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THE STRIPPING OF IOSEPH. GEN. 37.23. Now when IOSEPH was come vnto his brethren, they stript IOSEPH out of his Coate,
THE STRIPPING OF IOSEPH. GEN. 37.23. Now when IOSEPH was come unto his brothers, they stripped IOSEPH out of his Coat,
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euen the party-coloured Coate which was vpon him.
even the Party-coloured Coat which was upon him.
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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;
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 brothers against a natural brother, making a most wicked and barbarous assault;
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a sinne in all circumstances (Christs death excepted) not in the world to bee matched againe.
a sin in all Circumstances (Christ death excepted) not in the world to be matched again.
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The report of it standeth briefly thus;
The report of it Stands briefly thus;
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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.Iacob the father of these disagreeing children, had (as all men know) twelue 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.
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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,
In this variety we find that he loved Ioseph more then 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,
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for that Ioseph by her death was motherlesse;
for that Ioseph by her death was motherless;
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and it is a vertue doubtlesse heroicall and princely, to defend and cherish the fatherlesse and motherlesse, widdowes and orphanes.
and it is a virtue doubtless heroical and princely, to defend and cherish the fatherless and motherless, widow's and orphans.
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But it is expressed in the Text, that hee loued Ioseph, because hee begat him in his old age;
But it is expressed in the Text, that he loved Ioseph, Because he begat him in his old age;
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for that children so begotten, make the fathers flourish, and as it were to seeme young againe.
for that children so begotten, make the Father's flourish, and as it were to seem young again.
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But howsoeuer his father loued him intirely, sure it is, his brethren hated him deadly.
But howsoever his father loved him entirely, sure it is, his brothers hated him deadly.
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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.
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.
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The causes of their hatred may be coniectured many:
The Causes of their hatred may be conjectured many:
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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,
either for that he and they were born of diverse mother's, and most commonly, most Mortal is the hate when the mother's breed the quarrel,
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and bloudie are the battels where women fight the field;
and bloody Are the battles where women fight the field;
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Or whether they hated him, for complayning of them, as it is Ver. 2. Or whether for the loue which his father bare him,
Or whither they hated him, for complaining of them, as it is Ver. 2. Or whither for the love which his father bore him,
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as it is Vers. 4. Or whether for his dreames, as it it Vers. 5. Whether for any,
as it is Vers. 4. Or whither for his dreams, as it it Vers. 5. Whither for any,
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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.
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.
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In the end (as the Deuill would haue it) an opportunitie is offered.
In the end (as the devil would have it) an opportunity is offered.
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For they being in the field, Iacob sendeth Ioseph amongst them, so that now they haue it as they would,
For they being in the field, Iacob sends Ioseph among them, so that now they have it as they would,
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for their father whom they feared is out of sight, their brother whom they hated is in their hands.
for their father whom they feared is out of sighed, their brother whom they hated is in their hands.
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A short tale to make poore Ioseph comming towards them;
A short tale to make poor Ioseph coming towards them;
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first they spie him, then they conspire against him, and vpon the meeting lay hands on him.
First they spy him, then they conspire against him, and upon the meeting lay hands on him.
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Now when Ioseph &c. and so wee come to the Text;Now when Ioseph etc. and so we come to the Text;
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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.
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.
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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,
I am not altogether ignorant how allegorically the Father's have directed the application of this story to christ and his Passion, which in no part,
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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.
or person in Scripture is more eminently figured then in Ioseph. For christ was Beloved of God his Father in Ioseph, he was hated of the Iewes his brothers in Ioseph, he was mocked in Ioseph, he was stripped in Ioseph, he was sold in Ioseph; and in the end he was exalted in Ioseph, and made great Lord of an everlasting Kingdom.
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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,
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,
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and follow onely the historicall sense, and make application as best may befit the morall vse of life.
and follow only the historical sense, and make application as best may befit the moral use of life.
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To which purpose I obserue in the Text two things, first, The kindnesse of Ioseph vnto his brethren.
To which purpose I observe in the Text two things, First, The kindness of Ioseph unto his brothers.
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Secondly, The vnkindnesse of his brethren to him. Iosephs kindnesse appeareth in his comming to them and visiting them.
Secondly, The unkindness of his brothers to him. Joseph's kindness appears in his coming to them and visiting them.
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Their vnkindnesse appeareth in their stripping of him and spoiling him. Two worthy considerations, I beseech you take notice of them,
Their unkindness appears in their stripping of him and spoiling him. Two worthy considerations, I beseech you take notice of them,
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for by doing good and suffering euill, both Prince and People must goe to heauen.
for by doing good and suffering evil, both Prince and People must go to heaven.
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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:
But Because Joseph's kindness is not Here principally mentioned, but only to extend by circumstance the offence of his brothers, I do make Therefore that their offence, the Subject of my discourse, and observe therein two things:
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first, The circumstances of the fact. Secondly, The fact it selfe.
First, The Circumstances of the fact. Secondly, The fact it self.
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The circumstances are in number two one, of the time When, Now when Ioseph was come vnto his brethren.
The Circumstances Are in number two one, of the time When, Now when Ioseph was come unto his brothers.
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The other of the Persons, actors in the tragedie, which are all brethren. A new Thyestes and Atreus on the stage.
The other of the Persons, actors in the tragedy, which Are all brothers. A new Thyestes and Atreus on the stage.
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For the time When, wee must consider that Iacobs sonnes were now in the field keeping sheepe;
For the time When, we must Consider that Iacobs Sons were now in the field keeping sheep;
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For Iacob was alreadie rich, and knew that his sonnes after him should bee inheritors of a great land,
For Iacob was already rich, and knew that his Sons After him should be inheritors of a great land,
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euen the land of Canaan, yet hee sent them not to Pharaohs Court to learne Complements,
even the land of Canaan, yet he sent them not to Pharaohs Court to Learn Compliments,
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and to ioyne ciuilitie to their other abilities, and so to make them (as many be). Gentlemen before their time;
and to join civility to their other abilities, and so to make them (as many be). Gentlemen before their time;
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but Iacob was a plaine man, and trusted in the promises of God, and therfore brought vp his sonnes to keepe sheepe;
but Iacob was a plain man, and trusted in the promises of God, and Therefore brought up his Sons to keep sheep;
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whereas now, hee that is worth but a flocke of sheepe, yet holds it high disparagement to make his sonne a sheepheard,
whereas now, he that is worth but a flock of sheep, yet holds it high disparagement to make his son a shepherd,
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but makes him either a Lawyer or a Courtier streight.
but makes him either a Lawyer or a Courtier straight.
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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,
Again, we must Consider, that as it is Vers. 12. Iacobs Sons were now keeping sheep in Shechem, even there where not long before they had committed horrible murder,
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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 Therefore Iacob happily fearing (as Father's Are ever fearful of their children) lest for that murder, somewhat might be for revenge intended, sends one to see them.
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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.
And whom doth he send? Surely, no servant, but even his Beloved Ioseph, to try (as it is Thought) if by his kindness his brothers would be reconciled unto him.
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But they assoone as they saw him, in stead of embracing him offer violence vnto him,
But they As soon as they saw him, in stead of embracing him offer violence unto him,
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and therefore if it bee true which is said, Foule circumstances make foule sinnes, this was surely a time of all times peruersly picked,
and Therefore if it be true which is said, Foul Circumstances make foul Sins, this was surely a time of all times perversely picked,
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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;
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;
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For who cares not how ill it goes with other, so it goe well with our selues? But Ioseph did more then inquire:
For who Cares not how ill it Goes with other, so it go well with our selves? But Ioseph did more then inquire:
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for hee went out to see how his brethren did, a step beyond common friendship,
for he went out to see how his brothers did, a step beyond Common friendship,
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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.
for, Hail Master, and How do you, to speak friendly Are every men money, but he is a friend indeed that Goes out At doors to do his brother good.
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But whether went Ioseph to seeke his brethren? Hee went into the wildernesse. The merit is yet more.
But whither went Ioseph to seek his brothers? He went into the Wilderness. The merit is yet more.
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To seeke men is subiect to errour and wandring.
To seek men is Subject to error and wandering.
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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,Ioseph lost himself while he sought his brothers, Vers. 15. To seek men in the Wilderness is oft dangerous and ill betiding, Iacob Thought a wild beast had devoured Ioseph; and so it was indeed,
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but a wilder beast then Iacob thought of.
but a wilder beast then Iacob Thought of.
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Generally it is an euill occupation to seeke men, Princes and Magistrates know it who seeke men for ciuill obedience, and conformitie;
Generally it is an evil occupation to seek men, Princes and Magistrates know it who seek men for civil Obedience, and conformity;
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Prelates and true Church-men know it, who seeke men to Religion and pietie;
Prelates and true Churchmen know it, who seek men to Religion and piety;
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and were it not for respect to God, who had not rather bee a Plough-man then a Priest to the people.
and were it not for respect to God, who had not rather be a Ploughman then a Priest to the people.
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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 generally whatsoever good, in whatsoever kind we do, we must neither look for reward nor thanks At men's hands, no not when we feed the hungry, cloth the naked, relieve the sick,
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and visit (as Ioseph did) them that haue need of visiting.
and visit (as Ioseph did) them that have need of visiting.
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And yet we must take this withall, though wee doe good, and for good receiue euill againe,
And yet we must take this withal, though we do good, and for good receive evil again,
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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;
yet we must not so give over, but for evil doe good again, and that not as Saint Peter said to christ, till seuen times; but as christ said to Saint Peter, till seuentie times seuen times;
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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.
referring evermore the success to God, who shall Punish unthankfulness as he Punisheth the devil. For there be, they say, foure ways of restoring: First, Good for good. Secondly, Evil for evil. Thirdly, Good for evil. Fourthly, Evil for good.
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Hee that returneth good for good is a man, for that is humanitie to returne one kindnes for another.
He that returns good for good is a man, for that is humanity to return one kindness for Another.
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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,
He that returns 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,
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for that exceedeth the patience of man.
for that exceeds the patience of man.
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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.
He that returns evil for good is the devil himself, and as Solomon Says, Pro 17.13. Evil shall not depart from that men house.
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The second circumstance is of the Persons, which are Ioseph and his brethren; Now when Ioseph was come to his brethren, they stript Ioseph.
The second circumstance is of the Persons, which Are Ioseph and his brothers; Now when Ioseph was come to his brothers, they stripped Ioseph.
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Where we haue the first Ioseph an Agent, and his brethren Patients; but the second Ioseph a Patient, and his brethren Agents.
Where we have the First Ioseph an Agent, and his brothers Patients; but the second Ioseph a Patient, and his brothers Agents.
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For Ioseph (though it seemeth somewhat harsh) is here twise called Ioseph, Ioseph came vnto his brethren, and, They stripped Ioseph;
For Ioseph (though it seems somewhat harsh) is Here twice called Ioseph, Ioseph Come unto his brothers, and, They stripped Ioseph;
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so as Ioseph when hee came vnto his brethren was Ioseph, and now in the hands of his brethren was Ioseph still;
so as Ioseph when he Come unto his brothers was Ioseph, and now in the hands of his brothers was Ioseph still;
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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.Ioseph in actium, and in passion Ioseph; that is Ioseph when he did well, and Ioseph when he suffered ill, to show that no affliction or chance, can charge or pervert the Saints of God.
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But Iosephs brethren are not as Ioseph twise called Brethren, but first, Ioseph came vnto his brethren and then not as brethren,
But Joseph's brothers Are not as Ioseph twice called Brothers, but First, Ioseph Come unto his brothers and then not as brothers,
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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:
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, Says Iacob. So these men by their cruelty lost their fraternity; Their brotherhood is gone:
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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 Therefore he which found Ioseph wandering in the Wilderness told him, that his Brothers were gone away Vers. 17. The Iewes make it mystical and bring him in saying, Thy brothers Are gone home, that is, Thy brothers have forsaken brotherhood.
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And indeed Ioseph had it by Inheritance to bee forsaken, and hated of his owne Brethren,
And indeed Ioseph had it by Inheritance to be forsaken, and hated of his own Brothers,
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for so was Iacob of his Brother Esau, and so was Isaac his Grandfather of Ismael, and the dayes are come whereof the Apostle spake, that Men shall be proud, couetous, without naturall affection.
for so was Iacob of his Brother Esau, and so was Isaac his Grandfather of Ishmael, and the days Are come whereof the Apostle spoke, that Men shall be proud, covetous, without natural affection.
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And the dayes are come, whereof CHRIST spake, The brother shall betray the brother to Death.
And the days Are come, whereof CHRIST spoke, The brother shall betray the brother to Death.
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So as CHRIST said in that Chapter, Cauete ab hominibus, Beware of men, wee may step further,
So as CHRIST said in that Chapter, Cauete ab hominibus, Beware of men, we may step further,
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and say, Cauete a fratribus, Beware and take heed of your owne Brethren.
and say, Beware a fratribus, Beware and take heed of your own Brothers.
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For there is not in the world so immortall and implacable hate, as the hate of Brethren.
For there is not in the world so immortal and implacable hate, as the hate of Brothers.
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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.
O what shall Pater Noster say, when he comes to reckon for this! But whither shall a man go in peace if not to his own Brothers.
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Let there bee no strife betweene thee and me (saith Abraham to Lot ) Gen. 13.8.Let there be no strife between thee and me (Says Abraham to Lot) Gen. 13.8.
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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,for we Are brothers. Which what a weight it had Moses shows, Vers. 7. where he Says that the Canaanites dwelled At that time in the Land. For will not Canaanites clap their hands At this, to see such a rend or Schism in Abrahams house? Indeed when Niniuites oppose,
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and Canaanites kill one another, these goe for Dogges, and euery Dog will doe his kinde.
and Canaanites kill one Another, these go for Dogs, and every Dog will do his kind.
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But when Iacobs sonnes, the seed of the Church, the light of the World, shall rob and spoyle one another,
But when Iacobs Sons, the seed of the Church, the Light of the World, shall rob and spoil one Another,
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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;
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;
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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.
to speak plain English, when Protestants fallen out among themselves, and endeavour to undo the good works which Papists have done, we Are At a stand like Joshua At the siege of Ai, Ios. 7.8.
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What shall wee say when Israel turne their backes vpon their enemies? For as an ill man is the worst of all Creatures,What shall we say when Israel turn their backs upon their enemies? For as an ill man is the worst of all Creatures,
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so an ill Christian is the worst of all men, and an ill Protestant is the worst of all Christians,
so an ill Christian is the worst of all men, and an ill Protestant is the worst of all Christians,
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and there is no sinne like the sinne of Iosephs brethren.
and there is no sin like the sin of Joseph's brothers.
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But as blinde Isaac tooke Iacob for Esau, so Ioseph tooke them to bee his Brethren, who vpon tryall proued his Executioners,
But as blind Isaac took Iacob for Esau, so Ioseph took them to be his Brothers, who upon trial proved his Executioners,
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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.
and his Hangmen, like the Ox who thinks he Goes in a green pasture, and then falls into the slaughter. Therefore as in Luk. 10.29.
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a Lawyer asked of Christ, Who is my neighbour? So wee had need of a Lawyer to make a new motion,
a Lawyer asked of christ, Who is my neighbour? So we had need of a Lawyer to make a new motion,
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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,
and to ask of the same Judge, Who is my brother. For as Saint Paul Says, He is not a Iew which is one outward,
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but hee is a Iew which is one within. Rom. 2.28.but he is a Iew which is one within. Rom. 2.28.
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So, he is not a Brother who hath it by name, but hee is a Brother who shewes it in nature.
So, he is not a Brother who hath it by name, but he is a Brother who shows it in nature.
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And as Saint Iames saith of Faith, Shew me thy Faith by thy workes. Iam. 2.18.
And as Saint James Says of Faith, Show me thy Faith by thy works. Iam. 2.18.
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So Brotherhood must be shewed by brotherly workes.
So Brotherhood must be showed by brotherly works.
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In truth the brotherhood that is now adayes, is but Vox artis, Wits instrument, a word of Art, and therefore in no predicament.
In truth the brotherhood that is now adays, is but Vox artis, Wits Instrument, a word of Art, and Therefore in no predicament.
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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 marks, a smiling face, a courtly courtesy, a popular voice, words fair and glorious, with a salutation more then superstitious, Marry, Aurum & algentum non est mihi. Act. 3.6.
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The brotherhood that is now, hath these flashes or lightnings, I am right sorie for you,
The brotherhood that is now, hath these flashes or lightnings, I am right sorry for you,
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and I would it were better with you, I waite but opportunitie, I wish no longer life then to expresse my loue to 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.
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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 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;
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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 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.
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But now for Ioseph, the Patient in this cruelty, Talia cur talis! That one so harmelesse, should suffer so much harme!
But now for Ioseph, the Patient in this cruelty, Talia cur Talis! That one so harmless, should suffer so much harm!
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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.
and that innocent men Are every where marked out to misery! At this, the Saints of God have oft times not marveled, but stood amazed. But marvel not At it.
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The doores of the Israelites were all besprinckled with blood. Affliction and sorrow are the workes of the best men:
The doors of the Israelites were all besprinkled with blood. Affliction and sorrow Are the works of the best men:
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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,
and as Saint Gregory Says, Licet occultum sit, cum bonis malè euenit, & malis bene, etc. Though it be a secret work of GOD, when good men suffer Affliction and ill men Prosper,
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yet it is more secret and GOD worketh more against course and kinde, when ill men are afflicted and good men prosper. yet it is more secret and GOD works more against course and kind, when ill men Are afflicted and good men prosper.
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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,
And Eusebius Says well to Comfort in such a case, O qui Sanctorum labores respicis, cur non & remunerationes? O thou that See the present sorrow of the Saints,
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why doest thou not looke vp to see the future ioyes of the Saints.
why dost thou not look up to see the future Joys of the Saints.
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Multi vident punctiones, sed non vident vnctiones, Many see their Crosses, but they feele not their Comforts. Multi vident punctiones, sed non vident vnctiones, Many see their Crosses, but they feel not their Comforts.
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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,
Ye Stumble to behold the innocent Ioseph in affliction, why behold ye not in Egypt his glory and exaltation? Indeed the world broacheth her best Wine First,
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but of CHRIST it is said, Tu seruâ sit bonum vinum vs { que } nunc. Ioh. 2.10.
but of CHRIST it is said, Tu seruâ sit bonum vinum us { que } nunc. John 2.10.
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And Solomon saith of the vertuous Woman, that in her latter end shee shall reioyce. Prou. 31.25.
And Solomon Says of the virtuous Woman, that in her latter end she shall rejoice. Prou. 31.25.
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But let vs leaue the persons and come to the fact it selfe.
But let us leave the Persons and come to the fact it self.
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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.
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 Party-coloured Coat that was upon him.
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For the first, Stripping is a kinde of shrift, not ghostly from sinne, but a bodily absoluing of men from their encombrances,
For the First, Stripping is a kind of shrift, not ghostly from sin, but a bodily absolving of men from their encumbrances,
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as Dionysius stript off the Golden coate from Iupiter, because it was too heauy and cold;
as Dionysius stripped off the Golden coat from Iupiter, Because it was too heavy and cold;
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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.
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.
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But surely, it had beene more sutable, if Ioseph comming as a messenger from their Father, these men had with reuerence saluted him,
But surely, it had been more suitable, if Ioseph coming as a Messenger from their Father, these men had with Reverence saluted him,
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for Ambassadours are entertayned Princely for their Princes sake, and a good Sonne beholdeth with reuerence euen the dead Picture of his Father.
for ambassadors Are entertained Princely for their Princes sake, and a good Son beholdeth with Reverence even the dead Picture of his Father.
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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 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,
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but enuy to their Brother makes them cleane forget they had a Father, and like rauening Beasts, they runne at once vpon him.
but envy to their Brother makes them clean forget they had a Father, and like ravening Beasts, they run At once upon him.
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Wherein besides their lacke of Humanitie, they are likewise touched with lacke of wit, to carry their mischiefe cleanely.
Wherein beside their lack of Humanity, they Are likewise touched with lack of wit, to carry their mischief cleanly.
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They might haue spiced their Brother a Drinke and sent him home, I meane to his long home;
They might have spiced their Brother a Drink and sent him home, I mean to his long home;
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but Poysoning it should seeme was not then in vse.
but Poisoning it should seem was not then in use.
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And therefore they fall to play the Lyons, not a shamed to hurt their Brother forceably.
And Therefore they fallen to play the Lyons, not a shamed to hurt their Brother Forcibly.
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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.
And indeed it is a principle in Machiavels Divinity, that when the Foxes skin will not serve, we may piece it out with the Lyons.
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But hee that hurteth his Brother secretly, is either afraid of something, or ashamed of something;
But he that hurteth his Brother secretly, is either afraid of something, or ashamed of something;
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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;
but he that wrongeth his Brother Forcibly, as the Prophet Micah speaks, Mich. 2.1. Because his hand hath power, he does it freely, Because he can do it Easily;
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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.
It seems God hath taken from him both shame and Fear, that he hath cast the reins in his neck, that he might run to the devil without resistance.
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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.
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.
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Thy Seruants are Shepheards. Gen. 47.3. Vngentle Heardsmen of so gentle a Beast.Thy Servants Are Shepherds. Gen. 47.3. Ungentle Herdsmen of so gentle a Beast.
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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 were Shepherds indeed, but not as CHRIST said of himself, Ego sum Pastor Isle bonus. John 10.11. They were Far from good Shepherds.
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They had somewhat of Abel, for they kept Sheepe well;
They had somewhat of Abel, for they kept Sheep well;
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but they had somewhat of Cain too, for they made little conscience to kill their Brother.
but they had somewhat of Cain too, for they made little conscience to kill their Brother.
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And though Stripping or Sheering were a part of their occupation, being Shepheards, yet I will not say, it was long of their occupation.
And though Stripping or Sheering were a part of their occupation, being Shepherds, yet I will not say, it was long of their occupation.
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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,
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,
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yea out of their Coates, and put out Men (Gods owne image) to bring in Sheepe.
yea out of their Coats, and put out Men (God's own image) to bring in Sheep.
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Nero, Dioclesian, destroyed but men, but these men destroy Humanum genus, Mankinde it selfe. Nero, Diocletian, destroyed but men, but these men destroy Humanum genus, Mankind it self.
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Now surely if such bee let alone, Shepheards will shortly bee more abhominable to English Christians,
Now surely if such be let alone, Shepherds will shortly be more abominable to English Christians,
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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:
then ever they were to the egyptians. But to come to the matter. Ioseph sustained in this conflict foure Kinds of afflictions. For, First, they mock him: secondly, they strip him: Thirdly, they hazard his life:
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fourthly, in the end they sold him: in all which hee was a famous figure of Christ.
fourthly, in the end they sold him: in all which he was a famous figure of christ.
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Now hee that kills a man doeth him lesse harme, then he that strips him or spoiles him,
Now he that kills a man doth him less harm, then he that strips him or spoils him,
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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.
for he that kills him makes an end of his misery At once, but he that robbeth and spoileth and makes him pine, he gives him his life in patience, which is Worse then death.
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And hee saith in effect, as Saul to Dauid, Goe and serue other gods, that is,
And he Says in Effect, as Saul to David, Go and serve other God's, that is,
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asmuch as in him lyeth, he driueth him to make shipwrack of Conscience, Religion, Saluation,
as as in him lies, he Driveth him to make shipwreck of Conscience, Religion, Salvation,
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and All. And there is no crueltie like that, to practise to bee rich, by wringing small matters from the Poore.
and All. And there is no cruelty like that, to practise to be rich, by wringing small matters from the Poor.
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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:
And Therefore whereas in the Law theft was not death, it should seem to be meant of poor hungry Thieves, such as Solomon speaks of, Proverb. 6.30. Which steal through strong necessity:
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for when Dauid heard of a rich Thiefe that had stollen a poore mans sheepe, there was no way with him,
for when David herd of a rich Thief that had stolen a poor men sheep, there was no Way with him,
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but, Hic vir mortis filius. 2. Sam. 12.5. This man shall die the death. And great reason;
but, Hic vir mortis filius. 2. Sam. 12.5. This man shall die the death. And great reason;
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for one rich Thiefe makes a great many poore Theeues; as in the Gospell, one foule Spirit, one Deuill brought in seuen other.
for one rich Thief makes a great many poor Thieves; as in the Gospel, one foul Spirit, one devil brought in seuen other.
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And therefore great reason the rich should bee punished for the poore, as they that haue giuen occasion of sinne to other.
And Therefore great reason the rich should be punished for the poor, as they that have given occasion of sin to other.
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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.
O Therefore take heed of stripping, take heed of oppression, He that gathereth riches wrongfully, shall leave them, Says Jeremiah 17.11. in the midst of his days.
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A memorable lesson for great and wealthy men.
A memorable Lesson for great and wealthy men.
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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,
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,
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but secret in God, and that is, for some oppression, either in the Father, in the Sonne, or in the Grand father:
but secret in God, and that is, for Some oppression, either in the Father, in the Son, or in the Grand father:
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for, Nullum tempus occurrit Deo; It is all one to God. But when they build, as Genes. 11.3.
for, Nullum Tempus occurrit God; It is all one to God. But when they built, as Genesis. 11.3.
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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,
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,
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and call it Babel, a Castle of confusion.
and call it Babel, a Castle of confusion.
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Therefore be sure yee get your wealth by warrantable meanes, for if yee strip poore Ioseph, Ioseph will crie,
Therefore be sure ye get your wealth by warrantable means, for if ye strip poor Ioseph, Ioseph will cry,
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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.
and that cry shall enter in At the ears of the Almighty, and then look what ye have got, a secret Worm shall fire and consume it.
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Either your selues shall liue to see it pull'd out of your teeth by an higher,
Either your selves shall live to see it pulled out of your teeth by an higher,
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or mightier tyrannie, or your sonnes 〈 ◊ 〉 waste it with riot and prodigalitie, or some 〈 ◊ 〉 posteritie shall forfeit it by some treason 〈 … 〉,
or Mightier tyranny, or your Sons 〈 ◊ 〉 waste it with riot and prodigality, or Some 〈 ◊ 〉 posterity shall forfeit it by Some treason 〈 … 〉,
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but yee shall finde it true which is 〈 … 〉 •gaudet tertius haeres; Three whole Gene• 〈 … 〉 neuer inioy it.
but ye shall find it true which is 〈 … 〉 •gaudet tertius haeres; Three Whole Gene• 〈 … 〉 never enjoy it.
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〈 … 〉 which they tooke from Ioseph was 〈 … 〉 considered first, barely as a garment, 〈 ◊ 〉 〈 ◊ 〉 him of his Coate;
〈 … 〉 which they took from Ioseph was 〈 … 〉 considered First, barely as a garment, 〈 ◊ 〉 〈 ◊ 〉 him of his Coat;
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and then secondly, 〈 ◊ 〉 ••nament: Euen the party-coloured Coat that 〈 ◊ 〉 upon him.
and then secondly, 〈 ◊ 〉 ••nament: Even the Party-coloured Coat that 〈 ◊ 〉 upon him.
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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,They stripped him of his Coat, they took not from him gold or silver, as Exod 12. the Iewes did from the egyptians, for gold and silver were not then desired,
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nor yet adored as they bee now, but they tooke away his garment.
nor yet adored as they be now, but they took away his garment.
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Neither did they take from him a cloake or a loose garment, as in the next Chapter, Thamar ranne away with Iudahs cloake.
Neither did they take from him a cloak or a lose garment, as in the next Chapter, Tamar ran away with Judas cloak.
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Much in our attire hangeth loose about vs; much in our attire is meerly accidentall;
Much in our attire hangs lose about us; much in our attire is merely accidental;
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for, Potest adesse & abesse. It may bee allowed, and in truth it might aswell bee spared.
for, Potest Adesse & abesse. It may be allowed, and in truth it might aswell be spared.
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But they came yet nearer him; and stript him of his Coate;
But they Come yet nearer him; and stripped him of his Coat;
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neither did they take from him a part of his Coat, as Hanun tooke Dauids Embassadors,
neither did they take from him a part of his Coat, as Hanun took David ambassadors,
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and cut off their coates at the waste. He that takes some and leaues some is counted now an honest Thiefe:
and Cut off their coats At the waste. He that Takes Some and leaves Some is counted now an honest Thief:
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but they stript him of his Coate, euen of his whole Coate, yea the Iewes thinke they stript him starke naked,
but they stripped him of his Coat, even of his Whole Coat, yea the Iewes think they stripped him stark naked,
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and so made him at vnawares a figure of Christ vpon the Crosse.
and so made him At unawares a figure of christ upon the Cross.
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But the first Coates that euer our first Parents vsed, were made of the skinnes of dead beasts, Gen. 3. as it were a new skin put on;
But the First Coats that ever our First Parents used, were made of the skins of dead beasts, Gen. 3. as it were a new skin put on;
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that couetous and cruell men might thinke that when they driue men to such pouertie,
that covetous and cruel men might think that when they driven men to such poverty,
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as either to sell their coate, or not to bee able to buy themselues coats, they are as butcherly,
as either to fell their coat, or not to be able to buy themselves coats, they Are as butcherly,
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as hee that taketh a knife, and flayeth off the skinne.
as he that Takes a knife, and flayeth off the skin.
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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. Therefore in the Law, it was not lawful to take every men coat, no not to pledge, Deuteronomy 22. They might not take the widow's garment.
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And, 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, Exod 22. when they took any men coat to pledge, they had it for a very short Jubilee, for it was to come home again At night.
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And as Dorcas was commended for the coats which shee gaue, Act. 9. see Matth. 25. many shall bee condemned for not cloathing the naked.
And as Dorcas was commended for the coats which she gave, Act. 9. see Matthew 25. many shall be condemned for not clothing the naked.
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Now as Saint Augustine saith, If hee shall goe to hell which giueth not his owne,
Now as Saint Augustine Says, If he shall go to hell which gives not his own,
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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:whither think you shall he go that Takes away Another men? But alas, what meant these men to do with Joseph's coat? Joseph's coat was a small booty among them all:
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yea Ioseph being the youngest of them all, his coate was too little for the least of them all.
yea Ioseph being the youngest of them all, his coat was too little for the least of them all.
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Yet if Ioseph had pilfered away old Reubens coate, euery man can tell how to cut short and to make a large thing lesse;
Yet if Ioseph had pilfered away old Reubens coat, every man can tell how to Cut short and to make a large thing less;
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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,
but unless it be in lying, we have little power to make things greater, Yet when Reuben gets his brother Levies coat, it is as when a great rich man gets the spoil of a Bishopric, which pranks up his wife, paints out his children, multiplies his train, Magnifies his estate,
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and serueth him to many good purposes.
and serveth him to many good Purposes.
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But when Reuben takes away little Iosephs coate, it is as when a great man beggeth a little office,
But when Reuben Takes away little Joseph's coat, it is as when a great man beggeth a little office,
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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.
or he who hath hundreds and thousands of his own, yet seeks to impropriate or strip a poor Parsonage, which when he hath, it will hardly serve him in with sauce to his meat.
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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,
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,
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yea though it promise, as the Deuill did to Christ, Omnia regna mundi. But there bee some sinnes, which yeeld no man present profit,
yea though it promise, as the devil did to christ, Omnia regna mundi. But there be Some Sins, which yield no man present profit,
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yea nothing but repentance and shame, that a man may say of them as Saint Paul, What profite haue wee of those things whereof we are now ashamed.
yea nothing but Repentance and shame, that a man may say of them as Saint Paul, What profit have we of those things whereof we Are now ashamed.
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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,
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 Apple tree,
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and in such a night, as a man would not haue turned a Dog out of doores,
and in such a night, as a man would not have turned a Dog out of doors,
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and for such an Apple as when they had it, they threw it out of doores. Now saith hee;and for such an Apple as when they had it, they threw it out of doors. Now Says he;
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What meant I vt essem gratis malus, to bee so wicked for nothing.
What meant I vt essem gratis malus, to be so wicked for nothing.
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A good lesson for Gallants, and young Gentlemen, who doe many things in their liues, of a wantonnesse and brauery, which sinne,
A good Lesson for Gallants, and young Gentlemen, who do many things in their lives, of a wantonness and bravery, which sin,
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and sinne, and reape by their sinne no profit but sinne. Such men are worse then Ahab, for Ahab yet sold himselfe to worke wickednesse.
and sin, and reap by their sin no profit but sin. Such men Are Worse then Ahab, for Ahab yet sold himself to work wickedness.
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Now hee that selleth himselfe hath somewhat for himselfe;
Now he that Selleth himself hath somewhat for himself;
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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,
but he that Sinneth wantonly, gives himself to the devil for nothing, and he is so much the more accountable to GOD, by how much he was content,
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for no prouocation to forsake GOD.
for no provocation to forsake GOD.
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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,
But though Joseph's coat did not serve his Brothers to wear, yet they had a use for it, that showing it to Iacob dipped in blood, they might hide their sin by it,
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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 that as Erasmus said sometime of a Friars Cowl, that it was like Charity, Quia operit multitudinem peccatorum, Because it hid a world of wickedness:
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so wee may say of Iosephs coate, that the out-side of an honest man, doth oft-times hide a multitude of sinne;
so we may say of Joseph's coat, that the outside of an honest man, does ofttimes hide a multitude of sin;
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for all the care is now to sinne with a couer, and then to seeme honest,
for all the care is now to sin with a cover, and then to seem honest,
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and, Si non caste, tamen caute, The rule of Romish chastitie, is dispersed into euery veyne,
and, Si non cast, tamen caute, The Rule of Romish chastity, is dispersed into every vein,
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and part of life, and so Iacob see it not, wee care not what we doe.
and part of life, and so Iacob see it not, we care not what we do.
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But Iosephs coate is here marked with a difference, They stript him out of his Coate.
But Joseph's coat is Here marked with a difference, They stripped him out of his Coat.
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Which Coate? For it may be Ioseph had two coates vpon one body, as wee many times haue two faces vnder one hood.
Which Coat? For it may be Ioseph had two coats upon one body, as we many times have two faces under one hood.
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Therefore it is answered, His party-coloured Coate. Now that which wee call a party-coloured, some call a side-coate,
Therefore it is answered, His Party-coloured Coat. Now that which we call a Party-coloured, Some call a side-coate,
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or a coate with sleeues, some a painted, some an embroidered, some a silken coate:
or a coat with sleeves, Some a painted, Some an embroidered, Some a silken coat:
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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.
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.
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If any man will coniecture what Iacob should meane to make his sonne such a coate,
If any man will conjecture what Iacob should mean to make his son such a coat,
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first, I answere, that Iacob was much beholden to the party-coloured.
First, I answer, that Iacob was much beholden to the Party-coloured.
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For when vpon the composition betwixt Him and Laban, the party-coloured fell to his share, it was his inriching,
For when upon the composition betwixt Him and Laban, the Party-coloured fell to his share, it was his enriching,
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and yet I yeeld not this for a reason.
and yet I yield not this for a reason.
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Neither would I haue our masters of the Law to thinke, that Iosephs pyed coate was a seruants Liuerie,
Neither would I have our Masters of the Law to think, that Joseph's Pied coat was a Servants Livery,
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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.
for he that could frame to dwell in a Tent, to keep sheep, and to put up wrongs for Religions sake, he little needed to bring up any of his Sons to the Law.
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The Law came not in till men grew more contentious, and vnruly minded.
The Law Come not in till men grew more contentious, and unruly minded.
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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,
Neither did Iacob make this gay coat of a found and wanton love, as the manner of many is, to paint out their children like Puppets,
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and their daughters like Idols, as if they meant to worship them; first to adorne, and then to adore them.
and their daughters like Idols, as if they meant to worship them; First to adorn, and then to adore them.
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For Iacob is defined to be a plaine man, one that asked no more but for his necessitie, meate and cloathing. For Iacob is defined to be a plain man, one that asked no more but for his necessity, meat and clothing.
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Therefore some thinke that this coate was a Priestly garment, wherewith Iacob meant to invest Ioseph by reason of his birth-right.
Therefore Some think that this coat was a Priestly garment, wherewith Iacob meant to invest Ioseph by reason of his birthright.
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For in those dayes till the Priesthood was otherwise disposed of, the elder sonne was stil a Priest to the familie,
For in those days till the Priesthood was otherwise disposed of, the elder son was still a Priest to the family,
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though in these dayes, the elder sonne of a right bad Squire would thinke it foule scorne to be a Priest,
though in these days, the elder son of a right bad Squire would think it foul scorn to be a Priest,
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yea a Prelate to a whole Countrie.
yea a Prelate to a Whole Country.
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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;
And though Ioseph were the youngest but one, yet the birthright was his, as it is said, 1. Chronicles 5. For Iacob had three Heirs, one a natural Heir, which was Reuben, who lost it by default;
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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,
Another an Heir spiritual, which was Iudah, of whom Come christ; and a third, an Heir actual, which was Ioseph. some again think, that Iacob made to Ioseph this coat of many colours,
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for the aboundance and varietie of Grace and Vertue in him.
for the abundance and variety of Grace and Virtue in him.
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For whereas it is said, Vers. 3. that Iacob loued Ioseph best, because he begate him in his old age,
For whereas it is said, Vers. 3. that Iacob loved Ioseph best, Because he begat him in his old age,
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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,
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 Iacob loved Ioseph best,
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because hee was to him the sonne of old age, that though younger in yeeres, yet grauer and ancienter in vertue.
Because he was to him the son of old age, that though younger in Years, yet graver and ancienter in virtue.
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And why might not Ioseph for his vertue be called the eldest, though in yeeres a child,
And why might not Ioseph for his virtue be called the eldest, though in Years a child,
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as Rehoboam for his folly is called a child, euen when he was fortie yeeres old, 2. Chron. 13. And indeed the best ground of the Parents loue, is the feare of God,
as Rehoboam for his folly is called a child, even when he was fortie Years old, 2. Chronicles 13. And indeed the best ground of the Parents love, is the Fear of God,
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and the seede of vertue in their children;
and the seed of virtue in their children;
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which of Iosephs vertue began euen then to sprowt, and after did so flourish, as the earth neuer bare so excellent a flower.
which of Joseph's virtue began even then to sprowt, and After did so flourish, as the earth never bore so excellent a flower.
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He was wise, Pharaoh said, there was none in the Kingdome like him. He was wise, Pharaoh said, there was none in the Kingdom like him.
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Gen. 41. Hee was so faithfull, as being in prison himselfe, yet was made Keeper of the prison,
Gen. 41. He was so faithful, as being in prison himself, yet was made Keeper of the prison,
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and kept that which kept him, Genes. 39. He was chaste, euen in the assault of a strong temptation,
and kept that which kept him, Genesis. 39. He was chaste, even in the assault of a strong temptation,
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as hee lost his coate to keepe his honestie, whereas many now fell their coates to loose their honestie.
as he lost his coat to keep his honesty, whereas many now fell their coats to lose their honesty.
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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,
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,
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and by the Chariots which afterward hee sent to fetch him.
and by the Chariots which afterwards he sent to fetch him.
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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 that which of all is a virtue rare in these days, he was able to say, Remit, sicut remittimus. For the offence which his brothers Here made him, he freely forgave it,
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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.
and wept when they spoke of it, Gen. 50. So that Joseph's coat of many colours was nothing but the Signen of his many Virtues, to show how Iacob honoured virtue in his children.
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Therefore, here I thinke began Heraldrie and the honour of Armes.
Therefore, Here I think began Heraldry and the honour of Arms.
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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.
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.
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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.
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.
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And Siluer signifies the purenesse of Charitie, and Loue to one another, which GOD intended when hee promised his Church to make her borders of Gold with waues of Siluer. Cant. 1.10. In the Scripture, the Iewish Tabernacle, was couered or mantled with red. Exod. 26.14.
And Silver signifies the pureness of Charity, and Love to one Another, which GOD intended when he promised his Church to make her borders of Gold with waves of Silver. Cant 1.10. In the Scripture, the Jewish Tabernacle, was covered or mantled with read. Exod 26.14.
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Which reports vnto the hearer boldnesse and defence vnto death, to signifie that they would protect the Sanctuary, Religion,
Which reports unto the hearer boldness and defence unto death, to signify that they would Pact the Sanctuary, Religion,
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and the Law, euen to the effusion of their last blood.
and the Law, even to the effusion of their last blood.
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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, 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, 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. which Vers. 8. is expounded to bee, the righteousnesse of the Saints:
In the Scripture, Green sometime signifies Fruitfulness in good works, for which cause christ is called, a green Tree. Luk. 23.31. and sometime it signifies Flourishing in the protection of GOD, for, he that Trusteth in God, his leaf it said to be ever Green. Jeremiah 15.8. In the Scripture, Black signifies Constant, and immutable, and Therefore among the praises of CHRIST, 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. Revel. 19.4. which Vers. 8. is expounded to be, the righteousness of the Saints:
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yet not righteousnesse inherent, but by imputation in Christ. For, Reu. 7.14. They washt their long Roabes and made them white in the blood of the Lambe. 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.
yet not righteousness inherent, but by imputation in christ. For, Reu. 7.14. They washed their long Robes and made them white in the blood of the Lamb. And Therefore, as Revel. 19.16. christ had his name written upon his Coat, so these Virtues were doubtless written in the many colours of Joseph's Coat.
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Therefore Gentle-women, Good-women, and Sisters in CHRIST, heere is no warrant for Wantonnesse and Superfluitie.
Therefore Gentlewomen, Good-women, and Sisters in CHRIST, Here is no warrant for Wantonness and Superfluity.
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A little Scripture God wot serues to inlarge your libertie, and shee who can scarce put on her Coate,
A little Scripture God wot serves to enlarge your liberty, and she who can scarce put on her Coat,
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yet can readily conclude from Iosephs Coate, If hee then, why not wee? If Men may be so fine, much more may Women.
yet can readily conclude from Joseph's Coat, If he then, why not we? If Men may be so fine, much more may Women.
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And indeed, it holdeth oftentimes too strongly, for many plaine men are oftentimes brought to hang all their owne pride,
And indeed, it holds oftentimes too strongly, for many plain men Are oftentimes brought to hang all their own pride,
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and their wealth, and their wits too, on their Wiues backes.
and their wealth, and their wits too, on their Wives backs.
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But what if Ioseph ware a Coate of many colours, therefore, yee may doe so too.
But what if Ioseph beware a Coat of many colours, Therefore, ye may do so too.
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It is true, if it stands with your estates, perhaps you may.
It is true, if it Stands with your estates, perhaps you may.
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For Dauids Daughter ware a Coate of many colours, which is warranted by Custome of the time and respect of her place.
For David Daughter beware a Coat of many colours, which is warranted by Custom of the time and respect of her place.
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And CHRIST spake it without reproach, when hee said, They that weare soft rayment are in Kings houses.
And CHRIST spoke it without reproach, when he said, They that wear soft raiment Are in Kings houses.
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Math. 11. So as yee may doe any thing, yet be proud of nothing.
Math. 11. So as ye may do any thing, yet be proud of nothing.
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Yee may by Iosephs example paint out your Coates, but take heed of painting your Faces;
Ye may by Joseph's Exampl paint out your Coats, but take heed of painting your Faces;
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yee may by Iosephs example weare many Colours, not too many Fancies, not euery Moone to mint a new fashion.
ye may by Joseph's Exampl wear many Colours, not too many Fancies, not every Moon to mint a new fashion.
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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.
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. Iam. 1.17.
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Finally, mistake not the matter, Iosephs Coate, was a coate of Armes, the outward ensigne of his inward Vertues,
Finally, mistake not the matter, Joseph's Coat, was a coat of Arms, the outward ensign of his inward Virtues,
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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.
and if ye show more colours without then Virtues within, then Are ye like the Fox, your Skin, your Coat is worth more then your Bodies.
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Againe, heere is a lesson for men, especially for Courtiers, a lesson worth the learning.
Again, Here is a Lesson for men, especially for Courtiers, a Lesson worth the learning.
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For what was the ground of all this griefe, but that the painted Coate must bee put on Ioseph, on Ioseph I say,
For what was the ground of all this grief, but that the painted Coat must be put on Ioseph, on Ioseph I say,
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and of none of the Elder brethren.
and of none of the Elder brothers.
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For, Luk. 15 The Elder brother will not looke into the house, if but a Calfe be killed for the Younger,
For, Luk. 15 The Elder brother will not look into the house, if but a Calf be killed for the Younger,
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and men haue no patience to indure it, if but an Office be translated, or any Honour bestowed where they like not.
and men have no patience to endure it, if but an Office be translated, or any Honour bestowed where they like not.
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O but giue Iacob leaue to giue the partie coloured Coate, binde not the hands of a Prince,
O but give Iacob leave to give the party coloured Coat, bind not the hands of a Prince,
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for when Subiects assume to limit the Prince, then they presume to bee aboue the Prince.
for when Subjects assume to limit the Prince, then they presume to be above the Prince.
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And looke what sinnes are managed in Presumption, they end for the most part in confusion.
And look what Sins Are managed in Presumption, they end for the most part in confusion.
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Againe, heere is for You (most Excellent) here is for You, a mirrour of your selfe, and this Imperiall Kingdome.
Again, Here is for You (most Excellent) Here is for You, a mirror of your self, and this Imperial Kingdom.
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Your Maiestie is to vs as Iacob, who hath wrestled with GOD, and obtayned a Kingly Blessing:
Your Majesty is to us as Iacob, who hath wrestled with GOD, and obtained a Kingly Blessing:
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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.
and we Are to your Majesty as Ioseph and his Brothers, a multitude of Sons, begotten of diverse Mother's, Some distinguished by Religion, Some by Condition, Some by Profession, Some by Country ornation.
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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,
some of us Are distinguished by Religion, for the Sons of Leah come in from Room, and tell your Majesty they Are of the Elder house,
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and therefore no reason our Sheafe should stand and theirs should fall.
and Therefore no reason our Sheaf should stand and theirs should fallen.
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But Leah their Mother was bleare-eyed, and they in truth are blinde, in a false admiration of their owne Antiquitie.
But Leah their Mother was blear-eyed, and they in truth Are blind, in a false admiration of their own Antiquity.
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For what though Leah crept first into Iacobs bed, yet Iosephs Mother was first betroathed,
For what though Leah crept First into Iacobs Bed, yet Joseph's Mother was First betrothed,
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and therefore as it is in the Embleme, Tandem suum iustitia obtinuit. And Ioseph had the Birth-right,
and Therefore as it is in the Emblem, Tandem suum iustitia obtinuit. And Ioseph had the Birthright,
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therefore to your Maiestie comes Ioseph for preheminence, that our CHVRCH may stand and theirs may fall.
Therefore to your Majesty comes Ioseph for pre-eminence, that our CHURCH may stand and theirs may fallen.
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Sometime againe, wee are distinguished by State or Condition, for some of vs bee rich,
Sometime again, we Are distinguished by State or Condition, for Some of us be rich,
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and some of vs be poore, and as the Poore for the most part maligne and defame the rich,
and Some of us be poor, and as the Poor for the most part malign and defame the rich,
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so the Rich oppresse and deuoure the poore, Therefore to your Maiestie comes the Rich, that they may keepe their Colours,
so the Rich oppress and devour the poor, Therefore to your Majesty comes the Rich, that they may keep their Colours,
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and to your Maiestie comes the Poore, that they may keepe their Coates vpon their backes.
and to your Majesty comes the Poor, that they may keep their Coats upon their backs.
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Sometime againe, wee are distinguished by Profession, some holding of the Laietie, and some of Leui, that is, the Church or Clergie.
Sometime again, we Are distinguished by Profession, Some holding of the Laity, and Some of Levi, that is, the Church or Clergy.
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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,Joseph's Brothers took from him a party coloured Coat, but many of our Brothers would give to us a party coloured Coat, that we should wear as much Blue as Black,
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and liue like Micha's Leuite, by Liuery seruice, and attending.
and live like Michael's Levite, by Livery service, and attending.
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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.
Therefore to your Majesty comes the Laity, that Levi may do his Duty, and to your Majesty comes Levi that he may have his Duty.
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Sometime againe, wee are diuided by Countrey or Nation, for hee is in English, and he is in Scottish, and I know not what,
Sometime again, we Are divided by Country or nation, for he is in English, and he is in Scottish, and I know not what,
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and GOD knowes a little thing serues to make a rupture, and to disturbe this turbulent braine of ours.
and GOD knows a little thing serves to make a rupture, and to disturb this turbulent brain of ours.
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Therefore as your Maiestie is Lord of all, so come wee to your Maiestie to vnite vs all,
Therefore as your Majesty is Lord of all, so come we to your Majesty to unite us all,
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and as you Crowned vs with one Name, so procure vnto vs one heart and minde, preserue vs from strife,
and as you Crowned us with one Name, so procure unto us one heart and mind, preserve us from strife,
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and if it may bee from secret Emulation, for Hate seekes blood, and Blood seekes blood againe.
and if it may be from secret Emulation, for Hate seeks blood, and Blood seeks blood again.
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It is no maruaile though these men sought to kill their Brother, for their hands were lately embrewed in the Sichemites blood,
It is no marvel though these men sought to kill their Brother, for their hands were lately imbrued in the Sichemites blood,
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and as the Tragedian saith, Crescit dum non punitur scelus.
and as the Tragedian Says, Crescit dum non punitur scelus.
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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.
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.
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And to whom doth Blood now cry for Protection? Indeed, when there was no King the blood of Abel cryed immediatly vnto GOD,
And to whom does Blood now cry for Protection? Indeed, when there was no King the blood of Abel cried immediately unto GOD,
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but your Maiestie being King, it cryeth now to you, because you are in stead of God.
but your Majesty being King, it Cries now to you, Because you Are in stead of God.
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Lastly, heere is for all men, to see in Ioseph an Image of this vaine and inconstant World.
Lastly, Here is for all men, to see in Ioseph an Image of this vain and inconstant World.
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Hee that was the day before betweene his Fathers knees, is now in his bloody Brothers hands,
He that was the day before between his Father's knees, is now in his bloody Brother's hands,
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and he who euen now was in a painted Coate, is now starke naked and without a Coate.
and he who even now was in a painted Coat, is now stark naked and without a Coat.
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It was wont to be said for a sure Prouerbe, As sure as the Coate on your backe;
It was wont to be said for a sure Proverb, As sure as the Coat on your back;
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as sure indeed, for wee are sure of nothing. For what assurance haue wee, when our Father puts on, and our Brethren pull off,
as sure indeed, for we Are sure of nothing. For what assurance have we, when our Father puts on, and our Brothers pull off,
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when one man bestowes it, and ten men are ready to take it away.
when one man bestows it, and ten men Are ready to take it away.
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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.
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.
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The world is like Nabuchadonozer his Image, Gold in the head, Siluer in the brest, Brasse in the belly, Iron in the legges,
The world is like Nebuchadnezzar his Image, Gold in the head, Silver in the breast, Brass in the belly, Iron in the legs,
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but the feet, which should bee strongest are of Clay and Earth, and this Golden glory hath no strength to stand vpon.
but the feet, which should be Strongest Are of Clay and Earth, and this Golden glory hath no strength to stand upon.
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Yet let no man be discouraged;
Yet let no man be discouraged;
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for as our good oft ends in euill, so our euill oft ends in good againe.
for as our good oft ends in evil, so our evil oft ends in good again.
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Ioseph is heere stript, anon hee is sold, after that imprisoned, but after all that hee is exalted, and made the great Commander of Aegypt, that a man may truely say. Ioseph is Here stripped, anon he is sold, After that imprisoned, but After all that he is exalted, and made the great Commander of Egypt, that a man may truly say.
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His fortune was of as many colours as his Coate.
His fortune was of as many colours as his Coat.
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Yea, twice now hath Ioseph lost his Coate, once heere in the hands of his Brethren,
Yea, twice now hath Ioseph lost his Coat, once Here in the hands of his Brothers,
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and againe by the hands of that Harlot Potyphars wife.
and again by the hands of that Harlot Potyphars wife.
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But afterward Pharaoh doeth inuest him with a Ring and a Chaine, and a royall Coat.
But afterwards Pharaoh doth invest him with a Ring and a Chain, and a royal Coat.
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And thus by euill and good, by chance and change lyeth the way to Heauen,
And thus by evil and good, by chance and change lies the Way to Heaven,
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whereas wee murmur but at one affliction, and grudge if wee haue not Heauen for nothing.
whereas we murmur but At one affliction, and grudge if we have not Heaven for nothing.
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But there bee but two wayes, if wee be vpon the broad way, that is, If we haue all things at will,
But there be but two ways, if we be upon the broad Way, that is, If we have all things At will,
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and nothing to trouble vs, wee may suspect we are not right, there is nothing so fearefull as to bee Fortunate.
and nothing to trouble us, we may suspect we Are not right, there is nothing so fearful as to be Fortunate.
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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.
But if we be upon the narrow Way, if pinched and pricked with Thorns, if spoiled, oppressed, defrauded, defamed, these things may import a better passage, that they will land us At the end in the gates of Heaven.
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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.
Unto which he bring us, that hath so dearly 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.
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