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 [Page 24] assault; a sinne in all circumstances (Christs death excepted) not in the world to bee matched againe. The report of it standeth briefly thus; Iacob the father of these disagreeing children, had (as all men know) twelue sonnes, concerning whom it befell him (as in his flocke to haue some white, some spotted sheepe) so in his familie to haue some good, some wicked children. In this varietie wee finde that hee loued Ioseph more then all the rest of his children, which was partly for the loue he bare to Rachel his dead mother (a part of a kinde husband sure, to loue his wife euen when shee was dead) and partly, for that Ioseph by her death was motherlesse; and it is a vertue doubtlesse heroicall and princely, to defend and cherish the fatherlesse and motherlesse, widdowes and orphanes. But it is expressed in the Text, that hee loued Ioseph, because hee begat him in his old age; for that children so begotten, make the fa­thers flourish, and as it were to seeme young a­gaine. But howsoeuer his father loued him intire­ly, sure it is, his brethren hated him deadly. For to be beloued of all men, or to please all, is a gift yet neuer granted to any, no God himselfe can­not obtaine it. The causes of their hatred may be coniectured many: either for that hee and they were borne of diuers mothers, and most common­ly, most mortall is the hate when the mothers breede the quarrell, and bloudie are the battels where women fight the field; Or whether they hated him, for complayning of them, as it is Ver. 2. [Page 25] Or whether for the loue which his father bare him, as it is Vers. 4. Or whether for his dreames, as it it Vers. 5. Whether for any, or for all these causes, sure it is they hated him, and so hated him, as they sought for nothing but opportunitie to hurt him. In the end (as the Deuill would haue it) an opportunitie is offered. For they being in the field, Iacob sendeth Ioseph amongst them, so that now they haue it as they would, for their fa­ther whom they feared is out of sight, their bro­ther whom they hated is in their hands. A short tale to make poore Ioseph comming towards them; first they spie him, then they conspire a­gainst him, and vpon the meeting lay hands on him. Now when Ioseph &c. and so wee come to the Text; Of which that I may speake to Gods glorie, and the good of this great and royall as­sembly, I beseech you to assist mee with your prayers, &c.

I am not altogether ignorant how allegorically the Fathers haue directed the application of this storie to Christ and his Passion, which in no part, or person in Scripture is more eminently figured then in Ioseph. For Christ was beloued of God his Father in Ioseph, hee was hated of the Iewes his brethren in Ioseph, hee was mocked in Ioseph, hee was stripped in Ioseph, he was sold in Ioseph; and in the end hee was exalted in Ioseph, and made great Lord of an euerlasting Kingdome. Yet for­asmuch as it is not possible in the period and ca­pacitie of one houre, to say whatsoeuer might bee [Page 26] said, I will therefore passe ouer all this, and follow onely the historicall sense, and make application as best may befit the morall vse of life. To which purpose I obserue in the Text two things, first, The kindnesse of Ioseph vnto his brethren. Se­condly, The vnkindnesse of his brethren to him. Iosephs kindnesse appeareth in his comming to them and visiting them. Their vnkindnesse ap­peareth in their stripping of him and spoiling him. Two worthy considerations, I beseech you take notice of them, for by doing good and suffe­ring euill, both Prince and People must goe to heauen.

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

For the time When, wee must consider that Ia­cobs sonnes were now in the field keeping sheepe; For Iacob was alreadie rich, and knew that his sonnes after him should bee inheritors of a great land, euen the land of Canaan, yet hee sent them not to Pharaohs Court to learne Complements, and to ioyne ciuilitie to their other abilities, and [Page 27] so to make them (as many be). Gentlemen before their time; but Iacob was a plaine man, and tru­sted in the promises of God, and therfore brought vp his sonnes to keepe sheepe; whereas now, hee that is worth but a flocke of sheepe, yet holds it high disparagement to make his sonne a sheep­heard, but makes him either a Lawyer or a Cour­tier streight. Againe, we must consider, that as it is Vers. 12. Iacobs sonnes were now keeping sheep in Shechem, euen there where not long before they had committed horrible murder, and there­fore Iacob happily fearing (as fathers are euer fear­full of their children) lest for that murder, some­what might be for reuenge intended, sendeth one to see them. And whom doeth hee send? Surely, no seruant, but euen his beloued Ioseph, to trie (as it is thought) if by his kindnesse his brethren would be reconciled vnto him. But they assoone as they saw him, in stead of embracing him offer violence vnto him, and therefore if it bee true which is said, Foule circumstances make foule sinnes, this was surely a time of all times peruersly picked, then to execute their malice, when so much loue was deserued. It is a kindnesse sure, but to inquire de aliorum salute, how other men doe; For who cares not how ill it goes with other, so it goe well with our selues? But Ioseph did more then inquire: for hee went out to see how his brethren did, a step beyond common friendship, for, Haile Master, and How doe you, to speake friendly are e­uery mans money, but hee is a friend indeed that [Page 28] goes out at doores to doe his brother good. But whether went Ioseph to seeke his brethren? Hee went into the wildernesse. The merit is yet more. To seeke men is subiect to errour and wandring. Ioseph lost himselfe whilst he sought his brethren, Vers. 15. To seeke men in the wildernesse is oft dangerous and ill betiding, Iacob thought a wild beast had deuoured Ioseph; and so it was indeed, but a wilder beast then Iacob thought of. Gene­rally it is an euill occupation to seeke men, Prin­ces and Magistrates know it who seeke men for ciuill obedience, and conformitie; Prelates and true Church-men know it, who seeke men to Re­ligion and pietie; and were it not for respect to God, who had not rather bee a Plough-man then a Priest to the people. And generally whatsoeuer good, in whatsoeuer kinde wee doe, wee must nei­ther looke for reward nor thankes at mens hands, no not when wee feede the hungrie, cloathe the naked, releeue the sicke, and visit (as Ioseph did) them that haue need of visiting. And yet we must take this withall, though wee doe good, and for good receiue euill againe, yet we must not so giue ouer, but for euill doe good againe, and that not as Saint Peter said to Christ, till seuen times; but as Christ said to Saint Peter, till seuentie times se­uen times; referring euermore the successe to God, who shall punish vnthankfulnesse as he punisheth the Deuill. For there be, they say, foure wayes of restoring: first, Good for good. Secondly, Euill for euill. Thirdly, Good for euill. Fourthly, Euill [Page 29] for good. Hee that returneth good for good is a man, for that is humanitie to returne one kindnes for another. Hee that returneth euill for euill is a beast, for that is horse play to strike at him that strikes at vs. He that restoreth good for euill is an Angell, for that exceedeth the patience of man. He that returneth euill for good is the Deuil him­selfe, and as Solomon saith, Pro. 17.13. Euill shall not depart from that mans house.

The second circumstance is of the Persons, which are Ioseph and his brethren; Now when Io­seph was come to his brethren, they stript Ioseph. Where we haue the first Ioseph an Agent, and his brethren Patients; but the second Ioseph a Pa­tient, and his brethren Agents. For Ioseph (though it seemeth somewhat harsh) is here twise called Ioseph, Ioseph came vnto his brethren, and, They stripped Ioseph; so as Ioseph when hee came vnto his brethren was Ioseph, and now in the hands of his brethren was Ioseph still; Ioseph in action, and in passion Ioseph; that is Ioseph when he did well, and Ioseph when he suffered ill, to shew that no af­fliction or chance, can charge or peruert the Saints of God. But Iosephs brethren are not as Ioseph twise called Brethren, but first, Ioseph came vnto his brethren and then not as brethren, but as meere strangers onely, They, They stript him of his coate. So that as Ruben by incest lost his birth-right, Gen. 49.4. Thy dignitie is gone, saith Iacob. So these men by their crueltie lost their fraterni­tie; Their brotherhood is gone: and therefore he [Page 30] which found Ioseph wandring in the Wildernesse told him, that his Brethren were gone away Vers. 17. The Iewes make it mysticall and bring him in saying, Thy brethren are gone home, that is, Thy brethren haue forsaken brother-hood. And indeed Io­seph had it by Inheritance to bee forsaken, and hated of his owne Brethren, for so was Iacob of his Brother Esau, and so was Isaac his Grandfather of Ismael, 2. Tim. 4.3. and the dayes are come whereof the Apo­stle spake, that Men shall be proud, couetous, without naturall affection. And the dayes are come, whereof CHRIST spake,Math. 10.21. The brother shall betray the bro­ther to Death. So as CHRIST said in that Chap­ter, Cauete ab hominibus, Beware of men, wee may step further, and say, Cauete a fratribus, Beware and take heed of your owne Brethren. For there is not in the world so immortall and implacable hate, as the hate of Brethren. O what shall Pater noster say, when he commeth to reckon for this!

But whither shall a man goe in peace if not to his owne Brethren. Let there bee no strife betweene thee and me (saith Abraham to Lot) Gen. 13.8. for wee are brethren. Which what a weight it had Moses sheweth, Vers. 7. where he saith that the Ca­naanites dwelt at that time in the Land. For will not Canaanites clap their hands at this, to see such a rent or schisme in Abrahams house? Indeed when Niniuites oppose, and Canaanites kill one another, these goe for Dogges, and euery Dog will doe his kinde. But when Iacobs sonnes, the seed of the Church, the light of the World, shall rob and [Page 31] spoyle one another, when wee of the refined Re­ligion, the quintessence of Christianitie, shall doe that oppression, which they scorne to doe whom we scorne to bee like; to speake plaine English, when Protestants fall out among themselues, and endeuour to vndoe the good works which Papists haue done, wee are at a stand like Iosuah at the siege of Ai, Ios. 7.8. What shall wee say when Israel turne their backes vpon their enemies? For as an ill man is the worst of all Creatures, so an ill Christian is the worst of all men, and an ill Protestant is the worst of all Christians, and there is no sinne like the sinne of Iosephs brethren. But as blinde Isaac tooke Iacob for Esau, so Ioseph tooke them to bee his Brethren, who vpon tryall proued his Executio­ners, and his Hangmen, like the Oxe who thinkes hee goeth in a greene pasture, and then falleth into the slaughter. Therefore as in Luk. 10.29. a Law­yer asked of Christ, Who is my neighbour? So wee had need of a Lawyer to make a new motion, and to aske of the same Iudge, Who is my brother. For as Saint Paul saith, Hee is not a Iew which is one out­ward, but hee is a Iew which is one within. Rom. 2.28. So, he is not a Brother who hath it by name, but hee is a Brother who shewes it in nature. And as Saint Iames saith of Faith, Shew me thy Faith by thy workes. Iam. 2.18. So Brotherhood must be shew­ed by brotherly workes. In truth the brother­hood that is now adayes, is but Vox artis, Wits in­strument, a word of Art, and therefore in no predi­cament. The brotherhood that is now, hath these [Page 32] markes, a smiling face, a courtly courtesie, a po­puler voyce, words faire and glorious, with a salu­tation more then superstitious, Mary, Aurum & algentum non est mihi. Act. 3.6. The brotherhood that is now, hath these flashes or lightnings, I am right sorie for you, and I would it were better with you, I waite but opportunitie, I wish no lon­ger life then to expresse my loue to you. But when you come to the matter, you must haue it as it is Prou. 3.28. with a Cras redi, I am at your Seruice in any other matter then this, at another time; but for this my word is past, you must come a­gaine to Morrow, and our diuelish tongues are typt with Italianisme. This is Fratrizare, but here is no Fraternitie.

But now for Ioseph, the Patient in this cruelty, Talia cur talis! That one so harmelesse, should suf­fer so much harme! and that innocent men are e­uery where marked out to misery! At this, the Saints of God haue oft times not maruailed, but stood amazed. But maruaile not at it. The doores of the Israelites were all besprinckled with blood. Affliction and sorrow are the workes of the best men: and as Saint Gregorie saith, Licet occultum sit, cum bonis malè euenit, & malis bene, &c. Though it bee a secret worke of GOD, when good men suffer Affliction and ill men Prosper, yet it is more secret and GOD worketh more against course and kinde, when ill men are afflicted and good men prosper. And Eusebius saith well to comfort in such a case, O qui Sancto­rum labores respicis, cur non & remunerationes? O thou [Page 33] that seest the present sorrow of the Saints, why doest thou not looke vp to see the future ioyes of the Saints. Multi vident punctiones, sed non vident vnctiones, Many see their Crosses, but they feele not their Com­forts. Yee stumble to behold the innocent Ioseph in affliction, why behold yee not in Aegypt his glory and exaltation? Indeed the world broa­cheth her best Wine first, but of CHRIST it is said, Tu seruâ sit bonum vinum vs (que) nunc. Ioh. 2.10. And Solomon saith of the vertuous Woman, that in her latter end shee shall reioyce. Prou. 31.25.

But let vs leaue the persons and come to the fact it selfe. Wherein is to bee considered, First, the manner of it, Stripping, Secondly, the prey or boo­tie which they tooke from him, His coate, euen the partie-coloured Coat that was vpon him. For the first, Stripping is a kinde of shrift, not ghostly from sinne, but a bodily absoluing of men from their encombrances, as Dionysius stript off the Golden coate from Iupiter, because it was too heauy and cold; and the Infidels in the Old time spoyled the Christians of their Goods, affirming it was good for them to be poore, that so they might goe to Heauen without hinderance. But surely, it had beene more sutable, if Ioseph comming as a mes­senger from their Father, these men had with re­uerence saluted him, for Ambassadours are enter­tayned Princely for their Princes sake, and a good Sonne beholdeth with reuerence euen the dead [Page 34] Picture of his Father. But here is no one of them regardeth him as comming from their Father, nay heere is no one of them who once openeth his mouth, to aske or inquire of the health and wel­fare of their Father, but enuy to their Brother makes them cleane forget they had a Father, and like rauening Beasts, they runne at once vpon him. Wherein besides their lacke of Humanitie, they are likewise touched with lacke of wit, to carry their mischiefe cleanely. They might haue spiced their Brother a Drinke and sent him home, I meane to his long home; but Poysoning it should seeme was not then in vse. And therefore they fall to play the Lyons, not a shamed to hurt their Brother forceably. And indeed it is a princi­ple in Machiauels Diuinitie, that when the Foxes skinne will not serue, wee may piece it out with the Lyons. But hee that hurteth his Brother se­cretly, is either afraid of something, or ashamed of something; but hee that wrongeth his Brother forceably, as the Prophet Micha speaketh, Mich. 2.1. Because his hand hath power, he doth it freely, because he can do it easily; It seemeth God hath taken from him both shame and feare, that hee hath cast the raynes in his necke, that he might runne to the Deuill without resistance. And in truth these men were of a scandalous occupation, for when Phara­oh asked of them their Trade or Occupation, they said they were Shepheards. Thy Seruants are Shepheards. Gen. 47.3. Vngentle Heardsmen of so [Page 35] gentle a Beast. They were Shepheards indeed, but not as CHRIST said of himselfe, Ego sum Pastor ille bonus. Ioh. 10.11. They were farre from good Shepheards. They had somewhat of A­bel, for they kept Sheepe well; but they had some­what of Cain too, for they made little conscience to kill their Brother. And though Stripping or Sheering were a part of their occupation, being Shepheards, yet I will not say, it was long of their occupation. But in truth Shepheards and Sheep­maisters are growne cruell men of late, for they throw downe Townes and Townships, Houses and Churches, they strip men out of their Houses, yea out of their Coates, and put out Men (Gods owne image) to bring in Sheepe. Nero, Dioclesian, destroyed but men, but these men destroy Huma­num genus, Mankinde it selfe. Now surely if such bee let alone, Shepheards will shortly bee more abhominable to English Christians, then euer they were to the Aegyptians.

But to come to the matter. Ioseph sustayned in this conflict foure kindes of afflictions. For, first, they mocke him: secondly, they strip him: thirdly, they hazard his life: fourthly, in the end they sold him: in all which hee was a famous fi­gure of Christ. Now hee that kills a man doeth him lesse harme, then he that strips him or spoiles him, for hee that killeth him makes an end of his miserie at once, but hee that robbeth and spoileth and maketh him pine, he giueth him his life in pa­tience, [Page 36] which is worse then death. And hee saith in effect, as Saul to Dauid, Goe and serue other gods, that is, asmuch as in him lyeth, he driueth him to make shipwrack of Conscience, Religion, Saluation, and All. And there is no crueltie like that, to practise to bee rich, by wringing small matters from the Poore. And therefore whereas in the Law theft was not death, it should seeme to bee meant of poore hungrie Theeues, such as Solomon speaketh of, Prouerb. 6.30. Which steale through strong necessitie: for when Dauid heard of a rich Thiefe that had stollen a poore mans sheepe, there was no way with him, but, Hic vir mortis filius. 2. Sam. 12.5. This man shall die the death. And great reason; for one rich Thiefe makes a great many poore Theeues; as in the Gospell, one foule Spirit, one Deuill brought in seuen other. And therefore great reason the rich should bee punished for the poore, as they that haue giuen occasion of sinne to other. O there­fore take heede of stripping, take heede of oppres­sion, He that gathereth riches wrongfully, shall leaue them, saith Ierem. 17.11. in the midst of his dayes. A memorable lesson for great and wealthy men. It oftimes comes to passe that great and honorable Houses are strangely and suddenly made desolate, by a cause not considered of in the World, but se­cret in God, and that is, for some oppression, either in the Father, in the Sonne, or in the Grand fa­ther: for, Nullum tempus occurrit Deo; It is all one [Page 37] to God. But when they build, as Genes. 11.3. with bricks in stead of stone, and slime in stead of mor­ter, that is, by indirect and vnmercifull meanes, God himselfe will giue that House a name, and call it Babel, a Castle of confusion. Therefore be sure yee get your wealth by warrantable meanes, for if yee strip poore Ioseph, Ioseph will crie, and that crie shall enter in at the eares of the Almigh­tie, and then looke what yee haue gotten, a secret Worme shall fire and consume it. Either your selues shall liue to see it pull'd out of your teeth by an higher, or mightier tyrannie, or your sonnes [...] waste it with riot and prodigalitie, or some [...] posteritie shall forfeit it by some treason [...], but yee shall finde it true which is [...] [...]gaudet tertius haeres; Three whole Gene­ [...] [...] neuer inioy it.

[...] which they tooke from Ioseph was [...] considered first, barely as a garment, [...] [...] him of his Coate; and then secondly, [...] [...]nament: Euen the party-coloured Coat that [...] upon him. They stripped him of his Coate, they tooke not from him gold or siluer, as Exod. 12. the Iewes did from the Egyptians, for gold and siluer were not then desired, nor yet adored as they bee now, but they tooke away his garment. Neither did they take from him a cloake or a loose gar­ment, as in the next Chapter, Thamar ranne a­way with Iudahs cloake. Much in our attire han­geth loose about vs; much in our attire is meerly [Page 38] accidentall; for, Potest adesse & abesse. It may bee allowed, and in truth it might aswell bee spared. But they came yet nearer him; and stript him of his Coate; neither did they take from him a part of his Coat,2. Sam. 10. as Hanun tooke Dauids Embassadors, and cut off their coates at the waste. He that takes some and leaues some is counted now an honest Thiefe: but they stript him of his Coate, euen of his whole Coate, yea the Iewes thinke they stript him starke naked, and so made him at vnawares a fi­gure of Christ vpon the Crosse. But the first Coates that euer our first Parents vsed, were made of the skinnes of dead beasts,Gen. 3. Gen. 3. as it were a new skin put on; that couetous and cruell men might thinke that when they driue men to such pouertie, as either to sell their coate, or not to bee able to buy themselues coats, they are as butcher­ly, as hee that taketh a knife, and flayeth off the skinne.

Deut. 22.Therefore in the Law, it was not lawfull to take euery mans coate, no not to pledge, Deut. 22. They might not take the widdowes garment. And,Exod. 22. Exod. 22. when they tooke any mans coate to pledge, they had it for a very short Iubile, for it was to come home againe at night. And as Dorcas was commended for the coats which shee gaue, Act. 9. see Matth. 25.Act. 9. many shall bee condemned for not cloathing the naked. Now as Saint Augustine saith, If hee shall goe to hell which giueth not his owne, whether thinke you shall he goe that taketh a­way [Page 39] another mans? But alas, what meant these men to doe with Iosephs coate? Iosephs coate was a small bootie among them all: yea Ioseph being the youngest of them all, his coate was too little for the least of them all. Yet if Ioseph had pilfered a­way old Reubens coate, euery man can tell how to cut short and to make a large thing lesse; but vn­lesse it be in lying, wee haue little power to make things greater, Yet when Reuben getteth his bro­ther Leuies coate, it is as when a great rich man getteth the spoile of a Bishoprick, which prankes vp his wife, paints out his children, multiplies his traine, magnifies his estate, and serueth him to many good purposes. But when Reuben takes a­way little Iosephs coate, it is as when a great man beggeth a little office, or hee who hath hundreds and thousands of his owne, yet seeketh to impro­priate or strip a poore Parsonage, which when he hath, it will hardly serue him in with sawce to his meate. And let vs here in a shaddow learne, neuer to lay hands on the coate which cannot profit vs. It is a point of high importance to hate all sinne like a Serpent, yea though it promise,Math. 4. as the De­uill did to Christ, Omnia regna mundi. But there bee some sinnes, which yeeld no man present pro­fit, yea nothing but repentance and shame,Rom. 6. that a man may say of them as Saint Paul, What profite haue wee of those things whereof we are now ashamed. Such a sinne as Saint Augustine reports of him­selfe in his youth, Perreximus nocte intempesta ne­quissimi [Page 40] adolescentuli, &c. A sort of wilde and wan­ton Youths, were agreed to goe out and to robbe a cer­taine Apple-tree, and in such a night, as a man would not haue turned a Dog out of doores, and for such an Apple as when they had it, they threw it out of doores. Now saith hee; What meant I vt essem gratis ma­lus, to bee so wicked for nothing. A good lesson for Gallants, and young Gentlemen, who doe ma­ny things in their liues, of a wantonnesse and bra­uery, which sinne, and sinne, and reape by their sinne no profit but sinne.1. Reg. 21. Such men are worse then Ahab, for Ahab yet sold himselfe to worke wickednesse. Now hee that selleth himselfe hath somewhat for himselfe; but he that sinneth wan­tonly, giueth himselfe to the Diuell for nothing, and he is so much the more accomptable to GOD, by how much hee was content, for no prouocati­on to forsake GOD.

But though Iosephs coate did not serue his Bre­thren to weare, yet they had a vse for it, that shew­ing it to Iacob dipped in blood, they might hide their sinne by it, so that as Erasmus said sometime of a Friers Cowle, that it was like Charitie, Quia operit multitudinem peccatorum, Because it hid a world of wickednesse: so wee may say of Iosephs coate, that the out-side of an honest man, doth oft-times hide a multitude of sinne; for all the care is now to sinne with a couer, and then to seeme honest, and, Si non caste, tamen caute, The rule of Ro­mish chastitie, is dispersed into euery veyne, and [Page 41] part of life, and so Iacob see it not, wee care not what we doe.

But Iosephs coate is here marked with a diffe­rence, They stript him out of his Coate. Which Coate? For it may be Ioseph had two coates vpon one body, as wee many times haue two faces vn­der one hood. Therefore it is answered, His par­ty-coloured Coate. Now that which wee call a party-coloured, some call a side-coate, or a coate with sleeues, some a painted, some an embroide­red, some a silken coate: some call it a coate of many threads, some a coate of many pieces, but the most (and so let it goe) a coate of many co­lours. If any man will coniecture what Iacob should meane to make his sonne such a coate, first, I answere, that Iacob was much beholden to the party-coloured. For when vpon the compositi­on betwixt Him and Laban, Genes. 30. the party-coloured fell to his share, it was his inriching, and yet I yeeld not this for a reason. Neither would I haue our masters of the Law to thinke, that Iosephs pyed coate was a seruants Liuerie, for hee that could frame to dwell in a Tent, to keepe sheepe, and to put vp wrongs for Religions sake, he little needed to bring vp any of his sonnes to the Law. The Law came not in till men grew more con­tentious, and vnruly minded. Neither did Iacob make this gay coate of a fond and wanton loue, as the manner of many is, to paint out their chil­dren like Puppits, and their daughters like Idols, [Page 42] as if they meant to worship them; first to adorne, and then to adore them.Gen. 25. For Iacob is defined to be a plaine man, one that asked no more but for his necessitie, meate and cloathing. Therefore some thinke that this coate was a Priestly gar­ment, wherewith Iacob meant to invest Ioseph by reason of his birth-right. For in those dayes till the Priesthood was otherwise disposed of, the el­der sonne was stil a Priest to the familie, though in these dayes, the elder sonne of a right bad Squire would thinke it foule scorne to be a Priest, yea a Prelate to a whole Countrie. And though Ioseph were the youngest but one, yet the birth-right was his, as it is said, 1. Chron. 5. For Iacob had three Heires, one a naturall Heire, which was Reuben, who lost it by default; another an Heire spirituall, which was Iudah, of whom came Christ; and a third, an Heire actuall, which was Ioseph. Some againe thinke, that Iacob made to Ioseph this coate of many colours, for the aboundance and varietie of Grace and Vertue in him. For whereas it is said, Vers. 3. that Iacob loued Ioseph best, because he begate him in his old age, yet for so much as he begate a later sonne, whom hee yet loued lesse, some therefore carrie that saying after the Hebrew phrase thus, that Iacob loued Ioseph best, because hee was to him the sonne of old age, that though younger in yeeres, yet grauer and ancienter in vertue. And why might not Ioseph for his vertue be called the eldest, though in yeeres [Page 43] a child, as Rehoboam for his folly is called a child, euen when he was fortie yeeres old, 2. Chron. 13.2. Chron. 13. And indeed the best ground of the Parents loue, is the feare of God, and the seede of vertue in their children; which of Iosephs vertue began euen then to sprowt, and after did so flourish, as the earth neuer bare so excellent a flower. He was wise, Pharaoh said, there was none in the Kingdome like him. Gen. 41. Hee was so faithfull, as being in prison himselfe, yet was made Keeper of the prison, and kept that which kept him, Genes. 39. He was chaste, euen in the assault of a strong tem­ptation, as hee lost his coate to keepe his honestie, whereas many now fell their coates to loose their honestie. How gentle, kinde, and louing to his father hee was, looke Gen. 45. and there you shall see by the Corne which hee sent in the famine to feede him, and by the Chariots which afterward hee sent to fetch him. And that which of all is a vertue rare in these dayes, hee was able to say, Re­mitte, sicut remittimus. For the offence which his brethren here made him, hee freely forgaue it, and wept when they spake of it, Gen. 50. So that Io­sephs coate of many colours was nothing but the signe of his many vertues, to shew how Iacob ho­noured vertue in his children.

Therefore, here I thinke began Heraldrie and the honour of Armes. For when the people, at the first being equall in degree, grew in admira­tion of them whom they saw to excell in vertue, [Page 44] they practised by Ceremonies and sensible Ho­nour to adorne them. The holy Ghost in Scrip­ture oftentimes applying the same kindes of orna­ment and honour. For in Scripture Gold signifies holinesse or zeale to GOD, the excellency of ver­tue. And Siluer signifies the purenesse of Charitie, and Loue to one another,Cant. 1.10. which GOD intended when hee promised his Church to make her bor­ders of Gold with waues of Siluer. Cant. 1.10. In the Scripture,Exod. 26.14. the Iewish Tabernacle, was couered or mantled with red. Exod. 26.14. Which reports vnto the hearer boldnesse and defence vnto death, to signifie that they would protect the Sanctuary, Religion, and the Law, euen to the effusion of their last blood. In the Scripture, Greene some­times signifieth Fruitfulnesse in good workes, for which cause Christ is called, a greene Tree. Luk. 23.31. and sometime it signifieth Flourishing in the protection of GOD,Jerem. 15.8. for, hee that trusteth in God, his leafe it said to bee euer Greene. Ierem. 15.8. In the Scripture, Blacke signifieth Constant, and im­mutable, and therefore among the praises of CHRIST,Cant. 5.11. his head is said to bee curled and blacke as a Rauen. Cant. 5.11. In the Scripture, the Saints are said to bee cloathed in White. Reuel. 19.4. Reuel. 19.4. which Vers. 8. is expounded to bee, the righteousnesse of the Saints: yet not righteousnesse inherent, but by imputation in Christ.Reuel. 7.14. For, Reu. 7.14. They washt their long Roabes and made them white in the blood of the Lambe. Reuel. 19.16. And therefore, as Reuel. 19.16. [Page 45] Christ had his name written vpon his Coate, so these vertues were doubtlesse written in the many co­lours of Iosephs Coate.

Therefore Gentle-women, Good-women, and Sisters in CHRIST, heere is no warrant for Wantonnesse and Superfluitie. A little Scripture God wot serues to inlarge your libertie, and shee who can scarce put on her Coate, yet can readily conclude from Iosephs Coate, If hee then, why not wee? If Men may be so fine, much more may Women. And indeed, it holdeth oftentimes too strongly, for many plaine men are oftentimes brought to hang all their owne pride, and their wealth, and their wits too, on their Wiues backes. But what if Ioseph ware a Coate of many colours, therefore, yee may doe so too. It is true, if it stands with your estates, perhaps you may. For Dauids Daughter ware a Coate of many colours,2. Sam. 13. which is warranted by Custome of the time and respect of her place. And CHRIST spake it without re­proach, when hee said, They that weare soft ray­ment are in Kings houses. Math. 11.Math. 11. So as yee may doe any thing, yet be proud of nothing. Yee may by Iosephs example paint out your Coates, but take heed of painting your Faces; yee may by Io­sephs example weare many Colours, not too ma­ny Fancies, not euery Moone to mint a new fashi­on. Women sure were made in Gods image as well as Men, now of GOD it is said, That there is with him no variablenesse nor shadow of Change. Iam. [Page 46] 1.17. Finally, mistake not the matter, Iosephs Coate, was a coate of Armes, the outward ensigne of his inward Vertues, and if yee shew more co­lours without then vertues within, then are yee like the Foxe, your Skinne, your Coate is worth more then your Bodies.

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

Againe, heere is for You (most Excellent) here is for You, a mirrour of your selfe, and this Impe­riall Kingdome. Your Maiestie is to vs as Iacob, who hath wrestled with GOD, and obtayned a Kingly Blessing: and wee are to your Maiestie as Ioseph and his Brethren, a multitude of Sonnes, begotten of diuers Mothers, some distinguished by Religion, some by Condition, some by Profes­sion, some by Countrey ornation. Some of vs are [Page 47] distinguished by Religion, for the Sonnes of Leah come in from Rome, and tell your Maiestie they are of the Elder house, and therefore no reason our Sheafe should stand and theirs should fall. But Leah their Mother was bleare-eyed, and they in truth are blinde, in a false admiration of their owne Antiquitie. For what though Leah crept first into Iacobs bed, yet Iosephs Mother was first betroathed, and therefore as it is in the Embleme, Tandem suum iustitia obtinuit. And Ioseph had the Birth-right, therefore to your Maiestie comes Io­seph for preheminence, that our CHVRCH may stand and theirs may fall. Sometime againe, wee are distinguished by State or Condition, for some of vs bee rich, and some of vs be poore, and as the Poore for the most part maligne and de­fame the rich, so the Rich oppresse and deuoure the poore, Therefore to your Maiestie comes the Rich, that they may keepe their Colours, and to your Maiestie comes the Poore, that they may keepe their Coates vpon their backes. Sometime againe, wee are distinguished by Profession, some holding of the Laietie, and some of Leui, that is, the Church or Clergie. Iosephs Brethren tooke from him a partie coloured Coate, but many of our Brethren would giue to vs a partie coloured Coat, that wee should weare as much Blew as Blacke, and liue like Micha's Leuite, by Liuery seruice, and attending. Therefore to your Maiestie comes the Laietie, that Leui may doe his Dutie, and to [Page 48] your Maiestie comes Leui that hee may haue his Dutie. Sometime againe, wee are diuided by Countrey or Nation, for hee is in English, and he is in Scottish, and I know not what, and GOD knowes a little thing serues to make a rupture, and to disturbe this turbulent braine of ours. Therefore as your Maiestie is Lord of all, so come wee to your Maiestie to vnite vs all, and as you Crowned vs with one Name, so procure vnto vs one heart and minde, preserue vs from strife, and if it may bee from secret Emulation, for Hate seekes blood, and Blood seekes blood againe. It is no maruaile though these men sought to kill their Brother, for their hands were lately embrewed in the Sichemites blood, and as the Tragedian saith, Crescit dum non punitur scelus. Hee that is pardo­ned for killing of a Stranger, will assay at the next blow to kill his Brother, the next thought will be to kill his owne Father. And to whom doth Blood now cry for Protection? Indeed, when there was no King the blood of Abel cryed im­mediatly vnto GOD, but your Maiestie being King, it cryeth now to you, because you are in stead of God.

Lastly, heere is for all men, to see in Ioseph an I­mage of this vaine and inconstant World. Hee that was the day before betweene his Fathers knees, is now in his bloody Brothers hands, and he who euen now was in a painted Coate, is now starke naked and without a Coate. It was wont [Page 49] to be said for a sure Prouerbe, As sure as the Coate on your backe; as sure indeed, for wee are sure of nothing. For what assurance haue wee, when our Father puts on, and our Brethren pull off, when one man bestowes it, and ten men are ready to take it away. And thus it is with your Coat, your Riches, and your Treasures, yea thus it is with your partie coloured Coate, your Titles and your Honours. The world is like Nabuchadonozer his Image, Gold in the head, Siluer in the brest, Brasse in the belly, Iron in the legges, but the feet, which should bee strongest are of Clay and Earth, and this Golden glory hath no strength to stand vpon.

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

And thus by euill and good, by chance and change lyeth the way to Heauen, whereas wee murmur but at one affliction, and grudge if wee haue not Heauen for nothing. But there bee but two wayes, if wee be vpon the broad way, that is, [Page 50] If we haue all things at will, and nothing to trou­ble vs, wee may suspect we are not right, there is nothing so fearefull as to bee Fortunate. But if we be vpon the narrow way, if pinched and pricked with Thornes, if spoyled, oppressed, defrauded, defamed, these things may import a better pas­sage, that they will land vs at the end in the gates of Heauen. Vnto which hee bring vs, that hath so dearely bought vs, IESVS CHRIST the righteous, to whom with the Father and the Holy Ghost, bee all Praise and Glory, Power and Dominion, now and for euer, AMEN.