the Diuell Hell and Death are fallen into the same pitte that they digged for vs and fettered in the same chaines wherein wee by them were bound First by the Passion of Christ the Tyrannicall dominion of Sathan ouer man was dissolued For the Apostle saith that by his Death hee did not onely ouercome death but him also which had the power of death the diuel And therefore S. Origen saith that there were two crucified vpon the crosse of Christ Namely CHRIST himselfe visibly and with his will The Diuell inuisibly and against his will (o) Iudg. 16. As the Philistims thought themselues sure of Triumph when Samsons eyes were out Nay they called him out of prison to make a laughing stock of him set him betweene the Pillars but yet he was auenged on them by pulling downe the house vpon their heads So the Diuell thought himselfe a glorious conquerour when the Eyes of Christ being nayled to the Crosse were closed vp with dim death Nay the Iewes being the Diuels iesters made mowes at him and ceased not saying (p) Matth. 27.42 If hee be the King of Israel let him nowe come downe from the Crosse But yet euen at that very time all the spirituall Powers Principalities receiued their Bane and were stript of that vsurped Empire which they helde ouer mankinde and by the Preaching of the Gospell which is (q) Apo. 20 1â— the keye of the bottomles pitte whereby Hell is shut vp to the Faithfull and opened to Infidels the Dragon that olde Serpent which is the Diuell and Sathan was vtterly put to silence and bound as it were in a Chaine for a thousand yeares And thus was he that led man into captiuitie made a captiue and a bond-slaue himselfe Secondly his Death was Deaths destruction and therein hee was as good as his word For before hee was incarnate by the mouth of his Heralde the prophet Hoseah hee challenged Death saying (r) Hos 13.14 O Death I will bee thy Death O Graue I will bee thy destruction And in his Death hee subdued Death by taking his sting from him And therefore the Apostle in the person of Christ insulteth ouer Death and derideth him saying (Å¿) 1. Cor. 15 55. O Death where is thy sting Sinne was the cause that (t) Gen. 2.17 man was made captiue to Death (u] Rom. 6.23 For the wages of Sinne is Death but Christ being Righteousnes it selfe by laying downe his Life and taking it vp againe (x] Acts. 2.24 loosed the bondes and the sorrowes of it So that to all true Belieuers Death is no longer bitter but sweete (y) And. Casar in Apoc. cap. Not a thiefe that surprizeth suddenly but the Harbenger of Ioye Thereupon in the olde Testament the Death of the righteous which belieued in Christ to come is called Geuigah that is to say without pain or griefe because that though (z) Numb 21.6 like the Israelites that spake against God they were stung with this fierie Serpent yet by looking vnto the Brasen SerpeÌ„t their Mâ—ssiâ—h the wound of death was healed in them Though like (a) Dan 6.16 Daniell they were cast into the greedy Lyons denne which is the Graue and like (b) Ionah 1.12 Ionah into this Whales bellie which is vnsatiable yet for all that neither had this Lyon power to deuoure them nor this Whale abilitie to digest them The reason is because Christ the head hath tasted Death for all his members to set them free and loose them from their bondes Thirdly as by his Passion vpon the Crosse he hath Redeemed vs from the tyrannie of Sathan and by his Death freed vs from the bondage of the Graue So likewise by his descension into Hell hee hath deliuered vs from the Thraldome of the bottomlesse Pitte Had not hee broken the Serpentes Head by the droppes of his Blood the Serpent would continually haue bruised our heeles Had he not takeÌ„ away the sting of death death would neuer haue ceased from stinging vs and had hee not descended into hell there to manifest his glorie by leading Captiuitie Captiue Hell would neuer haue beene satisfied nor euer haue saide It is enough but the Teeth of the Mouth thereof would haue beene as swordes and the Chawes as kniues to eate vp mankinde out of the earth Therefore as (c] Iud 16.1.2 â— Samson in spight of the Philistims who laid waite to entrap him all night in the gate of the Citie went forth of Gazzah carrying vpon his shoulders along with him the Dores the Postes and the Barres of the Gates of the Citie So CHRIST maugre all the Spirites of darknesse Descended into the neathermost parts of the Earth that is the Depth or Hell And there hauing bound the strong-man of that Infernall house returned with victorie and Triumph And therefore the Apostle mocketh Hell saying (d) 1. Cor. 1â— 55 O Hell where is thy victorie Though all true Christians be Hindes let loose and deliuered from the bondage of Hell Death and Sathan yet are they still Seruants and so ought to be to him that loosed and Redeemed them By the Ciuill law (e) Code de captiuis postliminio reuersis Honorius if any Captiue be deliuered at the costes and charges of another hee when he shall be returned home ought to repay the charges to him that redeemed him and if perhaps hee shall not bee able to repay him then hee should satisfie his redeemer by labour and seruice This is the case of all Christians and this is a plaine Lawe that ought to binde our Consciences Wee were Caâ—tiues and CHRIST hath redeemed vs not with corruptible things as Golde and Siluer but with his owne Blood Now then because wee are otherwayes vnable to repaye him his Charges wee are bounde to satisfie him for his Cost with our Labour and our Seruice (f) Rom. 6.17.18 This Seruice is A Sweete yoke and is to bee esteemed aboue all carnall libertie (g) Euseb tract de prepa euang it was said of Democritus Chrysippus that The one of them made men slaues altogether and The other halfe slaues so it may be said of Christ and the Diuell the Diuell by sinne made man a seruant wholly but Christ hath made him halfe a Seruant for he is both a freeman and a seruant first he is a freeman because he is made free from sinne secondly hee is a seruant because he is made the (h) Rom. 6.18 seruant of Righteousnesse this then is the dutie of euery one of vs which be spirituall Naphtalites seeing that Christ hath bought vs and loosed vs from the bondage of hell death and Sathan first we must be willing to serue him truely and to labour in his vineyard as vnder the lawe of Moses (i) Exod. 21.6 such as were content out of their loue to their maisters to be seruants for euer did willingly lay their Eare to a post and their maisters did bore it through with a
be a Tower of defence vnto his children against the face of all their enemies Then Iacob called his Sonnes c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction and in this preamble there is a Summons and a Charge The first branch is the summons Iacob citeth his sonnes to appeare and calls them before him that he may speake vnto them before he dies This was a custome amongst the holie Patriarches when they felt death approaching to call their children and their friends before them First to acquiante them with the knowledge of things to come and secondlie to instruct them in sacred Aphorismes and rules of good life So did f Deuter. 33. Moses g Iosu 24. Iosuah h 1. Reg. 2. Dauid and many others making their death-bed their Pulpit to Prophecie and preach in But why should they choose such a time a time of paine and anguish and a time of mourning lamentation because it is the fittest time i Xenoph. lib. 8 Plat. in apel Some Philosophers haue thoght that the soule of man vpon the approach of death growes more diuine and by a supernaturall inspiration is made euen then most able to discourse of future euents but this Assertion is repugnant to reason For the soule though in its owne nature it bee impassible yet doth it sympathize with the bodie and therefore when the bodie is ill affected and afflicted with sicknes then also the faculties of the soule begin to languish to growe fainte and dull Let then Xenophon bring in his Cyrus and Plato his Socrates to auouch that at the time of death a mans soule is inspired with the power of diuination yet will this position proue to bee but like a house founded vpon the sand and one of Sathans fallacies and illusions The cause then why Iacob prophecies vpon his death-bed is not because his soule was then more diuine but that the remarkeable circumstance of the time might procure in the memorie of his sonnes a deeper and more permanent impression of his Prophecie The second branch of the Preamble is the Charge in these words Gather your selues together that I may tell you what shall come to you in the last dayes gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father This Charge is very emphaticall as appeareth by this threefold doubling of the words Gather your selues together gather your selues together Heare Hearken vnto Iacob and Israel your Father k Tharg Hieros in hunc locum This shewes that the holie Patriarch will speake of some great and important matters concerning his sonnes that hee will instruct them both as a naturall and spirituall Father and therefore because he will not haue them stand like idle spectators and carelesse auditors First hee chargeth them to gather and gather themselues together wherein hee requireth not onely the presence of their bodies but also of their cogitations Secondly hee commands them to heare and hearken vnto Iacob and Israel their Father which is as if hee should haue said let mee haue both the l Rup in Gen. lib. 9. Com. cap. 25. attention of your eares and the intention of your minds that I may tell you what shall come to you in the last dayes in this speech Iacob alledgeth the cause both why he summoned them to appeare also why hee giueth them so strict a charge This cause is the seale of his commission and a testimonie that he is one of Gods Prophets because the grouÌ„d of his speech must be a Reuealing of things to come which is onely proper peculiar to God them whom hee vouchsafeth to employ as his instruments It is not registred by the pen of Gods spirit how the Patriarch Iacob attained vnto this foreknowledge whether by Oracle dreame or vision which are the m Num. 12.6.7.8 three ordinary meanes of Reuelation yet it is very likely that God was knowne vnto him by vision which is three manner of wares either when true things are discerned by an infused light and the mere vnderstanding or else when besides that light Imâ—ges are also described that either in the minde as when Zachariah saw the n Zach. 18. Hornes and the o 4.2 candlesticke p Hier. 1.13 Hieremiah the Pot or else in the eyes and outward sense as was that q Dan. 5.5 hand spokeÌ„ of by Daniel which appeared on the wall and as Angels were seene to talke with men in a bodily shape now it is most probable that by the first of these three meanes Iacob prophecied telling his sonnes what should come to them in the last dayes Touching the boundes or limites of Iacobs Prophecie there is some question made amongst expositors both Iewish and Christian r Rab. Kimhi in 2. cap. Esa Rabbi Kimhi s Hieron in Michaeam cap. 4. S. Hierome and Lyranus affirme that as often as dies nouissimi the last dayes are mentioned in the Scriptures the Time or comming of the Messiah is signified and that his time is therfore called the last daies because he should be the period or ende of the Iewish state both in regard of the Lawe the Priest-hood the Kingdome and the figures or types of the Old Testament and that after the preaching of the Gospell no other priest-hood law nor Sacraments were to be expected though I doe not gainsay but that the Time of the Messiah may be called the last daies yet in these wordes that Time is not principally implyed for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST therefore in this Text by the Last-daies is signified the Succeeding ages and Times from the departure of the Israelites out of Aegipt till the comming of Christ In this prologue of Iacob wee may for our instruction obserue two things First The patterne of dying Secondly the Art of hearing the first is couched in the Summons the second in the Charge of Iacob For the first it is vpon record that the holie men in former times vsed to assemble their friends kins-folke and children to blesse and instruct them before they died t Gen. 27. so Isaac blessed his two sonnes Iacob and Esau v Deut. 33. Moses the Tribes of Israel so x 1. Chro. 29. Dauid blessed Salomon and our blessed y Iohn 17. Sauiour prayed for his disciples immediately before his death these actions of them ought to be presidents for vs to followe and imitate and herein by their example are wee taught to haue a speciall care of the spirituall welfare of our children bequeathing them golden legacies wholsome counsell and good instructions how to serue God to walke in his wayes and obserue his statutes z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all as well to the rich glutton cloathed in purple and fine linneÌ„ as to the famisht Lazar
the branches of the tree that God shewed Moses it turneth bitternesse into sweetnesse and an ill disposition into a good inclination be ye wise therefore ô ye parents and learne by Iacobs example to crush kill the Crocodile in the shell to roote vp weedes before they be stemmed and to beate downe sin in your children before it be ripened come to its full growth Custome in sinning is the nurse of necessitie saith Bernard nay it is another nature saith the Philosopher therefore be cautelous and warie to preuent this inconueniencie by due correction Iacob reproues his sonne and his Eldest sonne this his action condemneth such parents as are like vnto the Image of Diana in the Iland Câ—ios which was so artificially carued that on the one side being looked vpon it seemed to smile but on the other to frowne so we haue some which will pamper and make too too much of their eldest sonnes ouerlooke their vices and continually smile vpon them but make no difference betwixt seruants or slaues and their youngest euer checking controuling and deiecting theÌ„ with their frownes hence it comes to passe that very often the Hieroglyphicke of the Ape is verified in them which is this Pyer in hierogl A shee ape painted with two young ones one embraced in her armes and the other lying at her feete and the motto is Inuisus haeres The enuied or the hated ape proues to be the heire and the reason is because with ouermuch cockering shee killes him whom she loues so doe parents with their eldest sonnes but let vs heare the good aduise of S. Ambrose (h) Amb in gen 37.9 The father ought to take heed saith he if he haue more children then one that he shew not himselfe more louing to one than another for so may he easily marre that child which he fauoureth aboue the rest sith by reason of his fathers good will he will soone take a libertie of sinning further the rest of his brethren wil be easily inflamed with hatred or enuie against him I wish therefore that all earthly fathers would be like our heauenly father who chastiseth whom he loues and correcteth euery sonne that he receiueth In the vision of the maiestie of God which Iohn sawe (i) Apoc. 4.3 he that sate vpon the throne was to looke vpon like a Iasper stone a Sardine the Iasper is greene and is the embleme of Mercy the Sardine is red like blood and is the figure of Iustice of this complexion should all carnal parents be if their children be vertuous and religious then let them be cherished that kind vsage and clemencie may stirre and spurre them vp to perfection but if like Reuben they follow lewd courses then let them curb them and restraine their intemporancie with correction and seueritie Secondly Reuben is punished with the losse of his Birth-right priesthood and kingdome fortie yeares after his fault was committed and though Iacob was the Herald to proclaime this curse yet God was the primarie cause and author of it wherein wee may learne That the Reuenge of sinne though it be late yet it is euer certaine (k) Dan. 7.9 though God Sit vpon his Throne yet his throne standeth vpon wheeles his Sitting portendeth delaie but the wheeles shew that he will come to iudgement though it be said that after the fall of Adam God walked in the garden (l) Gen. 3.8 which motion is slowe yet he came with a voyce which was heard farre off so doeth he now with vs which are the children of Adam before he vtter his Vbi es where art thou he walkes or makes delay to see if his adiournying and long suffering will worke any repentance in vs and his voyce is this Except you repent you shall all likewise perish but at length hee comes and when he comes hee rides vpon the winges of the wind and sitteth betweene the Cherubins the Wind imports Swiftnesse and the Cherub as Aquinas interprets the word fulnesse of knowledge so then his long stay breedeth in him no forgetfulnesse of our sins hee hath a catalogue of them all in this booke are all our offences written though it be long before hee come yet when he comes he comes swiftly and his feete are like (m) Apo. 1.13 fine brasse burning as in a furnace of so hard and hot a temper that at his appearance the heauens melt like wax and with his onely touch the wicked are bruised in peeces like a potters vessell Gods long sufferance should be in vs all a motiue to repentance but it is the very seed of securitie and the impunitie of sinne daily committed groundeth this perswasion in our hearts That there is no God or if there be Tush the Lord sees not Oh let not our mercifull fathers loue and kindnesse be so mistaken you that are like the Idol of Dagon halfe fish halfe flesh I meane Christians in Name but Atheists in life and conuersation go to the Heathen writers Orpheus and Socrates and they will both teach you that there is a God goe to the schoole of Reason and it affoords you this conclusion Hee that made the Eye shall he not see and he that planted the eare shall he not heare and haue but recourse to former examples and daily experience and they will signifie thus much The punishment of sinne though it bee late yet it is euer certaine Thirdly Reuben for a little short pleasure lost his Birth-right all his dignitie Hence we are taught that one momentanie delight may depriue a man of many great blessings For as God hath (n) Cam. 5.14 Hands like wings of golde set with the Chrysolite full of liberalitie and bountie to bestow his fauours where hee discerneth any sparkes of goodnes so hath hee a Hand wherein there is a Fan and a Sword to cut off the vnrighteous and diuide them from his graces God gaue to Salomon more then hee desired (o) 1. Reg. â— both Wisedome wealth and CHRIST bequeaths vpon the Crosse to the penitent Thiefe more then he requested (p) Luc. 23.43 the Fee simple and full possession of Paradice whereas his wish was but a Memento Lord remember mee when thou commest into thy Kingdome Loe here is bountie but of the contrary part where he finds in stead of Salomons discretion and the Thiefes contrition vanities adoration then he closeth his handes and withdraweth his fauour if Esau prise a messe of pottage before his Birth-right Esau shall loose his Blessings and become the seruant of Iacob if the rebellious Israelites long for the flesh-pots of Aegipt they shal be debarred from entrance into the land of promise and if Reuben follow the Flesh (q) Gen. 27.4 and forsake the Spirit Reuben must lose his Birth-right Priesthood and kingdome Thus doth one temporarie pleasure rob a man of manie excellent blessings Goe to then yee garish daughters of Zion walke with wauering Eyes minse it as yee goe and keep
Gods deputie vpon earth should haue a speciall care to supplant sin whereby his Lord is dishonoured But alas for one righteous Iudge ye shall find ten that will oppresse the innocent and iustifie the wicked for reward for there is an euill spirit like that of king Saul that haunteth earthly Tribunals called Countenance in the court this Alastor and hellish furie maketh our lawes to be like the Spiders web through which great flies easily breake in which little ones are soone caught these magistrates are not Gods vicegerents but Sathans lieuetenants for by their partialitie they countenance wickednesse and increase the diuels kingdome Fourthly the Sin-soother is the flattering minister and preacher of the word that cannot but espie the sinnes of great men they be vsually so grosse and palpable and yet he will not open his mouth to speake against them â—ut doeth with theÌ„ as dogges in Aegypt do when they come by the riuer Nilus onely lap a little and then run away for feare of the Crocodile either altogether ouerpassing them or els touching them very lightly for feare of displeasure indeed this is the wisest course for the faults of mightie men be like vnto the Carbuncle which Physitians call noli me tangere touch me not no when thou preachest before them doe as the (u) Herod lib. 2. lawyers and wisemen of Persia did with Cambyses who as Herodotus râ—ports hauing a desire to marrie his owne sister asked the opinion of the Magi whether that matrimonie were lawfull or no to whom they answered That they indeed had no law for the brother to marrie the sister but yet they had another lawe among them whereby 〈◊〉 lawfull for the King of Persia to doe whatsoeuer himselfe lusted such doctrine as this wil be both pleasing and plausible it will be a soft pillow for the elbowe and a soueraigne oyle to supple the ioynts of sin well make much yee fat kine of Basan of these quacksaluers and mount-bankes in diuinitie these Pulpit-parasites and sinne-soothers let them breake your heads with their precious balmes and poyson you with their sweet drugges but remember that a time will come when you shal be compelled to confesse with Diogenianus that flatterie is a sweet but deadly poyson drunke in a cup of gold What is the cause that sin so raigneth in greatnesse as it doth nothing els but the seruile timerous minds of mercenaries who are so fearefull that they cannot endure to heare a Tumpet in their sleepe or to dreame of the frowne of a great man and therefore to auoid checks and gaine fauour they doe as Zidkijah did to Ahab euer speake such things as be pleasing and plausible And thus by the Agencie of these foure lieuetenants the sin-teacher the sin-defender the sin-winker and the sin-soother millions of soules are corrupted and eternally perish Simeon and Leui brethren in euill the instruments of crueltie are in their habitations The second title that Iacob giueth there his two sonnes is this Cruell instruments in their compacts for so the originall expounded is better herein Iacob hath reference as I saide before to the murther of Hamor and Sechem the crueltie whereof appeareth in these particulars First the slaughter of the Shechemites was made against the peace and couenant concluded Secondly they made a fraudulent league hauing no purpose to keepe it that with more ease they might murther Hamor and Shechem being vnarmed and taken vnprouided Thirdlie they dishonoured their owne profession in killing those that were contented to be circumcised Fourthly they chose such a time of executioÌ„ of their bloudie enterprize as was vnseasonable For it was when the men of the Cittie were sore of their cutting and not able to defend themselues Fiftly they put not ShecheÌ„ alone to the sword who had offended but all the rest of the Citie that were innocent Lastly they were not satisfied with the slaughter of men but they also made spoyle â—â—â—ock of the Citie and tooke away their wiues their children their cattell for these causes Iacob cals Simeon and Leui Cruell instruments and condemneth them of six seuerall sinnes the ingrediences of this their Cruell action The first is Breach of the Peace concluded and the violating of the Vowe of Affinitie which was made by Iacob and Hamor herein is an euidence of their cankred hearts and cruell natures that could not be restrained froÌ„ murder by the law of Nature which is Ciuil and delighteth in societie wherefore next vnto God and godlinesse to himward there is nothing which men ought more to esteeme then Faithfulnes which wonderfullie furthereth the societie of men for without it it is impossible for men to liue together if their couenants and promises be not kept faithfullie the life of man will be liable to more daunger then the life of a beast Though wee doe not reade that any Oath passed betwixt Iacob and his sonnes and Hamor and Shechem in this League of Peace yet may Simeon and Leui bee iustly taxt of periurie because this is a Canon and Rule in godlinesse (y) Hieron ad Celantium Whatsoeuer thou speakest thinke that thou hast sworne it they had spoken peace and yet embrued their hands in blood they had made a contract of affinitie and yet broke it and cancelled the obligation of their faith if Peacemakers be blessed as indeed (z) Mat. 5.9 they are by the verdict of our Sauiour then of the contrarie part Peacebreakers must needes be cursed an oath or a promise giueÌ„ for an vniust cause may lawfully be cut off but if equitie be the ground of it it must be performed Are not then Simeon and Leui iustly condemned of perfidiousnes who slewe Hamor and Shechem notwithstanding a lawfull contract and promise like vnto these two Brethren in euill and Ringleaders in crueltie is that bloudie Simeon and Leui of Rome that (a) Bonifa 8. in C. vnam sanct extrauag ne maior obedientia audacious challenger both of sp rituall and temporall iurisdiction who not onely himselfe maketh small conscience of any league and promise of peace but also taketh vpon him by his dispensations to fru trate breake the oathes and promises of other men though they be neuer so iust and lawfull Pope Zacharie loosed the French-men from their oath and promise of allegeance to their Prince and deposed the King from his kingdome placed Pipin in his stead Pius quintus by his (b) Pius 5. pontiâ—aÌ„ bulla volumus iubemus vt aduers regin Angliae subditi arma capessant c. et absoluimus subditos vinculo iurameÌ„ti quo reginae Elizab. constricti tenebantur Bull coÌ„manded the subiects of England to take arms against their Queene absoluing froÌ„ the faith that they had plighted to Elizabeth their soueraigne is this beseeming the pretended vicar of Christ to be the author of infidelitie and disloyaltie let this doctrine passe for currant that the Pope may dispense with the oathes and promises of
God forbid that I should consent to so foule a sinne But it may bee obiected against Iacob that hee seemeth to be a partaker with his soÌ„nes in their crueltie howsoeuer hee doth now at the last inueigh against it Because when that horrible fact was fresh and new he passed it ouer with so slight and easie a reprehension for hee onely said vnto them (a) Gen. 34.3 Yee haue troubled mee and made me stinke among the inhabitants of the land wherein he seemeth onely to be grieued at his own imminent danger not directly to censure them for their bloudie riot and misdemeanour But his obiection may thus be refelled and Iacob excused Hee partlie considered the iustice of God vpon the Shechemites for the outrage committed against Dinah partly he was moued with her complaint and moane for the losse of her virginitie and partly he gaue place to the rage of his sonnes which were in their furie and this is the cause why they were rebuk't so slenderly But now vpon his deaths-bed hee maketh himselfe trans-parent by disclosing and opening his detestation of their bloudie acte saying Into their secret let not my soule come That which Iacob abhorreth is of all men to bee eschewed namely Consent in sinning it is the guise and fashion of the wicked as the Psalmist obserueth WheÌ„ they see a Thiefe to consent vnto him and to bee partakers with the adulterers but such as be like blessed Iacob will not walke in the counsell of the vngodly nor stand in the way of sinners nor sit in the seate of the scornefull There is small difference saith S. Augustine betwixt the Actor and Consenter in sinning As for example it was (b) 2. Sam. 11.17 Dauids sinne to murder Vriah but Ioab consented because he put the Kings letter in execution and it was the sinne of the Iewes to stone Steuen but Paul kept their clothes stood by and consented vnto his death and therefore in the course and rule of Iustice Ioab may be saide to haue contriued the death of Vriah as well as Dauid and Paul to haue stoned Steuen as well as the Iewes It is not enough when we see any sinne committed to goe aside and call for water and wash our hands as (c) Matt. 27.24 Pilate did when the high Priests and the rest cryed out against IESVS Crucifie him Crucifie him and to say as hee did I am innocent of the bloud of this Iust man looke you to it No Pilate herein did imitate the Pharisies washing the outside of his cuppe but not cleansing it within So then euery one is a right Pilate that doth not to his power hinder sinne and thwart Sathan It is the dutie then of a true Christian if he see anie proud Herode (d) Act. 12.22 houen and puffed vp with the acclamations of his practises to crie out against his sinne as the Prophet Isaiah did saying (e) Isa 28.1 Woe to the Crowne of Pride if a couetous extortioner to say with Iames (f) Iam. 5.1 Goe to yee rich men weepe howle for your miserie that shall come vpon you and if a deceitfull and cruell person to say with Iacob Into thy secret let not my soule come My glorie bee not thou ioyned with their assemblie Rabbi Salomon is of opinion that in this and the former branch of this speech Iacob aymeth at (g) Num. 25. Zimri his vncleane act with Cosbi and at (h) Num. 16. Corah with his rebellious assemblies The one being of the tribe of Simeon the other of Leui No doubt Iacob being endewed with the spirit of prophesie did foresee both Zimri his incontinencie and Corahs schisme and obstinacie but here his words are to be vnderstoode of the cruell exploite of Simeon and Leui against the Sichemites and haue onely relation to the Time past Iacob by his Glorie meaneth two things First (i) Ps 30.12 his Fame or good Name Secondlie his Tongue which is the instrument of praise and glorie as it is vsed in the Psalme Therfore shall my toÌ„gue praise thee not cease c. There the Hebrue word Chebodh is traÌ„slated Tongue yet it signifieth Glorie because the Tongue is the organ whereby Gods Name is glorified So then the meaning of this place is this First hee prayeth that his good and glorious name may not be blemished by his sonnes conspiracie And secondlie hee protesteth that as he gaue no consent vnto them in his heart so neither would he afford their action any approbation with his tongue The first Doctrine that like fruite groweth vpon the stemme of Iacobs speech is this It is good and requisite for euery man to be iealous of his name credit fame (k) Pro 22 1â— A good name saith Salomon is to be chosen aboue great riches and louing fauour is aboue golde aboue siluer The consideration whereof grieued and troubled Iacob for he feared that the infamie of his sonnes would blurre his glorie that their misdemeanour would be imputed vnto him laid to his charge yet if the inhabitants of the land haue fastened any tooth vpon his credite to backbite it he might iustly say as Dauid did They lay to my charge things that I knâ—w not as theÌ„ Iacob is jealous of his glorie so should we all be cautelous and warie of our credit A good name is like an Oyntment powred out which leaueth behind it a sweet perfume such a name haue all we for our Sauiour who is the Messiah and CHRIST which signifieth anointed hath writteÌ„ vpon vs his own Name thereupon we are called (l) Hier. in Esay 62.7 ChristiaÌ„s it behoueth vs theÌ„ to take heed that we blemish not this glorious name by our leaud life for (m) Eccles 10.1 as dead flies cause to stinke putrifie the oyntmeÌ„t of the apothecary so doth a little folly him that is in estimation for wisdome for glory Now what name is more esteemed then the Name of IESVS CHRIST at the hearing whereof all knees ought to bowe and what title so Honourable as a Christian Who then that is a Christian will bee so carelesse of this blessed Name as to tainte it with ill-liuing Sinnes are those Dead-flies that putrifie and cause to stinke this excellent oyntment therefore saith the sonne of Syrach (n) Eccl. 7.2 Depart from the thing that is wicked sinne or the reproach of sinne shall turne from thee Iudas was a Christian so was Ananias Saphyra Simon Magus and Demas but the dead flie of Treason caused this name to stinke in Iudas the dead flie of hypocrisie corrupted it in Ananias Saphyra the dead flie of vaine-glorie putrified it in Simon and the dead flie of Apostasie did rot it in Demas If then wee haue a desire to preserue our name sweete we that are Christians must take heed like Iacob that no dead-flie come into our Boxe of Oyntment wee must keepe it shut with two Couers the
the opinion of the Iewes that they thought that No goodnesse could come out of Galilee CHRIST began to worke his miracles and to preach the gladsome tidings of eternall life This teacheth vs that God hath mercie in store euen for them that are most wicked if they will repent And for this cause sent his deare welbeloued Sonne into the world To gather together the lost Sheepe of Israel If then wee haue lost our selues in the Darknes of sinne yet if wee be Sheepe that will heare his voyce we shall not perish though for a time we be Lost sheepe Zacheus was a Publican but after Christ had called him hee became the childe of Abraham Marie Magdalene was possessed with seuen Diuels and yet Manie sinnes were forgiuen her because shee loued much and one of the Malefactors that was Crucified with our Sauiour was a Thiefe and yet hee was made a free-denison in Paradice If therefore saith S. Chrysostome any man haue sinned grieuously yet let him not despaire but looking vpon these examples of Gods mercie comfort himselfe For Christ was Conceiued amongst the Zebulunites by his conception instructing vs that he came not to call the righteous but sinners to repentance hee was transfigured vpon mount Tabor in the land of Zebulun to signifie that he is not onely the glory of Israel but also a light vnto the Gentiles and hee first preached among them that sate in darkenesse declaring hereby that if sinners will be conuerted vnto him they shal enioy that which the Gospell promiseth eternall life for sweete and mercifull is the Lord and his commiserations spread ouer all the rest of his wonderfull workes THE SIXTH SERMON OF ISACHAR GEN. CAP. 49.14.15 Isachar shall bee a strong Asse couching downe he weene two burdens and he shall see that rest is good and that the land is pleasant and he shall bowe his shoulders to beare and shall be subiect vnto tribute ISachar was the fift sonne of Iacob and Leah and his name signifies Wages and Reward according to the first signification it hath relation to Reubens Mandrakes for the which Leah bargained with Rahel that Iacob shuld sleepe with her whereupon she cōceiued and bare Isachar the historie hereof is thus recorded by Moses (a) Gen. 30.14.15.16.17 Reuben saith he went in the dayes of wheat haruest and found Mandrakes in the field and brought them vnto his mother Leah then saide Rahel to Leah giue me I pray thee of thy sonnes Mandrakes but shee answered is it a small matter for thee to take my husband except thou take my sonnes Mandrakes also then said Rahel therfore he shall sleepe with thee this night for thy sons Mandrakes and Iacob came from the field in the euening and Leah went out to meete him and said come into me for I haue bought and paid for thee with my sonnes Mandrakes and hee slept with her that night and God heard Leah and shee conceiued and bare vnto Iacob the fift sonne who was called Isachar which name is agreeable to the circumstance of his conception for when hee was begotten she paid wages to Rahel for her husbands company These wages were (b) Epiph in philol cap. 4. Aug. lib. 22. cont Faust cap. 36. Rhodigin l. 7 Lect antiq cap. 3. as some thinke Mandrake apples and that therefore Rahel was so desirous of them because they haue vertue to cause women to conceiue but this is a meere fable for the Mandrake apple is very refrigeratiue a great procurer of sleep and forgetfulnesse and (c) Galen lib. 7. simpl medicament Oleast in gen cap. 30. Galen saith that it is cold in the third degree furthermore Rahel notwithstāding these Mandrakes conceiued not neither would Leah hauing now ceased to beare haue giuē them away if they had any such vertue others take them to be flowers which were wonderous faire in colour and sweet in smell Oleaster saies they were lillies Onkelos holdeth that they were violets and some thinke they were inchaunted or loue-flowers but Rahel needed not to vse any inchantments for her husband did already loue her most dearely most likely it is that they were louely flowers both for sight smel as the Hebrew word Dudaim signifies but what flowers they were it is vncertaine howsoeuer certaine it is that they were very pleasant else would Rahel neuer for them haue forgone her husbands company one night in this bargaine of Leah we may obserue both how desirous she was of children and also how louing she was to Iacob because rather then she will want his societie she will buy him pay for him with her sons Mandrakes Secondly Isachar signifies a reward accordingly Leah after her deliuery of this son frameth her speech saying d) Gen. 30.18 God hath giuen mee my reward because I gaue my maid vnto my husbād in these words she both manifesteth the chiefe occasiō of Isachars name and also bewraieth her owne infirmitie in that shee assigneth that to bee the cause of her reward which by the institution of God was forbidden namely Polygamie or the multiplicitie of wiues and concubines as it may appeare by the wordes of God saying e) Gen. 2.24 Man shall leaue his father and his mother shall cleaue to his wife and they shall bee one flesh the breach of any law is sinne and therefore as Iacobs tetragamie cannot bee iustified no more can Laban Rahel and Leah bee excused who were the causes impulsiue of this errour in him and yet Leah thought that shee had done well in giuing her handmaid Zilpah to Iacob and therefore she saith that God had giuen her a reward for it and this her conceite shee expresseth in the name of her son Isachar which is by interpretation a reward and thus in stead of acknowledging her fault shee braggeth and boasteth of it as I cannot but commend her in that she would giue wages to buy her husband so I cannot but condemne her in that she maketh God accessarie to euil in calling him a Rewarder of her guiltines in Iacobs trespasse Isachar shall be a strong Asse c. these wordes containe the character of Isachar his posteritie whom Iacob compareth vnto an Asse not out of any contempt of them though the Asse be a contemptible beast but only by comparing the one to the other to shew what kind of men the Isacharites should be The Asse is an humble profitable and a gentle creature whereas then Isachar is likened vnto an Asse Iacob does hereby make the Asse an Embleme of three things which were praise worthie in the tribe of Isachar to wit humilitie publique vtilitie and meekenesse first the Isacharites were men (f) Deut. 33 18. Prou. 30.28 Iudg. 9.5 2. King 11.1 1. Sam. 22.9 Amos 7.10 1. King 12.31 that reioyced in their tentes as Moses saith they were not like vnto the ambitious spider which as Salomon writeth taketh hold with her handes and is in Kings palaces as most worldlings bee some
that by Isachars Couching like an Asse is meant their great labour and studie in the Law because in the first book of the Chronicles and the twelfth Chapter it is said (t) 1. Chron. 12.32 that the children of Isachar hadde vnderstanding in their times and knewe what Israel ought to doe this is but a strained interpretation for al that can be collected from hence is this that the Isacharites which tooke Dauids part against the house of Saul were men of good experience which in the managing of warre and ordering of battels knewe at all times what was to bee done more truly by the Asse Couchant is signified the great labour and toile which the Isacharites did endure in the tillage of the ground and this exposition is most correspondent to the qualitie of a husbandman whose custome is to rise vp early to goe to bedde late and to eate the bread of carefulnesse which three will make the strongest body couch and droupe and these are incident to all husbandmen for if they hope to prosper and thriue they must not say as the Sluggard in the Prouerbes did (v) Prou. 24.33 Yet a litle sleepe a litle slumber and a litle folding of the handes to sleepe but they must rise vppe early neither must they followe the course of the Sunne in going to bedde when it settes nor like the Epicure say Let vs eate and drinke for to morrowe wee shall dye but they must be watchfull and carefull for otherwise (x) Prou. 24 34. pouertie will come vpon them as vpon one that trauelleth by the way if a man bee an Asse rampant and play the prodigall he will soone bee brought to keepe hogs and if a man be an Asse dormant and neglect his businesse he will quickly according to the Prouerbe scratch a poore mans head therefore hee that desireth to reioyce in his tentes like Isachar must like Isachar Couch like an Asse betweene two burthens Couching betweene two burthens c. the word in the originall which is Mishphat signifieth both a bound a Lot a Burthen and therefore some haue interpreted the words thus Isachar shall be a strong Asse lying betweene two boundes the Sea of Galile on the one side Thabor on the other some thus Isachars portion shal lye betweene the Lots of Manasseh and Zebulun hauing the Lot of Manasseh vpon the South and Zebulun vpon the North but the most naturall exposition is to say that Isachar coucheth betweene Burthens for so shall the translation not vary from that metaphor which Iacob vseth calling Isachar an Asse betwixt whom Isachar there is this similitude as the Asse yeeldeth his backe to the burthen and willingly beareth it and plieth his prouender notwithstanding his burden so shall Isachar labour as an Asse in tilling of the ground and shal yeeld to the paiment of any tax or tribute rather then leaue his tents or goe abroad but here this question may bee demaunded were the Isacharites more burthened then the rest of the Tribes of Israel they were first because of the fruitfulnes of their countrie for they were very rich and therefore in equitie they were to allow large subsidies to the King secondly being wealthy they were content to buy their rest quietnes with mony thirdly being husbandmen they were therefore lyable to the most burthens because euer the weakest in reputation goe to the wal therefore their plough must feede the Epicure with daintie fare it must cloth the rich gluttō with purple and fine linnen the Burthen thē betweene which the Isacharites did couch were these two Tillage and Tribute And hee shall see that rest is good and that the land is pleasant and hee shall-bowe his shoulder to beare and shall bee subiect vnto tribute in these wordes Iacob alledgeth the causes why Isachar is an Asse and these are the Sweetnesse of rest and the pleasantnesse of the land for because Rest is good the land pleasant therefore he shall pay tribute to procure rest willingly take paines because the land yeeldes him fruites of increase Tillage and tribute were Isachars burthens the first whereof though it be heauie yet the cariage of it to delightsome the second though it bee troublesome to his backe yet it dischargeth him of many incumbrances so then his Rest was painfull and his labour pleasant his rest was painfull because it made him subiect to tribute but hee was contented with any imposition to obtaine his freedome and liue at home because the Retired and quiet life is the best of all other the rest of the tribes of Israel which had not so heauy a burthen laid vpon them were euer at the Kings command either for seruice in the warre or attendance in the Court now Isachar seeing that the companions of War are Death and Danger and that the Court is a gorgeous or sumptuous prison where the greatest nobles weare golden fettars therefore hee chuseth rather to reioyce in his Tent to liue priuately and quietly though his rest bee costly certainly notwithstanding the husbandmans burthen is heauy yet his manner of life is very sweete and happy first because hee liues very laboriously and euer eates his bread in the sweat of his browes and this his labour is Phisick both for his body and his soule first it preserues his body from diseases for what man is so healthfull as the husbandmā who can haue a better appetite and better digestion then he of the contrary part such as wallow in pleasure liue idly are euer either chastned as Dauid was by their reines in the night season or else like Mephiboseth they are lame of their feete the Stone and the Gout cleaue like (y) 2. Reg. 5.27 the Leprosie to Gehazj to such as leade idle and intemperate liues secondly the husbandmans labour is the diuels obstacle for what is the cause that the labouring man is ordinarily lesse vicious then such as liue at ease because ease and slothfulnesse are the occasions of many sinnes as appeareth in the Sodomites (a) Ezech. 16.49 whose iniquitie was pride fulnesse of bread aboundance of idlenesse S. Ambrose sheweth by the similitude of the Crabfish and the Oyster how Sathan tempteth and inueigleth such as liue idely The crab saith he most willingly eateth the meate of Oysters but for so much as the Oister is well fortified on both sides with most strong shelles so as they cānot be broken by force therefore the Crab doth craftily watch till the Oister doe open her selfe to the sunne to take the aire then she putteth a stone into the mouth of the gaping Oister whereby being hindred frō closing of her shelles she safely thrusteth in her clawes feedeth of the meate so saith he while men be giuen to idlenesse and open their mindes to pleasures the diuell commeth and putteth in filthie cogitations so that when they are not able to drawe backe their shel wherewith they were armed before they are