presently deuoured it is Idlenesse then that layeth a man open to the temptations of Sathan but Labour (b) Eph. 6.16 like the shield of faith quencheth all the fierie darts of the diuell The husbadman is like Demosthenes he spends more oile then wine but the Wanton Chamberer is like the Epicure he spends more wine then oile hence it is that the one is so honest and the other so dissolute because the one takes paines and the other liues idely Secondly the husbandmans life is both happie and sweete because it is a Quiet life and therefore in that Isachar chuseth it before any other he may well be compared to the Oliue tree the figtree the vine in Iothams parable (c) Iudg. 9. The trees saies Iotham went forth to annoint a King ouer them said vnto the oliue tree raigne ouer vs but the oliue tree said vnto thē should I leaue my fatnesse wherwith by me they honour God and man and goe to aduance me aboue the trees then the trees said to the figtree come thou and be King ouer vs but the figtree answered thē should I forsake my sweetnesse my good fruit goe to aduance me aboue the trees then said the trees vnto the vine come thou and be King ouer vs but the vine said vnto them should I leaue my Wine whereby I cheare God a◠man and goe to aduance me aboue the Trees So Isachar like the fig-tree will not forgoe his sweetnesse like the Oliue-Tree will not depart from his Fatnesse and like the Wiue will not forsake his Cheerfulnes for to weare a Diademe or swaye a Scepter And his reason is because there is no life like the quiet and priuate life either for the seruice of God or for the contentation of the minde Let vs but cast our eyes vpon the Ambitious Brambles which desire to growe in Pallaces and to haue other Trees put their trust vnder their shadowe and wee shall finde that in them there is neither Fatnesse Sweetnesse nor Cheerfulnes No for in steade of these they beare Prickes the Pricke of Feare the Pricke of Suspition the Pricke of Aemulation and the Pricke of Discontent For one of them being growne to great height is afraid to be cut downe suddenly as Haman was An other being high hauing goodly branches or Offices suspects that euery one that lookes vpon him wil striue to loppe him Another because hee is outstript in growth withers and pines away with enuie and the last when he feeles his sappe dried vp dies with griefe and discontent These are Courtiers being barren of Cheerefull Grapes sweete Figges and fatte Oliues that is to say Peace Content and inward Mirth as the fruitles Tree which our Sauiour cursed Seeing this is true Isachar is not to be maruelled at because to obtaine Rest at home he couched like an Asse vnder the burthen of Tribute thereby purchasing his freedome frō seruice to the king both in the warres in the Court The second cause of Isachars couching like an Asse is the pleasantnes of the land for he saw that the land was pleasant and therefore he bowed his shoulders to beare the inheritance of the Isacharites as I said before did abound with Corne Wine and Oyle And therefore seeing this soyle was so fertile it made them take paines in Tillage husbandrie for they followed the Plough for Corne they drest the vines for wine and they planted Oliue Trees in hope of oyle Tillage then was Isachars second burthen which hee bare with alacritie because the heauines therof was counterpoised with the pleasant fruits of the land the like consideration in former times moued great Princes and Potentates to giue their mindes to Tillage as a thing most pleasant and profitable Xenophon called it a Royall studie and Cyrus the king of the Persians was accustomed to sow Corne to plant Trees Also we reade of diuers worthie Romanes that haue bin called from their Husbandrie in the Countrey to come and beare office in the Citie and afterwards returne to the Plough againe which they neuer would haue done but that they perceiued that the Pleasure and the Profite of the Plough were farre greater then any other pleasant but vnprofitable delight Isachars lotte is euery true Christians case for as hee was an Asse couchant so are they The wicked worldling is an Asse but not an Asse in humilitie publike profite and meekenesse but an Asse rampant that is so proud that he careth not for his Maister GOD ALMIGHTIE at whose Cribbe hee continually feedeth but the Righteous an Asse Couchant betweene the burthens These Burdens are Tribute and Tillage the Tribute of a Christian is the patient bearing of the Crosse which by the Imperious World is layde vpon his shoulders Concerning this burthen our SAVIOVR saith He that will be my Disciple let him take vp his Crosse follow me Cic. lib. de Senect Though this Crosse bee so heauie that it makes manie a one groane vnder it yet it is in this respect pleasant because at the length it procureth rest d For blessed are they which suffer persecution for righteousnesse sake For theirs is the Kingdome of heauen as the Isacharites vnder their burthen for great content so doe the righteous vnder the Crosse For it is like vnto (e) Num. 17.8 Aarons rodde which brought forth buddes Blossomes and ripe Almonds the budde of the Crosse is the certaine marke of Saluation for whom God loueth hee scourgeth and whom hee chasteneth hee receiueth the Blossome of it is an assured hope that he is one of them that enters in at the straight gate because the Apostle saith that by many afflictions and tribulations wee must enter into the Kingdome of heauen and the Ripe almondes that growes vpon it is a Confidence that neither height nor depth can seperate him from the loue of GOD considering that hee beareth the marke and badge of his welbeloued sonne CHRIST IESVS This Crosse is the Burthen of all Christian Isacharites neither must wee grudge at the bearing of it seeing that our SAVIOVR did not onely carie the woodden Crosse vpon his torne and wounded shoulders but also beare our infirmities and was chastened for our transgressions and then ought the Disciple to bee aboue his Maister indeede the Crosse is heauie and hee had neede of Sampsons shoulders that can with patience support it but as Simon of Cyren did helpe CHRIST to beare that Crosse vpon which hee was put to death so CHRIST helpeth his followers by strengthening their weakenes with his omnipotent arme (f) Aug. in Psal 93. The Church is a Shippe the world is a Sea by the swelling waues whereof this Shippe is continually troubled but the power of CHRIST is such that when hee awaketh and commeth to iudgement hee will rebuke the windes and the Sea and then there shall bee a great Calme Iohn in his preamble to the Reuelation thus stileth himselfe (g) Apo 1.9 I Iohn euen your brother
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
famine which shall be in the land of Aegipt that the land perish not by famine This interpretation and this Counsell pleased Pharaoh wherefore hee said vnto his seruants Can we finde such a man as this is in whom is the spirit of God and thereupon he aduanced him and made him the chiefest of all his Princes in the land of Aegypt that hee might binde them vnto his will and teach his Senatours wisedome In his Aduancement wee may behold eight prerogatiues which are the Cognizances and ensignes of his Power and strength First by the Iudgement of Pharaoh hee was held to be the wisest man in the land and therefore the fittest for gouernment can we finde saith he such a man as this is in whom is the spirit of God this was a glorie for Ioseph to be so censured by a King herein we are taught two things first what an admirable endowement or gift wisedome is it makes poore Ioseph to be respected by a King and it lifteth him vp from the dungeon to the throne and therefore as the wiseman saith so say I to all men (p) Pro. 4.5.6.7.8.9 Get wisedome get vnderstanding forsake her not and shee shall keepe thee loue her and shee shall preserue thee wisedome is the beginning get wisedome therefore and aboue all thy possessions get vnderstanding exalt her and shee shall exalt thee shee shall bring thee to honour if thou embrace her shee shall giue a comely ornament vnto thy head yea she shall giue thee a crown◠of glorie Wisedome makes as great difference between◠man and man as Reason doth betweene some men and some beastes for a man of vnderstanding learning and knowledge doth as farre out-strip an Idiot as an Idiot doth some beasts Secondly this Censure of Pharaoh sheweth that none ought to haue the hands of their armes strengthened with authoritie or to be called to place of Rule or ouersight either in the Church or commonwealth but such as are thereunto fitted and furnished with conuenient and sufficient gifts and graces of the spirit (q) Eccl. 10.16 woe to thee ô land saith the preacher when thy King is a child and the Prophet threatning the people for their sinnes saith that women shall raigne ouer them as a curse and a punishment here by a Child and a woman is meant a foolish and a wanton gouernour By whose indiscretion a flourishing kingdome is quickely ruinated now because Ioseph was a man of wisedome therefore Pharaoh strengthened his armes in setting him ouer his house and giuing vnto him the second place in the kingdome Secondly (r) Gen. 41.42 Pharaoh tooke off his ring from his hand and put it vpon Iosephs hand here is Iosephs second prerogatiue for he is made keeper of the Kings Seale-ring in former times Princes vsed to weare such kind of rings therewith to seale their letters and their edictes for we read that Alexander the Great when he had conquered Darius the Persian Monarch vsed two rings when hee sent letters into Europe hee sealed them with his owne ring but when any were carried from him into Asia they were sealed with the ring of Darius Quintus Curtius saith that (s) Curt. lib. 6. the Ring is a signe of gouernment wherefore this Ring being giuen by Pharaoh to Ioseph did not onely signifie principall honour and dignitie but also power and authoritie for the text saith at thy word shall all my people be armed or as some read it They shall kisse thy mouth that is they shall obey thee in all things here Iosephs armes are strengthened by his office and authoritie for whatsoeuer he sealeth with this Ring is accounted the Kings act and accordingly obeyed Pharaoh in bestowing this office vpon Ioseph which neuer any in the land of Aegypt had before that time teacheth Princes whom to put in trust not such as Haman t to whom Assuerus gaue his Ring to seale letters in the Kings name (i) Hest 3.9 for such as be like vnto him be proud are euer foolish and such as be foolish and proud are euer cruell and being Cruell they will play the tyrants in their office but if Kings make choise of such as like Ioseph be wise humble and gentle then are they sure to be well serued and their kingdomes discreetly gouerned Thirdly (u) Gen. 41.42 Ioseph by Pharaoh was arraied in garments of fine linnen or white silke whereof there was great store in Aegypt made of certaine cotten or bombasine (x) Plin. lib. 18. that came of the Gosipon tree these white silken garments were onely worne by Princes and Priests amongst the Aegyptians Pharaoh then in cloathing Ioseph with these Robes doth him the greatest honour that can be for he createth him one of the Peeres of his Realme and thereby proclaimeth him also to be as wise if not wiser then any of his Priests Garments in all countries are ensignes of honour and dignitie (y) Dan. 5.16 Belshazzer promiseth Daniel that if hee could read the writing vpon the wall and shew the interpretation thereof he should be cloathed with purple and (z) Hest 6.10 Assueroh cammandeth Haman to apparell Mordecai in royall Rayments because he had discouered the treason of the two Eunuches Bigtana and Teresh who sought to haue laide hands on the King as among the Aegyptians Chaldeans and Persians so likewise amongst other nations Rich apparell made of Purple Scarlet and such like stuffes distinguisheth Princes and personages of worth and extraordinarie qualitie from the base and common sort of people wherefore that it might be publikely knowne to the Aegyptians that Ioseph was both a Prince and a wise Prince Pharaoh cloatheth him with a garment made of fine white linnen which was the peculiar and proper habit of Kings and Priests Fourthly Pharaoh put a golden chaine about the necke of Ioseph amongst the Barbarians the Captaines and Souldiers in the time of warre vsed to weare chaines of gold about their necks for ostentation sake the Gaules saith Virgil when they beseeged the Capitol of Rome had their white neckes adorned with golden wreathes and the Souldiers of Darius which were by the Persians called Immortales the Immortall Band when they fought against the Macedonians wore about their neckes Chaines of gold and the Giants in the scripture called Anakim were so named because they did weare Chaines for Anak◠in the Hebrewe tongue is a Chaine In times past the Chaine was the proper ornament of such as were valiant in warre and therefore Pharaoh to grace Ioseph for his fortitude as indeed he was a man truly couragious for as the Poet saith fortiter ille facit qui miser esse potest hee behaues himselfe valiantly that can liue miserablie put about his necke a chaine of gold Ioseph being adorned with these complements of honour a ring a fine linnen garment and a Chaine teacheth vs that such ornaments are not to be cōdemned by men of honourable place condition if these two rules be obserued
them is fulfilled the saying of Isaiah (z) Isaiah 6.9 yee shall heare indeed but yee shall not vnderstand yee shall plainely see and not perceiue it is a wonder but that God hath made their harts fat and their eares heauie and shut their eies that the Iewes of all other nations should be incredulous considering that they had in their custodie the Prophecies and Oracles of God which point them to our Christ in whom they were all fulfilled nay further their owne Rabbins doctors howsoeuer they do stil expect a MagnificeÌ„t Messiah that shall conquer the world like an other Alexander and bring them all backe to the land of Promise confesse that the Messiah is come alreadie (a) Thalmud in tract Auâ—dazara some of them affirming that about the time of Augustus his raigne wherein Iesus was borne the Messiah should appeare some of them a great while agoe haue complained that there seemed to them seuen hundreth fourteene yeares since Christ according to the Scriptures should haue manifested himselfe therfore they maruell why God does so long deferre the same Rabbi Moses whom the Iewes call the doctor of iustice in his epistle to his countrimeÌ„ of Affrica Rab. Moses ben Maimon epist ad Iudaeos Affri Rab. Iosue ben leui in Thalm. tract Sanhed cap. helec thinketh that in his daies the time of Christs appearaÌ„ce was past aboue a thousand yeares according to the Scriptures Rabbi Iosue holdeth that according to the Scriptures the Messiah was to be borne before the destruction of the secoÌ„d temple but he saith the Messiah for our sinnes doth hide himselfe for a time in the sea and other desart places vntill we be worthy of his coÌ„ming thus by the confession of Iewish Rabbins Christ is come and yet the Iewes being stifnecked rebels will not beleeue in him nor bowe downe vnto him as to their Soueraigne and thus he came vnto his owne his owne knew him not Secondly as there be stiffe-necked so there be stiffe-hearted Rebels and these be the Mahometanes and Infidels who in derision speake vnto CHRIST as the Soldiers did saying Hayle King of the Iewes Hayle thou crucified God of the Christians These Infidels notwithstanding their owne prophet Mahomet Alcoran Azoar 14. 11. 13. vpon whome they relie affirmeth that Iesus the Sonne of Marie was a great Prophet wrought his miracles by the onely power spirit of God yet will they not forbeare euen to spit in his face and blaspheme him It is straunge to obserue the Obstinacie of these vnbelieuers who will not be brought by any meanes to submit theÌ„selues to the KING OF KINGS coÌ„sidering that the very spirites of darknes whome they worship haue confessed Christ to be the Sonne of the liuing God as it appeareth not onely in the Gospell but also by the writing of Porphyrius who was an enemy of Christ saying It is exceeding woÌ„derfull what testimonie the gods these are the euil spirits doe giue of the singular pietie sanctitie of Iesus Porphyr lib. de laud. Philos for which they auouch him rewarded with immortalitie but yet saith he these Christians are deceiued in calling him a God Thirdly as there be stiffe-harted so also there be stiffe-legged Rebels who are so houen vp with self-coÌ„ceit are so prowd of their owne righteousnes sinceritie integritie that in their imagination they theÌ„selues be Kings and therfore they think they need not to bow down to Christ such are hypocrites Pharisaicall dissemblers who haue Iacobs smooth tongue but Esaus rough handes These will not kneele like penitent Publicans but stand and iustifie themselues and say They are not as other men Against all such as these our Sauiour cryeth saying Woe bee to you Scribes and Pharisies Hypocrites which bitter Inuectiue of him doth plainly proue that Hypocrites are not his huÌ„ble subiects but proud insolent and stiffe-legged Rebels and consequently neither they nor Mahometans nor Iewes his Fathers sonnes because they will not bow downe to him who is the LORD OF LORDS and KING OF KINGS Fourthly as Iudah in regard of his Magnanimitie and courage is compared to a Lyons-whelpe the olde Lyon and the Lyonesse Euen so CHRIST because he spoiled powers and Principalities openly triumphed ouer them is called the Lyon of the Tribe of Iudah Saint Ambrose saith that CHRIST is called the Lyons whelpe To signifie Amb. in Gen. 4â— de benedict pat that hee is in Nature and substance like vnto his Father Euen as the whelpe is to the olde Lyon But because in being called the Lyons whelpe hee may be suspected to be inferiour to God the Father therefore to take away that suspition these wordes are added by Iacob He shall lye downe couch as a Lyon as a Lyonesse who shall stirre him vp Though it be not amisse thus with Ambrose to applie these words to Christ yet I thinke that best congruitie betwixt the literall figuratiue sense will be if by the Lyons whelpe the olde Lyon and the Lyonnesse wee vnderstand the vndaunted Courage of our Sauiour shewed in the Conquest of Hell Death and Sathan he was a Lyon in his Birth and a Lyon in his Death For in both hee spoyled the kingdome of the Diuell And therefore I may call him as Isaiah called the Childe of the prophetesse (b) Isa 8.3 Mahershalalhash-baz which by interpretation is Make speede to the spoyle or Make haste to the praye For when he came into the world though he was a (c) Ioh. 1.29 Lambe in regard of his innocencie yet hee was a Lyon in respect of his power and magnanimitie For hee was no sooner borne but the Gods of the Earth beganne to tremble According to the prophecie of Zephaniah saying (d) Zeph. 2 11. The Lord will bee terrible vnto them for hee will consume all the Gods of the Earth And so it came to passe for as Dagon could not stand before the Arke of GOD no more could the Spirites of Darknesse abide his glorious presence as it may bee verified by diuers instances both out of the Scriptures and humane writers Wee reade in the Gospell that the euill Spirites did diuers times beseech him not to afflict or torment them before the Fire Not to commaund them presentlie to returne into the depth but rather to suffer them some little time though it were but in a Heard of Swine Also Suidas reporteth that Apollo whome the Grecians called the god of wisedome but wee more truely Apollion Suidas in Thulis or Abadaon the Destroyer made this answere to one of his priests who demaunded some questions of him concerning God and the true Religion Oh thou vnhappie priest why doest thou aske mee of God that is the Father of all things of this most renowmed Kings deare only Sonne and of the Spirit that containeth all Alas that Spirit will force mee shortly to leaue this habitation and place of Oracles Also Nicephorus writeth
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
Palmer-worme is the Extortioner such a one was (g) 1. Reg. 21. Ahab who could not rest till he had gotten Nabaothes vineyard and like vnto him be all such great great men as will not suffer a Husbandman that is a freeholder to liue by their good will in their Lordship but by one sleight or other they will worme him out of his inheritaÌ„ce that so they may ioyne house to house land to land The Grasse-hopper is the Incloser of Commons making that part of his Demaine and Freeholde which in former times out of charitie was giuen laid out for the reliefe of the poore The Cankerworme is the Improuer enhauncer of his Rentes by whose crueltie it comes to passe that Beggarie like a weede ouer-runs the Commonwealth For whosoeuer falleth into his Rough hands is in as miserable a case as (h) Luc. 10. the man that trauailing from Hierusalem to Hiericho fell among Theeues Lastly the Caterpiller is the decayer of Tillage and the turner of arable Land into Pasture Hence groweth the famine of Bread and our cleannesse of Teeth and by these fower is Husbandrie spoyled and the husbandman oppressed whose profession is both necessarie and profitable The fourth honorable vocation is of the Merchant and it may well be called Honourable for I read that mightie Princes haue bin of that order For (i) 1. Reg. 9.26.27.28 Salomon and Hiram were Venturers for they sent their Nauies to Ophir which I rather take to be the East Indies then as Arias Montanus and Vatablus thinke Peru in America because that countrey though it bee rich in golde Arias Mont in appa suo ad Biblio Vatablus in scholijs sup 9. cap. 1. lib. Reg. yet it bringeth forth no Elephants Apes nor Peacockes as Pererius affirmeth All which together with Golde were brought from Ophir by the seruants of Salomon Hiram by which meanes the land of Israel was so enriched that in Hierusalem gold was as plentifull as stones And euen so there is aboundance in all those countreyes where Shipping is maintained and where the Merchant with encouragement goeth downe to the Sea in his ship occupieth his businesse in the great waters for heereby the coÌ„modities of any land that may well be spared are transported and other brought in with great aduantage and increase Notwithstanding the Merchant is so profitable to the CoÌ„mon-wealth that his Shippe may fitly be called a kingdomes Mint and a kingdomes storehouse yet the Merchant as well as they whome I mentioned before is not free from hard vsage for oftentimes burthens are laide vpon his backe too heauie for him to beare In portu nauigo or my Shippe is in the harbour had wont to bee the prouerb of Tranquilitie Rest but now it falleth out that the Customers countenance is more terrible and harmefull vnto them then the Tempestuous North-winde the Merchant is as much troubled in the Hauen as amidst the raging waues of the Sea for he can arriue in no Port whether it be in Turkie or Christendome but the Officer like Saules euill spirit will haunt him ransack his Ship and therefore it cannot be said of the Merchants of our Time as it was saide of the Zebulunites who were the Merchants of Israel Reioyce Zebulun in thy going out because their voyages are not so prosperous Manie of our Venturers by shipwracke or Piracie are suncke and vtterly vndone but the (k) Deut. 33. Zebulunites as Moses saith Did sucke of the aboundance of the Sea of the creatures hid in the Sand that is to say they were verie Rich Merchants for both Sea and Land did yeeld them fruits of increase for they dwelt by the Sea-side which soyle is for the most part verie fruitfull and their Cities were Hauens for Shippes Zebulun shall dwell by the Sea-side c. The Zebulunites had a great portion or inheritance and large borders which was a singular blessing bestowed vpon them by God also their Port-townes Hauens were a maruelous benefite to their whole Tribe but besides these there be three things which make the land of Zebulun most famous First the Mount-Tabor where CHRIST was Transfigured Secondlie the Citie Nazareth where CHRIST was Conceiued and brought vp and thirdly because in that countrey he began to preach to the people that sate in darknesse therein fulfilling the prophesie of Isaiah who saith (l) Mat. 15.16 The land of Zebulun the land of Nepthalim by the way of the Sea beyond Iordan Galile of the Gentiles The people which sate in darknesse sawe great Light and to them which sate in the Region and shadow of death Light is risen vp Herein we may obserue the wickednes of the tribe of Zebulun and the great Mercie of God First the Zebulunites in the time of Christ were become as Gentiles for they did not onely Walke in Darkenes which sometimes Gods chosen doe for as the Wiseman saith The righteous man falleth seuen times a day but they sate in darkenesse that is they had setled themselues in Gentilisme and were wholly addicted to Idolatrie or the worship of False Gods hauing quite forgotten the GOD of Abraham Isaac Iacob by whose outstretched arme they were placed in that fruitful land in those rich Hauens In them as in a Glasse wee may see two things First what is the ordinarie effect of worldlie prosperitie and secondly how soone such as dwell by the Sea and in Port-townes are corrupted For the first the Zebulonites were blest with prosperous voyages by Sea for they reioyced in their going out for these they should haue bene thankfull to God Whose wonders and glorie they had seene in the deepe But loe Prosperitie makes them forget God Pouertie is like the Frenzie and Plentie is like a Lethargie And therfore against these two Salomon prayeth saying (m) Pro. 30.8.9 Giue me not pouertie nor riches Feede me with fooâ—e conuenient for mee least I be full and denie thee and say Who is the Lorde or least I be poore and steale and take the Name of my God in vaine Many when they are pincht with want will not beare it patieÌ„tly as Iob did who saith (n) Iob. 1.21 Naked came I out of my Mothers womb naked shal I returne thither the Lord hath giueÌ„ it the Lord hath takeÌ„ it blessed be the name of the Lord but with Iobs wife they are presently in the gall of bitternes (o) Iob. 2 9. Cursing God dying desperately Of the contrarie part Many that are Rich wil not call vpon their Lutes Harps as Dauid did saying Awake Lute and Harpe singing vnto them this Ditie (p) Psal 30.1 I will magnifie thee O Lorde for thou hast exalted me but they attribute the increase of their wealth to their owne pollicie and indeuour and in their prosperitie they say I shall neuer be moued therefore Soule take thy rest This was expressed by our Grand-father Adam in the names of his two
faithfull and will not suffer vs to be tempted aboue that which we are able to beare but it is not so with Reprobates and Castawaies for the diuell dealeth with them as Nabuchadnezzar did with Zedekiah the King of Iudah (t) 2. Reg. 25.7 who put out his eyes and bound him in chaines and carried him to Babel euen so Sathan who worketh powerfully and victoriously in the children of disobedience when he hath subdued the wicked and sâ—eked the citie of their soules putteth out their eies so that they shall haue no vnderstanding of God and bindes them in Chainâ—s so that they cannot turne to goodnesse by repentance and at the last carieth them along with him to Babel the land of confusion and death aeternall as then after the death of Goliah and the ouerthrowe of the Philistims the women of Israel came dauncing with timbrels to meete Saul and Dauid and sang by course (u) 1. Sam. 18.7 Saule hath slaine his thousand and Dauid his ten thousand so may all we the elect of God daunce for ioye that Christ the sonne of Dauid hath slaine the mightie Giant that reuiled the host of the liuing God thereby giuing vs victorie ouer powers and principalities which are in the high places and to our daunce wee may ioyne this song (x) 1. Cor. 13.55 O death where is thy victorie ô hell where is thy sting THE NINTH SERMON OF ASHER GENES 49.20 Concerning Asher his bread shall be fat and he shall giue pleasures for a King ASher was the second sonne of Iacob by Zilpah Leahs hand-maid and afterward his concubine whose name signifieth Blessednesse it was giuen him by Leah whose adopted sonne hee was because he was borne vpon her knees and therefore vpon his birth she said (a) Gen 30.13 Aâ— Blessed am I for the daughters will blesse me and she called his name Asher which name is the discouerer of Leahs passions â—â—rst she said Ah I am blessed because her sister had not (b) Gen. 30.8 as she her selfe had said vpon the birth of Naphtali gotten the vpper hand so theÌ„ in these words she doth not only reioyce but also insult ouer her Sister to whom barrennesse was a great affliction though Rahel did ill in calling the two sonnes of her hand-maid Bilhah the one of them (c) Gen. 30.6 Dan which signifieth Iudgement as though God had giuen sentence on her side and the other (d) Gen. 30.8 Naphtali which is wrestling as though by excellent wrestlings shee had ouercome her sister in fruitfulnesse yet Leah who indeed was more blessed with children then she hauing at that time foure sonnes from her owne wombe and two from Zilpahs should not by Insultation haue vexed her that was grieued at the heart but rather haue giuen the looser leaue to speake and winckt at her aemulation Insultation is the daughter of Pride and it seemes that Leah was growne proud with prosperitie and therefore she insultes saying Ah I am blessed for the daughter will blesse me as if she should haue said euery one will proclaime me to be happie but my sister miserable it is the nature of man (e) Hos 12.1 like Ephraim to be fed with wind and to follow after the east wind for prosperitie makes him arrogant and insolent â—â—d yet the chiefest prosperitie of this world is but wind and to become proud vpon it and to insult is but to followe the east wind which of all the rest is most hurtfull and dangerous beeing cold and moyst The second reason why Leah vttereth this passionate speech Ah I am blessed and thereupon calleth Zilpahs sonne being hers by adoption Asher is the Multiplication of Children which in those daies was accounted a great Blessednesse because among the daughters of Abraham Barrennesse was reproachfull first because it seemeth to be repugnant to that precept wherein God coÌ„maunded both immediately after the making of the world and also after the flood saying (f) Gen. 1.28 9.1 Increase and multiplie secondly because they which be barren attaine not vnto that blessing of God which he promised vnto AbrahaÌ„ to wit that his (g) Gen. 22 1â— seed should be as the starres of heauen and as the sand of the sea thirdly they which wanted children seemed after a sort to be hated of God in that he would not haue their generation or stocke to be spread any further abroad fourthly amoÌ„g the Iewes as some haue thoght barrennesse was infamous because Messiah should proceed from their posteritie and therfore euery one endeuoured to haue many children that out of his progenie Messiah might one day be borne not onely amongst the people of God it was a reproachfull thing for a woman to be barren but also amongst the gentiles The Romanes that had begotten many children were excused by the ciuill law both from charge publike offices and three was sufficient for an excuse amongst them but the Italians admitted of foure and the prouinces of fiue so that they were not adopted nor yet taken of the enemies nor died out of the warres Howbeit this number of children excused the parents onely from personall offices but not from offices of inheritance but (h) digest de iure immunitatis leg semper pertinax sixteen children excused from both kindes of offices afterwards twelue did excuse Furthermore the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations as may appeare in the historie of the Lacedemonian who being a Noble-man vnmaried as he passed by the way (i) Cod. de decurionibus leg siquid decurio saw a man that did not rise vp to giue him honour whom he asked why he did so to whoÌ„ the young man answered because thou hast left none vnto the common-weale that may rise vp vnto me when I am old ChildreÌ„ in the opinion of the Gentiles were a furtheraÌ„ce to felicitie but yet this furtherance is conditionall namely if they be well instructed and vertuously brought vp For otherwise they be rotten impostumes cankers as Octauius Augustus spake of his daughter niece when they were vnchast Also Tiberius sorrowed that he did nourish in his house for the people of Rome Caligula a most cruell Snake Thus in this name Asher which is being interpreted blessednes we may obserue the causes of Leahs reioycing the first wherof was euill for it includeth an insultation the 2. was good for it coÌ„taineth her exultation for the increase of Gods familie Concerning Asher his bread shal be fat hee shall giue pleasures for a king In these words spoken to Asher Iacob prophecieth of the pleÌ„tifullnes pleasures which the Asherites should enioy in the land of promise First their plentifulnes is set downe in these words his bread shal be fatte which is to be vnderstood of the aboundance of oyle corne which the land of Asher did yeeld As it was said of Iudah (k) Gen. 49.11 he shall wash his garmeÌ„ts in wine
his cloake in the blood of grapes as Iob said of himselfe (l) Iob. 29.6 I washed my paths with butter the rocke poured me out riuers of oyle So doth Mos speak of Asher m] Deut. 33.24 saying he shall dip his foote in oyle In these texts of scripture by washing of the cloake the paths the feet in wine butter oyle is meant the pleÌ„tifulnes great store of wine oyle butter which Iudah Iob Asher had (n) Ioseph lib 4. de bell Iud. Iosephus reports that the inhabitaÌ„ts of Giscala a citie within the lot portion of Asher were all tillers of the ground that their chiefest wealth consisted in Corne oyle This is a plaine testimonie that the land of Asher was both a great Corne-countrey in that they had Bread an oyle-couÌ„try because their Bread was fat It is a singular blessing to dwell in such a couÌ„trey as that which by the prouidence of God became Ashers portion for as famine is one of the arrowes of Gods veÌ„geance so of the coÌ„trary part fulnes of Bread is a signe of his fauour As no man can so well iudge of the happines of health as he that hath bin long sicke so the great blessing of plentiefulnes is best declared in the coÌ„sideration of want penurie The inhabitants of Thule or Island haue no corne growing therfore in stead thereof they make bread of dried fish as Munster reporteth The Scythians Tartarians feed vpon horse-flesh mares milke and the Troglodites vpon snakes and serpents for want of better food as Pomponius Mela writes How much more happie then were the Asherites that had both Bread Oyle namely fat bread to satisfie them The kingly prophet Dauid affirmeth that GOD for the loue that he beareth vnto his Seruants (o) Psal 107.33.34.35.36.37 changeth the order of nature for their coÌ„moditie This his Assertion may be drawne out of the Psalme where he saith Hee turned the floods into a Wildernes and the springs of water into drinesse a fruitefull land into barrennesse for the wickednes of them that dwell therein Againe He turneth the Wildernes into pooles of water and the drie land into water-springs and there hee placeth the hungrie and they builde a citie to dwell in and sowe the fieldes and plant vineyards which bring forth fruitfull increase Here the Prophet sheweth vnto vs two things First who is the author both of Fertilitie Barrennesse of soile Namely GOD whose powerfull hand alone altereth the course of nature for if he but say Fiat let there be pleÌ„tie or let there be want both heauen earth obey him euen as the hand-maid looketh vnto the eyes of her Mistris And secondly what is the impulsiue cause whereby God is prouoked to lay the yoke of misery or penurie vpoÌ„ the necke of man Namely Wickednes God setteth before our eyes a Blessing and a Cursing the one the stipend of righteousnes the other the reward of disobedience (p) Deut. 7.12.13 If yee hearken saith Moses vnto these Lawes doe them then the LORDE thy GOD shall keepe with thee the Couenant and the mercie which he sware vnto thy Fathers and he will loue thee and blesse thee and multiplie thee hee will also blesse the fruite of thy wombe and the fruit of thy Land thy Corne thy Wine and thine Oyle and the increase of thy Kyne the flockes of thy Sheepe in the Land which hee sware vnto thy Fathers to giue thee (q) Deut. 28.15.16.17 But if thou wilt not obey the voyce of the Lord thy God to keepe doe all his CoÌ„mandements Ordinances which I commaund this day then all these Curses shall come vpon thee and ouertake thee Cursed shalt thou be in the Towne cursed in the fielde cursed shall thy Basket be and thy Dough cursed shall be the fruite of thy bodie the fruite of thy lande the increase of thy Kine and the flockes of thy sheepe c. As God dealt with the Israelites so hee doth with vs if we walke before him with vpright harts like Ashers our Bread shall be fat But if we be stubborne and stiffe-necked and goe on still in our wickednes c. hee will strike our Corne-fields with Blasting and Mildewe and they shall pursue vs till we perish He will make our land which like Chanaan flowes with milke honie Barren he will send amongst vs cleannesse of Teeth the tongue of the sucking childe shal cleaue vnto the roofe of his mouth For first the young childreÌ„ shall aske bread no man shal break it vnto them they that feede delicately shall perish in the streetes they that were brought vp in scarlet shall embrace the dung Our visages with famine shall grow blacker then a coale Our skinne shall cleaue to our bones and wither like a stocke What is the cause that our land comparable to the land of Asher for fatte Bread in former times is now become as a Wildernesse for scarcitie and want Why doe wee sow much and reape so little and why doe the Powers of heauen fight against vs If we do but as Moses did (r) Exo. 4.6 put our handes into our bosomes and take them out againe behold they will be as leaprous as snowe Our Sinnes alas which like a leaprosie cleaue vnto vs haue brought these punishmeÌ„ts vpon our heads * Spottes from the head to the sole of the foote we are full both of white black spots like the (Å¿) Gen. â—0 32 sheepe which were Iacobs wages we are become party-coloured in regard of the variety of our wickednes For we haue not vsed this Blessing of fat-bread to the glory of God and the good of his poore meÌ„bers No no the inuectiue speech of the Prophet Isaiah against the princes of Iudah may well bee applied to our mightie rich men (t) Isai 1.23 They are all rebellious coÌ„panions of Thieues for their Thieuerie our Fatnes of bread is turned into scarcetie First they are Thieues vnto GOD for they deuoure holy things seeke after vowes that is they Rob his Church of Tythes preteÌ„ding they were giuen to superstitious vses and therefore may lawfully be taken away froÌ„ the Church but are not impropriatioÌ„s sacriledge considering GOD himselfe saith (u) Leu. 27.30 All the Tythes of the land both of the Seede of the ground of the fruite of the Trees is the Lords it is holie to the Lord by the mouth of the prophet he saith Bring my Tithes into my Barnes and see if you shall not prosper The want of paying Tythes then which is a robbing of God is the first cause why the Seed rotteth vnder the clods why the garners are destroyed why the barnes are brokeÌ„ downe why the corne withereth The 2. is the oppression of the poore needy by such as (x) Amos. 6.3.4.5.6 put far away the euill day approch to
called Vibilia whom they vsed to pray vnto in their iourneying that shee might keepe them from erring out of their way their Goddesse was but a shadowe for an Idol is nothing saies the Apostle and such like Idols be ceremonies traditions councels decrees for he that trusteth to their direction is like him that in the night runnes after Ignis fatuus or the fierie Exhalation that fooles them that followe it but the Word of God is a Right vibilia indeed it neuer deludeth it neuer deceiueth vs if we make it our Marke it wil like the (u) Math. 2.9 Starre of the wisemen conduct vs to Christ Running was one of the Games of Olympus to stirre men vp to this exercise there were Prizes appointed for such as ran best so it is in our Spirituall race for the reward of them that Run well is the prise of the high calling of God as Paul saith in Christ Iesus this high calling is euerlasting life eternall glory ioy in the holy Ghost and the whole kingdome of heauen who then would not like a Hinde run swiftly to attaine vnto this infinite felicitie as then the (x) Gen. 28.12 Angels which Iacob sawe in his vision were not Idle but either ascending or dâ—scending the heauenly Ladder so let vs be euer in Motion euer going forward froÌ„ grace to grace froÌ„ goodnesse to goodnesse from vertue to vertue til we come to perfectioÌ„ (y) Eph. 4.13 eueÌ„ the measure of the fulnes of Christs age as he was like the Hart or the Hinde vpoÌ„ the mountaines of Bether so let our feete in the imitation of him be like vnto Hinds fâ—ete swift not to shed blood but to Run a good race euen the race of Righteousnesse this if we do we shal be sure not to loose our labour for Christ will meete vs at the end of the Race say vnto vs well run good faithfull seruant enter into the Ioies of thy Lord and take the price of the high calling of God for thy reward Naphtali shall be a Hind let goe giuing goodly words Iacob proceedeth in his Comparison and saies that Naphtali shall not be onely a hind but also a Hind let loose not impâ—rkt not impaled not impent but liuing at Libertie and enioying freedome when hee prophecied of I hâ—char hee said that hee should be an asse Couching betweene the burthens beeing liable to exaction and oppression but Naphtali is let loose and his posteritie must be free Bondage is a great miserie but freedome is a wonderfull Blessing the felicitie of the one may be discouered in the misery of the other for first Bondage is a thing against Nature (z) Gen. 1.26 for Adam was created to beare rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beastes and ouer all the earth and ouer euery thing that crept or moued on the earth by creation therefore all the children of Adam are freemen but Bond-slaues by sinne secondly Bondage is one of those meanes wherby Sinne is punished for when the Kings of Israel Iudah together with their people did forsake God which had brought them out of the land of Aegypt and went a whoring after strange Gods God suffered their enemies (a) 2. Reg. 17. to conquer them (b) 2. Reg. 25. carie theÌ„ into captiuitie binding their Kings in chaines their nobles in linckes of yron thirdly Bondage is so irkesome so grieuous a yoke that many haue rather chosen present death then to endure it (c) Iud. 16.30 Sampson preferred death before imprisonment (d) 2. Maccab 14.42 Razis was willing rather to fall vpon his owne sword to die manfully then to giue himselfe into the hands of Nicanor and Cato the Romane slew himselfe because he would not become Caesars slaue fourthly Seruitude and bondage is a Curse and this appeareth out of the words of Noah saying (e) Gen. 9.25 Cursed be Canaan a seruant of seruants shall he be vnto his brethren seeing then that Bondage is so miserable we must needes conclude that to be let loose and to haue freedome is a singular happines for thereby a Man is deliuered from Feare and Care which two like euill Angels bee the daily Attendants of Seruitude First a Seruant is euer affraide to displease his Maister whose supercilious looke like the Gorgons-Head in Perseus his shielde astonisheth the beholder For ordinarily Maisters be like vnto (f) 1. Reg. 12 11. Rehoboam great threatners oppressors of their bondmen and therefore S. Paul chargeth them (g) Eph. 6.9 to put away threatning knowing that they haue a Maister also in Heauen with whom there is no respect of persons Secondly a seruant is continually carefull to please his Maister be hee neuer so vile and wicked a man hee is compelled to say as hee sayes be his words neuer so vnsauorie to flatter and praise him be his actions neuer so ignoble dishonest to bow the knee vnto him is the seruaÌ„ts of (h] Hest 3.2 Ahashuerosh did to HamaÌ„ though hee be but an Agagite and of base condition And therefore they may well be likened vnto the Indians who are accustomed to offer sacrifices vnto the diuell and this worship they giue him not for loue but out of feare As then the Poet spake of Husbandmen so may I say of Naphtali and his tribe O happie Naphtalites if yee knewe the worth of your owne happinesse Reuben lost his prerogatiues Simeon and Leui were cursed scattered in Israel and Isachar had his backe ouerloaden with burthens but yee are as a Hinde let loose free from the Chaine of bondage the yoke of oppression If it were a Blessing for Naphtali to bee like a Hinde let loose and to enioy freedom and libertie which was but onely in regard of his bodie and his temporall state oh how happie are all spirituall Naphtalies (i) Eph. 6.12 that wrâ—stle against powers Principalities I meane true Christians who being by the first birth Bond-meÌ„ to sin death Sathan are in their second birth through the Passion Merites of Christ made freemen heires of Saluation So saith our â—auiour to his disciples k) Ioh 15.15 HeÌ„ceforth I call you not seruants but frends (l) Mat. 5. not cursed Goats but blessed sheep m) Gen. 8. not black Rauens forsaking the Arke but white Doues making your Nests in the holes of the Rocke (n) Apoc. 20. not chained Serpents in the bottomles pit but Hindes let loose in the greene Pastures While wee were Gentiles wee liued like the Israelites vnder the bondage of that spirituall Pharaoh the diuell but since Christ came into the worlde and wrought his miracles Of which place Aegypt as S. Augustine saith is a type figure He by opening the Red-Sea with his Crosse hath set vs free and deliuered vs out of that land of darknes where no order but euerlasting horrour abideth and our enemies