THE maine subiect of this chapter, is the Propheticall Benediction of Iacob: con­cerning the twelue Patri­arches his sonnes; this Title I giue it, as most corres­pondent & sutable to the nature and qualitie of the Text; Antiquitie calls Ia­cobs last words, The Bles­sing of the Patriarches, butAmb. de be­ned. pat. ca. 2. S. Ambrose, Ruffi. in li [...]. eiusd. tit. Ruffinus, andTheod. in Gen. quaesi. vlt. Theodoret say, it is a Soloecisme, or incongruitie, so to stile them, because therein Reuben, Simeon, and Leui are cursed; wherefore they tearme them onely Iacobs Prophecie, alled­ging [Page 2] for the Truth hereof Iacobs words, saying; Gather yourselues together, that I may tell you what shall come to you in the last dayes. Hereupon they conclude, that the words which Iacob spake vnto his sonnes seuerallie, were Predi­d [...]ctions, not Benedictions. Rabbi Salomon, helde a verie strange opinion concerning this matter, but as ridiculous as strange; Namely, that Iacob minding to blesse his chil­dren, suddenly the Spirit of God departing from him, the want whereof caused him in a do [...]ting manner, to speake hee knewe not what; and from this distemper and defect it came to passe that hee blessed some, and cursed others: but to omit this friuolous and impious conceit, the abor­tiue of a blasphemous braine, I returne to that Title, which best agreeth to the last speech of Iacob; namely, a Prophe­ticall Benediction, which neither abolisheth the vsuall and customarie stile of Antiquitie, nor disparageth the iudge­ment of S. Ambrose and the rest; for it is a mixture and com­posure of both their Titles. A Blessing, and a Prophecie. For though this holie Patriarke doth sharplie reproue Reuben for incest, and Simeon and Leui for crueltie, yet his curse is but a temporall chastisement, and a fatherly correction for their amendment: nay they are crowned, though not in so ample manner, with a blessing as well as the rest of their brethrē, because they are counted among the Tribes, and had their inheritance among them, beeing thereby included within the Couenant. Ioseph. Iu­daie. Antiqu. lib. 2. There is in this whole speech a harmonie betwixt Iacobs toung and his heart, the Toung foretels, the heart prayes, the one declares the fu­ture prosperitie of the Patriarches, the other wisheth for the accomplishment. So then in Prophecying he blesseth, and in blessing, he prophecieth; that hee prophecieth, no man can denie, and that hee prayeth for them (which is a blessing) who will not confesse, that marketh his prayer;Gen. 49.18. O Lord I haue waited for thy saluation: wherein he maketh supplication vnto God, to be a Tower of defence vnto his children, against the face of all their enemies.

[Page 3] Then Iacob called his Sonnes, &c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction, and in this preamble there is a Summons and a Charge.

The first branch is the summons: Iacob citeth his sonnes to appeare, and calls them before him, that he may speake vnto them before he dies. This was a custome amongst the holie Patriarches, when they felt death approaching, to call their children and their friends before them; First, to acquiante them with the knowledge of things to come: and secondlie, to instruct them in sacred Aphorismes, and rules of good life. So didDeuter. 33. Moses, Iosu. 24. Iosuah, 1. Reg. 2. Dauid, and many others, making their death-bed their Pulpit to Pro­phecie and preach in. But why should they choose such a time, a time of paine and anguish, and a time of mour­ning & lamentation? because it is the fittest time:Xenoph. lib. 8 Plat. in apel. Some Philosophers haue thoght that the soule of man vpon the approach of death, growes more diuine, and by a super­naturall inspiration, is made euen then most able to dis­course of future euents; but this Assertion is repugnant to reason: For the soule, though in its owne nature it bee impassible, yet doth it sympathize with the bodie: and there­fore when the bodie is ill affected, and afflicted with sick­nes, then also the faculties of the soule begin to languish, to growe fainte, and dull: Let then Xenophon bring in his Cyrus, and Plato his Socrates, to auouch that at the time of death, a mans soule is inspired with the power of diuination, yet will this position proue to bee but like a house foun­ded vpon the sand, and one of Sathans fallacies and illu­sions. The cause then why Iacob prophecies vpon his death-bed, is not because his soule was then more diuine, but that the remarkeable circumstance of the time might procure in the memorie of his sonnes, a deeper and more permanent impression of his Prophecie.

The second branch of the Preamble, is the Charge in these words, Gather your selues together, that I may tell you [Page 4] what shall come to you in the last dayes, gather your selues toge­ther, and heare you sonnes of Iacob, and hearken vnto Israel your Father. This Charge is very emphaticall, as appeareth by this threefold doubling of the words; Gather your selues to­gether, gather your selues together, Heare, Hearken vnto Iacob and Israel your Father:Tharg. Hieros in hunc locum. This shewes, that the holie Pa­triarch will speake of some great and important matters concerning his sonnes, & that hee will instruct them both as a naturall and spirituall Father, and therefore because he will not haue them stand like idle spectators and care­lesse auditors; First, hee chargeth them to gather, and ga­ther themselues together; wherein hee requireth, not onely the presence of their bodies, but also of their cogitations. Secondly, hee commands them to heare and hearken vn­to Iacob and Israel their Father; which is, as if hee should haue said, let mee haue both theRup. in Gen. lib. 9. Com. cap. 25. attention of your eares, and the intention of your minds, that I may tell you what shall come to you in the last dayes: in this speech Iacob alledgeth the cause, both why he summoned them to appeare, & also why hee giueth them so strict a charge: This cause is the seale of his commission, and a testimonie that he is one of Gods Prophets, because the groūd of his speech must be a Reuealing of things to come, which is onely proper & pe­culiar to God, & them whom hee vouchsafeth to employ as his instruments. It is not registred by the pen of Gods spirit, how the Patriarch Iacob attained vnto this foreknowledge; whether by Oracle, dreame, or vision, which are theNum. 12.6.7.8. three ordinary meanes of Reuelation, yet it is very likely. that God was knowne vnto him by vision, which is three manner of wares, either when true things are discerned by an infused light, and the mere vnderstanding, or else when besides that light, Im [...]ges are also described; & that, either in the minde, as when Zachariah saw theZach. 18. Hornes, and the& 4.2. candlesticke; &Hier. 1.13. Hieremiah the Pot; or else in the eyes and outward sense, as was thatDan. 5.5. hand, spokē of by Daniel, which appeared on the wall; and as Angels were seene to talke [Page 5] with men, in a bodily shape; now it is most probable, that by the first of these three meanes Iacob prophecied, tel­ling his sonnes what should come to them in the last dayes: Tou­ching the boundes or limites of Iacobs Prophecie, there is some question made amongst expositors, both Iewish and Christian. Rab. Kimhi in 2. cap. Esa. Rabbi Kimhi, Hieron. in Michaeam. cap. 4. S. Hierome, and Lyranus affirme, that as often as dies nouissimi, (the last dayes) are mentioned in the Scriptures, the (Time or comming of the Messiah is signified) and that his time is therfore called the last daies; because he should be the period or ende of the Iewish state, both in regard of the Lawe, the Priest-hood, the Kingdome, and the figures or types of the Old Testament, and that after the preaching of the Gospell, no other priest-hood, law, nor Sacraments were to be expected; though I doe not gain­say (but that the Time of the Messiah may be called the last daies) yet in these wordes that Time is not principally im­plyed; for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST, therefore in this Text by the Last-daies, is signi­fied the Succeeding ages and Times, from the departure of the Israelites out of Aegipt, till the comming of Christ.

In this prologue of Iacob, wee may for our instruction obserue two things; First, The patterne of dying; Second­ly, the Art of hearing; the first is couched in the Summons, the second in the Charge of Iacob: For the first, it is vpon record, that the holie men in former times vsed to assem­ble their friends, kins-folke, and children, to blesse and in­struct them before they died,Gen. 27. so Isaac blessed his two sonnes, Iacob and Esau. Deut. 33. Moses, the Tribes of Israel; so1. Chro. 29. Dauid blessed Salomon, and our blessedIohn. 17. Sauiour prayed for his disciples immediately before his death: these acti­ons of them ought to be presidents for vs to followe and imitate, and herein by their example, are wee taught to haue a speciall care of the spirituall welfare of our chil­dren, bequeathing them golden legacies, wholsome coun­sell, and good instructions, how to serue God, to walke in [Page 6] his wayes, and obserue his statutes; [...] Death is common to all (as well to the rich glutton, cloathed in purple and fine linnē, as to the famisht Lazar, whose bodie is embroy­dered with sores, but to die well and make a good end like Isaac, Iacob, Dauid, and Iosuah, is a peculiar blessing, and therefore all men doe not attaine vnto it. The worldling when sicknes (the harbinger of death) arresteth him,2. Sam. 17. like Achitophel, putteth his house in order & dieth, euen when he is to make a surrender of his soule, his mind likeLuc. 10.41 Mar­tha, is altogether intangled in temporall obiects, and cum­bred about worldlie affaires, scarce reseruing one minute to dispose of his spirituall estate; and in the calling of his friendes, hee does as1. Sam. 16. Ishai did, in the calling forth of his sonnes; first comes Eliab, then Abinadab, then Shammah, but Dauid the anointed of the Lord, comes last of all; So when his bodie begins to decay, First, hee sendeth for his Physition, his Iupiter Menecrates, who must (if Art be power­full) restore him to health, & preserue him from the [...]awes of death, and from the vnsatiable graue; next, if the Phy­sition faile in his practise, like2. Reg. 1. Ahaziah, hee will enquire of Baal-zebub the god of Ekron, some Wizard, Witch, or Sorcerer, whether hee shall, and by what meanes hee may recouer of his disease; If this course proue disastrous and insuccesfull, then the Lawyer or Scribe must take his case in hand, to entaile and perpetuate his Lands and possessi­ons; And lastly, when his sicknesse growes desperate, in comes the Minister, whose presence but for fashion-sake, is as yrkesome as was the sight of1. Reg. 22.8. Micheah to Achab, this is the worldlings ende, who thinketh hee hath done God good seruice, if he can but crie Lord, Lord, at the last gaspe, and presumeth, that thereupon our Sauiour will say vnto him, as hee did to the Thiefe,Luc. 23.43. To day shalt thou be with mee in Paradice. Oh no,Mat 7.21. not euery one that saith Lord, Lord, shall enter into the kingdome of heauen, but he that dith the will of my Father which is in heauen, saith Christ. Now Gods will is, that vpon our death-bed wee should doe as Iacob and [Page 7] the other Patriarches did, to wit, Sanctifie his Name, by praying vnto him, by praising him for his goodnesse, and by blessing and instructing our children how to clense their wayes, by framing themselues according to the word of the Lord. If we hope then to take a ioyfull fare­well of the world, and to die the death of the righteous, we must in the flowre of our age, & in the dayes of our youth,Eccl 12. remember our Creator, before the keepers of the house trem­ble, & the strong men bowe thēselues before the grinders cease, and they waxe darke, that looke out by the windowes, before the golden Ewer be broken, and the Almond tree begin to flourish: while our legges be strong as Marble pillars, let vs be glad with Dauid to goe into the house of the Lord, and while our armes are fresh and able, let vs like Daniel seuen times a day, lift vp pure hands without wrath or doubting; while wee haue the organs of speech, and eyes to beholde the heauens, and the firmament, which declare and shewe the glorious handy worke of our GOD, let vs with them both magnifie and praise his holy Name, and while our memo­rie is vnbruised, and our vnderstanding vnblunted, let vs Dedicate, Deuote, and Consecrate, to heauenly meditati­on these two, beeing the best members that wee haue: [...]. Plato. The true professours of Philosophie euer thinke of death saith Plato, because the thought thereof is the bridle of vice, and like the water of Iordan, washeth away the leprosie of the soule; If amongst the Pagans, no otherwise directed but by the glimmering light of Nature, the remembrance of death was prescribed as a soueraigne Antidote against the poyson of vice, ought not Christians, to whose feete the Word is a Light, and a lanterne vnto their pathes, to be farre more carefull how to liue, and how to die then they? If wee then haue a desire to patterne Iacob, in the manner of his dying, wee must imitate him also in the fashion of his marrying; Iacob could not enioy his best beloued Rachel, till he had married Leah, because asGenes. 29.26. Laban answered him, It is not the manner of this place to giue the younger before the [Page 8] elder. Euen so, like Leah and Rachel, liuing well, and dy­ing well, are two Sisters, the Twinnes of Grace, all men long for the younger of these; For shee is beautifull and faire, but the elder is neglected, because shee is bleare-eyed and of harder fauour; The very reprobate wisheth to partake with the righteous, in his well-dying, but renounceth his fellowship in well-liuing, but the followers of Iacob con­tract themselues to both. These two are like the twoAugust. de ciuit. Dei. lib. 5. Tem­ples (of Honour and Vertue in Rome,) which were so conti­guouslie built, that no man could goe into the Temple of Honour, vnlesse hee went first through the Temple of Ver­tue; Euen so is the coniunction of well-liuing, and well-dying; For none can attaine to the happinesse of well-dy­ing, vnlesse first hee accommodate and applie himselfe to well-liuing.

Secondly, in the charge of Iacob to his sonnes, is infol­ded the Arte of hearing Gods oracles, an Arte so necessarie and requisite, that without the Theorike and practise of it, it is as hard for a man to enter into the kingdom of heauen, as for a Camell to goe through the eye of a needle. For Faith cōmeth by hearing, and without Faith it is impossi­ble to please God; therefore it is expedient for all men to be studious in this Arte. In hearing then the Prophecies of God, and the preaching of his Word, foure things are required; The presence of the bodie, the assembling of the co­gitations, the attention of the eares, and the intention of the minde; for as Iacob saide to his sonnes, so God sayes to vs all, Gather your selues together, gather your selues together, Heare, ô yee people, and hearken vnto the word of the Lorde: these foure, like the foureEzek. 1.9. beasts which Ezechiel saw in Vision, must all goe one way together, for if they be separa­ted, all Preaching is effectlesse; if the bodie bee onely present, and the cogitations absent, then the words of the Preacher will be to lesse purpose, then the Prophets spea­king to theEzek. 37.4 drie bones; if the eare bee onely open, and the minde shut and sealed vp, then though the ministers [Page 9] lips preserue neuer so much knowledge, and like lillies drop downe pure mirrhe, yet is his doctrine but like seed sowen in a sandie ground: some are like vnto the1 Sā 5.5. Priests of Dagon, who because their God falling before the Arke, broke off his head and the two palmes of his hands vpon a Threshold, would neuer tread on the Threshold of Da­gon in Osh [...]od; these are Recusants who haue made a vow to auoide our Churches and Temples, as Synagogues of Sa­than, because in them the Truth of Gods word hath foi­led and ouerthrowne their Romish Idol. Some haue Ma­ries body but Marthaes mind, they will frequent the Tem­ple and sit at Christs feete, but their cogitations are else where, distracted with earthly affaires, concerning a Yoke of Oxen, a farme, or a new wife, these hearers are like vnto the monstrous people of India, called Monosceli, who as Pomponius Mela writes, haue but one legge to hop vpon, Monsters in religion, they run, but with no desire to ob­taine, they draw vnto God with their eares, but their harts are far from him, they sacrifice the worse part to God, and the better to Mammon, doing as the Israelites did, who kept a holiday to the Lord, but offred burnt offerings and peace offerings to the molten calfe. Some haue attentiue eares but their mindes are ill disposed, such are Athenians, thirsters after nouelties, not after righteousnesse, men of itching eares, to which all musicke is harsh and tedious, but the Chaldean consort of Cornets, trumpets, harpes, sack­buttes, psalteries and dulcimers, these must be fed according to their humorous appetite, with new, and fresh broacht opinions, strange inuentons, and deuises, or else in their Censure the preacher is but a babler, hence it is that the pulpit which like the arke of God should be the store­house of no other foode but Manna, the bread of life is made a dish to serue in Athenaeus hisAthen. lib. 11. Pentaploon, or gali­maufrie consisting of wine, honie, cheese, meale, and oyle, for the preacher being a light and wanton person, the slaue of Tham [...]ur, and a polluter of the Sanctuarie, in hop [...] [Page 10] of popular applause, suiteth his sermon to the giddie eare of his auditorie, stuffing it with poeticall fragments, stray­ned allegories, and Aegyptian eloquence, here is like peo­ple, like priest, both like Ephrami, fed with wine, and puft vp with vanitie. Againe, some will present both body and eare externally very deuout, but the heart imagineth and contriueth mischiefe, these are our moderne Pharisies, and Herodians, that vnder pretence of religion, and the cloke of sanctitie, come to entrap the ministers of Christ, these crie haile master & kisse the preacher, but afterwards betray him, slaunder his doctrine, wrest his speeches, and speake euill of the way of truth, Woe be to such hearers, for they follow the way of Caine, and are cast away by the deceite of Balaams wages, and perish in the gainesaying of Corah: these are like vnto adders which refuse to heare the voice of the charmer charme he neuer so wisely, and therefore as they, soe these stop one of their eares by laying it close to the earth and the other with their tailes; the eare of the body, and the eare of the soule, the attention and the inten­tion, being both depraued by an inbred and naturall ha­tred of goodnesse; Aristotle wisht that young men might be secluded from the lectures of morall Philosophie, be­cause for the most part they be vnprofitable hearers, in regard that they want experience, and are caried away with the streame of euill affections, and of the same mind was Pandarus, and Homer, saying, For light witts want expe­rience, and yong folke are alwaies rash and vnstaied; whether the Philosophers aduise be authenticall or no, I will not here dispute, onely I wish that such hearers as these aforenamed, either had their eares and hearts circumcised, so that they might proue worthie proficients in this hea­uenly art, or that if they will not heare with zeale and de­uotion, they would cease to be like Iebusites, prickes in the sides of the Israelites and forbeare by absenting them­selues, to profane Gods temple, discourage his ministers, and corrupt others with the leue [...] of their lewd life and euill example.

[Page 11]REVBEN.

REuben was the first sonne of Iacob, begotten of Leah, and his name by interpretation is the sonne of vision, Gen. 29.31.32. for when the Lord saw that Leah was dispised in respect of Rahel, he made her fruitfull, but Rahel was barren, and therefore when Leah had conceiued and borne this first sonne, she called his name Reuben, for she said, Because the Lord hath looked vpon my trouble, now therefore my husband will loue me; if we suruey all the sonnes of Iacob, we shall finde that euery one of them hath a significant name grounded vpon reason, and imposed vpon some occasion according to the interpretation whereof, Iacob for the most part frames the letter of his prophecie. It was the wish of Socrates that Children might haue significant and well-sounding names giuen them; for to wander vp and downe without a name as many of thePlut: in vita Cori­olani. Sauages of in [...]t Atlas in Affrica haue done, is beastlike; and like the Troglodites, to call children by the names of beastes, or by their Sirnames, as many of our fantastike witnesses doe, is both brutish and ridiculous; therefore the ancient Hebrues, Greekes, and Romanes, being ciuill nations, were euer carefull to giue their children well-boding and sig­nificant names, as may here appeare by the name of Reu­ben, The sonns of vision, in the imposition whereof Leah first expresseth how thankfull to God she is for this bene­fit of a sonne, and secondly how desirous she is to winne her husbands loue; God had looked vpon her in her tri­bulation [Page 12] with the eye of Pitie in giuing her a sonne, and therefore she hopes that this sonne will also draw the eye of her husbands affection as well to her as Rahel. Reuben mine eldest sonne, &c. Iacob speaking to Reuben giueth him fiue titles, calling him his Eldest sonne, his might; the begin­ning of his strength, the excellencie of dignitie, and the excellen­cie of power; but we must consider, that these words of Ia­cob being truely tasted, are to Reuben Apo. 10. as the litle Booke of the Angell was to Iohn the diuine, Sweete as honie in the mouth, but bitter in the bellie, for though they seeme to intimate Reubens prerogatiue, yet indeed they are spoken of purpose to whip and scourge him for his incest, which sinne disrobed him of all these ornaments.

Reuben mine eldest sonne: he was indeed the eldest and first borne, but the Birthright was bestowed vpon Ioseph, which should haue beene his, if he had not defiled his fathers bed; what profit then or honour is it for Reuben to be called the Eldest sonne, and to be disinherited and de­priued of theDeut. 21. double portion which was ordinarily due to the first borne.

Secondly, saies Iacob, thou art my might; or thou shoul­dest haue beene my might, and the strength and staffe of mine age, but the remembrance of thy hainous & loath­some sinne, hath beene a corruption vnto my bones.

Thirdly, the beginning of my strength: so Iacob calles him because he begat him when his bodie was fresh & strong; the latine translation is Principium doloris, the beginning of my sorrow; which howsoeuer it is by some expositours misliked and reiected, because the hebrue word is mista­ken, yet doth it fitly declare the griefe of Iacob for his sonnes sinne, because the childes fall is the fathers cor­rosiue.

Fourthly, The excellencie of dignitie; this is spoken in respect of the priesthood, to which office in regard of birth Reuben should haue beene consecrated; for the first borne are mine saith God; and this was not onely after, but [Page 13] euen before the lawe was writ.

Fiftly, The excellencie of power: in these words Reubens Royaltie is infolded; for by right of his eldership he should haue beene the supreme head of his brethren, and kings should haue descended out of his loynes; It was thine by birth ô Reuben, saith the Chalde paraphrast, to haue beene pre­ferred before thy brethren, in the birthright, priesthood, and kingdome; but because thou diddest sinne, the Birthright was giuen to Ioseph, the kingdome to Iudah, and the priesthood to Leui, See here Iacobs wisedome in the prologue of Reu­bens reproofe, he giueth him these excellent titles, that the consideration of the losse of them, might driue him to re­pentance. Thou wast light as water, &c: or Thou wast powred out like water; that is to say, thy intemperancie was so great, that thou couldest not bridle thy lust, but running head­long vnto iniquitie, and carried away with the wings of itching pleasure thou diddest commit follie with greedi­nesse; here Iacob comparing Reuben to water, doth displaie and laie open his inconstancie; for as water is of that flu­ent substance, that it wilbe contained in no vessel, wherein the least cranie can afford an issue, so Reuben was of such an intemperate disposition, and so inconstant in good­nesse, that vpon the least occasion of sin, he would com­mit it; Lyranus applieth these words to Reubens losse of all his prerogatiues; sayin;Lyra: in h [...]c locum. This is the difference betwixt water and other liquors, as wine, oyle, and inke, because these when they are powred out of the v [...]ssell, wherein they were kept, yet euer they leaue some remai [...]d [...]r in the vessell, either of their substance, as hony or of th [...]r tast as wine, or of the colour, as ynke, or of the smell as oyle; but water when it is powred out lea­ueth neither substance, nor tast, nor colour, nor smell behind it; So Reuben was vtterly bereaued of all his prerogatiues, the Birthright, the priesthood, and the kingdome; but I thinke that the first exposition is most consonant and a­greeable to the words of Iacob, who hauing first in these words Thou wast light as water, laid open his Intemperancie, [Page 14] doth in this speech following Thou shalt not be excellent, punish him for his sinne with the losse of preheminencie.

Because thou wentest vp to thy fathers bed, &c: here Iacob giueth instance of Reubens lightnesse, for which he is de­seruedly degraded and put from all his prerogatiues; the historie of his offence is set downe in the fiue and thirtith chapter of Genesi [...]; Gen. 35.22. there it is written, that when Iacob dwelt beyond Migdal-eder, Reuben went and lay with Bilha his fathers concubine, and it came to Israels eare; in which foule and detestable act, three sinnes are infolded; first adulterie in that he violated another mans wife, for Bilha howso­euer she is called a Concubine, yet she was the wife of Iacob; this onely being the difference of the name; a wife is she that was first a freewoman and publikely married, a Con­cubine, a bordwoman, and onely priuately contracted, Secondly, incest, for he l [...]ie with his fathers wife, who was therfore his mother in lawe, this is a vile sinne, as may ap­peare by S. Pauls exaggeration of it saying;1. Cor. 5.12. It is heard certainly that there is fornication among you, & such fornication as is not once named among the gentiles, that one should haue his fathers wife; and afterward he saith; that he hath determined in the name of our Lord Iesus Christ, to deliuer him that hath done this thing vnto Sathan. Thirdly Contumely, for Reuben is so far from honouring his father, which is the dutie of a child, that herein he dishonoured him, in defiling his bed, euen as afterwards2. Sam. 16. Absolon did in lying with his fathers Concubines;Isa. 5.18. Woe vnto them, saith Isaiah, that drawe ini­quitie with cordes of vanitie and sinne as with cartropes, Reuben then must needes be cursed in ioyning these three sinnes together, Adulterie, Incest, & contumely; for with three he is depriued of three great dignities, the Birthright, the priest­hood, and the kingdome.

In this speech of Iacob to Reuben, we may obserue fower things; First the holy Patriarch doeth very sharpely re­proue him for his fault, wherein wee gather, that it is the dutie of a wise father to censure & rebuke a wicked sonne, and to chastice him according to his merites, for such as [Page 15] sooth their sonnes in their follie, and winke at their chil­drens misdemeanors, are euer by them as iust scourges beaten for their conniuencie; remember1. Sā. 3. Heli, re­member2 Sam. 13.14. Dauid; Heli laid the raines vpon the necke of his two sonnes, they ran into slander, and he staid them not, wherefore the Lord swore vnto the house of Eli, that the wickednesse of his house should not be purged with sacrifice nor offering for euer; and what a lamentable end befell both him and his sonnes, they were both slaine in the battel against the Philistines, with the losse of the Arke, and Eli himselfe astonisht with the report fell back­ward, and broke his necke; as for Dauid, it was the iust iudgement of God, that Absolom (whom he so dearely lo­ued, and therefore too easily pardoned for the murther of his brother Ammon) should rise vp to trouble all Israel and spoile him of his crowne and Scepter; we therefore saith the wiseman;Ecclus. 30.11.12.13 Laugh not with thy sonne, lest thou be sorie with him, and lest thou gnash thy teeth in the end, giue him no libertie in his youth, and winke not at his follie; bowe downe his necke while hee is young, and beate him on the sides while he is a child, lest he wax stubborne and be disobedient vnto thee, and so bring sorrow vnto thine heart; chastise thy child, and be diligent therein, lest his shame grieue thee, also Salo­mon saith;Pro. 22.13. foolishnesse is bound in the heart of a child, but the Rod of correction shall driue it away from him; in this excel­lent aphorisme of the wiseman we may see how all chil­dren by reason of theirPsal. 51.1. inbred and naturall corruption drawne from the loines and teate of their parents are proue and addicted to sinne;Exod. 15.25. but correction altereth na­ture, and casteth them in a new mould; like the branches of the tree, that God shewed Moses, it turneth bitternesse into sweetnesse, and an ill disposition into a good inclina­tion; be ye wise therefore ô ye parents, and learne by Ia­cobs example, to crush & kill the Crocodile in the shell, to roote vp weedes before they be stemmed; and to beate downe sin in your children before it be ripened & come to its full growth; Custome in sinning is the nurse of [Page 16] necessitie, saith Bernard; nay it is another nature saith the Philosopher, therefore be cautelous and warie to preuent this inconueniencie by due correction. Iacob reproues his sonne, and his Eldest sonne, this his action condem­neth such parents, as are like vnto the Image of Diana in the Iland C [...]ios, which was so artificially carued, that on the one side being looked vpon, it seemed to smile, but on the other to frowne; so we haue some which will pamper and make too too much of their eldest sonnes, ouerlooke their vices, and continually smile vpon them, but make no difference betwixt seruants or slaues and their youngest, euer checking, controuling and deiecting thē with their frownes; hence it comes to passe, that very often the Hieroglyphicke of the Ape is verified in them; which is this;Pyer: in hie­rogl. A shee ape painted with two young ones, one em­braced in her armes, and the other lying at her feete, and the motto, is Inuisus haeres, The enuied or the hated ape proues to be the heire, and the reason is, because with ouermuch coc­kering shee killes him whom she loues; so doe parents with their eldest sonnes; but let vs heare the good aduise of S. Ambrose; Amb: in gen. 37.9. The father ought to take heed (saith he) if he haue more children then one, that he shew not himselfe more louing to one than another, for so may he easily marre that child which he fauoureth aboue the rest, sith by reason of his fathers good will he will soone take a libertie of sinning; further, the rest of his brethren wilbe easily inflamed, with hatred or enuie a­gainst him; I wish therefore that all earthly fathers would be like our heauenly father, who chastiseth whom he loues, and correcteth euery sonne that he receiueth; In the vision of the maiestie of God which Iohn saweApoc. 4.3. he that sate vpon the throne, was to looke vpon like a Iasper stone, & a Sardine, the Iasper is greene, and is the embleme of Mercy, the Sardine is red like blood, and is the figure of Iustice; of this complexion should all carnal parents be, if their chil­dren be vertuous and religious; then let them be cheri­shed, that kind vsage and clemencie may stirre and spurre [Page 17] them vp to perfection, but if like Reuben they follow lewd courses, then let them curb them, and restraine their in­temporancie with correction and seueritie.

Secondly Reuben is punished with the losse of his Birth­right, priesthood and kingdome fortie yeares after his fault was committed, and though Iacob was the Herald to proclaime this curse, yet God was the primarie cause and author of it; wherein wee may learne, That the Reuenge of sinne though it be late, yet it is euer certaine;Dan. 7.9. though God Sit vpon his Throne, yet his throne standeth vpon wheeles, his Sitting portendeth delaie, but the wheeles shew that he will come to iudgement, though it be said that af­ter the fall of Adam, God walked in the garden, Gen. 3.8. which mo­tion is slowe, yet he came with a voyce which was heard farre off; so doeth he now, with vs which are the children of Adam; before he vtter his Vbi es? where art thou? he walkes, or makes delay, to see if his adiournying and long suffering will worke any repentance in vs, and his voyce is this, Except you repent you shall all likewise perish; but at length hee comes, and when he comes, hee rides vpon the winges of the wind, and sitteth betweene the Cherubins, the Wind imports Swiftnesse, and the Cherub, as Aquinas inter­prets the word, fulnesse of knowledge; so then his long stay breedeth in him no forgetfulnesse of our sins, hee hath a catalogue of them all, & in this booke are all our offences written; & though it be long before hee come, yet when he comes he comes swiftly; and his feete are likeApo. 1.13. fine brasse, burning as in a furnace, of so hard and hot a tem­per, that at his appearance the heauens melt like wax, and with his onely touch the wicked are bruised in peeces like a potters vessell, Gods long sufferance should be in vs all a motiue to repentance, but it is the very seed of securitie and the impunitie of sinne daily committed, groundeth this perswasion in our hearts, That there is no God, or if there be, Tush the Lord sees not; Oh let not our mercifull fathers loue and kindnesse be so mistaken; you that are [Page 18] like the Idol of Dagon, halfe fish, halfe flesh, I meane Chri­stians in Name, but Atheists in life and conuersation: go to the Heathen writers, Orpheus and Socrates, and they will both teach you that there is a God; goe to the schoole of Reason and it affoords you this conclusion, Hee that made the Eye shall he not see, and he that planted the eare, shall he not heare? and haue but recourse to former examples and dai­ly experience, and they will signifie thus much; The pu­nishment of sinne (though it bee late,) yet it is euer cer­taine.

Thirdly, Reuben for a little short pleasure lost his Birth­right, & all his dignitie; Hence we are taught, that one mo­mentanie delight may depriue a man of many great blessings: For as God hathCam. 5.14. Hands like wings of golde, set with the Chrysolite, full of liberalitie and bountie, to bestow his fauours where hee discerneth any sparkes of goodnes, so hath hee a Hand wherein there is a Fan, and a Sword, to cut off the vnrighteous, and diuide them from his graces. God gaue to Salomon more then hee desired,1. Reg. [...]. both Wise­dome & wealth: and CHRIST bequeaths vpon the Crosse to the penitent Thiefe, more then he requestedLuc. 23.43. the Fee simple, and full possession of Paradice, whereas his wish was but a Memento, Lord remember mee, when thou commest into thy Kingdome; Loe here is bountie, but of the contra­ry part, where he finds in stead of Salomons discretion, and the Thiefes contrition, vanities adoration, then he closeth his handes, and withdraweth his fauour: if Esau prise a messe of pottage before his Birth-right, Esau shall loose his Blessings, and become the seruant of Iacob; if the re­bellious Israelites long for the flesh-pots of Aegipt, they shalbe debarred from entrance into the land of promise; and if Reuben follow the Flesh, Gen. 27.4 and forsake the Spirit, Reu­ben must lose his Birth-right, Priesthood, and kingdome. Thus doth one temporarie pleasure rob a man of manie excellent blessings; Goe to then yee garish daughters of Zion, walke with wauering Eyes, minse it as yee goe, and [Page 19] keep a tinckling with your feet, glory in your wyres, your wimples, & your crisping-pins, your Hoods, your lawnes, your earelings, and your bracelettes, goe to, betroth and cōtract your selues to vanitie, bake cakes as the idolatrous women of Israel did, and offer them to Follie, the Queene of your heauen; but for all this remember Reubens case, your seed time is Pompe, but your haruest time shalbe Pe­nurie, Isa. 3.24. for in stead of sweete sauour there shalbe stincke and in stead of a Gyrdle a rent, and in stead of dressing of the haire, baldnesse, and in stead of a stomacher, a girding of sacke-cloth, and burning in stead of beautie; Oh, who then is, or would be so fond, for a little gorgeousnes in this life, to aduenture vpon so manie curses and plagues, both in this world and the worlde to come; and yet such are the allurements of Sathan, & so powerfull the bewitching smiles of vanitie, that euen the strongest Sampson, and the wisest Salomon are caught in their snares, and being once entrapt, they are so benummed with a spirituall lethargie or drowsinesse, that they quite forget both God and themselues, being herein fitlie to be compared to the companions of Vlysses, whom Homer mentioneth, who by the enchauntments of Cir­ce, were turned into hogges; and hogges I may iustly call them, for they are without vnderstanding and Reason, else would they neuer for one dramme of Pleasure pur­chase a pound of sorrowe, for one spoonefull of honie, a gallon of gall and vineger, and for one minute of mirth, an eternitie of weeping, mourning, and gnashing of teeth. Is not thenLuc. 16. the Rich glutton a Hogge, that for a little pur­ple, linnen, and delicious fare, will loose and forgoe the inheritance of heauen? Is not Iudas a Hogge, that for the loue of thirtie pence will make ship-wracke of his soule? And it not Reuben a Hogge, that for a little dalliance with Bilha, will forfaite his Kingdome, Priesthoode, and Birth­right? but what need I to dig vp Reubens graue, and vnco­ [...]er his shame, since notwithstanding his punishment, the remēbrance whereof me thinks should euen mortifie the [Page 20] most lust-strong Carnalists, yet the worlde swarmes now with Flesh-worms, & wanton Chamberers, who are so blin­ded with pleasure, that they suffer themselues to be led by strange-womē,like Oxen to the slaughter; Well, the great­nes and hainousnes of a sinne is discerned in the punish­ment, & therefore as our Sauiour saith to all back-sliders, Remember Lots wife; so say I to all incestuous persons, A­dulterers, and Fornicatours, Remember Reuben.

Fourthly, here we may learne what a grieuous offence it is in the eyes of God, to offer any wrong or contumelie to our parents;Gen. 9. Cham that mockt his, Father Noah, for his nakednes, was cursed:2. Sam. 18.14. Absolom who to make him­selfe odious to Dauid, lay with his concubines, died a blou­die death: and Reuben, that here pollutes his Father Iacobs bed, is punished by the losse of all his dignities; Contume­lie against parents, is the breach of this lawExod. 20.12. Honour thy Father & thy Mother, therefore whosoeuer is guiltie of it, is thus censured;Pro. 30.17. The eye that mocketh his Father, & de­piseth the instruction of his mother, let the Rauens of the valley picke it out, and the young Eagles eate it. Euery man heere vpon earth hath three parents, whome to touch with the least finger of reproach is a great sinne; Namely, his Na­turall, Ciuil, and Spiritual father; Our naturall parents, are not onely they which begate and bore vs, but also accor­ding to the vse of the world in the ciuill law, our grandfa­thers, and great grandfathers, all these we are obliged and boūd to honor, both by the law of God, which saith, Honour thy Father & thy Mother, that thy dayes may belōg in the land which the Lord thy God giueth thee: & in another place,Ex. 21.17. he that curseth his father or his mother shal dye the death: [viz] he which frets & grieues them, with any contumelious word or action; and also by the law of Nature, which ministreth many reasons to enforce a dutie and respect of a childe to­wards his father; The Hebrues call in their lāguage a sonne Ben, signifying that he should be a Building to his parents, and the prop & staffe of their decrepit Age: the Chaldeans [Page 21] call him Bar, which signifies both a sonne and Bread or corne, whereby they admonish all children to imitate the nature of theLex Cy­con. ap. A­ristop. Aeliā lib. 3. c. 24. Storke in louing, fostering, and feeding their parents; the counsellIsoc. ad Demon. of Iscorates to De­monicus concerning the auoyding of all contumely to­wards father and mother, is excellent; saying, So behaue thy selfe towards thy parents, as thou wouldest haue thy children to beare themselues towards thee; &Eurip. Euripedes saith, whoso­euer in this life honoureth his parents, he both liuing and dying is a friend of the Gods: but to omit these, let vs returne to the word of God, and heare what the Apostle saith;Eph. 6.1. Children obay your parēts in the Lord, for this is right; Colos. 3.20. Chil­dren obey your parents in all things, for that is well pleasing vnto the Lord; This is the commandement of God which who­soeuer transgresseth, being guiltie of Reubens sinne, he de­serueth Reubens penaltie. Secondly, by the ciuill father, I vnderstand him that hath rule and dominion ouer vs, whether it be the King, or any other inferiour magistrate; these as being Gods vicegerents, and by him substituted for parents to protect and rule vs, are by vs to be honou­red and reuerenced with all dutie and loyaltie; for he that sheweth himselfe obstinate, and contumelious towards them, resisteth the ordinance of God; it is written,Exod. 22.28. Thou shalt not rayle vpon the iudges, neither speake euill of the ruler of the people; here is a prohibitiō against all kind of Contume­ly towards Princes, whether it be in word or in deed; how obsequious and obedient to the ciuill parent, and how re­spectiue of his honour, the children of euery common­wealth should be, S. [...]era: teacheth vs by his owne exam­ple saying;Ber. Ep. 221. ad Ludonicum regem. If all the world should conspire against me, to moue me for to attempt any thing against the kingly maiestie, yet would I feare God, as not daring vnaduisedly to offend the King, by him appointed, for I know that it is written, that who so re­sisteth power, resiseth the ordinance of God, and purchaseth to himselfe damnation.

Lastly, the spirituall father, is the Minister and Preacher of [Page 22] Gods worde, who thereby, as Paul did, begetteth children vnto Christ; though this Father in respect of his functi­on, be superiour to the rest; For in the whole world saith S. Ambrose, Amb. lib. de dig. sacer­dot. cap. 3. Nothing is more excellent then the Priest, no­thing more2. reg. 2.23. high and eminent then a Bishop; yet of all the rest, he is euer most despitefully, and disgracefully vsed by vngracious Reubenites; as Elisha was scoffed at by boyes, one of the children of the Prophets sent to annoynt Iehu, tearmed by the seruants of Iehoram, 2. King. 9.11. a mad fellowe, and our Sauiour by the Iewes, Ioh. 8.48. a Samaritane that had the diuel; euen so are the ministers of the Gospell at this day, vsual­ly rated and reuiled, especially, if according to their dutie they boldly reproue sinne; speake but against adulterie, and Herodias will lay a plot to take away thy head? Touch but Pride, and then haire-frizled and face-painted Iezabel will presecute thee; Such is the miserie of all spirituall fa­thers, & such is the cōtumely of this viperous generation: but let them remember Reuben, wrongs offered to any kind of parent, whether Naturall, Ciuill, or spirituall, neuer passe without a sharp and bitter censure; The children that mockt Elisha, were rent in pieces by Beares; and Iezabel, the per­secuter of Gods Prophets was eatē vp with dogges; Thus I will close and shut vp this point, desiring GOD that this punishment of Reuben, may be an instruction to all kinde of Children, whether Naturall, Ciuil, or Spirituall, to ho­nour, reuerence, and respect their Parents.

SImeon and Leui were the second and third sonnes of Iacob and Leah, the interpretation of their names is, hea­ring: and Coupled or ioyned; and the oc­casion why they were giuen them was this:Gen. 29.33.34. Leah after she had brought forth Reuben, conceiued againe, and bare a sonne, and said, because the Lord heard that I was hated, he hath therefore giuen me this sonne also, and she called his name Simeon, which signifieth Hearing. And she conceiued again, and bare a son, and said now at this time my husband will keepe me companie, be [...]ause I haue borne him there sonnes, therefore was his name called Leui, which is Coupled or Ioyned: the names of these two sonnes, declare vnto vs double desire that was in Leah; the first of Children, the second of her husbāds Loue; she sawe that she was despised in respect of Rachel, and therefore it seemeth, that she praied vnto the Lord to take away her rebuke, as after­ward [Page 24] 1. Sam. 1. Hannah the wife of Elcanah did, by giuing her children; and because God heard her petition and com­plaint, she in token of thankfulnesse, called her childe name Simeon: also because her husband preferd Rahel be­fore her, because she was beautifull and faire; therefore by obtaining children from God by her prayers, she both hopeth and desireth that the sight of her sonnes may be attractiue, and so winne the affection and loue of Iacob, that hee will with greater contentment now then before keepe her companie; in desire hereof shee nameth her third sonne Leui.

Simeon and Leui Brethren in euill, &c: Iacob speaketh to the rest of his sonnes seuerally, but he ioyneth these two together, because they being confederate in sinne, may be partakers in his curse; the historie of that sinne, for which Iacob curseth them is set downe in the foure and thirtith chapter of Genesis; there it is writtenGen. 34. that Dinah the daughter of Leah which she bare vnto Iacob, went out to see the daughters of that country, whom when Shechem the sonne of Hamor, the Hiuite Lord of that country saw, he tooke her and lay with her and defiled her; so his hart claue vnto the maide, and he loued her, and spake kindly vnto her; after Hamor at the entreatie of his sonne com­muned with Iacob concerning a marriage betwixt She­chem and Dinah, and it was concluded vpon this condi­tion that all the males in the citie should be circumcised, which couenant being performed, vpon the third day when they were sore, two of the sonnes of Iacob, Simeon and Leui Dinahs brethrē, tooke either of them a sword & went into the cittie boldly and slew euery male, they slew also Hamor and Shechem his sonne with the edge of the sword, and tooke Dinah out of Shechems house, and went their way; againe the other sonnes of Iacob came vpon the dead, and spoiled the cittie, because they had defiled their sister, they tooke their sheepe, their beeues and their asses, and al their children and their wiues, and whatsoeuer [Page 25] was in the cittie and in the fields: now when Iacob repro­ued them for this bloodie ro [...]t, Simeon and Leui answe­red him saying, Should he abuse our sister as a whore? this was the cause why Iacob in stead of the balme of his bles­sing, and the oile of gladness [...], annointeth them with his curse, and poureth vpon their heads a viall of vengeance.

Simeon and Leui, Brethren in euil; &c: Iacob in signe that the detestation of this murder of Hamor and Shechem still remained in his innocent heart, written in leaues of mar­ble with a pen of steele; g [...]ueth his two sonnes vpon his death-bed two Titles, in which we may read a volume of reproofe: to wit, Brethren in euill, and Cruell instruments in their compacts, (for so the word Mechereth is better inter­preted, then in their habitations, because they madeGen. 34.13. a subtile agreemēt with the Sichemites; first he calleth them Brethren in euill; not so much by nature, as in the wicked­nesse of this action; these two were thought to be the principall contriuers of Iosephs death, if the rest would haue consented, and some are of opinion, that the two tribes descending from them, put Christ to death, Iudas of Simeon, and the Priests of Leui, and that therefore vpon the foresight hereof Iacob calleth them, Brethren in euill: but the words of the text doe onely point, direct and re­ferre as to the murder of Hamor & Shechem; now though the rest of Iacobs sonnes consented to this action, yet Si­meon and Leui are onely t [...]xt and blamed for it, because they were Captaines and ringleaders to the rest: hence we are taught what a dangerous sinne it is, to be the diuels lieuetenants, and leade others, either by word or example to Sinne;

1. Reg. 12 Ieroboam for that he set vp two Golden calues the one in Bethel, the other in Dan, and made proclamation say­ing, Behold ô Israel thy Gods, which brought thee out of the land of Egipt, by which meanes the people were drawne to commit spirituall fornication, therefore to this day he is branded with this title Ieroboam the son of Nebat, that made [Page 26] Israel sinne. And Saint Gregorie saith, Hee whosoeuer he be deserueth so many seuerall torments in Hell, as hee hath left euill examples to posteritie; therefore as there shall be in the world to come a greater measure of glorie bestowed vp­on such as like theExod. 13.22. fierie Pillar conduct the Israelites out of Aegipt towards Chanaan, and like the starre leade Wisemen out of the east,Mat. 2.9 to come adore CHRIST, offering him Mirthe, Golde, and Frankincense, as the Prophet Da­niell saith,Dan. 12.3. The righteous shall shine as the Firmament, and they that drawe manie to Righ [...]eousnes, shall shine as the starres for euer and euer, wherein there is an [...]pparent difference set downe to be betwixt the Follower and the Ringleader, in Righteousnesse; euen as1. Cor. 15.41. o [...] starre diff [...]rs from another in glo­rie, so of the contrary part, in the wicked, there shalbe a dif­ferent distribution of stripes amongst Sathans lieuetenants and sathans souldiers; all [...]he vngodlie, that march vnder the diuels standard, shalbe tormented with an euer-gnawing worme, & an vnquenchable fire; but in these torments there shalbe a magis and a minus, according to their knowledge, and their ignorance. For hee that knowes not his Maisters will, & therefore does it not, shalbe beaten with fewer stripes, but he that knowes it, and does it not, shalbe beaten with many stripes; Then they that like Simeon and Leui, doe not onely sinne themselues, but also lead others to sinne, shalbe more grie­uouslie censured, and more bitterly tormented then their followers; because they be not only vicious, but also pre­sidents & because they be not only vicious, but also pre­sidents & patrones of iniquitie: The diuel here vpon earth hath two Simeons, and two Leuies, Brethren in euill; name­ly, the Sin-teacher, the Sin-d [...]fender, the Sin-wincker, and the Sin-soother; These foure are Sathans schoolemen, Sathans lawyer, Sathans magistrate, and Sathans minister; Now asEzech. the foure wheeles spoken of by Ezechiel, mooued, euen whither their spirit lead them: so these foure doe continu­ally accommodate and apply themselues to their Generals will and pleasure. The Sin-teacher, is he that Tutors others in wickednes; him I may fitly compare to the picture of [Page 27] Fyer in Hye. rogl. Hercules Ga [...]us, who was pictured with a Golden [...], comming from his tongue, and tyed to the eares of a multitude of people, where by it was siginified that hee with his eloquēce and fluencie of speech, drew his auditors after him, and euen stole away their hearts; Such a one is the Sinne-teacher, the diuell euer furnisheth him with an enticing & bewitching tongue, to charme and rauish the eares of men and conse­quētly, therby to lead them as it were in a chaine like staues, and vassalls to vanity: such a sin-teacher wasGen. 3. the first womā whō Sathan vsed as his instrument to entrap man; such tu­tors were1. Reg. 11 Salomons wiues and outlandish cōcubines, who by their alluremēts turned away his hart frō God, to work wic­kednes, in following Astaroth, the god of the Zidonians, & Milcom the abomination of the Ammonites; & such a one1. Reg. 21 was Iezabel, who so prouoked her husband Ahab, that he folde himselfe to worke wickednes in the sight of the Lord. But I may well ouerpasse the instances of the olde world, since our age affordeth examples sufficient of this nature. We haue too great store of Symeons & Leuies; Sin-teachers I meane, & tutors in wickednes; Haue we not A­retines, that by the picture of their owne life prescribe vn­to their beholders Aphorismes & rules of chambering and wantonnes; Haue we not slow-bellied Cretians and drun­ken Epicures, which instruct Nouices in the swinish art of Carowssing? Haue wee not professors of euery sinne, that reade the lectures of damnatiō, in the Diuels freeschoole? O yes; As the Pagans had for euery thing a God or God­desse: as of wisedome, Apollo; of beautie, Venus; of theft, Mercurie; of fire, Vulcan; of bread, Ceres; of wine, Bacchus; and of loue, Cupid: Euen so we, for euery sinne, may finde one patrone or other; O woe be vnto such Doctors of i­niquitie,2. Pet. 15. which forsaking the right way, haue gon [...] astray, following the way of Balaam, the sonne of Bosor, which loued the wages of vnrighteousnes.

Secondly, the Sin-defender is hee, that taketh vpon him the protection of sinne; him I may liken to the [...]roglo­dytes Pomp. M [...]l. [Page 26] [...] [Page 27] [...] [Page 28] in Aethy [...]pia, that feede on Snakes and Serpents, for the very poyson of vice is his meate, & likeAct. 8.23. Simon Mā ­gus, he is in the gall of bitternesse, & in the bōd of iniqui­tie; there is not the most loathsome sinne, but it hath a Practitioner, and there is no act so odious, but it is war­ranted by a D fender. TheAug. de haeres. Caiani, a sort of heretikes, did commend and approue of the fact of Iudas, in betray­ing CHRIST, saith Augustine: And of late times, the mur­ther of Princes, who are the Lords annointed, is priuiled­ged in the Church of Rome, by the maximes & positions of Iesuites.Vid. Ich. nNar. Ies. to­let. de reg. lib. 1. cap. 7. If you should read Mariana the Iesuits works, you shall find him to be a perfect aduocate for murder, and the true patrone of all trayterous and rebellious assa­scinates; for he teacheth his disloyall auditours, that Em­perours, Kings, and Princes, by sword or poyson, may law­fully be killed by their subiects, if in the opinion of di­uines and learned men they be tyrants; is it not a sinne to shed the blood of an Infidell? much more of a Christian, and a Prince: and yet these Locustes of the bottomlesse pit, Mariana and his brethren in euill, Iebusites not Iesuites, blush not to publish in print the defence of this crying sinne, and thus by their doctrine a gap is opened to infi­delitie, disloyaltie, and murder; of whom I, and all Chri­stendome may say, as Iob of himselfeIob. 3.3.4. Let the day pe­rish wherein they were bo [...]ne, and the night wherein it was said, there is a manc [...]ild conc [...]ued: let that day be darknesse, let not God regard it from aboue, neither let the light shine vpon it. Wherein that disorderly order by Ignatius Layola, was in­stituted, and by the pope of Rome confirmed.

Thirdly, the Sin-winker, is the remisse magistrate, that in stead of the sword of Iustice and seueritie, which is like the flamingGen. [...].24. Apo. 1.16. blade of the Cherubins, and the two edged sword of Christ, carieth in a scaberd of gold a leadē blade; by whose conniuencie it comes to passe, that the com­monwealth, like the field of the sluggard, is ouergrowne with nettles, briars, and brambles, to wit, all kind of vice [Page 29] and sin; whosoeuer then hath power to punish offenders, and winketh at them, he by his remisnesse encourageth others to commit the like offences. By lenitie the king growes into contempt, the law is despised, and the people infected, but by grauitie and seuerity the magistrate is ho­noured, the law is kept, and the people preserued; where­fore the officer of iustice, in regard that he is Gods depu­tie vpon earth, should haue a speciall care to supplant sin, whereby his Lord is dishonoured. But alas, for one righ­teous Iudge, ye shall find ten that will oppresse the inno­cent, and iustifie the wicked for reward; for there is an e­uill spirit like that of king Saul, that haunteth earthly Tri­bunals, called Countenance in the court; this Alastor and hellish furie maketh our lawes to be like the Spiders web, through which great flies easily breake, & in which little ones are soone caught; these magistrates are not Gods vicegerents, but Sathans lieuetenants for by their partiali­tie they countenance wickednesse, and increase the diuels kingdome.

Fourthly, the Sin-soother, is the flattering minister and preacher of the word, that cannot but espie the sinnes of great men, they be vsually so grosse, and palpable, and yet he will not open his mouth to speake against them, [...]ut doeth with thē as dogges in Aegypt do, when they come by the riuer Nilus, onely lap a little, and then run away for feare of the Crocodile; either altogether ouerpassing them, or els touching them very lightly for feare of dis­pleasure; indeed this is the wisest course; for the faults of mightie men be like vnto the Carbuncle which Physiti­ans call noli me tangere, touch me not; no, when thou prea­chest before them, doe as theHerod. lib. 2. lawyers and wisemen of Persia did with Cambyses, who, as Herodotus r [...]ports, ha­uing a desire to marrie his owne sister, asked the opinion of the Magi, whether that matrimonie were lawfull or no? to whom they answered, That they indeed had no law for the brother to marrie the sister, but yet they had another [Page 30] lawe among them, whereby [...] lawfull for the King of Persia to doe whatsoeuer himselfe lusted; such doctrine as this wilbe both pleasing and plausible, it will be a soft pillow for the elbowe and a soueraigne oyle to supple the ioynts of sin; well make much yee fat kine of Basan, of these quacksal­uers and mount-bankes in diuinitie, these Pulpit-para­sites, and sinne-soothers, let them breake your heads with their precious balmes, and poyson you with their sweet drugges, but remember that a time will come when you shalbe compelled to confesse with Diogenianus that flatterie is a sweet, but deadly poyson, drunke in a cup of gold. What is the cause that sin so raigneth in greatnesse as it doth? nothing els but the seruile & timerous minds of mercenaries, who are so fearefull, that they cannot endure to heare a Tumpet in their sleepe, or to dreame of the frowne of a great man; and therefore to auoid checks, and gaine fauour, they doe as Zidkijah did to Ahab, euer speake such things as be pleasing and plausible; And thus by the Agencie of these foure lieuetenants; the sin-teacher, the sin-defender, the sin-winker, and the sin-soother, millions of soules are corrupted and eternally perish.

Simeon and Leui brethren in euill; the instruments of crueltie are in their habitations: The second title that Iacob giueth there his two sonnes, is this; Cruell instruments in their com­pacts, for so the originall expounded is better, herein Iacob hath reference, as I saide before, to the murther of Hamor and Sechem: the crueltie whereof appeareth in these parti­culars; First, the slaughter of the Shechemites, was made a­gainst the peace and couenant concluded; Secondly, they made a fraudulent league, hauing no purpose to keepe it, that with more ease they might murther Hamor and She­chem, being vnarmed and taken vnprouided; Thirdlie, they dishonoured their owne profession, in killing those that were contented to be circumcised. Fourthly, they chose such a time of executiō of their bloudie enterprize as was vnseasonable; For it was when the men of the Cit­tie were sore of their cutting, and not able to defend them­selues. [Page 31] Fiftly, they put not Shechē alone to the sword, who had offended, but all the rest of the Citie that were inno­cent; Lastly, they were not satisfied with the slaughter of men, but they also made spoyle & [...]ock of the Citie, and tooke away their wiues, their children, & their cattell, for these causes Iacob cals Simeon and Leui, Cruell instru­ments, and condemneth them of six seuerall sinnes, the in­grediences of this their Cruell action.

The first is, Breach of the Peace concluded, and the vio­lating of the Vowe of Affinitie, which was made by Iacob and Hamor; herein is an euidence of their cankred hearts, and cruell natures, that could not be restrained frō murder, by the law of Nature, which is Ciuil, and delighteth in socie­tie, wherefore next vnto God, and godlinesse to himward, there is nothing which men ought more to esteeme then Faithfulnes, which wonderfullie furthereth the societie of men; for without it, it is impossible for men to liue toge­ther; if their couenants and promises be not kept faith­fullie, the life of man will be liable to more daunger then the life of a beast; Though wee doe not reade, that any Oath passed betwixt Iacob and his sonnes, and Hamor and Shechem in this League of Peace, yet may Simeon and Leui bee iustly taxt of periurie, because this is a Ca­non and Rule in godlinesse;Hieron. ad Celantium. Whatsoeuer thou speakest, thinke that thou hast sworne it; they had spoken peace, and yet embrued their hands in blood; they had made a con­tract of affinitie, and yet broke it; and cancelled the ob­ligation of their faith: if Peacemakers be blessed, as in­deedMat. 5.9 they are by the verdict of our Sauiour; then of the contrarie part Peacebreakers must needes be cursed; an oath or a promise giuē for an vniust cause may lawful­ly be cut off, but if equitie be the ground of it, it must be performed; Are not then Simeon and Leui iustly con­demned of perfidiousnes? who slewe Hamor and Shechem notwithstanding a lawfull contract and promise; like vn­to these two Brethren in euill, and Ringleaders in cruel­tie, is that bloudie Simeon and Leui of Rome, thatBonifa. 8. in. C. vnam sanct. extra­uag. ne ma­ior. & obedi­entia. auda­cious [Page 32] challenger both of sp rituall and temporall iurisdi­ction: who not onely himselfe maketh small conscience of any league and promise of peace, but also taketh vpon him by his dispensations to fru trate & breake the oathes and promises of other men, though they be neuer so iust and lawfull: Pope Zacharie loosed the French-men from their oath and promise of allegeance to their Prince, and deposed the King from his kingdome, & placed Pipin in his stead. Pius quintus by hisPius 5. ponti [...]ā bulla: volumus & iubemus vt aduers. regin. Angliae sub­diti arma ca­pessant, &c. et absoluimus subditos vin­culo iuramē ­ti, quo reginae Elizab. con­stricti tene­bantur. Bull cōmanded the sub­iects of England to take arms against their Queene, absol­uing frō the faith, that they had plighted to Elizabeth their soueraigne; is this beseeming the pretended vicar of Christ, to be the author of infidelitie and disloyaltie? let this doctrine passe for currant, that the Pope may dispense with the oathes and promises of allegeance made by subiects vnto their soueraignes, Exod. [...]0.13. & it will proue to be like the East wind spoken of in Exodus, which brought the plague of grasse­hoppers vpon all the land of Egipt, for it wil fill all coun­treys & kingdoms full of Traitours, Rebels, and bloud-suc­kers, and make them like Simeon and Leui, contrarie to the couenant of peace and loyaltie, to shead the bloud of the innocent, both Prince and people.

The second sin of Iacobs sonnes is Fraudulencie, for they made a league, hauing no purpose nor resolution to keepe it, the Text saithGen. 34.13, They spake deceitfully, when they an­swered Shechem and Hamor his Father, because hee had defi­led Dinah their sister: and therefore I may say of them, as Dauid doth in the like casePsal. 12. Vnder their tongue was deceite and fraude, they flattered with their lippes, and spoke with a dou­ble heart; they were like vnto our moderne hypocrites, I meanePro. 30.12. that generation that are pure in their owne conceite, & yet not washed from their filthines: which sacrifice their tongues to God, speaking like Angels of light, but conse­crate their harts, and their hands to Abaddon the destroyer, for their imaginations are mischieuous, and their actions cruell and rigorous, being faire Flowers with fulsome [Page 33] smelles, guilded sepulchers full of rotten bones, and fig-trees deckt with leaues, but barren of fruit; euen such as these were Simeon and Leui, Fraudulent and deceitfull in their compacts, and herein they heaped sin vpon sin, be­cause they lincked crueltie and guile together,Psal. 34.13. What man is he, saith Dauid, that listeth to liue, & loueth to see good dayes, Keepe thy toung from euill, and thy lips, that they speake no guile: vpon these words S. Augustine thus commenteth,Aug. hom. 1. It is guile or fraudulencie, when one thing is close shut vp in the breast, and another is expressed either by word or deede; as Flatterers vse to doe, which cōmend some contrarie to that they thinke: thereby either to eate their meate, and drinke their drinke, or else to get some other benefite at their hands, and that which he speaketh of flatterers, may also be vnderstood of open friends, and secret backbiters; As for example, here it may be auerred of Simeon and Le­ui: for there was not a harmonie or Symphonie betwixt their Tongues and their hearts; their wordes were softer then oyle, but the imagination of their hearts bloudy and violent; but there should not bee this discordāce betwixt these two mēbers, The tongue and the heart: for it becom­meth all men to deale plainely and vprightlie; The ve­ry Ethnikes condemned fraudulencie, as we gather by the words of Achilles in Homer, where he protesteth, That hee hateth those men as hee hateth death, which speake one thing & thinke another; yet this did Simeon and Leui, beeing not Gentiles, but of the seede of Abraham, and therefore with­in the Couenant, the circumstance whereof doth aggra­uate their offence.

Their third sinne is Scandall, which consisteth in this, that they dishonored their profession, in murthering such as were circumcised as well as themselues; what would the Gentiles being idolaters, iudge of their religion, of which Circumcision was the badge and cognisance, seeing the practise of perfidiousnes and murther? must they not ne­cessarilie conclude, surely these men are not the worship­pers [Page 34] of the true God, but the children of Beliall.

Vpon this outrage, Iacob saide vnto Simeon and Leui, (i) Ye haue troubled me, & made me stinke amōg the inhabitāts of the land: wherein hee implieth, not onely a detestation of his person, but also an abhorring and Contempt of the true Religion that hee professed; Woe bee vnto them by whome the wayes of God are ill spoken of, and therefore woe to Simeon and Leui, which by their misdemeanours brought the true worship of God into contempt. There must be a Diapason, and a true or euen proportion betwixt our life and profession; and therefore S. Paule thus writeth vnto the Ephesians sayingEphes. 4.1. I therefore being prisoner in the Lord pray you, that yee walke worthie of the vocation wherevn­to yee are called. Amongst the Pagans, those were euer condemned, that onely playde the Philosophers with their tongues, as Aristippus did, whom Diogenes in scoffing man­ner, called The Kings dogge; the knowledge of goodnesse auaileth vs nothing without the practise: It is not suffici­ent to haue the wing of a Cherubin, vnles vnder that wing there be a hand, this wing is the embleme of Contemplation, and the hand of Action; Not euery one that saith Lorde, Lord, shall enter into the Kingdome of heauen, but hee that doth the will of my Father which is in heauen saith Christ; euery one then that is a true Israelite, and hopeth to bee enfran­chized in Gods kingdome, must endeuour to dignifie his profession by his works: It is said in the Canticles, that our Sauiour, as he hadCant. 5.13.14. Lippes like Lillies, dropping downe pure myrrhe, so had he also Handes like Rings of golde, set with the Chrysolite; That is to say, his Language was sweete, and heauenly, and his Actions spirituall and diuine.

Such lips and such hands must all true professors haue, for hee that onely speaketh well, and doeth ill, is a tinck­ling Cimball, but hee that both sayes and does well, is Christes true Disciple: but ô how much did Simeon and Leui, balke this way, and consequentlie blemish and de­fame their profession; They might bragge that they had [Page 35] Abraham to their father, and that they were of the Circum­cision, but they did not the workes of Abraham; but of their father the Diuell, whereby they made the Name of GOD to bee blasphemed amongst the Gentiles, their Fa­ther Iacob to bee abhorred, and their religion to bee con­demned.

The like scandall is offered to Infidels at this day, by Christians; who hauing receiued the seale of Grace, yet for the most part liue vngraciouslie; what can the Maho­metanes iudge otherwise of our Faith, but that it is false and counterfaite, seeing that we lead the life of Libertines, Epi­cures, & Atheists being not halfe so deuout & strickt in the worship of our blessed Sauiour, as they in the adoration and seruice of that Impostour and false Prophet Mahomet; But to leaue forreyners, and come to our selues, wee that are Protestants and members of the reformed Church, how much doe wee disgrace and vilifie our Truth, in the eyes and opinions of Papists, by our want of good Workes and Charitie? Oh would then wee had some of their Zeale and deuotion, and they some of our knowledge: So should neither wee to them, nor they to vs bee scanda­lous.

The fourth sinne of Simeon and Leui, is their Trecherous impietie, for they chose a time to be reuenged on the She­chemites, when they were so sore with Cutting, that they could not defend thēselues; This was theGenes. 34 25. third day after all the males of the citie were circumcised; vpon which day saith Hippocrates, all woundes and vlcers are euer full of paine and anguish.

See heere Crueltie and Trecherie meete together, and kisse each other; Had they sought for reuenge before the league was concluded, the fact had not beene so hai­nous, or if they had giuen them some respite till their sores had beene healed, and then fallen vpon them, the murther had not bene so odious, but oh impious trecherie, and trecherous impietie, the day of their reuenge, must bee [Page 36] the day of their greatest paine, whereby they were disena­bled to make any resistance; it is barbarous immanitie to persecute or strike the harmelesse man, or him that is de­iected and cast downe, and the more barbarous, if herein there bee anie shewe of fraude or guile: The case of Ab­ner should rather haue beene pittied, then himselfe mur­thered,Sam, 3.27. and yet Ioab tooke him aside, in the Gate to speake with him peaceablie, and smote him vnder the fifth ribbe, that he died: Euen so the Sichemites, by their supposed allies and friendes, were slaughtered when they least dreamed of it; The like impietie wee may obserue in the whole course of this worlde; wherein the wicked Symeons and Leuies do euer seeke to trample and treade downe him that is in anie aduersitie and tribulation; crying out as the Edo­mites did against Hierusalem, when it was sacked by the enemie, Downe with him, Downe with him, euen to the ground.

Their fift sinne is Iniustice: for, for the fault of one She­chem, in abusing one Dinah, all the males of the Cittie were put to the sworde, Iustice requires a proportion be­twixt the Crime and the Punishment; And therefore GOD, who is the Father of Iustice, is saide by Isaiah, Isaiah. 19 to exercise iudgement in Measure, and Iustice in Weight; if then Simeon and Leui had done iustly in this enterprise, onely, the offender Shechem should haue smarted for his follie, but they did not vse Gods ballance; For euen against the rule of Reason, (by violence) they spoyled the whole Citie.

Furthermore, they did not onely deale vniustlie with the Shechemites, but also with GOD, and Iacob their Fa­ther; First with God, in that they wrested the sworde of Reuenge out of his handes: For it doth not belong to a priuate man to correct offences, or to punish sinne: Re­uenge is the Lordes, and theirs, in whose handes hee put­teth the sworde of Iustice. Secondlie, herein they offe­red wrong to their Father, in attempting it without his [Page 37] counsell or knowledge, whome it most concerned, and by whome they should haue beene ruled.

Ramban excuseth this acte, Thinking that by the de­crees of Noah, if the Magistrates punished not Adulterie, others might: but this Apologie of Ramban may thus be answered; It is vncertaine, whether euer Noah enacted a­ny such thing: Traditions are vnstable foundations, and hee that relyeth vpon them, trusteth to that broken reede Aegipt, as Rabsecah spoke of Hezechiah. Moreouer, who seeth not what confusion and disorder this Doctrine venteth and bringeth in; That euery man should take vpon him to bee a punisher of sinne: graunt this, and wee shall be like the Madianites, sheathing our swordes in each others sides; The Apostle teacheth the contrarie, Saying:Rom. 13.4. The Power or Magistrate beareth not the sword for nought, it is then peculiar to him to exercise the sword of vengeance, herein then Simeon and Leui are to be con­demned. First, in that they vndertooke to doe this with­out Commission. Secondlie, because they executed it without all moderation.

The sixt sinne is Couetousnesse, Of which, not onely these two brethren, but also the rest of Iacobs sonnes were guiltie,Gen. 34, 27.28.29. For they came vpon the dead, and spoyled the Ci­tie, because they had defiled their sister; They tooke their sheepe and their Beeues, and their Asses, and whatsoeuer was in the Citie, and in the Fielde: and they caried away captiue, and they spoyled all their Goods, and all their Children, and their Wiues, and all that was in their Houses.

Had it not bene a satisfactorie reuenge to haue slaine Hamor, Shechem, and all the males that were men in the Citie, but they must also fall to pillage? not sparing the dead, nor the buildings of the Cittie, nor the Wiues, nor the Children, nor the Cattell; Beholde heere Couetous­nesse, in Crueltie, and crueltie in Couetosunesse, the one boundlesse, the other vnsatiable; These two may well be called the daughters of the Horsleach, which continual­lie [Page 38] criethPro. 30.13. Giue, Giue; and will neuer say it is enough: As there is no minerall, wherein there is not some quickesiluer and Sulphur, so there is not one sinne wherein there is not a mixture of Couetousnes.

Our proud Hamans and Iezabels are for the most parte the greatest land-rackers, oppressours, extortioners, grin­ding the faces of the poore, and selling the needy for shoes, that by the sweat of their Tenants browes, they may cloth like the rich glutton, their bodies in purple and fine linnen, Our wanton Chamberers, the sonnes of Messalina, who are; oftē wearyed, but neuer glutted nor satisfied with pleasure, are as neere and needilie minded as anie: Euen like the couetous Romane Souldiers spoken of by Iosephus, ripping vp the bowels of the meaner sorte, therein that they may finde some iewell, some golde, or some pearle, to bestowe vpon their Dalilah, their Crocodile, their Syren, their Coc­katrice, their Ladie and Mistresse: The greatest Tyrants and Monarchs of this world, as Nabuchodonozer, and Alex­ander, could neuer stop the mouth of their owne crauing de­sire, thogh the whole earth by their cōquering swords was compelled to do homage vnto them. Couetousnes keepeth companie with euery sinne, with Pride, with Luxurie, with Crueltie, & with all the rest, and the obiect therof, namely, wealth and Mammon, is euery mans Idol; hēce it is, that ho­nestie is so rare, because couetousnes is so rife: for it is impos­sible saith Plato, that a man should be very rich, & very honest. It is no wōder then that the sonnes of Iacob were so cruell, considering they were so couetous; well therefore and de­seruedly doth Iacob call Simeon and Leui the Captaines in this bloudie exploite, Instruments of crueltie in their Com­pactes, because they were Peace, and Promise-breakers, Fraudulent, Scandalous, Treacherous, Vniust, and Coue­tous.

This Title that Iacob giueth his two Sonnes, calling them cruell instruments in their compacts, is full of reproofe, and therefore hereout we may collect, how hatefull Cru­eltie [Page 39] is in the sight of GOD. It is a Crying sinne, that neuer escapeth a bitter punishment; Cruell Caine that kild his brother Abel, hadGen. 4.13. a marke set vpon him by God, that be­ing thereby knowne, hee might be abhorred and curst of all that sawe him.2. Reg. 9. Cruell Iezabell that persecuted the Prophets, was eaten vp with dogges;Iud. 1.6. Cruell Adonibe­zek, as he had serued seuentie Kings, so was he serued him­selfe, for the Thumbes of his hands and feete were cut off: AndActs. 12 23. Acts 12.2. cruell Herod, that killed Iames with the sword, and put Peter in prison, was in the middest of his pompe, and sitting vpon his royall throne, strickē by the Angel of the Lorde, and was eaten vp by wormes: ô would that the roaring lyons, and wolues of this Age, that eate vp the flesh of innocent & harmles doues, not leauing the very bones till the marrow. Whom for their filthie and sanguinarie conditions, I may tearme, as once the Romanes tearmed one of their Emperours, Dirt soken with bloud; would but cast their eyes vpon these Examples, and tremble at the view of Gods iudgements; but Crueltie is blinde and can­not see: Crueltie wants that which the Fathers call Nocti­lucam Cer [...]b [...]i, the Glow-worme of the braine, Reason. But let vs heare what the Lorde saith against the cruell Edomites, & in them against all of the same stampe,Obad. 10 For thy cruel­tie against thy brother, shame shall couer thee, & thou shalt be cut off for euer; And the Psalmist saith, That God hateth the bloud-thirstie, and the cruell man. All crueltie is damnable, euen that which is shewed towards infidels & beasts; but of all cruelties, that is the most vnspeakable, when like Simeon and Leui, wee defile and staine our handes in the bloud of our confederates, either in Amitie or profession, is not thē the Church of Rome that Scarlet-whore, spokē of in the Reuelation, who is saide to bee drunken with the bloud of Saints and martyrs of Iesus? if there were no o­ther argumēt to proue Rome to be Babylon but this,Apo. 17. yet this is sufficiēt, the cruelty of that sinagogue is a most pregnant de­mōstration, directing & pointing vs to the seat of Antichrist [Page 40] As it was with the sonnes of Iacob, Hamor, & his cittie, so is it with vs & the church of Rome, there was an alliāce made betiwixt them, in regard that Dinah, was giuen to Hamors sonne, and also because of the circumcision, whereby they became mēbers of Gods visible Church. So in like māner there is a spirituall consanguinitie betwixt the Papists & the Protestants, we are their brethren, we worship as they doe, one God and three persons, we acknowledge as they doe, Christ to bee our Mediatour, wee haue the same Baptisme, with them in substance, though differing in Ceremonies, and are marked with the same seale of Regeneration; yet notwithstanding this alliance their swordes are as sharpe, and as maliciously pointed against vs, as were the swords of Simeon and Leui against the Shechemites, witnesse their cruell opinions concerning vs, and their bloudie practi­ses against vs: First, in their opinion wee are all heretikes, excommunicated, and damned, and is not this an vncha­ritable and bloudie opinion, so peremptorilie and rashly, to bind vs hand and foote, and cast vs into hell-fire: some of them to make vs odious, and to barre and seclude vs from all ciuill societie, blush not to writeAnd. Iur­giuicius: lib. tit. Euang. quinti profes­sores. that Protestants doe not holde any one article of the Apostles Creed, Reinald: in libr: qui [...]nscr. Calui­no-Turcis­mus. that our Religion is Caluinish-Turcisme, and plaine Mahometisme, and that Caluines doctrine, which they call ours, is worse then the Alcaron of the Turkes; what Arrowes can they shoot against vs more venemous thē these? whereby they striue to wound the truth, and to disgrace vs; neither are their practises lesse violent then their opinions, for both are most cruell and bloudie; the sword of Magog, Christs open enimie in the East, the Turke, hath not bene so bane­full and deadly,Gifford. in praef. in lib. Reinaldi. as the keyes of Gog, Christs secret enemie in the west: what murders, what massacres, what rebelli­ons, what treasons hath that man of sinne, that Beast with two hornes, that false prophet caused? haue not our bones lyen scattered on euery side of Ierusalem? doth not the Inquisi­tion, like theApo. 2. great red-dragon, that persecuted the wo­man [Page 41] in child-birth, hunt and pursue after the true profes­sours of the Gospell? Iewes, stewes, and Turkes are priui­ledged in Rome, but if a protestant be taken, he is shut vp in the Bull of Phalaris the tyrant, the holy house: is not this as ill, if not worse, then the act of Simeon and Leui? may not I then as well as Nemiēsis, say that Rome is a place of mon­sters, yea, like Nilus, breeding cruell Crocodiles; may not I with the Bishop of Bitōto, call Rome a stewes of leacherie, a furnace of couetousnes, and a hell of all mortall sinnes? I may, and that deseruedlie; if I should but make a cata­logue of all her cruelties: But let all the members of this Romish Hydra consider, that being instruments of cruel­tie, they cannot possiblie shunne the vials of Gods ven­geance,Obadiah. vers. 15. as they haue done, it shall be done to them, their re­warde shall be vpon their owne heads, an eye for an eye, and a tooth for a tooth, and bloud for bloud.

Truth and False-hood are in the Scriptures set forth by two Colours, White and Red, the Spouse of CHRIST is e­uer white, as it is in the Canticles, Like Can, 2.2. a Lillie among the thornes, so is my Loue among the Daughters, but the Con­cubine of Sathan is Apo. 17.4. arrayed in Purple and Scarlet. The Lillie is white, and betokens Innocencie, but Scarlet is red, and signifies Crueltie.

If wee then bee Meeke, Harmelesse, and Inno­cent, then are wee the Disciples of CHRIST, and beare his badge, but if wee be cruell and bloudilie min­ded, like Simeon and Leui, then wee haue no fellowship with him, because wee weare the Cognisance of Sathan, who Ioh. 8.44 is a murtherer from the beginning: as then Elias said vnto the Israelites,1. Reg. 18.21. How long halte yee betweene two opinions? if the Lord be God follow him, but if Baal be hee, then goe after him; So say I: Here Death and Life is set before you, if you will followe the steppes of Christ, which are Mercie and Innocencie, then shall you finde mercie in hea­uen: [Page 42] But if you will cleaue to Sathan, and bee his instru­ments of Crueltie, accept then this Finall sentence, farre more bitter then Iacobs curse; Ite Ma­ledicti; Depart yee cursed into eternall fire, prepared for the Diuell and his Angels.

IN the former verse by two titles, Ia­cob hauing blazed the Crueltie of his two sonnes, Simeon and Leui, doth now in these following, first make his owne Apologie, by the forme of a pray­er, and secondly, chastiseth the offen­dours with a Temporall curse.

His Apologie is couched in these words, Into their secret let not my soule come, &c. The Paraphrase whereof is this, God forbid that I should consent to so foule a sinne; But it may bee obiected against Iacob, that hee see­meth to be a partaker with his sōnes in their crueltie, how­soeuer hee doth now at the last inueigh against it. Because when that horrible fact was fresh and new, he passed it o­uer with so slight and easie a reprehension: for hee onely said vnto themGen. 34.3 Yee haue troubled mee, and made me stinke among the inhabitants of the land; wherein he seemeth onely to be grieued at his own imminent danger, & not directly to censure them for their bloudie riot and misdemeanour.

But his obiection may thus be refelled, and Iacob excu­sed; [Page 44] Hee partlie considered the iustice of God vpon the Shechemites, for the outrage committed against Dinah, partly, he was moued with her complaint and moane, for the losse of her virginitie, and partly he gaue place to the rage of his sonnes, which were in their furie, and this is the cause why they were rebuk't so slenderly. But now vpon his deaths-bed, hee maketh himselfe trans-parent, by dis­closing and opening his detestation of their bloudie acte, saying, Into their secret let not my soule come.

That which Iacob abhorreth, is of all men to bee es­chewed; namely, Consent in sinning; it is the guise and fashion of the wicked, as the Psalmist obserueth, Whē they see a Thiefe to consent vnto him, and to bee partakers with the a­dulterers: but such as be like blessed Iacob, will not walke in the counsell of the vngodly, nor stand in the way of sinners, nor sit in the seate of the scornefull. There is small difference (saith S. Augustine) betwixt the Actor and Consenter in sinning: As for example it was2. Sam. 11.17. Dauids sinne to murder Vriah, but Ioab consented because he put the Kings letter in exe­cution; and it was the sinne of the Iewes to stone Steuen, but Paul kept their clothes, stood by, and consented vnto his death, and therefore in the course and rule of Iustice, Ioab may be saide to haue contriued the death of Vriah, as well as Dauid: and Paul to haue stoned Steuen as well as the Iewes. It is not enough when we see any sinne com­mitted, to goe aside, and call for water, and wash our hands asMatt. 27.24. Pilate did, when the high Priests and the rest cryed out against IESVS, Crucifie him, Crucifie him; and to say as hee did, I am innocent of the bloud of this Iust man, looke you to it; No, Pilate herein did imitate the Pharisies, wa­shing the outside of his cuppe; but not cleansing it within: So then euery one is a right Pilate, that doth not to his power hinder sinne and thwart Sathan: It is the dutie then of a true Christian, if he see anie proud Herode Act. 12.22. houen and puffed vp with the acclamations of his practises, to crie out against his sinne, as the Prophet Isaiah did, saying, [Page 45] Isa. 28.1. Woe to the Crowne of Pride; if a couetous extortioner, to say with Iames, Iam. 5.1. Goe to yee rich men, weepe, & howle, for your miserie that shall come vpon you; and if a deceitfull and cruell person, to say with Iacob, Into thy secret, let not my soule come.

My glorie bee not thou ioyned with their assemblie. Rabbi Salomon is of opinion that in this, and the former branch of this speech Iacob aymeth atNum. 25. Zimri his vncleane act with Cosbi, and atNum. 16. Corah, with his rebellious assemblies, The one being of the tribe of Simeon, the other of Leui; No doubt Iacob being endewed with the spirit of prophe­sie did foresee both Zimri his incontinencie, and Corahs schisme and obstinacie, but here his words are to be vnder­stoode of the cruell exploite of Simeon and Leui, against the Sichemites, and haue onely relation to the Time past.

Iacob by his Glorie meaneth two things; First,Ps. 30.12 his Fame or good Name; Secondlie, his Tongue, which is the in­strument of praise and glorie, as it is vsed in the Psalme; Therfore shall my tōgue praise thee, & not cease, &c. There the Hebrue word [Chebodh] is trāslated Tongue: & yet it signifi­eth Glorie, because the Tongue is the organ whereby Gods Name is glorified; So then, the meaning of this place is this; First, hee prayeth that his good and glorious name may not be blemished by his sonnes conspiracie; And se­condlie, hee protesteth, that as he gaue no consent vnto them in his heart, so neither would he afford their action any approbation with his tongue.

The first Doctrine that like fruite groweth vpon the stemme of Iacobs speech is this, It is good and requisite for e­uery man to be iealous of his name, credit, & fame; Pro: 22.1 [...] A good name saith Salomon, is to be chosen aboue great riches, and lo­uing fauour is aboue golde & aboue siluer: The consideration whereof grieued and troubled Iacob, for he feared that the infamie of his sonnes would blurre his glorie, & that their misdemeanour would be imputed vnto him, & laid to his charge: & yet if the inhabitants of the land haue fastened any tooth vpon his credite to backbite it, he might iustly [Page 46] say as Dauid did, They lay to my charge things that I kn [...]w not: as thē Iacob is jealous of his glorie, so should we all be cau­telous and warie of our credit; A good name is like an Oynt­ment powred out: which leaueth behind it a sweet perfume; such a name haue all we; for our Sauiour, who is the Messiah, and CHRIST, which signifieth anointed, hath writtē vpon vs his own Name, & thereupon we are calledHier. in Esay, 62.7. Christiās, it behoueth vs thē to take heed that we blemish not this glo­rious name, by our leaud life, forEccles- 10.1. as dead flies cause to stinke & putrifie the oyntmēt of the apothecary, so doth a little folly him that is in estimation, for wisdome & for glory; Now what name is more esteemed then the Name of IESVS CHRIST, at the hearing whereof all knees ought to bowe, and what title so Honourable as a Christian?

Who then, that is a Christian, will bee so carelesse of this blessed Name, as to tainte it with ill-liuing? Sinnes are those Dead-flies, that putrifie, and cause to stinke this excellent oyntment: therefore saith the sonne of Syrach Eccl. 7.2. Depart from the thing that is wicked, & sinne, or the reproach of sinne shall turne from thee; Iudas was a Christian, so was Ananias & Sa­phyra, Simon Magus, and Demas, but the dead flie of Treason caused this name to stinke in Iudas, & the dead flie of hypocri­sie corrupted it in Ananias & Saphyra, the dead flie of vaine­glorie, putrified it in Simon, and the dead flie of Apostasie did rot it in Demas. If then wee haue a desire to preserue our name sweete, we that are Christians, must take heed like Ia­cob, that no dead-flie come into our Boxe of Oyntment; wee must keepe it shut with two Couers, the couer of Faith, & the couer of Loue; First, the couer of Faith willEph. 6.16 shield thee from all the fierie dartes and tēptations of Sathan, whereby hee striueth to pierce and wound thy Christian Name: and se­condlie, the couer of Loue will hinder and put backe sinne, Gen. 4.7. which euer lyeth at the doore of the wicked. Pindar. They are Christians, (saith Iustine Martyr,) that obserue the Com­maundements of CHRIST. If then wee beare this wor­thie Name, wee must not disgrace it by our impietie; [Page 47] Hee is happie saith Pindarus, who is followed with a good name, and this happinesse no doubt did attend Iacob, and shall accompanie euery true Israelite after his death that can but truely say, as Iacob did vpon his death-bed against the wicked, My glorie be not thou ioyned with their assemblie.

Secondly, as I said before, by Glorie is signified the Tongue; and therefore Iacob saith, my glorie or my tongue be not thou ioyned with their assemblie, that is to say, God forbid that I should by my silence giue countenance to your crueltie, or by my tongue approue of your actions. Hence ariseth this doctrine; The tongues of Gods children must euer be at open defiance with sinne; wordes are tokens of those passions and affections which be in the minde; saith Ari­stotle: out of the abundance of the heart the mouth speaketh, saith the spirit of God,Democ. and Democritus taught that Speech was a certaine flowing of reason; if then our hearts be vp­right, and wholly giuen to God, then also will our tongues be his instrumēts, but if our hearts be like Cakes bakte on the one side as Ephraim was, halfe soft, halfe hard, halfe hot and halfe cold, then are our tongues likewise slacke in Gods cause; it proceeded from a good heart, that Iacob with his tongue did so sharpely reproue his sonnes; the a­bundance of zeale in the heart made Eliah stand vp, as the wiseman saith like fire, and tell Ahab 1. Reg. 18.18. That it was he and his fathers house that troubled Israel; it came from a hart that loathed vncleannesse,Luc. 3.19. that Iohn Baptist so boldly checkt Herod, saying, it is not lawfull for thee to haue thy brother Phillips wife; such Iacobs, such Eliahs, and such Iohns are all the true children of God, they be euer like Iohn and Iames Boanerges, sons of Thunder, with boldnesse & con­fidence crying out against sinne though it weare a crowne, swaie a scepter, and be clothed in purple and gold; and so indeed should it be; for it is far better to please God then men with our tongues; Oh then let the Tongues of all that loue God and regard his honour be like thoseAct. 2.3. that sate vpon the Apostles, fierie tongues to consume and burne [Page 48] vp sinne, what though Sathan frowne and the worldlings furiously rage together, when they heare their shame and condemnation; what though in requitall for preaching the truth, thou be likeEpipha­nius. Isaiah sawen in peeces with a woodden sawe, like Ieremie stoned to death, like Ezechiel slaine with the sword, and like Amos haue thy braines dasht out; yet let this comfort thee; He that looseth his life for Christs sake shall finde it againe; whereas of the contrarie part such as flatter sinne with their tongues, and bowe downe to the golden Calues of mount Horeb, our licen­tious worldlings; though they preach in Christs name, yet because it is not in sinceritie, our Sauiour will say vnto them at the last day, Verily I knowe you not.

For in their wrath they slew a man, and in their selfe-will they digged downe a wall; in these words the holy patriarch deliuereth the cause why hee so bitterly inueyeth against Simeon and Leui, and also why hee is so carefull to wind himselfe out of Infamie, and free or cleere his name from all imputation of crueltie; namely, because, In their wrath they had slaine a man and in their selfe-wil digged downe a wall; concerning the meaning of these words, there is some difference amongst expositours; because the hebrewe word Shor, which is here interpreted a wall, signifieth both a Wall, and a Bull, therefore some reade this text thus; In their wrath they slew a man, and in their selfe will they haugh-stringed a Bull; they then which follow this interpretation, referre the former part of the words to Shechem, and the latter part toIn ira sua occide­runt virum & in volun­tate sua ven­diderunt Io­seph qui assi­milatus est boui; Tharg. Hieros. Ioseph, whom Simeon and Leui would haue slaine; indeed Moses when before his death he blessed the Tribes of Israel, compareth the familie of Ioseph to aDeut. 33.17. Bullocke, and there the hebrewe word Shor is vsed; yet in this place it cannot be meant of Ioseph, because he was not murthered, and therefore I thinke, that by these words they digged downe a wall, Iacob onely expresseth the Vio­lence of their passion, by the streame whereof they were carried headlong vnto this cruel and bloodie act, making [Page 49] their entrance not by the Gates, but by digging downe, or through the wall of the Citie; though this be not directlie expressed, yet these wordes intimate as much, mentioned in the foure and thirtie chapter of Genesis, They went into the Citie boldly: that is, breaking into it violently, and o­uerthrowing the Wall before them. Wrath is the Rage of the minde, and the eclipse of Reason; and self-will the is­sue of a foolish proude heart: Wrath is like the water of the riuer Lyncestis, of which whosoeuer drinketh, becom­meth presentlie madde, for it robs a man of himselfe, and Selfe-will bewrayeth the nakednes of the soule, and diui­deth Follie; So then, these two sonnes of Iacob, because of their wrath and selfe-will, may iustly be tearmed Fooles and Madde-men, and so are such as paralell them in these hu­mours, according to the saying of Salomon, He that is slowe to Anger or wrath, is of great wisedome, but hee that is of an ha­stie minde exalteth Follie.—

For in their wrath they slewe a man, &c. Iacob before de­clared how much hee abhorred the cruell murthering of Hamor and Shechem, when he called Simeon and Leui Cru­ell instruments in their Compacts: And now hee inueyeth a­gainst the two Wings that caried them to this bloudie rage, namely, Wrath, and selfe-will; Passions are the wings of the soule: A righteous soules wings are like the siluer wings of a white Doue, Swift for flight, and faire to looke on, these are Knowledge and Zeale; and by them the children of GOD, like winged-Cherubins, are caried with speed to euery good Action: but the wings of a wicked-soule, are like the wings of the Locustes, spoken of in the Reuelation, Apo. 9.9 The sound whereof, were like vnto the sound of Charrets, when many hor­ses run vnto battell; and these are Wrath and Selfewill, where­by the vngodly are caried violently to the executing of e­uery euill enterprise. Wrath made Caine Gen. 4.8. kill Abell, and Selfe-will, caused Rehoboam to threaten his subiects. But Caynes wrath was punished with horrour of Conscience: & Rehoboams 1. Reg. 12.14. selfe-will with the Reuolt of his subiects: [Page 50] and euē so in all men, wrath & selfe-will are neuer vnrewar­ded, wherefore as S. Iames saith, so say IIam. 1.19 My deare brethrē: Let euery man be swift to heare, slowe to speake, & slow to wrath.

Cursed be their wrath, for it was fierce, & their rage, for it was cruell; I will diuide them in Iacob, & scatter them in Israel.

Iacob hauing before made an Apologie for himselfe, doth in these words chastise his sonnes with a Temporall curse, saying: Cursed bee their Wrath, &c: These bitter wordes of the Patriarch being spoken so emphaticallie, as they are, and no doubt, not without the direction of Gods spirit; shewe that this fact of Simeon and Leui, is inexcusa­ble, and therefore it condemneth the doctrine of diuerse Writers, who haue pleaded in the behalfe of these two sonnes, and sought to cloake their crueltie with an excuse.

First, some of the Rabbines haue excused this act of Si­meon and Leui, because Hamor & Shechem went first about to breake the Couenant, thinking to spoyle them of that they had; for thus they saidGen: 34.23. Shal not their flocks & substāce be ours? but it appeareth not that Hamor and Shechem went about any such thīg: they speak thus to perswade the peo­ple to be circumcised, who most respect their profite, or else they meane that by Trading, and hauing entercourse with them, they should in a manner possesse their goods, but graunt it were so, onely Hamor and Shechem had been guiltie of the violating of this league, there was no cause to punish the whole city, & althogh they had reason to reuēge themselues, yet such a cruell massacre cannot bee iustified.

Secondly, some doe in part excuse Simeon and Leui, ma­king a threefold consideration,Carthusi­anus, in lib. Iudith. on the behalfe of God, say they, the punishment was iust, and also on the be­halfe of the Shechemites, who because they were cōsenting vnto that grieuous sin of Shechem with Dinah, were iustlie punished; but on the behalfe of Simeon & Leui, this iudge­ment and execution was vniust, because they did it crafti­lie; but this allegation maketh nothing for the iustifying of these two brethrē in euil, for God knoweth how to turn the wicked enterprises of men to his owne Glorie, neither did [Page 51] these furious mē [...]ime at any such ends, as the hatred of vice & the glory of God, but only to satisfy their own reuēgefull minds

Caiet. in cap. 34. Gen.Thirdly, some affirme that this act was not euill, in re­spect of the thing, because the Sichemites had grieuouslie sinned: but in regard of the māner, because they did it frau­dulently; this is the opinion of Caietā, whose assertion is not sound, because it is doubtfull & vncertaine whether all the Sichemites that were slaine, were guilty of this crime or no. Fourthly,Thom. Anglic. in cap. 34. Gen. some hold that the first motion of this slaugh­ter, was of God, & therfore good, and that Simeon and Leui are for this onely to be blamed, because in the execution, they exceeded measure, & passed the bounds of their com­mission, & of Gods decree, by being transported with pas­sion; but this cannot bee true, for Iacob condemneth not onely the execution, but also the very first deuise & coun­sell, saying: Into their secret let not my soule come.

Fifthly, some proceeding further, haue defended both their fact, and the manner of it, calling their craft & dissi­mulation, a prudent caution: and their reasons be these, First say they, All the Sichemites were consenting vnto that wic­kednes, & therfore they deserued punishmēt. But to this I must answere as I did before: It cannot be gathered, that all the Sichemites were consenting to the sinne of Shechem; and though the whole Citie had offended herein, yet Si­meon and Leui had no such calling or commission to put them to the sworde, because they were not magistrates. Secondly, there is a text of scripture alledged for this pur­pose, out of Iudith, where it is saide, that the Lord gaue vn­toIudith. 9.2. Simeon a sworde to take reuenge vpon the strangers, that opened the wombe of the virgin & defiled her, & discouered the thigh with shame, & polluted the womb to reproch: & afterward the text saithIud. 9.4 That they, that is Simeon & Leui, were mo­ued with zeale, and abhorred the pollution of their bloud: If then God gaue them a sword, & they vsed it with zeale, then was the fact rather commēdable then to be blamed, this argumēt is thus auoided; Though Simeon & Leui were ministers of Gods iustice vpon the Sichemites for their sin, [Page 52] yet they did it not without sinne, and therefore against this booke which is no Canonicall Scripture, where their zeale is commended, we may expose the censure and sen­tence of Iacob which saith, That they did it in their selfe will, therefore not by any motion of Gods spirit: Also he cur­seth them, saying: Cursed bee their wrath for it was fierce, and their Rage for it was cruell; Now if they had done it in zeale, he would rather haue blessed them.

Cursed be their wrath, &c. There be two kindes of cur­sing, the one proceeding from a Tongue, vnder which there is a poison of Aspes, and this is damnable. So1. Sam. 16.5.7. Shem [...]i cursed Dauid, saying, Come forth, come forth, thou murtherer, and wicked man; The other, is the language of a zealous heart: And so, as wee reade, many times the ser­uants of God haue vsed imprecations, & denounced cur­ses; Dauid saithPsa. 35.4. Let them be confounded & put to shame, that seeke after my soule; And Iacob heere saith, Cursed bee their wrath, &c. But this was not done by them in wrath, or malice, but with these considerations and regardes; First, they spake as Prophets, & as Mnisters, and denoun­cers of Gods sentence, and decree; So then, their spee­ches were not so much maledictions, as predictions: Se­condly, for the most part they accursed such only in tem­porall things, for their amendment and reformation: and if they denounced any spirituall curse, it was vpon such as were incorrigible; Thirdly, they did not hereby reuenge their owne particular cause, but did taxe and censure them as enemies to the whole Church. Though this kinde of Cursing hath beene vsed by diuerse holy men, yet their a­ction must not bee our patterne to imitate, because wee haue not the like spirit of Prophecie; before we curse a­ny man, wee must examine our selues what spirit wee are of: otherwise, though like Iohn and Iames we be inflamed with the zeale of Elias, our Sauiour will say vnto vs, as hee said vnto them,Luc. 9.55 Yee know not of what spirit yee are.

Curse bee their wrath, &c. Iacob spareth not his owne [Page 53] sonnes, but pronounceth against them the curse of GOD, laying aside all naturall affection, and Fatherlie dispositi­on; This may teach all men, but especially the Prophets of GOD, and the Ministers of the Word to looke vpon sinne with impartiall eyes; They must not spie a mote in the eye of pouertie, and ouer-looke a beame in the eye of greatnes; They must not be bolde in the mountaines of Iudah, and bee Tongue-tyed, when they come to Bethel, the Kings-chappell; but in euery place, and to euery per­son of what degree soeuer he bee, if he be guiltie of sinne, speake boldly, and powre vpon his head the viall of Gods vengeance, and proclaime his Execrations and Curses, that thereby he may be terrified from sinning, & drawne to Reformation & newnesse of life. Partialitie is like to the euill and lying1. Reg. 22.2. spirit in the mouth of Ahabs Prophets, it corrupteth both Pulpits and Tribunals, it maketh Iudges which should punish sinnes, blinde, and Preachers that should crie out against sinne, Dumb-dogges; Partialitie maketh great personages presume, and assume a Libertie and priuiledge in sinning; but would Iudges and Mini­sters doe as Iacob did, lay aside all Respects, the Tribunall, and the Pulpit would bee more regarded, and sinne better restrained.

I will diuide them in Iacob, and scatter them in Israell: In these wordes is contained the punishment of Simeon and Leui; their Vnton is requited, and recompenced with a Di­uision; They were brethren in euill, and Confederates in mischiefe, and therefore they must be Separated and Diui­ded in Israell; Heerein the speech of the Prophet is pro­ued true;Ezech. 18.2. The Fathers haue eaten sower Grapes, and the Childrens teeth are set on edge: For, for the sinnes of Simeon and Leui these two tribes or families are punished; and this accordingly came to passe: for Simeon had no possession or inheritance by himselfe, but wasIosu. 19. intermingled with Iudah▪ 1. Chron. 4. and was constrained afterward by force of Arms to enlarge his bounds; And some are of opinion that the [Page 54] pooreTharg. Hieros. Scribes which were dispersed in Israel, came of Si­meon; howsoeuer, certain it is, that the tribe of Simeō was ig­noble, base, and contemptible in comparison of the rest; insomuch asDeut. 33. Moses omitteth it in his blessing: whether it was for this act against the Sichemites, or for that Simeon was ringleader in the conspiracie against Ioseph, for which cause afterwards,Gen. 42.25. Ioseph of all the rest, pickt him out to be his pledge and prisoner; Or for that Zimri, a prince of the tribe of Simeon had lately committed vncleannes with the Madianitish Cosbi: or else for because Iudas Iscariot, that betraide our SAVIOVR, was foreseene by Moses, to be of the tribe of Simeon; I knowe not, neither can it certainely be resolued; only thus much may suffise to manifest their basenesse; Moses neglected them in his blessing. Leui also was diuided in Israel, for theIosh. 21. Leuites had no certaine in­heritance, but only some cities allotted vnto them among the rest of the Tribes, to the number of 48. they went also wādring vp & down to gather the Tythes of their inheritāce.

I will diuide them in Iacob, &c. Simeon and Leui onely of­fended: and yet they are not onely punished, but euen all their posteritie: this seemeth to be extreame rigour in Ia­cob, and iniustice in God, to make the children beare their fathers iniquitie; and yet so it often cōmeth to passe; For God saith, that he will visite the wickednes of the Fathers vpon the children, to the third & fourth generation; Instance hereof we haue in the dispersed Leuites & scattered Simeonites; for this speech, & other instāces, diuerse heretikes, as the Mar­cionites, the Valentinians, and the Carpocratians reiected the olde Testament, and affirmed God the Author thereof to be an euill God, because hee would spare the parents that were sinners, and punish the children that were innocents; Besides, God in doing thus, is at contradiction with him­selfe. For thus he answereth the prophet Ezechiel, Ezech. 18.4. All soules be mine, like as the soule of the father is mine, so is the soule of the sonne mine also: the soule that sinneth, the same shall dye, and the Sonne shall not beare the iniquitie of the Father; For [Page 55] clearing of this difficult point, First, I will shew that God is not contrary to himselfe; and secondly, though he punish one for the fault of another, yet he is not vniust. For the first,Deu. 5.9 God in Deuteronomie saith, that he will visite the wic­kednes of the Fathers vpon the children, to the third & fourth generation: And in Ezechiel, hee saith, That the sonne shall not beare the iniquitie of the Father: these speeches seeme to be as contrarie one to the other, as light, and darknes, Christ and Belial, God and Mammon: and yet if we obserue this di­stinction, we shall easilie reconcile them, Punishments are twofold, temporall, & aeternall; tēporall punishmēts haue their end in this life, aeternall, are such as appertain to euer­lasting damnation. Now then in Deuteronomie, God speaketh of tēporall punishments, & in Ezechiel, of aeternall; in this world, both childrē are punished for the sinne of their pa­rēts, asGen. 9.25 Chanaan was curst by Noah, for Chams sake, and subiects for the faults of their princes,2.Sam. 24.15. as the Israelites that died of the plague for Dauids sake, & many mē for one pri­uate mās offence, as in the host of the Lord, many perished by the sword, forIosh. 7.5. Achans sake, but in the world to come euery one shall beare his owne burden, & the soule that sin­neth, the same shall die: And thus it appeareth, that God is not contrarie to himselfe.

For the second, Though God punish one for the fault of ano­ther, yet is hee not vniust. Iustice giueth euery one his due: therefore cōcerning the punishments of this life, as sick­nes, pouertie, banishment, death, & such like, no man can be said to suffer thē vniustly, because there is none perfect; no, not the child which is yet but one day old: wherefore seeing the case so standeth, and that we be all guiltie of sin, we must not complaine, that God dealeth too sharply with vs, if being children, we be punished for the sin of our pa­rēts, for God can so direct those troubles, as they may be­long not onely to his owne glorie, but also to the saluation of the parētsChrysost. hom. 29. in Gen. oftētimes he punisheth the fathers in the children, & the prince in the people: for the punishment [Page 56] of childrē no lesse grieueth their [...], then if thēselues were afflicted, but if so be the childrē [...]e dispersed & scatte­red for their sake, as the Simeoni [...] & Leuites were, or if they suffer death for their sake, as Dauids child borne in adultery did, yet haue they no iniurie done vnto them, for death is due vnto them also, & otherwise it is certain, that they must die; Now then, if God will vse their death in that sort, to be the punishmēt of another mans sin, he may do it lawfully. Moreouer, Children bee as it were certaine partes of their parents, and haue somewhat of theirs in them, therefore it is not vniust if God punish that part of the parents in the children,Plut. lib. de sera. num: vindictae. Plutarch being an Ethnike, did consider and vnderstand this equitie in God, and therefore he accuseth the rashnes of such men, who so often as these things doe happen, complaine, that God dealeth cruelly, saying, The Eye is grieued, & the veine of the Arme is lanced, euen so the fa­ther did offend, & the sonne is punished, the Prince behaued him­selfe amisse, & the people are afflicted. And so here Simeon and Leui commit murther, & their posteritie therefore are dis­persed in Iacob, and scattered in Israell. Seeing then as Plu­tarch saith, in the bodie one member doth suffer for an o­ther, it is no absurd thing that the same should happen in the societie of men.

I will diuide them in Iacob, and scatter them in Israel: See here the wisedome of God in the punishment of sinne; be­cause Simeon and Leui were vnited and combined together in the sinne of murther: therefore they must be separated in the Land of Israel; It is the custome of God to punish sinnes with contrarieties. The rich and couetous Nabals of Mount-Carmel, that ioyne house to house, and land to land, and which like theDan. 7.5. Beare, that Daniel saw in his vi­sion, will not be content with one, but they must haue three ribbes in their mouthes, at length finde it true, that pouertie is the daughter of plentie, euen as Peace is the childe of Warre; what is more contrarie to Aboundance then Beggerie? and therefore God out of his wisedome punisheth the auarici­ous [Page 57] mindes and vnsatiable desires of Rich men, with penu­rie and want, forcing them as Iob saith, to spewe vp the riches which they haue deuoured: And hereby hee inflicteth vpon them a most grieuous paine, because there is no worme like Want, no Torment like Pouertie, to him that maketh Golde his God, and Mammon his Idol, experience pro­ueth this iudgement of God to bee vsuall and ordinarie. How many of the children of Vsurers, Extortioners, Frau­dulent Merchants, Inclosers, and Land-rackers, continue in the estate that their Fathers lefte them? Not one of a hundreth; but falles like Lucifer, into the bottomles pitte of Distresse, and Pouertie. Loe here the finger of God, which maketh the Rich mans golde to bee corrupt, and his gar­ments to bee moath-eaten; punishing sinne with a con­trarietie.

The Lasciuious Chamberer and Wanton, that like a Spi­der, spendeth his bodie in weauing the webbe of carnall pleasure, that lyeth vpon a bed of Yuorie, deckt with la­ces and hung with Carpets of Aegipt, & that like Samson, lyeth and sleepeth vpon hisIudg. 16. Dalilahs knee, at length like the Prodigall Sonne, falles into the griping jawes of Miserie, and is forced to crie Peccaui, when he findes, that his Seede-time of Mirth, is turned into a Haruest of Mour­ning, and his day of reioycing, into a darke night of sor­rowe. This alteration neuer alters; For God punisheth sinne with contrarieties. The like may be iustified in eue­rie other sinne, which though like theApoc. 9.8.10. Locustes, spoken of by Iohn, They haue haire and faces like women, beauti­full to looke vpon, and bee pleasant at the first taste, yet are they tayled like Scorpions, and their sting is Repen­tance. The issue of Pride, is Shame and Contempt. For they that are clad in Scarlet shall embrace the dung, saith the Pro­phet; The reward of Epicurisme, is Woe. Isay. 5.11 for woe to them that rise vp early to follow drunkennesse, continuing vntill night, till the Wine doe inflame them; the ende of Laughing is Mour­ning; [Page 58] For, Woe bee to them that laugh, for they shall mourne, saith CHRIST; And the ende of Vnion in mischiefe, is Diuision and Dispersion; For so saith Iacob, concerning Simeon and Leui, who were brethren in euill, and instruments of crueltie in their compacts. I will diuide them in Iacob, and scat­ter them in Israel.

IVdah was the fourth sonne of Iacob and Leah, & his Name by interpretation, is Confession, or praise; for when Leah had borne him, shee saide Now will I praise the Lord, therefore she called his name Iu­dah; shee had giuen thankes before to God, for his grace towardes her, at the birth of Reuben, saying,Gen. 29 33. The Lorde hath looked vpon my Tribulation: And likewise whē she had brought forth Simeon and Leui, but now vpon the occasi­on of a newe-benefite, shee praiseth him againe, and vtte­reth the Thankefulnes of her heart, in naming her childe Iudah, which word is deriued of Iudah, to praise; wherein she teacheth all men, So to multiplie the praises of God, as God doth multiplie and increase his mercies: as the Prophet saith,Isaiah. 42.10. Sing vnto the Lord, a new Song Exod. 28.34. the skirts of the Ephod that Aarō wore, were hūg about with Pomgranates & gol­den Bels, the Pomgranate nourisheth, & a Bell soundeth. [Page 60] This is the Embleme of thankfulnes: when God feedeth vs with his graces, wee must euer sound out his praises: for euery Pome-granate vpon the Ephod there was a bell, and for euery bell there was a pomegranate; So for euery benefite that we receiue, there must bee in our mouthes a newe song of thanks-giuing, and then wee may assure our selues, that for euery new song wee shall receiue a new be­nefite. In all things saith the Apostle, Let there be giuing of thankes, in all things wee are beholding vnto God, for our Creation, our Redemption, and our Sanctification; Therefore we must giue praise and glorie to him for all things. The Physitiōs write, that a man hath so many bones in his bo­die, as there be dayes in the yeare; Euery iointe then that we looke vpon, may be like the red letter in a Kalender, to put vs in minde that euery day ought to bee a holiday vn­to the Lord, wherein the Sacrifice of Thanksgiuing must be offered: as Thankefulnes is in the nosthrills of God like sweete incense. So of the contrarie part, Ingratitude is vile and loathsome, for this he so often punished and plagued the Israelites, because they forgot him in the Desart, who had done such wonders for their sakes in the land of Ham; The wise man saith,Wisd. 16.29. The hope of an ingratefull person shall vanish like snowe in winter. And as Socrates saith in Xeno­phon, the Athenians would not suffer an vngratefull person either to beare rule, or remaine in their Citie; because as the same Author affirmethXenoph. Impudencie is the compani­on of Ingratitude, which Impudencie conducteth men to all fil­thinesse; I can compare such persons as are vnthankfull to God, to nothing so fitlie, as to a certaine Birde, called by Catullus, Caprimulgus, which vseth in the Night to sucke the vdders of Goates, and by her vnluckie beake to mortifie them, and make the Goates blind; such are all vn­gratefull persons, that for a benefit receiued from God, re­quite and recompence him with obliuion and neglect; but so did not Leah. For she as a signe of her thankfull heart calleth her sonne Iudah, saying, Now will I praise the Lorde. [Page 61] Iacob hauing in his former speeches, reproued Reuben for incest, and cursed Symeon and Leui for crueltie, now chan­geth his phrase, and stile, turning his maledictions into benedictions, when hee speaketh to Iudah, Gen. 38.18. Iudah had committed incest with his daughter in law Thamar, as well as Reuben with Bilha; and Iudahs hand was in the spoyle of the Sichemites, as well as Simeons and Leuies; yet Iacob pas­seth ouer his offences, & maketh no mention of them; the reason is, because of his Confession and Charitie, for though his sinne with Thamar was hainous, yet he confessed it, and no doubt was sorie for it,Gen. 38.26. for he said, shee is more righte­ous thē I, for she hath done this because I gaue her not vnto She­lah my sonne. So he lay with her no more. Here he acknowled­geth his vnrighteousnes, which is the first steppe of repen­tance, and abstaines from the company of Thamar, as being sorrie for that which was past, which is the second step to Grace, his confession with his contrition, caused Iacob to burie his fault in the graue of Obliuion. Againe, his Charitie and Compassion was shewed towardes Ioseph, who being by his malicious brethren cast into a pitte, there to be starued to death, was saued by the aduise of Iudah, who saide vnto his other brethrenGen. 37.27, Come, and let vs sell him to the Ismaelites, and let not our hand bee vpon him, for hee is our Brother, and our Flesh.

Though it was crueltie in Iudah to sell Ioseph, and make him a bond-slaue, yet it is the rather to bee pardoned, be­cause it was done out of pitie and compassion, to auoide a greater mischiefe.

The Chaldee Paraphrast in steede of these wordes, Iu­dah, thy Brethren shall praise thee: readeth, Thou hast con­fessed, and wast not ashamed. Now, what it was that Iudah confessed, I cannot coniecture, vnlesse it be his sinne with Thamar, and the selling of Ioseph to the Ismaelites, the sto­rie whereof, (it may bee) hee tolde his Father,Gen. 45, after his returne out of Aegipt, the better to perswade him that Io­seph was aliue, and therefore Iocob doth not onely not vp­braid [Page 62] him for his sinnes, but also bestoweth Commenda­tion vpon him as a Blessing.

Iudah thy brethren shall praise thee; or as it is in the he­brewe, Iudah thou shalt be called Iudah, or Praise: the first blessing then that Iacob bestoweth vpon Iudah, is Glorie, his tribe must be more glorious then any of the other tribes of Israel; first in regard of the kingdome, secondly in re­gard of Messiah: all Israel shall praise the tribe of Iudah, be­cause the two kingly Prophets were of that families. Da­uid and Salomon, and ail the world shall honour Iudah, be­cause the light of the gentiles, and the glorie of the people of Is­rael came from the loines of Iudah.

2. Cor. 10.18. Praise is a Blessing, if it be from God, but Praise is dan­gerous, if it come from men that are not the instruments of God, as Iacob was; the first of these may be called Gods praise, the second the Diuels praise. Gods praise is that of which the Apostle speaketh, saying,1. Cor. 4. When the Lord shall come, then shall euery one haue praise of God; this Praise is the godly mans Cordial wherewith he is comforted, when the blackemouthed world backebites him, when his good name is impeached, and when the things that hee hath well done, are brought into slander by euill tongues; this was our Sauiours Cordiall when the Iewes called him a friend of publicans and sinners; this was Iohn Baptists Cordiall, when the Iewes said, hee had the diuell; this was Peters Cor­diall, when the Iewes mocked him and the rest of the A­postles, and said theyAct. 2.13. are full of new wine, and this was Pauls Cordiall, when the scoffing Athenians tearmed him a Babler; the more righteous a man is, the lesse praise hee is to expect in this world, and therefore the children of God are taught, onely to looke for praise from Christ, and with a noble courage to contemne the praise that commeth from men, which for the most part is counterfaite and vaine; it is not materiall, if the World be euill tongued; if wee can but truely say with Saint Paul, 2. Cor. 1, 12. Our glorie is this, the testimonie [Page 63] of our conscience: and with Iob, Loe my witnesse is in the hea­uen, and my record is on high. S. Augustine saith, that (p) all mortall men desire to be praised; and no maruell, seeing man is according to the Image of God, and God will haue his praises to be most highly celebrated; but seeing this is thus, a Vertuous man when hee heareth himselfe com­mended, and praised, must vse a double remedie, lest he be puffed vp with vaine glorie; first let him reioyce on the behalfe of his neighbours, because they be so appointed by God, and inspired by his spirit, as they will praise and allowe of those things, which they shall thinke worthie to be praised, which benefit of God is not common; second­ly what praise soeuer is giuen vnto him, let him turne all that vpon God himselfe, who is the author of all good things, taking speciall heed that he be not desirous out of a vaineglorious humour, to be praised of men.

The second kind of praise is the diuels praise, who as he is a lyar from the beginning, so is his praise euer fained and adulterate; this is Flatterie, the foode of Follie, and the Spurre of vaineglorie, wherewith when the eare is in­fected the soule is soone peruerted; as it appeared in He­rod, Antiochus, Philip the Macedonian, Alexander the great, Dyonisius of Sicilie, Sylla, Crassus, Nero and diuerse others, who by thisPsal. 141.5. oilie language, were inspired with ar­rogancie, selfe-loue, and vaineglorie: it is reported ofOros. lib. 6. hist. cap. 22. Augustus Caesar, and Tiberius, that they were both deadly enemies of flatterers, and contemners of this precious Balme, humane praise, insomuch that they would not en­dure to be called Lords by their owne children; if they were so wise to discouer the vanitie hereof liuing in darke­nesse, much more ought we that are the children of light to detest this Sweet poyson: against which this is the most Soueraigne Antidote; If thy friend praise thee to thy face, giue no countenance to his wordes, lest of a friend he become a dissembler; and if a common parasite commend thee, reiect and contemne his praises because hee is a flatterer. If this [Page 64] preseruatiue were vsed, Sathan would cease to transforme himselfe into an Angell of light, and his Orators, who (as Diogenes affirmed) are worse then Crowes, should in stead of liuing men be compelled to pray vpon carrine, the fittest foode for such rauenous Harpies, and greedie fowles.

Thine hand shalbe vpon the necke of thine enemies. &c: here Iacob prophecieth of the victorie that the children of Iu­dah should haue ouer the Chanaanites; and this prophecie was in part presently fulfilled after the death of Iosuah, at what time the tribe ofIudg. 1.2. Iudah by the appointment of God went first vp to fight against the Chanaanites, and o­uerthrew Adoni-bezek, but it was more euidently accom­plished, when Dauid triumphed ouer them; this is the se­cond Blessing, which Iacob from the spirit of God bestow­eth vpon the posteritie of Iudah; namely, Victorie ouer their enemies; if Victorie in warre be a blessing, then doth it follow, that some kind of warfare is lawfull: and yet the Anabaptistes being the furies & plagues of our time, say ab­solutely, that it is not lawfull to warre; because our Sauiour saithMath. 5.39. If a man giue thee a blowe on the right cheeke, reach thou vnto him the left, and if a man take away thy coate, giue him thy cloake also: and in an other place he saith,Math. 25.52. he that striketh with the sword shall perish with the sword; and S. Paul saithRom. 12. Reuenge not your selues my beloued, but giue place vn­to wrath; hereout they conclude, that all kind of Warre, whether vndertaken for the auoyding or reuenging of in­iurie is vnlawful; but who seeth not that both our Sauiour, and also the Apostle, in these alleaged places speake onely against priuate quarrels and dissentions betwixt man and man; & not against the Publike enterprise of warre, which being iustly managed is lawfull; the better there fore that wee may vnderstād what kind of Warre God blesseth with victorie, let vs see what Warre is; Warre is a hostile dissen­tion, whereby through the Princes edict, mischiefes are repressed by force of armes, to the end that people may quietly & peaceably [Page 65] maintaine iustice and godlinesse. This definition of warre, sheweth which is Iust & which Vniust; first it is called a ho­stile dissention, because contrarie vnto War is Peace, for as peace is a kind of Vnion; so warre is a kind of Dissention; and this word hostile is added to make a difference betwixt it, and particular or priuate disagreements, such as are in o­pinion, in the manner of life, or in the will; this kind of Dissention is by the Hebrewes called Milchamah, because therein many slaughters are committed by the sword; se­condly to make warre iust, there is required the edict and authoritie of the Magistrate, who beareth the sword, with­out whose commaund or consent, it is not lawfull to take Armes; this condemneth all mercenarie soldiers, who by couetousnesse, as their conducter are drawn out of their natiue soile to follow and fight vnder forreyne ensignes, these are not true soldiers, but like Barrabas, thieues and murderers, because their actions are not truly authorised: thirdly in a iust war there must be a repressiō of mischiefe by force of armes; in this clause of the definition, is set down the true cause of war, which is to punish offendours, such was the war of the ten tribes againstIud. 20. Beniamin for offering violēce to the Leuites wife; lastly the end of a iust war is, that the people may quietly maintaine iustice and godli­nes, according to that ofAug. in Iosu: quaest. 10: Saint Austin, All things are quiet when warres be made, for warres are not made for pleasure, nor vpon a greedie desire of getting, nor vpon crueltie, but for a de­sire of peace that good men may bee aduanced, and euill men re­strained; that Warre, wherein these conditions or circum­stances are obserued, is without all controuersie most law­full, and where the sword is thus drawen, it is euer at the last victorious: I might produce many testimonies out of the Scriptures to conuince the Anabaptistes; but this is suf­ficient; if it be a Blessing out of the mouth of Iacob for Iu­dah to lay his hand in the neck of his enemies, then cer­tainly Warre is lawfull;2. Sam. 24.13. flight in war is one of the ar­rowes of Gods vengeance: as appeareth by the wordes of Gad the Seer vnto king Dauid after he had numbred the [Page 66] people, and Famine & the Pestilence be the other two; with which three God vseth to chastice and punish the sins of the people: of the contrary partDeut. 31, 6. Victorie in battell, Plentie and health, are Gods great blessings, wherewith he endow­eth such as serue him in truth & sincerity, the first of these is Iudahs portion, for according to the Chalde paraphrast, Iacob prophecieth that his hand shall preuaile against his ene­mies, they shall be disperst & ouerthrowne, and shall come in sub­missiue sort to begge and entreate for peace.

Thy fathers sonnes shall bowe downe vnto thee, &c. Here Reubens royall prerogatiue is giuen vnto Iudah, for hee is ordained Lord and King of all his brethren, this was not presently accomplished for Ioseph; for the time present had the temporal honor, but his authoritie took beginning in his posteritie; euē at that time, whē after the death of Iosu­ah, theIud. 1.2. Tribe of Iudah was appointed to be as the Cap­taine to the rest; and it grewe to eminencie, when Saul was cast off, and Dauid annointed in his place, and though the ten tribes did reuolt from Iudah, yet the right of the king­dome remained with Iudah stil, and it continued, notwith­standing it was often by Israel impugned, when the other was vtterly dissolued. As it is a great happinesse, and a bles­sing that commeth from the Lord, in this world to be sea­ted in the throne of honour and soueraigntie by the spe­ciall ordinance and appointment of God, as Iudah was, for he that is thus installed, is a God vpon earth; so contrari­wise to bee aduanced by Sathan vnto power and dignitie, which often falleth out by the permission of God, is a mi­serable, and an accursed preferment, because as the Psal­mist saith Such haue no vnderstanding, but are compared vnto the beasts that perish; of such Kings the Prophet Hoseah thus saith:Hos: 8.4. they haue set vp a King, but not by me: they haue made Princes, and I knew it not; there is as great difference betwixt one of Gods Kings and Princes, and betwixt the Diuels Princes, and his Kings,Iud. 7. as betwixt the fa [...] Oliue, and the prickie Brier in Iothams parable: & yet as the Apostle saith, All power is from God; but the power of good Princes and [Page 67] Potentates is by speciall ordination, and the soueraigntie of tyrants by permission, the first are sent & annointed by God for the good of the people, & for the comfort of the realmes, wherin they raigne, but the other as scourges for to punish the sins of those coūtries, wherin they tyrannize; of such we may say, as it was said of Boniface the eight, they enter in like foxes, rule like Lyons, and dye like dogges; and yet though they be wicked, the people are bound to bowe their neckes vnto them, because S. Paul saithRom. 13 1. Let euery soule be subiect to the higher powers, for howsoeuer they bee good or euill, their soueraigntie either actiuely or passiuely is deriued frō God, by whom Kings doe raigne, and this power of God thus communicated, is in them absolute and independant. Iu­dah as a Lions whelpe, shalt thou come vp from the spoile of my sonne, he shall lie downe, and couch as a Lion, and as a Lionesse, who shall stir him vp? In these words Iacob prophecieth of the Iewes; that they should be a nation Couragious & fear­lesse, their Courage is manifested, in that they be compared vnto a Lions whelp comming from the spoile, and their feareles­nesse, in that they shall lie down as a Lyon, and as a Lyonesse, & none shall stirre them vp.

First he is compared to the Lions whelp, or a yong Lion, in respect of courage, for the Lions whelpe is euer more bold and ventrous then the old Lion, either because hee hath had no trial of the strēgth of other beasts, or for that he hath stronger teeth; or else for that he is more greedie of his pray; such a one was Iudah, for as the Rabbines write, he was the most generous & valiant of al his brethren, and such like was his familie, the Tribe of Iudah, a most warlike, and a most valiant nation; as it may appeare by their wars against the Chanaanites, Iud. 1. Ioseph. lib. de bell. Iud. recorded in the booke of the Iudges, and since the comming of Christ, against the Ro­manes mentioned by Iosephus.

Secondly he is likened to a Lion & a Lionesse Couchāt or lying down; other beasts hauīg killed their pray, betake thē selues to flight, being caried away with a natural feare, but the Lion & Lionesse lye downe as being not affraid of any [Page 68] reuenge, or if they goe, it is with such an vndaunted mastie, as declareth them to be voide of feare, whereuppon Salomon saith,Prou. 30.30. The Lion is strong among beastes, and turneth not at the sight of any. Iacob then comparing Iudah and his tribe to a Lyon and a Lyonesse Couchant, intimateth that all the Gentiles should bee affraide of the Iewes, but they should stand in feare of none; this was fulfilled in Dauid and his sonne Salomon; Dauid was this Lyons whelp, who conquered the Philistines, Moabites, Ammonites, Idumaeans, and the Syrians, euen to Euphrates; and Salomon was the old Lyon, for in his raigne peace flourished, and there was no kingdome that durst prouoke him to battell. This Lyon-like courage in Iudah and his posteritie, was no inherent qualitie, but a mere gift of God; as the Psalmist confesseth, sayingPsalm. 144. Blessed bee the Lord my strength which teacheth my hands to fight, and my fingers to battell; it is God alone that maketh the Pro. 28.1. Righteous man as bold as a Lyon, & the wicked to flee when none pursueth. God promised the people of Israel that one of thē should chase a thousand; & ten, ten thousand, this seemeth impossible to flesh and blood, yet such is the power of the almightie, that he can with theIud. 7.22. sound of trumpets, and the noise of broken pitchers ouerthrowe the whole hoste of the Midianites, and with1. Sam. 17.50. a stone out of a sling dash out the braines of the mightie giant Goliah, and this hee doth by strengthening weakenesse, and by weakening strength, thus hee dealt with the Edomites, and the inhabitants of Palestina, as Moses singethExod. 15 15. the dukes of Edom shall bee amazed, and trembling shall come vppon the great men of Moab, all the inhabitants of Chanaan shall wax faint-hearted; it had not beene possible that the Israelites, being but a handfull in comparison of the Chanaanites and their confederates, should euer haue obtained such worthie victories, but that God did strike their strong e­nemies with feare, and strengthened them from aboue with Lyon-like courage:Psal. 44.3. for they inherited not the land (saith Dauid) by their owne sword, neither did their owne arme [Page 69] saue them, but thy right band, and thine arme, and the light of thy countenance, because thou diddest fauour them.

The Scepter shall not depart from Iudah, nor a lawgiuer from betweene his feete, vntill Shiloh come, and the people shall be ga­thered vnto him, &c. These wordes containe the continu­ance of the kingdome in Iudahs line; for saith Iacob, the Scepter, or the Royall Rod, or the Prince shall not depart from the house of Iudah, or faile in his posteritie, nor a Iudge or lawe-giuer from betweene his feete or comming from his loines, till Shiloh or the Messiah come; the greatest intricacie in this speech of Iacob lieth in the word Shiloh, which some de­riue of Shalah, which is to bee peaceable, others to Shalach to send; some read Shil-oh deuiding the word, which signi­fieth which to him, supplying are due or laid vp, but it is most like to come of Shil, which is a Sonne, and then Shiloh is by interpretation his Sonne, howsoeuer whether by Shiloh be vnderstood peaceable, or which to him is laid vp, or his Sonne, certaine it is that euery one of these may iustly be applied to Christ, for he is the Prince of peace, hee was laid vp in the promise of God, in the praedictions of the Prophets, in figures, in signes, and in all the Iewish ceremonies, and he is the onely begotten sonne of God, till whose comming, Iacob prophecies that the Scepter shal abide in the tribe of Iudah, but afterward, the poople shall bee gathered or bee obedient vnto him; Christ then by the prophecie of Iacob, is made the end and period of the Iewish state, and vntil his Incarnati­on, God by the mouth of this holy patriarch promiseth, that the Scepter shall not depart from Iudah, nor a lawe-giuer from betweene his feete.

Concerning the accomplishment of this prophecie, and the true meaning of the words, there bee two questi­ons propounded; the first is by Iewes, who denie this pro­phecie of the comming of Messiah to be fulfilled, and the second, by Christians, who demaund how this prophecie of Iudah was accomplished?

For the first; when the Iewes since the comming of [Page 70] Christ, haue bin vrged with this text of Scripture, to proue that the Messiah is alreadie come, they cauill, and say that by the word Shebeth, which signifieth a Scepter, or a Rod; is onely vnderstood that Affliction, which the Iewes should endure till Messiah; indeed it cannot bee denied, but that Shebeth, or a Rod, betokeneth Tribulation & oppression; for so it is taken in the second psalme, where Dauid saithPsal. 2.9. thou shalt bruise them with a rod of Iron, & breake them in peeces like a potters vessell; yet it cannot beare that meaning in this place, for the wordes following. Nor a Law-giuer from be­tweene his feete, doe shewe that it is here taken for a Scepter, rather then the rod of Affliction.

Secondly, some of the Rabbins read the words thus. The Scepter shal not depart frō Iudah after that Messiah is come, for he (say they) shall restore the kingdome of Iudah, thus they imagine and dreame that Christ shall bee a Temporall Monarch, but this doth flatly repugne, both the meaning of Iacob, & the letter of the Text, which cannot beare any such interpretation.

Thirdly, Rabbi Salomon granteth that according to this prophecie, the Scepter shall continue in the tribe of Iudah, till Messiah come, but yet he denieth that Messiah is come, be­cause, as yet in those Regions which lie about Media, Assiria, Babylon, and mount Caucasus, the Iewes haue regi­ments and principalities; but this is most ridiculous, for it is notoriously euident to all the world, that they haue no commonwealth in Chanaan, the Land of promise, of which place onely Iacob spake; & if they haue any regimēt in the prouinces about Media, Assiriah, Babylon, & mount Cauca­sus, it is not absolute; for they are tributaries and subiects to other Kings, as to the Persian, the Great Turk & others.

Fourthly, some hebrewes take Shiloh for the proper name of that citie where the Arke of God continued a long time, whereupon they make this exposition, The Scepter shall not depart from Iudah, till Shiloh come: that is to say, till Saul be annointed King in Shiloh, and till Hieroboam be made King ouer Israel; in this short glosse, there be many [Page 71] errours; first neither Saul, nor Hieroboā were created kings in Shiloh, but1. Sam. 10.17. the one in Nizpeh, 1. Reg. 12.25. the other in Sichem; secondly, it is absurde to affirme that the Scepter was taken from Iudah, and giuen to Saul, before Iudah had any regal authoritie, for it is most cleare, that while Israel was ruled by Iudges, most of them were of other Tribes; Iudahs au­thoritie ouer his brethren began to be absolute onely in Dauid & his posteritie; & as for Hieroboam, though the1. Reg. 12 Ten Tribes called him vnto the assemblie, and made him King ouer al Israel, yet the Tribes of Iudah & Beniamin fol­lowed the house of Dauid; in which family the Scepter con­tinued till the comming of Shiloh; thirdly, Shiloh the citie in the time of K. Saul was forsaken and became desolate; the comming of Shiloh then is improperly taken for the Ru­ine and desolation thereof.

Fiftly, some by Shiloh vnderstand Nabuchadnezzer the King of the Chaldeans, who was sent by God to punish the sinnes of the Iewes, as it is recorded in the prophecies of Hieremiah & Ezechiel; therfore say they, this is Iacobs mea­ning. The Scepter shal not depart from Iudah til Nabuchadnez­zar come, he shall bereaue Iudah of the crowne, as it came to passe in2. Reg. 25. Cyril. Alex. lib. 8. cont. Iul. K. Zedekiah, who hauing his eies put out, was bound, and caried away captiue to Babylon: after whom say they, noe of Dauids posterity raigned ouer the Iewes, this was also the opinion of Iulian the Apostata, as Cyrill saith. Here we may see the obstinacie of the Iewish nation, who rather thē they wil acknowledge the Messiah to be come, will wrest the Scriptures against all reason; that by Shiloh cannot be meant Nabuchadnezzar, the wordes following are a pregnant proofe, which are these, and the people shall be gathered vnto him; or according to S. Hieroms translati­on, He shal be the expectation of the Gentiles; now this cannot be applied to Nabuchadnezzar, for all nations were so farre from Desirng or expecting him, as they accounted him a most deadly enemie, and a bloodie Tyrant, reioycing ouer him, when hee was fallen into miserie, sayingIsa. 14.12. how art thou fallen from HEAVEN ô Lucifer. [Page 72] Againe whereas they affirme that after the Captiuitie of Zedekiah, none of the tribe of Iudah, or linage of Dauid swaide the Iewish Scepter; I answere, that it is a meere vn­truth; for in the time of the Captiuitie, the Iewes that re­mained for seauentie yeares were permitted to choose themselues a Gouernour of the house Iudah, whom they calledThalmud in tract. Sanh-ca, Di­nei. manmo­noth. Reschgaluta: and after their delierieEzr. 2.2. Agg. 1.1. Ze­rubabel, the son of Selathiel was the prince of Iudah, and a captaine nad lawgiuer to the people.

Lastly, some of them say, that this promise of the con­tinuance of the regall authoritie in Iudah vntill the Messi­ah came, was onely conditionall, if their sinnes did not deserue otherwise; but no such condition can be ga­thered out of the words of Iacob, for he speaketh absolute­ly, that the Scepter shall not depart from Iudah, till Shiloh come; furthermore though God sometimes make both conditionall promises and Comminations, yet it is obser­ued that the promises concerning the Messiah are euer ab­solute, as that he should come of the seed of Abraham, and of the roote or stock of Dauid, and that he should be born of a Virgin, and that till the comming of him, who is the true Shiloh, The scepter should not depart from Iudah, nor a law-giuer from betweene his feete.

Concerning the second question, it ariseth amongst vs that bee Christians, who are much troubled about the accomplishment of this Prophecie; namely, how, and when it tooke place.

The Israelites had foure kinde of gouernements: the first by Moses and Iosuah, who were Captaines, and this continued threescore and six yeares, for Moses ruled them fortie yeares, and Iosuah twentie six; the second was by Iudges, from Othoniel vnto Samuel, for the space of three hundreth and thirtie yeares; the third by Kings till the captiuitie, to wit, from Saul to Zedechiah, fiue hundreth and thirteene years; & the fourth by Priestes, that were as Kings vntill Herod, fiue hundreth and twentie yeares, now [Page 73] these alterations of the state of Israel being considered, wherein wee finde, that vnlesse it were onely vnder the kings, the gouernment was least of all exercised by the Tribe of Iudah; I would know how this can be iustified, that The Scepter did not depart from Iudah till Messiah came?

Eusebius is of opinion, that by these words of Iacob,Euseb. lib. 8. de praepar. Euangel. The Scepter is not strictly and necessarily tyed to the Tribe of Iudah, till the comming of Messiah, but onely a Prin­cipalitie in respect of the other Tribes; which might be, though the other Tribes had sometimes the regall autho­ritie; but this is not probable, for the word Scepter, or as it is in the hebrew, The regal Rod; or as the Septuagint readeth it, a Prince, doeth manifestly note a supreme power & so­ueraigntie; now how could Iudah haue the principalitie, or be accounted the chiefest Tribe, when another had the imperiall authoritie; seeing then that till the time of Da­uid, the Scepter was neuer in Iudah, but onely when Otho­niel, and Ibzah did Iudge Israel; how can the prophecie of Iacob be fulfilled? this exposition of Eusebius then doth no whit at all cleare this point in controuersie; wherefore I thinke with Pererius, that the meaning of Iacob is this, When the tribe of Iudah shall be absolutely possessed of the Scepter, it shall keepe it continually till Shiloh come; there was a beginning of Iudahs principalitie, when after the death of Iosuah, his Tribe was appointed by God to be as a Captaine to the rest; and likewise in the gouernment of Othoniel and Ibzah, but when Dauid was annointed and installed, then was the Scepter confirmed in him, and entailed as it were to his posteritie; wherein it con­tinued without any interruption, till Zedekiah was car­ried away captiue to Babylon; but afterwards, how it re­mained vntill the comming of Christ in the familie of Iu­dah, is the greatest matter in question.

As I said before, all those seuentie yeares, wherein the Iewes were captiues in Babylon; those that were left be­hind [Page 74] by Nabuzar-adan to dresse the vines, and to till the land, had euermore license to choose themselues a go­uernour of the house of Iudah, whom they called Resch­galuta; and after their returne from Babylon, Zerubabel of the same Tribe was their captaine, and others after him, vntill we come downe to the Machabees, who were both Captaines and Priests, for that they were as Rabbi Kimhi holdeth,Rab. Cimhi. com. in agg. Ioseph. lib. 13. & 14. antiq. Cyrill. lib. 8. cont. Iulian. apostat. by the mothers side of the Tribe of Iudah, and by the fathers side of the Tribe of Leui; and from these men downe to Hircanus and Aristobulus whom Herod slewe, there continued still the same line as Iosephus declareth; S. Cyrill is of opinion, that the posteritie of Zerubabel held the Scepter, and exercised princely authoritie till Herod, but Iosephus that writ the historie of that Nation, auoucheth the contrarie, affir­ming, that the chiefe gouernment was in the Macha­bees and their line, who were of Leui, and that Aristo­bulus the sonne of Hircanus, the sonne of Simon was the first Leuite that wore a crowne; in whose race it continued till the raigne of Herod; if then the Leuites swaied the Scep­ter, did not the Scepter, (contrarie to Iacobs prophecie and promise) depart from Iudah? It is answered that the Scepter was not taken away from Iudah, though the Leuites held it; because they that were both Priests and Princes, were by the mothers side of the Tribe of Iudah; this answere is not sufficient for2. Chr. 22.11. though Iehoida the Priest married Iehothabeath, sister to Ahaziah the king of Iudah, yet it is vncertaine whether the high Priests did alwaies take their wiues out of the Tribe of Iudah, nay it is more probable that they did not; and though they did, yet could they not be said to be of the Tribe of Iudah, because the Tribes were counted by the fathers side not the mothers: Because this solution hath beene deemed insufficient to take away all scruple and doubt; Therfore others vnderstand this pro­phecie of the seauentie Elders, calledGalatin. lib. 4. de ar­canis sidei. Sanhedrim; which were elected out of Iudah, to whom the cognisance, [Page 75] of the weightiest causes, and establishing of lawes, ap­pertained, who were of such supreme authoritie, that they cited Herod, who hardly escaped the sentence of death for his contumacie; these Sanhedrim continued vntill Herod, who not long before CHRISTS birth rooted them all out. I will not deny, but that there was in those times, such a Sanhedrim, or Councell of Elders, resembling thoseNumb. 11.16. seuentie auncientes ap­pointed by Moses from GOD, to bee assistantes vnto him in the gouernment of Israel, yet it is vncertaine whether they were elected out of Iudah or no; and though that should appeare, yet they were but Counsel­lours of Sate, the Regall Scepter was not in Iudah, as here Ia­cob prophecieth, but in Leui, of whō were the high Priests & Kings after the Captiuitie: to leaue then al ambiguities; this seemeth to be our surest refuge; by Iudah not to mean particularly the tribe of Iudah, but the whole nation of the Iewes, both because, although there were of the Tribes of Leui & Beniamin among thē, yet the whole cōmonwealth had the name of Iudah, & also the kingdome was in this lot, tribe, and territorie that appertained to Iudah, though it might be vsurped by some, which were not of the tribe of Iudah really; and in this sense it is true, that the Iewes had alwaies a king, and a gouernour of their owne nation, vn­tillIoseph. lib. 14. anti­quit. cap. 2. Herod an Idumaean, who had married Mariamnes the daughter of Hyrcanus, by the speciall helpe and fa­uour of Anthonie, who ruled together with Octauius, ob­tained to be created king of Iurie, without any title or in­terest in the world; in the thirtieth yeare of whose raigne, Shiloh or the Messiah was borne.

He shall bind his asse foale vnto the vine, and his asses colt vnto the best vine, he shall wash his garment in wine, and his cloke in the blood of grapes; his eyes shall be red wine, and his teeth white with milke.

Onkelos, and Rabbi Salomon doe thinke, that this speech doth indeed demonstrate the fertilitie or fruitfulnesse [Page 76] of Iudea; but yet they affirme, that these words are not to be taken properly, but figuratiuely; and therefore whereas Iacob saith first, hee shall bind his asse foale vnto the vine, &c: herein say they, Iacob prophecyeth, that both old and young men in the Tribe of Iudah, shalbe iust and righteous, euer cleauing to the doctrine and the law of God; thus they make the foale to signifie a Sonne; the asse a parent; and the Vine the lawe: Secondly, by the wash­ing of the garments in wine, and the cloake in the blood of grapes; they say is signified the Rich and costly apparell of scarlet colour, which the Princes of Iudah should weare; and lastly, by the Eyes red with wine, and the teeth white with milke, they vnderstand, the wine presses of Iudah, and the hilles and fields full of sheepe and corne; this is a strai­ned exposition, and altogether disagreeing from Ia­cobs intention; wherefore the meaning is no more but this: Iacob thus speaketh onley to declare the fruit­fulnes of that Region in the land of Chanaan, where the posteritie of Iudah, should dwell, and this is expressed by three Arguments: First, that therein should growe so great vines, and so loaden with grapes, that an Asse might bee bound vnto one of them, and haue his full burthen of the grapes thereof; Secondlie, that there should bee such aboundance of wine, that it would bee sufficient for them to drinke plentifullie, and also (if they would) euen to wash their Cloathes therewith. And thirdlie, that it should be excellent wine, such as maketh the eyes of them that drinke it red, and that there should bee such store of good Pastures in Iudahs portion, that they might eate milke in great aboundance. Thus doth Iacob prophesie sixe things of Iudah; First, praise or glorie, for his brethren shall praise him: Secondly, victorie ouer his enemies, for his Hand shalbe in the necke of his enemies; Thirdly, princi­palitie, for his Fathers sonnes shall bow downe vnto him. Fourth­lie, Courage, for as a Lyons-whelpe he shall come from the spoyle, and like the Lyon and the Lyonnesse, he shall couch or lie downe, [Page 77] and none shall stirre him vp. Fiftlie, Continuance of his King­dome; for the Scepter shall not depart from him till the com­ming of CHRIST; And lastly, outward plentie or prospe­ritie, for hee shall binde his Asse-foale vnto the vine, and his As­ses Colte vnto the best vine, hee shall wash his garment in wine, and his Cloake in the blood of Grapes, his eyes shall be red with wine, and his teeth white with milke.

The particulars of this Prophesie were temporally ful­filled in Iudahs posteritie, but spirituallie in Christ, who came of the Tribe of Iudah, and of the house of Dauid.

First, as Iudah was Praised by his Brethren; So is CHRIST ▪ of whom Iudah was a Type, honoured, and euer praised by the Elect, as well Angels as men, who bee the Brethren of Christ, through the grace of Adoption; so saith S. Iohn, Apō. 5.8. The foure Beasts, and the foure and twentie Elders fell downe before the Lamb, hauing euery one Harps, and golden vyals full of Odours, which are the prayers of the Sainctes: By these Cherubims, & these Elders, are meant all the Saints, both of the Old and the new-Testament, which offer vnto CHRIST the Sacrifice of Praise and Thankes-giuing.

Now the reason why our SAVIOVR by the Adopted children of God is praised, is, because (g) Hee was killed, and Redeemed them to God by his blood, out of euery Kindred, and Tongue, and People, and Nation, and made them vnto God Kings and Priests.

If then wee be the Brethren of CHRIST, wee must imitate the Angels and Saints in heauen, by hauing his Praise euer in our mouthes; our Harpe must be Thanks­giuing, our Vials full of Odours, Deuout prayers: and the Song that wee sing this, O my God and King, I will extoll thee, and will blesse thy name for euer, I will blesse thee daily, and praise thy name for euer. Great is the Lord, and most worthy to be praised, and his greatnesse is incomprehensible. Whosoeuer is such a Musitian, is surely Christs brother, for as Faith is shewed out of workes, so is this spirituall Brotherhood tried by Praise.

[Page 78]They are not then the Adopted children of God, not the Brethren of Christ, that in stead of praysing him with their lips, scoffe at him, mocke him, spit vpon him, buffet him, and blaspheme him, as the Iewes did: by taking his name in vaine, by execrable cursing, and by damnable swearing; oh no such black mouthed persons be the chil­dren of darkenesse, and the Brethren of Belial, as among theLuc. 17.12. Ten lepers, that our Sauiour cleansed, one alone was found to be thankfull, the other nine went away, and ne­uer returned to requite him with praise; so in the world for which Christ dyed, there can scarcely be found one of a thousand, that doth truely honour and praise his Redee­mer, and if there be anie, the proportion of their number, is but as One to Nine; For Reformation then of this vice of Blasphemie & Swearing, wherby as S. Chysostome saith, Christ is continually crucified againe, it were to be wished that that Lawe made by Ludouicus Pius the king of France, were vniuersally established: namely, That whosoeuer swea­reth vainely, should bee burned in the mouth with a hote yron. Sed procul ite profani; I will leaue them; and returne to the Brethren of CHRIST, of which number, whosoeuer desires to bee, let him but looke vpon the Picture of the three Graces, Pausan. in Eli. as Pausanias relateth it, and it wilbe an excel­lent patterne for him. Amongst the people of Elis, thus saith he were the Graces engrauē; one of them, in her hād held a Rose, the other a Myrtle tree, and the third a Die;

These Graces being in number three, may fitly expresse that Praise and Thankefulnesse, which from the Creature is due to the Creator, namely,Isai. 6.3. the Holie, Holie, Holie, Lord GOD of Sabaoth. The Rose which is a sweete flower, signifi­eth the Grace & mercie of Christ towards mankinde, who as Dauid saith, is a sweet & mercifull Lord, & whose cōmiseration is aboue all his wondrous works: in regard whereof, he saith of himselfeCant. 2.1 I am the Rose of the field; this Rose, the Brethrē of Christ must euer hold in their hands; that is to say, they must euer acknowledge his fauours, & be mindfull of his [Page 79] benefites. Secondly, the Myrtle, though it bee but a little plant, yet it bringeth foorth store of berries; So must the Brethren of Christ, for euery kindnes receiued, bring forth Clusters of Praise and Thanksgiuing. Thirdly, the Die is the embleme of Chaunce, and this may put vs in minde still to praise our Messiah, howsoeuer the world runne, whether with vs or against vs.

Secondly, as Iudahs hand was in the necke of his enemies: So Christ hath gotten the victorie ouer his Aduersaries, Sa­than and the world, as the Psalmist saith,Psal. 110 The Lord said vnto my Lord, sit thou on my right hand, vntill I make thine ene­mies thy foot-stoole; The Lord shall send the rod of thy power out of Zion, be thou ruler in the middest of thine enemies. This Tri­umph of our Sauiour, was shadowed or figured in the dreame of Nabuchadnezzar, byDan. 2. The great glorious Image, whose Head was of fine golde, whose Brest, and Armes of siluer, whose Bellie and Thighes of brasse, and whose Feete were part of Iron, and part of Clay, which Image was broken all in pieces, by a Stone, cut without Handes; This Image resembles the foure Monarchies: The Golden head, is for the Chaldean: The Siluer Brest and Armes, for the Persian: The Bra­zen Bellie, and Thighes, for the Macedonian; And the Feete, part yron, and part Claye, for the Romane Monar­chie; All these were destroyed and broken by this Stone cut without handes; namely, our victorious SAVIOVR, whose Kingdome shall neuer be destroyed, but stand for euer.

The like is expressed by S. Iohn, saying,Apo. 19. And I sawe heauen open, and behold a white horse, and hee that sate vp [...]n him was called Faithfull and True, and he iudgeth, and fighteth righ­teo [...]sly, and his Eyes were as a flame of fire, and on his Head were many Crownes, and hee had a Name written, that no man knewe but himselfe, and hee was cloathed in a Garment dipt in bloud, and his name is called the Word of GOD, and the warri­riors which were in Heauen followed him vpon white horses, clo­thed with fine linnen, white and pure: and out of his mouth went a sharpe sworde, that with it he should smite the Heathen, for hee shall rule them with a rod of iron: for hee it is that treadeth the [Page 80] Wine-presse of the fiercenesse and wrath of Almightie GOD: These words doe most liuely set forth the glorious victo­rie that Christ hath ouer all his enemies: Hee is theIosuah, 5.14. Captaine of the Lords Host; that quickly foyleth, and in the twinckling of an eye putteth to flight all his Aduersaries; and therefore he is said to Ride vpon a white horse: He ne­uer fighteth but vpon a iust quarrell, for the defence of Truth, and therefore hee is called Faithfull and True: It is long before he strike, but when he comes, he is as a Gi­ant, ready to runne his course, fierce and terrible. And there­fore his Eyes are said to be like a flame of fire; when he ma­keth warre, hee euer vanquisheth; and therefore as tokens of Triumph, vpon his Head he weareth many Crownes: It is bootelesse for anie to withstand his power, for hee is Om­nipotent: and therefore he hath a Name, and this is THE WORD OF GOD; the mysterie whereof none perfect­lie knoweth but himselfe, who is Light of Light, and verie God of very God; As hee is mercifull to spare the liues of such as yeelde, and Repent, so is hee most seuere against such as be obstinate and impenitent, and this is signified by his Garment dipt in blood; And likewise the Psalmist saith: he shall wash his footesteppes in the blood of his enemies, though he neede not the assistance or aide of any, because he is most strong and mightie; yet because the Righteous, for whose cause he fighteth, shall be auenged of their ene­mies, and be partakers of his glorie, they also are saide to follow him vpon white horses; and being his souldiers, their armour is linnen white and pure: pure Innocencie, and white Patience. The enemies whom hee smiteth with the sharpe sword of his Iustice, and whom he ruleth with the Iron rod of his power, be the heathen, that is to say, all Vnbeleeuers or In­fidels; so thenMar. 16.16. he that shall beleeue and be baptised, shall bee saued, but he that will not beleeue, shall be dāned; lastly, though the children of God suffer much violence in this world, yet must they beare it with patience, and referre their re­uenge to Christ, for it is he alone, that readeth the winepresse [Page 81] of the s [...]reenes and wrath of Almightie God: and it is onely hee, That layeth his hand vpon the necke of his enemies.

Thirdlie, as Iudah was the Soueraigne of all his Bre­thren, for his fathers sonnes bowed downe vnto him; So our SAVIOVR CHRIST IESVS is a King,Isai. 9.7, for he sitteth vpon the throne of Dauid, & vpon his Kingdome, to order it, & to st [...]h it with iudgem nt, & with iustice: Hee is a King, but his Kingdome is not of this world: & therefore none bow downe vnto him, or worship him out of zeale and loue, but onely his Fathers Sonnes, namely, the Elect, who are the adopted children of GOD the Father.Philip. 2.8.9.10. Hee humbled himselfe, saith Saint Paule, and became obedient vnto death, euen the death of the Crosse; wherefore GOD hath also highly exalted him, and giuen him a Name, aboue euery Name: That at the Name of IESVS, should euery knee bowe, both of things in heauen, and things in earth, and things vnder the earth.

According to this edict and statute of Almightie God, the Angels and Sainctes in heauen doe worship and adore him: Also the Chosen vessels that liue vpon the earth, doe in all humilitie, honour and reuerence him: and vnder the earth, euen Sathan himselfe, and the spirites of dark­nesse, though not voluntarilie, yet compulsiuelie: doe bow downe their neckes, and kneele downe before him,Mark. 1, 24. acknowledging him to be The holie one of God.

Melchisedech was a King, and a Priest. Dauid was a King and a Prophet; and Salomon, a King and a Prea­cher: But CHRIST IESVS was both a Preacher, a Prophet, a Priest, and a King; and therefore, if eue­rie one of them in regard of their Office, deserued ho­nour, his due is treble Honour.

Wee must therefore bowe downe our neckes vnto him, because hee is a King and a Priest; wee must bowe our hearts, because hee is a King and a Prophet; and we must bow our knees, because he is a King & a Preacher, offering vnto him, like the Wise-men of the East, Golde, Myrrhe, and Franke-incense: That is to say, whatsoeuer we [Page 82] take pleasure or delight in, to do him or his seruants ser­uice; our goods with Zacheus wee must diuide amongst the poore; with our garments like Lydia we must cloath the naked; with our Spikenard, like Marie, we must an­noynt the heads of them that be sicke; for in doing this seruice to one of these litle ones, we manifest our loue and loyaltie to our King Christ Iesus; Mark. 11. It is written that our Sauiour, rid into Ierusalem vpon a young asse, and that a great multitude of them that beleeued, when they heard that he should come into the citie, went forth to meete him; & some of them cast their garments vpon the asses colt, some spred their clothes in the way, and others cut downe branches of palme trees & strewed them before him, euery one shewing some signe of reuerence and ho­nour; and they that went before, and they that followed, cryed saying, Hosanna, blessed is he that commeth in the name of the Lord. This act of the faithfull Iewes must be our president, though Iesus Christ rid but vpon an asse, which is a contemptible creature, yet they blessed and glorified him, because they knewe that his kingdome stood not in outward things; so must we acknowledge him to be our King, though his earthly crown was but a thorny wreath, his Scepter a reed, and his royall robe a white coate where­withLuk. 23 11. Herod in mockage arrayed him; they vnclothed themselues to cloath his asse, and made their garments his carpets; so must we hold nothing too deare for Christ; but withPhil. 3.7 S. Paul account the things that are vantage vnto vs, losse for Christs sake; again, they which had no garmēts that might be spared to spred in the way, cut downe palme branches; hereby like the poore widow, with her two mites, testifying that their hearts did offer vp vnto him a large tribute of homage & obedience; so must we accor­ding to our abilitie tender our dutie & allegiance to him who is the Prince of Peace and King of glorie, by shewing our affection to the meanest and poorest of his Subiects: to conclude; whosoeuer will crie Hosanna, confessing him to be a King & Sauiour, he is one of Gods sons; but such as [Page 83] will not bow downe vnto him, be Rebels and strangers to the kingdome of grace; first therefore then we must needs con­clude, that the high Priests, Scribes, Pharisies & Iewes at this day be Rebels, for they will not acknowledge Iesus whom wee worship to be their King; and therefore in them is fulfilled the saying of Isaiah Isaiah. 6.9. yee shall heare in­deed, but yee shall not vnderstand; yee shall plainely see, and not perceiue; it is a wonder, (but that God hath made their harts fat, and their eares heauie, and shut their eies; that the Iewes of all other nations should be incredulous, considering that they had in their custodie the Prophecies and Oracles of God which point them to our Christ, in whom they were all fulfilled; nay further, their owne Rabbins & doc­tors, howsoeuer they do stil expect a Magnificēt Messiah, that shall conquer the world like an other Alexander, and bring them all backe to the land of Promise, confesse that the Messiah is come alreadie;Thal­mud in tract. Au [...] ­dazara. some of them affirming that about the time of Augustus his raigne (wherein Ie­sus was borne) the Messiah should appeare; some of them a great while agoe haue complained, that there seemed to them seuen hundreth & fourteene yeares, since Christ (according to the Scriptures) should haue manifested himselfe, & therfore they maruell why God does so long deferre the same. Rabbi Moses whom the Iewes call the doctor of iustice, in his epistle to his countrimē of Affrica, Rab. Moses ben Maimon epist. ad Iu­daeos Affri. Rab. Iosue ben leui in Thalm. tract Sanhed. cap. helec. thinketh that in his daies, the time of Christs appearāce was past aboue a thousand yeares, according to the Scrip­tures; & Rabbi Iosue holdeth, that according to the Scrip­tures, the Messiah was to be borne before the destruction of the secōd temple; but he saith, the Messiah for our sinnes doth hide himselfe for a time in the sea, and other desart places, vntill we be worthy of his cōming; thus by the confession of Iewish Rabbins Christ is come, and yet the Iewes, being stifnecked rebels, will not beleeue in him, nor bowe downe vnto him as to their Soueraigne; and thus he came vnto his owne & his owne knew him not. Secondly, as there be stiffe-necked, so there be stiffe-hearted Rebels, and these be the [Page 84] Mahometanes, and Infidels, who in derision speake vnto CHRIST, as the Soldiers did, saying, Hayle King of the Iewes: Hayle thou crucified God of the Christians.

These Infidels, (notwithstanding their owne prophet Mahomet, Alcoran. A­zoar. 14. 11. 13. vpon whome they relie, affirmeth, that Iesus the Sonne of Marie, was a great Prophet, & wrought his miracles by the onely power & spirit of God) yet will they not forbeare, euen to spit in his face, and blaspheme him.

It is straunge to obserue the Obstinacie of these vnbelie­uers, who will not be brought by any meanes to submit thēselues to the KING OF KINGS, cōsidering that the very spirites of darknes, whome they worship, haue con­fessed Christ to be the Sonne of the liuing God, as it appea­reth, not onely in the Gospell, but also by the writing of Porphyrius, who was an enemy of Christ, saying: It is excee­ding wōderfull what testimonie the gods (these are the euil spi­rits) doe giue of the singular pietie & sanctitie of Iesus, Porphyr. lib. de laud. Philos. for which they auouch him rewarded with immortalitie, but yet (saith he) these Christians are deceiued in calling him a God.

Thirdly, as there be stiffe-harted, so also there be stiffe-legged Rebels, who are so houen vp with self-cōceit, & are so prowd of their owne righteousnes, sinceritie & integri­tie, that in their imagination they thēselues be Kings, and therfore they think they need not to bow down to Christ, such are hypocrites, & Pharisaicall dissemblers, who haue Iacobs smooth tongue, but Esaus rough handes: These will not kneele, like penitent Publicans, but stand and iu­stifie themselues, and say, They are not as other men.

Against all such as these our Sauiour cryeth, saying: Woe bee to you Scribes and Pharisies, Hypocrites: which bit­ter Inuectiue of him, doth plainly proue, that Hypocrites are not his hūble subiects, but proud, insolent, and stiffe-legged Rebels, and consequently, neither they, nor Ma­hometans, nor Iewes, his Fathers sonnes, because they will not bow downe to him, who is the LORD OF LORDS, and KING OF KINGS.

[Page 85]Fourthly, as Iudah, in regard of his Magnanimitie and courage, is compared to a Lyons-whelpe, the olde Lyon, and the Lyonesse: Euen so CHRIST, because he spoiled powers and Principalities, & openly triumphed ouer them, is cal­led, the Lyon of the Tribe of Iudah.

Saint Ambrose saith, that CHRIST is called the Ly­ons whelpe: To signifie,Amb. in Gen. 4 [...]. de bene­dict. pat. that hee is in Nature and substance like vnto his Father; Euen as the whelpe is to the olde Lyon: But because, in being called the Lyons whelpe, hee may be suspected to be inferiour to God the Father: therefore to take away that suspition, these wordes are added by Iacob, He shall lye downe, & couch as a Lyon, & as a Lyonesse, who shall stirre him vp. Though it be not amisse, thus with Ambrose, to applie these words to Christ, yet I thinke that best con­gruitie, betwixt the literall & figuratiue sense will be, if by the Lyons whelpe, the olde Lyon, and the Lyonnesse, wee vn­derstand the vndaunted Courage of our Sauiour, shewed in the Conquest of Hell, Death, and Sathan, he was a Lyon in his Birth, and a Lyon in his Death: For in both hee spoyled the kingdome of the Diuell: And therefore I may call him, as Isaiah called the Childe of the prophe­tesse,Isa. 8.3. Mahershalalhash-baz, which by interpretation is, Make speede to the spoyle, or, Make haste to the praye. For when he came into the world, though he was aIoh. 1.29. Lambe in regard of his innocencie, yet hee was a Lyon, in respect of his power and magnanimitie. For hee was no sooner borne, but the Gods of the Earth beganne to tremble: According to the prophecie of Zephaniah, saying,Zeph. 2 11. The Lord will bee terrible vnto them, for hee will consume all the Gods of the Earth.

And so it came to passe, for as Dagon could not stand before the Arke of GOD, no more could the Spirites of Darknesse abide his glorious presence, as it may bee veri­fied by diuers instances, both out of the Scriptures, and humane writers. Wee reade in the Gospell, that the e­uill Spirites did diuers times beseech him, not to afflict, or [Page 86] torment them before the Fire. Not to commaund them presentlie to returne into the depth, but rather to suffer them, some little time, though it were but in a Heard of Swine.

Also Suidas reporteth, that Apollo, whome the Greci­ans called the god of wisedome, but wee more truely Apol­lion, Suidas in Thulis. or Abadaon, the Destroyer: made this answere to one of his priests, who demaunded some questions of him concerning God, and the true Religion; Oh thou vnhap­pie priest, why doest thou aske mee of God, that is the Father of all things, & of this most renowmed Kings deare & only Sonne, and of the Spirit that containeth all? Alas, that Spirit will force mee shortly to leaue this habitation, and place of Oracles.

Also Nicephorus writeth, that Augustus comming to know of Apollo, who should succeede him in the Romans Empire,Niceph. lib. 1. hist. cap. 17 was put off with this answere, An Hebrew Childs that ruleth ouer the blessed Gods, commandeth mee to leaue this habitation, and out of hand to get mee to Hell.

Thus by the testimonie of the Diuels themselues, CHRIST euen by his Birth, like a Lyons whelpe, ouer­threw and spoiled them,1. Ioh. 3. For to this ende (saith Saint Iohn,) appeared the SONNE OF GOD, that hee might loose the workes of the diuel.

Secondly, in his death, he was as the Lyon, and the Ly­onesse, for neither Hell, Death, nor Sathan, could get the vpper hand of him. These three enemies of mankinde, like the Princes of the Philistims, thought they had got­ten the victorie ouer this Sampson, when he was nailed to the Crosse, but in his Death hee vanquished them; hee subdued Hell by his Descention, there openly triumphing ouer all the infernall spirits, and heColoss. 2.15. led Captiuitie cap­tiue, as the Apostle saith, making that place which should haue captiuated vs, to be his captiue.

Oh Hell then, Where is now thy victorie? He subdued Death, by his owne Death; insomuch, that Death, to which wee were all subiect and lyable by the Lawe, hath [Page 87] now no more power ouer vs.1. Cor. 15.55. Oh Death, then where is thy sting? And he subdued Sathan by his Passion, who though he be Ashteroth, the Accuser of men: yet his infor­ming tongue can now haue no aduantage against vs,Isai, 53.5 because CHRIST hath borne the punishment of our infir­mities: He was grieued for our transgressions; The chastise­ment of our peace was vppon him, and with his stripes are wee healed.

Iohannes Leo, speaking of the nature of the Cameleon, Ioan. Leo. saith, that with one little drop of a water, issuing out of her mouth, she will kill the most poisonous Serpēt; CHRIST is this Cameleon; who with blood and water, flowing from his heart, hath slaine the Olde Serpent, that subtile seducer; and as Dauids Harpe being toucht,Sam. 16.23. Strab. libr. Georgr. Pluta. de de­fect. oracul. Porphy. lib. 1. cont. Christi. did driue away the e­uill spirit from king Saul; so hath the sweete sound of the Gospel put Sathan to silence: witnes Strabo, who saith, that the Oracle of Delphos at this day, is to be seene in extreme beggerie and pouertie: witnes Plutarch, who liued one hun­dreth yeares after Christ, and who wondereth that the O­racles of the Gods were ceased in his time: witnes Porphi­rius, who saith, that both Aesculapius, & all the other Gods, were departed from Messina in Scicile, by the comming of Chri­stians. And witnesse Apollo himselfe,Euseb. lib. 5. de praep. E­uang. who tolde the Em­perour Dioclesian, That the iust men were the cause that hee could say nothing. And thus CHRIST is not onely a Lyon himselfe, but also he maketh his Disciples and Followers Lyons, Matth. 10.8. giuing them power ouer Diuels and vncleane spirites.

Fiftly, as it was said of the posteritie of Iudah, The Scep­ter shall not depart from Iudah, nor a Law-giuer from betweene his feete, till Shiloh come. So may it be saide of the Church, which is the houshold and familie of Christ, It shall neuer be destitute of a Lawgiuer & a gouernour, till the second cōming of Shiloh, or Christ. The Romish writers doe mysticallie by the Scepter & lawgiuer, vnderstād the power & iurisdiction of the Pope of Rome, who calleth himself the Vicar of Christ; [Page 88] but herein they erre, for since by the coming of Christ, the Church is spread throughout all the world, where­vpon it is called Catholike or Vniuersall, therefore no one man can be the Ministerial head therof, but rather euerie bishop and Pastour representeth Christ in his charge, the Papists cannot denie but that Christ is the Head of the Church, because the Apostle dothEph [...] 1.22 2 [...]. Colos [...]. 18. Rom. 2. in diuerse places auouch it; but yet they say she wā [...]eth a general head and Lieu [...]tenant to gouerne her; and that is S. Peter in his successours, whom for distinction sake they call the Ministeriall Head of the Church; this their assertion hath no reli [...]h of reaso;n; for first, wee must not imagine that the Church is an earthly Kingdome; for Christes King­dome is not of this world; no more then must his be, whoso­euer challengeth to bee his Vicar or Lieuetenant; but his administration or gouernment must be Spirituall, to wit, the Ministerie of the word,Rom. 14.1▪ In peace, righteousnesse, and ioy, through the holy Ghost: such a Vicar is not the Pope of Rome, for he stretcheth his armes ouer the Empires of the earth, and calleth himselfe both a Spirituall and Temporall Monarch, vsurping that Title and name, which is onely peculiar to Christ,Apo. 19.16. Bonifac. 8 in C. vna [...] sāct: Extra: de maior: & [...]bed. for it is written vpon his garment, and vpon his thigh, The King of Kings, & Lord of Lords, so saith Boniface the eight, both the spirituall and Temporall sword are in the power of the Pope; whereby he taketh more vpon him then Christ did when hee liued vpon earth, for hee saith, Giue vnto Caesar, the things that are Caesars; but the Pope will take from Caesar, that which is Caesars; Namely, the Temporall sword, and vse it himselfe; this is a pregnant demonstration that he is not the Vicar of Christ, but ra­ther the Lieuetenant of him, who is the Prince of this world, that ruleth in the aire, and worketh in the children of disobedi­ence; In a word. Christs Kingdome consisteth in this, that he gouerneth his children, and giueth power to the prea­ching of his word, & to his Sacraments by the vertue of his Spirit, and the Ministerie of his Gospell consisteth [Page 89] in the administration of that word, amp; of his Sacraments. Now there is not any man, that can boast of giuing and disposing of the holy Ghost, because hee is onely of the Father, and of the Son, therefore none other but Christ, God, and man, can exercise the ministerie through­out the world; wherefore it is to bee concluded, that no one man can bee the Ministeriall Head of the whole Church, but euery Bishop and Pastor in his charge,1. Pet. 2. [...]5. Tertul. deve­land. virg. cap. 1. vnder the Bishop of Bishops, and Pastor of Pastors, Christ Ie­sus, and hence it is that Tertullian assigneth no other Vi­car or Lieuetenant general in the Church, but the holy Ghost, who proceeding from the Father and the Sonne, was sent after his departure, to the end (saith he) that the discipline of the Church, might bee by litle and litle directed, ordained, and brought to perfection by this Vicar of our Lord, the holy Ghost; and in another place he saith, that Christ was taken vp in­to heauen, where he sitteth at the right hand of the Father, and that hee sent Vicariam vim Spiritus sancti, the power or effi­cacie of the holy Spirit to hold his place (or bee his Vicar) by whom hee guideth and conducteth the faithfull. In this text of Scripture, then by the Scepter and Lawegiuer, is not meant the Iurisdiction of the Pope of Rome, for that is almost departed and abolished by the brightnesse of the Truth, but another more excellent, and heauenly go­uernment of the Word, and the Spirit, which shall neuer faile in the Church of God, till the glorious appearance of our Shiloh Christ Iesus. First, the Word is the Scepter, whereby all the faithfull must bee ruled,Ioh. 10.17. Orig. Hom. 3 in Cantic. my sheepe (saith Christ) heare my voice, and hee that is my Disci­ple, abideth in my word: Iesus Christ (saith Origen) appeareth alwaies in the mountaines, and in the hilles, therefore wee must neuer seeke him, but in the mountaines of the Lawe and Pro­phets, and in the hilles of the Gospell. And this word is the Rule of faith, the Mystresse of vertue, and the Scepter of the true Church. Concerning which the Psalmist saith, The Scepter of thy Kingdome, is a right Scepter. Secondly, [Page 90] the holy Ghost is the Lawegiuer, and our Comforter; of him our Sauiour thus speakethIoh. 16.13. when he is come which is the spirit of Truth, he will lead you into all Truth: for hee shall not speake of himselfe, but whatsoeuer hee shall heare, shall hee speake, and he will shew you things to come. According to his directions must we frame our liues, and vpō his grounds must we build our faith as Constantine the Emperour said to the Fathers in the Nicene Synode: Wee haue the doctrine of the holy Ghost written, therefore laying aside all contention, let vs out of the diuine inspired Scripture, take the resolution of those things which we seeke for. But to this Scepter, and this Lawgiuer, hee that pretendeth to be the Vicar of Christ, will neuer subiect himselfe: no hee is so farre from sub­mission, that hee equalizeth his owne traditions to the word of God, and taketh vpon him like the holy Ghost, to bind the consciences of men, by his owne decrees and constitutions; this is not to be the Vicar of Christ, but to exalt himselfe euer both aboue the spiritual Scepter, & the eternall Lawegiuer; both which notwithstanding his am­bition and tyrannie shall neuer depart from Iudah till Shiloh come.

Lastly, as the posteritie of Iudah did inioy these tem­porall blessings, great store of wine, and aboundance of milke; euen so the familie of Christ spiritually, is plenti­fully fed with wine and milke: insomuch that it may bee said of Christians, as it was by Iacob prophecied of the Iewes. Euery one of them does bind his Asse-foale vnto the vine, and his Asses colt vnto the best vine; they wash their gar­ments in wine, and their clokes in the blood of grapes; their eyes are red with wine, and their teeth white with milke. This Vine is Christ, whose father is the husbandman: This Wine is Grace, this Milke is his word, the foode of the soule; wher­with such as be of the houshold of Faith, are fedde and nourished to eternall life; and this Wine & Milke, is both bestowed and prepared by Christ; as it is in the Canticles; Cant. 5. I am come into my garden, my sister, my spouse, I haue gathe­red [Page 91] my myrrhe with my spice, I haue eaten my honie combe with my hony, I haue drunk my wine with my milke, & likewise in Isay, Isaiah 55 1. ho euery one that is thirstie, come ye to the waters, & ye that haue no mony, come buy and eat, come I say, buy wine and milke without siluer, and without mony; and in Ioel,Ioel. 3.18 the mountaines shall drop downe newe wine, and the hils shall flowe with milke, all this is fulfilled in such as bee spiritually of the Tribe of Iudah, or true beleeuers, for the Milke of Gods word is their restoratiue, and the Wine of his grace their cordiall, with which whosoeuer is once fed, hee will neuer hunger or thirst againe, and therefore as Christ saide, eate ô my friends, drinke and be merry, ô my welbeloued: so say I, eate, eate, this milke, & drinke this wine, that is, heare his word with zeale and reuerence, and practise it in your liues and conuersations; receiue this grace which is freely offred you in Christ Iesus, and doe not presumptuously continue in sin, that grace may abound; this if you doe, then be merry my welbeloued, for your reward is in heauen; but if as the Israelites loathed Manna, you make light of this heauenly foode, preferring to it Esaus Red Pottage, and the fleshpots of Aegypt; then be assured, that Death is in the Pot; for by this neglect of his word, and this con­tempt of his grace, ye shall like Esau loose your blessing, and be debard like the rebelli­ous Israelites from entring into the land of Promise.

ZEbulun was the sixt sonne that Leah bare vnto Iacob, and his name being interpreted, is a Dwelling; for vpon her deliuerie, shee said,Gen. 30.20. God hath en­dued mee with a good dowrie, now will mine husband dwell with mee, because I haue borne him sixe sonnes, and shee called his name Z [...]bulun; in this name Leah first acknowledgeth that there can be no perfect and strong Bond of Loue and liking betwixt a man and his wife, except God tie it by his meanes. Riches and Beautie are bonds; but they are but like vnto the greene cordes, and new ropes, wherwith Delilah bound Sampson, Iudg. 16.12. for they are soone broken, euen as a threed of tow, when it feeleth fire; Beautie is but Na­tures priuiledge and a short Tyrannie, saith the Philoso­pher, beautie is like grasse that withereth with the wind, and like a flower in sūmer, which soone decaieth: if then beautie be the onely bond of loue, the heate of that loue will be quenched, when the lustre of the face fadeth, and when the pleasant forme is blasted with sicknes, or spoi­led with the wrincles of age, riches likewise may for a time continue friendship, betwixt the man and his wife, but because commonly, men that marrie for wealth bee like Midas, Crysoma­nes. mad for gold, therefore when they haue ob­tained their desire, they make so small account of their [Page 93] wiues, that I may say of them, as Augustus the Emperour said of Herod the great, who hauing a desire to kil Christ,Mat. 2.16. sent and slew all the male children that were in Beth­lehem, and in all the coastes thereof, from two yeares old and vnder, & for more assurance, amongst these he slew a [...] infant of his owne,Phil lib. de Tempo. Macr. lib. 2. Satur. cap. 4. for that (as Philo noteth) he was de­scended by the mothers side, of the line of Iudah; vpō the report of which cruell massacre, Macrobius writeth, that Augustus saide he had rather be Herods swine, then his sonne, for that he being a Iewe, was forbidden by his religion to kil his sonne, though not ashamed to kill his sonne: euen so say I, it is better to be such a husbands bag of gold, then his wife: because hee makes his God of the one, but his slaue of the other: that then is the most permanent and firme bond of loue, which Leah calleth a good dowrie, namely, store of children, which are the gift of God, and an inheritance that commeth from the Lord: she that hath no children, bee she neuer so faire, will soone be neglected by her husbād, and if she be barre [...], though shee brought with her neuer so much wealth, shee will quickly be dislikte; Children then are like chaines of gold that combine and ioyne to­gether the hearts of husbands and wiues; and hereupon Leah calleth her six sonnes a good dowrie, and her sonne Zebulun, a dwelling, saying; Now will my husband dwel with me, or loue my company, because I haue borne him six sons; this was the worke of God, who saw that Leah was despised in respect of Rachel, and therefore hee bestoweth vpon her, the fruitfulnesse of the wombe, as the best dowrie, and strongest bond of loue. Secondly, in that Leah calleth him Zebulun, or a dwelling: she manifesteth, how desi­rous she is to enioy the fauour, and loue of her husband Iacob; and in this she may be a patterne for all maried wo­men, teaching them, that their desires must be subiect to their husbands; that is to say, not onely obedient, but affectio­nate and louing vnto them; some women are likeHest. 1.12. Va­sti [...] the Queene of King Assueroh: proude and insolent, [Page 94] not suffering their husbands to beare rule in their owne houses; some are like1. Sam. 1.6 Peninnah the wife of Elkanah, full of vpbraiding words; some like thePro: 7.1 [...].1 [...]. harlot that Salomon speakes of, will neuer abide in the house, but goe abroade with impudent faces hunting after strange louers, being alwaies glad when their husbands are not at home; These and such like are a Canker and Corruption to their hus­bands bones, and he that dwelleth with them, had not onely neede (as Alphonsus the King of Arragon said) to be deafe, but also to be blinde, for if he haue eyes to see their wanton behauiour, and eares to heare their immor­tall tongues, his life will be more tedious and irkesome, then if he conuersed with a shee beare robbed of her whelpes: concerning such kinde of wiues as these, Iesus the sonne of Syrach, saith,Eccles. 26.7. an euill wife is as a yoke of oxen that drawe diuerse waies, he that hath her, is as though he held a Scorpion; and S. Ambrose saith, a wicked woman is the diuels gate, the way of iniquitie, and the stinging of a Scorpion, & of the same minde is Homer; though I alleage these sayings to blaze the armes of wicked wiues, yet let me not be censured, as once one of my profession was, of whom it was reported, that he was (as it is written of Euripides,) a woman-hater; for I am not of Plutarches opinion, who thought that when the candle was taken away, all women were alike; no; there be some,Eccle. 26.15. who by a double grace, and to whose conti­nent minde no weight is to be compared; there be some whose price is farre aboue the pearles, but they be as rare as pearles; these are the true-bred daughters of Leah; obedient and louing to their husbands, and it were to be wisht, that the rest would conforme and frame themselues according to this blessed Matrone; who is so farre from driuing her husband out of the dores, as Xantippe did Socrates with her malapertnesse, pride, or peeuishnesse, that she ac­knowledgeth it as an especiall dowrie from heauen, that God hath sent her sixe sonnes, by whom she hopeth her husband wilbe wonne to continue his loue towards her, [Page 95] and the rather for their sakes, to keepe her companie, and Dwell with her, in signe of which hope and Desire, shee calleth her youngest sonne Zebulun.

Zebulun shall dwell by the seaside: &c. Zebulun was Iacobs tenth sonne according to the order of birth, and his sixt sonne begotten of Leah, but hee blessed him next vnto Iudah, thereby giuing him precedencie ouer Isachar, Dan, Gad, Naphtali, and Aser, for according as he names them, so were all the Tribes to take place, excepting Iudah, who had the kingdome, Leui who had the Priesthood, and Ioseph who had the Birthright; some thinke that Zebulun is put before Isachar, in re­spect of the situation of his countrie, because Isachar had his lot betweene Zebulun and Dan, but I rather thinke that Iacob deales with Zebulun and Isachar, as Abraham did withGen. 25.5. Isaac and Ishmael, as Isaac did withGen. 27.29. Iacob and Esau, and as himselfe did withGen. 48.19. Ephraim and Manasseth, preferring the younger before the elder, being moued so to doe by the spirit of God, who di­rected his tongue, for the Tongues of the Prophets were the pennes of that readie writer the Spirit: and this transla­tion of the eldership to Zebulun from Isachar beeing made by the ordinance of God, may teach vs, two things; First, that God bestoweth his gifts without respect of persons; Secondly, that it is onely hee which preferreth or raiseth vp one, and deiecteth or casteth downe ano­ther.

First, it is often seene (saith Theodoret) in the Scriptures, Theod. in Gen. Quaest. 108. that the younger Brethren are put and placed before the Elder, as Abel before Caine, Iaphet before S [...]m, Isaac before Ishmael, Iacob before Esau, Iudah and Ioseph before Reuben, Ephraim before Manasseh, Moses before Aaron, Dauid before his bre­thren: and here Zebulun before Isachar, and this is not done for any desert in themselues, either good or euil; for Iacob and Esau, before they were borne, and before they had done good or euill, were the one loued, and the other [Page 96] hated, as the Prophe [...] [...] Malach. 1.2. I haue loued Iacob, and ha [...] Esau; and it was said of them, euen whiles they were both in [...] wombe,Gen. 25.23. The Elder shall serue the younger, but hereby these Mysteries are reueiled: First, the Mysterie of our elect [...]on to Grace & eternall life: which doth not depend vpon any merit in vs, but proceedeth freely from the will of Almightie God, Who (as the Apostle saithEph. 1.4.5.6. hath chosen vs in Christ, before the f [...]undation of the worlde, according to the good pleasure of his will, to the praise of the glorie of his grace. The second Mysterie declareth the praecedencie, that Man, who was last created, by the incarnation of the Sonne of God, hath obtained aboue the Angels, heb. 1.13. for, vnto which of the Angels said he at any time heb. 1.3. Sit at my right hand till I make thine enemies thy foot-stoole, saith the Author to the Hebrues. The third mysterie, is of the Iewes and the Gentiles: The Iewe was the Elder brother, and he was first called to Grace, but seeing that he stopped his eares, like a Serpent that would not be charmed, the Gentile, who re­ceiues Christ, is nowe preferred before the Iewe, as it is ex­pressed by our SauiourLuc. 15. in the parable of the prodigall sonne. The fourth Mysterie, setteth forth the difference that is betwixt the iudgement of God, and the iudgement of men, as the Prophet Isaiah saith, in the person of God,Isai. 55.8.9. My thoughts are not your thoughts, neither are your wayes my wayes, for, as the Heauens are higher then the Earth, so are my wayes higher then your wayes. Also thus God speaketh vnto Samuel, when he came to Ishai his house, to annoint one of his sonnes king ouer Israel, 1. Sam. 16.7. God seeth not as man se­eth, for man looketh on the outward appearance, but the Lord be­holdeth the heart; and accordinglie, Dauid the youngest sonne of Ishai, was taken from the sheepefolde, as hee was fol­lowing the Ewes great with young ones, and exalted aboue E­liab and the rest of his elder brethren.

Thus we see, That God Deut. 10 17. is a great God, mightie and ter­rible, which accepteth no persons, he regardeth not the rich more then the poore, for they are all the worke of his handes, andIob. 34.18. [Page 97] therefore without any respect of persons hee bestoweth his gifts; the eye of God is a single eye, but man is dou­ble eyed; and therefore God iudgeth iustly, but man par­tially; Gods eye beholdeth the heart, but the eies of man onely the outward appearance; Birth, wealth, and gorge­ousnesse, are the obiects of humane eyes; him we respect and reuerence, that is, an elder brother, that can shewe vs his painted armes, the ensignes of his rotten antiquitie, and honourable and worshipfull alliance; to him wee bow downe as theExod. 32 Israelites did to the golden Calfe of mount Horeb, wee blesse his fortunes, admire his great­nesse, and flatter him in euery thing, though he be as in­solent as Haman, as foolish as Rehoboam, who was the foo­lishnesse of the people, as vaineglorious as Rabsecah, as wil­full as an vntamed heifer, and as full of ill qualities as Naaman was of leprous spots; yet all these infirmities are veiled and couered by his birth; and thus in the opinion of men, follie is set in great excellencie, as Salomon saith; a­gaine, him wee Idolize, whose barnes are fraught with corne, and who like Midas toucheth nought but gold; if he be rich the world respects him, though he be as ve­ry [...]hurle as Na [...]al of mount Carmel, as greedy as a hors­leach, and as basely couetous as Vespasian, who laide an impost vpon the excrements of Rome, or as they that would haue drawn an annuitie amongst vs, out the packs of vagabondes and pedlars; yet if hee be rich, howsoeuer his wealth was gotten, whether by decaying of tillage, in­closing of commons, vsurie, or by vniustly bereauing Naboth of his vineard; yet he is accoūted a God vpon earth. Furthermore, him we magnifie, who like theLuc. 16 19. rich glut­ton is clothed in purple & fine linnen, or that like the Princes of Iudah, followeth after strāge fashions: & that woman is euer the gallātest in the worlds eye, the which likeApoc. 17.7. the Whore of Babylon is arraied in purple, and scarlet, and guilded with gold & precious stones, & pearles, or who as the Isa. 3.16. daugh­ter of Sion, walketh with a stretched out necke, a wandring eye, [Page 98] and a mincing pace, man more esteemes & regards the tire of womens heads, wherin I haue known some as variable as the Moone; or a Wire, or a Wimble, or a Crisping pin, then he does Chastitie, Vertue, and Modestie; whereby a woman is madePsal. 45.13. like the Kings daughter, al glorious with­in, such men, and such women as these passe for currant, though their mindes be as ragged and beggerly, as the body of Lazarus; when as the rich in wisedome are set in lowe place. Lastly, the humane eye is not onely deceiued in these outward obiects, of Birth, Wealth, & Gorgeousnes; but also in such things as concerne the worship of God; as for example; an Hypocrite that can but put on an Angels vizard, hang down his head like a bulrush in signe of hu­mility; make long praiers in publike places, blow a trum­pet at his dores, when he giues almes, wash the outside of the Cup, & looke demurely, carying the counterfaite of grauitie,Prou. 30.12. as that generation vseth to doe; that are pure in their owne conceite, and yet are not washed from their filthines; shall I warrant you be extolled by the people, who will blesse the wombe that bare him, and the paps that gaue him suck; notwithstanding he is but like a painted sepul­cher full of rotten bones, or like one of the Egyptian temples, which were outwardly curiously wrought, and guilded, but within which nothing was to be seene, but some filthy Idol or other, as a Dogge, a Serpent, a Calfe, or Crocodile; such like is that Saint vpō earth, the hypocrite, a mere body of iniquitie couered ouer, and wrapt in the cloke of sanctitie, & thus does the humane eye, like the eyes of blind Bartimeus, take men to be trees, and trees to be men; but it is not so with God, for his Eye beholdeth the heart, and therefore if he that is an elder brother, and ho­nourable, be not also vertuous; he accounts him a foole, and compares him to the beasts that perish; and so may he iustly censure the greater part of that rancke; bacause ordinarily, Worldly honour & heauenly wisdome like the Oke and the Oliue, neuer grow in one grou [...]d; as it was most liue­ly declared among the Romans, (by the report of Fulger­tius [Page 89] in their picture or Image of honor: they (saith hee) paīted honour like a woman, riding in a Charriot, wrapt in a mantle of diuers colours, in one hand holding a Scepter, in the other a Peacock and drawne by foure Lions; first honour was resem­bled by a woman, because great men like Heuah are soo­nest inueigled by the Serpent; for ordinarily in matters spiritual, they be more fraile thē any: by the Scepter they did intimate soueraigntie, by the coloured mantle, varie­tie of pleasures, and by the Peacockes spangled traine, garish ostentation, hereby signifying that great personages, doe cloath themselues with delights, as with a garment, and fix their felicitie in matters of no moment; the Lions which draw the Chariot of honour, are indeed emblemes of Royaltie, yet being but bruite beastes, they shewe that Man being in honour, hath no vnderstanding, but is compared vnto the beastes that perish. As God respecteth not these mighty Nimrods, so likewise he regardeth not the wealthy Nabals, and the gorgeous Herods of this world; the naked Lazarus, or Iohn Baptist in Camels haire, or Eliah clad in hairecloth, are more deare and precious in his eyes, then any of these sheepe with golden fleeces; for in his sight honor is but a bubble, wealth but the angling rod of Sathan, as S. Basile cals it, and gorgeous attire, but like vnto Adams figleaues, the couer of mās shame. And as for the hipocrite though he cast a mist before the eies of men, yet he can­not blind God with his impostures: no, for his eye can pierce and enter into the most secret cauerne & closet of the heart; and therefore when he discouers a discordance betwixt the heart and the tongue, his iudgement is this, woe be to thee thou pharisaicall hypocrite; and thus does God contrarie to the guise & fashion of the world bestow the birthright vpon yonger brothers, preferring Dauid with his scrip & sheep hooke, before Saul with his Crown and Scepter, Lazarus in his pouertie before the rich glutton in the middest of all his wealth, Ioh: Bap. in his garment of camels haire, before Herod in his royal apparrel, & plaine [Page 100] Nathaniel without guile or fraud, & the poore publican, before all whited wals, dissembling hypocrites & proud Pharisies; wherfore we may conclude this point, and say with Peter, Act. 10.34. of a truth now wee perceiue that God is no ac­cepter of persons, but in euery nation, & in euery degree, he that feareth him, and worketh righteousnesse is accepted of him.

Secondly, it was by the ordinance of God that Zebu­lun hath precedencie of Isachar, who therby teacheth vs, that it is onely hee which preferreth or raiseth vp one, and de­iecteth or casteth downe another; when Ezechiel saw in a visi­on the Maiestie of God, after the appearance of a man, there wereEzech. 1.18. foure wheeles that moued before him full of eyes; whereby it was signified, that there is nothing done within the compasse of this round world, but the eye of Gods prouidence appeareth in it, wee must not thinke as the Sto­ickes did, that al things are gouerned by Fate or destiny; or by Chance and fortune, as the Epicures dreamed, and the Poets haue imagined; but whatsoeuer falleth out, wee must beleeue, that it is brought to passe, by the proui­dence of God; whether generally in the whole world, or particularly in the actions of men;Mat. 10.29. August. in Psal. 31. a sparrow (saith our Sauiour) falleth not to the ground without the wil of our father, yea and all the haires of our heades are numbred; Saint Augu­stine saith, that is a great offence for a man to say, it was my fortune, it was my chance; and Saint Basile doth grieuou­sly reprehēd such as vse these kind of phrases; saying, doe not say this fell out by fortune, & this happened by chāce, for in things created, there is not any one disordered, confused, or rash­ly done, but all by Gods prouidence. But as amongst the Gentiles, this opinion concerning Chance and Fortune, did as the same Father affirmeth, growe from Atheisme, and the ignorance of God; so amongst vs that be Christi­ans, the like conceit springeth from the want of diuine knowledge, when wee see a wicked man raised from the lowest ebbe of pouerty, to the height or greatest pitch of honour; we vsually say, that such a man had good for­tune; [Page 101] againe, when we behold the head of a vertuous, and honourable man, brought with blood vnto the graue; we commonly say, his chance was disastrous, and he had ve­ry ill luck; is not this plaine Epicurisme, when we bring in fortune, and exclude Gods prouidence? Fortunes wheele is but a fable, or a poetical fiction, it is the finger of God alone that gouerneth and changeth all things, and it is onely his powerful arme, that putteth down one, and raiseth vp another; but it may be obiected, if prouidence gouerne all things, why is there such a confusion here vpon earth, for we of­ten see the godly to be oppressed, and the wicked to flou­rish; as Dauid saithPsal. 73. They are lustie and strong, they are not in trouble as other men, their eyes swell with fatnesse, they haue more then their heart can wish, they are licentious, & they talke presumptuously; but of the contrarie part, the righteous are weake and feeble with want, their liues are shut in the dungeon; waters flowe ouer their heads, their eyes drop without stay, and cease not, their hearts are brokē with sorrowe, & their mouthes are in the dust; the consideration of this difference betwixt the vngodly and the righteous, did in former times shake the faith euē of the Saints of God, as it may appeare by Da­uids speech,Psal. 73. Loe these are the wicked, yet prosper they alway and increase in riches, certainly I haue clensed my hart in vaine, and washed my hands in innocencie; and likewise Iob saith,Iob. 1.6.21. ô that a man might pleade with God, as a man with his neigh­bour; his meaning is, that if this libertie were granted, then would hee knowe why God suffereth the wicked to liue, and to wax old, and grow in wealth, why their breasts are full of milke, & their bones run ful of marrow, when as the righteous dieth in the bitternesse of his soule, and neuer eateth with pleasure; thus by the obseruation of this supposed confusion, these holy men were almost brought to infidelity, and to say as the Atheist doth;Iob. 21.15. Who is the almightie, that we should serue him, and what profit should we haue, if we should pray vnto him. To this obiection it is answered; that herein there is no confusion, for the reasons of God are most good and iust, why he suffereth [Page 102] the godly to be oppressed, and the wicked to triumph and wallowe in pleasure; for hereby the patience of the righteous like gold is tried in the fire; & the wicked are made inexcusable, who beeing in this sort aduanced to honour and wealth, will not acknowledge God to be onely he which raiseth vp one and casteth downe another.

Zebulun shall dwell by the sea side, &c. or as Pagnine tran­slates the words; Zebulun shall dwell in a Hauen of the Sea, and he shalbe in the porte of shippes, and the boundes of his coun­trie shall stretch vnto Zidon; the Chalde Paraphrast maketh this glosse vpon them, Zebulun shall dwell vpon the sea shore, he shall subdue the nations with his shippes, and shall be fed with the goodes of the sea, and his limittes shalbe vnto Zidon; in these words Iacob prophecieth of the countrie, which was to fall by Lot to the Tribe of Zebulun; but in that he saith, his border shalbe vnto Zidon, it is to be vnderstood, that hee meaneth, Ouer against Zidon; for otherwise his prophecie had not beene fulfilled, for in the booke of Iosuah, where theIos. 19. dwelling of Zebulun is bounded there is no mention at all made of Zidon; when Moses before his death blessed the Tribes of Israel, hee spake thus vnto Zebulun Deu. 33.18. Reioice Zebulun in thy going out, that is to say, in thy prosperous voiages vpon the sea, and and a litle after he saith, that the Zebulunites should sucke of the aboundance of the sea, and of the treasures hid in the sand; this speech of Moses is an Explanation of Iacobs words, who telleth Zebulun that his posteritie shall haue their portion in a place of great plentie, and very fruitfull, and that they should be very wealthie & rich; as for the most part all Marchants be, & such as dwell in hauen townes; hence wee may learne that the lot of men for their habi­tation or dwelling vpon the earth, and also their portion either of wealth or penurie falleth not out vnto them by fortune or chance, but by Gods prouidence and appoint­ment, for as it is in the Psalme,Psal. 24. The earth is the Lords, and the fulnesse thereof, therefore euery one should be con­tented [Page 103] with his portion & lot, as being assigned vnto him by God.

There be foure Vocations or professions of men most necessarie in a common-wealth, & all these by the assign­ment of God were in the land of Israel a Priest, a Souldier, a Husbandman, and a Marchant; Leui was the Priest, as Mo­ses saith,Deut. 33.8. Let thy Thummim and thine Vrim be with thine holie one; Gad was the Souldier, for of him it is saidDeut. 33.20. he dwelleth as a Lion that catcheth for his pray the arme with the head, Deut. 33.18. Isachar was the Husbandman, for he must reioyce in his tentes, and Zebulun was the Marchant, for he shall re­ioyce in his going out; these fower professions, are most ne­cessarie & profitable, & yet like Balaams asse, euen where they deserue well for their seruice they receiue stripes.

First the vocation of a Priest is most honourable, be­cause the Priest or the minister, is Gods Angell, without whose instructions the people must needes perish, be­cause faith comes by hearing, and none is allowed by God to open the sealed booke of his my stories, but one­ly whom his lambe Christ Iesus sendeth forth to preach, and to baptize; and yet for all this of all other men the Minister of the Gospel is euer the most hardly vsed, both in reputation and maintenance; as it was with our Saui­our, so is it with him; if he but eate and drinke, our Iewish scoffers will say hee is a friend of publicans and sinners, if he neither eate nor drinke, they will say of him as it was said of Iohn Baptist, he hath the diuell; and whereas it is fit that such as serue at the Altar should liue of the Altar, the griping worldling to his power abridgeth the mi­nister euer of his dutie, saying to him, as the diuell said to Christ, Maih. 3. if thou be the sonne of God commaund these stones to be made bread; so hee, if thou beest the minister of God, commaund the stones of the Altar to be tur­ned into bread, and eate them or els [...]e starue; in former time when grosse poperie raigned the Laitie was like Pharaohs Gen. 41.2.3. leane kine, and the Clergie like they fat; but now [Page 104] the world is changed, for the Eies of the [...]itie are swol­len vp with fatnesse, and the Clergies visageLam. 4.8. like the famisht Nazarites is blacker than a coale, and their skin cleaueth to their bones; Impropriations and Simoniacal contracts of Patrones, whose language is euer that of the Traitour Iudas; quid dabitis? what will you giue? are like vnto the strong teeth of Leuiathan, by which the Laitie, (whom I may well liken to the beare with three ribbes in in his mouth spoken of by Daniel,)Dan. 7.5. hath eaten vp & deuou­red three parts of the liuings of the Church; But with what face & conscience can you receiue tithes and oblations, Damas. decr. 3. seeing you are neither able to pray for your selues nor others? saith Damasus, and thus the Minister, who is the most ne­cessarie member of a common-wealth, is not onely dis­graced, but also pilled, spoiled, cut short, and halfe shauen like2. Sam. 10. Dauids seruants by the King of Ammon.

The second honourable vocation is of the Souldier, who exposeth his bodie to imminent danger, and put­teth his life in his hands, for the defence of his countrie, without whose sword, no Realme can be secured from the inuasion of forraine enemies; and yet (alas) if he re­turne as it often falleth out, dismēbred from the warres, with the losse of a legge, or of an arme, sacrificed for the safegard of his nation; hee is rewarded with vnthankful­nesse, hauing the same entertainment, that Christ had amongst the Iewes, to wit, the Gall and Vinegar of af­fliction for his meate and drinke, and a Whippe for his entertainment; I doe not here speake in the behalfe of such, as without the commission of their Prince and Ma­gistrate goe to the warres to make a benefit, and to pur­chase their maintenance by the slaughter of men; as the Mercenarie Suitzers vse to doe, for the action of such is a crying sinne, and euery drop of blood so shed cries out against them for vengeance, as the blood ofGen. 4.10. H [...]bel, did against Caine; neither doe I in tearming the voca­tion of a Souldier honourable giue anie applause to [Page 105] such, as are commonly called Carpet Knightes, that in stead of Tentes lie vpon beds of Iuorie, in stead of armour are clad in silke and sattin, and in stead of the cold earth lie vpon their Delilahs, knees, and yet they be called Milites, or Souldiers, though their Soul­diership or or Knighthood be but gotten, asAct. 8.18. Simon Ma­gus would haue purchased the power of giuing the holy Ghost by the imposition of handes; namely, by Briberie; but when I commend a Souldier, my aime is at such a one, as beeing sent forth by the authoritie of the Prince for the defence of his countrie and nation, ventreth his life; such a one deserues to be respected, and relieued; because he is a necessarie member in a common-wealth.

Thirdly, the vocation of a Husbandman, is both most ancient and honourable; it is ancient, forGen. 3.19. Adam was a husbandman, & his children were tillers of the ground; and it is honourable, because in former times1. Sam. 11.5. Kings haue not scorned to followe their cattell out of the field; also it is most necessarie, for by the Plough the King is main­tained, and but for tillage the people of the land would be eaten vp with famine; and yet there is no man more opprest and troden vpon, then this poore laborious Pismire; how is he continually set vpon the Racke, and tenturd in his rent by his imperious & tyrannicall Land­lord, who like another Procustes stretcheth him vpon a bed of steele; In Pharaohs dreameen. G 41.4. The seauen leane kine did eate vp the seauen fat; but now, The fat kine of Basan eate vp the leane; that is; the Land-lord, the husbandman, and the Gentleman, the farmer, in whom is verified the saying of God in the Psalme; They eate vp my people like Bread, there be fower litle things vpon the earth, and yet they doe much hurt to the Husbandman; Ioel. 1.4. the pal­merworme, the Grashopper, the canker-worme, and the Ca­terpillar; The Palmer-worme is the Extortioner, such a one was1. Reg. 21. Ahab, who could not rest till he had gotten Nabaothes vineyard; and like vnto him be all such great [Page 106] great men, as will not suffer a Husbandman that is a free­holder, to liue by their good will in their Lordship, but by one sleight or other, they will worme him out of his in­heritāce, that so they may ioyne house to house, & land to land.

The Grasse-hopper, is the Incloser of Commons, making that part of his Demaine and Freeholde, which in former times, out of charitie was giuen, & laid out for the reliefe of the poore. The Cankerworme, is the Improuer & en­hauncer of his Rentes, by whose crueltie it comes to passe, that Beggarie like a weede ouer-runs the Commonwealth. For whosoeuer falleth into his Rough hands, is in as mise­rable a case, asLuc. 10. the man that trauailing from Hierusalem to Hiericho, fell among Theeues. Lastly, the Caterpiller is the decayer of Tillage, and the turner of arable Land into Pasture; Hence groweth the famine of Bread, and our cleannesse of Teeth, and by these fower is Husbandrie spoyled, and the husbandman oppressed, whose profession is both neces­sarie and profitable.

The fourth honorable vocation is of the Merchant, and it may well be called Honourable; for I read that mightie Princes haue bin of that order; For1. Reg. 9.26.27.28. Salomon and Hiram were Venturers, for they sent their Nauies to Ophir, which I rather take to be the East Indies, then as Arias Montanus, and Vatablus thinke, Peru in America, because that coun­trey though it bee rich in golde,Arias Mont: in appa. suo ad Biblio. Vatablus in scholijs, sup. 9. cap. 1. lib. Reg. yet it bringeth forth no Elephants, Apes, nor Peacockes, as Pererius affirmeth: All which together with Golde, were brought from Ophir, by the seruants of Salomon & Hiram; by which meanes the land of Israel was so enriched, that in Hierusalem gold was as plentifull as stones: And euen so there is aboundance in all those countreyes where Shipping is maintained, and where the Merchant with encouragement, goeth downe to the Sea in his ship, & occupieth his businesse in the great waters, for heereby the cōmodities of any land that may well be spared, are transported, and other brought in, with great aduantage, and increase; Notwithstanding the Merchant [Page 107] is so profitable to the Cōmon-wealth, that his Shippe may fitly be called a kingdomes Mint, and a kingdomes storehouse; yet the Merchant as well as they whome I mentioned be­fore, is not free from hard vsage: for oftentimes burthens are laide vpon his backe, too heauie for him to beare; In portu nauigo: or, my Shippe is in the harbour, had wont to bee the prouerb of Tranquilitie & Rest, but now it falleth out that the Customers countenance is more terrible and harmefull vnto them then the Tempestuous North-winde; & the Mer­chant is as much troubled in the Hauen, as amidst the ra­ging waues of the Sea: for he can arriue in no Port, whe­ther it be in Turkie, or Christendome, but the Officer like Saules euill spirit, will haunt him, & ransack his Ship; and therefore it cannot be said of the Merchants of our Time, as it was saide of the Zebulunites, who were the Merchants of Israel. Reioyce Zebulun in thy going out, because their voyages are not so prosperous.

Manie of our Venturers, by shipwracke or Piracie, are suncke, and vtterly vndone, but theDeut. 33. Zebulunites, as Mo­ses saith, Did sucke of the aboundance of the Sea, & of the crea­tures hid in the Sand: that is to say, they were verie Rich Merchants; for both Sea and Land did yeeld them fruits of increase: for they dwelt by the Sea-side, which soyle is for the most part verie fruitfull, and their Cities were Ha­uens for Shippes.

Zebulun shall dwell by the Sea-side, &c. The Zebulunites had a great portion or inheritance, and large borders, which was a singular blessing bestowed vpon them by God; also their Port-townes & Hauens were a maruelous bene­fite to their whole Tribe; but besides these, there be three things, which make the land of Zebulun most famous.

First, the Mount-Tabor, where CHRIST was Transfigu­red; Secondlie, the Citie Nazareth, where CHRIST was Conceiued, and brought vp; and thirdly, because in that countrey he began to preach, to the people that sate in darknesse, therein fulfilling the prophesie of Isaiah, [Page 108] who saith,Mat. 15.16. The land of Zebulun, & the land of Nepthalim, by the way of the Sea, beyond Iordan, Galile of the Gentiles, The people which sate in darknesse, sawe great Light, and to them which sate in the Region and shadow of death, Light is risen vp. Herein we may obserue the wickednes of the tribe of Ze­bulun, and the great Mercie of God.

First, the Zebulunites in the time of Christ, were be­come as Gentiles, for they did not onely Walke in Darke­nes, which sometimes Gods chosen doe: for as the Wise­man saith, The righteous man falleth seuen times a day, but they sate in darkenesse: that is, they had setled themselues in Gentilisme, and were wholly addicted to Idolatrie, or the worship of False Gods, hauing quite forgotten the GOD of Abraham, Isaac, & Iacob; by whose outstretched arme they were placed in that fruitful land, & in those rich Hauens. In them as in a Glasse, wee may see two things; First, what is the ordinarie effect of worldlie prosperi­tie: and secondly, how soone such as dwell by the Sea, and in Port-townes are corrupted.

For the first, the Zebulonites were blest with prospe­rous voyages by Sea, for they reioyced in their going out: for these they should haue bene thankfull to God, Whose wonders and glorie they had seene in the deepe. But loe, Pro­speritie makes them forget God, Pouertie, is like the Fren­zie, and Plentie is like a Lethargie.

And therfore, against these two Salomon prayeth, say­ing,Pro. 30.8.9. Giue me not pouertie, nor riches, Feede me with foo [...]e conuenient for mee, least I be full and denie thee, and say, Who is the Lorde, or least I be poore, and steale, and take the Name of my God in vaine.

Many when they are pincht with want, will not beare it patiētly as Iob did, who saithIob. 1.21. Naked came I out of my Mo­thers womb, & naked shal I returne thither, the Lord hath giuē it, & the Lord hath takē it, blessed be the name of the Lord; but with Iobs wife, they are presently in the gall of bitternes Iob. 2, 9. Cursing God, & dying desperately. Of the contrarie part, [Page 109] Many that are Rich, wil not call vpon their Lutes & Harps, as Dauid did, saying, Awake Lute and Harpe, singing vnto them this Ditie,Psal. 30.1. I will magnifie thee O Lorde, for thou hast exalted me; but they attribute the increase of their wealth to their owne pollicie and indeuour: and in their prospe­ritie they say, I shall neuer be moued, therefore Soule take thy rest. This was expressed by our Grand-father Adam, in the names of his two sonnes, Caine and Habel, the first signi­fying Possession, the second Vanitie: whereby hee would giue vs to vnderstand, that Man, the richer hee growes, and the higher hee climes, the more hee is deuoted to Vanitie, and the more he dotes on Follie.

The like consideration moued Ioseph to call one of his sonnes Ephraim, and the other Manasseh, which are by interpretation, Increasing and Forgetfulnesse: As if hee should haue saide, Aboundance of wealth darkens the eye of the soule, and breedes an obliuion of God: this was true in the Zebulonites, and likewise for the most part, in such as be most wealthie. For, who are more negligent in the ser­uice of God then they? and who more carelesse of his ho­lie Word, and Sacraments? These make Christ stand at their dores & knocke. For vnles it bee to shew their pompe, they will neuer enter into the gates of the house of Prayer: These make the Ministers of the Gospell, likeIudg. 17 10. Michaes Chaplaine, serue their turnes for meate and drinke, and preach at their tables endes, onely for Countenance.

These are so cold in deuotion, that they thinke it paines to goe vnto Gods Temple, to receiue the Sacrament, and therefore the Sacrament must come vnto them.

Belike these Slowe-bellies also are in hope, that when they die, God will send2. Reg. 2.11. a fiery Chariot for them, as hee did for Eliah, and thereby in State conuey them into hea­uen; No, no, they deceiue themselues, it is to be fea­red, that a fire wil come downe from heauen to consume them but no Chariot, to carie them from hence; Better is the poore man that is wise vnto saluation, thē the rich man that is a foole, & sayes in his hart, there is no God.

[Page 110]For the second, the Zebulunites were Sea-borderers, and therefore the more wicked: for they that dwell by the Sea are most giuen to corrupt māners, either because of their wealth, which maketh them proude, or else because their Scituation ministreth occasion of Robberies and Pyracies, and their Trading with other Countreys breedeth a mor­rall infection among them; and for this Plato in his Com­mon-wealth, would not haue the Metropolis, or chiefe Citie of a Kingdome to bee neare vnto the Sea, but distant ten miles, asEuseb. li. 12. de praepa. euang. c. 27. Eusebius writeth, that Hierusalem was scituate; Certaine it is, that in places most populous, Sathan beares the greatest sway; as in Cities & great townes, in them you shall find the Schoolemens nine-fold rancke of Diuels; As first Hypocrites, or1 (t) Pseudo­thei. false-gods, that by their fained sanctitie, lead captiue simple women, and by their dissimulation, winne re­uerence and adoration among men. Secondly2 (u) Spiritus mēdaciorum. Spirits of lies, these are Shop-keepers, which vent their wares with lying and couzenage, and vse false-Measures, which are an abhomination vnto the Lord. Thirdly3 (x) vasa iniquitatis. Vessels of iniqui­tie, these are cheaters & deceiuers, the disciples of Theutus, which diuel, as Plato sayes, was the first inuētor of Cards & Dice. Fourthly4. (y) vltores scelerum. Reuēgers, assascinates, or cut-throtes, that for lesse then Iudas Iscarioth, will be hired to stabbe & kill a Christiā. Fiftly,5. (z) Praesti­giatores. Iuglers, that is to say, deceitfull Scribes and Lawyers, that by their legerdemaine can mould the bo­die of the Law like a Nose of waxe, and alter the case accor­ding to the Clients fee. Sixtly,6. (a) Aereae potestates. Airie powers, or turbu­lent & rebellious spirits, that are neuer cōtented with the present gouernmēt: Such are all schismatikes, that wilfully cut & diuide themselues frō the vnity of the Church. Se­uenthly,7 [b] Furiae. Furies, or kindlers of debate & discorde be­twixt man and man; by carying of forged tales, and whis­perings in the eare. Eightly,8 [c] Explo­ratores. Intelligēcers, that like Ioab will embrace a man, & kill him; and like Iudas, kisse a man and betray him. And ninthlie9. [d] Tenta­tores. Tempters, that like sha­dowes, will followe and haunt men, prouoking and inci­ting [Page 111] them to mischiefe, and afterwards exclaime and crie out against them, as the Diuell himselfe vseth to doe, who is therefore called Astaroth, the accuser of his brethren.

All these, and many legions more dwell in the Citie, that are far remote from the Sea; and for this cause our Saui­our saith vnto his spouse in the Canticles,Cant. 7.11. Come my welbe­loued, let vs go forth into the field, let vs remaine in the villages. Heerein hee declareth, that in solitarie places, there is the greatest integritie, and in the Countrey there is the most plaine dealing, and truest honestie. Sinne & Sinceritie, are like the Gowte, and the Spider; the Spider is for the Cottage, the Gowt for the Pallace; if the Gowt come into the cottage, it will want a pillowe, and if the Spider goe into the Pallace, her webbe will be swept downe; Euen so Sinne is for the Citie, and Sinceritie for the Countrey: For if Sinceritie should appeare in the Citie, the Citizen will make a scoffe at her Coate: because it is without seame, and therefore out of the fashion: and if Sinne should abide in the coun­trey, it would soone bee wearie, because the countrey be­ing not so rich as the city, cannot afford Sinne so good en­tertainement as shee desires.

If then Cities, that are farre distant from the Sea, bee Caues of vncleane Byrds, and holdes of foule spirites, what may we iudge of Hauen-townes, wherein not only domestike sinnes raigne, but also at whose ports or keyes continuallie arriues the Ship-of-Fooles; The Moabitish womē were stū ­bling blocks to the Israelites, and they of Tyre & Zydon, no doubt, did in the lād of Zebulun, corrupt & depraue the true worship of God, with their Idolatrie; And so it is in all Na­tions; by entercourse & Confederacie, one learnes the man­ners of another. Hence it is, that Englishmen, by conuer­sing with Forreiners, are become like the Beast called Ca­melopardalis, which in one part resembleth the Camel, and in an other the Panther; For they sometimes fa­shion themselues, according to the Dutch, Sometimes they imitate the Italian and Spanyarde; And sometimes [Page 112] they follow the French, not onely in Apparell, but also in manners, in borrowing Sobrietie from the Dutch-man, Sin­ceritie from the Italian, and constancie from the French-man; And so did the Zebulunites, with their borderers; by which Imitation, the Light of true Knowledge, con­cerning God, was in the time of CHRIST vtterly extin­guisht, and put out, and all the people, (as the Prophet saith) sate in darknesse.

Hauing discouered and layed open the sinnes and wic­kednes of Zebulun; Let vs now take a surueye of Gods Mercie: In this Land of Darknes, was CHRIST by the Angell Gabriel, promised to the Virgine Marie, there hee was conceiued, and there brought vp.

Secondly, vpon Tabor, a Mountaine in this Countrey, hee was Transfigured in glorious manner. And thirdly, amongst the tribes of Zebulun, and Nepthalim, which were become Gentiles, and so odious in the opinion of the Iewes, that they thought, that No goodnesse could come out of Galilee: CHRIST began to worke his miracles, and to preach the gladsome tidings of eternall life.

This teacheth vs, that God hath mercie in store, euen for them that are most wicked, if they will repent. And for this cause, sent his deare & welbeloued Sonne into the world, To gather together the lost Sheepe of Israel.

If then wee haue lost our selues in the Darknes of sinne, yet if wee be Sheepe that will heare his voyce, we shall not pe­rish, though for a time we be Lost sheepe: Zacheus was a Publican, but after Christ had called him, hee became the childe of Abraham. Marie Magdalene was possessed with seuen Diuels, and yet Manie sinnes were forgiuen her, be­cause shee loued much; and one of the Malefactors that was Crucified with our Sauiour, was a Thiefe, and yet hee was made a free-denison in Paradice.

If therefore (saith S. Chrysostome,) any man haue sinned grieuously, yet let him not despaire, but looking vpon these ex­amples of Gods mercie, comfort himselfe. For Christ was Con­ceiued [Page 113] amongst the Zebulunites, by his conception, in­structing vs, that he came not to call the righteous, but sinners to repentance; hee was transfigured vpon mount Tabor in the land of Zebulun; to signifie that he is not onely the glory of Israel, but also a light vnto the Gentiles; and hee first prea­ched among them that sate in darkenesse, declaring here­by; that if sinners will be conuerted vnto him, they shal en­ioy that which the Gospell promiseth, eternall life: for sweete and mercifull is the Lord, and his commiserations spread ouer all the rest of his wonderfull workes.

ISachar was the fift sonne of Iacob and Leah, and his name signifies Wa­ges, and Reward, according to the first signification, it hath relation to Reu­bens Mandrakes, for the which Leah bargained with Rahel, that Iacob shuld sleepe with her, whereupon she cōcei­ued and bare Isachar, the historie hereof is thus recorded by Moses; Gen. 30.14.15.16.17. Reuben (saith he) went in the dayes of wheat haruest, and found Mandrakes in the field, and brought them vnto his mother Leah, then saide Rahel to Leah, giue me I pray thee of thy sonnes Mandrakes; but shee answered, is it a small matter for thee to take my husband, except thou take my sonnes Mandrakes also? then said Rahel, therfore he shall sleepe with thee this night for thy sons Mandrakes; and Iacob came from the field in the euening, and Leah went out to meete him, and said come into me, for I haue bought and paid for thee with my sonnes Mandrakes, and hee slept with her that night, and God heard Leah, and shee conceiued and bare vnto Iacob the fift sonne, who was called Isachar, which name is agreeable to the circumstance of his conception, for when hee was begotten, she paid wages to Rahel for her husbands com­pany; [Page 115] These wages wereEpiph: in philol. cap. 4. Aug. lib. 22. cont. Faust. cap. 36. Rhodigin; l. 7 Lect: antiq: cap. 3. as some thinke, Mandrake ap­ples, and that therefore Rahel was so desirous of them, be­cause they haue vertue to cause women to conceiue; but this is a meere fable, for the Mandrake apple is very refri­geratiue, a great procurer of sleep, and forgetfulnesse, and Galen: lib. 7. simpl. me­dicament. Oleast. in gen. cap. 30. Galen saith, that it is cold in the third degree; further­more Rahel notwithstāding these Mandrakes conceiued not, neither would Leah, hauing now ceased to beare, haue giuē them away, if they had any such vertue; others take them to be flowers, which were wonderous faire in colour, and sweet in smell; Oleaster saies they were lillies; Onkelos holdeth, that they were violets, and some thinke they were inchaunted, or loue-flowers, but Rahel needed not to vse any inchantments, for her husband did alrea­dy loue her most dearely; most likely it is, that they were louely flowers both for sight & smel, as the Hebrew word Dudaim signifies, but what flowers they were, it is vncer­taine; howsoeuer certaine it is, that they were very plea­sant, else would Rahel neuer for them haue forgone her husbands company one night, in this bargaine of Leah we may obserue, both how desirous she was of children, and also how louing she was to Iacob, because rather then she will want his societie, she will buy him, & pay for him with her sons Mandrakes; Secondly Isachar signifies a re­ward; & accordingly, Leah after her deliuery of this son, frameth her speech, saying,Gen. 30.18. God hath giuen mee my re­ward, because I gaue my maid vnto my husbād; in these words she both manifesteth the chiefe occasiō of Isachars name; and also bewraieth her owne infirmitie; in that shee assig­neth that to bee the cause of her reward, which by the in­stitution of God was forbidden; namely, Polygamie, or the multiplicitie of wiues and concubines, as it may appeare by the wordes of God, saying,Gen. 2.24. Man shall leaue his father and his mother, & shall cleaue to his wife, and they shall bee one flesh; the breach of any law is sinne, and therefore as Ia­cobs tetragamie cannot bee iustified, no more can Laban, [Page 116] Rahel and Leah bee excused, who were the causes impul­siue of this errour in him: and yet Leah thought that shee had done well, in giuing her handmaid Zilpah to Iacob, and therefore she saith, that God had giuen her a reward for it, and this her conceite shee expresseth in the name of her son Isachar, which is by interpretation a reward: and thus in stead of acknowledging her fault, shee braggeth and boasteth of it; as I cannot but commend her, in that she would giue wages to buy her husband; so I cannot but condemne her, in that she maketh God accessarie to euil, in calling him a Rewarder of her guiltines in Iacobs tres­passe. Isachar shall be a strong Asse, &c. these wordes con­taine the character of Isachar & his posteritie, whom Ia­cob compareth vnto an Asse; not out of any contempt of them, though the Asse be a contemptible beast: but on­ly by comparing the one to the other, to shew what kind of men the Isacharites should be; The Asse is an humble, profitable, and a gentle creature; whereas then Isachar is li­kened vnto an Asse, Iacob does hereby make the Asse an Embleme of three things which were praise worthie in the tribe of Isachar, to wit, humilitie, publique vtilitie, and meekenesse; first the Isacharites were men Deut. 33 18. Prou. 30.28 Iudg. 9.5. 2. King. 11.1 1. Sam. 22.9. Amos. 7.10. 1. King. 12.31. that reioyced in their tentes, (as Moses saith) they were not like vnto the ambitious spider, which (as Salomon writeth) taketh hold with her handes, and is in Kings palaces, as most worldlings bee, some catching hold with the bloody hand of violence, and thereby striuing to mount, as Abimelech and Atha­liah did: some by fraudulencies smooth hand, aduancing themselues as the Talebearing Do [...]g did in the Court of King Saul, and flattering Amaziah in the Kings Chap­pell at Bethel, and some by the guilded hand of Briberie, procuring preferment, as Ieroboams Priestes did, and as many clergie men at this day doe, the schollers of Simon Magus, who though they bee asini coronati, as one of the Emperours censured them in his speech to the King of France, yet they haue as aspiring mindes as Lions: such [Page 117] were not the children of Isachar; for they were humble and lowly minded; in this respect, it is good for euery man to bee an Asse like Isachar, because the humble are blessed; and the proud are cursed: for1. Pet. 5.5 God resisteth the proud, but giueth grace vnto the humble; hee cast downe the highGen. 11.8.9. Tower of Babel, and raised the low Tabernacle in Siloh: he deposed proudeDan. 4.30 Nabuchadnezzar, and aduan­ced humble Dauid: and he resisted the haughty and inso­lentHest. 7.10 Haman, but graced the poore-spirited Mordecai; humilitie, though in the worlds eye, it be but like Hagar in Abrahams house, a despised bondwoman, yet in the sight of God, it is as S. Bernard saith, the Queene of vertues, that standeth vppon the right hand of the King of heauen in a ve­sture of gold, wrought about with diuers colours; for Luc. 1.52. God casteth downe the mightie from their seates, and exalteth the humble, and them of lowe degree; humilitie is one of those flowers that grew in the cheeke of Christ; of whom the spouse thus speaketh in the Canticles, Cant. 5.13 his cheekes are as a bed of spices and sweete flowers; and these flowers were Humi­litie, Puritie, Charitie & Patience, in signe of his humble minde, he rid into Hierusalem vpon anLuc. 19.35. Asse, thereby teaching vs to learne of him to bee humble and meeke; though like Serpents wee stoppe our eares, because wee will not bee charmed, with Christs exhortation, yet me thinkes the frailtie of our owne nature should abate the swelling humour of Pride, being truly considered and examined;Psal. 144 3.4. Lord what is man? man is altogether vanitie, his time passeth away like a shadowe; what is man? Gen. 3.19 Dust that must returne to dust; then why art thou proude, ô dust and ashes? what is man? an Idoll and a light shadowe saith So­phocles, and what are the greatest of men? they be but like vnto (y) Nabuchadnezzars Image, which hee sawe in his dreame; though their heads were goldē diadems, though their breastes and armes bee arraied in cloth of siluer, though their thighes bee harnessed with brasen armour, and though their legs be as strong as pillars of yron, yet [Page 118] are therefore but Claie, and therefore their state is most fraile and brittle; our grandfather the first man was called Adam, because he was made of Adamah, which is Red claie, or red earth, and we that are his children, are framed of the same mettall or matter, and therefore like potten vessels wee be soone bruised and broken in peeces; oh then why should any man be proud; or puffed vp with vaine glorie? art thou honourably descended, yet be not proud of thy birth or alliance, for hee that bragges of that, boasteth of that which is his owne, saith Seneca; art thou faire and welfauoured like Absolom or Hester? though beautie be as Plato saith, the principalitie of nature, and according to Aristotle, a greater commendation then all epistles; yet let it not make thee Proud; because All flesh is grasse and quickely withereth; art thou Rich? yet let not thy wealth make thee prouder, for naked thou camest out of thy mo­thers wombe, and naked thither thou shalt returne; art thou learned? yet be not proud; for humane knowledge is but foolishnesse in Gods sight; seeing then that man hath no­thing to be iustly proud of, why should hee not rather striue to be like the humble asse, then the headstrong horse, that must be holden in with bit and bridle;

Secondly, the Isacharites, were very profitable mem­bers to the common-wealth of Israel, for they were Hus­bandmen, & did exercise tillage; and therefore Iacob com­pareth his sonne Isachar to an asse both in regard of his laborious vocation, and also in respect of that commo­ditie which is reaped by husbandrie; what beast taketh more paines then the asse and what beast can be more for profit, then that which taketh paines; the Isacharites then beeing Husbandmen were right Asses, because they were both painfull and profitable; they did not like the Amos. 6.4. fat kine of Bashan, or the noble men of Zion lie vpon beds of Iuorie, and stretch themselues vpon their beddes; but they did rise vp early and went to bed late; They did not spend the time in singing to the sound of the viole, in inuenting to themselues instruments of Musicke, in drinking wine in bowles, [Page 119] annoynting themselues with the chiefe ointments; but making the Pismi [...]e their president; of which Salomon saith,Pro. 6.6. Goe to the Pismire ô sluggard, behold her waies, and be wise; in the sweate of their browes they ate their bread; by whose labours it came to passe, that the rest of the Tribes were well fed, and plentie of meate and drinke was in their Princes pallaces; the Plough is the true Cornucopia, or horne of plentifulnesse, and where it is not followed, Scarcitie comes like an Armed man, and Dearth vpon aApo. 6.5. Blacke horse with ballances in his hand; the one violently, the other speedily; In a well-gouerned common-wealth therefore, euery man ought to be an Isacharite, and put his hand vnto the Plough; that there­by hee may shew himselfe to be a profitable member; The Kings plough is a vigilant care ouer his Subiects, in making good lawes and seeing them executed, in sup­pressing the wicked and protecting the good, and in mi­nistring Iustice without respect of persons; the Bishoppes plough is Watchfulnesse; the word Episkopos saies Plato, Aug. de Sanct. Ser. 51. Iliad. 10. sig­nifies a Vicegerent or an Ouerseer; he is called a Bishop (saies Austin) who is the Superintendent; Homer calles the Scoutmaister in an armie Episkopos, and Andromache named her husband Hector the Bishop of Troy, because to him principally was commended the defence of the cit­tie, the very name then of a Bishop, telles euery Bishop, how he must follow his Plough, and looke to his charge; he is the Churches centinell that must sit in the watch-tower;Cant. 2.14. the Church is a doue in the holes of the rocke, there­fore he must preserue her from the harpies talant,Cant. 2.2. The Church is a lillie therefore hee must looke to her that she be not gorged & galled with thornes, the Church is a Rose, therefore hee must keepe her from the Cankerworme, Heresie and Schisme be the rauenous Harpies, pricking thornes, and venemous wormes; as the King and the Bishop haue their seuerall Ploughes, so euery inferi­our person whether Clericall or Laicall, must haue his hand euer at his Plough, for if the Clergiemans Plough rest, the soules of men will starue for want of the [Page 120] Bread of life; and if the Layemans plough lie idle; the common-wealth like thePro. 24.31. Sluggardes field wilbe ouer-growne with thornes and briers, want and penurie; Thirdly, the Isacharites, were a people so meeke and gen­tle, that they would beare any burden vpon their backes rather then kicke against the Pricke, or seeke reuenge; and herein they fitly resemble the asse, which of al liuing creatures will beare strokes with the greatest patience; as may be gathered out of Homers words,Hom. li [...]. 11. who saith, that the slowe asse, though many staues be broken vpon his backe, yet will he not be moued, and driuen from his pasture; The Ae­gyptian Priests in their Hieroglyphickes, deciphered a pa­tient meeke man, by painting an asses-head vpon a mans bodie; and if we looke into the historie of Balaam and his Asse, we shall there see the perfect picture of a hastie man and a meeke Beast; Balaam because his Asse would not goe forward, smote her diuers times with a staffe, & also wished that there had beene a sword in his hand, that therewith he might haue killed her; But the Asse when the Lord had opened her mouth gaue him no harder language but this;Numb. 22.28.30. What haue I done vnto thee that thou smi­test me three times? am not I thine asse, which thou hast ridden vpon since thy first time vnto this day? haue I vsed at any time to doe thus vnto thee? these words were framed by the An­gel of the Lord, who maketh the asses tongue his instru­ment of speech, as the diuell vsed theGen. 3.1 Serpent when he tempted Euah; but yet the phrase and maner of spea­king does aptly agree with the asses meeke and gentle nature; whereas then Iacob saith that Isachar shalbe an asse; his meaning is, that his posteritie shall not onely be low­ly minded, and profitable to the common-wealth, but al­so patient, long suffering, and meeke spirited; such an asse must euery true Christian be, namely, Meeke and gentle; it was no shame for our Sauiour in that he was compared to aIsa. 5.7. Sheepe in regard of his meekenesse, and it is no disgrace for vs if wee be his disciples to be likened to an [Page 121] asse in respect of our gētlenesse; amongst the people cal­led Cumai, the Adulteresse that had ridden vpon an asse, which was their customarie punishment,Plut. in probl. was euer after­ward in disgrace called, Onobatis, or Asse-rider; now it were to be wished, that all such hot spurres, and impatient Shi­meihs, as wil not imitate the asse in meeknesse, might like the Cumaean adulteresses, whē they offend with their fierie tongues, & shoote out their arrowes, euen bitter words, be cōpelled to ride vpon asses, that being so put to shame, shame might force them, to learne of Christ to be meeke; Math. 5.5. Blessed are the meeke (saith Christ) for they shall inherit the earth, and the Psalmist saith, that Psal. 37.11. meeke men shall possesse the earth, and shall haue their delight in the multitude of peace; but of the contrarie part, our Sauiour tels vs,Mat. 15.22. that whosoeuer is angrie with his brother vnaduisedly, shalbe culpable of iudgement, and whosoeuer saith vnto his brother Raca, which word in the Syrians language, is Idle braine, shalbe worthy to be punished by the counsell; and whosoeuer shall say foule, shalbe worthy to be punished with hell fire; seeing then that Blessednesse attendeth vpon the Meeke & gen­tle, and that Iudgement and the Curse of God hangeth ouer the houses of Angrie and fierie persons, let vs all striue to conquer and subdue this hot and wilful passion; which (as the Philosopher saith) is worse then madnesse; what though Heraclitus say it is hard wrestling against an­ger, and Plato, that anger is neither to be striuen with, nor to be subdued; yet by the helpe of Gods spirit we may easily extinguish this immoderate heate, if wee but set before our eies the Great reward of Meekenesse and the sharpe pu­nishment of Anger.

Isachar shalbe a strong asse, &c. The Asse is a word of Disgrace, but strength is commendable, so then though according to the letter of this text Iacob seemes to vili­fie Isachar, in saying he shall be an asse; yet hee magnifies and blesseth him and his Tribe in comparing him to a strong Asse; or as it is in Hebrewe, an asse of good bones, or [Page 122] as Oleaster interpretes the words, An asse with a strong, & a spinie backe: that is to say, as Onkelus translates them, Rich, and Wealthie, and according to Iacobs speech it fell out; for the portion or lot of the Isacharites, in regard of the soile was more fruitful then the inheritance of any other Tribe, for in it laie Esdrelon, abounding with Corne, wine, and oyle, there likewise were the mountaines of2. Sam. 1.21. Gil­bo [...]h, which were cursed by Dauid, because vpon thē Saul & Ionathan were slaine, & these were very fertile, Isachers posteritie then, were both asses, and strong, that is, rich and humble, rich and profitable to others, & Rich and Meeke, in them we may behold Three rarities, or three Wonders.

First, it is a very strange thing to see a Rich man humble; for Riches are of the nature of the dropsie, they make a man swell; euery foolish & churlish Nabal, that hath a posses­sion of his owne in Carmel, and is maister of three thou­sand sheepe, and a thousand goates, wil scorne, & disdaine the worthiest Dauid; saying,1. Sam. 25.10. Who is Dauid, and who is the sonne of Ishai? also these Cormorants which like Cater­pillars are but engendred ex putredine, of some muddie and slimie stocke, when they haue scraped together store of wealth, and haue commenced Gentlemen, or are made Symoniacall Knights, they, I say, will looke for more reue­rence and worship, then he which is truely generous and noble borne; and indeed their expectation is seldome frustrated; for the poorer sort doe crouch vnto them, and bowe their knees to these Baals and vnrighteous Mam­mons; but yet I may say as Aristodemus of Sparta was wont to say, Riches, Riches are the man; it is the Wealth of these men, not their Persons, which al people so much respect; & therfore they may well be compared to the asse, which amongst the Aegyptians bare vpon her backe the Image of Isis; This asse going along the streetes, and seeing the people kneele & do reuerēce, thought that this obeysance was made to her, not knowing that it was for the Goddes­ses sake, whom she bare vpon her backe; hereof there is an Embleme; with this motto, Non tibi sed Isidi; Not to thee, but to Isis; this Asse may be the Rich & proud churles looking glasse, wherein hee may see how hee imitates the Asse in [Page 123] stupiditie and simplicitie, but not in humilitie; I doe not condemne him because he is strong, forEccles. 6.2. Riches are the gift of God; but for that his strength makes him proud and insolent; if the worldling would like Isachar be a strong asse; that is, ioyne Wealth and Humilitie toge­ther; then should I commend him, like Abraham, Isaac, and Iacob, who were very Rich and very Humble; but such kind of strong asses, are as rare as blacke Swans; for it is the nature of wealth to make men arrogant; & ther­fore I account it a wōder in the Isacharites, that were both asses & strong; welthie & poore in spirit; so should all men be, for if we looke vpon this worlds pelfe with iudicious eies, we shal find, that they be not so honourable things, as Euripides esteemed them, and likewise, Antiphanes, He­rod, and Menander; the first of which writes thus; O god the m st excellent ornament of mortall men: the second, Sil­uer is the blood and soule of a man: the third, Riches are the soules of miserable mortall men: and the fourth, Our Siluer and our gold, are our best Gods: Are Riches blood? why then doe rich men growe old? Are Riches the Soule? why then doe rich men die? are Riches Gods, why then doe rich men goe to hell? but leauing these poets and Idolaters that make Mammon a God, let vs see what there is in Wealth that can make a wisemā proud; What are Riches? Things gotten with much labour and care, kept with suspition, and iealousie, and lost with anguish of minde and dispaire; what are riches? an vnhappie or miserable haruest, and the snare of the soule, for they which be rich fall into many temptations: what are Riches? impediments and hindrances of saluation?Math. 19.24. it is more easie for a camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of God: If the Proud worldling would but imprint this consideration in his minde, he might proue to be an Isacharite, rich, and hum­ble, and hereby worke a miracle.

Secondly, it is wonderful, to find a Rich man, that is pro­fitable to others; the Rich man is a goldē Asse, but his gold as litle profiteth the Cōmon-wealth, as Midas his meat be­ing turned into gold, did profite or pleasure him; Nay, he [Page 124] is so farre from distribution to any man, that the more he desireth; his tongue like the horsleaches daughters, cri­eth continuallie Giue, Giue; his throate is an open Sepul­cher, and his desires like the barren wombe, and Hell­mouth will neuer be satisfied.

I haue read of a couetous Rich-man, who lying vp­on his Death-bed, made his last will or Testament, and therein because no man liuing should fare the better by him, he bequeathed all his lands and goods to himselfe: There be many as vnwilling to bee beneficiall to others, though not so foolish as that miserable wretch. The Poets faine Plutus, whom they make the god of wealth, to be blinde and lame: Blinde, because he blindeth rich men, in such sort, that they will neither looke vpon, nor looke vnto any but themselues; and lame, because he maketh rich-men so lame, both in their hāds & feet: that neither their hands can giue any meate to the hūgrie, nor their feete walke to visite the sicke, & such as be in prison; because wealth maketh a man more couetous then otherwise he would be, and lesse pro­fitable to the cōmon-wealth. Therefore Plato wished that out of his Cōmon-wealth golde & siluer might be banished; for as he thought, it was impossible for a man to be rich & good; I cannot absolutely subscribe to this position, because we reade of diuers in the Scriptures, who were both good-men, and rich-men; as for example, Abraham, Isaac, Iacob, & Iob: and euen in our dayes, there haue bene many rich-men so good both to the Church and Cōmon-wealth, that they de­serue to be called Patres patriae, & Ecclesiae nutritij: The Fa­thers of their countrey, and nourcers of the Church; These are builders of Hospitalls, Founders of Colledges, & Charitable workers.

O let all such men O Lord, be had in perpetuall memorie, & euer flourish in thy house like greene Baie-trees: but as the nūber of thē which bowed not the knee to Baal, was nothing cōparable to thē that went a whoring after that strange-god; so there be scarce seuen of seuen thousand Rich­men, [Page 125] that will voluntarilie disburse a mite for the publike good either of the Church or the Common-wealth.

Thirdlie, it is rare to see a Rich-man that is meeke and gentle; for wealth is the mother of Pride, and pride beget­teth impatience. Rich-men therefore are like Aesops Asse, wrapt in a Lyons skinne, cruell and rigorous in their carri­age and behauiour: Hee that is truly meeke and patient, when hee is smitten on the right cheeke, will turne the other al­so: & when he is sued at the Law for his coate, will deliuer vp his cloake also: being so farre from seeking reuenge, that like a sheepe, dumbe before the shearer, he will not so much as o­pen his mouth to complaine of any wrong, but beare all with meeknesse: but rich-men do quite contrarie: & there­fore few of them be meeke & gentle; Let but one of their inferiours offer to touch their cheekes, they will presently do to them as1. Kings, 25.7. Nabuchadnezzar did to Zedekiah, plucke out his eyes: or if he lay any claime to their cloake, they will serue him such a tricke as the2. Sam. 16.7. king of Ammon did Dauids Embassadours, cut his garments so short, that hee shall want wherwith to couer his nakednes; There be fiue foolish virgins, which continually follow this Asse, Apo. 14.4. as the fiue wise virgins follow the Lambe; & these are sorceresses, that make him drunk with the cuppe of impatience: the first is, Orgilotes, she vpon euery slight and light occasion stir­reth and prouoketh him to anger; the second is Acrocho­lia, & she filleth his hart with the gal of bitternes, & annointeth his tōgue with the poyson of aspes; the third is Picrotes, shee makes him Engraue his wrongs & discontents in marble, so that they may neuer be forgottē: the fourth is Chalepo­tes, her office is to remoue out of his body the fleshy-heart, and to giue him a heart of stone; the fift is Menis, and shee maketh him so perfectly outragious and madde, that any little trespasse moues him forthwith to take his neighbor by the throate.

These are the Euill-spirits that haunt Rich-men, by whose charms it comes to passe, that it is a great wonder if any of [Page 126] them be like Isachar both strong and asses; that is to say, Rich, and Gentle, Isachar shall bee a strong Asse, couching downe betweene two burthens, &c.

Iudah by Iacob, is cōpared vnto a Lion couchant: wher­by is vnderstoode that his victorious familie should bee affraid of no enemie; but Isachar is likened to an Asse Couchant, because hee must yeeld his backe to the bur­then, and his shoulders to beare; some Hebrewes say, that by Isachars Couching like an Asse, is meant their great labour and studie in the Law; because in the first book of the Chronicles, and the twelfth Chapter, it is said,1. Chron. 12.32. that the children of Isachar hadde vnderstanding in their times, and knewe what Israel ought to doe; this is but a strained inter­pretation; for al that can be collected from hence, is this, that the Isacharites which tooke Dauids part against the house of Saul, were men of good experience, which in the managing of warre, and ordering of battels, knewe at all times what was to bee done; more truly, by the Asse Couchant is signified, the great labour and toile which the Isacharites did endure in the tillage of the ground, and this exposition is most correspondent to the qualitie of a husbandman; whose custome is to rise vp early, to goe to bedde late, and to eate the bread of carefulnesse, which three will make the strongest body couch, and droupe, and these are incident to all husbandmen; for if they hope to prosper and thriue, they must not say as the Sluggard in the Prouerbes did,Prou. 24.33. Yet a litle sleepe, a litle slumber, and a litle folding of the handes to sleepe; but they must rise vppe early, neither must they fol­lowe the course of the Sunne in going to bedde when it settes; nor like the Epicure say, Let vs eate and drinke, for to morrowe wee shall dye; but they must be watchfull and carefull, for otherwiseProu. 24 34. pouertie will come vpon them, as vpon one that trauelleth by the way; if a man bee an Asse ram­pant▪ and play the prodigall, he will soone bee brought to keepe hogs; and if a man be an Asse dormant, and neglect [Page 127] his businesse, he will quickly, according to the Prouerbe, scratch a poore mans head: therefore hee that desireth to reioyce in his tentes like Isachar, must like Isachar Couch like an Asse betweene two burthens.

Couching betweene two burthens, &c. the word in the ori­ginall which is Mishphat, signifieth both a Bound, a Lot, & a Burthen; and therefore some haue interpreted the words thus; Isachar shall be a strong Asse, lying betweene two boundes; the Sea of Galile on the one side, & Thabor on the other: some thus, Isachars portion shal lye betweene the Lots of Manasseh and Zebulun, hauing the Lot of Manasseh vpon the South, and Zebulun vpon the North, but the most na­turall exposition is, to say that Isachar coucheth betweene Burthens, for so shall the translation not vary from that metaphor which Iacob vseth, calling Isachar an Asse, be­twixt whom & Isachar there is this similitude; as the Asse yeeldeth his backe to the burthen, and willingly beareth it, and plieth his prouender notwithstanding his burden, so shall Isachar labour as an Asse in tilling of the ground, and shal yeeld to the paiment of any tax or tribute, rather then leaue his tents or goe abroad: but here this questi­on may bee demaunded; were the Isacharites more bur­thened then the rest of the Tribes of Israel? they were, first because of the fruitfulnes of their countrie, for they were very rich, and therefore in equitie they were to al­low large subsidies to the King; secondly, being wealthy, they were content to buy their rest & quietnes with mo­ny; thirdly, being husbandmen, they were therefore lyable to the most burthens, because euer the weakest in repu­tation goe to the wal; & therefore their plough must feede the Epicure with daintie fare, & it must cloth the rich gluttō with purple and fine linnen, the Burthen thē betweene which the Isacharites did couch, were these two; Tillage, and Tribute; And hee shall see that rest is good, and that the land is pleasant, and hee shall-bowe his shoulder to beare, and shall bee subiect vnto tribute; in these wordes Iacob alledgeth the causes why Isachar is an Asse; [Page 128] and these are the Sweetnesse of rest, and the pleasantnesse of the land; for because Rest is good, & the land pleasant, therefore he shall pay tribute to procure rest, & willingly take paines, because the land yeeldes him fruites of in­crease; Tillage and tribute were Isachars burthens; the first whereof, though it be heauie, yet the cariage of it to de­lightsome, the second, though it bee troublesome to his backe, yet it dischargeth him of many incumbrances; so then his Rest was painfull, and his labour pleasant: his rest was painfull because it made him subiect to tribute, but hee was contented with any imposition to obtaine his freedome, and liue at home; because the Retired and quiet life is the best of all other; the rest of the tribes of Israel, which had not so heauy a burthen laid vpon them; were euer at the Kings command, either for seruice in the warre, or attendance in the Court; now Isachar seeing that the companions of War, are Death and Danger; and that the Court is a gorgeous or sumptuous prison, where the greatest nobles weare golden fettars; therefore hee chuseth rather to reioyce in his Tent, & to liue priuate­ly, and quietly, though his rest bee costly; certainly, not­withstanding the husbandmans burthen is heauy, yet his manner of life is very sweete and happy; first because hee liues very laboriously, and euer eates his bread in the sweat of his browes; and this his labour is Phisick, both for his body and his soule, first it preserues his body from diseases; for what man is so healthfull as the husbandmā? who can haue a better appetite, and better digestion then he; of the contrary part, such as wallow in pleasure, & liue idly; are euer either chastned as Dauid was by their reines in the night season, or else like Mephiboseth, they are lame of their feete; the Stone and the Gout, cleaue (like2. Reg. 5.27. the Leprosie to Gehazj) to such as leade idle and intempe­rate liues; secondly the husbandmans labour is the diuels obstacle; for what is the cause that the labouring man is ordinarily lesse vicious then such as liue at ease; because [Page 129] ease and slothfulnesse are the occasions of many sinnes, as appeareth in the Sodomites, Ezech. 16.49. whose iniquitie, was pride, fulnesse of bread, & aboundance of idlenesse. S. Ambrose shew­eth by the similitude of the Crabfish and the Oyster, how Sathan tempteth and inueigleth such as liue idely: The crab (saith he) most willingly eateth y^e meate of Oysters, but for so much as the Oister is well fortified on both sides with most strong shelles; so as they cānot be broken by force, therefore the Crab doth craftily watch, till the Oister doe open her selfe to the sunne, & to take the aire, & then she putteth a stone into the mouth of the gaping Oister, whereby being hindred frō closing of her shelles, she safely thrusteth in her clawes, & feedeth of the meate; so (saith he) while men be giuen to idlenesse, and open their mindes to pleasures, the diuell commeth and put­teth in filthie cogitations; so that when they are not able to drawe backe their shel, wherewith they were armed be­fore, they are presently deuoured; it is Idlenesse then that layeth a man open to the temptations of Sathan: but La­bour Eph. 6.16. like the shield of faith, quencheth all the fierie darts of the diuell; The husbadman is like Demosthenes, he spends more oile then wine; but the Wanton Chamberer is like the Epicure, he spends more wine then oile; hence it is; that the one is so honest, and the other so dissolute; be­cause the one takes paines, and the other liues idely; Se­condly, the husbandmans life is both happie and sweete, because it is a Quiet life; and therefore in that Isachar chu­seth it before any other, he may well be compared to the Oliue tree, the figtree, & the vine in Iothams parable;Iudg. 9. The trees (saies Iotham) went forth to annoint a King ouer them, & said vnto the oliue tree, raigne ouer vs: but the oliue tree said vnto thē, should I leaue my fatnesse, wherwith by me they honour God and man, and goe to aduance me aboue the trees? then the trees said to the figtree, come thou and be King ouer vs; but the figtree answered thē: should I forsake my sweetnesse & my good fruit, & goe to aduance me aboue the trees? then said the trees vnto the vine, come thou and be King ouer vs; but the vine said [Page 130] vnto them should I leaue my Wine? whereby I cheare God a [...] man, and goe to aduance me aboue the Trees? So Isachar, like the fig-tree, will not forgoe his sweetnesse, like the Oliue-Tree, will not depart from his Fatnesse: and like the Wiue, will not forsake his Cheerfulnes, for to weare a Diademe, or swaye a Scepter; And his reason is, because there is no life like the quiet and priuate life, either for the seruice of God, or for the contentation of the minde.

Let vs but cast our eyes vpon the Ambitious Brambles, which desire to growe in Pallaces, and to haue other Trees put their trust vnder their shadowe, and wee shall finde that in them there is neither Fatnesse, Sweetnesse, nor Cheer­fulnes; No, for in steade of these, they beare Prickes, the Pricke of Feare, the Pricke of Suspition, the Pricke of Ae­mulation, and the Pricke of Discontent.

For one of them being growne to great height, is afraid to be cut downe suddenly, as Haman was; An other being high, & hauing goodly branches or Offices, suspects that euery one that lookes vpon him, wil striue to loppe him; Another, because hee is outstript in growth, withers and pines away with enuie; and the last when he feeles his sappe dried vp, dies with griefe and discontent.

These are Courtiers, being barren of Cheerefull Grapes, sweete Figges, and fatte Oliues, that is to say, Peace, Content, and inward Mirth, as the fruitles Tree, which our Sauiour cursed; Seeing this is true, Isachar is not to be maruelled at, because to obtaine Rest at home, he couched like an Asse vnder the burthen of Tribute; thereby purchasing his free­dome frō seruice to the king, both in the warres, & in the Court. The second cause of Isachars couching like an Asse, is the pleasantnes of the land; for he saw that the land was pleasant, and therefore he bowed his shoulders to beare; the inheritance of the Isacharites, as I said before, did abound with Corne, Wine, and Oyle; And therefore seeing this soyle was so fer­tile, it made them take paines in Tillage & husbandrie, for they followed the Plough for Corne, they drest the vines for wine, and they planted Oliue Trees in hope of oyle,

[Page 131] Tillage then was Isachars second burthen, which hee bare with alacritie, because the heauines therof was coun­terpoised with the pleasant fruits of the land; the like con­sideration in former times moued great Princes and Po­tentates to giue their mindes to Tillage, as a thing most pleasant and profitable.

Xenophon called it a Royall studie, and Cyrus the king of the Persians, was accustomed to sow Corne, & to plant Trees.

Also we reade of diuers worthie Romanes, that haue bin called from their Husbandrie in the Countrey, to come and beare office in the Citie, and afterwards returne to the Plough againe; which they neuer would haue done, but that they perceiued that the Pleasure, and the Profite of the Plough, were farre greater then any other pleasant, but vn­profitable delight.

Isachars lotte is euery true Christians case; for as hee was an Asse couchant, so are they: The wicked worldling is an Asse, but not an Asse in humilitie, publike profite, and meekenesse, but an Asse rampant, that is so proud, that he careth not for his Maister, GOD ALMIGHTIE; at whose Cribbe hee continually feedeth: but the Righteous, an Asse Couchant betweene the burthens.

These Burdens are, Tribute and Tillage; the Tribute of a Christian, is the patient bearing of the Crosse, which by the Imperious World is layde vpon his shoulders.

Concerning this burthen, our SAVIOVR saith, He that will be my Disciple; let him take vp his Crosse, & follow me. Cic. lib. de Senect.

Though this Crosse bee so heauie, that it makes ma­nie a one groane vnder it, yet it is in this respect plea­sant; because at the length it procureth rest; (d) For bles­sed are they which suffer persecution for righteousnesse sake, For theirs is the Kingdome of heauen; as the Isacharites vnder their burthen, for great content: so doe the righteous vn­der the Crosse; For it is like vntoNum. 17.8. Aarons rodde, which brought forth buddes, Blossomes, and ripe Almonds, the budde of the Crosse, is the certaine marke of Saluation: [Page 132] for whom God loueth hee scourgeth, and whom hee chasteneth hee receiueth: the Blossome of it is, an assured hope, that he is one of them that enters in at the straight gate; be­cause the Apostle saith, that by many afflictions and tribula­tions wee must enter into the Kingdome of heauen; and the Ripe almondes that growes vpon it, is a Confidence, that neither height nor depth can seperate him from the loue of GOD, considering that hee beareth the marke and badge of his welbeloued sonne CHRIST IESVS; This Crosse is the Burthen of all Christian Isacharites, nei­ther must wee grudge at the bearing of it, seeing that our SAVIOVR did not onely carie the woodden Crosse vpon his torne and wounded shoulders, but also beare our infirmities, and was chastened for our transgressions; and then ought the Disciple to bee aboue his Maister? in­deede the Crosse is heauie, and hee had neede of Samp­sons shoulders that can with patience support it, but as Simon of Cyren did helpe CHRIST to beare that Crosse vpon which hee was put to death, so CHRIST hel­peth his followers by strengthening their weakenes with his omnipotent arme;Aug. in Psal. 93. The Church is a Shippe, the world is a Sea; by the swelling waues whereof this Shippe is conti­nually troubled, but the power of CHRIST is such, that when hee awaketh and commeth to iudgement, hee will rebuke the windes and the Sea, and then there shall bee a great Calme; Iohn in his preamble to the Reuela­tion thus stileth himselfe;Apo, 1.9. I Iohn euen your brother and companion in tribulation, and in the Kingdome, and patience of IESVS CHRIST; herein wee may ob­serue how hee placeth this word Kingdome, betweene Tribulation and Patience, to teach vs that there is no ob­taining of eternall rest, without the patient bearing of the Crosse; No man saies Augustine, can reioyce with the world, and raigne with CHRIST. and Saint Hierom saith, It is impossible that any man should enioye both preseent and future delights; as then the Isacharites did willingly bowe their [Page 133] Shoulders to beare the burthen of Tribute, because they sawe that Rest was good, so must all true Christians bee contented to vndergoe the Crosse in this life, if they hope after death to rest from their labours.

Secondly, Tillage is the other burthen of a Christian: God is a Husbandman, and hee sowe [...] good wheate, and the Diuell also is a Husbandman, but his graine is, Tares; these two haue their seuerall bailiues of husbandrie; Gods Bailiues, be zealous and industrious ministers that labour in his haruest, at his plough, and in his vineyard, the Diuels Bailiues bee Heretickes, and Schismatickes, which by their corrupt doctrine, poison the soules of men; both of these Bailiues haue their Burthens, but herein there is a difference, the Diuels burthen is light, and is borne with ease and pleasure; but Gods burthen is heauie, and the carriage of it painefull and trouble­some, for when the Diuell entertaines any Bailiue into his seruice, hee makes the same promise that Syrus did, saying,Plut. in a­poth: prisc. regum. Whosoeuer will come and bee my seruant, if hee bee a footeman, I will make him a horseman: if hee bee a horse­man▪ I will make him ride with Coaches: if hee bee a farmour, I will make him a Gentleman: if hee possesse a cottage, I will giue him a village: if hee haue a village, I will giue him a Ci­tie, if hee bee Lord of a Citie, I will make him a Prince of a Region or Countrie, and as for gold, I will powre it forth vnto them by heapes and waight, and not by number; these are the wages of Sathans hirelings, wondrous glorious in pompe of wordes, and ostentation of stile: but of the contrarie part, Gods proclamation to his husband­men, is Repent, for except you sowe in teares, you shall ne­uer reape in ioy; Ioh. 16.2. in this world you shall receiue affli­ction, they shall whippe and murther you, and you shall bee hatefull in the sight of all men for my name sake; this is the entertainement proposed by God to such as will come and serue at his plough, and beare his burthen; hence it is, that Sathan hath so many, & God so few husbandmen, [Page 134] because the Burthen of the one is so light, and the others so heauie; but this ought not to discourage a true Christian from Tillage; remember Isachar; he sawe that the land was pleasant, and yeelded him for his paines and labour, Corne, wine and oile, and therefore with alacritie hee bowed his shoulder to beare the Burthen of tillage; so let vs looke vpon the pleasantnesse of Gods Land which we till; and then wee shall finde that the fruites thereof doe o­uerballance all our Labours; for in stead of corne we reape Christ himselfe, who is The bread of life, in stead of wine, we enioy the Grace of God, and in stead of oyle, we shall be par­takers of euerlasting ioy and gladnesse; ô then who would not like an asse couch vnder Gods burthen in this life, by hol­ding his plough, labouring in his vineyard, and sweating in his haruest, considering that his Penie is eternall life, and his wages, ioyes euerlasting.

DAN was the Sonne of Iacob, by Bil­hah the Hand-maide of Rahel; for when shee saw that shee bare Iacob no children, shee enuied her sister, and saide vnto Iacob, Giue mee children, or else I die; Then Iacobs anger was kind­led against Rahel, and hee saide, Am I in Gods stead, which hath with-holden from the fruite of the wombe? and shee said, Behold my maide Bilhah: Go in to her, & she shall beare vpon my knees, and I shall haue children also by her, then she gaue him Bilhah her maide, and Iacob went in to her: So Bilhah conceiued; and bare Iacob a sonne: then saide Rahel, God hath giuen sentence on my side, and hath also heard my voyce, & hath giuen me a sonne; therefore she called his name Dan; which is by interpre­tation, Iudgment. This name of Dan being giuen by Ra­hel, discouereth in her three infirmities; the first is Enuie, because her sister Leah was fruitfull, & shee barren: August. con [...]. Faust. lib. 2. cap. 54. there­fore she enuied her. S. Augustine excuseth Rahe, saying, non inuidit, sed zelauit sororem; shee did not enuie her sister, be­cause [Page 136] she beare children, but shee had an earnest desire to be like vnto her in fruitfulnesse; but the Word Dan which signifieth a Sentence or a Iudgement, is an euidēt demon­stration of her malice and enuie; the second is foolishnesse, for she said vnto her husband giue me children: shee saith not so: as though Iacob of purpose had restrained his na­turall force as Rabbi Leui thinketh: neither is it her mea­ning that Iacob should by his prayers obtaine children for her, as Isaac had done for Rebeccah, for then Iacob would not haue beene angrie with her, but her womanly heate had in such sort dampt reason, that she had forgot­ten that God was the onely giuer of children: for there be fowerParaph. Hierosol in cap. 30. Gen. keies in Gods hand, which he hath not com­mitted to any other: the first is the Keye of raine: as it is in Deuteronomie,Deut. 28.12. The Lord shall open his good treasure the heauen to giue raine: the second is the Keye of foode, of which Dauid saith,Psal. 104.28. Thou openest thine hand, and they are filled, the third, is the Keye of the Wombe, of this there is mention made in the historie of Iosephs conception, where it is said,Gen. 30.22. that God remembred Rahel, and God heard her and opened her wombe: the fourth is the Keye of the Graue: as it is in Ezechiel: Ezech. 37.13. Behold my people, (saith the Lord) I will open your graues, and cause you to come vp out of your Sepulchers: now Rahel sheweth her foolishnesse herein, that shee would take the Keie of the Wombe from God, and put it into Iacobs hand; the third is her Im­patience: couched in these words: (or I die,) her mea­ning is not, that if shee die without children her name should perish, but that if shee remaine barren still: shee can liue no longer, for inward griefe and discontent will macerate and consume her: three things moued This enuie, foolishnes and impatience in her: namely, an aemulation of her sisters happinesse: a desire to be en­deared to her husband, and a feruent longing to be inte­ressed in the promised seede; herein shee doeth ill that good may ensue: which is not to be allowed or iustified; [Page 137] neither is there any inconuenience, to yeeld to such ho­ly women as Rahel their infirmities: but here is not the lowest ebbe of her weakenesse; for she goes further, and giues her handmaide to her husband; hoping to be com­forted by her issue; and vpon that contract with Bilha was Dan borne; as I said before in my lecture vpon Isa­char; Laban by deceite made Iacob to diuide his Rib and to haue two Sisters to be his wiues; and his two wiues being sisters by their perswasions made their owne hus­band to be Tetragamos the husband of sower wiues, the one giuing him Bilha, the other Zilpha, their handmaids to be his Concubines; now herein how can Iacob be ex­cused? or the childrē of Leah, Bilha, & Zilpha be accoun­ted legitimate, considering that by the first Canon and in­stitution of marriage made by God in paradice,Gen. 2.24. One man was to haue but one wife▪ and they two saith Christ, shallbe one flesh; the breach of euery lawe is sinne; Iacob brea­king then the lawe sinneth; and consequently all his children, except Ioseph and Beniamin, the sonnes of Rahel to whom Iacob was first contracted were illegitimate: S. Augustine thus answereth, as long as it was the custome to haue many wiues, it was no sinne; Aug. Cont. Faustum. manich. lib. 22. cap. 47. but now it is a sinne because it is not the custome, some sinnes are against nature, some a­gainst Custome, some against the lawe; now saith he; Iacob is not to be blamed for hee transgressed not the lawe of nature because he vsed his pluralitie of wiues not for lust, but for the increase and multiplication of mankind; neither did hee breake custome, for in those daies in the east countries Polygamie was vsuall, neither was it prohibited by any lawe; concerning Custome Saint Augustine he holdeth the Truth; but as for the Lawe of nature, and the Lawe of God; they Both are opposite to the multiplicitie of wiues; first the lawe of Nature appeareth herein;Zanch. de sponsal. that God when hee was to giue Adam a wife, tooke onely one Rib, not two, and made onely one woman not two, teaching vs there­by that one man should be contented with one wife, and one [Page 138] wife with one Husband. This Law of Nature is confirmed by that which God cōmanded Noah to doe, when he de­stroyed the world with water.Gen. 7.7.8 Noah, & his wife, & his 3. sonnes, & their wiues, & of beasts both cleane & vnclean, the male & the female, entred into the Arke. This coupling of Creatures both reasonable, & vnreasonable, sheweth that Nature in her Seminarie, requires no more but one Male, and one Female; Furthermore, these are two Axiomes, or Maximes in Nature; Quod tibi fieri non vis, alteri ne facias: Do not that to another, which thou wouldest not to be done to thy selfe. Also, Ne quod alterius est inuito eripiatur; Let nothing which belongeth to another bee taken from him against his will; Now in Polygamie, these two Rules are broken off.

For, first a man will not beare nor brooke it, that his wife should take vnto her another man; Then why should hee haue another wife? Secondly, the1. Cor. 7.4. Married man as the Apostle saith, hath not power ouer his owne bodie, but the wife; How then can the Man without offering manifest wrong to his Wife, bestowe his bodie vpon an other woman?

Concerning the law of God it doth directly forbid Poly­gamie, as appeareth by the wordes of Christ, who is the best interpreter of the Law, saying,Mat. 19.5. For this cause▪ shall a man leaue father, & mother, & c [...]eaue vnto his wife, & they twayne shalbe one flesh; Herein our Sauiour teacheth vs, that the wife is not onely not to be put away vpon euery cause, but also, that the Husband ought not to take vnto himselfe another Wife; Thus both by the Law of God & Nature, Polygamie is con­demned: Can the Custome be Iacobs protection? How cā his tetragamie be iustified? and the rest of his Sonnes, excepting Ioseph & Beniamin be legitimate? I answer, by Dispensation. For God according to the state of those times, dispēsed with the Patriarks, for the Law, which he had made at the beginnīg; And this is euident out of the exāples of Abraham, Iacob, & Elcaenah, & other godly Fathers, who were not reproued by any Prophet, for their multiplicitie of wiues; Nay, which is more, God gaue Saules wiues, as1. Sam. 12.8. Nathan saith, into the bo­some of Dauid; Now then, if God gaue Dauid wiues, notwith­standing [Page 139] his first institution is for the cōtrarie; we may con­clude, that he dispensed with his own Law; & gaue the Patri­archs libertie for Polygamie. The reason of this dispensation was this, in those times God had chosen the seede of Abraham to bee his people, in whose linage the true worship of the Deitie was preserued, for all other people were giuē to idolatry, & went a whoring after straunge gods. Therefore it was neces­sarie that the Children of Abraham should bee permit­ted to vse Polygamie, and haue many wiues, that mankind might bee spred by procreation; because this propagation of the flesh was the increase of godlines; Seeing God would that the people in whō true religion was planted, should continue euen vnto Christ; So then, it was by dispensation lawfull vnto the Patriarchs, to haue many wiues, to the intēt that that people whom God had chosen, namely, Israel, might be manie in nū ­ber; neither can it appeare, that they sinned when they did so; but here sin must be distīguished. For if to sinne, be to stray frō most perfect reason, surely they sinned; but if we deter­mine that to be sinne wherewith God is offended, & prouo­ked to reuēge, they sinned not, sith God dispensed with his law, to the ende, that the people of whome hee would be worshipped, might be of the greater nūber. For although amongst o­ther Nations, some perhaps were good men, yet the publike worshipping of God, was no where else, but in Israel. Further­more, Abrahā, Iacob, & the rest, thogh they had many wiues yet they were not hereunto led by lust, but by a chast desire, to augment & multiplie Gods familie; This was Iacobs mo­tiue, whē he went in vnto Bilha, & begot Dan. And there­fore cōsidering both Gods dispensation, & his owne intention, Iacob is not to be condemned, neither his children borne of concubines to be debased; yet Rahels act in giuīg her hand­maid, cānot be excused; because she was moued therunto, by the spirit of Pride & Enuie; shee knew it was a glorious thing to haue children, & a shame to be barren, and there­fore she desired to haue a child, thogh borne by her maid, to free herselfe from infamie in the worlde, & to be more equall with her sister. Herein is manifest, that she aimed at [Page 140] glorie and victory ouer her sister, not the worship of God and propagation of the true Religion.

From this example of Iacob, some haue concluded, that Polygamie is lawfull vnto vs. But let such Opinionists know, that a Generall Canon cannot bee infringed, by a particular example.

If wee can claime the same Dispensation that the Pa­triarches had, then I graunt that a man may haue manie wiues, but wee cannot. For now there is no Nation more peculiarlie Gods people then another, (as it was before the cōming of Christ; Acts. 10, 35. But in euery Nation, he that feareth him, & worketh righteousnes, is accepted with him.

Furthermore, our Sauiour canceld the dispensation, when he said concerning the Husband, & the wife, Mat. 19.5. They twaine shalbe one flesh; Not only now the law of God is against Polyga­mie, but it seemeth also that the law of Nature, which by So­crates is called A permanent and firme Edict of God; and by S. Paul, The law written in our members, caused the Romane Emperors being Infidels, to make decrees agaīst Poligamy; Cod. lib. 5. alt. 5. de ince­stis, & inuti­libus nuptijs. brading such with infamie, as had more wiues then one: And when asSocrat. in hystor. eccles. lib. 4. cap. 31. Valētiniā a Christian Emperour, to couer his own filthinesse, hauing besides his legitimate wife Seuera, taken also to wife a young maide called Iustina; made a law that euery man might lawfully haue two wiues; This law published by him, was not onely reiected, but also afterwardes con­demned, as contrary to the law of Nature. And therefore I conclude this point with Clemens Alexandrinus, saying,Clemens Alexand. in stromat. lib. 4 that Polygamie which was graunted vnto the Fathers, is not now lawfull vnto vs; And therefore he that hath two wiues, is like vnto wicked Lamech, and his second wife like vn­to his second wife Sela, which by interpretation is, vm­bra eius, or his Shadowe; because she is rather to be estee­med the shadowe of a wife, then a wife indeede.

Gen. 4.19 Dan shall iudge his people, as one of the Tribes of Israell, &c. Iacob in his prophecie cōcernīg Dan, alludeth vnto his name which by interpretatiō is iudgemēt, or reuēge, according to [Page 141] which significations, these wordes Dan shall iudge his people, may two māner of waies be paraphrased; first Dans tribe as well as any other of the tribes of Israel shall afforde a Iudge, or one that shall be a Prince and ruler of his people, this was accomplished inIudg. 16.31. Sampson, who iudged Israel twen­tie yeares, and this was a great glory to the tribe of Dan; for the Tribes of Reuben, Simeon, Gad, and Aser, were the more ignoble, because God did not raise vp any out of thē to iudge Israel, secondly, Dan shall iudge his people, that is to say,Rab: Salomon in hunc locum. One of his familie shall bee auenged vpon the Phi­listines for their hatred and crueltie against Israel, and this was Samson, then whom neuer was there any Israelite more miraculously victorious ouer the enemies of God, for Iudg. 15.15. with the Ia [...]e bone of an Asse, hee sl [...]we a thousand men, in these wordes Iacob comforteth his sonne Dan, who because hee was the sonne but of a Concubine, was therefore no doubt the lesse regarded in his familie; and also foreseeing that the inheritance of his Tribe in the land of promise, should not be like vnto the rest, there­fore that the other tribes should not contemne Dans, in comparison of themselues, hee telles them, that his Birth, and small possessions doe nothing at all empaire his worthinesse, because out of his loines should come a Ruler, and a Reuenger in Israel: The worthiest & most vali­ant of all the Iudges of Israel was Samson a mā of a meane Tribe, and yet God chose him to deliuer his people out of the handes of the Philistines, herein teaching vs first, that hee himselfe is not an accepter of Persons; for the o­stentation of Birth, and Parentage in his eye, is but a Bubble, and worldly Possessions and wealth like Chaffe, or dust before the winde; secondly, hee instructeth here­by, all great families, how they should behaue them­selues towards their inferiours, Iudah though he haue the Kingdome, though Ioseph hath obtained the Birthright, and though Leui be inuested in the Priesthood, yet must neither Leui, Ioseph, nor Iudah contemne Dan the son of [Page 142] a Concubine, because hee also as well as they shall iudge his people, and deliver Israel; it is ordinarie amongst vs, one to debase another, as the Ephraimites did the Gileadits, say­ing,Iudg. 12.4. Yee Gileadites are runnagates of Ephraim among the Ephramites, and among the Manassites; So the Noble­man scornes the Gentleman, and the Gentleman ouerlookes the Farmer; as the Iewes contemned the Galileans, and all this is, because of a little eminencie in Birth and Blood, which is nothing, for what difference is there in nature betweene one man and another? I haue read of a King, who was too too much cōceited of his owne worth in regard of his discent, and hee on a time did boast that hee could drawe his petigree euen from Noahs arke; his Foole or Iester hearing him, answered him thus; Then of necessitie wee are kinsmen, for my auncestours likewise came from thence; and thus was his vaineglory checkt by the Tongue of Follie; This world is a theater, the earth is a stage, our life a Tragedie, and euery man is an actour, one man playes the Kinges part, and another the seruants, whose robes being chaunged, the seruant becomes the King, and the King is turned to be a seruant; and thus the state of man like a Planet in its orb or sphere is moued circularly by the finger of him that raiseth vp one, and ca­steth down another; why thē shuld any man take too much vpon him? why should any one trust so much to that reede shaken with euery blast of winde, greatnesse? if the honourable in birth bee more vertuous then other, then it is iniustice to abridge or depriue thē of their reuerence and due respect; but if (as it oftē falleth out) they blemish their birth by follie, why should wee commit Idolatry in worshipping thē? Vertue is neither the Bondwoman of birth nor wealth; she is tied to neither; for as worthy men both for policy at home, as for war abroad haue beene bred in cottages, as in pallaces, as then Iacob would not that Dan should be contemned by the rest of his sons for his mo­thers sake, who was but Rahels handmaide, so God would that such as are of great birth, should forbeare to vilifie, [Page 143] others of meaner discent, because in his sight there is no difference of mankind, the King & the begger are al one.

Dan shall bee a Serpent by the way, & an adder by the path, biting the horse heeles, so that his rider shall fall backwardes.

These words are to be cōsidered both generally, & par­ticularly 1. generally they describe the qualitie of the children of Dan, who are cōpared to the Serpent & Adder, be­cause they were a craftie & a subtile generatiō, as may very well appeare by their suddaine surprise and sacking ofIudg. [...]8.27. Laish, secōdly the particular sense which is most proper, hath relation to Samson, being of the tribe of Dan; who is therefore called by Iacob a Serpent, and an Adder, because hee vsed to set vpon the Philistines suddainly & subtilely, he was auenged vpō thē subtilely, whenIudg. 13.5 he took three hundred foxes, & turning thē taile to taile, put a firebrād in the midst betweene two tailes, with which being fired, and the foxes sent out into the standing corne of the Phi­listines, both the rickes & their standing corne with their vineyards and oliues were burned, also by his meanes destruction light vpon them suddainly,Iud. 16.30 when at his death he pulled down the house, wherein both the Prin­ces of the Philistins & a great multitude of the people were assēbled, & met together, to make him being blīded their laughing stock; as thē Paraph. Chalda. in hunc locum. the Serpent & the Adder vse to flie vpon a man, to bite & sting him when hee least thinketh of them, so Sampson by policie & suddaine assaults like a Serpent or Adder biting the horse heeles, to giue the rider the ouerthrow, obtained victory ouer the enemies of I­srael, some think that this speech of Iacob tendeth to the dispraise of Dans tribe, but I rather apply them to the commendation of his familie, because it is a good thing to imitate the Adder or Serpent in wisedome, & therefore our Sauiour exhorteth his disciplesMat. 10.16. to be wise as Serpēts, but harmelesse as Doues, which is as if he should haue said; ioine to the Serpents subtletie, the Doues innocencie, so shall no man bee able to wrong you because of your innocent sub­tiltie, and you shall bee loth to offende any, because of [Page 144] your subtle innocencie; the Serpents or Adders wisedome then is to be imitated of all men as well as Samson, but their poison and malice is to bee auoided and shunned: There be foure kindes of Serpentes, whose imitation all Christi­ans ought to beware of;Plin: l. 8. cap. 21. the first is the Basilisk, a serpent so poisnous, that with her onely touch herbes wither, and stones are broken, and with her hissing all other ve­nemous wormes are terrified & affrighted, like vnto this Serpent be such violēt & supercilious persōs, as with their very eyes astonish such as come before them, imperious and furious Rabsecahs, virulent and bitter-tongued She­meis, and impatient and mad Saules, who vpon no occa­sion will cast their Iauelines at the most righteous Da­uid; or guiltlesse Nathaniel; in the Ile of Rhodes there dwelt a kinde of people called Telchines, who with their very lookes would infect and poison a man: such as these are, all such persons as are highminded, and haue proude lookes: whose aspect is as terrible to their beholders; as the1. Sam. 17.24. face of Goliah was to the timerous or feareful Israe­lites: it is said of our Sauiour in the Canticles, thatCant. 5. his eyes were like doues eyes washt with milke, that is to say, hee had an innocent and gentle countenance, and such Eyes must all his followers haue; Christ will allowe vs the Basiliskes heart, but not the Basiliskes Eye; the Basiliskes heart is full of subtiltie, & his Eye full of poison; if the [...] a man should haue both the Eye and the heart of a B [...]silisk, hee would be both subtle and harmefull; therefore to auoide this, it is our Sauiours wil, that in his Disciples the doues eye should be ioyned to the serpents heart, that so wisdome and inno­cency may meete together & kisse each other. The second is the Aspe, whose poison lieth in her teeth, if shee once bite a mā, he dies without remedy or cure; like vnto this Serpent is the Backbiter and detracter, concerning whom the Psalmist saith, The poison of aspes to vnder their lips, and their words are very swords, these bite a man by the heel, and wound him behind, not daring to confrōt, or assault [Page 145] him face to face, in such we may behold malice and sub­tilty mixt together, against these S. Peter writeth, saying, 1. Pet. 2.1.2. Wherefore laying aside all maliciousnes, & all guile, & dis­simulation, and enuie and all euill speaking, as new borne babes desire the sincere milke of the word that yee may growe thereby. The Backbiter in some respect is of a more venemous nature then the aspe; for Plinie affirmeth that the Aspe be­ing kept tame, wil neuer bite or hurt them that feed her,Plin. lib. 10. cap. 37. and for proofe hereof he alleadgeth a strangestorie of an Aspe, which was fed continually by an Aegyptian at his table, this Aspe saith he, hauing brought forth yong ones, it so happened, that one of her yong Aspes bit and kilde one of this Aegyptians childrē, which when she perceiued she presently her selfe kild her owne yong one, and after­wardes as ashamed that any wrong was offered to her fee­der she went away, & neuer returned to his house, & can there be found such humanitie in a backbiter? oh no; for such is his poisnous dispositiō, that he wil fasten his ma­licious & venemous tooth euen vpon his dearest friend, when the spouse in Salomons song describes her welbelo­ued, she thus saith of him;Cant. 5.13 his lips are like lillies dropping down pure Mirrhe; the lillie is white, and Mirrhe is sweete, these two then doe liuely set forth our Sauiours phrase & manner of speech, in whose mouth there was no blacke rancour, no poisnous backbiting, no venemous detracti­on, for his words were euer charitable, and his speech gen­tle, whosoeuer then is his Disciple must in stead of lippes full of guile, haue lips like lillies, and these in stead of the poison of Aspes, must drop downe pure mirrhe;Leuit. 19.16. Thou shalt not wa [...]ke [...]bout with tales among the people (saith God) thou shalt not stand against the blood of thy neighbour, as a slan­derer, backbiter, or quarrelpiker. The 3. Serpēt, whose poi­son we must beware of, is the Scytale, Solin. ca. 39. shee (saith Solinus) is wondrous stowe in her pace▪ and maruelous beautifull, for her backe is as it were embroidered, and spangled with golden spottes, with these shee entangleth the eyes of her beholders, [Page 146] whom while they stand astonisht & amazed at her strāge forme, she suddainly surpriseth and stingeth; in her behold the true picture of hipocrisie; what man cometh more neere to the heauenly shape of an Angell then the hypocrite; and yet who can more iustly bee called one of the generation of Vipers then he? for like the Scytale he hath a glorious out­side, but within hee is full of the poison of Dragons, and the bitter gall of aspes; the golden spots wherewith hee da­zles and deceiues the eies of men, be fained holinesse, coun­terfaite grauitie, long prayers in publique places, pretence of conscience, wordes softer then oyle, and almesdeedes with the sound of a Trumpet; with that hee purchaseth reputation, commendation, and admiration; but were there, as Mo­mus wisht, a windowe in his breast, that his heart might bee seene, then would his viperous nature be discouered, and then should he appeare to be as hee is, a wolfe in sheepes clothing: against such Serpents as these our Sauiour in­veyeth, sayingMat. 23.14. Woe be to you Scribes and Pharisies, hypo­crites; and the reason is, because vnder colour of long praiers, they deuoured widowes houses, as there is no Vi­per so dāgerous as the Scytale, because first with her beau­tie, she bewitcheth, & afterwards with her sting she killeth; so there is no man more to bee feared then the hypocrite, because he wil2. Sam. 3.27. like Ioab embrace Abner, and stab him, and kisse Christ like Iudas and betray him, as then our Sauiour said to his Disciples, Beware of the leaue of the Pha­risies, so say I, take heede of the Poison of this glorious Scytale the hypocrite; if we imitate him, we haue our reward, which is a litle airie reputation among men: & if he close with vs, wee are in danger to bee damaged by him. The fourth is the serpent called Cerastes, so named of his hornes, wherewith being shaken, as a baite, hee allureth and draweth the birds of the aire vnto him, whom being within his reach he snatcheth vp and deuoureth,Pline lib. 8. cap. 23. hauing before shrouded the rest of his body in the sandes, this is that Serpent to which Dan by Iacob is compared, accor­ding [Page 147] to the latine translation, which is thus; Fiat Dan Co­luber in via, Cerastes in Semita &c, let Dan be an Adder in the way, and the Cerastes in the path, &c. the wisedome and policie of this Serpent is great, but his malice is to be fea­red; if he had onely wrapt his body in the sand to auoide daunger, I could not condemne him, but when hee v­seth his hornes as a traine to entrap soules, and lieth in the sande, as in an Ambush, I cannot but abhorre his peeuishnesse, and venemous disposition; this Cerastes is a liuely embleme, of all such men as lay baites to en­snare and catch their brethren; concerning these Ser­pents, thus saith Dauid: Psal. 10.8.9. They lye in waite in the villa­ges, in the secret places doe they murther the innocent, their eyes are bent against the poore; they lye in waite secretly, euen as a Lion in his denne; they lye in waite to spoile the poore, they doe spoile the poore, when they drawe them into their nettes, like Cerastes, the wicked haue hornes, wherewith they betray the innocent and harmelesse soule; sometimes in stead of a lure or baite, they shewe the horne of friend­shippe, by fained amitie and colour of loue, deceiuing such as trust them; so was Dauid caught, as hee affir­meth himselfe, saying. It was not mine enemie that hath done mee this wrong, but mine owne familiar friende; the mischieuous intentions of an open enemie may easi­ly be preuented, but the malice of a secret Serpent can hardly bee eschewed; wherefore the Greeke Poet saith well in his Epigramme, I hate a man that hath two fa­ces, and is onely a friend in the tongue, and an enemie in the heart, and sometime they shake the horne of Religi­on, making semblance of sanctitie and pietie, that with the greater ease they may winde themselues into the Simple mans bosome, and consequently with their sting pearce his heart; such a Serpent was Si­mon the Pharisie, who desired our Sauiour Christ, that hee would eate with him, therein making shewe that hee did loue our SAVIOVRS Doctrine, but when [Page 148] he sawe the poore penitent woman that was a sinner, wash his feete with her teares, wipe them with the haires of her head, kisse them, and annoynt them: then he cast vp his venemous gorge saying within himselfeLuc. 7.39. if this man were a Prophet, he would surely haue knowne, who, and what manner of woman this is which toucheth him, for shee is a sinner; against this Serpent I will pray with the Psalmist, and say ô Lord breake his hornes, and let not his wicked ima­ginations prosp [...]r; thus haue I deciphered the nature of these fower Serpents, the Basiliske, the Aspe, the Scytale, and the Cerastes; the first beeing the Character of Crueltie, the second of de [...]raction, the third of hypocrisie, and the fourth of fraudulencie; to imitate these in wisedome is Christianitie, for our redeemer saith, Be wise as Serpents, but to haue the Basiliskes deadly eye, the Aspes banefull tooth, the Scytales faire skinne with trea­cherous spottes, or the Cerastes his dissembling hornes is diuellish; for to be such a one, is to be the old Serpents discipline, who is like the Basiliske in his eyes for hee is a Ioh. 8.44. murtherer from the beginning; an Aspe in his teeth; for he is a Backe-biter, and the accuser of his brethren, like the Scytale for his skinne, for hee can transforme himselfe into an Angell of light, and like the Cerastes for his hornes, for he is a diss [...]mbler, a lyar, and the father of Lies, ô Lord I haue waited for thy saluation, Iacob hauing vnder the similitude of a Serpent and an Adder expressed both the Qualitie of the Danites, and also the policie and va­lour of Sampson, who was one of the Tribe of Dan, turneth now his speech to God, and prayeth: saying, ô Lord I haue waited for thy saluation, or according to the Ch [...]lde paraphrase, Thy Redemption, or as some translate the wordes Thy Sauiour, this speech is something obscure, and the obscuritie thereof appeareth in the multipli­citie of expositions; First Oleaster vpon this place saith thus;Oleaster in hanc locum. Euen as old and sicke men, vse to make a pause, brea­thing, and sighing, when they speake, so did Iacob; who being [Page 149] wearied with speaking to his sonnes, diuerteth his voice from them to God, and saith, O Lord I haue waited for thy salua­tion; which is as if he should haue said; I hope that thou wilt heale, or heale me and make me sound ô Lord, for my trust is onely in thy saluation; but saith he if wee ioyne these words to the words going before, then the sence of them is this; Because I perceiue ô Lord that the familie of Dan will be like the Serpent and Adder, subtile and malicious, therefore I hope that thou wilt preserue me from their venemous imaginations; this is Oleasters exposition; which may partly be admit­ted, and partly reiected, first in that he maketh Iacob pray for helpe, it is not to be disliked; but secondly, whereas hee bringeth in Iacob praying against Dan as he did a­gainst Simeon and Leui; his conceite is friuolous; for though Dan be likened to a Serpent, yet this comparison is not to his Dispraise, but to the commendation of his Wisedome and policie, by which one of his posteritie, to wit Sampson, redeemed Israel, and conquered the Phi­listines their enemies.

Secondly, some thinke that these words containe that prayer whichIudg. 15.18. Sampson vsed when he was sore a thirst after his slaughter of a thousand Philistims with the Iawe­bone of an asse; or rather as some are of opinion, they are to be referred to the time of his death, whē he called vn­to the Lord and said,Iudg. 16.28. O Lord God I pray thee, thinke vp­on me; O God I beseech thee strengthen me at this time onely, that I may at once be a [...]ged vpō the Philistims for my two eies.

Thirdly, S. Hierom, Rupertus, and [...]yranus say, that Iacob foreseeing the admirable and rare vertues of Sampson, be­gan to demurre and thinke with himselfe, whether Samp­son should be the Messiah or no? but when hee considered that Sampson after his death should not presently rise a­gaine; and also that after his gouernment the Israelites should be led into captiuitie; he acknowledgeth that he was not to be the Messiah, and therefore he cryeth out saying; O Lord I haue waited for thy saluation; as if he should [Page 150] haue said,Tharg. Hieros. in hunc locum. I expect another Sauiour of my people, then ei­ther Gideon or Sampson; but this cannot be the meaning of Iacob, for hee knewe that the Messiah should come of the Tribe of Iudah; and therefore hee saith, that the Scepter should not depart from Iudah, till Shiloh come.

Fourthly,Ier [...]nae. lib. 5. aduers. hae [...]es. Amb. lib. de bened. p [...]t. cap. [...]. August. quaest. 22. in Iosu. many of the fathers haue thought, that Antichrist should be of the Tribe of Dan, & that therefore Ia­cob th [...]s praied to conuince the Iewes of errour, which in time to come should take Antichrist for the Messiah, of this opinion was Irenaeus, Ambrose, Augustine & diuerse o­thers; and at this day it is held as an article of faith in the Church of Rome. That Antichrist shall be of the Tribe of Dan gotten by the diuell, as Christ was cōceiued by the holy Ghost; by this meanes the anciēt fathers turne that to a curse, which by Iacob was pronounced as a Blessing vpon Dan; & where­as Iacob speaketh of one that should be a deliuerer of his people, which is very fitly applied to Sampson, they would haue him point ou [...] an enemie, and an aduersarie to the Church of God; but I will leaue these fathers, who being men might erre in their opinion; & come to the Papists, who willingly embrace this exposition, because it freeth their holy father from being Antichrist; the which title the Bishop of Rome, and his adhaerents are maruelously affraid of, & therfore in the Councel of Laterane straight charge was giuen to all preachers, that none should dare once to speake of the comming of Antichrist, which prohibition argueth the guilt of their conscience;

First, the church of Rome maintaineth, that Antichrist shall be one singular man; for proofe whereof they stand much vpō this greeke article:1. Ioh. 2.18. Bellar. lib. 3. cap, 2. Rhem in 2. Thess. 2. Sect. 8. ho [...] ho Antichristos; the Antichrist shal come, hereby say they is expressed some singular and notable person; likewise our Sauiour saithIohn. 5.4 [...]. I come in my fathers name, and yee receiue me not, if another come in his owne name him will yee receiue; this opposition of One to one saith the Iesuite, is of Antichrist to Christ, of One person to [...]other; furthermore S. Iohn saithReuel. here is wise­dome, let him that hath wit count the number of the Beast, for it is the nūber of a man, & his number is six hundreth, sixtie, six; [Page 151] Hēce they cōclude that Antichrist should be but one man, and no whole bodie, tyrānie, or kingdome; these reasons are brokē reedes, quickly shaken▪ & disperst with the least blast of wind; for the first, is the greeke article of that im­portāce, that it euer implies a singularitie? then must there be but one diuel, because Christ saith, [hó èchthros] Mat. 13.25. The aduersarie came & sowed tares, & but one righteous mā, be­cause S. Paul saith [hó tou theou anthropos] that the man of God may be absolute, being made perfect to all good works▪ which to graunt should be most absurd; their second reason is, the direct & peculiar opp [...]sition of Antichrist, vnto Christs per­son; and that he sh [...] be receiued of the Iews, 2. Tim. 3 17. as their Mes­siah: but no such collection can arise out of the text; It is apparent that our Sauiour spake onely ofIoseph. lib. 20. Antiquit. cap. 4. Theudas Iudas Galileus and such like false prophets, as both before & after him rose vp, boasting themselues to be the Messiah Act 5.36 to whom resorted a number of men, saith Gamaliel: all which were aduersaries to Christ, but not that Antichrist. As for the proper name of the beast, which is the nūber of a man, that little auaileth them: for as there is mētion made of a man whereout they would enforce a singularitie; so is there of a Beast, which euer implieth a pluralitie. ForDan. 7.17 Dan. 8.20.21. Beasts in the scriptures signifie Kingdoms, Empires, & Monarchies. The Rhemists thēselues, by the Beast do vnderstād the vniuersall companie of the wicked: now the Beast & the man, are both one name; wherefore by their own cōfession, it must be vnder­stood of a cōpany or cōgregation, & not of one particular person; of the contrary part, the spirit of God teacheth vs, that Anti­christ shalbe a whole Body, companie, [...]inagogue, & succ [...]ssion of heretikes; whose cōception was in the time of the Apostles. For S. Paul saith, that2. Thess. 2 7. the mistery of iniquity doth already worke; Theod. in 2. Thess ca. 2 which mysterie (saith Theodoret) signifieth nothing else but these heresies, by which the diuell maketh way to Antichrist, vn­till such time, saith S. Augustine, August▪ de ciuit. De [...]. lib. 20. ca. 9 that they haue gotten vnto him great people, & then shall the wicked man be reueiled, o [...] shewe hīselfe openly; How thē can Antichrist be one Man, seeing 2. Thess. 2.8. he was cōceiued in S. Pauls time, born, or reueiled after­wards, & shall die, or be abolished with CHRISTS cōming? [Page 152] Also, S. Iohn saith,1, Iohn. 4.3. Euery Spirit, which confesseth not IE­SVS CHRIST come in the flesh, is not of GOD, & the same is the spirit of Antichrist (which you haue heard that he commeth, & now he is in the worlde, 2. Ioh. v. 7. There are many deceyuers entred into the worlde, which confesse not Iesus Christ that hee is come in the flesh, the same is the deceiuer, and the Antichrist.

What more euident testimonie can be required then this? the Apostle cals many deceiuers by the name of one Antichrist, who was come in mysterie, & secretly in the A­postles time; which mysterie by the malice and subtletie of Sathan, which is the spirite of Antichrist ceased not to worke vntill the open, and plaine reuelation of his pride was publikely professed in the papacie: this truth is con­firmed by the writings of the Fathers; for Tertullian cal­leth Antichrist Tertulide resur. carn. cap. 25. A Citie prostitute to spirituall fornication: S. Ambrose Ambros: in Apoc. 17. The Citie of the diuel; S. Augustine August. homil. 10. in Apoc. The bodie of the vngodly, fighting against the Lambe; and A people contrarie to the people of God, which ioyntlie with their head, are called Antichrist: Aquinas, Aquinas in Apoc. [...]. a bodie, not a man. Hugo Car­dinalis: an assemblie, or a companie. And lastlie, the Glosse saith, The head & the bodie togither, make vp the whole An­tichrist; Here is a cloud of witnesses, prouing that Anti­christ is not one man, & then consequently, how is it like­ly that one woman of the tribe of Dan should be his mo­ther,Rhem. 2. 2. Thess. 2. and the diuell his father; But let vs proceed to exa­mine the reasons why the Papists affirme, that Antichrist should be of the familie of Dan, begotten by the Diuell; and therefore a Diuell incarnate? the sandie grounds of this dreame are these.

First, because Iacob saithGen. 49.1 [...]. [...]an shall bee a Serpent by the way, an Adder by the path bytin [...] [...]he horse-he [...]s, So that his rider shall fall backward. Secondly, because Hieremie saith,Hier. 8.1 [...]. The neighing of his Horses was hear [...] from Dan, the whole Land trembled at the Neighing of his strong Horses. The third foundation of this cōceit is in the Apocalipse, where tw [...]lue thousand of euery tribe are reckoned, onlyApoc. 7. Dan is left out. [Page 153] These are pithie reasons, if well examined, let vs appeale to Bellarmines cēsure; the speech of Iacob to Dan, saith he, was fulfilled in Samson, and herein he iumpeth with Saint Hierom; the same father euen according to the Prophets intention, applieth the second speech to Nabuchadnez­zars comming to destroy Hierusalem; as for the omission of the tribe of Dan in the catalogue of the Elect, that is no forcible argument; for might not then Antichrist bee as well an Ephramite, as a Danite, considering that Ephra­im, as wel as Dan is left out? Ephraim is omitted, because Ioseph supplieth his place, & to fill vp the number of the twelue tribes, Leui is put for Dan, & of all the Rest Dan is secluded, not that all of his tribe are condemned, or for that Antichrist should be of his stocke, but because it was more accursed thē the rest, for their greatAmos. 8.14. Idolatry in worshipping the golden calues; of the contrary part, we are taught by the Apostles wordes, that the mother of Antichrist, must not be any womā of the tribe of Dan, but the Carcasse of the Romane empire; for S. Paul saith,2. Thes. 2.7.8. The misterie of iniquitie doth alreadie worke, onely hee which now withholdeth▪ shall let till he be taken out of the way; in these words is contained the history of Antichrists natiuitie; his Conception lasted 3. hundreth & 16. yeares, or there about; al which time Rome was gouerned by Ethnick Emperours: and the Bishops thereof, euen to the losse of their liues laboured in Gods haruest. But when Constantine raigned, who was the first Christian Emperour & who translated the Seate of the empire to Bizantiū, which he called Constan­tinople, leauing the citie of Rome to Pope Siluester the first and his successours, who was the first Bishop that liued in Rome vnmartired, & the first that euer possessed patrimo­ny, rents, or dignitie; then was Antichrist borne, & his re­giment spr [...]ng vp out of the ashes of the Romane Empire, if then the time of his birth or reuealing falleth about the yeare of our Lord, 3. hundreth and 16. for thenDeret distinet. 96. did Cōstantin the Great giue to Siluester the Citie of Rome, [Page 154] and bestowed vpon him a triple Crowne for his corona­tion, in token that hee had made him Supreme head o­uer all the Churches in Asia, Affrica, and Europe; and at that time saith Platina, there was a voyce heard from hea­uen saying, Now is poison sowen in the Church of God; doth not this historie accord with Pauls prophecie; whom then shall we iudge to be the mother of Antichrist? a wo­man of the Tribe of Dan? no, that is but a fable; whom then? euen the Carcasse or Ruine of the Romane Empire; which seeing it is most apparant, if we will looke for An­tichrist, we must goe to Rome, and there we shall find the Purple whore sitting vpon the Beast, with seuen heads and ten hornes: I could (if I would) make a larger digression from my text, & with pregnant arguments, proue Rome as it now stands, to be that Babylon spoken of in the Re­uelation of Saint Iohn: and the Succession of Popes there raigning to be That man of sinne, and that child of perdition, but this shal suffice, to shew that Antichrist is not one man but a Multitude, and that hee shall not be, as the Papists imagine, of the Tribe of Dan.

O Lord I haue waited for thy saluation; hauing deliuered the varietie of opinions cōcerning this praier, I will now in the close shew what was Iacobs intention, and why he thus praied; being a Prophet, he did foresee the double Danger, which the Tribe of Dan should fall into; the first Temporall, in being oppressed of their enemies, as they were of the Amorites; the second Spirituall in being cor­rupted with Idolatrie, and therfore he maketh this praier, therein imploring,Iud. 18.30. first Gods gracious assistance & deli­uerance; and secondly, the illumination of his spirit, that thereby they might be taught that there is but One God to be worshipped, namely, the Creatour of heauē & earth, and that the Idols of the Gentiles are but the workes of mens hands.

In this praier wee are taught, what is the most Soue­raigne Remedie, both against temporall and spirituall af­flictions; [Page 155] namely like Iacob to call vpon God, for his aid and helpe. Penurie, oppression, sicknesse and such like be Temporall afflictions, whereby God vsually trieth the patience of the Elect, if then like Lazarus we be poore: like Ioseph fettered till the yron enter into our soules, or like Hezechiah sicke vnto death, yet let vs not say; The Lord hath forgotten vs, he hideth away his face, and will no more see: but lifting vp our hearts & our hands; make our supplication, saying, O Lord I haue waited for thy saluation. God is the Lord of hostes; and in his hand are three arrowes, The sword, famine, and pesti­lence▪ these he shooteth sometimes amongst the thickest troupes of his children, as well as amongst the wicked, to chastice the one sort for their sinnes, and vtterly to de­stroy the other; against these then the best armour of proofe is the Shield of prayer; it quencheth the fire of Gods wrath, and kindleth his loue; what is the cause that the Bloodie sword of God hath pierced the very entralles of so many Christian Nations, which at this day doe groane vnder the seruile yoke of Mahometanes and Infidels; is it not Want of praier and deuotion? they haue forgotten God, and neuer truly and feruently call vpon him who is the surest refuge, but relie vpon their owne policie, & power, which alas are but reedes shakē with euery blast of wind; what is the cause that in many kingdomes Famine plaies the Tyrant, and like one of Pharaohs Leane kine, eateth vp the people as if they were bread? is it not Negligence in the seruice of God? would the people but call vpon him for reliefe; rather then they should perish, hee would satisfie them with Quailes, and Manna from heauen, or else commaund the Rauens to feed them, as hee did to the Prophet Eliah; what is the cause that in this Realme the Pestilence hath deuoured so many both in the citie and the countrie? it is because wee sleepe securely vpon Sathans lap, as Sampson did vpon De­lilahs, neuer lifting vp our eies to heauen to en­treate almightie God to commaund the destroyer [Page 56] to stay his hand, and cease from slaughter; would we but call vpon God, when we are afflicted either with the Pe­stilence, Famine, or the Sword, saying as Iacob did in the be­halfe of his sonne Dan; O Lord I haue waited for thy salua­tion; there is no doubt but that God would looke vpon vs with the Eye of pitie & compassion,Ionah. 4.2. for he is a gracious God, and mercifull▪ slow to anger, and of great kindnesse, and re­p [...]rteth of the euill.

Secondly, as prayer is the best remedie in Temporall afflictions; so likewise in spirituall; God permittes Sathan for triall sake to tempt vs, that our faith like gold may be tried in the fire; it wasIob. 1.12 Iobs case; but the diuel he assaults vs like a Roring Lion, seeking to destroy vs; to withstand his violence, our safest course is prayer; for our Sauiour teacheth vs, that the Diuell is not onely repulst, but also cast out by Prayer, asIug. 7.22 Gideon onely with the sound of Trumpets, and the Breaking of Pitchers, put the Midianites to flight; euē so the voice of him that praieth deuoutely, and the groaning of a broken & contrite heart, resisteth, driueth back, and vanquisheth the whole armie of darke­nesse; as the children of Dan, so euery one of vs, is allured by Sathan to forsake God, and commit spirituall fornica­tion, with one Idol, or other; the couetous person boweth downe to Mammon; the enuious man to Abaddon, the proude in heart to Lucifer, the Fleshworme to Belial, the heretick to Sathanas, the intelligencer and talebearer to Asteroth, & euery sinner hath one familiar Spirit of dark­nesse or other, who with sweete entisements and allure­ments, leadeth him like an Oxe to the slaughter-house; and then deliuereth him vp to these two bloody But­chers, Despaire and Death; for when we haue committed sinne,Chryso. hom. 2. in Ps. 50. the Diuell standeth by (saith S. Chrysostome,) whetting his sword of desperation, and saying vnto euery one of vs; Thou hast liued wickedly all thy youth, and thy former dayes hast thou mispent, thou hast haunted playes and spectacles with thy companions, and followed after loose and lasciuious women, thou [Page 157] hast taken other mens goods from them wrongfully, thou hast bin couetous, dissolute, & effeminate, thou hast forsworne thy selfe, thou h [...]st blasphemed and committed many other haynous and wicked crimes, and therefore what hope canst thou haue of sal­uation [...] truly none at all, thou art a meere castaway, & canst not now goe backe, therefore my counsaile is, that now thou vse the pleasures and commodities of this world, and passe ouer thy time in mirth of heart, without any cogitation of repentance or hope of Gods mercie; This is the Diuels oration, perswading Securitie and Desperation, now what greater affliction can light vpō the soule thē this? to be enthralled by Sathan, and to bee made the bondslaue of Despaire? to free our captiuated Soules of these deadly fetters, we must doe as the Doues in Persia doe, who when they are pursued by the Serpent, vse to flie to a certaine Tree called Pedixion, and there safely shroud themselues, because no vene­mous creature dare approach or come neare vnto it, so must we doe, when the Olde Serpent huntes vs, to destroy vs with the poisnous sting of Despaire, let vs speedily be­take our selues to the Tree of Life, the Crosse of Christ, and holding fast by it, implore Gods mercy, and begge pardon for Christs sake, saying, as Iacob did, O Lord, I haue waited for thy saluation.

AFter the birth of Reuben, Simeon, Leui, & Iudah, Leah left bearing; wherefore she seeing that her sister Rahel had gi­uen her hād-maid Bilha to Iacob, Gen. 30.9 who had borne him two sonnes, Dan, and Napthali; she I say, in like maner tooke Zilpah her maide, and gaue her Iacob to wife; thus Zilpah bare Iacob a sonne,Gen. 30.11, thē said Leah, A companie cōmeth, & she called his name Gad, which signifieth an Armie, or Troupe of men. In this histo­rie of Gads natiuitie, & the imposition of his name, wee may discouer two infirmities in Leah. The first is, sinnes imitati­on, the second is Enui [...]s correspondencie; First, shee imitates her sister in euill, in that shee giues her hād-maid to her hus­band; for Polygamie is in it selfe a sinne, because it is cōtra­rie to the first institution of Marriage; Howsoeuer it was dispensed withall in the Patriarchs,Aug. con­tra Faust. lib. 22. cap. 18. who entertained many wiues, not for lust, but for propagation, as S. Augustine saith.

As it is an euill thing to giue euill example, as Rahel did to Leah, for such persons (saith Gregorie,) deserue so ma­ny seuerall torments in Hell, as they haue left euill examples to posteritie vpon earth. So likewise, it is a great fault in a­nie man to make an euill example his patterne, and yet such is the corruption of our nature, that generally, we are all in this, like Leah, more prone to followe Sathan in the foote-steppes of sinne, then GOD in the pathway of Righte­ousnes. [Page 159] CHRIST is the Patterne of the Elect, hee is theApoc. 14.1. Lambe vpon mount Zion, whome the virgins follow whither so­euer he goeth: 1. Pet. 2.21. and hee suffered, for as (saith S. Peter) Lea­uing vs an example, that we should follow his steppes. His steps bee Meekenesse, Humilitie, Mercie and Charitie. But alas, fewe there be that follow them; but millions of men run after Sathan, which is the President of Reprobates, saying vnto him, as the young man saide vnto Christ, Maister, we will follow thee whither-soeuer thou goest.

The diuel according to his qualities, hath certaine names giuen vnto him, by the Spirit of God, and according to his seuerall names, he hath his seuerall followers, which imitate him most exactly; As he is Astaroth, which is by interpre­tation, a Calūniator, or an accuser; he is attended by Intelli­gencers, tale-bearers, detractours, whisperers, & backe-byters, which with their tongues as two edged swords, strike their brethren & neighbours secretlyProu. 26.21. As the cole maketh bur­ning coles, and wood a fire, so these kindle strife; As he is Belial, which signifies Irregular, & one that is subiect to no yoke or discipline: he is garde [...] with Atheists, which say in their harts there is no God: & therefore like vntamed Heifars, refuse to submit their necks to Gods two yokes, the Law, & the Go­spell; As he is Mammon, he is followed by Extortioners, Op­pressours, Vsurers, Land-rackers, Inclosers of Commons, Decay­ers of Tillage, and Depopulatours, which rauenously eate vp the poore like bread; As he is Sathanas, which is, being in­terpreted, an Aduersarie, & a Serpent, he hath the attēdance of Hypocrites, which like Iudas, will kisse a man, and betray him: And like Ioab, embrace and stabbe him; As hee is Beelzebub, which signifies the Maister of Flies, he hath fiue sorts of Flies, that continually swarme about him, making his bosome their hiue; Namely, Golden-winged Cantha­rides, which breede vpon high Cedars and Oliues.

These are the hautie minded, whose eyes are loftie, and their harts swelling with pride & ambition; the Pyr [...]llides, which flie so long about the flame of a Candle, that they [Page 160] burne their wings, these are Carnalistes, whose felicitie is dalliance, chambering, and wantonnes: the fierie Pyra [...] ­stae, which being bred, and liuing in the fire, die presently when it is quēched; these are the enuious & malicious, whose tongues set on fire the course of Nature, and are set on fire by hell; The blood-sucking Solipungiae, I meane Assassi­nates, manslayers, & murderers, whose glorie is to embru [...] their hands in innocent bloud; And lastly, the Idle drones, which lie vpon beds of yourie, & stretch themselues vp­pon their beds, which fold their armes, and say, yet a little sleepe, as the sluggard doth in the Prouerbs. Of all these Flies & manie other, Beelzebub is maister: so that if whole mankinde should be surueied, it would euidently appeare that Manie are called, but fewe chosen; because fewe follow CHRIST, but manie Sathan. The second thing blame-worthie in Leah, is Enuies correspondencie: Gen. 30.1 Rahel enuied Leah, because of her fruitfulnes, and her enuie she expres­sed in the name of her hand-maids second sonne, whome she called Napthali, or Wrestling; saying,Gen. 20.8 with excellent wrestling haue I wrestled with my sister, and haue gotten the vp­per hand; & Leah enuied Rahel because of Iacobs loue. This her enuie shee manifesteth, in calling her Hand-maides first sonne Gad, which is an Armie, or Troupe of men; here­in Leah answeres Rahel in her kinde, saying, an Armie com­meth: which is, as if she should haue said, though my sister hopeth to be r [...]uēged vpon me in hauing a sonne, whom she hath named Dan, which signifies Iudgement or reuenge, and also wrestleth and contendeth with me for superiori­tie, as appeareth in the name of Napthali; yet I shall ouer­come her, for I haue fiue sonnes, and an Armie of chil­dren: Here then is Leahs sinne, shee striues with her ma­licious sister, and payes enuie with enuie againe, contrarie to the rule of godlines, which thus instructeth vs,Rom. 12.21. Bee not ouercome of euill; but ouercome euill with goodnesse. In this infirmitie of Leah, we are taught not to be prouoked to a correspondēcie in enuie, by the enuie of others; but rather [Page 161] to blesse them that curse vs, to praie for them that hate vs, and to heape coales vpon the heads of the enuious, by rendering good for euill, Gad, an Host of men shall ouercome him, but hee shall ouercome at the last.

The Chalde Paraphrast expoundeth these words of Ia­cob to Gad, thus; A Campe of Armed men shall come out of the house of Gad, and passe ouer Iordan, before their brethren to bat­tell, and with much substance shall they returne; According hereunto,Hier. in hūc locum. some doe applie this prophesie to the mar­ching of the Gadites, with the rest of the Tribes against the Canaanites, and their returning backe againe ouer Iordane to their owne possessions; but this cannot bee: for the Tribe of Reuben, & the halfe Tribe of Manasses, went also before their brethren as well as Gad, according to the co­uenant that they made with Moses, Numb. 32 17. promising that they would goe armed before the children of Israel, vntill they had brought them vnto their place. Furthermore, this expositi­on is disagreeing to the text, for Iacob prophecieth, that the Gadites should bee ouerthrowne, but in their first ex­ploite against the Canaanites, vnder the conduct of Iosu­ah, they were not ouercome, but had prosperous suc­cesse.

Saint Hierome thus interpreteth this speech; Gad, a Thiefe, shall spoyle or praie vpon him, but afterwrd he shall pray vpon, or spoyle the Thiefe; HereuponCaiet. in hūc locum. Caietan referreth this Prophecie to Iephthe, who was first aIudg. 11.3. Captaine of Robbers, and Idle-fellowes, afterwards chosen to be theIudg. 11.6. Generall of the Israelites, in their warres against the Am­monites, Iudg. 12.4. and last of all, compelled to fight against the Tribe of Ephraim; To make good this exposition, by a Thiefe, in the first part of the prophesie, the king of Am­mon is to be vnderstood, who made warre with Israel, e­speciallie with the Tribes of Gad, Reuben, and Manasseh, who dwelt beyond Iordan, from Arnon vnto Iabbok, which Countreyes were taken from the Ammonites, and giuen as a portion ro these Tribes, and thereupon warre [Page 162] grewe betwixt Ammon and Israell; and in the second part, by the Thiefe, is meant Iephthe, who was, as I said before, A Captaine of Thieues. There is some apparance of truth in this exposition of C [...]ietan, if it were certaine that Iephthe was one of the tribe of Gad: but he is rather thoght to haue bin one of the tribe of Manasseh, because Gilead was his fa­ther, not Gilead the sonne of Machir, the sonne of Ma­nasseh, but another of the same name and kindred;Iosu. 12.31. Al­so the childrē of Manasseh had the halfe of Gilead in their lotte, as the Gadites had another part.

So then, though Iephthe was a Gileadite, both in res­pect of his fathers name, and the countrey where hee was borne: yet it cannot be necessarilie concluded, that hee was one of Gads Tribe.

The Patriarch Iacob then in this Prophesie may more trulie be thought to aime at the diuerse Conflicts, which the Gadites had with the Hagarenes, with Iethur, Naphish, and Nedab; whome1. Chron. 5.20. at length they ouercame, when as they carried from them fiftie thousand Camels, and a great preye of Cattell besides. This also is agreeable toDeut. 33.20. Moses his prophesie, comparing him to a Lyon, that catcheth for his preye, the arme with the head.

Gad, an Hoste of men shall ouercome him, but he shall ouer­come at the last: Iacob in this Prophecie dealeth with Gad, as2. Reg. 2.20.21. Elisha did with the waters of Hiericho, into which being bitter, hee cast salt, to make them sweete: for the beginning of his prophecie is Bitter, being the predicti­on or foretelling of an ouerthrow; but the ende is Sweete, for it promiseth conquest and victorie: Both in the Bit­ternes and Sweetnes of this prophecie be contained excel­lent points of doctrine, and instruction.

First saith Iacob, an H [...]ste of men shall ouercome Gad, &c. The Gadites, though they were Israelites, members of Gods Common-wealth, and the seede of Abraham, yet their enemies by the permission of God, laid their hands in their necks, & ouerthrew them in battell; And this did [Page 163] God not only suffer, but also ordaine, without whose pro­uidenceMat. 10.30. a Sparrowe falleth not to the ground; out of his great and vnsearchable wisdome: namely, to teach both them & vs, that Man hath no strength in himselfe to defend hīselfe; for it is the Lorde onely that giueth the victorie.

It is the Lorde (saith the Psalmist) that breaketh the bowe, and knappeth the Speare in sunder, and burneth the Chariots with fire. And in another place,Psal. 44 I doe not trust in my bowe, neither can my sword saue mee, but thou hast saued vs from our aduersaries, and hast put them to confusion that hate vs.

Plinie obserueth, thatPlin. lib. 7 Nature hath giuen armour and couering to all other liuing things, shelles, crustes, hydes, prickles, haires, feathers, fleeces, scales: and Chrysostome addeth Talants, Tusks, & Hornes. So likewise, Anacreon sin­geth in his Odes; onely Man vpon his birth-day shee casts foorth naked, and vpon the naked ground, to wee­ping and howling.

The reason hereof, is thus giuen by Chrysostome, God hath so disposed of man, that himselfe might bee his onely prote­ction; and that he should not put anie trust or confidence in his owne strēgth, which at the best, is but like a Reede sha­ken, & at the worst, a Reede broken with euery blast of wind: Vpon this consideration, Dauid thus inferreth;Psal. 146 Put not your trust in Princes nor any sonne of man, for there is no help in him, his breath departeth, & he returneth to his earth, then his thoughts perish.

Here the Psalmist displayeth the feeblenesse of man, who of himselfe hath neither power to defend others nor himselfe; and therfore GOD onely must be our Hope, our Strength, our Shield, & our Bulwarke, we must not2. Kings. 18. like Senacherib, presume vpon our mightie Host, for though his Armie was like a Swarme of Bees, yet it was soone extinct, euen as a fire of thornes; wee must not1. Sam. 17. like the Philistimes, vaunt of Goliah, for a little Stone out of a sling, layde him groueling vppon the ground, nor must wee trust in the courage of our horse, for a horse is counted but a [Page 164] vaine thing to saue a man Exod. 15.3. the Lord, then, is as Moses saith, the onely Man of warre, his name is Iehouah; he is power of himselfe, and there is no power but from him.

Secondly, it was by the prouidence of God, that the Gadites were ouercome; for being a warlike and a vali­ant people, if they had alwaies beene prosperous, and succesfull in the field against their enemies, they would haue beene houen and puft vp with pride, and haue as­cribed their victorie to their owne sword and their owne arme, and therefore God to humble their hearts, to make them knowe themselues, and to giue all the glorie to him alone, who is the Lord of hostes, suffereth them to be ouercome by an host of men. Prosperitie maketh men forget God, but aduersitie and affliction maketh them both acknowledge him, and to flie vnto his throne for succour.

This appeareth in Saneherib the King of Assiria, 1. Reg. 19. who because he had conquered Hamath, and Arpad, and Se­pharuaim, Hena, and Iuah, began to insult, not onely ouer the Gods of the heathē, whom he himselfe worshipped, but also did lift vp his arme against the God of Israel, and blasphemed him, saying; Who are they among all the Gods of the nations, that haue deliuered their land out of mine hand, that the Lord should deliuer Hierusalem out of mine hād? thus victorie and good successe in battell put this Tyrant in his Ruffe, and made him so proud that hee cared not for God; wherefore because he was become like the horse and the mule that hath no vnderstanding, (as the Psalmist saith) but must be holden in with bit and bridle, Esay. 37.29. God put his hooke into his nostrilles, and his bridle in his lips, and by the sword of his Angell smote in the Campe of Asshur, a hundreth fourescore, and fiue thousand, and afterward slewe him in the Temple of Nisroch his God, with the sword of Adramalech & Sharezer his sonnes. Thus did al­mightie God resist the proud, and humbled the mightie; [Page 165] as for Saneherib, so for euery man, he hath his hooke and his Bridle; wherby he ruleth him, euen asIam. 3.4 great shippes driuē of fierce windes are turned about with a very small rudder; if the Rich man grow insolent, and bragge of his full barnes, saying, Soule take thy rest: God hath a Palmer-worme, a Cankerworme, a Caterpillar, & a Grashopper, to deuoure and eate him vp: If the faire daughters of Zion, boast of their beautie, and gorgeous apparell, he hath to abate their arrogancieIsay. 3. stinke, a rent, baldnesse, a gyrding of sackcloh, and sun-burning: And if the Gadites or any else, presume vpō their owne strength, because they haue ob­tained some victories against their enemies, an ouerthrow is his hooke, and his bridle, to bring them backe, that they may acknowledge their owne weakenesse & his power.

Thirdly, God not onely suffereth, but also ordaineth, that the Gadites should be ouerthrowne, to teach both them and vs, that wee must not onely confesse our owne weakenesse, & humbly acknowledge him to be the one­ly giuer of victorie, but also by earnest praier to craue his aide and assistance against our enemies,Numb. 10.35. as Moses said, when the host of Israel marched with the Arke be­fore them, Rise vp ô Lord, and let thine enemies be scattered, and let them that hate thee flee before thee. So must we say, first following the Arke, that is, making God the cap­taine of our host or armie, & secōdly, putting our whole trust & confidence in his protection, without whom, no enemie can be scattered, & no aduersarie be put to flight, whenExod. 17.11. Ioshua fought against Amalek, euer as long as Moses held vp his hands, Israel preuailed, but when he let his hand downe, Amalek preuailed: so it is in euery skirmish and conflict, where there is a fainting in prayer, there is a failing in victorie, but where praier is feruent, there the sword is powerfull, for the eare of God is euer open to a iust prayer.

Fourthly, The Gadites were ouerthrowne by such as were Gentiles, and the enemies of God; here it may be [Page 166] demaunded why God would vse the sword of the vncir­cumcised, to strike the seede of Abraham, to whom he had promised that he would be their God, & they should be his people; it is answered, that God vsed the Gentiles in this kind as his instruments, that he might exercise his children in patience, and in humilitie, and that by them as the messengers of vengeance hee might destroy such as were stubborne, and stiffnecked, this is proued by the words of God himselfe, saying,Leuit. 26.23.24.25. if you will not be refor­med, but walke stubbornely against me, then will I also walke stubbornely against you, and I will smite you seuen times for your sinnes, and I will send a sword vpon you that shall auenge the quarrell of my couenant: yet as a father burneth his rod when he hath chastised his sonne, so God euer dealt with the gentiles, assoone as by them being his Rods he had scourged his owne people for their sinnes, he consumed them with the fire of his fierce wrath.

Gad an host of men shall ouercome him but he shall ouercome at the last, in the former part of this prophecie, Gad is o­uerthrowē, but in the later he is victorious: herein we may see the difference that God makes in his chastisements: when he ouerthroweth the gentiles, he strikes them with a Rod of Iron, and bruiseth them in peeces like a potters vessell cutting them off, as he threatnedObad. 10. the Edomites for euer; but when the Israelites were ouerthrowne, hee stroke them with a Rod likeNumb. 17.8. Aarons, which budded, and bare ripe almondes, a Rod of gentle correction, wher­by they were not destroyed but humbled, & though he suffered them to be euil-entreated for a time, and to be ouerthrowne, yet at the last, he deliuered them out of all distresse, and gaue them victorie ouer their enemies. In Gad wee may beholde the estate and condition of the whole Church of Christ, and particularly of euery mem­ber thereof, both in regard of his Name, his ouerthrowe and his Victorie.

First, this wordHierom. in tradit. haebraicis in Genes. Gad doeth not onely signifie an [Page 167] Armie, or Troup of men, but also a Souldier gyrt in ar­mour, or harnessed; in the first signification it may be applied very fitly to the Church of Christ here vpon earth, which is called Militant; as in the Canticles,Cant. 6.3. Thou art beautifull my loue as Tirzah, comely as Hierusalem, terrible as an armie with banners; and in the second, to euery one, that is the sonne of Christs spouse; for such a one isCant. 3, 7.8. one of the strong men a­bout Salomons bed, which handle the sword, and are expert in warre, euery one hauing his sword vpon his thigh for feare by night, and both the Mother and her sonnes, namely the Church and the true members thereof, are called militant, because theyEph. 6.12. Wrestle against principalities, and powers, and wordly gouernours, the Prin­ces of the darkenesse of this world, and Against spirituall wickednesses, which are in high places, that is to say, against the diuell and his Angels, with whom the elect haue continuall warfare, as it appeareth by the Vision of the battell betwixtApo. 12.7. Michael and the Dragon: So then the life of a Christian is a Warfare vpon earth, as Iob saith, and therefore euery one of vs must be a Gad gyrt in armour, that wee may be able to stand against the assaults of the diuell; as Saint Paul exhorteth vs, sayingEph. 6.10.11. finally my brethren be strong in the Lord and in the power of his might, put on the whole armour of God, that ye may be able to stand against the assaults of the diuell; the better that we may be prepared for this spirituall combat, let vs consider these foure particu­lars;

First against whom must euery Christian Gad fight? It is against Sathan the aduersarie of mankind and his Angels, who are not as the Sadduces dreamed, onely the affections and Perturbations of the minde, but reall substances, for the Apostle saith,Eph. 6.12. that wee wrestle not with flesh and blood, from whence our Affec­tions arise, but with powers and principalities; namely [Page 168] with such creatures as be most excellēt in regard of their substance, and are endewed both with Will and Vnderstan­ding, which were created in heauen, and afterwards for their sinne cast downe from thence, into these lower re­gions vnder the moone: and S. Peter, and S. Iude witnesse, these Enemies are the more to be feared, because they be inuisible, or not seene of vs, for they be spirits, mightie in performance, bold in aduentures, subtile in contriuing plots, expeditious in executing them, neuer wearied in taking paines to effect their designes, and purposes: and in a word, there is nothing wanting in them which can be desired in a Souldier; besides we are to fight with them in their owne kingdome, which is This world, which makes the warre more dangerous; moreouer the euill spirits are aboue,Eph. 6.12. in the high places, ouer our heads, which is a great disaduantage vnto vs, and lastly, their Leader or Captaine is as a1. Pet. 5.8. Roaring Lion that goeth vp and downe see­king whō he may deuoure; in which words the Apostle doth most liuely describe the fierce aduersarie of mankind; first hee compareth him to aProu. 30.30. Lion, which is strong a­mongst beastes, and turneth not at the sight of any: thereby setting before our eies his great power and strength; Second­ly, he calleth him not simply a Lion, but a Roaring Lion, therein shewing the Greedie desire of the diuel to destroy man, for he is wondrous fierce and cruell, as it is in the Reuelation of S. Iohn Apo. 12.12. wo [...] to the inhabitantes of the earth, and of the sea, for the diuel is come downe vnto you, which hath great wrath, knowing that he hath but a short time. Thirdly, he doeth not onely Rore, but also goes vp and downe, or as it is in Iob, Iob. 1.7. he compasseth the earth too and fro, and walketh in it; as the Pharisies did compasse sea and land to make a Proselite, so doeth the diuell raunge through all the corners of the world; he is vpon the mountaines, and in the lowe vallies, in cities, and in villages, in courtes and in cottages, as the woman in the Gospell did, to finde her lost groate, so doeth he sweepe euery roome to finde his [Page 169] preye, whereupon the Apostle addeth, that hee doth not onely walke vp and downe, but also hee Seeketh whom hee may deuoure. The diuell likeGen. 10. [...] Nimrod is a great Hunter, and he pursueth vs by our sent, and foote-steppes.

Now, if as S. Peter exhorteth vs, we follow the 1. Pet. 2.21. steppes of Christ, which are Meeknes, humilitie, mercie, and charitie, then hee may hunt vs, but he cannot hurt vs: But if our foote-steppes smell of impatience, pride, crueltie, and ha­tred, thē are we sure to fall into the snare of the hūter; but this is not all, if onely this Generall and Prince of Diuels, did lie in waite to intrappe our soules, the danger were not so great, because wee should haue some truce and inter­mission of pursuite, for the diuell cānot assault euery man at one time, for being a Spirit, hee is definitiuely in a place, wherfore that mālikeGen. 8. Noahs doue, may find no rest for the sole of his foote; the diuell hath his Lieutenants, who like their maister, are Roaring Lyons, onely they goe not vp and downe from man to man, too and fro, as he doth, but they haunt one man, and him they seeke to deuoure: these are the Mali-Genij, Euill spirites, that follow vs con­tinually, and attend vs from the Cradle to the graue, euer­more enticing and alluring vs to sinne, as euery man that is Elect, hath ordinarily One good Angell, and extraordi­narily manie, by the assignement of GOD, to guard and accompanie him from his natiuitie to his death. So of the contrarie part, as manie of the Fathers held for triall sake, he hath one euill-spirite ordin [...]rily, & extraordinarilie many by the permission of God. The two branches of this po­sition growe from these rootes; In the Gospell by Saint Matthewe▪ Our Sauiour saith, concerning children,Math. 18.10. See that you despise not one of these little ones▪ for I say vnto you that in Heauen their Angels alwayes beholde the face of my Father which is in heauen. Hereby our Sauiour meaneth nothing else, but that young children, and also when they be gro­wen men, haue their spirituall Tutours, to teach them, to defend them, and to implore vengeāce from God against [Page 170] him that offereth them anie iniurie. So doth Chrysostome, Hierome, and Augustine expound this place.

Likewise in the Actes of the Apostles, when Peter be­ing by an Angell deliuered out of prison, came to the house of Marie the mother of Iohn, Acts. 12. whose surname was Marke, and knocked, a maide came forth named Rhode, to hearken, who it was that knocked, and when she knewe Peters voice, it is written, that shee opened not the entrie dore for gladnesse, but ranne in, and told how Peter stood before the entrie; but they saide vnto her, Thou art madde: yet shee affirmed it constantly, that it was so. Then said they, It is his Angell.

Here the women spake according to the opinion of the Hebrewes at that time, which was, that Euery man hath his good Angell assigned vnto him, for Direction, and Protection. And from the Hebrews, as Iustine and Eusebius affirme, the Gentiles learned the same Doctrine, as it appeareth inMenand. Menander, saying; A spirite stand [...]th by euery one as soone as he is borne, being the good guide of his life.

Chriso. in Matth. 18. hom. 60.Saint Chrysostome saith, that All the Saintes haue their Angels: andBasil. in Psalm. 33. Concien. 9. Saint Basile, Euery one that beleeueth in the Lord hath his good Angell euer about him, if wee driue him not away with our euill works. Of the same opinion isHiero. tom. 9. in Mat. ca. 18. Saint Hierome, whose words are these, Great is the dignitie of our soules, when as euery one of them from the natiuitie, hath an An­gell appointed vnto it, for the preseruation and custodie thereof: and of the same minde is S. Augustine, who thus speaketh vnto God in his meditationsAug. libr. med. cap. 12. I esteeme it a great benefit, that from my Natiuitie thou hast assigned vnto mee an Angell of peace, to k [...]epe mee euen vnto my ende.

I might alledge many other testimonies out of the Fa­thers, but these are sufficient to shewe that euery one that is Elect, hath his good Angell. But the mai [...]e doubt is of the contrarie part, whether euery one hath his euill spi­rit.

Concerning this point, I finde no vniuersalitie in opi­nion [Page 171] among the Fathers. Yet it is affirmed, not onely by the Gentiles, but also by the Christians.

The Platonists say, that euery man hath his Euill spirite assigned vnto him: and so likewise dothOrig. peri. archon. lib. 3. & in Luc. tom. 2. hom. 2. Origen in two seu [...]rall places of his workes; Euery man saith he, hath two Angels; The one is an Angell of Iustice, the other of iniqui­tie; If there bee good cogitations in our heart, without doubt, the Angell of the Lord speaketh vnto vs; but if euill thoughtes arise in our mind, then one of the diuels angels speaketh vnto vs.

Of this opinion wasChry. hom. 2. in Mat. ca. 4. hom. 5. Mag. senten. lib. 2. dist. 11. Chrysostome, and S. Gregorie, as hee is quoted by the Maister of the sentences. The Scrip­ture telleth vs, that King1. Sam. 16.14. Saul had an Euill spirit, sent of the Lord to vexe him; and S. Paul confesseth that he was buffeted by the spirit of Belial: but it cānot be proued directly, that these did follow them from their birth. Cer­taine it is, that euery man is beset cōtinually with legions of euill spirits. And it is probable,2. Cor. 12 7. that as God appointeth extraordinarilie many good Angels, who are his ministring spirites, and ordinarily, one to attend and guard vs; so hee permitteth ordinarily one, & extraordinarily manie euill spirites daily to assault vs. So that a Man hath no time wheren hee can be free from the Tempter. For his life is a daily warfare. AsZach. 3.1 with Iehoshua, so it is with euery one of Gods children, euen when we stand before the Angel of the Lord, either preaching or praying, Sathan or some of his angels stands at our right hand to resist vs.

Secondly, the Fight that euery spirituall Gad, or Souldi­er, hath with the diuell and his angels, is not for a Day, a moneth, or a yeare, but all the dayes, moneths, and yeares of our life, we must combat & skirmish with them, with­out any truce or intermission.

That speech in Iob mentioned before, where it is saide, according to the Latine translation, Vita homi­nis est mili [...]ia super Terram; The life of man is a warfare vp­on earth: is by the Septuagint Translated, (Peiratérion.) which is, A Place of Pyracies, and Temptations, [Page 172] the Greeke word doth aptlie expresse the danger to which the life of man lieth opē. For Sathan being both a Pyrate, or a Thiefe, & a Tēpter, by his subtle temptations seeketh continually to robbe vs of eternall life: therefore it con­cernes our freeholde to resist him couragiouslie.

When the Iewes vnder Nehemiah repaired the walles of Ierusalem▪ it is saide thatNehem. 4.17. They which builded on the wall, and they that bare burdens, and they that laded, did the worke with one hand, and with the other helde the sworde: And this they did for feare of Sanballat the Horonite, and Tobi­ah the Ammonite, who were their enemies, being euer rea­die both to worke and to fight.

So must the Christian Souldier do, whatsoeuer his tem­porall emploiments be; let him euer haue the Sword of Gods Worde in his hand, for feare that spirituall Sanballat, the Diuell surprize him at vnawares.

Wee must not thinke to conquere Sathan by delay­ing and prolonging the fight from day to day, as Quixtus Fabius did Hannibal, the Carthaginian; Of whome Enni­us thus writes,Vnus ho­mo nobis [...]un­ctando resti­tuit rem, Ennius. One man by delay our ruines hath repaird; No, the case is not alike.

Hanniball was farre from his owne countrey, and there­fore could not bee speedilie supplyed with victuals, men, and munition, the want of which, was the cause of his o­uerthrowe; but the Diuell is in his owne Dominion:Eph. 2.2, for hee is the Prince of this worlde, that ruleth in the Aire, and worketh in the children of disobedience; wherefore in vs rest or delaye breedes daunger, because it weakens our owne forces, and strengthens him.

Therefore we must euer stand vpon our guard; as the Apostle counsels vs, sayingEph. 6.14 Stand ther [...]fore, and your loynes gird about with veritie. We must neuer lay aside the H [...]lmet of Saluation, nor the Brest-plate of Righteousnes, nor the Shielde of Faith, nor the Sworde of the Spirite: butPet. [...].8. Watch and bee sober continuallie, least our Aduersaries finde vs, either disarmed, or sleeping;2. Sam. [...].7 Remember [Page 173] Ishboseth the sonne of Saul, hee was slaine by two cap­taines Baanah and Rechab, while he slept on a bed at noone; and Sampson was spoiled of his long haire where­in lay his strength, while hee slept onIudg. 16. [...]9. Delilahs knee; euen so shall wee be serued if wee sleepe at noonetide, or be bewitched by this harlot our owne flesh to con­tinue in sinne securely, therefore it behooueth vs while we haue light, to walke in the light for feare the rebel­lious spirits of darkenesse murder vs sleeping, and to beware of the diuels stumbling blocke our owne Car­nall desire, least it clippe our lockes, and depriue vs of all spirituall strength, thereby disabling vs to with­stand the furious assaults of our enemies.

Thirdly, there be two causes of our fighting, the first is, the Glorie of our God, the second is our owne saluation, for the diuell is an aduersarie both to God and man, and his chiefest studie is to rob God of his honour, and to depriue man of aeternall life; this his at­tempt appeareth in his first conflict with our Grand­parents in paradice, where perswading Heuah to eate of the forbidden fruite; hee first beginneth to condemne God ofGen. 3.4. falshood; for whereas God hath said▪ Gen. 2.16.17. Thou shalt eate freely of euery tree of the garden, but of the tree of knowledge of good and euill thou shalt not eate of it, for in the day that thou eatest thereof, thou shalt die the death; he tels her a contrarie tale, saying, yee shall not die at all; but God doth knowe that when ye shall eate thereof, your eies shall be opened, and ye shall be as Gods knowing good and euil; in this practise with Heuah, wee may see his malice bent euen against his creatour, in that hee contradicteth his com­mandement, and therein like a Rebel striueth to spoile him of his honour; and secondly with the glorious, and goldē promise of a dietie, included in these words, yee shal be as Gods, he traineth them to disobedience, knowing assuredly, that if they did eate the fruite, though pleasant to the eie, and good for meate, would be their bane; thus [Page 174] with one blowe he strikes both God and man, God in re­gard of his glorie, and man in respect of his life, and ther­fore our Sauiour calles himIoh. 8.44. a Lyar and a murderer frō the beginning; a Lyar because hee euer oppugneth the Truth of God, & a Murderer, because he is delighted with the ruine and destruction of man; if then wee haue care of Gods glorie and our owne saluation, we must euer be at open d [...]fiance with Sathan; as Iehu answered the King of [...]reel, who said vnto him, Is it peace Iehu? so must we an­swere the diuel, who oftentimes offereth vs faire conditi­ons of peace, that by securitie he may betray vs; Iehu his answere was this,2. Reg. 9.22. what peace? whiles the whoredomes of thy mother Iezabel, and her witchcrafts are yet in great num­ber? so ought we to say to the diuell, whiles by spirituall whoredome and fornication which is Idolatrie thou rob­best God of his honour, & by innumerable witchcrafts or temptations makest hauocke of the soules of men, we will haue no peace with thee, this ought to be the reso­lution of a Christian Souldier; for as there is no fellow­ship betwixt light & darkenesse, God & Mammon, Christ and Belial, so there must be no amitie, or truce betwixt the champions of God and the spirits of darkenesse.

Gad an hoast of men shall ouercome him, &c: though the Gadites were a warlike and stout people, yet they were ouercome; and this (as I said before) fell out by the or­dinance of God, first to teach them and vs, that a man hath no strength in himselfe to defend himselfe; second­ly to humble them and make them knowe themselues, and thirdly, to moue them to craue by praier Gods assi­stance and aide, as it was with the Gadites, so is it with eue­ry Christian Souldier; there is not any so strong, Gen. 9.21. be it Noah a preacher of righteousnesse,Exod. 37.4. or Aaron the annoin­ted of the Lord,2. Sam. 11 [...]. or Dauid a man after Gods owne hart, orLuc. 22.57. Peter the Apostle of Christ Iesus, but a mote may be found in his eie, either the mote of drunkennesse, or of Idolatrie, or adulterie & murder or apostacie; none then, [Page 175] when as euen the most righteous adorned with epithe­tons of grace are fraile, can presume of his owne strength, wherefore as the Prophet Hieremiah said of the noblemen of Zion, Lam. 4.2. The noblemen of Zion compa­rable vnto fine gold how are they esteemed as earthen pit­chers? So may I say of the children of men; in our creation, wee were golden vessels, and vessels of ho­nour for we were made after theGen. 1.27. image of God him­selfe; but by the transgression of our first parents and the infection of originall sinne, wee are become ear­then Pitchers, brittle, and dishonourable vessels, soone crackt, and broken in peeces by Sathan, euen like the worke of the hands of the potter; the spirit of God exhorts vs to stand to it and sight manfully, saying,Eph. 6.14. stand therefore; but who is so strong that can say, I will stand; oh no; that freedome of will which was in Adam be­fore his fall, is quite extinct and buried in vs; before we be regenerate; for, as the Apostle saith1. Cor. 2 14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnesse vnto him, neither can he know them because they are spiritually discerned; in these words the Apostle by a Na­turall man, vnderstandeth him that is estranged from Christ, beeing guided by his owne reason, and left to the powers of his corrupt nature; the proper guise of such a one, is not onely Not to vnderstand the things of the spirit of God, but also Not to be able to perceiue them; for there is in him a naturall impotencie and weakenesse towards God, and all good things; as then the strongest man is but as chaffe before the winde in respect of bodi­ly strength, so likewise in regard of spirituall pow­er and abilitieIoh. 6.44. No man can come vnto Christ vn­lesse the father drawe him; Ioh. [...]5.5. without Christ wee can doe nothing, Phil. 2.13. it is God that worketh in vs both the will, and the deed; Ierem. 0.23. for the way of man is not in himselfe, nei­ther is it in man to walke and to direct his steppes. Aug. de lib. arbit. God is the author of merit, (saith Augustine) who applieth the will to [Page 176] the worke, and the worke to the will: seeing then that the naturall man wanteth freedome of will in the choise of that which is good, it cannot otherwise be but he must needes be ouercome, and be made the bond-slaue of Sa­than, and the seruant of sinne; But our Sauiour saithIoh. 8.36. if the sonne shall make you free, then are you free indeed; be like then whosoeuer is regenerate, hath freedome of will, be­ing redeemed by grace both from the thraldome of the diuell and sinne; and consequently, he Ouercommeth, and is not ouercome.

I answere, granting indeed, that after a man is regene­rate, and borne anew of the water and the spirit, he hath some freedome of will. because in the new birth his will be­ing instructed by the holy spirit, doth willingly consent to Gods will, and worketh with God for the attainement of saluation; this is proued out of S. Pauls wordes to the Philippians, saying,Philip. 2.12. Worke your saluation with feare and trembling: but this freedome in this life is not perfect, if it were, as it shall be in the life to come, when the whole Image of God shall be renewed in man; then should our reason be euer sound, our affections staid and setled, and our will most iust; but wee finde the contrarie, for there is ciuill warre in our selues, the flesh rebels, and fightes against the spirit, and wee are daily ouercome by the temptations of the diuell, it was Saint Pauls case, and it is ours; who saith,Rom. 7.1 [...].19.2 [...].21.22.23. for I knowe that in me, that is in my fl [...]h, dwelleth no good thing, for to will is present with me, but I finde no m [...]anes to performe that which is good, for I doe not the good thing which I would, but the euill which I would not▪ t [...]at do [...]; now if I doe that I would not, it is no more I that doe it, but the sinne that dwelleth in me, I finde then by the lawe that when I would doe good, euill is present with me; for I delight in the law of God concerning the in­ward man: but I see another law i [...] my members, rebelling a­gainst the law of my minde, and leading me captiue vnto the law of sinne, which is in my members; hence wee may learne [Page 177] our weaknesse; and in S. Paul, as in a looking glasse, behold our imperfections. No man is so iust, but he is forced by the rage of concupiscence or lust, to be the captiue of sin▪ some­times, yet here is our comfort, that nothing done by in­firmitie of concupiscence, without consent of the inward man, can make the regenerate man guiltie before God, be­cause the grace of GOD in IESVS CHRIST, doth dis­charge and quitte him in Gods sight, without which hee were a miserable and an vnhappie man: As the Apostle confesseth of himselfe, saying,Rom. 7.24 Oh wretched man that I am, who shall deliuer mee from the bodie of this death?

Secondlie, as the Gadites were ouerthrowne by an Host of men, so the children of God are often foyled and ouercome by the euill-spirites, the enemies of our salua­tion; & this falleth out by the ordinance of GOD, to hum­ble Man, and to make him confesse his owne vnworthy­nes. If a man should neuer fall before his spirituall ene­mies, hee would presume that his perseuerance in Righte­ousnes, grewe from his owne inhaerent Iustice; And there­vpon, like the Angell of the church of Laodicea, boastApo. 3.17 that hee was rich, and increased with goods, and had neede of nothing. And therefore GOD in his great Wisedome, permitteth the Diuell oftentimes to get the vpper-hand, and to ouer­come his Children, that by this meanes in feeling their owne weakenesse, they may be brought to humilitie, and that he in raising them vp againe, may declare his power­full grace and mercie; As then it was said of the Angell of Laodicea, by CHRIST, Thou art wretched and miserable, and poore, and blinde, and naked.

So it may bee saide of all Mankinde; For there is no man, so happie in Grace, so rich in the spirite, so quicke-sighted in vnderstanding, and so cloathed with the ray­ments of Righteousnesse, but that hee had neede to Buy Golde of GOD, tryed by the Fire, that hee may bee made Rich, and white Raymentes, that hee may bee cloathed, and Eye-salue, that hee may see. It was a confident protesta­tion [Page 178] of Peter saying vnto Christ Mat. 26.33.34. Though all men should be offended by thee, yet will I neuer be offended; but yet the sequele proued the wordes of Christ to be true, who replyed thus, Verily I say vnto thee, that this night before the cocke crow, thou shalt denie me thrice, Mat. 26.75. for he denied our Sauiour with swea­ring & cursing 3. times, heaping sin vpon sinne: & drawing iniquitie with cart-ropes; thus did God for a time suffer him to be ouercome of Sathan, to hūble him, so that afterward he should not presume vpon his own strēgth, but acknow­ledge his weaknes, and attribute the gift of Perseuerance to Gods grace alone; As then the Apostle said, so say I, let him that standeth, take heede least he fal; beware of presumption, though wee be now the children of God, yet wee knowe not what wee shall be.

If wee resist Sathan, and vanquish him to day, yet let vs not like the proud Pharisi [...], say within our selues, we are not like vnto other men, but more holy, and more righteous; for if wee doe, the diuell and his host shall ouercome vs to morrow, that we may be humbled: God reiecteth the proud, and giueth grace to the humble; If then we be lowly in our owne eyes, God will strengthen vs with his grace, & there­by make vs able to withstand the aduersarie: but if we iu­stifie our selues like insolent hypocrites, and trust in our in­herent righteousnes, he will checke our hau [...]ie hearts, by suffering the Tempter to ouercome vs.

Thirdlie, as God did not onely suffer, but also ordaine, that the Gadites should be ouerthrowne, to teach them by prayer to craue his helpe against their aduersaries, & not to relie vpon their owne strength; So it is his will & plea­sure in our spirituall skirmishes, to permit Sathan to ouer­come vs, that groaning vnder his hellish yoke, and the burthen of sinne, wee might by the consideration of our owne infirmities, be moued to flie onlie vnto him for suc­cour, by humble and deuout prayer. For it is not suffici­ent for a spirituall Souldier to bee arme [...] with the brest-plate of Righteousnes, the Shield of Faith, the Helmet of [Page 179] Saluation, and the Sworde of the Spirite, but hee mustEph. 6.18. pray alwayes, with all manner prayer, and supplication in the Spirit, and watch thereunto, with all Perseuerance.

God permitteth the diuell to goe vp and downe, and to compasse the earth; therefore it concerns vs to watch, and he Roares continually, as a Lyon greedy of his pray; and therefore it behoueth vs to pray, that GOD would assist vs with his Grace, and breake the jawe-bone of this fierce Lyon, and his cruell whelps; Feruent prayer is the stron­gest and most powerfull Exorcisme, that can bee vsed to giue Sathan the repulse.

It is reported by the Herbalists,Rēb. Dod [...]. that the perfume made of the roote of Lysimachion, will driue Scorpions and Ser­pents out of a house: and we reade in the booke of Tobit, Tobit. 8.3. that Tobias with the perfume made of the heart and li­uer of a Fish, by the direction of the Angell Raphael, did put to flight the euil spirit which loued Sara the daughter of Raguel, and killed those which came to her; Such like is deuout prayer; It is thatExod. 30.34. sweete perfume burnt vpon the golden Altar, wherewith GOD is delighted, and Sa­than affrighted: but yet the smell of it is neither pleasing to God, nor of any vertue to repell the diuell, vnles it be burnt vpon the golden Altar.

Which Altar of pure golde isApo. 8.3. CHRIST IESVS, in whose Name alone wee must pray, because hee is our onely Mediatour and Aduocate; If then in his Name, wee implore assistance and aide, against our spirituall ene­mies.Mat. 7.7 it shall be giuen vs: for so hath our blessed Sauiour promised; saying,Ioh. 16.23. Verily, verily, I say vnto you, whatsoeuer you shall aske the Father in my Name, hee will giue it you.

Lastlie, though Gad was subdued for a Time, yet hee ouercame at the last; So the Church of GOD, and euery member thereof, which fighteth vnder the ban­ner of CHRIST, though they bee lyable to the fierie dartes of Sathan for a little while, that thereby God may bring them to the knowledge of him, and his great [Page 180] power, to humilitie, and to prayer, yet they shall triumph and haue the victorie in the ende, as our Sauiour saith to his Apostles,Ioh. 16.33 In the world yee shall haue trouble, but bee of good comfort, I haue ouercome the worlde. And in another place he saith, The Prince of this world shall bee cast foorth.

So then, though the life of a Christian bee a Warfare vpon earth, and thoughApoc. 12.7. the Dragon and his angels fight against Michaell and his Angels, that is to say, against Christ theIosu. 5.14 Captaine of Gods Host, and his Souldiers, yet they shall not preuaile, but being ouercome, be cast out, euen into the earth, or the bottomelesse pitte. The considera­ton hereof bindeth vs to giue thāks vnto GGD, which gi­ueth vs1, Cor. 13.57. victory, through our Lord IESVS CHRIST.

The reason then of our victorie is, because athan and all the euill spirites are the captiues of Christ, so that they can doe nothing against Man, but by permission; as appeareth by diuerse places in the word of God. For it is written in the book of Genesis, thatGen. 3.15 God hath put enmitie betwixt the Serpent & Man; insomuch as the serpent shall seeke to bruise or wound the heele of man: but the man shall breake his head. These wordes doe speciallie belong to Christ, the seede of the woman, who by his death & Passion, hathRom. 1 [...] 20. troden Sathan vnder his feete: Col. 2, 15 & hath spoyled pow­ers, & principalities, & hath made a shewe of them openly, and hath triūphed ouer thē in the same Crosse: but generally they are to be applied to euery Christian Gad or Souldier, who by the power of his Redeemer, vanquisheth at the last, his Ad­uersarie the diuell, & breaketh the head of the old Serpent. The like may be shewed out of the prophecie of Isaiah, who saith,Isa. 27.1. In that day the Lord with a sore, & great, & mightie sword, shall visite Leui [...]than, that piercing Serpent, euen Leuia­than that crooked serpent, & he shall slaye the Dragon that is in the Sea; Here the diuell is compared to Leuiathan, or the Whale, in regarde of his great strength, and his attributes bee Piercing, and Crooked. Hee is called a piercing Ser­pent, because his kingdome stretcheth farre and neere, [Page 181] and a Crooked Serpent, because hee is full of guile and subtiltie; And yetIob. 41. Though he be so fierce, that none dare stirre him vp, though his Teeth be fearefull, round a­bout, though the maiestie of his scales be like strong shieldes, and are sure sealed, so that no wind can come betweene them; though his neisings make the light to shine, and his eyes be like the eye­lids of the morning, though out his mouth goe lampes & sparkes of fire leape out; though out of his nostrils comes a smoke, as out of a boiling pot or caldron; though his heart be as hard as the nether milstone, and though the mightie be affraide of his ma­iestie, & he cares neither for sword, speare, dart, nor habergeon, beeing King ouer all the children of pride, yet God drawes out this monstrous beast with an hooke cast into his nose, and pierceth his iawes with an angle, and with his sharpe and mightie sword hee visites him, this Sword, this hooke, this angle, is Christ, the wisedome, and power of God, who by his death, hath put to death, The dragon that is in the sea: Origen. Hom. 8. in Iosu. The Crosse of Christ then, as S Origen saith, is a Victorious Chariot, in the vpper part whereof Christ sitteth as a triumphant Conquerour, and in the lower part of it, the diuell is drawne as a captiue, and is made an open spectacle of ignomi­nie and reproach: hence it comes to passe, that the diuell and his angels by sufferance may assault, wound, and o­uerthrowe the elect for a time, euen as the Gadites being Israelites, and of the seed of Abraham were ouercome by an host of men, but they doe neuer vtterly vanquish the chil­dren of God, because they doe euer rise vp againe in armes, and at the last by the helpe and grace of Christ, tri­umph ouer Sathan and his whole armie: for Christ as he professeth, hath such care ouer them, that he suffereth none of them to perish or to be taken out of his hand. And the Apostle saith; That God is faithfull, and will not suffer vs to be tempted aboue that which we are able to beare; but it is not so with Reprobates and Castawaies, for the di­uell dealeth with them as Nabuchadnezzar did with Ze­dekiah the King of Iudah, 2. Reg. 25.7. who put out his eyes, and bound [Page 182] him in chaines and carried him to Babel, euen so Sathan, who worketh powerfully and victoriously in the children of disobedience, when he hath subdued the wicked and s [...]e­ked the citie of their soules, putteth out their eies, so that they shall haue no vnderstanding of God; and bindes them in Chain [...]s, so that they cannot turne to goodnesse by re­pentance, and at the last carieth them along with him to Babel, the land of confusion and death aeternall: as then after the death of Goliah, and the ouerthrowe of the Phi­listims the women of Israel came dauncing with timbrels to meete Saul and Dauid, and sang by course,1. Sam. 18.7. Saule hath slaine his thousand, and Dauid his ten thousand, so may all we the elect of God daunce for ioye, that Christ the sonne of Dauid hath slaine the mightie Giant, that reuiled the host of the liuing God, thereby giuing vs victorie ouer powers and principalities, which are in the high places; and to our daunce wee may ioyne this song;1. Cor. 13.55. O death where is thy victorie, ô hell where is thy sting?

ASher was the second sonne of Iacob by Zilpah Leahs hand-maid, and after­ward his concubine; whose name sig­nifieth Blessednesse; & it was giuen him by Leah, whose adopted sonne hee was, because he was borne vpon her knees, and therefore vpon his birth she said,Gen 30.13. A [...] Blessed am I for the daughters will blesse me; and she called his name Asher; which name is the discouerer of Leahs passions; [...]rst she said, Ah I am blessed; because her sister had not,Gen. 30.8. as she her selfe had said vpon the birth of Naphtali gotten the vpper hand; so thē in these words, she doth not only reioyce, but also insult ouer her Sister; to whom barrennesse was a great affliction; though Ra­hel did ill, in calling the two sonnes of her hand-maid Bil­hah, the one of themGen. 30.6. Dan, which signifieth Iudgement, as though God had giuen sentence on her side; and the otherGen. 30.8. Naphtali; which is wrestling, as though by ex­cellent wrestlings shee had ouercome her sister in fruit­fulnesse; yet Leah, who indeed was more blessed with children then she, hauing at that time foure sonnes from her owne wombe, and two from Zilpahs, should not by Insultation haue vexed her that was grieued at the heart, but rather haue giuen the looser leaue to speake, and winckt at her aemulation, Insultation is the daugh­ter of Pride, and it seemes that Leah was growne proud with prosperitie, and therefore she insultes [Page 184] saying, Ah I am blessed, for the daughter will blesse me; as if she should haue said, euery one will proclaime me to be happie, but my sister miserable; it is the nature of man,Hos. 12.1. like Ephraim to be fed with wind, and to follow after the east wind; for prosperitie makes him arrogant, and inso­lent; [...]d yet the chiefest prosperitie of this world is but wind, and to become proud vpon it, and to insult, is but to followe the east wind, which of all the rest is most hurtfull and dangerous, beeing cold and moyst; The second reason, why Leah vttereth this passionate speech; Ah I am blessed, and thereupon calleth Zilpahs sonne, be­ing hers by adoption, Asher is the Multiplication of Chil­dren, which in those daies was accounted a great Blessed­nesse, because among the daughters of Abraham Barren­nesse was reproachfull: first, because it seemeth to be re­pugnant to that precept, wherein God cōmaunded, both immediately after the making of the world, and also af­ter the flood, saying,Gen. 1.28. & 9.1. Increase and multiplie: secondly, because they which be barren, attaine not vnto that bles­sing of God which he promised vnto Abrahā; to wit, that hisGen. 22.1 [...]. seed should be as the starres of heauen, and as the sand of the sea: thirdly, they which wanted children, see­med after a sort to be hated of God, in that he would not haue their generation or stocke to be spread any further abroad: fourthly, amōg the Iewes, (as some haue thoght, barrennesse was infamous, because Messiah should pro­ceed from their posteritie, and therfore euery one ende­uoured to haue many children, that out of his progenie Messiah might one day be borne: not onely amongst the people of God, it was a reproachfull thing for a woman to be barren, but also amongst the gentiles. The Romanes that had begotten many children were excused by the ciuill law, both from charge, & publike offices, and three was sufficient for an excuse amongst them; but the Itali­ans admitted of foure, and the prouinces of fiue, so that they were not adopted, nor yet taken of the enemies, nor [Page 185] died out of the warres. Howbeit this number of children excused the parents onely from personall offices, but not from offices of inheritance, butdigest, de iure immuni­tatis leg. semper perti­nax. sixteen children excu­sed from both kindes of offices, afterwards, twelue did ex­cuse. Furthermore, the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations, as may appeare in the historie of the Lacedemonian, who being a Noble-man, & vnmaried, as he passed by the way,Cod. de decurionibus leg. siquid decurio. saw a man that did not rise vp to giue him honour, whom he asked why he did so; to whō the young man answered, because thou hast left none vnto the common-weale, that may rise vp vnto me when I am old. Childrē in the opini­on of the Gentiles, were a furtherāce to felicitie: but yet this furtherance is conditionall: namely, if they be well instru­cted, and vertuously brought vp: For otherwise they be rotten impostumes, & cankers, as Octauius Augustus spake of his daughter & niece, when they were vnchast. Also Tibe­rius sorrowed, that he did nourish in his house for the peo­ple of Rome, Caligula, a most cruell Snake. Thus in this name Asher, which is, being interpreted, blessednes, we may obserue the causes of Leahs reioycing: the first wherof was euill, for it includeth an insultation; the 2. was good, for it cō ­taineth her exultation, for the increase of Gods familie.

Concerning Asher, his bread shalbe fat, & hee shall giue plea­sures for a king: In these words spoken to Asher, Iacob pro­phecieth of the plētifullnes, & pleasures, which the Asherites should enioy in the land of promise. First, their plentifulnes is set downe in these words, his bread shalbe fatte, which is to be vnderstood, of the aboundance of oyle & corne, which the land of Asher did yeeld. As it was said of Iudah Gen. 49.11. he shall wash his garmēts in wine, & his cloake in the blood of grapes; & as Iob said of himselfe,Iob. 29.6. I washed my paths with butter, & the rocke poured me out riuers of oyle. So doth Mos. speak of Asher Deut. 33.24. saying, he shall dip his foote in oyle: In these texts of scripture, by washing of the cloake, the paths, & the feet, in wine, butter, & oyle, is meant the plētifulnes, & great store of wine, oyle [Page 186] & butter, which Iudah, Iob, & Asher had. Ioseph. lib 4. de bell. Iud. Iosephus reports that the inhabitāts of Giscala, a citie within the lot & por­tion of Asher, were all tillers of the ground, & that their chie­fest wealth consisted in Corne & oyle. This is a plaine testi­monie, that the land of Asher was both a great Corne-coun­trey, in that they had Bread, & an oyle-coūtry, because their Bread was fat. It is a singular blessing to dwell in such a coū ­trey as that, which by the prouidence of God, became Ashers portion; for as famine is one of the arrowes of Gods vēgeance, so of the cōtrary part, fulnes of Bread, is a signe of his fauour. As no man can so well iudge of the happines of health, as he that hath bin long sicke, so the great blessing of plentieful­nes is best declared in the cōsideration of want & penurie. The inhabitants of Thule, or Island, haue no corne grow­ing, & therfore in stead thereof, they make bread of dried fish, as Munster reporteth. The Scythians & Tartarians feed vpon horse-flesh, & mares milke: and the Troglodites, vp­on snakes and serpents, for want of better food, as Pompo­nius Mela writes: How much more happie then were the Asherites, that had both Bread & Oyle? namely, fat bread to satisfie them?

The kingly prophet Dauid affirmeth, that GOD, for the loue that he beareth vnto his Seruants,Psal. 107.33.34.35.36.37. changeth the or­der of nature for their cōmoditie. This his Assertion may be drawne out of the Psalme, where he saith, Hee turned the floods into a Wildernes, and the springs of water into drinesse: & a fruitefull land into barrennesse, for the wickednes of them that dwell therein. Againe, He turneth the Wildernes into pooles of water, and the drie land into water-springs, and there hee pla­ceth the hungrie, and they builde a citie to dwell in, and sowe the fieldes, and plant vineyards, which bring forth fruitfull increase.

Here the Prophet sheweth vnto vs two things; First, who is the author both of Fertilitie & Barrennesse of soile: Namely GOD, whose powerfull hand alone, altereth the course of nature; for if he but say (Fiat) let there be plētie, or let there be want, both heauen & earth obey him, euen as the hand-maid looketh vnto the eyes of her Mistris. [Page 187] And secondly, what is the impulsiue cause, whereby God is prouoked to lay the yoke of misery or penurie vpō the necke of man; Namely, Wickednes: God setteth before our eyes a Blessing, and a Cursing; the one, the stipend of righteousnes; the other, the reward of disobedience. Deut. 7.12.13. If yee hearken (saith Moses,) vnto these Lawes, & doe them, then the LORDE thy GOD shall keepe with thee the Couenant, and the mercie, which he sware vnto thy Fathers: and he will loue thee, and blesse thee, and multiplie thee, hee will also blesse the fruite of thy wombe, and the fruit of thy Land, thy Corne, & thy Wine, and thine Oyle, and the increase of thy Kyne, & the flockes of thy Sheepe in the Land, which hee sware vnto thy Fathers to giue thee. Deut. 28.15.16.17. But if thou wilt not obey the voyce of the Lord thy God, to keepe & doe all his Cōmandements & Ordinances, which I commaund this day, then all these Curses shall come vpon thee, and ouertake thee. Cursed shalt thou be in the Towne, & cur­sed in the fielde, cursed shall thy Basket be and thy Dough, cur­sed shall be the fruite of thy bodie, & the fruite of thy lande, the increase of thy Kine, and the flockes of thy sheepe, &c. As God dealt with the Israelites, so hee doth with vs; if we walke before him, with vpright harts like Ashers, our Bread shall be fat; But if we be stubborne and stiffe-necked, and goe on still in our wickednes, &c. hee will strike our Corne-fields, with Blasting, and Mildewe, and they shall pursue vs till we perish; He will make our land, which like Chanaan flowes with milke & honie, Barren; he will send amongst vs cleannesse of Teeth, the tongue of the sucking childe shal cleaue vnto the roofe of his mouth: For first, the young childrē shall aske bread, & no man shal break it vnto them: they that feede delicately shall perish in the streetes, & they that were brought vp in scarlet, shall embrace the dung: Our visages with famine, shall grow blacker then a coale: Our skinne shall cleaue to our bones, and wither like a stocke.

What is the cause that our land comparable to the land of Asher for fatte Bread, in former times, is now become as a Wildernesse, for scarcitie and want? Why doe wee sow much, and reape so little? and why doe the Powers of [Page 188] heauen fight against vs? If we do but as Moses did,Exo. 4.6 put our handes into our bosomes, and take them out againe, behold, they will be as leaprous as snowe; Our Sinnes alas, which like a leaprosie cleaue vnto vs, haue brought these punishmēts vpon our heads;Spottes. from the head to the sole of the foote, we are full, both of white & black spots, & like theGen. [...]0.32. sheepe, which were Iacobs wages, we are become party-colou­red, in regard of the variety of our wickednes. For we haue not vsed this Blessing of fat-bread, to the glory of God, and the good of his poore mēbers; No, no, the inuectiue speech of the Prophet Isaiah, against the princes of Iudah, may well bee applied to our mightie & rich men:Isai. 1.23 They are all rebelli­ous, & cōpanions of Thieues; & for their Thieuerie, our Fat­nes of bread is turned into scarcetie; First, they are Thieues vnto GOD, for they deuoure holy things, & seeke after vowes, that is, they Rob his Church of Tythes, pretēding they were giuen to superstitious vses; and therefore may lawfully be ta­ken away frō the Church: but are not impropriatiōs sacri­ledge? considering GOD himselfe saithLeu. 27.30. All the Tythes of the land, both of the Seede, & of the ground, & of the fruite, of the Trees, is the Lords, it is holie to the Lord: & by the mouth of the prophet he saith, Bring my Tithes into my Barnes, and see if you shall not prosper; The want of paying Tythes then, which is a robbing of God, is the first cause, why the Seed rot­teth vnder the clods, why the garners are destroyed, why the barnes are brokē downe, & why the corne withereth. The 2. is, the oppression of the poore & needy, by such as Amos. 6.3.4.5.6. put far away the euill day, & approch to the seate of iniquitie, which lie vpon beds of yuorie, & stretch thēselues vpon their beds, and eate the lābs of the flocke, & the calues out of the stall, which sing to the sound of the violl, & inuent to thēselues instrumēts of mu­sike like Dauid, which drink wine in bowles, & anoynt thēselues with the chiefest ointments, but are neuer sorie for the affliction of Ioseph: the wickednes & crueltie of these tyrants, is the 2. cause that the land trēbles, & euery one mourns. For so saith the prophet Amos Amos. 8.4.5.6.7.8. heare this, ô yee that swallow vp the poore that ye may make the needy of the land to faile, saying, whē [Page 189] will the newe month be gone, that we may sell corne, and the Sabbath, that we may set forth wheate, and make the Ephah small, and the shekell great, and falsifie the weightes by deceite, that we may buy the poore for siluer, and the needie for shooes, yea and sell the refuse of the wheate, the Lord hath sworne by thy excellencie of Iacob, surely I will neuer forget any of their workes, shall not the land tremble for this? yes; Behold the daies come, saith the Lord, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of the hearing of the word of the Lord, which is the foode of the soule, this is the true fat bread, that commeth downe from heauen, that bread of life dipt in the oyle of gladnesse, which maketh both the heart and countenance cheare­full, and of this bread are the Israelites depriued, because of their sacriledge, and oppression.

Secondly, the Pleasures of the Asherites are expressed in these words, And he shall giue pleasures for a King; or heChal. paraph. Pag-m [...]. shall enioy the delights of Kings, the meaning of both which readings is this; the Land of Asher shall bring forth such delicate fruites, that euen Kings shall desire to eate of them, and be much delighted with them; this is the ordina­rie paraphrase of this speech, but yet it doeth not truely declare the meaning of the word Madam in the origi­nall, which though it be sometimes vsed for to signi­fie delights, and pleasures; yet more properly it signifieth a Thing, that breedeth or procureth Pleasure, and delight; and so I thinke is it here to be taken; now, what those things be, Moses declareth, in his Blessing of Asher, of whom he thus said, Asher shall be blessed with children, Deut. 33.24.25. he shall be acceptable vnto his brethren, and shall dip his foote in oyle; thy shooes shall be yron and brasse, and thy strength shall continue as long as thou liuest: here Moses beeing the He­rald of God promiseth fiue things to the children of Asher, which euen the Kings of the earth doe desire and wish for. The first is to be blessed with Children, and to haue store of them, which according to the Philoso­phers [Page 188] [...] [Page 189] [...] [Page 190] is a furtherance to felicitie, and the Psalmist con­firmeth the same, saying,Psal. 127. Behold, children are the inheri­tance of the Lord, and the fruite of the wombe his reward, as are the arrowes in the hand of the strong man, so are the chil­dren of youth, blessed is the man that hath his quiuerfull of them, for they shall not be ashamed when they speake with their enemies in the gate. The second is to be acceptable vnto his brethren, that is to say, to be beloued of the rest of the Tribes; not because the daughters of Asher did excell the rest of the Israelitish women in beautie, as Pererius thinketh, but because all his brethren should be benefi­ted by the plentifull and pleasant commodities of his countrie;Senec. de beneficijs. It is better to giue, then to receiue a benefite, saith Seneca; Asher then is happie in this, that the Lot or inheritance of his posteritie should fall in so good a ground, as that he may be enabled to giue bountifully, and to distribute amongst such as want, the increase of his land, for which kindnesse he should be requited with loue and friendship, which according to Aristotle is one of the proppes of mans felicitie.

Thirdly saith Moses, he shall dip his foote in oile, where­of he shall haue such aboundance, as he may not onely annoynt his head, but also his feete therewith,Psalm. 140. the vse of ointments made of oile was very frequent a­mongst the Kings and Princes of the East, whereas then it is said, that Asher shall dip his feete in oile, the meaning of Moses is, that the Asherites, like mightie potentates, should feele the want of nothing, but haue all things according to their hearts desire.

Fourthly, his shooes must be yron and brasse: hereby is signified the mines of brasse and Iron, which were in the land of Asher, of which there was store, and here­vpon one of the cities of Ashers portion was called Sarepta, because there these mettals were molten, re­fined, and sold in shoppes; how necessarie these matters are for a common-wealth, we may coniecture easily, if [Page 191] wee doe but consider into what streights the Israelites were driuen for want of a Smith; now then if the Artisan be so profitable a member, the mettal, wherein he works, must of force be needfull and very commodious; the Asherites then were happie in their mines of Brasse and yron, because thereby they were stored with vessels for their houses, with instruments for husbandrie, and with weapons for the warres.

Lastly, his strength shall continue as long as he liueth. Which words are thus interpreted by Saint Hierome, As the daies of thy youth, so shall be thine old-age; full of strength and abilitie; as Balaam speaking of the Israelites, made this wish,Numb. 23.10. Let me die the death of the righteous, and let my last end be like his: euen so the Kings of the earth, if their desire might be graunted, would say, Let vs liue the life of Asher, let vs be blessed with children, whom wee may make Princes in all lands; Let vs be acceptable vn­to our brethren which are our subiects, for their loue, friend­ship, and loyaltie, are the surest guard; let vs dip our feete in oyle, for plentie is the sinewe and strength of royaltie; Let vs be shod with brasse and yron, for the sword and the mat­tocke are a kingdomes bulwarkes, and let our strength con­tinue as long as we liue, because, if our armes growe feeble, the hearts of the people will faint, seeing then that Kings desire these things, therefore they may fitly be called Pleasures, or Blessings for a King; but it often falleth out, that those things which are giuen vnto vs by God for our good, prooue to be by our abusing of them occasions of our falling, so that of bles­sings they become Curses, and of pleasures, Corro­siues; As for example;

First it is a singular Blessing for men to dwell in a fertile land, where they may be fed with fat bread, as the Asherites were; but if this Plentifulnesse breed in them a forgetfulnesse of God, as it did in the Sodo­mites, whose crying sinne sprang from Pride, Ezech. 16.49. fulnesse [Page 192] of Bread, and aboundance of Idlenesse; then it had beene faire better to haue dwelt vpon the barren mountaines, or in a wildernesse voide of water-springs: though God giue fat bread vnto many, yet fewe there be that make right vse of it; the true vse of it, is to preserue our owne liues, and to be beneficiall to the poore, according to the direction of the wiseman, sayingEccl. [...]1 1 Cast thy bread vpon the waters; that is, be liberall to the poore, and though it seeme to be as a thing ventred on the sea, yet it shall bring thee profit, for after many daies thou shalt finde it; for as the Apostle saith it is a Sacrifice wherewith God is plea­sed; and as the Table of Shew-bread in the Tabernacle, was circled or compast about withExod. 25.24. a Crowne of gold, euen so such as keepe a Table for the poore, which is holy vnto the Lord, shall beLuc. 6.36. rewarded, because he that giueth vnto the poore, lendeth vnto the Lord, and the giuer of a cup of cold water in Christs name shall not loose his reward, but for one Tabitha, that maketh almes-coates for the naked, wee shall finde ten Iezabels, that will strippe Naboath, both out of his vineyard, and of his life; for one Dauid that will giue bread and water, and figges & rasons to an Aegiptian the seruant of an Amalekite his enemie, we shall finde ten Rich Gluttons, who wil not relieue poore Luzarus with the crummes which fall from their tables, but rather suffer him to starue for want: so incompassi­onate are the fat of kine of Bashan, the wealthie worldlings, who by abusing their Blessings of fat bread, heape vpon their owne heads the Curse of God Wealth, whether it consist in corne, in cattell, in land of inheritance, or in coyne, is called Goods, first because it is the good gift of God,Iob. 1.21. for it is the Lord that giueth, and the Lord that ta­keth away; and secondly, in respect of the end for which it is giuen, namely, that thereby a man might be enabled to doe good; now then; if we imploy these good gifts con­trarie to the intention of the giuer, either by spending them prodigally vpon our bellies, like Epicures, whose [Page 193] daily language is this; Let vs eate and drinke, for to morrow wee shall die: or by Idolizing our backs, as many men doe, in imitation of the princes of Iudah, who in their apparel, as the Prophet saith, followed after strange fashions, or by maintaining strange women, who like Horsleaches crie continually, giue, giue; or by Carding and Dicing, which are the Canker-wormes of wealth, then the Fatte Bread becomes like mouldie Manna, and Gods Blessing is turned into a curse.

Secondly, it is a great Inheritance that commeth from the Lord, for a man to haue many children, and therefore be­cause Asher had manie, hee is said to be blessed with chil­dren, but this Blessing is conditionall, to wit, if they bee so brought vp as they may be worthy mēbers in the church, and cōmon-wealth: Otherwise they be, as I said before, Cankers and Impostures, and more happie is the barren wombe, then she that is mother of many vngracious and vngodly children.

Therefore, if Parents desire to haue them bee, as they are called, Blessings, they must euer bee carefull to giue them good education and bringing vp; for educati­on alters nature, and maketh such children, as without it would be like Braunches of the Sicomore, or foolish Fig-tree, to become like Olive branches round about the table.

ThePlut. de instit. puer. two dogges spoken of by Plutarch, which Lycur­gus shewed to the Spartanes, proueth this to be true; For these two dogges being both of one litter, were different in qualities, because there was a difference in their bring­ing vp. The one was trained vp in hunting and pursuing the Game, the other was suffered to lie by the fire, and to be fedde vpon the trencher; Wherefore, when Lycurgus would demonstrate to his Citizens, how necessarie good education was for children, hee onely shewed them these Two Dogges, hauing set before them a Quicke-Ha [...]s, and a Potte of Meate, and letting them both loose, either of them shewed their seuerall delightes, for the one ranne [Page 194] to the Pot, the other followed the Hare. So is it with chil­dren, if they be pampered, and suffered to liue idlie: like the fielde of the sluggard, they will bee ouergrowne with thornes, briers, and thistles, that is to say, with innumera­ble vices, which by custome wilbe so habituated, that they shall commit sinne necessarilie: but if they be striken vp­on the sides while they be young, & taught to feare God, and honor their parents, then will they proue to be good members in Gods Church, and profitable to the Com­monwealth.

Eccl. 22.3. An euill nurtured sonne, saith the Wiseman, is the disho­nour of his father, & the daughter is least to be esteemed. And in another place he saith,Eccl. 16.1.2.3.4. Desire not the multitude of vn­profitable children, neither delight in vngodly children, though they be ma [...]ie, except the feare of the Lorde bee with them, trust not thou to their life, neither rest vpon their multitude: For one that is iust, is better then a thousand such, and better it is to die without childen, then to leaue behinde him vngodly children.

Seeing then, that the multitude of children is rather a curse then a blessing, if they be not trained vp in godlines, it cōcerneth parents to haue a special care of their educa­tion. They must not be like the forgetfullIob. 39.17.18.19.20. Ostrich, The which as Iob saith, leaueth his egges in the earth, and maketh them hote in the dust, and forgetteth that the foote might scat­ter them▪ or that the wild Beast might breake them; He sheweth himselfe cruell vnto his young ones, as if they were not his, & is without feare, as if he trauailed in vaine. For God hath depriued him of wisedome, & hath giuen him no part of vnderstanding.

The children of carelesse parents bee like these Egges left in the dust, and the parents themselues like vnto the foolish Ostrich; Did the Ostrich sit vpon her Egges, the foote of the wild beast should not breake them, but being neglected, they are often scattered. So is it with children; if parents would looke to them, and haue an eye ouer them, that wilde beast Vice, should not make a spoyle of them, but by their carelesnesse it commeth to passe, that [Page 195] they are soone corrupted, and soone destroyed.

Thirdly, it is a Happinesse, for a man to bee acceptable vnto his Brethren, and to bee beloued of them, as Asher was. If that this Loue and Friendship proceed from a good cause, and be erected vpon a firme ground, otherwise, it is better to be hated then beloued.

The true roote of Friendship & loue, is vertue and god­linesse: To be beloued then for wisedome, for iustice, for integritie, for charitie, for humilitie, and such like spiri­tuall ornaments of the soule, is a Blessing: but to be accep­table vnto men, as many are, for their prodigalitie, & ryot, is a Curse: The world loueth her owne (saith Christ) but hateth the children of God: Of the contrary part, Gods children are acceptable vnto him, but the childrē of this world are hatefull in his eyes; To be beloued then of the world is a curse; because it sheweth that wee are of the world: but to be hated of the world is a blessing, because it declareth vs to be the beloued children of God. As then Asher was accepta­ble to his brethren the Israeltes, not to the Gentiles; so must we endeuour, so to be haue ourselues, that the Seruants of God may be friendly & louing vnto vs: As for the wicked, their loue is not materiall, it is better to be abominable in their eies then acceptable. Euē as1. Sam. 17 10. Goliath the giant did defie the host of Israel, & challēged any man to fight with him: such was his hatred against Gods people; so euerie Philistim, or child of man, doth naturally abhor the sōnes of God, because ther is an antipathie betwixt vice & vertue, light and darknes, the flesh & the spirit; These striue euer­more together, asGen. 25 22. Iacob & Esau, wrestled in Rebeccahs womb, so that there can be no true friendship or loue be­twixt them now. It is an empeachment, & a blemish to a true Israelite, that is the child of God, to bee in grace & fa­uour with an Alien to Strangers, and one that is not of the houshold of faith.

Such are to bee esteemed of, as Goliah was by Dauid, namely, vncircūcised & vnclean persons, we must not regard [Page 196] whether we be acceptable vnto them or no; for they are not our Brethren, but the children of their father the Di­uell; Whosoeuer then desires to be accepted of God, and of such as he the brethren of Christ (for so are they called, which doe the will of our Father which is in heauen) but must in imitation of Dauid with Goliath, to enter combat, and bee at open defiance, and with all worldly Giants, loa­thing their loue, and reiecting their friendship.

Of these Giants there be diuers sortes, with whome to hold friendship is a sinne; For we are commanded not to say so much [...]. Ioh. 10 as God speed vnto them. The first be A­nakims, or Chayne-men, to wit, the bloudie Tyrants of the world, who are so wicked and so proud, that they care not for God, but Hunt the poore, and when they haue gotten them into their Nettes, eate them vp like bread; The second bee the [...]mims, these are vncontroulable Giants, who with their terrible countenances astonish the behol­ders: Tell anie of them of the iudgements of God, and they will answere, Who is the Lord, and who is Lorde ouer v [...] such a Giant is that monstrous man of sinne, the pope of Rome, forDec. can. 32. if hee lead a thousand soules to hell, no man must call him to any account for it. The third bee the Zamzum­mims, Namely, the wealthie, and the greedie worldlings, who trusting in their Riches, presume they may commit any sinne whatsoeuer, because they are countenanced by Mammon. The fourth be the Rephaim, or Dead men, for so does the word signifie, or rather, men of death, because they be the bane of the people amongst whome they liue, and these be Vsurers, who like the Romane souldiers (spoken of by Iosephus) make no conscience to kill the afflicted citi­zens of Ierusalem, Ioseph. de bello Iudaico. that flie vnto thē for succour, hoping in their bellies being ript vp, to find some iewels or treasure. The fifth be the Nephilims, or Rushers vpon men, and these are such Iudges as the prophet Zephariah speaketh a­gainst, saying,Zeph: 3.3 Her Iudges are as Wolues in the Eue­ning, which leaue not the bones till the marrowe; men whose [Page 197] hands receiue gifts, and who by briberie will be drawne to condemne the innocent, and let the guiltie goe free: thus were the Giants of the old world called in the Scrip­tures, Hanakim, Emim Zamzummim, Rephaim, and Nephi­lim: and so may the wicked generation of this age, be truely tearmed, for they doe most exactly the one sort pararell the other. I will not say, that the spirits of darke­nesse, which keepe companie with women in carnall manner, be the fathers of these our moderne Giants, as Franciscus Georgius and Psellus thought, that the Giants before the flood were forgotten, neither that the Incubi were their fathers, as Paulus Burgensis surmiseth; for these are but coniectures, not warranted by Scripture; but sure I am, They are not our Brethren: for they doe the workes of their spirituall father the diuell; and therfore to be ac­cepted of them, is to be reiected of God, for it is a sinne ei­ther to giue vnto them, or to receiue from them the right hand of fellowship.

Fourthly, it is a happinesse from heauen for a man to dippe his foote in oyle, and to haue plentie of all things, but if, as it often falleth out, aboundance cause greedinesse; and that the more a man hath the more he desires, then it is better to dip the foote in water, then in oyle; & to feele scar­citie, then to haue superfluitie; for if we be both Rich and Couetous; thē Riches be snares whereby Sathan entangleth our soules, they be like Bunches vpon the backe of a Ca­mell; they hinder vs, that we cānot enter in at the straight and narrow way of heauen, which is compared to the eye of a needle; so saies our Sauiour Mark. 10.25. it is as hard for a rich mā to enter into the knigdome of heauen as for a Camell to goe through the eie of a needle; he doeth not meane al Rich men, for Abraham was rich, and so was Iob, yet both righteous; but he points onely at such as make wealth their felicitie, and therefore hunger and thirst after it: as long garments (saith Socrates) are hinderances to them that walke, so Riches are impediments to the soules of men; the reason [Page 198] is, because ordinarily they increase couetousnesse, euē as they themselues increase; for this cause the spirit of God saith, If riches increase, set not thy heart vpon them; but they must be vsed like Wiues, which is to haue them as though we had them not: Aristophanes in his comedie brin­geth in Plutus, (whō the poets make the God of Riches) Blind, and saith that he isAristo. in plut. Vnsatiable: and Horace com­pareth theHor. lib. 2. carm. od. 2. rich man to one that is sicke of the Drepsie, who the more he drinkes, the more he calles for drinke; and the wiseman likens him to theProu. 30.15. Graue, and the bar­ren wombe which will neuer say, It is enough. It is a curse for a man after this manner to haue his feete dipt in Oyle, and to abound in riches; so it may appeare to be, out of the words of the Apostle, saying;Iam. 5.1.2.3. Goe to now yee rich men, weepe and houle for your miseries that shall come vpon you, your riches are corrupt; and your garments motheaten, your gold, and siluer is cankred, and the r [...]st of them shall be a wit­nesse against you, and shall eate your flesh, as if it were fire, oyle beeing put in the lampe causeth the flame to burne, so riches beeing ill vsed▪ set the soule on fire, therefore if wee looke that our oile shall be a blessing vnto vs, wee must not poure it into the lampe, that is to say, we must not like the griping Cormorant in the Gospell, lay vp our corne in our barnes, and our oile in our storehou­ses; and sayLuc. 12.20. Soule take thy rest; for thou hast treasure hea­ped vp for many daies; but we must doe as the woman that was a sinner, did with her oyntment;Luc. 7.38. annoynt Christs feete with our oyle, and doe good workes with our wealth; the feete of Christ be first, such men as bring good ti­dings of Saluation, or the ministers of the Gospell, and secondly his poore afflicted members; these are the feete of Christ, whom the rich man ought to annoynt with his oile; and precious oyntments; In the making of the oile of the holy oyntment of the tabernacle, Mo­ses by the appoyntment of God did put vntoExod. 30.24.24. en [...] Hi [...] of oile oliue, foure principall Spices; pure Myrrhe, sweet [Page 199] Cinamon, Calamus, and C [...]ssia, of euery one of them a certaine quantitie, whereby the oile oliue was sweetned: so must all Rich men vse their Oile, wherewith they ought to annoynt the feete of Christ; to the Oile of their wealth they must ioyne the Spice of liberalitie; which will make their aboundance to be a Sweet Blessing; but if they adde vnto their Oyle either the poyson of Couetousnesse or Prodi­galitie, then shall their Plentie be made vnto them a noy­some and vnsauorie Curse, the first Spice that they must put into their Oyle, is pure Myrrhe, Myrrhe that issueth out of the Tree of it owne accord, without any inci­sion or cutting of the barke: hereby is meant a volun­tarie giuing with Cheerefulnesse, 2. Cor. 9.7. for God loueth a cheere­full giuer; a [...]d our Sauiour saithMatth. 6.3. Let not thy left hand knewe what thy right hand doth; for he that giueth vnwil­lingly, is like him that in stead of bread giueth a stone, and in stead of fish a Serpent: the second Spice, is Cina­mon, which is very hot both in the mouth and the sto­mach, and by this is vnderstood zeale and loue to Christ, for whose take, the rich man ought to extend his bountie; assuring himselfe that whatsoeuer he doth vn­to one of theMat. 25.4. litle ones of Christs flocke, hee doeth it vnto him: the third Spice is Cal [...]us, being a powder made of a sweete Reed; which though it be very sweete, yet it is but a Reed, this reacheth all them that do workes of charitie, not to put any confidence in them as Meri­torious in themselues, because, when a man hath done the best that hee can, hee is but an vnprofitable seruant, and his choisest worke is like these combustible things, timber, ha [...]e, stubble, and reedes. The fourth Spice is C [...]ssia, which is as sweet in smell as the rest, but yet it is a very lowe shrub; this is a figure of that humilitie, which must euer be mixt with the Rich mans bountie; when he doeth annoynt Christs feete with oile, and giue almes;Mat. 5.1.2.4. he must take heede that he do it not before men to be seene, of them, neither must he cause a trumpet to be blowne before him, [Page 200] as the hypocrites doe in the Synagogues, and in the streetes, to be praised of men, but it must be done by him in secret, and then God that seeth in secret, will reward it openly; he that can thus vse his Oile, God will annoynt him with the Oile of glad­nesse, and giue such a blessing vnto his substance, that his store shall neuer be diminished; it shall be said to him, as it was by Eliah to the widow of Zarephath; 1. Reg. 1 [...].14. the meale in the barrell shall not be wasted, neither shall the oyle in the cruse be diminished: for God receiueth not benefit for the vse of his, but he promiseth a most ample recompence for the same.

Fiftly, it is a singular blessing to be Shod wih yron and Brasse, and to dwell in a countrie where there be store of mines; whether they be of gold, siluer, tin, lead, copper, brasse, or yron, for there can be no want of any thing, where such rich commodities can be found in the bow­els of the earth: yet if they be not rightly employed, it is better to want them then to haue them: the mine­rals of the earth are indeed the strongest sinewes in the body of a common-wealth, and by the Prophet Dauid they be called hidden treasures, yet we see by experi­ence, that the possession of them is the roote of these branches, violence and oppression, according to the say­ing of the Poet, effodiuntur opes irritamenta malorum: Riches are digged out of the earth, beeing the Instigations of mischiefes; they make men insolent and proud, be­cause a seruant, as Euripides saith, if he be rich, is honoured, but an ingenious poore man is weake in aestimation, and the wiseman saith:Eccl. 10.6, 7. follie is set in great excellencie, and the rich set in the lowe place: I haue seene seruants on horses, and Princes walking as seruants on the ground: these fooles that Salomon speaketh of, be such as be Rich and proud, and these Rich Princes be such as be wise and poore: these vaineglorious fooles are made proud by their flatte­rers, who like shadowes followe them, and fawne vp­on them; and for this cause Demosthenes was wont to [Page 201] compare Rich men to Sheepe with golden-Fleeces, because their wooll doth not proffite themselues, but is shorne to cloath their Parasites.

Againe, from Pride and Arrogancie, caused by wealth and flatterie, ariseth Oppression and violence; For Rich men will neither doe right, nor suffer wrong. Their will stands for reason; for with Golde they can blinde the eye of Iu­stice, corrupt Lawe, and make the tongues of the Aduo­cates, which are for the most part mercenarie, plead a­gainst innocencie.

Such is the power of this Minerall, it wrought strange effects in Salomons time; for hee saithEccl. 4.1. I turned and con­sidered all the oppressions that are wrought vnder the Sunne, and beholde the Teares of the oppressed, and none comforteth them, and loe, the strength is in the hand of them that oppresse them, and none comforteth them.

The consideration of this violence and Oppression which growe from Wealth, moued Plato to banish Mo­ney out of his Common-weale. And Aristotle remo­ued Riches from Felicitie, because they belong vnto vio­lence. Seeing then that Mineralls bring forth such effects, it appeareth that Brasse and Yron bee rather hurtfull then profitable, vnlesse they be well vsed.

If therefore we desire to possesse them as Blessings, wee must not of our Brasse make a Brasen Bull, as Phalaris did, therein to frie and Torture such as bee poore and helpe­lesse. Wee must not of our Yron make an yron-bedde, as Procustes did, thereupon to Tenter and Racke the straun­ger; That is to say, wee must not, presuming vpon our wealth and greatnes, offer violence to the poore, and op­presse the needie; For if we doe, into the same pitte shall we fall that we haue digged for others: and according to our owne measure, it shall be measured vnto vs againe: An Eye, for an eyes, Tooth for a Tooth, Oppression for op­pression, and violence, for violence.