would not suffer an vngratefull person either to beare rule or remaine in their Citie because as the same Author affirmeth (e) Xenoph. Impudencie is the companion of Ingratitude which Impudencie conducteth men to all filthinesse I can compare such persons as are vnthankfull to God to nothing so fitlie as to a certaine Birde called by Catullus Caprimulgus which vseth in the Night to sucke the vdders of Goates and by her vnluckie beake to mortifie them and make the Goates blind such are all vngratefull persons that for a benefit receiued from God requite and recompence him with obliuion and neglect but so did not Leah For she as a signe of her thankfull heart calleth her sonne Iudah saying Now will I praise the Lorde Iacob hauing in his former speeches reproued Reuben for incest and cursed Symeon and Leui for crueltie now changeth his phrase and stile turning his maledictions into benedictions when hee speaketh to Iudah (f) Gen. 38.18 Iudah had committed incest with his daughter in law Thamar as well as Reuben with Bilha and Iudahs hand was in the spoyle of the Sichemites as well as Simeons and Leuies yet Iacob passeth ouer his offences maketh no mention of them the reason is because of his Confession and Charitie for though his sinne with Thamar was hainous yet he confessed it and no doubt was sorie for it (g) Gen. 38.26 for he said shee is more righteous thē I for she hath done this because I gaue her not vnto Shelah my sonne So he lay with her no more Here he acknowledgeth his vnrighteousnes which is the first steppe of repentance and abstaines from the company of Thamar as being sorrie for that which was past which is the second step to Grace his confession with his contrition caused Iacob to burie his fault in the graue of Obliuion Againe his Charitie and Compassion was shewed towardes Ioseph who being by his malicious brethren cast into a pitte there to be starued to death was saued by the aduise of Iudah who saide vnto his other brethren (h) Gen. 37.27 Come and let vs sell him to the Ismaelites and let not our hand bee vpon him for hee is our Brother and our Flesh Though it was crueltie in Iudah to sell Ioseph and make him a bond-slaue yet it is the rather to bee pardoned because it was done out of pitie and compassion to auoide a greater mischiefe The Chaldee Paraphrast in steede of these wordes Iudah thy Brethren shall praise thee readeth Thou hast confessed and wast not ashamed Now what it was that Iudah confessed I cannot coniecture vnlesse it be his sinne with Thamar and the selling of Ioseph to the Ismaelites the storie whereof it may bee hee tolde his Father (i) Gen. 45 after his returne out of Aegipt the better to perswade him that Ioseph was aliue and therefore Iocob doth not onely not vpbraid him for his sinnes but also bestoweth Commendation vpon him as a Blessing Iudah thy brethren shall praise thee or as it is in the hebrewe Iudah thou shalt be called Iudah or Praise the first blessing then that Iacob bestoweth vpon Iudah is Glorie his tribe must be more glorious then any of the other tribes of Israel first in regard of the kingdome secondly in regard of Messiah all Israel shall praise the tribe of Iudah because the two kingly Prophets were of that families Dauid and Salomon and ail the world shall honour Iudah because the light of the gentiles and the glorie of the people of Israel came from the loines of Iudah (k) 2. Cor. 10.18 Praise is a Blessing if it be from God but Praise is dangerous if it come from men that are not the instruments of God as Iacob was the first of these may be called Gods praise the second the Diuels praise Gods praise is that of which the Apostle speaketh saying (l) 1. Cor. 4. When the Lord shall come then shall euery one haue praise of God this Praise is the godly mans Cordial wherewith he is comforted when the blackemouthed world backebites him when his good name is impeached and when the things that hee hath well done are brought into slander by euill tongues this was our Sauiours Cordiall when the Iewes called him a friend of publicans and sinners this was Iohn Baptists Cordiall when the Iewes said hee had the diuell this was Peters Cordiall when the Iewes mocked him and the rest of the Apostles and said they (m) Act. 2.13 are full of new wine and this was Pauls Cordiall when the scoffing Athenians tearmed him a Babler the more righteous a man is the lesse praise hee is to expect in this world and therefore the children of God are taught onely to looke for praise from Christ and with a noble courage to contemne the praise that commeth from men which for the most part is counterfaite and vaine it is not materiall if the World be euill tongued if wee can but truely say with Saint Paul (n) 2. Cor. 1 12. Our glorie is this the testimonie of our conscience and with Iob Loe my witnesse is in the heauen and my record is on high S. Augustine saith that p all mortall men desire to be praised and no maruell seeing man is according to the Image of God and God will haue his praises to be most highly celebrated but seeing this is thus a Vertuous man when hee heareth himselfe commended and praised must vse a double remedie lest he be puffed vp with vaine glorie first let him reioyce on the behalfe of his neighbours because they be so appointed by God and inspired by his spirit as they will praise and allowe of those things which they shall thinke worthie to be praised which benefit of God is not common secondly what praise soeuer is giuen vnto him let him turne all that vpon God himselfe who is the author of all good things taking speciall heed that he be not desirous out of a vaineglorious humour to be praised of men The second kind of praise is the diuels praise who as he is a lyar from the beginning so is his praise euer fained and adulterate this is Flatterie the foode of Follie and the Spurre of vaineglorie wherewith when the eare is infected the soule is soone peruerted as it appeared in Herod Antiochus Philip the Macedonian Alexander the great Dyonisius of Sicilie Sylla Crassus Nero and diuerse others who by this (q) Psal 141.5 oilie language were inspired with arrogancie selfe-loue and vaineglorie it is reported of r Oros. lib. 6. hist cap. 22. Augustus Caesar and Tiberius that they were both deadly enemies of flatterers and contemners of this precious Balme humane praise insomuch that they would not endure to be called Lords by their owne children if they were so wise to discouer the vanitie hereof liuing in darkenesse much more ought we that are the children of light to detest this Sweet poyson against which this is the most Soueraigne Antidote If
thy friend praise thee to thy face giue no countenance to his wordes lest of a friend he become a dissembler and if a common parasite commend thee reiect and contemne his praises because hee is a flatterer If this preseruatiue were vsed Sathan would cease to transforme himselfe into an Angell of light and his Orators who as Diogenes affirmed are worse then Crowes should in stead of liuing men be compelled to pray vpon carrine the fittest foode for such rauenous Harpies and greedie fowles Thine hand 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
yet is hee proud and cruell For e) Matt. 23.14 vnder a colour of long Prayers hee will deuoure the House of the Widowe And therefore in the Hebrew tongue hee is verie fitly called Chaneph which signifieth Impure or Polluted and also such a one as boasteth of himselfe and braggeth of his owne vertue As the proud Pharisie did who (f) Luc. 18.11.12 stood prayed thus with himselfe O God I thanke thee that I am not as other men Extortioners Vniust Adulterers or as this Publican I Fast twice in the Weeke I giue Tithes of all that euer I possesse There be manie of these woluish Impostors and deceitfull Wolues in the worlde which because of their Sheepes cloathing can hardly bee knowne and discouered from the Sheepe of Christes Folde vnlesse they bee examined by the Rule of our Sauiour which is this You shall knowe them by their Fruites Doe men gather Grapes of Thornes or Figges of thistles The Thorne hath faire Blossomes but it beares no Grapes the Thistle brings foorth a flower but neuer a Figge So the hypocriticall Wolfe will transforme himselfe into the heauenly shape of an Angel and giue goodly words softer then oyle but it is as impossible to finde a good worke done by him as a grape vpon a thorne or a figge vpon a thistle Iacob doth not liken his sonne Beniamin to this Wolfe for if he had done so then had he exposed both him his tribe to the curse of God fox hypocrites are a g) Matt. 23.13 cursed generation (h) Mat. 3.7 and a generation of vipers Fourthly by the Wolfe is signified Courage in fight for though hee be neither so strong nor so well armed as the Lyon yet hee is as fierce and resolute as hee And therefore Iacob compareth in this place the Tribe of Beniamin to a Wolfe in regard of courage and valour in battell for though the children of Beniamin were neither so strong in respect of number nor so well armed in respect of power and authoritie as the Tribe of Iudah was who is compared vnto a Lyon yet they were as couragious in fight as they (i) Theodor vltim quaest in Gen. wherefore this Prophecie sheweth the warlike disposition of the whole Tribe of Beniamin whose childrē were indeed as they are called Wolues as may appeare (k) Iud. 20.15.16.17 by that fierce battel which they fought with the other tribes wherein they twice ouercame them beeing but sixe and twenty thousand men and seuen hundreth which fought against foure hundred thousand men that drewe sworde euen all men of warre and also by the warres which the house of Saul had with Dauid and the Tribe of Iudah for the Kingdome These seuerall conflicts are sufficient testimonies of Beniamins courage and resolution in Fight for which cause hee is compared vnto a Wolfe that shall rauine or make hauocke of his enemies as indeede the children of Beniamin did for at two seuerall times they slewe of the men of Israel fourtie thousand which could handle the sword In the morning hee shall deuoure the Preye and at might hee shall diuide the spoyle Of these words there be fiue seuerall interpretations First Rabbi Salomon saith that hereby is signified (l) Iudg. 21.23 the exploite of the Beniamites in taking as a preye the daughters of Silo as they came forth to daunce to be their wiues which afterwards they distributed and diuided as a spoile amongst themselues Or secondlie saith the same Author these words of Iacob may be applied to Saul who in the morning or the beginning of the Israelitish kingdome preyed vpon the Amalekites and to (m) Hest 7.10 8.5 Mordecai and Hester being both of them Beniamites by birth who in the euening that is to say after the decay and dissolution of the Kingdomes of Israel and Iudah Hiero. in tradit Hebr. in Genesim made preye of Haman and of their enemies Thirdly S. Hierome saith that some of the Hebrues were of opinion that by this speech Iacob meant the Temple of Ierusalem which was built within the portion or inheritance of Beniamin and that therefore it was by him called a Wolfe because it did deuoure and spend innumerable sacrifices of beasts which in the Morning were slaine and offered vnto God and in the Euening diuided amongst the Priests The Chalde Paraphrast subscribeth to this exposition Chald. paraphr in hunc locum for thus he saith Beniamin in his Land the presence of the Diuinitie shall rest in his possession shall the Sanctuarie be built in the Morning at Euening shall the Priests offer Oblations and in the euening they shall diuide the remainder of the things that be sanctified Fourthly manie of the ancient fathers as Ambrose Hierom Ruffinus Chrysostome Augustine thought that this prophecie principallie was fulfilled in S. Paul and therefore they referre it vnto him because (n) Rom. 11 1. being of the tribe of Beniamin at the first as a Rauenous Wolfe he persecuted the Church before his conuersion (o) Acts. 9.1 breathing out threatnings slaughter against the Disciples of the Lord but afterward when he was conuerted to the Faith of Christ he diuided the spoyle that is to say according to Rupertus the word of God and the doctrine of Saluation distributing to his Disciples and auditours this heauenly spoyle according to their capacitie vnderstanding for to some hee gaue Milke to some he gaue strong meate Fiftly though all these 4 interpretations may in some sort be receiued as consonāt to the Text because both the Beniamites which carried away the daughters of Siloh as also Saul Mordecai the Temple S. Paul were a Wolues deuouring the preye diuiding the spoile yet if wee doe but consider that Iacob in euery speech which hee maketh to anie of his Sonnes seuerallie doth chiefly prophecie of the state of their whole posteritie and not of any priuate person wee must then needs acknwledge that the exposition of these words by Theodoret Theodoret. quest vltim in genes comes nearest both to the letter and to the intention of Iacob which is this Beniamin shall rauin as a wolfe that is the Beniamites shall be a fierce and couragious people in warre Againe In the morning hee shall deuoure the praie and at night he shall diuide the spoile that is the Beniamites shall be prosperous and succesfull in battell for hauing ouercome their enemies they shall returne home being made glorious by victorie and rich by the spoile In this speech of Iacob concerning Beniamin we may obserue three things which make for morall vse and instruction The first is this Rahel called her youngest son Ben-oni the sonne of sorrowe and presently gaue vp the ghost but Iacob changed his name and called him Beniamin least it might haue brought to his remembrance the losse of his dearest wife and so haue prolonged and continued his sorrowe This holy patriarch euen in the reason of this Change
and the soueraigntie of tyrants by permission the first are sent annointed by God for the good of the people for the comfort of the realmes wherin they raigne but the other as scourges for to punish the sins of those coūtries wherin they tyrannize of such we may say as it was said of Boniface the eight they enter in like foxes rule like Lyons and dye like dogges and yet though they be wicked the people are bound to bowe their neckes vnto them because S. Paul saith (g) Rom. 13 1. Let euery soule be subiect to the higher powers for howsoeuer they bee good or euill their soueraigntie either actiuely or passiuely is deriued frō God by whom Kings doe raigne and this power of God thus communicated is in them absolute and independant Iudah as a Lions whelpe shalt thou come vp from the spoile of my sonne he shall lie downe and couch as a Lion and as a Lionesse who shall stir him vp In these words Iacob prophecieth of the Iewes that they should be a nation Couragious fearlesse their Courage is manifested in that they be compared vnto a Lions whelp comming from the spoile and their fearelesnesse in that they shall lie down as a Lyon and as a Lyonesse none shall stirre them vp First he is compared to the Lions whelp or a yong Lion in respect of courage for the Lions whelpe is euer more bold and ventrous then the old Lion either because hee hath had no trial of the strēgth of other beasts or for that he hath stronger teeth or else for that he is more greedie of his pray such a one was Iudah for as the Rabbines write he was the most generous valiant of al his brethren and such like was his familie the Tribe of Iudah a most warlike and a most valiant nation as it may appeare by their wars against the Chanaanites (h) Iud. 1. Ioseph lib. de bell Iud. recorded in the booke of the Iudges and since the comming of Christ against the Romanes mentioned by Iosephus Secondly he is likened to a Lion a Lionesse Couchāt or lying down other beasts hauīg killed their pray betake thē selues to flight being caried away with a natural feare but the Lion Lionesse lye downe as being not affraid of any reuenge or if they goe it is with such an vndaunted mastie as declareth them to be voide of feare whereuppon Salomon saith (i) Prou. 30.30 The Lion is strong among beastes and turneth not at the sight of any Iacob then comparing Iudah and his tribe to a Lyon and a Lyonesse Couchant intimateth that all the Gentiles should bee affraide of the Iewes but they should stand in feare of none this was fulfilled in Dauid and his sonne Salomon Dauid was this Lyons whelp who conquered the Philistines Moabites Ammonites Idumaeans and the Syrians euen to Euphrates and Salomon was the old Lyon for in his raigne peace flourished and there was no kingdome that durst prouoke him to battell This Lyon-like courage in Iudah and his posteritie was no inherent qualitie but a mere gift of God as the Psalmist confesseth saying (k) Psalm 144. Blessed bee the Lord my strength which teacheth my hands to fight and my fingers to battell it is God alone that maketh the (l) Pro. 28.1 Righteous man as bold as a Lyon the wicked to flee when none pursueth God promised the people of Israel that one of thē should chase a thousand ten ten thousand this seemeth impossible to flesh and blood yet such is the power of the almightie that he can with the (m) Iud. 7.22 sound of trumpets and the noise of broken pitchers ouerthrowe the whole hoste of the Midianites and with (n) 1. Sam. 17.50 a stone out of a sling dash out the braines of the mightie giant Goliah and this hee doth by strengthening weakenesse and by weakening strength thus hee dealt with the Edomites and the inhabitants of Palestina as Moses singeth (o) Exod. 15 15. the dukes of Edom shall bee amazed and trembling shall come vppon the great men of Moab all the inhabitants of Chanaan shall wax faint-hearted it had not beene possible that the Israelites being but a handfull in comparison of the Chanaanites and their confederates should euer haue obtained such worthie victories but that God did strike their strong enemies with feare and strengthened them from aboue with Lyon-like courage Psal 44.3 for they inherited not the land saith Dauid by their owne sword neither did their owne arme saue them but thy right band and thine arme and the light of thy countenance because thou diddest fauour them The Scepter shall not depart from Iudah nor a lawgiuer from betweene his feete vntill Shiloh come and the people shall be gathered vnto him c. These wordes containe the continuance of the kingdome in Iudahs line for saith Iacob the Scepter or the Royall Rod or the Prince shall not depart from the house of Iudah or faile in his posteritie nor a Iudge or lawe-giuer from betweene his feete or comming from his loines till Shiloh or the Messiah come the greatest intricacie in this speech of Iacob lieth in the word Shiloh which some deriue of Shalah which is to bee peaceable others to Shalach to send some read Shil-oh deuiding the word which signifieth which to him supplying are due or laid vp but it is most like to come of Shil which is a Sonne and then Shiloh is by interpretation his Sonne howsoeuer whether by Shiloh be vnderstood peaceable or which to him is laid vp or his Sonne certaine it is that euery one of these may iustly be applied to Christ for he is the Prince of peace hee was laid vp in the promise of God in the praedictions of the Prophets in figures in signes and in all the Iewish ceremonies and he is the onely begotten sonne of God till whose comming Iacob prophecies that the Scepter shal abide in the tribe of Iudah but afterward the poople shall bee gathered or bee obedient vnto him Christ then by the prophecie of Iacob is made the end and period of the Iewish state and vntil his Incarnation God by the mouth of this holy patriarch promiseth that the Scepter shall not depart from Iudah nor a lawe-giuer from betweene his feete Concerning the accomplishment of this prophecie and the true meaning of the words there bee two questions propounded the first is by Iewes who denie this prophecie of the comming of Messiah to be fulfilled and the second by Christians who demaund how this prophecie of Iudah was accomplished For the first when the Iewes since the comming of Christ haue bin vrged with this text of Scripture to proue that the Messiah is alreadie come they cauill and say that by the word Shebeth which signifieth a Scepter or a Rod is onely vnderstood that Affliction which the Iewes should endure till Messiah indeed it cannot bee denied but that Shebeth or a Rod betokeneth
manifest that she aimed at glorie and victory ouer her sister not the worship of God and propagation of the true Religion From this example of Iacob some haue concluded that Polygamie is lawfull vnto vs. But let such Opinionists know that a Generall Canon cannot bee infringed by a particular example If wee can claime the same Dispensation that the Patriarches had then I graunt that a man may haue manie wiues but wee cannot For now there is no Nation more peculiarlie Gods people then another as it was before the coÌ„ming of Christ (n) Acts. 10 35. But in euery Nation he that feareth him worketh righteousnes is accepted with him Furthermore our Sauiour canceld the dispensation when he said concerning the Husband the wife (o) Mat. 19.5 They twaine shal be one flesh Not only now the law of God is against Polygamie but it seemeth also that the law of Nature which by Socrates is called A permanent and firme Edict of God and by S. Paul The law written in our members caused the Romane Emperors being Infidels to make decrees agaiÌ„st Poligamy (p) Cod. lib. 5. alt 5. de incestis inutilibus nuptijs brading such with infamie as had more wiues then one And when as (q) Socrat. in hystor eccles lib. 4. cap. 31. ValeÌ„tiniaÌ„ a Christian Emperour to couer his own filthinesse hauing besides his legitimate wife Seuera taken also to wife a young maide called Iustina made a law that euery man might lawfully haue two wiues This law published by him was not onely reiected but also afterwardes condemned as contrary to the law of Nature And therefore I conclude this point with Clemens Alexandrinus saying (r) Clemens Alexand. in stromat lib. 4 that Polygamie which was graunted vnto the Fathers is not now lawfull vnto vs And therefore he that hath two wiues is like vnto wicked Lamech and his second wife like vnto his second wife Sela which by interpretation is vmbra eius or his Shadowe because she is rather to be esteemed the shadowe of a wife then a wife indeede (s) Gen. 4.19 Dan shall iudge his people as one of the Tribes of Israell c. Iacob in his prophecie coÌ„cerniÌ„g Dan alludeth vnto his name which by interpretatioÌ„ is iudgemeÌ„t or reueÌ„ge according to which significations these wordes Dan shall iudge his people may two maÌ„ner of waies be paraphrased first Dans tribe as well as any other of the tribes of Israel shall afforde a Iudge or one that shall be a Prince and ruler of his people this was accomplished in t) Iudg. 16.31 Sampson who iudged Israel twentie yeares and this was a great glory to the tribe of Dan for the Tribes of Reuben Simeon Gad and Aser were the more ignoble because God did not raise vp any out of theÌ„ to iudge Israel secondly Dan shall iudge his people that is to say v) Rab Salomon in hunc locum One of his familie shall bee auenged vpon the Philistines for their hatred and crueltie against Israel and this was Samson then whom neuer was there any Israelite more miraculously victorious ouer the enemies of God for x) Iudg. 15.15 with the Iaâ—e bone of an Asse hee slâ—we a thousand men in these wordes Iacob comforteth his sonne Dan who because hee was the sonne but of a Concubine was therefore no doubt the lesse regarded in his familie and also foreseeing that the inheritance of his Tribe in the land of promise should not be like vnto the rest therefore that the other tribes should not contemne Dans in comparison of themselues hee telles them that his Birth and small possessions doe nothing at all empaire his worthinesse because out of his loines should come a Ruler and a Reuenger in Israel The worthiest most valiant of all the Iudges of Israel was Samson a maÌ„ of a meane Tribe and yet God chose him to deliuer his people out of the handes of the Philistines herein teaching vs first that hee himselfe is not an accepter of Persons for the ostentation of Birth and Parentage in his eye is but a Bubble and worldly Possessions and wealth like Chaffe or dust before the winde secondly hee instructeth hereby all great families how they should behaue themselues towards their inferiours Iudah though he haue the Kingdome though Ioseph hath obtained the Birthright and though Leui be inuested in the Priesthood yet must neither Leui Ioseph nor Iudah contemne Dan the son of a Concubine because hee also as well as they shall iudge his people and deliver Israel it is ordinarie amongst vs one to debase another as the Ephraimites did the Gileadits saying [y] Iudg. 12.4 Yee Gileadites are runnagates of Ephraim among the Ephramites and among the Manassites So the Nobleman scornes the Gentleman and the Gentleman ouerlookes the Farmer as the Iewes contemned the Galileans and all this is because of a little eminencie in Birth and Blood which is nothing for what difference is there in nature betweene one man and another I haue read of a King who was too too much coÌ„ceited of his owne worth in regard of his discent and hee on a time did boast that hee could drawe his petigree euen from Noahs arke his Foole or Iester hearing him answered him thus Then of necessitie wee are kinsmen for my auncestours likewise came from thence and thus was his vaineglory checkt by the Tongue of Follie This world is a theater the earth is a stage our life a Tragedie and euery man is an actour one man playes the Kinges part and another the seruants whose robes being chaunged the seruant becomes the King and the King is turned to be a seruant and thus the state of man like a Planet in its orb or sphere is moued circularly by the finger of him that raiseth vp one and casteth down another why theÌ„ shuld any man take too much vpon him why should any one trust so much to that reede shaken with euery blast of winde greatnesse if the honourable in birth bee more vertuous then other then it is iniustice to abridge or depriue theÌ„ of their reuerence and due respect but if as it ofteÌ„ falleth out they blemish their birth by follie why should wee commit Idolatry in worshipping theÌ„ Vertue is neither the Bondwoman of birth nor wealth she is tied to neither for as worthy men both for policy at home as for war abroad haue beene bred in cottages as in pallaces as then Iacob would not that Dan should be contemned by the rest of his sons for his mothers sake who was but Rahels handmaide so God would that such as are of great birth should forbeare to vilifie others of meaner discent because in his sight there is no difference of mankind the King the begger are al one Dan shall bee a Serpent by the way an adder by the path biting the horse heeles so that his rider shall fall backwardes These words are to be coÌ„sidered both generally
corruption vnto my bones Thirdly the beginning of my strength so Iacob calles him because he begat him when his bodie was fresh strong the latine translation is Principium doloris the beginning of my sorrow which howsoeuer it is by some expositours misliked and reiected because the hebrue word is mistaken yet doth it fitly declare the griefe of Iacob for his sonnes sinne because the childes fall is the fathers corrosiue Fourthly The excellencie of dignitie this is spoken in respect of the priesthood to which office in regard of birth Reuben should haue beene consecrated for the first borne are mine saith God and this was not onely after but euen before the lawe was writ Fiftly The excellencie of power in these words Reubens Royaltie is infolded for by right of his eldership he should haue beene the supreme head of his brethren and kings should haue descended out of his loynes It was thine by birth ô Reuben saith the Chalde paraphrast to haue beene preferred before thy brethren in the birthright priesthood and kingdome but because thou diddest sinne the Birthright was giuen to Ioseph the kingdome to Iudah and the priesthood to Leui See here Iacobs wisedome in the prologue of Reubens reproofe he giueth him these excellent titles that the consideration of the losse of them might driue him to repentance Thou wast light as water c or Thou wast powred out like water that is to say thy intemperancie was so great that thou couldest not bridle thy lust but running headlong vnto iniquitie and carried away with the wings of itching pleasure thou diddest commit follie with greedinesse here Iacob comparing Reuben to water doth displaie and laie open his inconstancie for as water is of that fluent substance that it wil be contained in no vessel wherein the least cranie can afford an issue so Reuben was of such an intemperate disposition and so inconstant in goodnesse that vpon the least occasion of sin he would commit it Lyranus applieth these words to Reubens losse of all his prerogatiues sayin (u) Lyra in hâ—â—c locum This is the difference betwixt water and other liquors as wine oyle and inke because these when they are powred out of the vâ—ssell wherein they were kept yet euer they leaue some remaiâ—dâ—r in the vessell either of their substance as hony or of thâ—â—r tast as wine or of the colour as ynke or of the smell as oyle but water when it is powred out leaueth neither substance nor tast nor colour nor smell behind it So Reuben was vtterly bereaued of all his prerogatiues the Birthright the priesthood and the kingdome but I thinke that the first exposition is most consonant and agreeable to the words of Iacob who hauing first in these words Thou wast light as water laid open his Intemperancie doth in this speech following Thou shalt not be excellent punish him for his sinne with the losse of preheminencie Because thou wentest vp to thy fathers bed c here Iacob giueth instance of Reubens lightnesse for which he is deseruedly degraded and put from all his prerogatiues the historie of his offence is set downe in the fiue and thirtith chapter of Genesiâ— (x) Gen. 35.22 there it is written that when Iacob dwelt beyond Migdal-eder Reuben went and lay with Bilha his fathers concubine and it came to Israels eare in which foule and detestable act three sinnes are infolded first adulterie in that he violated another mans wife for Bilha howsoeuer she is called a Concubine yet she was the wife of Iacob this onely being the difference of the name a wife is she that was first a freewoman and publikely married a Concubine a bordwoman and onely priuately contracted Secondly incest for he lâ—ie with his fathers wife who was therfore his mother in lawe this is a vile sinne as may appeare by S. Pauls exaggeration of it saying (y) 1. Cor. 5.12 It is heard certainly that there is fornication among you such fornication as is not once named among the gentiles that one should haue his fathers wife and afterward he saith that he hath determined in the name of our Lord Iesus Christ to deliuer him that hath done this thing vnto Sathan Thirdly Contumely for Reuben is so far from honouring his father which is the dutie of a child that herein he dishonoured him in defiling his bed euen as afterwards (z) 2. Sam. 16. Absolon did in lying with his fathers Concubines (a) Isa 5.18 Woe vnto them saith Isaiah that drawe iniquitie with cordes of vanitie and sinne as with cartropes Reuben then must needes be cursed in ioyning these three sinnes together Adulterie Incest contumely for with three he is depriued of three great dignities the Birthright the priesthood and the kingdome In this speech of Iacob to Reuben we may obserue fower things First the holy Patriarch doeth very sharpely reproue him for his fault wherein wee gather that it is the dutie of a wise father to censure rebuke a wicked sonne and to chastice him according to his merites for such as sooth their sonnes in their follie and winke at their childrens misdemeanors are euer by them as iust scourges beaten for their conniuencie remember (b) 1. SaÌ„ 3. Heli remember (c) 2 Sam. 13.14 Dauid Heli laid the raines vpon the necke of his two sonnes they ran into slander and he staid them not wherefore the Lord swore vnto the house of Eli that the wickednesse of his house should not be purged with sacrifice nor offering for euer and what a lamentable end befell both him and his sonnes they were both slaine in the battel against the Philistines with the losse of the Arke and Eli himselfe astonisht with the report fell backward and broke his necke as for Dauid it was the iust iudgement of God that Absolom whom he so dearely loued and therefore too easily pardoned for the murther of his brother Ammon should rise vp to trouble all Israel and spoile him of his crowne and Scepter we therefore saith the wiseman (d) Ecclus. 30.11.12.13 Laugh not with thy sonne lest thou be sorie with him and lest thou gnash thy teeth in the end giue him no libertie in his youth and winke not at his follie bowe downe his necke while hee is young and beate him on the sides while he is a child lest he wax stubborne and be disobedient vnto thee and so bring sorrow vnto thine heart chastise thy child and be diligent therein lest his shame grieue thee also Salomon saith (e) Pro. 22.13 foolishnesse is bound in the heart of a child but the Rod of correction shall driue it away from him in this excellent aphorisme of the wiseman we may see how all children by reason of their (f) Psal 51.1 inbred and naturall corruption drawne from the loines and teate of their parents are proue and addicted to sinne (g) Exod. 15.25 but correction altereth nature and casteth them in a new mould like
Tribulation oppression for so it is taken in the second psalme where Dauid saith (q) Psal 2.9 thou shalt bruise them with a rod of Iron breake them in peeces like a potters vessell yet it cannot beare that meaning in this place for the wordes following Nor a Law-giuer from betweene his feete doe shewe that it is here taken for a Scepter rather then the rod of Affliction Secondly some of the Rabbins read the words thus The Scepter shal not depart frō Iudah after that Messiah is come for he say they shall restore the kingdome of Iudah thus they imagine and dreame that Christ shall bee a Temporall Monarch but this doth flatly repugne both the meaning of Iacob the letter of the Text which cannot beare any such interpretation Thirdly Rabbi Salomon granteth that according to this prophecie the Scepter shall continue in the tribe of Iudah till Messiah come but yet he denieth that Messiah is come because as yet in those Regions which lie about Media Assiria Babylon and mount Caucasus the Iewes haue regiments and principalities but this is most ridiculous for it is notoriously euident to all the world that they haue no commonwealth in Chanaan the Land of promise of which place onely Iacob spake if they haue any regimēt in the prouinces about Media Assiriah Babylon mount Caucasus it is not absolute for they are tributaries and subiects to other Kings as to the Persian the Great Turk others Fourthly some hebrewes take Shiloh for the proper name of that citie where the Arke of God continued a long time whereupon they make this exposition The Scepter shall not depart from Iudah till Shiloh come that is to say till Saul be annointed King in Shiloh and till Hieroboam be made King ouer Israel in this short glosse there be many errours first neither Saul nor Hieroboā were created kings in Shiloh but (r) 1. Sam. 10.17 the one in Nizpeh (s) 1. Reg. 12.25 the other in Sichem secondly it is absurde to affirme that the Scepter was taken from Iudah and giuen to Saul before Iudah had any regal authoritie for it is most cleare that while Israel was ruled by Iudges most of them were of other Tribes Iudahs authoritie ouer his brethren began to be absolute onely in Dauid his posteritie as for Hieroboam though the (t) 1. Reg. 12 Ten Tribes called him vnto the assemblie and made him King ouer al Israel yet the Tribes of Iudah Beniamin followed the house of Dauid in which family the Scepter continued till the comming of Shiloh thirdly Shiloh the citie in the time of K. Saul was forsaken and became desolate the comming of Shiloh then is improperly taken for the Ruine and desolation thereof Fiftly some by Shiloh vnderstand Nabuchadnezzer the King of the Chaldeans who was sent by God to punish the sinnes of the Iewes as it is recorded in the prophecies of Hieremiah Ezechiel therfore say they this is Iacobs meaning The Scepter shal not depart from Iudah til Nabuchadnezzar come he shall bereaue Iudah of the crowne as it came to passe in (v) 2. Reg. 25. Cyril Alex. lib. 8. cont Iul. K. Zedekiah who hauing his eies put out was bound and caried away captiue to Babylon after whom say they noe of Dauids posterity raigned ouer the Iewes this was also the opinion of Iulian the Apostata as Cyrill saith Here we may see the obstinacie of the Iewish nation who rather thē they wil acknowledge the Messiah to be come will wrest the Scriptures against all reason that by Shiloh cannot be meant Nabuchadnezzar the wordes following are a pregnant proofe which are these and the people shall be gathered vnto him or according to S. Hieroms translation He shal be the expectation of the Gentiles now this cannot be applied to Nabuchadnezzar for all nations were so farre from Desirng or expecting him as they accounted him a most deadly enemie and a bloodie Tyrant reioycing ouer him when hee was fallen into miserie saying (r) Isa 14.12 how art thou fallen from HEAVEN ô Lucifer Againe whereas they affirme that after the Captiuitie of Zedekiah none of the tribe of Iudah or linage of Dauid swaide the Iewish Scepter I answere that it is a meere vntruth for in the time of the Captiuitie the Iewes that remained for seauentie yeares were permitted to choose themselues a Gouernour of the house Iudah whom they called (y) Thalmud in tract Sanh-ca Dinei manmonoth Reschgaluta and after their delierie (a) Ezr. 2.2 Agg. 1.1 Zerubabel the son of Selathiel was the prince of Iudah and a captaine nad lawgiuer to the people Lastly some of them say that this promise of the continuance of the regall authoritie in Iudah vntill the Messiah came was onely conditionall if their sinnes did not deserue otherwise but no such condition can be gathered out of the words of Iacob for he speaketh absolutely that the Scepter shall not depart from Iudah till Shiloh come furthermore though God sometimes make both conditionall promises and Comminations yet it is obserued that the promises concerning the Messiah are euer absolute as that he should come of the seed of Abraham and of the roote or stock of Dauid and that he should be born of a Virgin and that till the comming of him who is the true Shiloh The scepter should not depart from Iudah nor a law-giuer from betweene his feete Concerning the second question it ariseth amongst vs that bee Christians who are much troubled about the accomplishment of this Prophecie namely how and when it tooke place The Israelites had foure kinde of gouernements the first by Moses and Iosuah who were Captaines and this continued threescore and six yeares for Moses ruled them fortie yeares and Iosuah twentie six the second was by Iudges from Othoniel vnto Samuel for the space of three hundreth and thirtie yeares the third by Kings till the captiuitie to wit from Saul to Zedechiah fiue hundreth and thirteene years the fourth by Priestes that were as Kings vntill Herod fiue hundreth and twentie yeares now these alterations of the state of Israel being considered wherein wee finde that vnlesse it were onely vnder the kings the gouernment was least of all exercised by the Tribe of Iudah I would know how this can be iustified that The Scepter did not depart from Iudah till Messiah came Eusebius is of opinion that by these words of Iacob Euseb lib. 8. de praepar Euangel The Scepter is not strictly and necessarily tyed to the Tribe of Iudah till the comming of Messiah but onely a Principalitie in respect of the other Tribes which might be though the other Tribes had sometimes the regall authoritie but this is not probable for the word Scepter or as it is in the hebrew The regal Rod or as the Septuagint readeth it a Prince doeth manifestly note a supreme power soueraigntie now how could Iudah haue the principalitie or be accounted the
chiefest Tribe when another had the imperiall authoritie seeing then that till the time of Dauid the Scepter was neuer in Iudah but onely when Othoniel and Ibzah did Iudge Israel how can the prophecie of Iacob be fulfilled this exposition of Eusebius then doth no whit at all cleare this point in controuersie wherefore I thinke with Pererius that the meaning of Iacob is this When the tribe of Iudah shall be absolutely possessed of the Scepter it shall keepe it continually till Shiloh come there was a beginning of Iudahs principalitie when after the death of Iosuah his Tribe was appointed by God to be as a Captaine to the rest and likewise in the gouernment of Othoniel and Ibzah but when Dauid was annointed and installed then was the Scepter confirmed in him and entailed as it were to his posteritie wherein it continued without any interruption till Zedekiah was carried away captiue to Babylon but afterwards how it remained vntill the comming of Christ in the familie of Iudah is the greatest matter in question As I said before all those seuentie yeares wherein the Iewes were captiues in Babylon those that were left behind by Nabuzar-adan to dresse the vines and to till the land had euermore license to choose themselues a gouernour of the house of Iudah whom they called Reschgaluta and after their returne from Babylon Zerubabel of the same Tribe was their captaine and others after him vntill we come downe to the Machabees who were both Captaines and Priests for that they were as Rabbi Kimhi holdeth Rab. Cimhi com in agg Ioseph lib. 13. 14. antiq Cyrill lib. 8. cont Iulian. apostat by the mothers side of the Tribe of Iudah and by the fathers side of the Tribe of Leui and from these men downe to Hircanus and Aristobulus whom Herod slewe there continued still the same line as Iosephus declareth S. Cyrill is of opinion that the posteritie of Zerubabel held the Scepter and exercised princely authoritie till Herod but Iosephus that writ the historie of that Nation auoucheth the contrarie affirming that the chiefe gouernment was in the Machabees and their line who were of Leui and that Aristobulus the sonne of Hircanus the sonne of Simon was the first Leuite that wore a crowne in whose race it continued till the raigne of Herod if then the Leuites swaied the Scepter did not the Scepter contrarie to Iacobs prophecie and promise depart from Iudah It is answered that the Scepter was not taken away from Iudah though the Leuites held it because they that were both Priests and Princes were by the mothers side of the Tribe of Iudah this answere is not sufficient for (b) 2. Chr. 22.11 though Iehoida the Priest married Iehothabeath sister to Ahaziah the king of Iudah yet it is vncertaine whether the high Priests did alwaies take their wiues out of the Tribe of Iudah nay it is more probable that they did not and though they did yet could they not be said to be of the Tribe of Iudah because the Tribes were counted by the fathers side not the mothers Because this solution hath beene deemed insufficient to take away all scruple and doubt Therfore others vnderstand this prophecie of the seauentie Elders called (c) Galatin lib. 4. de arcanis sidei Sanhedrim which were elected out of Iudah to whom the cognisance of the weightiest causes and establishing of lawes appertained who were of such supreme authoritie that they cited Herod who hardly escaped the sentence of death for his contumacie these Sanhedrim continued vntill Herod who not long before CHRISTS birth rooted them all out I will not deny but that there was in those times such a Sanhedrim or Councell of Elders resembling those (d) Numb 11.16 seuentie auncientes appointed by Moses from GOD to bee assistantes vnto him in the gouernment of Israel yet it is vncertaine whether they were elected out of Iudah or no and though that should appeare yet they were but Counsellours of Sate the Regall Scepter was not in Iudah as here Iacob prophecieth but in Leui of whō were the high Priests Kings after the Captiuitie to leaue then al ambiguities this seemeth to be our surest refuge by Iudah not to mean particularly the tribe of Iudah but the whole nation of the Iewes both because although there were of the Tribes of Leui Beniamin among thē yet the whole cōmonwealth had the name of Iudah also the kingdome was in this lot tribe and territorie that appertained to Iudah though it might be vsurped by some which were not of the tribe of Iudah really and in this sense it is true that the Iewes had alwaies a king and a gouernour of their owne nation vntill (e) Ioseph lib. 14. antiquit cap. 2. Herod an Idumaean who had married Mariamnes the daughter of Hyrcanus by the speciall helpe and fauour of Anthonie who ruled together with Octauius obtained to be created king of Iurie without any title or interest in the world in the thirtieth yeare of whose raigne Shiloh or the Messiah was borne He shall bind his asse foale vnto the vine and his asses colt vnto the best vine he shall wash his garment in wine and his cloke in the blood of grapes his eyes shall be red wine and his teeth white with milke Onkelos and Rabbi Salomon doe thinke that this speech doth indeed demonstrate the fertilitie or fruitfulnesse of Iudea but yet they affirme that these words are not to be taken properly but figuratiuely and therefore whereas Iacob saith first hee shall bind his asse foale vnto the vine c herein say they Iacob prophecyeth that both old and young men in the Tribe of Iudah shal be iust and righteous euer cleauing to the doctrine and the law of God thus they make the foale to signifie a Sonne the asse a parent and the Vine the lawe Secondly by the washing of the garments in wine and the cloake in the blood of grapes they say is signified the Rich and costly apparell of scarlet colour which the Princes of Iudah should weare and lastly by the Eyes red with wine and the teeth white with milke they vnderstand the wine presses of Iudah and the hilles and fields full of sheepe and corne this is a strained exposition and altogether disagreeing from Iacobs intention wherefore the meaning is no more but this Iacob thus speaketh onley to declare the fruitfulnes of that Region in the land of Chanaan where the posteritie of Iudah should dwell and this is expressed by three Arguments First that therein should growe so great vines and so loaden with grapes that an Asse might bee bound vnto one of them and haue his full burthen of the grapes thereof Secondlie that there should bee such aboundance of wine that it would bee sufficient for them to drinke plentifullie and also if they would euen to wash their Cloathes therewith And thirdlie that it should be excellent wine such as maketh the eyes of them that drinke
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