare me hath beene rather hindered then furthered by these vnciuill broyles , and vnconscionable proceedings of Those that would make the world beleeue they are the onely deuout maintainers of RELIGION ; concerning whom I would haue said much more , but that I am restrayned by that speach of the Orator , which u u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Jsid . Pelas-epist . lib. 2. Ep. 163. one commends as a Patterne to bee followed , I feare least if I should speake that which befits them to heare , J should fall into that language which becomes not mee to vtter . So leauing them to GODS censure , I humbly take my leaue of your Worships , beseeching the GOD of Heauen to looke vpon You with the fauourable eye of his all-sufficient Prouidence , that by his heauenly Blessing vpon your painefull proceedings , You may all become profitable Members of his CHVRCH in this world , and glorious SAINTS in his Kingdome 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 , bee all honour and glorie , now and for euer , AMEN .

From my Study . Feb. 1. 1625. Your Worships : in all the Seruices of Loue and Dutie : THO: MYRIELL .
THE STRIPPING OF IOSEPH . GEN. 37.23 .

Now when IOSEPH was come vnto his brethren , they stript IOSEPH out of his Coate , euen the party-coloured Coate which was vpon him .

THis Scripture which I haue read , is part of a tragicall historie made famous to the Church , by execution of an infamous and horrible fact , wherein we haue ten against one , men against a childe , all brethren against a naturall brother , making a most wicked and barbarous assault ; a sinne in all circumstances ( Christs death excepted ) not in the world to bee matched againe . The report of it standeth briefly thus ; Iacob the father of these disagreeing children , had ( as all men know ) twelue sonnes , concerning whom it befell him ( as in his flocke to haue some white , some spotted sheepe ) so in his familie to haue some good , some wicked children . In this varietie wee finde that hee loued Ioseph more then all the rest of his children , which was partly for the loue he bare to Rachel his dead mother ( a part of a kinde husband sure , to loue his wife euen when shee was dead ) and partly , for that Ioseph by her death was motherlesse ; and it is a vertue doubtlesse heroicall and princely , to defend and cherish the fatherlesse and motherlesse , widdowes and orphanes . But it is expressed in the Text , that hee loued Ioseph , because hee begat him in his old age ; for that children so begotten , make the fathers flourish , and as it were to seeme young againe . But howsoeuer his father loued him intirely , sure it is , his brethren hated him deadly . For to be beloued of all men , or to please all , is a gift yet neuer granted to any , no God himselfe cannot obtaine it . The causes of their hatred may be coniectured many : either for that hee and they were borne of diuers mothers , and most commonly , most mortall is the hate when the mothers breede the quarrell , and bloudie are the battels where women fight the field ; Or whether they hated him , for complayning of them , as it is Ver. 2. Or whether for the loue which his father bare him , as it is Vers. 4. Or whether for his dreames , 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 opportunitie to hurt him . In the end ( as the Deuill would haue it ) an opportunitie is offered . For they being in the field , Iacob sendeth Ioseph amongst them , so that now they haue 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 poore Ioseph comming towards them ; first they spie him , then they conspire against him , and vpon the meeting lay hands on him . Now when Ioseph &c. and so wee come to the Text ; Of which that I may speake to Gods glorie , and the good of this great and royall assembly , I beseech you to assist mee with your prayers , &c.

I am not altogether ignorant how allegorically the Fathers haue directed the application of this storie to Christ and his Passion , which in no part , or person in Scripture is more eminently figured then in Ioseph . For Christ was beloued of God his Father in Ioseph , hee was hated of the Iewes his brethren in Ioseph , hee was mocked in Ioseph , hee was stripped in Ioseph , he was sold in Ioseph ; and in the end hee was exalted in Ioseph , and made great Lord of an euerlasting Kingdome . Yet forasmuch as it is not possible in the period and capacitie of one houre , to say whatsoeuer might bee said , I will therefore passe ouer all this , and follow onely the historicall sense , and make application as best may befit the morall vse of life . To which purpose I obserue in the Text two things , first , The kindnesse of Ioseph vnto his brethren . Secondly , The vnkindnesse of his brethren to him . Iosephs kindnesse appeareth in his comming to them and visiting them . Their vnkindnesse 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 euill , both Prince and People must goe to heauen .

But because Iosephs kindnesse is not here principally mentioned , but onely to extend by circumstance the offence of his brethren , I doe make therefore that their offence , the subiect of my discourse , and obserue therein two things : first , The circumstances of the fact . Secondly , The fact it selfe . The circumstances are in number two one , of the time When , Now when Ioseph was come vnto his brethren . The other of the Persons , actors in the tragedie , which are all brethren . A new Thyestes and Atreus on the stage .

For the time When , wee must consider that Iacobs sonnes were now in the field keeping sheepe ; For Iacob was alreadie rich , and knew that his sonnes after him should bee inheritors of a great land , euen the land of Canaan , yet hee sent them not to Pharaohs Court to learne Complements , and to ioyne ciuilitie to their other abilities , and so to make them ( as many be ) . Gentlemen before their time ; but Iacob was a plaine man , and trusted in the promises of God , and therfore brought vp his sonnes to keepe sheepe ; whereas now , hee that is worth but a flocke of sheepe , yet holds it high disparagement to make his sonne a sheepheard , but makes him either a Lawyer or a Courtier streight . Againe , we must consider , that as it is Vers. 12. Iacobs sonnes were now keeping sheep in Shechem , euen there where not long before they had committed horrible murder , and therefore Iacob happily fearing ( as fathers are euer fearfull of their children ) lest for that murder , somewhat might be for reuenge intended , sendeth one to see them . And whom doeth hee send ? Surely , no seruant , but euen his beloued Ioseph , to trie ( as it is thought ) if by his kindnesse his brethren would be reconciled vnto him . But they assoone as they saw him , in stead of embracing him offer violence vnto him , and therefore if it bee true which is said , Foule circumstances make foule sinnes , this was surely a time of all times peruersly picked , then to execute their malice , when so much loue was deserued . It is a kindnesse sure , but to inquire de aliorum salute , how other men doe ; For who cares not how ill it goes with other , so it goe well with our selues ? But Ioseph did more then inquire : for hee went out to see how his brethren did , a step beyond common friendship , for , Haile Master , and How doe you , to speake friendly are euery mans money , but hee is a friend indeed that goes out at doores to doe his brother good . But whether went Ioseph to seeke his brethren ? Hee went into the wildernesse . The merit is yet more . To seeke men is subiect to errour and wandring . Ioseph lost himselfe whilst he sought his brethren , Vers. 15. To seeke men in the wildernesse is oft dangerous and ill betiding , Iacob thought a wild beast had deuoured Ioseph ; and so it was indeed , but a wilder beast then Iacob thought of . Generally it is an euill occupation to seeke men , Princes and Magistrates know it who seeke men for ciuill obedience , and conformitie ; Prelates and true Church-men know it , who seeke men to Religion and pietie ; and were it not for respect to God , who had not rather bee a Plough-man then a Priest to the people . And generally whatsoeuer good , in whatsoeuer kinde wee doe , wee must neither looke for reward nor thankes at mens hands , no not when wee feede the hungrie , cloathe the naked , releeue the sicke , and visit ( as Ioseph did ) them that haue need of visiting . And yet we must take this withall , though wee doe good , and for good receiue euill againe , yet we must not so giue ouer , but for euill doe good againe , and that not as Saint Peter said to Christ , till seuen times ; but as Christ said to Saint Peter , till seuentie times seuen times ; referring euermore the successe to God , who shall punish vnthankfulnesse as he punisheth the Deuill . For there be , they say , foure wayes of restoring : first , Good for good . Secondly , Euill for euill . Thirdly , Good for euill . Fourthly , Euill for good . Hee that returneth good for good is a man , for that is humanitie to returne one kindnes for another . Hee that returneth euill for euill is a beast , for that is horse play to strike at him that strikes at vs . He that restoreth good for euill is an Angell , for that exceedeth the patience of man . He that returneth euill for good is the Deuil himselfe , and as Solomon saith , Pro. 17.13 . Euill shall not depart from that mans house .

The second circumstance is of the Persons , which are Ioseph and his brethren ; Now when Ioseph was come to his brethren , they stript Ioseph . Where we haue the first Ioseph an Agent , and his brethren Patients ; but the second Ioseph a Patient , and his brethren Agents . For Ioseph ( though it seemeth somewhat harsh ) is here twise called Ioseph , Ioseph came vnto his brethren , and , They stripped Ioseph ; so as Ioseph when hee came vnto his brethren was Ioseph , and now in the hands of his brethren was Ioseph still ; Ioseph in action , and in passion Ioseph ; that is Ioseph when he did well , and Ioseph when he suffered ill , to shew that no affliction or chance , can charge or peruert the Saints of God . But Iosephs brethren are not as Ioseph twise called Brethren , but first , Ioseph came vnto his brethren and then not as brethren , but as meere strangers onely , They , They stript him of his coate . So that as Ruben by incest lost his birth-right , Gen. 49.4 . Thy dignitie is gone , saith Iacob . So these men by their crueltie lost their fraternitie ; Their brotherhood is gone : and therefore he which found Ioseph wandring in the Wildernesse told him , that his Brethren were gone away Vers. 17. The Iewes make it mysticall and bring him in saying , Thy brethren are gone home , that is , Thy brethren haue forsaken brother-hood . And indeed Ioseph had it by Inheritance to bee forsaken , and hated of his owne Brethren , for so was Iacob of his Brother Esau , and so was Isaac his Grandfather of Ismael , 2. Tim. 4.3 . and the dayes are come whereof the Apostle spake , that Men shall be proud , couetous , without naturall affection . And the dayes are come , whereof CHRIST spake , Math. 10.21 . The brother shall betray the brother to Death . So as CHRIST said in that Chapter , Cauete ab hominibus , Beware of men , wee may step further , and say , Cauete a fratribus , Beware and take heed of your owne Brethren . For there is not in the world so immortall and implacable hate , as the hate of Brethren . O what shall Pater noster say , when he commeth to reckon for this !

But whither shall a man goe in peace if not to his owne Brethren . Let there bee no strife betweene thee and me ( saith Abraham to Lot ) Gen. 13.8 . for wee are brethren . Which what a weight it had Moses sheweth , Vers. 7. where he saith that the Canaanites dwelt at that time in the Land . For will not Canaanites clap their hands at this , to see such a rent or schisme in Abrahams house ? Indeed when Niniuites oppose , and Canaanites kill one another , these goe for Dogges , and euery Dog will doe his kinde . But when Iacobs sonnes , the seed of the Church , the light of the World , shall rob and spoyle one another , when wee of the refined Religion , the quintessence of Christianitie , shall doe that oppression , which they scorne to doe whom we scorne to bee like ; to speake plaine English , when Protestants fall out among themselues , and endeuour to vndoe the good works which Papists haue done , wee are at a stand like Iosuah at the siege of Ai , Ios. 7.8 . What shall wee say when Israel turne their backes vpon 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 sinne like the sinne of Iosephs brethren . But as blinde Isaac tooke Iacob for Esau , so Ioseph tooke them to bee his Brethren , who vpon tryall proued his Executioners , and his Hangmen , like the Oxe who thinkes hee goeth in a greene pasture , and then falleth into the slaughter . Therefore as in Luk. 10.29 . a Lawyer asked of Christ , Who is my neighbour ? So wee had need of a Lawyer to make a new motion , and to aske of the same Iudge , Who is my brother . For as Saint Paul saith , Hee is not a Iew which is one outward , but hee is a Iew which is one within . Rom. 2.28 . So , he is not a Brother who hath it by name , but hee is a Brother who shewes it in nature . And as Saint Iames saith of Faith , Shew me thy Faith by thy workes . Iam. 2.18 . So Brotherhood must be shewed by brotherly workes . In truth the brotherhood that is now adayes , is but Vox artis , Wits instrument , a word of Art , and therefore in no predicament . The brotherhood that is now , hath these markes , a smiling face , a courtly courtesie , a populer voyce , words faire and glorious , with a salutation more then superstitious , Mary , Aurum & algentum non est mihi . Act. 3.6 . The brotherhood that is now , hath these flashes or lightnings , I am right sorie for you , and I would it were better with you , I waite but opportunitie , I wish no longer life then to expresse my loue to you . But when you come to the matter , you must haue it as it is Prou. 3.28 . with a Cras redi , I am at your Seruice in any other matter then this , at another time ; but for this my word is past , you must come againe to Morrow , and our diuelish tongues are typt with Italianisme . This is Fratrizare , but here is no Fraternitie .

But now for Ioseph , the Patient in this cruelty , Talia cur talis ! That one so harmelesse , should suffer so much harme ! and that innocent men are euery where marked out to misery ! At this , the Saints of God haue oft times not maruailed , but stood amazed . But maruaile not at it . The doores of the Israelites were all besprinckled with blood . Affliction and sorrow are the workes of the best men : and as Saint Gregorie saith , Licet occultum sit , cum bonis malè euenit , & malis bene , &c. Though it bee a secret worke of GOD , when good men suffer Affliction and ill men Prosper , yet it is more secret and GOD worketh more against course and kinde , 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 doest thou not looke vp to see the future ioyes of the Saints . Multi vident punctiones , sed non vident vnctiones , Many see their Crosses , but they feele not their Comforts . Yee stumble to behold the innocent Ioseph in affliction , why behold yee not in Aegypt his glory and exaltation ? Indeed the world broacheth her best Wine first , but of CHRIST it is said , Tu seruâ sit bonum vinum vsque nunc . Ioh. 2.10 . And Solomon saith of the vertuous Woman , that in her latter end shee shall reioyce . Prou. 31.25 .

But let vs leaue the persons and come to the fact it selfe . Wherein is to bee considered , First , the manner of it , Stripping , Secondly , the prey or bootie which they tooke from him , His coate , euen the partie-coloured Coat that was vpon him . For the first , Stripping is a kinde of shrift , not ghostly from sinne , but a bodily absoluing of men from their encombrances , as Dionysius stript off the Golden coate from Iupiter , because it was too heauy and cold ; and the Infidels in the Old time spoyled the Christians of their Goods , affirming it was good for them to be poore , that so they might goe to Heauen without hinderance . But surely , it had beene more sutable , if Ioseph comming as a messenger from their Father , these men had with reuerence saluted him , for Ambassadours are entertayned Princely for their Princes sake , and a good Sonne beholdeth with reuerence euen the dead Picture of his Father . But here is no one of them regardeth him as comming from their Father , nay heere is no one of them who once openeth his mouth , to aske or inquire of the health and welfare of their Father , but enuy to their Brother makes them cleane forget they had a Father , and like rauening Beasts , they runne at once vpon him . Wherein besides their lacke of Humanitie , they are likewise touched with lacke of wit , to carry their mischiefe cleanely . They might haue spiced their Brother a Drinke and sent him home , I meane to his long home ; but Poysoning it should seeme was not then in vse . And therefore they fall to play the Lyons , not a shamed to hurt their Brother forceably . And indeed it is a principle in Machiauels Diuinitie , that when the Foxes skinne will not serue , wee may piece it out with the Lyons . But hee that hurteth his Brother secretly , is either afraid of something , or ashamed of something ; but hee 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 feare , that hee hath cast the raynes in his necke , that he might runne to the Deuill 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 Shepheards . Thy Seruants are Shepheards . Gen. 47.3 . Vngentle Heardsmen of so gentle a Beast . They were Shepheards indeed , but not as CHRIST said of himselfe , Ego sum Pastor ille bonus . Ioh. 10.11 . They were farre from good Shepheards . They had somewhat of Abel , for they kept Sheepe 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 Shepheards , yet I will not say , it was long of their occupation . But in truth Shepheards and Sheepmaisters are growne cruell men of late , for they throw downe Townes and Townships , Houses and Churches , they strip men out of their Houses , yea out of their Coates , and put out Men ( Gods owne image ) to bring in Sheepe . Nero , Dioclesian , destroyed but men , but these men destroy Humanum genus , Mankinde it selfe . Now surely if such bee let alone , Shepheards will shortly bee more abhominable to English Christians , then euer they were to the Aegyptians .

But to come to the matter . Ioseph sustayned in this conflict foure kindes of afflictions . For , first , they mocke him : secondly , they strip him : thirdly , they hazard his life : fourthly , in the end they sold him : in all which hee was a famous figure of Christ . Now hee that kills a man doeth him lesse harme , then he that strips him or spoiles him , for hee that killeth him makes an end of his miserie at once , but hee that robbeth and spoileth and maketh him pine , he giueth him his life in patience , which is worse then death . And hee saith in effect , as Saul to Dauid , Goe and serue other gods , that is , asmuch as in him lyeth , he driueth him to make shipwrack of Conscience , Religion , Saluation , and All. And there is no crueltie like that , to practise to bee rich , by wringing small matters from the Poore . And therefore whereas in the Law theft was not death , it should seeme to bee meant of poore hungrie Theeues , such as Solomon speaketh of , Prouerb . 6.30 . Which steale through strong necessitie : for when Dauid heard of a rich Thiefe that had stollen a poore mans sheepe , 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 Thiefe makes a great many poore Theeues ; as in the Gospell , one foule Spirit , one Deuill brought in seuen other . And therefore great reason the rich should bee punished for the poore , as they that haue giuen occasion of sinne to other . O therefore take heede of stripping , take heede of oppression , He that gathereth riches wrongfully , shall leaue them , saith Ierem. 17.11 . in the midst of his dayes . A memorable lesson for great and wealthy men . It oftimes comes to passe that great and honorable 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 Sonne , 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 morter , that is , by indirect and vnmercifull meanes , God himselfe will giue that House a name , and call it Babel , a Castle of confusion . Therefore be sure yee get your wealth by warrantable meanes , for if yee strip poore Ioseph , Ioseph will crie , and that crie shall enter in at the eares of the Almightie , and then looke what yee haue gotten , a secret Worme shall fire and consume it . Either your selues shall liue to see it pull'd out of your teeth by an higher , or mightier tyrannie , or your sonnes 〈◊〉 waste it with riot and prodigalitie , or some 〈◊〉 posteritie shall forfeit it by some treason 〈…〉 , but yee shall finde it true which is 〈…〉 ●gaudet tertius haeres ; Three whole Gene● 〈…〉 neuer inioy it .

〈…〉 which they tooke from Ioseph was 〈…〉 considered first , barely as a garment , 〈◊〉 〈◊〉 him of his Coate ; and then secondly , 〈◊〉 ●●nament : Euen the party-coloured Coat that 〈◊〉 upon him . They stripped him of his Coate , they tooke not from him gold or siluer , as Exod. 12. the Iewes did from the Egyptians , for gold and siluer were not then desired , nor yet adored as they bee now , but they tooke away his garment . Neither did they take from him a cloake or a loose garment , as in the next Chapter , Thamar ranne away with Iudahs cloake . Much in our attire hangeth loose about vs ; much in our attire is meerly accidentall ; for , Potest adesse & abesse . It may bee allowed , and in truth it might aswell bee spared . But they came yet nearer him ; and stript him of his Coate ; neither did they take from him a part of his Coat , 2. Sam. 10. as Hanun tooke Dauids Embassadors , and cut off their coates at the waste . He that takes some and leaues some is counted now an honest Thiefe : but they stript him of his Coate , euen of his whole Coate , yea the Iewes thinke they stript him starke naked , and so made him at vnawares a figure of Christ vpon the Crosse . But the first Coates that euer our first Parents vsed , were made of the skinnes of dead beasts , Gen. 3. Gen. 3. as it were a new skin put on ; that couetous and cruell men might thinke that when they driue men to such pouertie , as either to sell their coate , or not to bee able to buy themselues coats , they are as butcherly , as hee that taketh a knife , and flayeth off the skinne .

Deut. 22. Therefore in the Law , it was not lawfull to take euery mans coate , no not to pledge , Deut. 22. They might not take the widdowes garment . And , Exod. 22. Exod. 22. when they tooke any mans coate to pledge , they had it for a very short Iubile , for it was to come home againe at night . And as Dorcas was commended for the coats which shee gaue , Act. 9. see Matth. 25. Act. 9. many shall bee condemned for not cloathing the naked . Now as Saint Augustine saith , If hee shall goe to hell which giueth not his owne , whether thinke you shall he goe that taketh away another mans ? But alas , what meant these men to doe with Iosephs coate ? Iosephs coate was a small bootie among them all : yea Ioseph being the youngest of them all , his coate was too little for the least of them all . Yet if Ioseph had pilfered away old Reubens coate , euery man can tell how to cut short and to make a large thing lesse ; but vnlesse it be in lying , wee haue little power to make things greater , Yet when Reuben getteth his brother Leuies coate , it is as when a great rich man getteth the spoile of a Bishoprick , which prankes vp his wife , paints out his children , multiplies his traine , magnifies his estate , and serueth him to many good purposes . But when Reuben takes away little Iosephs coate , it is as when a great man beggeth a little office , or hee who hath hundreds and thousands of his owne , yet seeketh to impropriate or strip a poore Parsonage , which when he hath , it will hardly serue him in with sawce to his meate . And let vs here in a shaddow learne , neuer to lay hands on the coate which cannot profit vs . It is a point of high importance to hate all sinne like a Serpent , yea though it promise , Math. 4. as the Deuill did to Christ , Omnia regna mundi . But there bee some sinnes , which yeeld no man present profit , yea nothing but repentance and shame , Rom. 6. that a man may say of them as Saint Paul , What profite haue wee of those things whereof we are now ashamed . Such a sinne as Saint Augustine reports of himselfe in his youth , Perreximus nocte intempesta nequissimi adolescentuli , &c. A sort of wilde and wanton Youths , were agreed to goe out and to robbe a certaine Apple-tree , and in such a night , as a man would not haue turned a Dog out of doores , and for such an Apple as when they had it , they threw it out of doores . Now saith hee ; What meant I vt essem gratis malus , to bee so wicked for nothing . A good lesson for Gallants , and young Gentlemen , who doe many things in their liues , of a wantonnesse and brauery , which sinne , and sinne , and reape by their sinne no profit but sinne . 1. Reg. 21. Such men are worse then Ahab , for Ahab yet sold himselfe to worke wickednesse . Now hee that selleth himselfe hath somewhat for himselfe ; but he that sinneth wantonly , giueth himselfe to the Diuell for nothing , and he is so much the more accomptable to GOD , by how much hee was content , for no prouocation to forsake GOD.

But though Iosephs coate did not serue his Brethren to weare , yet they had a vse for it , that shewing it to Iacob dipped in blood , they might hide their sinne by it , so that as Erasmus said sometime of a Friers Cowle , that it was like Charitie , Quia operit multitudinem peccatorum , Because it hid a world of wickednesse : so wee may say of Iosephs coate , that the out-side of an honest man , doth oft-times hide a multitude of sinne ; for all the care is now to sinne with a couer , and then to seeme honest , and , Si non caste , tamen caute , The rule of Romish chastitie , is dispersed into euery veyne , and part of life , and so Iacob see it not , wee care not what we doe .

But Iosephs coate is here marked with a difference , They stript him out of his Coate . Which Coate ? For it may be Ioseph had two coates vpon one body , as wee many times haue two faces vnder one hood . Therefore it is answered , His party-coloured Coate . Now that which wee call a party-coloured , some call a side-coate , or a coate with sleeues , some a painted , some an embroidered , some a silken coate : some call it a coate of many threads , some a coate of many pieces , but the most ( and so let it goe ) a coate of many colours . If any man will coniecture what Iacob should meane to make his sonne such a coate , first , I answere , that Iacob was much beholden to the party-coloured . For when vpon the composition betwixt Him and Laban , Genes. 30. the party-coloured fell to his share , it was his inriching , and yet I yeeld not this for a reason . Neither would I haue our masters of the Law to thinke , that Iosephs pyed coate was a seruants Liuerie , for hee that could frame to dwell in a Tent , to keepe sheepe , and to put vp wrongs for Religions sake , he little needed to bring vp any of his sonnes to the Law . The Law came not in till men grew more contentious , and vnruly minded . Neither did Iacob make this gay coate of a fond and wanton loue , as the manner of many is , to paint out their children like Puppits , and their daughters like Idols , as if they meant to worship them ; first to adorne , and then to adore them . Gen. 25. For Iacob is defined to be a plaine man , one that asked no more but for his necessitie , meate and cloathing . Therefore some thinke that this coate was a Priestly garment , wherewith Iacob meant to invest Ioseph by reason of his birth-right . For in those dayes till the Priesthood was otherwise disposed of , the elder sonne was stil a Priest to the familie , though in these dayes , the elder sonne of a right bad Squire would thinke it foule scorne to be a Priest , yea a Prelate to a whole Countrie . And though Ioseph were the youngest but one , yet the birth-right was his , as it is said , 1. Chron. 5. For Iacob had three Heires , one a naturall Heire , which was Reuben , who lost it by default ; another an Heire spirituall , which was Iudah , of whom came Christ ; and a third , an Heire actuall , which was Ioseph . Some againe thinke , that Iacob made to Ioseph this coate of many colours , for the aboundance and varietie of Grace and Vertue in him . For whereas it is said , Vers. 3. that Iacob loued Ioseph best , because he begate him in his old age , yet for so much as he begate a later sonne , whom hee yet loued lesse , some therefore carrie that saying after the Hebrew phrase thus , that Iacob loued Ioseph best , because hee was to him the sonne of old age , that though younger in yeeres , yet grauer and ancienter in vertue . And why might not Ioseph for his vertue be called the eldest , though in yeeres a child , as Rehoboam for his folly is called a child , euen when he was fortie yeeres old , 2. Chron. 13. 2. Chron. 13. And indeed the best ground of the Parents loue , is the feare of God , and the seede of vertue in their children ; which of Iosephs vertue began euen then to sprowt , and after did so flourish , as the earth neuer bare so excellent a flower . He was wise , Pharaoh said , there was none in the Kingdome like him . Gen. 41. Hee was so faithfull , as being in prison himselfe , yet was made Keeper of the prison , and kept that which kept him , Genes. 39. He was chaste , euen in the assault of a strong temptation , as hee lost his coate to keepe his honestie , whereas many now fell their coates to loose their honestie . How gentle , kinde , and louing to his father hee was , looke Gen. 45. and there you shall see by the Corne which hee sent in the famine to feede him , and by the Chariots which afterward hee sent to fetch him . And that which of all is a vertue rare in these dayes , hee was able to say , Remitte , sicut remittimus . For the offence which his brethren here made him , hee freely forgaue it , and wept when they spake of it , Gen. 50. So that Iosephs coate of many colours was nothing but the signe of his many vertues , to shew how Iacob honoured vertue in his children .

Therefore , here I thinke began Heraldrie and the honour of Armes . For when the people , at the first being equall in degree , grew in admiration of them whom they saw to excell in vertue , they practised by Ceremonies and sensible Honour to adorne them . The holy Ghost in Scripture oftentimes applying the same kindes of ornament and honour . For in Scripture Gold signifies holinesse or zeale to GOD , the excellency of vertue . And Siluer signifies the purenesse of Charitie , and Loue to one another , Cant. 1.10 . which GOD intended when hee promised his Church to make her borders of Gold with waues of Siluer . Cant. 1.10 . In the Scripture , Exod. 26.14 . the Iewish Tabernacle , was couered or mantled with red . Exod. 26.14 . Which reports vnto the hearer boldnesse and defence vnto death , to signifie that they would protect the Sanctuary , Religion , and the Law , euen to the effusion of their last blood . In the Scripture , Greene sometimes signifieth Fruitfulnesse in good workes , for which cause Christ is called , a greene Tree . Luk. 23.31 . and sometime it signifieth Flourishing in the protection of GOD , Jerem. 15.8 . for , hee that trusteth in God , his leafe it said to bee euer Greene. Ierem. 15.8 . In the Scripture , Blacke signifieth Constant , and immutable , and therefore among the praises of CHRIST , Cant. 5.11 . his head is said to bee curled and blacke as a Rauen. Cant. 5.11 . In the Scripture , the Saints are said to bee cloathed in White . Reuel. 19.4 . Reuel. 19.4 . which Vers. 8. is expounded to bee , the righteousnesse of the Saints : yet not righteousnesse inherent , but by imputation in Christ . Reuel. 7.14 . For , Reu. 7.14 . They washt their long Roabes and made them white in the blood of the Lambe . Reuel. 19.16 . And therefore , as Reuel. 19.16 . Christ had his name written vpon his Coate , so these vertues were doubtlesse written in the many colours of Iosephs Coate .

Therefore Gentle-women , Good-women , and Sisters in CHRIST , heere is no warrant for Wantonnesse and Superfluitie . A little Scripture God wot serues to inlarge your libertie , and shee who can scarce put on her Coate , yet can readily conclude from Iosephs Coate , If hee then , why not wee ? If Men may be so fine , much more may Women . And indeed , it holdeth oftentimes too strongly , for many plaine men are oftentimes brought to hang all their owne pride , and their wealth , and their wits too , on their Wiues backes . But what if Ioseph ware a Coate of many colours , therefore , yee may doe so too . It is true , if it stands with your estates , perhaps you may . For Dauids Daughter ware a Coate of many colours , 2. Sam. 13. which is warranted by Custome of the time and respect of her place . And CHRIST spake it without reproach , when hee said , They that weare soft rayment are in Kings houses . Math. 11. Math. 11. So as yee may doe any thing , yet be proud of nothing . Yee may by Iosephs example paint out your Coates , but take heed of painting your Faces ; yee may by Iosephs example weare many Colours , not too many Fancies , not euery Moone to mint a new fashion . Women sure were made in Gods image as well as Men , now of GOD it is said , That there is with him no variablenesse nor shadow of Change . Iam. 1.17 . Finally , mistake not the matter , Iosephs Coate , was a coate of Armes , the outward ensigne of his inward Vertues , and if yee shew more colours without then vertues within , then are yee like the Foxe , your Skinne , your Coate is worth more then your Bodies .

Againe , heere is a lesson for men , especially for Courtiers , a lesson worth the learning . For what was the ground of all this griefe , but that the painted Coate must bee put on Ioseph , on Ioseph I say , and of none of the Elder brethren . For , Luk. 15 The Elder brother will not looke into the house , if but a Calfe be killed for the Younger , and men haue no patience to indure it , if but an Office be translated , or any Honour bestowed where they like not . O but giue Iacob leaue to giue the partie coloured Coate , binde not the hands of a Prince , for when Subiects assume to limit the Prince , then they presume to bee aboue the Prince . And looke what sinnes are managed in Presumption , they end for the most part in confusion .

Againe , heere is for You ( most Excellent ) here is for You , a mirrour of your selfe , and this Imperiall Kingdome . Your Maiestie is to vs as Iacob , who hath wrestled with GOD , and obtayned a Kingly Blessing : and wee are to your Maiestie as Ioseph and his Brethren , a multitude of Sonnes , begotten of diuers Mothers , some distinguished by Religion , some by Condition , some by Profession , some by Countrey ornation . Some of vs are distinguished by Religion , for the Sonnes of Leah come in from Rome , and tell your Maiestie they are of the Elder house , and therefore no reason our Sheafe should stand and theirs should fall . But Leah their Mother was bleare-eyed , and they in truth are blinde , in a false admiration of their owne Antiquitie . For what though Leah crept first into Iacobs bed , yet Iosephs Mother was first betroathed , and therefore as it is in the Embleme , Tandem suum iustitia obtinuit . And Ioseph had the Birth-right , therefore to your Maiestie comes Ioseph for preheminence , that our CHVRCH may stand and theirs may fall . Sometime againe , wee are distinguished by State or Condition , for some of vs bee rich , and some of vs be poore , and as the Poore for the most part maligne and defame the rich , so the Rich oppresse and deuoure the poore , Therefore to your Maiestie comes the Rich , that they may keepe their Colours , and to your Maiestie comes the Poore , that they may keepe their Coates vpon their backes . Sometime againe , wee are distinguished by Profession , some holding of the Laietie , and some of Leui , that is , the Church or Clergie . Iosephs Brethren tooke from him a partie coloured Coate , but many of our Brethren would giue to vs a partie coloured Coat , that wee should weare as much Blew as Blacke , and liue like Micha's Leuite , by Liuery seruice , and attending . Therefore to your Maiestie comes the Laietie , that Leui may doe his Dutie , and to your Maiestie comes Leui that hee may haue his Dutie . Sometime againe , wee are diuided by Countrey or Nation , for hee is in English , and he is in Scottish , and I know not what , and GOD knowes a little thing serues to make a rupture , and to disturbe this turbulent braine of ours . Therefore as your Maiestie is Lord of all , so come wee to your Maiestie to vnite vs all , and as you Crowned vs with one Name , so procure vnto vs one heart and minde , preserue vs from strife , and if it may bee from secret Emulation , for Hate seekes blood , and Blood seekes blood againe . It is no maruaile though these men sought to kill their Brother , for their hands were lately embrewed in the Sichemites blood , and as the Tragedian saith , Crescit dum non punitur scelus . Hee 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 owne Father . And to whom doth Blood now cry for Protection ? Indeed , when there was no King the blood of Abel cryed immediatly vnto GOD , but your Maiestie being King , it cryeth now to you , because you are in stead of God .

Lastly , heere is for all men , to see in Ioseph an Image of this vaine and inconstant World . Hee that was the day before betweene his Fathers knees , is now in his bloody Brothers hands , and he who euen now was in a painted Coate , is now starke naked and without a Coate . It was wont to be said for a sure Prouerbe , As sure as the Coate on your backe ; as sure indeed , for wee are sure of nothing . For what assurance haue wee , when our Father puts on , and our Brethren pull off , when one man bestowes 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 partie coloured Coate , your Titles and your Honours . The world is like Nabuchadonozer his Image , Gold in the head , Siluer in the brest , Brasse in the belly , Iron in the legges , but the feet , which should bee strongest are of Clay and Earth , and this Golden glory hath no strength to stand vpon .

Yet let no man be discouraged ; for as our good oft ends in euill , so our euill oft ends in good againe . Ioseph is heere stript , anon hee is sold , after that imprisoned , but after all that hee is exalted , Genes. 30. and made the great Commander of Aegypt , that a man may truely say . His fortune was of as many colours as his Coate . Yea , twice now hath Ioseph lost his Coate , once heere in the hands of his Brethren , and againe by the hands of that Harlot Potyphars wife . But afterward Pharaoh doeth inuest him with a Ring and a Chaine , and a royall Coat .

And thus by euill and good , by chance and change lyeth the way to Heauen , whereas wee murmur but at one affliction , and grudge if wee haue not Heauen for nothing . But there bee but two wayes , if wee be vpon the broad way , that is , If we haue all things at will , and nothing to trouble vs , wee may suspect we are not right , there is nothing so fearefull as to bee Fortunate . But if we be vpon the narrow way , if pinched and pricked with Thornes , if spoyled , oppressed , defrauded , defamed , these things may import a better passage , that they will land vs at the end in the gates of Heauen . Vnto which hee bring vs , that hath so dearely bought vs , IESVS CHRIST the righteous , to whom with the Father and the Holy Ghost , bee all Praise and Glory , Power and Dominion , now and for euer , AMEN .

FINIS .
A Friend of the Publisher hereof to the Readers .

READERS , If any of you list to bee so censorious ( in this criticall Age ) as to censure the late Publishing of this praecedent Sermon ; Giue me leaue to answer you , that It being the Posthume-manes of a Reuerend Learned and Eloquent Diuine , deceased ; was doubtlesse reserued not without some Diuine Prouidence till now : the Subiect being so seasonable for the occasion : And the Publisher hereof , 〈◊〉 reuerend friend , certes , his ingenuitie , in my iudgement , deserueth gratefull acceptance at the least , in conioyning his elaborate Consolatorie Epistle or Preface to that Worthy Societie , with the said Sermon : there being so neere affinitie betweene IOSEPHS vnnaturall Persecutions in Aegypt by his Brethren , and the inhumane Tortures of our Countrey-men in Amboyna , by the either Atheisticall or Arminian Dutch There : The true Relation whereof I professe I could nor can read but with teares , nor thinke on without sorrow of heart . And as Iosephs Persecutions cryed vp to God till they were auenged , so without doubt doth the Blood of our miserably macerated and massacred Countrey-men crie at Heauen Gates for Vengeance : For GOD is Iust , and whose is Vengeance but His ? What should I say more , in the Argument ? there being so much , so learnedly , so piously , so iudiciously said in the Premisses : which I trowe no Reader that hath either . Learning or Iudgement will denie . So farewell , & fruere .

H. D.