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 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 written Gen. 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 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 made Gen. 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 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 the Exod. 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 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 was Gen. 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. 〈1 page duplicate〉 〈1 page duplicate〉 in Aethy • pia, that feede on Snakes and Serpents, for the very poyſon of vice is his meate, & like Act. 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 himſelfe Iob. 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 flaming Gen. • .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 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 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. 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 indeed Mat. 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 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 ſaith Gen. 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 caſe Pſal. 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 meane Pro. 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 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 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 ſaying Epheſ. 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 had Cant. 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 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 the Geneſ. 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 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 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 crieth Pro. 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 is in the ſight of GOD. It is a Crying ſinne, that neuer eſcapeth a bitter puniſhment; Cruell Caine that kild his brother Abel, had Gen. 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: And Acts. 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 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 the Apo. 2. great red-dragon, that perſecuted the woman 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: 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.

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. 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. 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 brethren Gen. 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 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 they Act. 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 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 this Pſal. 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 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 of Iudg. 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 ſaith Math. 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 ſaith Rom. 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 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 againſt Iud. 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 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 part Deut. 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, the Iud. 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 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 ſaith Rom. 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 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, ſaying Pſalm. 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 the Iud. 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 ſingeth Exod. 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 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 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 ſaith Pſal. 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 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 in 2. 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, ſaying Iſa. 14.12. how art thou fallen from HEAVEN ô Lucifer. 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 delierie Ezr. 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 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 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, 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 thoſe Numb. 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 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, 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.

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 the Luc. 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 himſelfe Cant. 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 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, by Dan. 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 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 the Ioſuah, 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 then Mar. 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 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 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 wherewith Luk. 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 with Phil. 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 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 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.

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 a Ioh. 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 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 he Coloſſ. 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 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; 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 doth Eph • 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 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, the holy Ghoſt is the Lawegiuer, and our Comforter; of him our Sauiour thus ſpeaketh Ioh. 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 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 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 like Heſt. 1.12. Vaſti • the Queene of King Aſſueroh: proude and inſolent, 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 the Pro: 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, 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 with Gen. 25.5. Iſaac and Iſhmael, as Iſaac did with Gen. 27.29. Iacob and Eſau, and as himſelfe did with Gen. 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 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 ſaith Eph. 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 Sauiour Luc. 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, and Iob. 34.18. 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 the Exod. 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 the Luc. 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 like Apoc. 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, 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 made Pſal. 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 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 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 were Ezech. 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; 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 ſaith Pſal. 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 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 the Ioſ. 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 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 ſaid Deut. 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 the world is changed, for the Eies of the •• itie are ſwollen vp with fatneſſe, and the Clergies viſage Lam. 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 of Gen. 4.10. H • bel, did againſt Caine; neither doe I in tearming the vocation of a Souldier honourable giue anie applauſe to 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, as Act. 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, for Gen. 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 dreame en. 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 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, as Luc. 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 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 the Deut. 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, 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 ſaith Iob. 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, 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, like Iudg. 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.

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, or 1 (t) Pſeudothei. falſe-gods, that by their fained ſanctitie, lead captiue ſimple women, and by their diſſimulation, winne reuerence and adoration among men. Secondly 2 (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. Thirdly 3 (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. Fourthly 4. (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 ninthlie 9. [d] Tentatores. Tempters, that like ſhadowes, will followe and haunt men, prouoking and inciting 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 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 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; 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, 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 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 high Gen. 11.8.9. Tower of Babel, and raiſed the low Tabernacle in Siloh: he depoſed proude Dan. 4.30 Nabuchadnezzar, and aduanced humble Dauid: and he reſiſted the haughty and inſolent Heſt. 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 an Luc. 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 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, 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 a Apo. 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 Bread of life; and if the Layemans plough lie idle; the common-wealth like the Pro. 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 the Gen. 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 a Iſa. 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 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 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 ſtupiditie and ſimplicitie, but not in humilitie; I doe not condemne him becauſe he is ſtrong, for Eccleſ. 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 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, 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 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 otherwiſe Prou. 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 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; 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 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 ye 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 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,

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 vnto Num. 17.8. Aarons rodde, which brought forth buddes, Bloſſomes, and ripe Almonds, the budde of the Croſſe, is the certaine marke of Saluation: 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 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, 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 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; 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 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 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 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 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 in Iudg. 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 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, 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 of Iudg. • 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, when Iudg. 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 diſciples Mat. 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 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, that Cant. 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 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, 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, ſaying Mat. 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 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 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 himſelfe Luc. 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 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 which Iudg. 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 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 ſaith Iohn. 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; 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. For Dan. 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? 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 ſaith Gen. 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, only Apoc. 7. Dan is left out. 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 great Amos. 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, 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; 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 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 was Iob. 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, as Iug. 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 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. CHRIST is the Patterne of the Elect, hee is the Apoc. 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 ſecretly Prou. 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.