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 (p) 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 (q) Mar. 16.16 he that shall beleeue and be baptised shall bee saued but he that will not beleeue shall be daÌ„ned 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 sâ—â—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 (r) Isai 9.7 for he sitteth vpon the throne of Dauid vpon his Kingdome to order it to stâ—â—â—â—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 (Å¿) 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 (t) 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 (u) 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 (x) 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 (y) Phil. 3.7 S. Paul account the things that are vantage vnto vs losse for Christs sake again they which had no garmeÌ„ts 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
thirtie yeares fewe and euill haue the daies of my life beene For this cause the Thracians vsed to lament and weepe when their children were borne but to laugh and reioyce when any of their friends died and the reason hereof is giuen by Iob who saith Man that is borne of a woman is of short continuance and full of trouble he shooteth forth as a flower and is cut downe he vanisheth also as a shadowe and continueth not Thirdly euery one is the Childe of sorrowe in regard of originall sinne (g) Rom. 6.23 the wages whereof is death this Naturall corruption which by the fall of Adam is transfused vpon his whole posteritie maketh man not onely lyable and subiect to infinite calamities in this world but also to death eternall hereafter vnlesse (h) Psal 5â— 1 this Sinne wherein all men are borne and this iniquitie wherein they be conceiued he washt away by the blood of Christ (i) Eph. 2.5 By nature saith S. Paul wee are the children of wrath that is not by creation but by Adams transgression and so by birth And Iob saith That a childe of a day old is not pure in Gods sight seeing then that euery man is borne in sinne therefore is euery man a Ben-oni the sonne of Sorrowe because Death and Sorrowe be the effects of sinne Rahel hauing called this sonne Ben-oni in his Name as I haue said declared both particularly and generally the paines of Child-birth the sorrowes of mans life and the reward of sinne and thereupon to giue instance for the truth of her assertion shee gaue vp the ghost prouing by her owne example that women bring forth children in sorrowe that mans life is a painefull pilgrimage and that the wages of sinne is death these are the reasons why shee called his name Ben oni the sonne of sorrowe But his father called him Beniamin that is the sonne of his right hand Amongst the ancient Hebrewes nothing was rashly or inconsiderately done either in the imposition or Chaunging of names Rahel had reason to call her sonne as shee did Ben-oni and Iacob likewise had good cause to chaunge his name as hee doth by calling him Beniamin It is apparant both out of diuine and profane histories that in former times all men had an especiall care to giue vnto their children faire fit and well-boding names and they greatly disliked vnpleasant dismall and vnluckie names Herodotus writeth that Cyrus was first called Spaco which in the language of the Medes signifieth a Dogge because this was a foule name it was changed into Coresch or Cyrus which in the Persian tongue soundeth a Lord Theophrastus as Strabo saith was so named by his Maister Aristotle Strabo lib. 13. in exchange of his filthie name Tyrtanus and amongst the popes of Rome the Chaunging of names was first brought in by Sergius who before was called Os porei or Swinesnout so here Iacob doth chaunge Ben-oni which is a name of griefe and Sorrowe into Beniamin a name of strength and honour some thinke that he calleth him Beniamin the sonne of his right hand because he onely was borne in Canaan in the south part which is vpon the right hand if one turne his face to the sunne rising some because he was borne in Bethlem within the Tribe of Iudah Lyranus is of opinion that he was so called because Iacob bare so strongly and patiently the heauie crosse of his Rahels death and Oleaster saith that Iacob hereby sheweth that he had notwithstanding his age strength to beget a child But it is most probable that Ben-oni was chaunged into Beniamin by Iacob first least it might haue brought still to his remembrance the losse of his dearest wife And secondly to shew how deare he should be vnto him both because he was his youngest sonne and also for his mothers sake In the Scripture the Right hand hath eight seuerall significations First by it is meant strength and fortitude So doth the Psalmist vse it saying (k) Psal 44.3 They inherited not the land by their owne sword neither did their owne arme saue them But thy right hand and thine arme and the light of thy countenance because thou diddest fauour them Secondly it is taken for helpe or aid as it is in Iob Stretch forth thy right hand to helpe the worke of thine owne hands Thirdly for the exuperancie of honour and glorie as it is in the Psalme The Lord said vnto my Lord sit thou on my right hand till I make thine enemies thy footestoole Fourthly it signifies the Sweetenesse of Christs loue towards his Spouse the Church As it is in the Canticles (l) Cant. 2.6 His left hand is vnder mine head and his right hand doth embrace me Fiftly by it is vnderstood the aboundance of diuine and heauenly pleasures so saies Dauid (m) Psal 16 1â— In thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Sixtly it is vsed to declare that which is good iust and holy So saies the wiseman The Lo d knoweth the waies which are vpon the right hand but the waies which are vpon the left hand are froward and peruerse Seauenthly it signifies such things as be spirituall blessings And so does Salomon applie it saying The length of his daies is in his right hand and in his left hand be richâ—s and glorie In this speech the Wiseman by the length of daies which is in the right hand of a righteous man meaneth the eternitie of blessednesse in heauen And by riches and glorie which are in the left hand the temporarie goods and prosperitie of this life Lastly the Preacher saith (n) Eccles. 10.2 the heart of a wiseman is at his right hand but the heart of a foole is at his left hand the meaning of which words sheweth the difference betwixt the righteous the wicked For the cogitations and the actions of the one sort are euer Right that is full of honestie innocencie and wisedome But the imaginations and enterprises of the other are foolish wicked declining vnto the left hand which leadeth vnto destructioÌ„ hence it appeareth that it is a signe both of Loue wel-wishing in Iacob towards his sonne because he changeth the disastrous name of Ben-oni into the well-portending name of Beniamin To be the Sonne of the fathers Right hand is a great fauour Xenoph. li. 8. Cyropaed yet the ancient Persians as Xenophon reporteth vsed to place such as they meant to honour vpon their left hands But the Hebrewes obserued a contrarie custome (o) â— Reg. 2.19 for wee read that Salomon placed his mother vpon his right hand at the generall iudgement it is said that (p) Math. 25.33 Christ shall set the sheepe vpon his right hand and the goates on the left Therein honouring the Elect and disgracing the reprobates These two names Ben-oni Beniamin imposed by Rahel Iacob do mystically decipher the two estates of maÌ„kind The
be a Tower of defence vnto his children against the face of all their enemies Then Iacob called his Sonnes c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction and in this preamble there is a Summons and a Charge The first branch is the summons Iacob citeth his sonnes to appeare and calls them before him that he may speake vnto them before he dies This was a custome amongst the holie Patriarches when they felt death approaching to call their children and their friends before them First to acquiante them with the knowledge of things to come and secondlie to instruct them in sacred Aphorismes and rules of good life So did f Deuter. 33. Moses g Iosu 24. Iosuah h 1. Reg. 2. Dauid and many others making their death-bed their Pulpit to Prophecie and preach in But why should they choose such a time a time of paine and anguish and a time of mourning lamentation because it is the fittest time i Xenoph. lib. 8 Plat. in apel Some Philosophers haue thoght that the soule of man vpon the approach of death growes more diuine and by a supernaturall inspiration is made euen then most able to discourse of future euents but this Assertion is repugnant to reason For the soule though in its owne nature it bee impassible yet doth it sympathize with the bodie and therefore when the bodie is ill affected and afflicted with sicknes then also the faculties of the soule begin to languish to growe fainte and dull Let then Xenophon bring in his Cyrus and Plato his Socrates to auouch that at the time of death a mans soule is inspired with the power of diuination yet will this position proue to bee but like a house founded vpon the sand and one of Sathans fallacies and illusions The cause then why Iacob prophecies vpon his death-bed is not because his soule was then more diuine but that the remarkeable circumstance of the time might procure in the memorie of his sonnes a deeper and more permanent impression of his Prophecie The second branch of the Preamble is the Charge in these words Gather your selues together that I may tell you what shall come to you in the last dayes gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father This Charge is very emphaticall as appeareth by this threefold doubling of the words Gather your selues together gather your selues together Heare Hearken vnto Iacob and Israel your Father k Tharg Hieros in hunc locum This shewes that the holie Patriarch will speake of some great and important matters concerning his sonnes that hee will instruct them both as a naturall and spirituall Father and therefore because he will not haue them stand like idle spectators and carelesse auditors First hee chargeth them to gather and gather themselues together wherein hee requireth not onely the presence of their bodies but also of their cogitations Secondly hee commands them to heare and hearken vnto Iacob and Israel their Father which is as if hee should haue said let mee haue both the l Rup in Gen. lib. 9. Com. cap. 25. attention of your eares and the intention of your minds that I may tell you what shall come to you in the last dayes in this speech Iacob alledgeth the cause both why he summoned them to appeare also why hee giueth them so strict a charge This cause is the seale of his commission and a testimonie that he is one of Gods Prophets because the grouÌ„d of his speech must be a Reuealing of things to come which is onely proper peculiar to God them whom hee vouchsafeth to employ as his instruments It is not registred by the pen of Gods spirit how the Patriarch Iacob attained vnto this foreknowledge whether by Oracle dreame or vision which are the m Num. 12.6.7.8 three ordinary meanes of Reuelation yet it is very likely that God was knowne vnto him by vision which is three manner of wares either when true things are discerned by an infused light and the mere vnderstanding or else when besides that light Imâ—ges are also described that either in the minde as when Zachariah saw the n Zach. 18. Hornes and the o 4.2 candlesticke p Hier. 1.13 Hieremiah the Pot or else in the eyes and outward sense as was that q Dan. 5.5 hand spokeÌ„ of by Daniel which appeared on the wall and as Angels were seene to talke with men in a bodily shape now it is most probable that by the first of these three meanes Iacob prophecied telling his sonnes what should come to them in the last dayes Touching the boundes or limites of Iacobs Prophecie there is some question made amongst expositors both Iewish and Christian r Rab. Kimhi in 2. cap. Esa Rabbi Kimhi s Hieron in Michaeam cap. 4. S. Hierome and Lyranus affirme that as often as dies nouissimi the last dayes are mentioned in the Scriptures the Time or comming of the Messiah is signified and that his time is therfore called the last daies because he should be the period or ende of the Iewish state both in regard of the Lawe the Priest-hood the Kingdome and the figures or types of the Old Testament and that after the preaching of the Gospell no other priest-hood law nor Sacraments were to be expected though I doe not gainsay but that the Time of the Messiah may be called the last daies yet in these wordes that Time is not principally implyed for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST therefore in this Text by the Last-daies is signified the Succeeding ages and Times from the departure of the Israelites out of Aegipt till the comming of Christ In this prologue of Iacob wee may for our instruction obserue two things First The patterne of dying Secondly the Art of hearing the first is couched in the Summons the second in the Charge of Iacob For the first it is vpon record that the holie men in former times vsed to assemble their friends kins-folke and children to blesse and instruct them before they died t Gen. 27. so Isaac blessed his two sonnes Iacob and Esau v Deut. 33. Moses the Tribes of Israel so x 1. Chro. 29. Dauid blessed Salomon and our blessed y Iohn 17. Sauiour prayed for his disciples immediately before his death these actions of them ought to be presidents for vs to followe and imitate and herein by their example are wee taught to haue a speciall care of the spirituall welfare of our children bequeathing them golden legacies wholsome counsell and good instructions how to serue God to walke in his wayes and obserue his statutes z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all as well to the rich glutton cloathed in purple and fine linneÌ„ as to the famisht Lazar
whose bodie is embroydered with sores but to die well and make a good end like Isaac Iacob Dauid and Iosuah is a peculiar blessing and therefore all men doe not attaine vnto it The worldling when sicknes the harbinger of death arresteth him a 2. Sam. 17. like Achitophel putteth his house in order dieth euen when he is to make a surrender of his soule his mind like b Luc. 10.41 Martha is altogether intangled in temporall obiects and cumbred about worldlie affaires scarce reseruing one minute to dispose of his spirituall estate and in the calling of his friendes hee does as c 1. Sam. 16. Ishai did in the calling forth of his sonnes first comes Eliab then Abinadab then Shammah but Dauid the anointed of the Lord comes last of all So when his bodie begins to decay First hee sendeth for his Physition his Iupiter Menecrates who must if Art be powerfull restore him to health preserue him from the â—awes of death and from the vnsatiable graue next if the Physition faile in his practise like d 2. Reg. 1. Ahaziah hee will enquire of Baal-zebub the god of Ekron some Wizard Witch or Sorcerer whether hee shall and by what meanes hee may recouer of his disease If this course proue disastrous and insuccesfull then the Lawyer or Scribe must take his case in hand to entaile and perpetuate his Lands and possessions And lastly when his sicknesse growes desperate in comes the Minister whose presence but for fashion-sake is as yrkesome as was the sight of e 1. Reg. 22.8 Micheah to Achab this is the worldlings ende who thinketh hee hath done God good seruice if he can but crie Lord Lord at the last gaspe and presumeth that thereupon our Sauiour will say vnto him as hee did to the Thiefe f Luc. 23.43 To day shalt thou be with mee in Paradice Oh no g Mat 7.21 not euery one that saith Lord Lord shall enter into the kingdome of heauen but he that dith the will of my Father which is in heauen saith Christ Now Gods will is that vpon our death-bed wee should doe as Iacob and the other Patriarches did to wit Sanctifie his Name by praying vnto him by praising him for his goodnesse and by blessing and instructing our children how to clense their wayes by framing themselues according to the word of the Lord. If we hope then to take a ioyfull farewell of the world and to die the death of the righteous we must in the flowre of our age in the dayes of our youth h Eccl 12. remember our Creator before the keepers of the house tremble the strong men bowe theÌ„selues before the grinders cease and they waxe darke that looke out by the windowes before the golden Ewer be broken and the Almond tree begin to flourish while our legges be strong as Marble pillars let vs be glad with Dauid to goe into the house of the Lord and while our armes are fresh and able let vs like Daniel seuen times a day lift vp pure hands without wrath or doubting while wee haue the organs of speech and eyes to beholde the heauens and the firmament which declare and shewe the glorious handy worke of our GOD let vs with them both magnifie and praise his holy Name and while our memorie is vnbruised and our vnderstanding vnblunted let vs Dedicate Deuote and Consecrate to heauenly meditation these two beeing the best members that wee haue i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato The true professours of Philosophie euer thinke of death saith Plato because the thought thereof is the bridle of vice and like the water of Iordan washeth away the leprosie of the soule If amongst the Pagans no otherwise directed but by the glimmering light of Nature the remembrance of death was prescribed as a soueraigne Antidote against the poyson of vice ought not Christians to whose feete the Word is a Light and a lanterne vnto their pathes to be farre more carefull how to liue and how to die then they If wee then haue a desire to patterne Iacob in the manner of his dying wee must imitate him also in the fashion of his marrying Iacob could not enioy his best beloued Rachel till he had married Leah because as k Genes 29.26 Laban answered him It is not the manner of this place to giue the younger before the elder Euen so like Leah and Rachel liuing well and dying well are two Sisters the Twinnes of Grace all men long for the younger of these For shee is beautifull and faire but the elder is neglected because shee is bleare-eyed and of harder fauour The very reprobate wisheth to partake with the righteous in his well-dying but renounceth his fellowship in well-liuing but the followers of Iacob contract themselues to both These two are like the two l August de ciuit Dei lib. 5. Temples of Honour and Vertue in Rome which were so contiguouslie built that no man could goe into the Temple of Honour vnlesse hee went first through the Temple of Vertue Euen so is the coniunction of well-liuing and well-dying For none can attaine to the happinesse of well-dying vnlesse first hee accommodate and applie himselfe to well-liuing Secondly in the charge of Iacob to his sonnes is infolded the Arte of hearing Gods oracles an Arte so necessarie and requisite that without the Theorike and practise of it it is as hard for a man to enter into the kingdom of heauen as for a Camell to goe through the eye of a needle For Faith coÌ„meth by hearing and without Faith it is impossible to please God therefore it is expedient for all men to be studious in this Arte. In hearing then the Prophecies of God and the preaching of his Word foure things are required The presence of the bodie the assembling of the cogitations the attention of the eares and the intention of the minde for as Iacob saide to his sonnes so God sayes to vs all Gather your selues together gather your selues together Heare ô yee people and hearken vnto the word of the Lorde these foure like the foure m Ezek. 1.9 beasts which Ezechiel saw in Vision must all goe one way together for if they be separated all Preaching is effectlesse if the bodie bee onely present and the cogitations absent then the words of the Preacher will be to lesse purpose then the Prophets speaking to the n Ezek. 37.4 drie bones if the eare bee onely open and the minde shut and sealed vp then though the ministers lips preserue neuer so much knowledge and like lillies drop downe pure mirrhe yet is his doctrine but like seed sowen in a sandie ground some are like vnto the o 1 SaÌ„ 5.5 Priests of Dagon who because their God falling before the Arke broke off his head and the two palmes of his hands vpon a Threshold would neuer tread on the Threshold of Dagon in Oshâ—od these are Recusants who haue made a vow to
Fatherlie disposition This may teach all men but especially the Prophets of GOD and the Ministers of the Word to looke vpon sinne with impartiall eyes They must not spie a mote in the eye of pouertie and ouer-looke a beame in the eye of greatnes They must not be bolde in the mountaines of Iudah and bee Tongue-tyed when they come to Bethel the Kings-chappell but in euery place and to euery person of what degree soeuer he bee if he be guiltie of sinne speake boldly and powre vpon his head the viall of Gods vengeance and proclaime his Execrations and Curses that thereby he may be terrified from sinning drawne to Reformation newnesse of life Partialitie is like to the euill and lying (p) 1. Reg. 22.2 spirit in the mouth of Ahabs Prophets it corrupteth both Pulpits and Tribunals it maketh Iudges which should punish sinnes blinde and Preachers that should crie out against sinne Dumb-dogges Partialitie maketh great personages presume and assume a Libertie and priuiledge in sinning but would Iudges and Ministers doe as Iacob did lay aside all Respects the Tribunall and the Pulpit would bee more regarded and sinne better restrained I will diuide them in Iacob and scatter them in Israell In these wordes is contained the punishment of Simeon and Leui their Vnton is requited and recompenced with a Diuision They were brethren in euill and Confederates in mischiefe and therefore they must be Separated and Diuided in Israell Heerein the speech of the Prophet is proued true (q) Ezech. 18.2 The Fathers haue eaten sower Grapes and the Childrens teeth are set on edge For for the sinnes of Simeon and Leui these two tribes or families are punished and this accordingly came to passe for Simeon had no possession or inheritance by himselfe but was (r) Iosu 19. intermingled with Iudah (s) 1. Chron. 4. and was constrained afterward by force of Arms to enlarge his bounds And some are of opinion that the poore (t) Tharg Hieros Scribes which were dispersed in Israel came of Simeon howsoeuer certain it is that the tribe of SimeoÌ„ was ignoble base and contemptible in comparison of the rest insomuch as (u) Deut. 33. Moses omitteth it in his blessing whether it was for this act against the Sichemites or for that Simeon was ringleader in the conspiracie against Ioseph for which cause afterwards (x) Gen. 42.25 Ioseph of all the rest pickt him out to be his pledge and prisoner Or for that Zimri a prince of the tribe of Simeon had lately committed vncleannes with the Madianitish Cosbi or else for because Iudas Iscariot that betraide our SAVIOVR was foreseene by Moses to be of the tribe of Simeon I knowe not neither can it certainely be resolued only thus much may suffise to manifest their basenesse Moses neglected them in his blessing Leui also was diuided in Israel for the (y) Iosh 21. Leuites had no certaine inheritance but only some cities allotted vnto them among the rest of the Tribes to the number of 48. they went also waÌ„dring vp down to gather the Tythes of their inheritaÌ„ce I will diuide them in Iacob c. Simeon and Leui onely offended and yet they are not onely punished but euen all their posteritie this seemeth to be extreame rigour in Iacob and iniustice in God to make the children beare their fathers iniquitie and yet so it often coÌ„meth to passe For God saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation Instance hereof we haue in the dispersed Leuites scattered Simeonites for this speech other instaÌ„ces diuerse heretikes as the Marcionites the Valentinians and the Carpocratians reiected the olde Testament and affirmed God the Author thereof to be an euill God because hee would spare the parents that were sinners and punish the children that were innocents Besides God in doing thus is at contradiction with himselfe For thus he answereth the prophet Ezechiel (z) Ezech. 18.4 All soules be mine like as the soule of the father is mine so is the soule of the sonne mine also the soule that sinneth the same shall dye and the Sonne shall not beare the iniquitie of the Father For clearing of this difficult point First I will shew that God is not contrary to himselfe and secondly though he punish one for the fault of another yet he is not vniust For the first (a) Deu. 5.9 God in Deuteronomie saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation And in Ezechiel hee saith That the sonne shall not beare the iniquitie of the Father these speeches seeme to be as contrarie one to the other as light and darknes Christ and Belial God and Mammon and yet if we obserue this distinction we shall easilie reconcile them Punishments are twofold temporall aeternall teÌ„porall punishmeÌ„ts haue their end in this life aeternall are such as appertain to euerlasting damnation Now then in Deuteronomie God speaketh of teÌ„porall punishments in Ezechiel of aeternall in this world both childreÌ„ are punished for the sinne of their pareÌ„ts as (b) Gen. 9.25 Chanaan was curst by Noah for Chams sake and subiects for the faults of their princes 2. Sam. 24.15 as the Israelites that died of the plague for Dauids sake many meÌ„ for one priuate maÌ„s offence as in the host of the Lord many perished by the sword for (d) Iosh 7.5 Achans sake but in the world to come euery one shall beare his owne burden the soule that sinneth the same shall die And thus it appeareth that God is not contrarie to himselfe For the second Though God punish one for the fault of another yet is hee not vniust Iustice giueth euery one his due therefore coÌ„cerning the punishments of this life as sicknes pouertie banishment death such like no man can be said to suffer theÌ„ vniustly because there is none perfect no not the child which is yet but one day old wherefore seeing the case so standeth and that we be all guiltie of sin we must not complaine that God dealeth too sharply with vs if being children we be punished for the sin of our pareÌ„ts for God can so direct those troubles as they may belong not onely to his owne glorie but also to the saluation of the pareÌ„ts (e) Chrysost hom 29. in Gen. ofteÌ„times he punisheth the fathers in the children the prince in the people for the punishment of childreÌ„ no lesse grieueth their 〈◊〉 then if theÌ„selues were afflicted but if so be the childreÌ„â—e dispersed scattered for their sake as the Simeoniâ—â—â— Leuites were or if they suffer death for their sake as Dauids child borne in adultery did yet haue they no iniurie done vnto them for death is due vnto them also otherwise it is certain that they must die Now then if God will vse their death in that sort to be the punishmeÌ„t of
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 shal be 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 (s) 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 (t) 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 (u) Math. 25.52 he that striketh with the sword shall perish with the sword and S. Paul saith (x) 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 (y) 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 of (a) Aug. 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 (b) 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 (c) 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 (d) 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 (e) 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 (f) 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
their owne strength So it is his will pleasure in our spirituall skirmishes to permit Sathan to ouercome vs that groaning vnder his hellish yoke and the burthen of sinne wee might by the consideration of our owne infirmities be moued to flie onlie vnto him for succour by humble and deuout prayer For it is not sufficient for a spirituall Souldier to bee armeâ— with the brest-plate of Righteousnes the Shield of Faith the Helmet of Saluation and the Sworde of the Spirite but hee must (c] Eph. 6.18 pray alwayes with all manner prayer and supplication in the Spirit and watch thereunto with all Perseuerance God permitteth the diuell to goe vp and downe and to compasse the earth therefore it concerns vs to watch and he Roares continually as a Lyon greedy of his pray and therefore it behoueth vs to pray that GOD would assist vs with his Grace and breake the jawe-bone of this fierce Lyon and his cruell whelps Feruent prayer is the strongest and most powerfull Exorcisme that can bee vsed to giue Sathan the repulse It is reported by the Herbalists ReÌ„b Dodâ—â— that the perfume made of the roote of Lysimachion will driue Scorpions and Serpents out of a house and we reade in the booke of Tobit (d) Tobit 8.3 that Tobias with the perfume made of the heart and liuer of a Fish by the direction of the Angell Raphael did put to flight the euil spirit which loued Sara the daughter of Raguel and killed those which came to her Such like is deuout prayer It is that (e) Exod. 30.34 sweete perfume burnt vpon the golden Altar wherewith GOD is delighted and Sathan affrighted but yet the smell of it is neither pleasing to God nor of any vertue to repell the diuell vnles it be burnt vpon the golden Altar Which Altar of pure golde is (f) Apo. 8.3 CHRIST IESVS in whose Name alone wee must pray because hee is our onely Mediatour and Aduocate If then in his Name wee implore assistance and aide against our spirituall enemies (g) Mat. 7.7 it shall be giuen vs for so hath our blessed Sauiour promised saying (h] Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shall aske the Father in my Name hee will giue it you Lastlie though Gad was subdued for a Time yet hee ouercame at the last So the Church of GOD and euery member thereof which fighteth vnder the banner of CHRIST though they bee lyable to the fierie dartes of Sathan for a little while that thereby God may bring them to the knowledge of him and his great power to humilitie and to prayer yet they shall triumph and haue the victorie in the ende as our Sauiour saith to his Apostles (i) Ioh. 16.33 In the world yee shall haue trouble but bee of good comfort I haue ouercome the worlde And in another place he saith The Prince of this world shall bee cast foorth So then though the life of a Christian bee a Warfare vpon earth and though (k) Apoc. 12.7 the Dragon and his angels fight against Michaell and his Angels that is to say against Christ the (l) Iosu 5.14 Captaine of Gods Host and his Souldiers yet they shall not preuaile but being ouercome be cast out euen into the earth or the bottomelesse pitte The consideraton hereof bindeth vs to giue thaÌ„ks vnto GGD which giueth vs (m] 1 Cor. 13.57 victory through our Lord IESVS CHRIST The reason then of our victorie is because athan and all the euill spirites are the captiues of Christ so that they can doe nothing against Man but by permission as appeareth by diuerse places in the word of God For it is written in the book of Genesis that (n] Gen. 3.15 God hath put enmitie betwixt the Serpent Man insomuch as the serpent shall seeke to bruise or wound the heele of man but the man shall breake his head These wordes doe speciallie belong to Christ the seede of the woman who by his death Passion hath (o] Rom. 1â— 20. troden Sathan vnder his feete (p] Col. 2 15 hath spoyled powers principalities hath made a shewe of them openly and hath triuÌ„phed ouer theÌ„ in the same Crosse but generally they are to be applied to euery Christian Gad or Souldier who by the power of his Redeemer vanquisheth at the last his Aduersarie the diuell breaketh the head of the old Serpent The like may be shewed out of the prophecie of Isaiah who saith (q) Isa 27.1 In that day the Lord with a sore great mightie sword shall visite Leuiâ—than that piercing Serpent euen Leuiathan that crooked serpent he shall slaye the Dragon that is in the Sea Here the diuell is compared to Leuiathan or the Whale in regarde of his great strength and his attributes bee Piercing and Crooked Hee is called a piercing Serpent because his kingdome stretcheth farre and neere and a Crooked Serpent because hee is full of guile and subtiltie And yet (r] Iob. 41. Though he be so fierce that none dare stirre him vp though his Teeth be fearefull round about though the maiestie of his scales be like strong shieldes and are sure sealed so that no wind can come betweene them though his neisings make the light to shine and his eyes be like the eye-lids of the morning though out his mouth goe lampes sparkes of fire leape out though out of his nostrils comes a smoke as out of a boiling pot or caldron though his heart be as hard as the nether milstone and though the mightie be affraide of his maiestie he cares neither for sword speare dart nor habergeon beeing King ouer all the children of pride yet God drawes out this monstrous beast with an hooke cast into his nose and pierceth his iawes with an angle and with his sharpe and mightie sword hee visites him this Sword this hooke this angle is Christ the wisedome and power of God who by his death hath put to death The dragon that is in the sea (s) Origen Hom. 8. in Iosu The Crosse of Christ then as S Origen saith is a Victorious Chariot in the vpper part whereof Christ sitteth as a triumphant Conquerour and in the lower part of it the diuell is drawne as a captiue and is made an open spectacle of ignominie and reproach hence it comes to passe that the diuell and his angels by sufferance may assault wound and ouerthrowe the elect for a time euen as the Gadites being Israelites and of the seed of Abraham were ouercome by an host of men but they doe neuer vtterly vanquish the children of God because they doe euer rise vp againe in armes and at the last by the helpe and grace of Christ triumph ouer Sathan and his whole armie for Christ as he professeth hath such care ouer them that he suffereth none of them to perish or to be taken out of his hand And the Apostle saith That God is
this Loue is counterfaite but the liuely Iustifying Faith and true Loue which are proper and onely belonging to the children of God doe neuer fade or decay For (x) Ioh. 5.24 hee that belieueth saith Christ is already passed from death to life (y) 1. Cor. 1◠8 and hee that hath true and perfect Loue neuer falleth away altogether from God (z] Cant. 8.7 Aug. de Cor. gra ca. 7. for his loue is so hote that by much Water it cannot bee quenched neither can the Fleuds drowne it Concerning this Faith and this Loue thus saith S. Augustine Hee that is Elect and whose faith worketh by Loue either neuer falleth at all or if hee doe hee is reuiued and raised vp againe before this life be ended By these three properties Increasing fructifying and flourishing euery man may examine and trie himselfe whether he be such a Tree as shall for euer growe in the Court of Gods house (a) Mat. 3. or such a one as shall bee hewen downe with the Axe of iudgement and cast into the fire And the Archers grieued him and shotte against him hated him But his bowe abode strong and the hands of his armes were strengthened by the handes of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel The second generall part of Iacobs speech is contained in these words being a historie of Iosephs miserie and his deliuerance First the miserie that hee endured is set forth by this Allegorie The Archers grieued him and shotte against him and hated him By these Archers bee vnderstood his Brethren and Putiphars wife his Mistrisse all which were the instruments of cruelty for they grieued him they shot against him and they hated him First his Brethren shot against him two Arrowes the one drawne out of the Quiuer of the Heart the other of the Tongue namely Malice and Mocking For (b) Gen. 37.4 they hated him because his Father loued him and because of his Dreames they derided him and called him (c) Gen. 37.19 the Dreamer in scorne These two arrowes were headed with steele and wondrous sharpe for there is no malice to the malice of a brother For proofe whereof wee may instance in Iacobs Sonnes who conspiring against Ioseph saide one to another Behold this dreamer cōmmeth come now therefore and let vs slay him cast him into some pitte and we will say a wicked Beast hath deuoured him then shall wee see what will come of his dreames Afterwards being disswaded by Reuben from this bloudy practise they sold him vnto the Ishmaelites to be made a Bond-slaue betwixt which condition and present death there is but little difference Iosephs Grace with his Father and his Excellencie in vertue aboue the rest stirred vp his brethrē to shoote against him the Arrowe of malice and enuie Enuie caused Anger and hatred These two being the feathers of this Arrowe made their will swifte and speedie in the desire of killing him wherein being ouerswayed by Reuben yet was not their furie stinted for they rest not till they haue solde him Amb. lib. ◠de Ioseph Saint Ambrose hereout obserueth this to haue bene an ouersight in Iacob for preferring one of the brethren before the rest who if he in Ioseph loued and preferred vertue should rather haue concealed his affection For as he well saith it is no maruell if brethren fall out for Houses and Lande when Iosephs brethren hated him for a Coate which was party-coloured There is nothing more sweet then the concord of brethren and therefore the Wiseman saith (d) Eccl. 25.1 Three things reioyce me by them am I beautified before God and men The vnitie of Brethren the loue of Neighbours and a man wife that agree together And the Psalmist cōpareth the concord of (e) Psal 133.2 brethren to the precious Ointmtē which was powred vpon the head of the High-priest For this cause Xenophon bringeth in Cyrus the Persian Xenoph. lib. 8 Cyropoed being readie to die making this graue exhortation vnto his sonnes concerning Loue and mutuall friendship saying They which are sprung from one the same seede which haue bene brought vp by the same mother haue bene Nursed in one house together how should they choose but be most louing friendly and familiar To this league of Loue both God and Nature exhorteth brethren Arist polit lib. 7. cap. 7. and yet how often is it violated and broken Nay further when Brethren or such as be allied in blood begin to shoote the arrowe of malice one against an other their shot is euer most violent so saith the Philosopher The contentions of Brethren be euer most bitter had the sonnes of Iacob hated Ioseph for some notorious vice then their hatred had bene commendable for it is the dutie of Gods children (f) Ps 139.21 to hate them that hate him and earnestly to contend with them that rise vp against him but their malice was diuelish for they abhorred him because Iacob conceiued a greater hope in him then in them both of vertue and worthinesse againe had they mocked him (g) 1. Reg. 18.17 as Eliah did the Priests of Baal for some hamous sinne then had they followed the steppes of God himselfe who vseth to laugh at the wicked and to scoffe at them as they did at Adam saying (h) Gen. 3.22 Behold the man is become as one of vs that hereby as by the most sharpe reproofe hee may force them to repentance and newenesse of life but they did not so for out of rancrous enuie and the very gall of bitternesse they mockt and derided him and with these Two arrowes to wit Malice and Mocking they shot at him and grieued him and his Griefe was so much the greater because he receiued his wounds from his owne brethren who should haue loued him because he was their brother and pittied him because hee was their younger brother and their fathers ioy and chiefest comfort Secondly his Mistresse Potiphars wife shot likewise against him two poisoned arrowes the one was hatred the other Lying for because hee would not yeeld vnto her wanton allurements (i) Gen. 39.12 but left his garment in her hand and fled away (k) Gen. 39.14.15 she called vnto the men of her house and told them saying behold he hath brought in an Hebrewe vnto vs to mocke vs who came in to me to haue slept with me but I haue cryed with a loud voyce and when he heard that I lift vp my voyce and cried he left his garment with me and fled away and got him out here we may see that this adulterous womans loue was turned into hatred euen as l Ammons filthie loue 2. Sam. 13.15 or rather lust toward Thamar was changed after his vncleane act such are the affections of the wicked variable inconstant and vnstedfast To her hatred shee ioynes a lie and by the meanes of them both Ioseph was
their liues and herewith hee taketh away the good name and fame of the innocent This Arrowe is so hatefull in the eyes of GOD that by an expresse commandement he forbiddeth the shooting of it (q] Leu. 19.11 saying Yee shall not steale neither deale falsely neither lie (r) Coloss 3.9 And the Apostle saith Lie not one vnto another seeing that yee haue put off the olde man with his workes Furthermore GOD doth not onely forbid lying but also threatens all such as vse this hellish Shaft (s] Psal 5.6 Thou shalt destroy them saith Dauid that speake Lies the Lorde will abhorre the bloodie and deceitefull Man And the Wiseman saith [t) Pro. 6.19 12. That the LORDE GOD abhorreth a lying tongue and a false witnesse that speaketh lies The very heathen Philosophers and Poets haue in their writings condemned the shooting of this arrowe for Plato saith it is (u) Plat. politic cap. 2. odious both to God and men And Menander affirmeth that euery wiseman hates a lie And yet there be some amongst vs Christians that call this arrowe (x) Mart. Nauar. Azpil in d.c. humanae pag. 352. 349 good wisedome (y) Greg. de Val. Iesuit Tom. 3. disput 5. quaest 13. a profitable art and a wise defence these are those croaking frogges that come out of the mouth of the Beast and the false Prophet the frye of Sathan Rommish vncleane spirits I meane the Iesuites which teach equiuocation and mentall reseruation thereby to deceiue peruerting the way of truth concerning such Impostors and deceiuers euen Homer the heathen Poet saith That man to me is as vniust as the gates of hell which reserueth or concealeth one thing in his breast and speaketh another seeing then that these foure arrowes shot against Ioseph by his vnnaturall brethren and his lasciuious mistresse are so hellish and so hatefull it concerneth all men that feare the Bowe and arrowe of Gods vengeance to abstaine from shooting them against their Brethren to be an Enuious person to be a hater to be a mocker and to be a lyar is to be the diuels Archer and he that shooteth in his Bowe shall be sure of his paie which is torment euerlasting But his Bowe abode strong and the hands of his armes were strengthened by the hands of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel In the words going before wee sawe Iosephs miserie in these wee may behold his Deliuerance which conteineth two parts first his resistance secondly his Aduancement The Archers shot at him and grieued him for with their shooting they did driue him into bondage and into Prison yet for all that they could not vtterly foile or ouerthrow him for like a valiant Boweman hee resisted and withstood them with his strong Bowe this Bowe was his Confidence and Sure trust in God that he would deliuer him out of all distresse we here reade of his Bowe but not of his arrowes whereby it may be collected that he vsed a Defensiue but no offensiue weapon this Bowe was vnto him as a shield or a Buckler whereby he did retort and beate backe the fierie darts or shaftes of his enemies that hated him being a weapon of such a temper that it will neuer breake but alwaies abide strong Dauid protesteth that hee will trust in the Lord and vpon this Confidence hee growes couragious for hee saith (z) Psal 56. I will not feare what man can doe vnto me though a man be neuer so strong and mightie yet if he want this Bowe his greatest strength is weakenesse and let a man be neuer so weake and feeble yet if hee haue this Bowe the gates of hell shall not preuaile against him Ioseph was neuer without a Bowe when his brethren shot against him the arrowes of Enuie and mocking his confidence in God armed him with charitie and patience wherefore hee did not Recompence euill with euill when his mistresse shot against him the arrowes of hatred and lying the Bowe of his confidence euen in the dungeon abode strong making him free from discontent and fearelesse of death They that trust in the Lord shall be like vnto the mount Zion saith the Psalmist which shall not be remoued but standeth fast for euer like vnto this Mount was Ioseph for because he trusted in God neither Bondage nor Imprisonment had power to daunt him (a) Pro. 20.26 The Conies saith Salomon are a people not mightie yet make they their houses in the rocke these creatures are weake by nature and yet it is hard to ouercome them because of their strong fortresses wherein they dwell a man is like vnto a Conie impotent and feeble in himselfe yet if he haue the Conies wisedome as Ioseph had to make his house in the rocke which is to Trust in God who is a fortresse and a Bulwarke then is hee sure that neither the world nor the diuell are able to endamage or doe him harme As Ioseph was so ought we to be all of vs Bowemen but not Archers he is an Archer that vseth both Bowe and arrowes and he is a Boweman that hath a Bowe but neuer shooteth arrowe out of it the Bowe with an arrowe in it is an Instrument of offence but the Bowe without an arrowe is an Instrument of defence Christians must be Bowemen in defending themselues but not Archers to offend others so saies Saint Paul [b] Rom. 12.17.19 Recompence to no man euill for euill auenge not your selues but giue place vnto wrath for it is written vengeance is mine and I will repaie saith the Lord and Tertullian saith It is the propertie of a christian Tertulan a pologet Plato in hipp minor rather to be killed then to kill and Socrates as Plato reporteth held it farre better for a man to suffer then offer an Iniurie There be two Bowes which neuer ought to be out of the Eie and the hand of a Christian the one is for contemplation the other for action the one is an excellent weapon to resist the temptations of the diuell the other to withstand the assaults of the world The first is the Bowe of the Couenant [e] Gen. 9.15 which is seene in a cloud commonly called the Rainebowe [d] Apoc. 4.3 Greg. hom 8 in Ezech. with which the throne of God was as Saint Iohn saith compassed when he sawe his maiestie in a vision herein as Saint Gregorie hath very wittily obserued there be two principall colours Blewe and Red the one is Colour of water the other of fire that of water is a Remembrancer of the Deluge or Vniuersall flood wherewith for sinne God ouerwhelmed and drowned the whole world the other of fire foresheweth the destruction by fire at the generall and last iudgement This Bowe ought to be the obiect of euery Christians eie for there is no cōsideration that is a more forcible restraint of sin then the remembrance of Gods Iudgements whether past or to come Iosephs
Ioseph being a strāger by birth by the enuie of his brethren a bond-slaue by the hatred of his Mistris a prisoner Men saith Gregorie do oftē most of all fulfill the will of GOD when they seeme most of all to striue against it as Iosephs Brethren by consulting to kill and afterwards by selling him thought to haue preuented his dreames but all this in the end wrought for Iosephs preferment and aduancement Gregor lib. 6. moral Though both his brethren and his Mistrisse were Archers that shot at him yet his Bowe abode strong And because it did not starte aside or breake therefore the hands of his armes were strengthened that is to say Hee was raised to Honour by the handes of the mightie GOD of Iacob of whome was the Feeder appointed by the Stone of Israel Though Pharaoh was the instrumentall cause of Iosephs aduancement yet the Mightie GOD of Iacob in whose hands are the hearts of Kings was the primarie and efficient cause to whome it principallie belongeth To cast downe and to raise vp whom hee will It was the Stone of Israel the Rocke of Saluation and the Fortresse of the faithfull powerfull IEHOVAH that appointed Ioseph to bee the Feeder both of his Father his Brethren and the Aegyptians Here wee learne that in one and the same action Man may aime at one ende and God at another as for instance the brethrē of Ioseph when they sold him thought to haue preuented his dreames But the prouidence of God did thereby procure his preferment So the Diuell when hee had put in the heart of Iudas Ischariot to betray CHRIST and had stirred vp the Iewes to Crucifie him thought himselfe surely seated in his kingdome but yet that ignominious death of our SAVIOVR was contrarie to the Diuels expectation the meanes whereby both Hell Death and he himselfe were subdued (f) Act. 4.27.28 As then GOD did not onely Permitte but also Decree the Treason of Iudas and the iniquitie of the Iewes against his annointed SONNE as it is confessed by the Apostles That Herod and Pilate with the Gentiles and people of Israel gathered themselues together against the Holie Sonne of God IESVS to doe whatsoeuer his hand and his Counsell had determined before to be done So likewise hee did not onely suffer but also ordaine that Ioseph should bee solde by his Brethren as it is affirmed by Ioseph himselfe saying thus vnto his Brethren vpon his discouerie (g) Gen. 45.5.3 Bee not sadde neither grieued with your selues that you solde mee hither for God did send me before you for your preseruation Now then you sent me not hether but God who hath made mee a Father to Pharaoh and Lorde of his house and Ruler throughout all the land of Aegipt God did determine before that Christ should bee betraied and Crucified and likewise that Ioseph should bee solde and imprisoned yet not in the fauour of the sinne commited by the Iewes and Iacobs sonnes but for our Redemption and their preseruation As in the Historie of Iosephs Miserie wee did figuratiuely beholde the Afflictions of the Elect of whome Ioseph was a Type So in his Preferment after the same manner wee may see the Aduancement of Gods children betwixt whom Ioseph there is a true correspondencie First as Ioseph lay in the stockes til the King sent and deliuered him and made him the chiefest of his Princes so the children of GOD were bond-slaues till CHRIST the King of Kings by his Passion vnloosed the bondes of Death wherein Sathan by the meanes of sinne had chained them Againe as Ioseph for his wisedome was made a Lorde and a Ruler in Aegipt so by Faith in CHRIST Crucified whereby a man is made wise vnto eternall Life the Elect are made (h) Apo. 1.6 Kinges and Priestes being [i) Gala. 4.7 no longer Seruants but Sonnes and heires o◠God through Christ Secondly as Ioseph had a Ring pu◠vpon his hand by Pharaoh (k) Luc. 15.22 so haue the Elect a ring giuen vnto them by God as a token and pledge of his Loue. This Ring is an assurance that (l] Rom. 8.38.39 neither Death nor Life nor Angels nor Principalities nor Powers nor thinges present nor things to come nor height nor depth shall bee able to separate them from the Loue of GOD which is in CHRIST IESVS Thirdly as Ioseph was arrayed in fine white linnen So the children of God in signe of honour are clothed as Christ was in (m) Apoc. 7.13.14 long white rayments washt in the bloud of the Lamb And therfore they are in the presence of the Throne of God serue him day night in his Temple he that sitteth vpon the Throne will dwell among them Fourthly as Ioseph had a golden chaine put about his necke So doe the Elect weare chaines as it is in the Canticles (n] Cant. 4.9 My Sister my Spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chaine of thy necke This Chaine is Perfection the Golden linckes whereof bee Faith Hope Charitie Grace Peace and Mercie which Chaine is put about the necke of Gods children by GOD himselfe For euery good gift is from aboue Fiftlie as Ioseph was placed in Pharaohs second Chariot whereby he was made almost equall to himselfe So the elect ride triumphantly in Gods second Chariot (o] Rom. 8.15 which is Adoption the first Chariot is Generation and none sittes in that but CHRIST [p) Gal 4.6 who is the onely begotten Sonne of GOD but in the second euery one hath his place that is ordained to eternall life Sixtlie as the Heralds of Aegipt by crying Abrech commanded the people to kneele downe and reuerence Ioseph Euen so GOD cries Abrech or Kneele downe yee Spirites of darknesse to my Ioseph whome I haue chosen and aduanced So then that is verified of all true Christians which the Psalmist speaketh of CHRIST saying q) Psal 72. The Kings of the Earth shall kneele downe before him his enimies shall licke the dust Seuenthly as Ioseph had a newe name giuen vnto him by Pharaoh So likewise haue the Seruants of Christ a new Name giuen vnto them by him who is the true Zaphnath-Paaneah or Sauiour of the worlde as it is in the Reuelation (r) Apo. 2.17 To him that ouercommeth will I giue to eate of the Mannah that is hidde and I will giue him a white stone and in that stone a newe Name written By this newe Name is meant that Renowne and Honour which God out of his bountie bestoweth vpon such as honour loue and feare him Lastly Pharaoh the more to grace Ioseph gaue him a wife of his owne choosing thereby perpetually to binde him vnto himselfe The like fauour does God shew vnto his chosen only in this there is a difference betwixt Ioseph and the Elect Ioseph by his marriage was made a Bridegroome and (ſ) Cant. 4.9 the elect by their marriage
first vnder Adam by birth the secoÌ„d vnder Christ by grace (q) Rom. 5.12.19.21 for as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned so by the obedience of one are many made righteous that as sinne had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord by originall sinne then which is corruption ingendred in our first conception whereby euery facultie both of body and soule is prone and disposed to iniquitie Euery one man is Ben-oni the sonne of sorrowe but through the Grace of God in Christ Iesus who was borne and died for the redemption and iustification of the world euery man that truely beleeueth is a Beniamin the Sonne of Gods right hand Beniamin shall rauin as a wolfe c. The wolfe according to the phrase of the scripture is the embleme of fower things Tyrannie Fraudulencie Hypocrisie and Courage for the first our Sauiour saith vnto his disciples (r) Mat. 10.10 Behold I send you forth like sheepe among wolues these wolues are bloodie tyrants enemies of the Crosse of Christ which like the wolues of Africa that all night long barke at the moone doe continually blaspheme that sacred name at the sound whereof all Kings ought to bowe such were the Romane Emperours successiuely from Tiberius vnto the raigne of Constantine the great and the first Christian that swayed the Imperiall scepter and therefore their Succession in regard of Crueltie and Tyrannie is resembled in one of those visions which Saint Iohn sawe (s) Apoc. 17.3 by a scarlet coloured Beast full of names of blasphemie which had seauen heades and ten hornes and such a wolfe at this day is the Turke who not onely with his tongue striueth to pierce the side of Christ by calling him in derision the crucified God but also by his Sword maketh hauocke of the poore members of Christ Iesus But shall Beniamin be such a wolfe shall his posteritie be giuen to tyrannie no for then should the wordes of Iacob tend to the disgrace of Beniamin is indeed they doe to the coÌ„trary for there is no man so odious and so much subiect to hatred as is he that is a Tyrannicall wolfe such rauenous Beasts are hatefull both to God and man God saith the Psalmist abhorreth the blood-thirstie and cruell man And therefore (t) 1. Reg. 22 34. Hee couers him with shame and cuttes him off for euer The woluish kings Ahab and Herode and the woluish Queenes Iezabel Athalia which all of them imbrued their hands in the blood of Innocencie were by the Hand of GOD put to violent and shamefull deathes (t) 1. Reg. 22 34. An Arrowe shot from the bowe of an Aramite (u) Acts. 12.23 a Worme (x) 2. Reg. 11 16. the Sworde (y) 2. Reg. 9.35 and Dogges reuenged the blood of the guiltlesse which had bene by them vniustly shed Thus doth the rigour of punishment from heauen plainlie demonstrate how hatefull the Tyrannicall Wolfe is in the Eyes of him who is Compassionate and Mercifull our heauenly FATHER Seeing then that all men are commanded to be mercifull as the Father in heauen is mercifull Oh let euerie one that hopeth to finde Mercie beware of being a wolfe in crueltie and striue to be like vnto Christ a Lambe in meekenesse and innocencie But alas Experience proueth that for one Lambe that is chosen there be many wolues that shall be reiected for their crueltie We may know them by their works Oppression of the fatherles the widow Extortion the grinding of the poore mans face the selling of the Needie for shoes art brandes and markes of their woluish profession The eyes of these wolues though for a time they swell with fatnes yet wheÌ„ the day of slaughter comes they shal surely be sacrâ—fices of wrath because God hates abhorres them neither are they lesse odious vnto men for who is it that will not reioice wheÌ„ a TyraÌ„t dies euen as the (z) 1. Sam. 18 6. women of Israel did sing play vpon instrumeÌ„ts when Goliah was slaine so the people reioyce when a woluish Giant dies because by his death they one deliuered froÌ„ oppressioÌ„ wroÌ„g The Romanes did not onely reioyce at the death of Nero Caligula and the rest of their imperious Wolues but did also insulte euer their dead bodies haling them along the streetes of Rome and hanging them vpon Gibbets as the fittest meate for rauenous foules Hence it comes to passe that Tyrants like Dyonisius dare neuer goe abroad without A strong Guarde because they knowe that Crueltie causeth hatred and the hatred of the people raiseth reuengefull Rebellions and insurrections Secondly the Wolfe is the Embleme of fraudulencie and therefore the Prophet Zephaniah calleth vniust Iudges such as oppresse the innocent and let the guiltie goe free Wolues saying a) Zeph. 3.3 Her Iudges are as Wolues in the euening which leaue not the bones till the morrowe Neither doth hee miscal them For this name is sutable to the disposition of such as will be corrupted with bribes Some Iudges and some Lawyers being weighed will be surely found to bee deceitfull vpon the weightes And these are they which by their subtletie and fraud deuoure the afflicted and eate vp the poore from among men If in this respect Beniamin had bene compared by Iacob to a Wolfe then could wee thinke no otherwise but that both he and his posteritie were Cursed creatures because b) Psal 32.2 They onely are blessed to whome the Lorde hath not imputed sinne and in whose spirite there is no guile But this is not Iacobs meaning For in these wordes hee blesseth Beniamin And so likewise doth Moses saying c) Deut. 32.12 The beloued of the Lorde shall dwell in safetie by him the Lorde shall couer him all the day long and dwell betweene his shoulders Now then if either Beniamin or his children had bene like vnto Wolues in fraudulencie Moses before his death would neuer haue bestowed such a Blessing vpon them The fraudulent and the Tyrannicall wolfe are like Samsons Foxes tyed together by the tailes for in the aime end of their cruell deceitfull actions they agree are combine together like brethren in euill to preye vpon the poore and so eate vp the innocent and the harmelesse man Thirdlie the Wolfe is the figure of Hypocrisie and so wee may gather out of the wordes of our Sauiour saying d) Mat. 7.15 Beware of False Prophets which come vnto you in Sheepes cloathing but inwardly they are Rauening wolues An Hypocrite is A whited wall a painted Sepuleher and a Wolfe in a Sheepe skin Though he haue a countenance which promiseth goodnes yet is he stonie-hearted Though he make a glorious shewe of Sanctitie yet is his minde full of corruption And though hee seeme to bee clad with meekenes and innocencie