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 shal be 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 (f) ApoÌ„ 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 (i) 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 wil be an excellent patterne for him Amongst the people of Elis thus saith he were the Graces engraueÌ„ one of them in her haÌ„d 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 (k) 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 coÌ„miseration is aboue all his wondrous works in regard whereof he saith of himselfe (l) Cant. 2.1 I am the Rose of the field this Rose the BrethreÌ„ 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 (m) 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 (n) 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 (o) Apo. 19. And I sawe heauen open and behold a white horse and hee that sate vpâ—n him was called Faithfull and True and he iudgeth and fighteth righteoâ—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
the seate of iniquitie which lie vpon beds of yuorie stretch thēselues vpon their beds and eate the lābs of the flocke the calues out of the stall which sing to the sound of the violl inuent to thēselues instrumēts of musike like Dauid which drink wine in bowles anoynt thēselues with the chiefest ointments but are neuer sorie for the affliction of Ioseph the wickednes crueltie of these tyrants is the 2. cause that the land trēbles euery one mourns For so saith the prophet Amos (y) Amos. 8.4.5.6.7.8 heare this ô yee that swallow vp the poore that ye may make the needy of the land to faile saying whē will the newe month be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weightes by deceite that we may buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate the Lord hath sworne by thy excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this yes Behold the daies come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but of the hearing of the word of the Lord which is the foode of the soule this is the true fat bread that commeth downe from heauen that bread of life dipt in the oyle of gladnesse which maketh both the heart and countenance chearefull and of this bread are the Israelites depriued because of their sacriledge and oppression Secondly the Pleasures of the Asherites are expressed in these words And he shall giue pleasures for a King or he (z) Chal. paraph. Pag-m◠shall enioy the delights of Kings the meaning of both which readings is this the Land of Asher shall bring forth such delicate fruites that euen Kings shall desire to eate of them and be much delighted with them this is the ordinarie paraphrase of this speech but yet it doeth not truely declare the meaning of the word Madam in the originall which though it be sometimes vsed for to signifie delights and pleasures yet more properly it signifieth a Thing that breedeth or procureth Pleasure and delight and so I thinke is it here to be taken now what those things be Moses declareth in his Blessing of Asher of whom he thus said Asher shall be blessed with children (a) Deut. 33.24.25 he shall be acceptable vnto his brethren and shall dip his foote in oyle thy shooes shall be yron and brasse and thy strength shall continue as long as thou liuest here Moses beeing the Herald of God promiseth fiue things to the children of Asher which euen the Kings of the earth doe desire and wish for The first is to be blessed with Children and to haue store of them which according to the Philosophers is a furtherance to felicitie and the Psalmist confirmeth the same saying (b) Psal 127. Behold children are the inheritance of the Lord and the fruite of the wombe his reward as are the arrowes in the hand of the strong man so are the children of youth blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gate The second is to be acceptable vnto his brethren that is to say to be beloued of the rest of the Tribes not because the daughters of Asher did excell the rest of the Israelitish women in beautie as Pererius thinketh but because all his brethren should be benefited by the plentifull and pleasant commodities of his countrie (c) Senec. de beneficijs It is better to giue then to receiue a benefite saith Seneca Asher then is happie in this that the Lot or inheritance of his posteritie should fall in so good a ground as that he may be enabled to giue bountifully and to distribute amongst such as want the increase of his land for which kindnesse he should be requited with loue and friendship which according to Aristotle is one of the proppes of mans felicitie Thirdly saith Moses he shall dip his foote in oile whereof he shall haue such aboundance as he may not onely annoynt his head but also his feete therewith (d) Psalm 140. the vse of ointments made of oile was very frequent amongst the Kings and Princes of the East whereas then it is said that Asher shall dip his feete in oile the meaning of Moses is that the Asherites like mightie potentates should feele the want of nothing but haue all things according to their hearts desire Fourthly his shooes must be yron and brasse hereby is signified the mines of brasse and Iron which were in the land of Asher of which there was store and herevpon one of the cities of Ashers portion was called Sarepta because there these mettals were molten refined and sold in shoppes how necessarie these matters are for a common-wealth we may coniecture easily if wee doe but consider into what streights the Israelites were driuen for want of a Smith now then if the Artisan be so profitable a member the mettal wherein he works must of force be needfull and very commodious the Asherites then were happie in their mines of Brasse and yron because thereby they were stored with vessels for their houses with instruments for husbandrie and with weapons for the warres Lastly his strength shall continue as long as he liueth Which words are thus interpreted by Saint Hierome As the daies of thy youth so shall be thine old-age full of strength and abilitie as Balaam speaking of the Israelites made this wish (f) Numb 23.10 Let me die the death of the righteous and let my last end be like his euen so the Kings of the earth if their desire might be graunted would say Let vs liue the life of Asher let vs be blessed with children whom wee may make Princes in all lands Let vs be acceptable vnto our brethren which are our subiects for their loue friendship and loyaltie are the surest guard let vs dip our feete in oyle for plentie is the sinewe and strength of royaltie Let vs be shod with brasse and yron for the sword and the mattocke are a kingdomes bulwarkes and let our strength continue as long as we liue because if our armes growe feeble the hearts of the people will faint seeing then that Kings desire these things therefore they may fitly be called Pleasures or Blessings for a King but it often falleth out that those things which are giuen vnto vs by God for our good prooue to be by our abusing of them occasions of our falling so that of blessings they become Curses and of pleasures Corrosiues As for example First it is a singular Blessing for men to dwell in a fertile land where they may be fed with fat bread as the Asherites were but if this Plentifulnesse breed in them a forgetfulnesse of God as it did
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
another mans sin he may do it lawfully Moreouer Children bee as it were certaine partes of their parents and haue somewhat of theirs in them therefore it is not vniust if God punish that part of the parents in the children (f) Plut. lib. de sera num vindictae Plutarch being an Ethnike did consider and vnderstand this equitie in God and therefore he accuseth the rashnes of such men who so often as these things doe happen complaine that God dealeth cruelly saying The Eye is grieued the veine of the Arme is lanced euen so the father did offend the sonne is punished the Prince behaued himselfe amisse the people are afflicted And so here Simeon and Leui commit murther their posteritie therefore are dispersed in Iacob and scattered in Israell Seeing then as Plutarch saith in the bodie one member doth suffer for an other it is no absurd thing that the same should happen in the societie of men I will diuide them in Iacob and scatter them in Israel See here the wisedome of God in the punishment of sinne because Simeon and Leui were vnited and combined together in the sinne of murther therefore they must be separated in the Land of Israel It is the custome of God to punish sinnes with contrarieties The rich and couetous Nabals of Mount Carmel that ioyne house to house and land to land and which like the (g) Dan. 7.5 Beare that Daniel saw in his vision will not be content with one but they must haue three ribbes in their mouthes at length finde it true that pouertie is the daughter of plentie euen as Peace is the childe of Warre what is more contrarie to Aboundance then Beggerie and therefore God out of his wisedome punisheth the auaricious mindes and vnsatiable desires of Rich men with penurie and want forcing them as Iob saith to spewe vp the riches which they haue deuoured And hereby hee inflicteth vpon them a most grieuous paine because there is no worme like Want no Torment like Pouertie to him that maketh Golde his God and Mammon his Idol experience proueth this iudgement of God to bee vsuall and ordinarie How many of the children of Vsurers Extortioners Fraudulent Merchants Inclosers and Land-rackers continue in the estate that their Fathers lefte them Not one of a hundreth but falles like Lucifer into the bottomles pitte of Distresse and Pouertie Loe here the finger of God which maketh the Rich mans golde to bee corrupt and his garments to bee moath-eaten punishing sinne with a contrarietie The Lasciuious Chamberer and Wanton that like a Spider spendeth his bodie in weauing the webbe of carnall pleasure that lyeth vpon a bed of Yuorie deckt with laces and hung with Carpets of Aegipt that like Samson lyeth and sleepeth vpon his (h) Iudg. 16. Dalilahs knee at length like the Prodigall Sonne falles into the griping jawes of Miserie and is forced to crie Peccaui when he findes that his Seede-time of Mirth is turned into a Haruest of Mourning and his day of reioycing into a darke night of sorrowe This alteration neuer alters For God punisheth sinne with contrarieties The like may be iustified in euerie other sinne which though like the (i) Apoc. 9.8.10 Locustes spoken of by Iohn They haue haire and faces like women beautifull to looke vpon and bee pleasant at the first taste yet are they tayled like Scorpions and their sting is Repentance The issue of Pride is Shame and Contempt For they that are clad in Scarlet shall embrace the dung saith the Prophet The reward of Epicurisme is Woe (k) Isay 5.11 for woe to them that rise vp early to follow drunkennesse continuing vntill night till the Wine doe inflame them the ende of Laughing is Mourning For Woe bee to them that laugh for they shall mourne saith CHRIST And the ende of Vnion in mischiefe is Diuision and Dispersion For so saith Iacob concerning Simeon and Leui who were brethren in euill and instruments of crueltie in their compacts I will diuide them in Iacob and scatter them in Israel THE FOVRTH SERMON OF IVDAH Thou Iudah thy brethren shall praise thee thine hand shall be in the necke of thine enemies Gen. 49.8.9.10.11.12 thy Fathers sonnes shall bowe downe vnto thee Iudah as a Lyons whelpe shalt thou come vp from the spoyle my Sonne hee shall lie downe and couch as a Lyon and as a Lyonesse who shall stirre him vp The Scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill SHILOH come and the people shall be gathered vnto him 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 (a) 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 (b) Isaiah 42.10 Sing vnto the Lord a new Song (c) 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 (d) Wisd 16.29 The hope of an ingratefull person shall vanish like snowe in winter And as Socrates saith in Xenophon the Athenians
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
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
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 (e) 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 (f) 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. (g) 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 (h) 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 SerpeÌ„t 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 (i) 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 (k) 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 coÌ„ming of Shiloh or Christ The Romish writers doe mysticallie by the Scepter lawgiuer vnderstaÌ„d 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 (l) Ephâ— 1.22 2â— Colosâ— 18. Rom. 2. in diuerse places auouch it but yet they say she waÌ„â—eth a general head and Lieuâ—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 reliâ—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 (m) 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 (n) Apo. 19.16 Bonifac. 8 in C. vnaâ— saÌ„ct Extra de maior â—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 (o) 1. Pet. 2. â—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
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 husbaÌ„d and if she be barreâ— 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 (e) Hest 1.12 Vastiâ— the Queene of King Assueroh proude and insolent not suffering their husbands to beare rule in their owne houses some are like (f) 1. Sam. 1.6 Peninnah the wife of Elkanah full of vpbraiding words some like the (g) Pro 7 1â—.1â— 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 (h) 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 (i) 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 wil be 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 (k) Gen. 25.5 Isaac and Ishmael as Isaac did with (l) Gen. 27.29 Iacob and Esau and as himselfe did with (m) 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 Sâ—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◠〈◊〉 (n) Malach. 1.2 I haue loued Iacob and haâ—â—â— Esau and it was said of them euen whiles they were both in 〈◊〉 wombe (o) Gen. 25.23 The Elder shall serue the younger but hereby these Mysteries are reueiled First the Mysterie of our electâ—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 (p) Eph. 1.4.5.6 hath chosen vs in Christ before the fâ—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 (q) heb 1.13 for vnto which of the Angels said he at any time (r) 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
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 (p) 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 (q) Deut. 33.8 Let thy Thummim and thine Vrim be with thine holie one Gad was the Souldier for of him it is said (r) Deut. 33.20 he dwelleth as a Lion that catcheth for his pray the arme with the head (s) 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 (t) 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 elsâ—e starue in former time when grosse poperie raigned the Laitie was like Pharaohs (u) Gen. 41.2.3 leane kine and the Clergie like they fat but now the world is changed for the Eies of the â—â—itie are swollen vp with fatnesse and the Clergies visage (x) 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 (y) 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 like (z) 2. 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 dismeÌ„bred 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 (a( Gen. 4.10 Hâ—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 (b) 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 (c) Gen. 3.19 Adam was a husbandman his children were tillers of the ground and it is honourable because in former times (d) 1. 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 (e) 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 (f) Ioel. 1.4 the palmerworme the Grashopper the canker-worme and the Caterpillar The
huÌ„ter but this is not all if onely this Generall and Prince of Diuels did lie in waite to intrappe our soules the danger were not so great because wee should haue some truce and intermission of pursuite for the diuell caÌ„not assault euery man at one time for being a Spirit hee is definitiuely in a place wherfore that maÌ„like (e) Gen. 8. Noahs doue may find no rest for the sole of his foote the diuell hath his Lieutenants who like their maister are Roaring Lyons onely they goe not vp and downe from man to man too and fro as he doth but they haunt one man and him they seeke to deuoure these are the Mali-Genij Euill spirites that follow vs continually and attend vs from the Cradle to the graue euermore enticing and alluring vs to sinne as euery man that is Elect hath ordinarily One good Angell and extraordinarily manie by the assignement of GOD to guard and accompanie him from his natiuitie to his death So of the contrarie part as manie of the Fathers held for triall sake he hath one euill-spirite ordinâ—rily extraordinarilie many by the permission of God The two branches of this position growe from these rootes In the Gospell by Saint Matthewe Our Sauiour saith concerning children (f) Math. 18.10 See that you despise not one of these little ones for I say vnto you that in Heauen their Angels alwayes beholde the face of my Father which is in heauen Hereby our Sauiour meaneth nothing else but that young children and also when they be growen men haue their spirituall Tutours to teach them to defend them and to implore vengeaÌ„ce from God against him that offereth them anie iniurie So doth Chrysostome Hierome and Augustine expound this place Likewise in the Actes of the Apostles when Peter being by an Angell deliuered out of prison came to the house of Marie the mother of Iohn (g] Acts. 12. whose surname was Marke and knocked a maide came forth named Rhode to hearken who it was that knocked and when she knewe Peters voice it is written that shee opened not the entrie dore for gladnesse but ranne in and told how Peter stood before the entrie but they saide vnto her Thou art madde yet shee affirmed it constantly that it was so Then said they It is his Angell Here the women spake according to the opinion of the Hebrewes at that time which was that Euery man hath his good Angell assigned vnto him for Direction and Protection And from the Hebrews as Iustine and Eusebius affirme the Gentiles learned the same Doctrine as it appeareth in h) Menand Menander saying A spirite standâ—th by euery one as soone as he is borne being the good guide of his life (i) Chriso in Matth. 18. hom 60. Saint Chrysostome saith that All the Saintes haue their Angels and (k) Basil in Psalm 33. Concien 9. Saint Basile Euery one that beleeueth in the Lord hath his good Angell euer about him if wee driue him not away with our euill works Of the same opinion is l) Hiero. tom 9. in Mat. ca. 18. Saint Hierome whose words are these Great is the dignitie of our soules when as euery one of them from the natiuitie hath an Angell appointed vnto it for the preseruation and custodie thereof and of the same minde is S. Augustine who thus speaketh vnto God in his meditations m] Aug. libr. med cap. 12. I esteeme it a great benefit that from my Natiuitie thou hast assigned vnto mee an Angell of peace to kâ—epe mee euen vnto my ende I might alledge many other testimonies out of the Fathers but these are sufficient to shewe that euery one that is Elect hath his good Angell But the maiâ—e doubt is of the contrarie part whether euery one hath his euill spirit Concerning this point I finde no vniuersalitie in opinion among the Fathers Yet it is affirmed not onely by the Gentiles but also by the Christians The Platonists say that euery man hath his Euill spirite assigned vnto him and so likewise doth (n) Orig. peri. archon lib. 3. in Luc. tom 2. hom 2. Origen in two seuâ—rall places of his workes Euery man saith he hath two Angels The one is an Angell of Iustice the other of iniquitie If there bee good cogitations in our heart without doubt the Angell of the Lord speaketh vnto vs but if euill thoughtes arise in our mind then one of the diuels angels speaketh vnto vs. Of this opinion was o) Chry. hom 2. in Mat. ca. 4. hom 5. Mag. senten lib. 2. dist 11. Chrysostome and S. Gregorie as hee is quoted by the Maister of the sentences The Scripture telleth vs that King (p) 1. Sam. 16.14 Saul had an Euill spirit sent of the Lord to vexe him and S. Paul confesseth that he was buffeted by the spirit of Belial but it caÌ„not be proued directly that these did follow them from their birth Certaine it is that euery man is beset coÌ„tinually with legions of euill spirits And it is probable (q) 2. Cor. 12 7. that as God appointeth extraordinarilie many good Angels who are his ministring spirites and ordinarily one to attend and guard vs so hee permitteth ordinarily one extraordinarily manie euill spirites daily to assault vs. So that a Man hath no time wheren hee can be free from the Tempter For his life is a daily warfare As (r) Zach. 3.1 with Iehoshua so it is with euery one of Gods children euen when we stand before the Angel of the Lord either preaching or praying Sathan or some of his angels stands at our right hand to resist vs. Secondly the Fight that euery spirituall Gad or Souldier hath with the diuell and his angels is not for a Day a moneth or a yeare but all the dayes moneths and yeares of our life we must combat skirmish with them without any truce or intermission That speech in Iob mentioned before where it is saide according to the Latine translation Vita hominis est miliâ—ia super Terram The life of man is a warfare vpon earth is by the Septuagint Translated Peiratérion which is A Place of Pyracies and Temptations the Greeke word doth aptlie expresse the danger to which the life of man lieth opeÌ„ For Sathan being both a Pyrate or a Thiefe a TeÌ„pter by his subtle temptations seeketh continually to robbe vs of eternall life therefore it concernes our freeholde to resist him couragiouslie When the Iewes vnder Nehemiah repaired the walles of Ierusalem it is saide that (Å¿) Nehem. 4.17 They which builded on the wall and they that bare burdens and they that laded did the worke with one hand and with the other helde the sworde And this they did for feare of Sanballat the Horonite and Tobiah the Ammonite who were their enemies being euer readie both to worke and to fight So must the Christian Souldier do whatsoeuer his temporall emploiments be let him euer haue the Sword of Gods Worde in his hand