first vnder Adam by birth the secoÌ„d vnder Christ by grace (q) Rom. 5.12.19.21 for as by one man sinne entred into the world and death by sinne and so death went ouer all men for as much as all men haue sinned so by the obedience of one are many made righteous that as sinne had raigned vnto death so might grace also raigne by righteousnesse vnto eternall life through Iesus Christ our Lord by originall sinne then which is corruption ingendred in our first conception whereby euery facultie both of body and soule is prone and disposed to iniquitie Euery one man is Ben-oni the sonne of sorrowe but through the Grace of God in Christ Iesus who was borne and died for the redemption and iustification of the world euery man that truely beleeueth is a Beniamin the Sonne of Gods right hand Beniamin shall rauin as a wolfe c. The wolfe according to the phrase of the scripture is the embleme of fower things Tyrannie Fraudulencie Hypocrisie and Courage for the first our Sauiour saith vnto his disciples (r) Mat. 10.10 Behold I send you forth like sheepe among wolues these wolues are bloodie tyrants enemies of the Crosse of Christ which like the wolues of Africa that all night long barke at the moone doe continually blaspheme that sacred name at the sound whereof all Kings ought to bowe such were the Romane Emperours successiuely from Tiberius vnto the raigne of Constantine the great and the first Christian that swayed the Imperiall scepter and therefore their Succession in regard of Crueltie and Tyrannie is resembled in one of those visions which Saint Iohn sawe (s) Apoc. 17.3 by a scarlet coloured Beast full of names of blasphemie which had seauen heades and ten hornes and such a wolfe at this day is the Turke who not onely with his tongue striueth to pierce the side of Christ by calling him in derision the crucified God but also by his Sword maketh hauocke of the poore members of Christ Iesus But shall Beniamin be such a wolfe shall his posteritie be giuen to tyrannie no for then should the wordes of Iacob tend to the disgrace of Beniamin is indeed they doe to the coÌ„trary for there is no man so odious and so much subiect to hatred as is he that is a Tyrannicall wolfe such rauenous Beasts are hatefull both to God and man God saith the Psalmist abhorreth the blood-thirstie and cruell man And therefore (t) 1. Reg. 22 34. Hee couers him with shame and cuttes him off for euer The woluish kings Ahab and Herode and the woluish Queenes Iezabel Athalia which all of them imbrued their hands in the blood of Innocencie were by the Hand of GOD put to violent and shamefull deathes (t) 1. Reg. 22 34. An Arrowe shot from the bowe of an Aramite (u) Acts. 12.23 a Worme (x) 2. Reg. 11 16. the Sworde (y) 2. Reg. 9.35 and Dogges reuenged the blood of the guiltlesse which had bene by them vniustly shed Thus doth the rigour of punishment from heauen plainlie demonstrate how hatefull the Tyrannicall Wolfe is in the Eyes of him who is Compassionate and Mercifull our heauenly FATHER Seeing then that all men are commanded to be mercifull as the Father in heauen is mercifull Oh let euerie one that hopeth to finde Mercie beware of being a wolfe in crueltie and striue to be like vnto Christ a Lambe in meekenesse and innocencie But alas Experience proueth that for one Lambe that is chosen there be many wolues that shall be reiected for their crueltie We may know them by their works Oppression of the fatherles the widow Extortion the grinding of the poore mans face the selling of the Needie for shoes art brandes and markes of their woluish profession The eyes of these wolues though for a time they swell with fatnes yet wheÌ„ the day of slaughter comes they shal surely be sacrâ—fices of wrath because God hates abhorres them neither are they lesse odious vnto men for who is it that will not reioice wheÌ„ a TyraÌ„t dies euen as the (z) 1. Sam. 18 6. women of Israel did sing play vpon instrumeÌ„ts when Goliah was slaine so the people reioyce when a woluish Giant dies because by his death they one deliuered froÌ„ oppressioÌ„ wroÌ„g The Romanes did not onely reioyce at the death of Nero Caligula and the rest of their imperious Wolues but did also insulte euer their dead bodies haling them along the streetes of Rome and hanging them vpon Gibbets as the fittest meate for rauenous foules Hence it comes to passe that Tyrants like Dyonisius dare neuer goe abroad without A strong Guarde because they knowe that Crueltie causeth hatred and the hatred of the people raiseth reuengefull Rebellions and insurrections Secondly the Wolfe is the Embleme of fraudulencie and therefore the Prophet Zephaniah calleth vniust Iudges such as oppresse the innocent and let the guiltie goe free Wolues saying a) Zeph. 3.3 Her Iudges are as Wolues in the euening which leaue not the bones till the morrowe Neither doth hee miscal them For this name is sutable to the disposition of such as will be corrupted with bribes Some Iudges and some Lawyers being weighed will be surely found to bee deceitfull vpon the weightes And these are they which by their subtletie and fraud deuoure the afflicted and eate vp the poore from among men If in this respect Beniamin had bene compared by Iacob to a Wolfe then could wee thinke no otherwise but that both he and his posteritie were Cursed creatures because b) Psal 32.2 They onely are blessed to whome the Lorde hath not imputed sinne and in whose spirite there is no guile But this is not Iacobs meaning For in these wordes hee blesseth Beniamin And so likewise doth Moses saying c) Deut. 32.12 The beloued of the Lorde shall dwell in safetie by him the Lorde shall couer him all the day long and dwell betweene his shoulders Now then if either Beniamin or his children had bene like vnto Wolues in fraudulencie Moses before his death would neuer haue bestowed such a Blessing vpon them The fraudulent and the Tyrannicall wolfe are like Samsons Foxes tyed together by the tailes for in the aime end of their cruell deceitfull actions they agree are combine together like brethren in euill to preye vpon the poore and so eate vp the innocent and the harmelesse man Thirdlie the Wolfe is the figure of Hypocrisie and so wee may gather out of the wordes of our Sauiour saying d) Mat. 7.15 Beware of False Prophets which come vnto you in Sheepes cloathing but inwardly they are Rauening wolues An Hypocrite is A whited wall a painted Sepuleher and a Wolfe in a Sheepe skin Though he haue a countenance which promiseth goodnes yet is he stonie-hearted Though he make a glorious shewe of Sanctitie yet is his minde full of corruption And though hee seeme to bee clad with meekenes and innocencie
thirtie yeares fewe and euill haue the daies of my life beene For this cause the Thracians vsed to lament and weepe when their children were borne but to laugh and reioyce when any of their friends died and the reason hereof is giuen by Iob who saith Man that is borne of a woman is of short continuance and full of trouble he shooteth forth as a flower and is cut downe he vanisheth also as a shadowe and continueth not Thirdly euery one is the Childe of sorrowe in regard of originall sinne (g) Rom. 6.23 the wages whereof is death this Naturall corruption which by the fall of Adam is transfused vpon his whole posteritie maketh man not onely lyable and subiect to infinite calamities in this world but also to death eternall hereafter vnlesse (h) Psal 5â— 1 this Sinne wherein all men are borne and this iniquitie wherein they be conceiued he washt away by the blood of Christ (i) Eph. 2.5 By nature saith S. Paul wee are the children of wrath that is not by creation but by Adams transgression and so by birth And Iob saith That a childe of a day old is not pure in Gods sight seeing then that euery man is borne in sinne therefore is euery man a Ben-oni the sonne of Sorrowe because Death and Sorrowe be the effects of sinne Rahel hauing called this sonne Ben-oni in his Name as I haue said declared both particularly and generally the paines of Child-birth the sorrowes of mans life and the reward of sinne and thereupon to giue instance for the truth of her assertion shee gaue vp the ghost prouing by her owne example that women bring forth children in sorrowe that mans life is a painefull pilgrimage and that the wages of sinne is death these are the reasons why shee called his name Ben oni the sonne of sorrowe But his father called him Beniamin that is the sonne of his right hand Amongst the ancient Hebrewes nothing was rashly or inconsiderately done either in the imposition or Chaunging of names Rahel had reason to call her sonne as shee did Ben-oni and Iacob likewise had good cause to chaunge his name as hee doth by calling him Beniamin It is apparant both out of diuine and profane histories that in former times all men had an especiall care to giue vnto their children faire fit and well-boding names and they greatly disliked vnpleasant dismall and vnluckie names Herodotus writeth that Cyrus was first called Spaco which in the language of the Medes signifieth a Dogge because this was a foule name it was changed into Coresch or Cyrus which in the Persian tongue soundeth a Lord Theophrastus as Strabo saith was so named by his Maister Aristotle Strabo lib. 13. in exchange of his filthie name Tyrtanus and amongst the popes of Rome the Chaunging of names was first brought in by Sergius who before was called Os porei or Swinesnout so here Iacob doth chaunge Ben-oni which is a name of griefe and Sorrowe into Beniamin a name of strength and honour some thinke that he calleth him Beniamin the sonne of his right hand because he onely was borne in Canaan in the south part which is vpon the right hand if one turne his face to the sunne rising some because he was borne in Bethlem within the Tribe of Iudah Lyranus is of opinion that he was so called because Iacob bare so strongly and patiently the heauie crosse of his Rahels death and Oleaster saith that Iacob hereby sheweth that he had notwithstanding his age strength to beget a child But it is most probable that Ben-oni was chaunged into Beniamin by Iacob first least it might haue brought still to his remembrance the losse of his dearest wife And secondly to shew how deare he should be vnto him both because he was his youngest sonne and also for his mothers sake In the Scripture the Right hand hath eight seuerall significations First by it is meant strength and fortitude So doth the Psalmist vse it saying (k) Psal 44.3 They inherited not the land by their owne sword neither did their owne arme saue them But thy right hand and thine arme and the light of thy countenance because thou diddest fauour them Secondly it is taken for helpe or aid as it is in Iob Stretch forth thy right hand to helpe the worke of thine owne hands Thirdly for the exuperancie of honour and glorie as it is in the Psalme The Lord said vnto my Lord sit thou on my right hand till I make thine enemies thy footestoole Fourthly it signifies the Sweetenesse of Christs loue towards his Spouse the Church As it is in the Canticles (l) Cant. 2.6 His left hand is vnder mine head and his right hand doth embrace me Fiftly by it is vnderstood the aboundance of diuine and heauenly pleasures so saies Dauid (m) Psal 16 1â— In thy presence is the fulnesse of ioy and at thy right hand there are pleasures for euermore Sixtly it is vsed to declare that which is good iust and holy So saies the wiseman The Lo d knoweth the waies which are vpon the right hand but the waies which are vpon the left hand are froward and peruerse Seauenthly it signifies such things as be spirituall blessings And so does Salomon applie it saying The length of his daies is in his right hand and in his left hand be richâ—s and glorie In this speech the Wiseman by the length of daies which is in the right hand of a righteous man meaneth the eternitie of blessednesse in heauen And by riches and glorie which are in the left hand the temporarie goods and prosperitie of this life Lastly the Preacher saith (n) Eccles. 10.2 the heart of a wiseman is at his right hand but the heart of a foole is at his left hand the meaning of which words sheweth the difference betwixt the righteous the wicked For the cogitations and the actions of the one sort are euer Right that is full of honestie innocencie and wisedome But the imaginations and enterprises of the other are foolish wicked declining vnto the left hand which leadeth vnto destructioÌ„ hence it appeareth that it is a signe both of Loue wel-wishing in Iacob towards his sonne because he changeth the disastrous name of Ben-oni into the well-portending name of Beniamin To be the Sonne of the fathers Right hand is a great fauour Xenoph. li. 8. Cyropaed yet the ancient Persians as Xenophon reporteth vsed to place such as they meant to honour vpon their left hands But the Hebrewes obserued a contrarie custome (o) â— Reg. 2.19 for wee read that Salomon placed his mother vpon his right hand at the generall iudgement it is said that (p) Math. 25.33 Christ shall set the sheepe vpon his right hand and the goates on the left Therein honouring the Elect and disgracing the reprobates These two names Ben-oni Beniamin imposed by Rahel Iacob do mystically decipher the two estates of maÌ„kind The
allegeance made by subiects vnto their soueraignes (c) Exod. â—0 13 it will proue to be like the East wind spoken of in Exodus which brought the plague of grassehoppers vpon all the land of Egipt for it wil fill all countreys kingdoms full of Traitours Rebels and bloud-suckers and make them like Simeon and Leui contrarie to the couenant of peace and loyaltie to shead the bloud of the innocent both Prince and people The second sin of Iacobs sonnes is Fraudulencie for they made a league hauing no purpose nor resolution to keepe it the Text saith (d) Gen. 34.13 They spake deceitfully when they answered Shechem and Hamor his Father because hee had defiled Dinah their sister and therefore I may say of them as Dauid doth in the like case (e) Psal 12. Vnder their tongue was deceite and fraude they flattered with their lippes and spoke with a double heart they were like vnto our moderne hypocrites I meane (f) Pro. 30.12 that generation that are pure in their owne conceite yet not washed from their filthines which sacrifice their tongues to God speaking like Angels of light but consecrate their harts and their hands to Abaddon the destroyer for their imaginations are mischieuous and their actions cruell and rigorous being faire Flowers with fulsome smelles guilded sepulchers full of rotten bones and fig-trees deckt with leaues but barren of fruit euen such as these were Simeon and Leui Fraudulent and deceitfull in their compacts and herein they heaped sin vpon sin because they lincked crueltie and guile together (g) Psal 34.13 What man is he saith Dauid that listeth to liue loueth to see good dayes Keepe thy toung from euill and thy lips that they speake no guile vpon these words S. Augustine thus commenteth (h) Aug. hom 1. It is guile or fraudulencie when one thing is close shut vp in the breast and another is expressed either by word or deede as Flatterers vse to doe which coÌ„mend some contrarie to that they thinke thereby either to eate their meate and drinke their drinke or else to get some other benefite at their hands and that which he speaketh of flatterers may also be vnderstood of open friends and secret backbiters As for example here it may be auerred of Simeon and Leui for there was not a harmonie or Symphonie betwixt their Tongues and their hearts their wordes were softer then oyle but the imagination of their hearts bloudy and violent but there should not bee this discordaÌ„ce betwixt these two meÌ„bers The tongue and the heart for it becommeth all men to deale plainely and vprightlie The very Ethnikes condemned fraudulencie as we gather by the words of Achilles in Homer where he protesteth That hee hateth those men as hee hateth death which speake one thing thinke another yet this did Simeon and Leui beeing not Gentiles but of the seede of Abraham and therefore within the Couenant the circumstance whereof doth aggrauate their offence Their third sinne is Scandall which consisteth in this that they dishonored their profession in murthering such as were circumcised as well as themselues what would the Gentiles being idolaters iudge of their religion of which Circumcision was the badge and cognisance seeing the practise of perfidiousnes and murther must they not necessarilie conclude surely these men are not the worshippers of the true God but the children of Beliall Vpon this outrage Iacob saide vnto Simeon and Leui i Ye haue troubled me made me stinke amoÌ„g the inhabitaÌ„ts of the land wherein hee implieth not onely a detestation of his person but also an abhorring and Contempt of the true Religion that hee professed Woe bee vnto them by whome the wayes of God are ill spoken of and therefore woe to Simeon and Leui which by their misdemeanours brought the true worship of God into contempt There must be a Diapason and a true or euen proportion betwixt our life and profession and therefore S. Paule thus writeth vnto the Ephesians saying (k) Ephes 4.1 I therefore being prisoner in the Lord pray you that yee walke worthie of the vocation wherevnto yee are called Amongst the Pagans those were euer condemned that onely playde the Philosophers with their tongues as Aristippus did whom Diogenes in scoffing manner called The Kings dogge the knowledge of goodnesse auaileth vs nothing without the practise It is not sufficient to haue the wing of a Cherubin vnles vnder that wing there be a hand this wing is the embleme of Contemplation and the hand of Action Not euery one that saith Lorde Lord shall enter into the Kingdome of heauen but hee that doth the will of my Father which is in heauen saith Christ euery one then that is a true Israelite and hopeth to bee enfranchized in Gods kingdome must endeuour to dignifie his profession by his works It is said in the Canticles that our Sauiour as he had (m) Cant. 5.13.14 Lippes like Lillies dropping downe pure myrrhe so had he also Handes like Rings of golde set with the Chrysolite That is to say his Language was sweete and heauenly and his Actions spirituall and diuine Such lips and such hands must all true professors haue for hee that onely speaketh well and doeth ill is a tinckling Cimball but hee that both sayes and does well is Christes true Disciple but ô how much did Simeon and Leui balke this way and consequentlie blemish and defame their profession They might bragge that they had Abraham to their father and that they were of the Circumcision but they did not the workes of Abraham but of their father the Diuell whereby they made the Name of GOD to bee blasphemed amongst the Gentiles their Father Iacob to bee abhorred and their religion to bee condemned The like scandall is offered to Infidels at this day by Christians who hauing receiued the seale of Grace yet for the most part liue vngraciouslie what can the Mahometanes iudge otherwise of our Faith but that it is false and counterfaite seeing that we lead the life of Libertines Epicures Atheists being not halfe so deuout strickt in the worship of our blessed Sauiour as they in the adoration and seruice of that Impostour and false Prophet Mahomet But to leaue forreyners and come to our selues wee that are Protestants and members of the reformed Church how much doe wee disgrace and vilifie our Truth in the eyes and opinions of Papists by our want of good Workes and Charitie Oh would then wee had some of their Zeale and deuotion and they some of our knowledge So should neither wee to them nor they to vs bee scandalous The fourth sinne of Simeon and Leui is their Trecherous impietie for they chose a time to be reuenged on the Shechemites when they were so sore with Cutting that they could not defend theÌ„selues This was the (n) Genes 34 25. third day after all the males of the citie were circumcised vpon which day saith Hippocrates all woundes and
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
couer of Faith the couer of Loue First the couer of Faith will (o) Eph. 6.16 shield thee from all the fierie dartes and tēptations of Sathan whereby hee striueth to pierce and wound thy Christian Name and secondlie the couer of Loue will hinder and put backe sinne (p) Gen. 4.7 which euer lyeth at the doore of the wicked (q) Pindar They are Christians saith Iustine Martyr that obserue the Commaundements of CHRIST If then wee beare this worthie Name wee must not disgrace it by our impietie Hee is happie saith Pindarus who is followed with a good name and this happinesse no doubt did attend Iacob and shall accompanie euery true Israelite after his death that can but truely say as Iacob did vpon his death-bed against the wicked My glorie be not thou ioyned with their assemblie Secondly as I said before by Glorie is signified the Tongue and therefore Iacob saith my glorie or my tongue be not thou ioyned with their assemblie that is to say God forbid that I should by my silence giue countenance to your crueltie or by my tongue approue of your actions Hence ariseth this doctrine The tongues of Gods children must euer be at open defiance with sinne wordes are tokens of those passions and affections which be in the minde saith Aristotle out of the abundance of the heart the mouth speaketh saith the spirit of God Democ. and Democritus taught that Speech was a certaine flowing of reason if then our hearts be vpright and wholly giuen to God then also will our tongues be his instrumēts but if our hearts be like Cakes bakte on the one side as Ephraim was halfe soft halfe hard halfe hot and halfe cold then are our tongues likewise slacke in Gods cause it proceeded from a good heart that Iacob with his tongue did so sharpely reproue his sonnes the abundance of zeale in the heart made Eliah stand vp as the wiseman saith like fire and tell Ahab (t) 1. Reg. 18.18 That it was he and his fathers house that troubled Israel it came from a hart that loathed vncleannesse (u) Luc. 3.19 that Iohn Baptist so boldly checkt Herod saying it is not lawfull for thee to haue thy brother Phillips wife such Iacobs such Eliahs and such Iohns are all the true children of God they be euer like Iohn and Iames Boanerges sons of Thunder with boldnesse confidence crying out against sinne though it weare a crowne swaie a scepter and be clothed in purple and gold and so indeed should it be for it is far better to please God then men with our tongues Oh then let the Tongues of all that loue God and regard his honour be like those (x) Act. 2.3 that sate vpon the Apostles fierie tongues to consume and burne vp sinne what though Sathan frowne and the worldlings furiously rage together when they heare their shame and condemnation what though in requitall for preaching the truth thou be like (y) Epiphanius Isaiah sawen in peeces with a woodden sawe like Ieremie stoned to death like Ezechiel slaine with the sword and like Amos haue thy braines dasht out yet let this comfort thee He that looseth his life for Christs sake shall finde it againe whereas of the contrarie part such as flatter sinne with their tongues and bowe downe to the golden Calues of mount Horeb our licentious worldlings though they preach in Christs name yet because it is not in sinceritie our Sauiour will say vnto them at the last day Verily I knowe you not For in their wrath they slew a man and in their selfe-will they digged downe a wall in these words the holy patriarch deliuereth the cause why hee so bitterly inueyeth against Simeon and Leui and also why hee is so carefull to wind himselfe out of Infamie and free or cleere his name from all imputation of crueltie namely because In their wrath they had slaine a man and in their self-wil digged downe a wall concerning the meaning of these words there is some difference amongst expositours because the hebrewe word Shor which is here interpreted a wall signifieth both a Wall and a Bull therefore some reade this text thus In their wrath they slew a man and in their selfe will they haugh-stringed a Bull they then which follow this interpretation referre the former part of the words to Shechem and the latter part to (z) In ira sua occiderunt virum in voluntate sua vendiderunt Ioseph qui assimilatus est boui Tharg Hieros Ioseph whom Simeon and Leui would haue slaine indeed Moses when before his death he blessed the Tribes of Israel compareth the familie of Ioseph to a (a) Deut. 33.17 Bullocke and there the hebrewe word Shor is vsed yet in this place it cannot be meant of Ioseph because he was not murthered and therefore I thinke that by these words they digged downe a wall Iacob onely expresseth the Violence of their passion by the streame whereof they were carried headlong vnto this cruel and bloodie act making their entrance not by the Gates but by digging downe or through the wall of the Citie though this be not directlie expressed yet these wordes intimate as much mentioned in the foure and thirtie chapter of Genesis They went into the Citie boldly that is breaking into it violently and ouerthrowing the Wall before them Wrath is the Rage of the minde and the eclipse of Reason and self-will the issue of a foolish proude heart Wrath is like the water of the riuer Lyncestis of which whosoeuer drinketh becommeth presentlie madde for it robs a man of himselfe and Selfe-will bewrayeth the nakednes of the soule and diuideth Follie So then these two sonnes of Iacob because of their wrath and selfe-will may iustly be tearmed Fooles and Madde-men and so are such as paralell them in these humours according to the saying of Salomon He that is slowe to Anger or wrath is of great wisedome but hee that is of an hastie minde exalteth Follie. For in their wrath they slewe a man c. Iacob before declared how much hee abhorred the cruell murthering of Hamor and Shechem when he called Simeon and Leui Cruell instruments in their Compacts And now hee inueyeth against the two Wings that caried them to this bloudie rage namely Wrath and selfe-will Passions are the wings of the soule A righteous soules wings are like the siluer wings of a white Doue Swift for flight and faire to looke on these are Knowledge and Zeale and by them the children of GOD like winged-Cherubins are caried with speed to euery good Action but the wings of a wicked-soule are like the wings of the Locustes spoken of in the Reuelation (b) Apo. 9.9 The sound whereof were like vnto the sound of Charrets when many horses run vnto battell and these are Wrath and Selfewill whereby the vngodly are caried violently to the executing of euery euill enterprise Wrath made Caine (c) Gen. 4.8 kill Abell and
Fatherlie disposition This may teach all men but especially the Prophets of GOD and the Ministers of the Word to looke vpon sinne with impartiall eyes They must not spie a mote in the eye of pouertie and ouer-looke a beame in the eye of greatnes They must not be bolde in the mountaines of Iudah and bee Tongue-tyed when they come to Bethel the Kings-chappell but in euery place and to euery person of what degree soeuer he bee if he be guiltie of sinne speake boldly and powre vpon his head the viall of Gods vengeance and proclaime his Execrations and Curses that thereby he may be terrified from sinning drawne to Reformation newnesse of life Partialitie is like to the euill and lying (p) 1. Reg. 22.2 spirit in the mouth of Ahabs Prophets it corrupteth both Pulpits and Tribunals it maketh Iudges which should punish sinnes blinde and Preachers that should crie out against sinne Dumb-dogges Partialitie maketh great personages presume and assume a Libertie and priuiledge in sinning but would Iudges and Ministers doe as Iacob did lay aside all Respects the Tribunall and the Pulpit would bee more regarded and sinne better restrained I will diuide them in Iacob and scatter them in Israell In these wordes is contained the punishment of Simeon and Leui their Vnton is requited and recompenced with a Diuision They were brethren in euill and Confederates in mischiefe and therefore they must be Separated and Diuided in Israell Heerein the speech of the Prophet is proued true (q) Ezech. 18.2 The Fathers haue eaten sower Grapes and the Childrens teeth are set on edge For for the sinnes of Simeon and Leui these two tribes or families are punished and this accordingly came to passe for Simeon had no possession or inheritance by himselfe but was (r) Iosu 19. intermingled with Iudah (s) 1. Chron. 4. and was constrained afterward by force of Arms to enlarge his bounds And some are of opinion that the poore (t) Tharg Hieros Scribes which were dispersed in Israel came of Simeon howsoeuer certain it is that the tribe of SimeoÌ„ was ignoble base and contemptible in comparison of the rest insomuch as (u) Deut. 33. Moses omitteth it in his blessing whether it was for this act against the Sichemites or for that Simeon was ringleader in the conspiracie against Ioseph for which cause afterwards (x) Gen. 42.25 Ioseph of all the rest pickt him out to be his pledge and prisoner Or for that Zimri a prince of the tribe of Simeon had lately committed vncleannes with the Madianitish Cosbi or else for because Iudas Iscariot that betraide our SAVIOVR was foreseene by Moses to be of the tribe of Simeon I knowe not neither can it certainely be resolued only thus much may suffise to manifest their basenesse Moses neglected them in his blessing Leui also was diuided in Israel for the (y) Iosh 21. Leuites had no certaine inheritance but only some cities allotted vnto them among the rest of the Tribes to the number of 48. they went also waÌ„dring vp down to gather the Tythes of their inheritaÌ„ce I will diuide them in Iacob c. Simeon and Leui onely offended and yet they are not onely punished but euen all their posteritie this seemeth to be extreame rigour in Iacob and iniustice in God to make the children beare their fathers iniquitie and yet so it often coÌ„meth to passe For God saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation Instance hereof we haue in the dispersed Leuites scattered Simeonites for this speech other instaÌ„ces diuerse heretikes as the Marcionites the Valentinians and the Carpocratians reiected the olde Testament and affirmed God the Author thereof to be an euill God because hee would spare the parents that were sinners and punish the children that were innocents Besides God in doing thus is at contradiction with himselfe For thus he answereth the prophet Ezechiel (z) Ezech. 18.4 All soules be mine like as the soule of the father is mine so is the soule of the sonne mine also the soule that sinneth the same shall dye and the Sonne shall not beare the iniquitie of the Father For clearing of this difficult point First I will shew that God is not contrary to himselfe and secondly though he punish one for the fault of another yet he is not vniust For the first (a) Deu. 5.9 God in Deuteronomie saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation And in Ezechiel hee saith That the sonne shall not beare the iniquitie of the Father these speeches seeme to be as contrarie one to the other as light and darknes Christ and Belial God and Mammon and yet if we obserue this distinction we shall easilie reconcile them Punishments are twofold temporall aeternall teÌ„porall punishmeÌ„ts haue their end in this life aeternall are such as appertain to euerlasting damnation Now then in Deuteronomie God speaketh of teÌ„porall punishments in Ezechiel of aeternall in this world both childreÌ„ are punished for the sinne of their pareÌ„ts as (b) Gen. 9.25 Chanaan was curst by Noah for Chams sake and subiects for the faults of their princes 2. Sam. 24.15 as the Israelites that died of the plague for Dauids sake many meÌ„ for one priuate maÌ„s offence as in the host of the Lord many perished by the sword for (d) Iosh 7.5 Achans sake but in the world to come euery one shall beare his owne burden the soule that sinneth the same shall die And thus it appeareth that God is not contrarie to himselfe For the second Though God punish one for the fault of another yet is hee not vniust Iustice giueth euery one his due therefore coÌ„cerning the punishments of this life as sicknes pouertie banishment death such like no man can be said to suffer theÌ„ vniustly because there is none perfect no not the child which is yet but one day old wherefore seeing the case so standeth and that we be all guiltie of sin we must not complaine that God dealeth too sharply with vs if being children we be punished for the sin of our pareÌ„ts for God can so direct those troubles as they may belong not onely to his owne glorie but also to the saluation of the pareÌ„ts (e) Chrysost hom 29. in Gen. ofteÌ„times he punisheth the fathers in the children the prince in the people for the punishment of childreÌ„ no lesse grieueth their 〈◊〉 then if theÌ„selues were afflicted but if so be the childreÌ„â—e dispersed scattered for their sake as the Simeoniâ—â—â— Leuites were or if they suffer death for their sake as Dauids child borne in adultery did yet haue they no iniurie done vnto them for death is due vnto them also otherwise it is certain that they must die Now then if God will vse their death in that sort to be the punishmeÌ„t of
which at this day doe groane vnder the seruile yoke of Mahometanes and Infidels is it not Want of praier and deuotion they haue forgotten God and neuer truly and feruently call vpon him who is the surest refuge but relie vpon their owne policie power which alas are but reedes shakeÌ„ with euery blast of wind what is the cause that in many kingdomes Famine plaies the Tyrant and like one of Pharaohs Leane kine eateth vp the people as if they were bread is it not Negligence in the seruice of God would the people but call vpon him for reliefe rather then they should perish hee would satisfie them with Quailes and Manna from heauen or else commaund the Rauens to feed them as hee did to the Prophet Eliah what is the cause that in this Realme the Pestilence hath deuoured so many both in the citie and the countrie it is because wee sleepe securely vpon Sathans lap as Sampson did vpon Delilahs neuer lifting vp our eies to heauen to entreate almightie God to commaund the destroyer to stay his hand and cease from slaughter would we but call vpon God when we are afflicted either with the Pestilence Famine or the Sword saying as Iacob did in the behalfe of his sonne Dan O Lord I haue waited for thy saluation there is no doubt but that God would looke vpon vs with the Eye of pitie compassion (y) Ionah 4.2 for he is a gracious God and mercifull slow to anger and of great kindnesse and repâ—rteth of the euill Secondly as prayer is the best remedie in Temporall afflictions so likewise in spirituall God permittes Sathan for triall sake to tempt vs that our faith like gold may be tried in the fire it was (z) Iob. 1.12 Iobs case but the diuel he assaults vs like a Roring Lion seeking to destroy vs to withstand his violence our safest course is prayer for our Sauiour teacheth vs that the Diuell is not onely repulst but also cast out by Prayer as (a) Iug. 7.22 Gideon onely with the sound of Trumpets and the Breaking of Pitchers put the Midianites to flight eueÌ„ so the voice of him that praieth deuoutely and the groaning of a broken contrite heart resisteth driueth back and vanquisheth the whole armie of darkenesse as the children of Dan so euery one of vs is allured by Sathan to forsake God and commit spirituall fornication with one Idol or other the couetous person boweth downe to Mammon the enuious man to Abaddon the proude in heart to Lucifer the Fleshworme to Belial the heretick to Sathanas the intelligencer and talebearer to Asteroth euery sinner hath one familiar Spirit of darknesse or other who with sweete entisements and allurements leadeth him like an Oxe to the slaughter-house and then deliuereth him vp to these two bloody Butchers Despaire and Death for when we haue committed sinne Chryso hom 2. in Ps 50. the Diuell standeth by saith S. Chrysostome whetting his sword of desperation and saying vnto euery one of vs Thou hast liued wickedly all thy youth and thy former dayes hast thou mispent thou hast haunted playes and spectacles with thy companions and followed after loose and lasciuious women thou hast taken other mens goods from them wrongfully thou hast bin couetous dissolute effeminate thou hast forsworne thy selfe thou hâ—st blasphemed and committed many other haynous and wicked crimes and therefore what hope canst thou haue of saluationâ— truly none at all thou art a meere castaway canst not now goe backe therefore my counsaile is that now thou vse the pleasures and commodities of this world and passe ouer thy time in mirth of heart without any cogitation of repentance or hope of Gods mercie This is the Diuels oration perswading Securitie and Desperation now what greater affliction can light vpoÌ„ the soule theÌ„ this to be enthralled by Sathan and to bee made the bondslaue of Despaire to free our captiuated Soules of these deadly fetters we must doe as the Doues in Persia doe who when they are pursued by the Serpent vse to flie to a certaine Tree called Pedixion and there safely shroud themselues because no venemous creature dare approach or come neare vnto it so must we doe when the Olde Serpent huntes vs to destroy vs with the poisnous sting of Despaire let vs speedily betake our selues to the Tree of Life the Crosse of Christ and holding fast by it implore Gods mercy and begge pardon for Christs sake saying as Iacob did O Lord I haue waited for thy saluation THE EIGHTH SERMON OF GAD GENES 49.19 Gad an Hoste of men shall ouercome him but hee shall ouercome at the last AFter the birth of Reuben Simeon Leui Iudah Leah left bearing wherefore she seeing that her sister Rahel had giuen her haÌ„d-maid Bilha to Iacob (a) Gen. 30.9 who had borne him two sonnes Dan and Napthali she I say in like maner tooke Zilpah her maide and gaue her Iacob to wife thus Zilpah bare Iacob a sonne (b) Gen. 30.11 theÌ„ said Leah A companie coÌ„meth she called his name Gad which signifieth an Armie or Troupe of men In this historie of Gads natiuitie the imposition of his name wee may discouer two infirmities in Leah The first is sinnes imitation the second is Enuiâ—s correspondencie First shee imitates her sister in euill in that shee giues her haÌ„d-maid to her husband for Polygamie is in it selfe a sinne because it is coÌ„trarie to the first institution of Marriage Howsoeuer it was dispensed withall in the Patriarchs (c) Aug. contra Faust lib. 22. cap. 18. who entertained many wiues not for lust but for propagation as S. Augustine saith As it is an euill thing to giue euill example as Rahel did to Leah for such persons saith Gregorie deserue so many seuerall torments in Hell as they haue left euill examples to posteritie vpon earth So likewise it is a great fault in anie man to make an euill example his patterne and yet such is the corruption of our nature that generally we are all in this like Leah more prone to followe Sathan in the foote-steppes of sinne then GOD in the pathway of Righteousnes CHRIST is the Patterne of the Elect hee is the (d) Apoc. 14.1 Lambe vpon mount Zion whome the virgins follow whither soeuer he goeth (e) 1. Pet. 2.21 and hee suffered for as saith S. Peter Leauing vs an example that we should follow his steppes His steps bee Meekenesse Humilitie Mercie and Charitie But alas fewe there be that follow them but millions of men run after Sathan which is the President of Reprobates saying vnto him as the young man saide vnto Christ Maister we will follow thee whither-soeuer thou goest The diuel according to his qualities hath certaine names giuen vnto him by the Spirit of God and according to his seuerall names he hath his seuerall followers which imitate him most exactly As he is Astaroth which is by interpretation a CaluÌ„niator or an accuser he is
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
nawle which was a signe that they were made seruants for euer so must we if wee desire and be willing to serue Christ perpetually suffer our Eares to be bored through with a Nawle which Boring is the badge of our voluntarie seruitude hereby I vnderstand the mortification of the flesh for as the Cutting off of the foreskin amongst the Israelites was an outward signe of the inward circumcision of the heart so is this Boring of the eare with a nawle a figure of the mortifying of all carnall desires according hereunto Saint Paul saith (k) Rom. 6.19.20.21.22.23 as you haue giuen your members seruants to vncleannesse and to iniquitie to commit iniquitie so now giue your members seruants vnto righteousnesse in holinesse for when yee were the seruants of sinne yee were freed from righteousnesse what fruit had you then in those things whereof ye are now ashamed for the end of those things is death but now being freed from sinne and made seruants vnto God ye haue your fruite in holinesse and the end euerlasting life for the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord secondly we must not onely be willing to serue Christ in liewe of his charges in our redemption for certaine yeares (l) Cod. de Captiuis post liminio reuersis Honorius as by the lawe of the emperour Honorius Captiues that were vnable to make satisfaction were enioyned to serue fiue yeares but our Seruice must continue as the seruice of that Hebrewe whose Eare was bored with a Nawle against a Post euen vntill the yeare of Iubilee which is the day of our death Though we be Hindes let loose yet it is to run in the race of Righteousnesse after the example of Christ and not to Run away like Vagabonds from Christ wilfully enthralling our selues to them from whose tyrannie we are deliuered such Vagabonds be Dogges returning to the vomit and Swine to their wallowing in the mire Backesliders and Apostataes concerning such the Apostle saith (m) Heb. 6.4.5.6 It is impossible that they which were once enlightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the powers of the world to come if they fall away should be renewed by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him hence it appeareth that it shall be farre Easier at the last day for them that were neuer enlightened by the word of Grace and neuer let loose by the preaching of it then for such as haue beene set free and loosed out of the Dungeon of Ignorance whereof the Diuell is Iaylour or keeper by the Keie of the Gospell if they start aside like broken bowes and depart from the seruice of Christ wherein there is sweet freedome to follow the libertie of the flesh which is a bitter Bondage Naphtali shall be a Hinde let goe giuing goodly wordes Though the Naphtalites as Iacob prophecieth of them were like Hindes let goe namely Quicke and expeditious in warre and as forward to battell as Giants readie to run their course yet he saith that They should giue goodly wordes and seeke by friendly and peaceable words for Peace before they would rashly attempt warre some are of opinion that Iacob by the Hinde meant Baracke one of the Tribe of Naphtali who ouerthrewe Sisara and by the goodly words the song of Deborah Iudg. 4. 5. And. Masius in hunc locum but Andreas Masius in my opinion of all other expoundeth these words most truely by applying them to the affabilitie curtesie and gentle behauiour of the Naphtalites both in word deed which Curtesie vrbanitie was in them an excellent qualitie and worthie to be embraced of all men for it winneth a good report euen stealeth away the hearts of men of the contrarie part rigorous language venemous inuectiues lying clamours aspish and waspish eloquence such as euer droppes nay flowes from the tongues of supercilious ouerweening insolent hot spurres make a man odious hatefull and detestable in the eyes of all men The lips of a vertuous Naphtalite are like Lillies dropping downe pure mirrhe the lillie is white mirrhe is sweete such like are the lips of the righteous full of Innocencie full of curtesie for when a godly man is reuiled he is like a sheepe dumbe before the shearer and blesseth them that curse him but vnder the Tongues of wicked men lyes the poyson of Aspes and with their tongues as bowes of steele they shoote out their venemous arrowes euen bitter words (n) Iam. 3.5.6.7.8 The tongue saith the Apostle is a litle member and boasteth of great things behold how great a thing a little fire kindleth and the tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole body and setteth on fire the course of nature and is set on fire of hell for the whole nature of beasts of birds of creeping things things of the sea is tamed and hath beene tamed of the nature of man but the tongue can no man tame it is an vnruly euillful of deadly poison was it not then an admirable vertue in the Naphtalites to bridle this vnruly member and to force it euen against nature to giue goodly words There be two sorts of Tongues the one is Gods tongue the other is the Diuels the one speaketh or vttereth the language of Canaan the other of Ashdod the one saies Shiboleth the other saies Siboleth the one sweares by the Lord the other by Milchom and the one giues fowle and filthie but the other goodly words Gods Tongue is a Praising praying preaching and a blessing Toung toucht with a fierie cole from his owne Altar therefore zealous and impolluted but the diuels Tongue is a lying blaspheming boasting and a Cursing tongue set on fire by hell and therefore mischieuous and wicked as Iacob and Esau might be discerned by the Smoothnesse and roughnesse of their skinnes so may Tongues be knowne whose they are by their rough and smooth words The Tongues of the Righteous doe praise God without ceasing doe pray vnto God continually doe preach the gladsome tydings of saluation in season and out of season and speake well of all men but the Tongues of the wicked are alwaies readie to make lies and their most delightsome language is swearing and blasphemie boasting and cursing as the Tongue is such is the heart for out of the aboundance of the heart the Mouth speakes he then that hath a Tongue like Naphtali giuing goodly words hath a great Iewell let him preserue and keepe it as the apple of his owne eye for Salomon saith that (o) Prou. 10.20 The tongue of the iust man is as refined siluer and as for him that hath A Tongue giuing fowle and vnseemly words I will not say vnto him Woâ—
Ioseph being a strāger by birth by the enuie of his brethren a bond-slaue by the hatred of his Mistris a prisoner Men saith Gregorie do oftē most of all fulfill the will of GOD when they seeme most of all to striue against it as Iosephs Brethren by consulting to kill and afterwards by selling him thought to haue preuented his dreames but all this in the end wrought for Iosephs preferment and aduancement Gregor lib. 6. moral Though both his brethren and his Mistrisse were Archers that shot at him yet his Bowe abode strong And because it did not starte aside or breake therefore the hands of his armes were strengthened that is to say Hee was raised to Honour by the handes of the mightie GOD of Iacob of whome was the Feeder appointed by the Stone of Israel Though Pharaoh was the instrumentall cause of Iosephs aduancement yet the Mightie GOD of Iacob in whose hands are the hearts of Kings was the primarie and efficient cause to whome it principallie belongeth To cast downe and to raise vp whom hee will It was the Stone of Israel the Rocke of Saluation and the Fortresse of the faithfull powerfull IEHOVAH that appointed Ioseph to bee the Feeder both of his Father his Brethren and the Aegyptians Here wee learne that in one and the same action Man may aime at one ende and God at another as for instance the brethrē of Ioseph when they sold him thought to haue preuented his dreames But the prouidence of God did thereby procure his preferment So the Diuell when hee had put in the heart of Iudas Ischariot to betray CHRIST and had stirred vp the Iewes to Crucifie him thought himselfe surely seated in his kingdome but yet that ignominious death of our SAVIOVR was contrarie to the Diuels expectation the meanes whereby both Hell Death and he himselfe were subdued (f) Act. 4.27.28 As then GOD did not onely Permitte but also Decree the Treason of Iudas and the iniquitie of the Iewes against his annointed SONNE as it is confessed by the Apostles That Herod and Pilate with the Gentiles and people of Israel gathered themselues together against the Holie Sonne of God IESVS to doe whatsoeuer his hand and his Counsell had determined before to be done So likewise hee did not onely suffer but also ordaine that Ioseph should bee solde by his Brethren as it is affirmed by Ioseph himselfe saying thus vnto his Brethren vpon his discouerie (g) Gen. 45.5.3 Bee not sadde neither grieued with your selues that you solde mee hither for God did send me before you for your preseruation Now then you sent me not hether but God who hath made mee a Father to Pharaoh and Lorde of his house and Ruler throughout all the land of Aegipt God did determine before that Christ should bee betraied and Crucified and likewise that Ioseph should bee solde and imprisoned yet not in the fauour of the sinne commited by the Iewes and Iacobs sonnes but for our Redemption and their preseruation As in the Historie of Iosephs Miserie wee did figuratiuely beholde the Afflictions of the Elect of whome Ioseph was a Type So in his Preferment after the same manner wee may see the Aduancement of Gods children betwixt whom Ioseph there is a true correspondencie First as Ioseph lay in the stockes til the King sent and deliuered him and made him the chiefest of his Princes so the children of GOD were bond-slaues till CHRIST the King of Kings by his Passion vnloosed the bondes of Death wherein Sathan by the meanes of sinne had chained them Againe as Ioseph for his wisedome was made a Lorde and a Ruler in Aegipt so by Faith in CHRIST Crucified whereby a man is made wise vnto eternall Life the Elect are made (h) Apo. 1.6 Kinges and Priestes being [i) Gala. 4.7 no longer Seruants but Sonnes and heires o◠God through Christ Secondly as Ioseph had a Ring pu◠vpon his hand by Pharaoh (k) Luc. 15.22 so haue the Elect a ring giuen vnto them by God as a token and pledge of his Loue. This Ring is an assurance that (l] Rom. 8.38.39 neither Death nor Life nor Angels nor Principalities nor Powers nor thinges present nor things to come nor height nor depth shall bee able to separate them from the Loue of GOD which is in CHRIST IESVS Thirdly as Ioseph was arrayed in fine white linnen So the children of God in signe of honour are clothed as Christ was in (m) Apoc. 7.13.14 long white rayments washt in the bloud of the Lamb And therfore they are in the presence of the Throne of God serue him day night in his Temple he that sitteth vpon the Throne will dwell among them Fourthly as Ioseph had a golden chaine put about his necke So doe the Elect weare chaines as it is in the Canticles (n] Cant. 4.9 My Sister my Spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chaine of thy necke This Chaine is Perfection the Golden linckes whereof bee Faith Hope Charitie Grace Peace and Mercie which Chaine is put about the necke of Gods children by GOD himselfe For euery good gift is from aboue Fiftlie as Ioseph was placed in Pharaohs second Chariot whereby he was made almost equall to himselfe So the elect ride triumphantly in Gods second Chariot (o] Rom. 8.15 which is Adoption the first Chariot is Generation and none sittes in that but CHRIST [p) Gal 4.6 who is the onely begotten Sonne of GOD but in the second euery one hath his place that is ordained to eternall life Sixtlie as the Heralds of Aegipt by crying Abrech commanded the people to kneele downe and reuerence Ioseph Euen so GOD cries Abrech or Kneele downe yee Spirites of darknesse to my Ioseph whome I haue chosen and aduanced So then that is verified of all true Christians which the Psalmist speaketh of CHRIST saying q) Psal 72. The Kings of the Earth shall kneele downe before him his enimies shall licke the dust Seuenthly as Ioseph had a newe name giuen vnto him by Pharaoh So likewise haue the Seruants of Christ a new Name giuen vnto them by him who is the true Zaphnath-Paaneah or Sauiour of the worlde as it is in the Reuelation (r) Apo. 2.17 To him that ouercommeth will I giue to eate of the Mannah that is hidde and I will giue him a white stone and in that stone a newe Name written By this newe Name is meant that Renowne and Honour which God out of his bountie bestoweth vpon such as honour loue and feare him Lastly Pharaoh the more to grace Ioseph gaue him a wife of his owne choosing thereby perpetually to binde him vnto himselfe The like fauour does God shew vnto his chosen only in this there is a difference betwixt Ioseph and the Elect Ioseph by his marriage was made a Bridegroome and (ſ) Cant. 4.9 the elect by their marriage
teacheth vs to vse a meane and a moderation in mourning for the dead The name of Ben-oni tels vs that we ought to mourne But the name of Beniamin bids vs not to mourne too much First when any Christian dies we ought to mourne because of our sinnes which haue brought death vpon all men As the Apostle saith (p) Rom. 6.23 The wages of sinne is death And herevnto we are drawne by diuerse motiues First mourning for the dead is not onely allowed but also commanded by God for the Apostle saith (q) Rom. 12.13 weepe with them that weepe And Dauid when Saul was slaine thus spake vnto the daughters of Israel saying (r) 2. Sam. 1.24 weepe for Saul which cloathed you in scarlet with pleasures and hanged ornaments of gold vpon your apprell Furthermore in the booke of Leuiticus (s) Leu. 21.2.3 wee reade that God made a Canon or constitution concerning lamentation and mourning for the dead by which the Priests the sonnes of Aaron are forbidden to mourne ouer any man except it be their kinsman that is neare vnto them or their mother or their father or their sonne or their daughter or their brother or their sister being a maide for any of these they were not onely permitted but also commanded to lament for in this restraint which is negatiue there is included an affirmatiue iniunction As if God should haue said Let the Priest mourne ouer his kinsman that is neare vnto him as for instance his father mother his sonne daughter his brother and sister that hath had no husband but let him not defile himselfe by any other that is dead among his people either by touching them by being at their buriall or by lamenting ouer them Secondly in this case there be many examples of holy men which haue mourned for the dead who in doing so are not to be condemned either of Ignorance or any other sinne (t) Gen. 23.2 Abraham mourned for Sarah in Hebron and wept for her by his weeping he shewed his affection and by his mournfull voice he bewailed his owne losse (u) Gen. 37. Iacob lamented the death of Ioseph many yeares (x) 2. Sam. 18.33 Dauid wept for Absolon (y) Act. 8.2 The faithfull made great lamentation for Steuen And our Sauiour Christ when he saw Marie weepe for Lazarus (z) Ioh. 11.33 groned in the spirit was troubled in himself The scriptures are ful of such like examples both in the old and in the new testament Seeing then that the faithfull by their vse example do approue of mourning for the dead and seeing that Christ doth not only not rebuke but also by his groning allow it no maÌ„ can iustly denie but that it is a godly dutie one to bewaile the death of another Thirdly the holy Scriptures do count it a great plague or punishmeÌ„t for a man when he is dead not to he lameÌ„ted not to be buried This appeareth out of the words of the Psalmist who making a Catalogue of the plagues that God brought vpon the Israelites for their Idolatrie reckoneth the want of lamentation ouer the dead to be one of theÌ„ His words be these (a) Psal 78.63.64 The fire deuoureth their chosen men their maides were not giuen in marriage their Priests fell by the sword there were no widowes to make lamentation Also b God commanded the Prophet Ezecheel not to 〈…〉 funeral of his owne wife that thereby as a signe he might teach the rebellious Iewes that they should perish be slaine by the sword of their enemies in such sort as none should be left aliue to bewaile them by these reasons it is plaine and apparent that mourning for the dead is lawfull being commaunded by God and approued by the example of our Sauiour himselfe and yet there beÌ„ some that altogether disallowe it The Stoikes did condemne it esteeming such as did lament and weepe for the dead effeminate and weake and we reade of many that when their dearest friends died haue abstained from all appearance of sorrowe Anaxagoras when hee heard newes of the death of his two sonnes made no other answere but this Scio eos mortales esse natos I knowe that they were borne mortall and when it was told Xenophon that his sonne Gryllus was slaine in fight he being at the sacrifice onely for a while laied aside his garland and immediately tooke it vp againe Of this kind there be many examples whereby the Stoikes endeuour to make their opinion plausible but it is not for Christians to haue mindes void of all affections as these impassionate Philosophers would haue men to be for he that cannot or will not weepe for the dead is like an Idol that hath eyes but cannot see that he himselfe is Ben-oni the sonne of sorrowe because of his sinfull coÌ„ception Concerning this matter the son of Syrach giueth vs excellent counsell saying (c) Ecclus. 38.16.17 My sonne powre forth teares ouer the dead and begin to mourne as if thou haddest suffered great harme thy selfe and then couer his body according to his appointment and neglect not his buriall make a grieuous lamentation and be earnest in mourning and vse lamentation as he is worthie and that a day or two least thou be euill spoken of and then comfort thy selfe for thine heauinesse Hence we may learne that wee ought to mourne but our mourning must be mixt with moderation they that mourne not at all offer violence to nature and they that mourne too much breake the rules both of reason and religion (d) Gen. 23.3 When Abraham had wept ouer Sarah he rose vp from the sight of the corps least that hee might haue bene ouerwhelmed with griefe he remoueth the obiect thereof And when Rahel dying had giuen her sonne a sorrowfull name calling him Ben-oni Iacob changeth his name and called him Beniamin least the sounde of Ben-oni in his â—are should haue continuallie raised vp groanes from his heart and herein they behaued themselues as the Apostle wisheth all Christians to doe saying (e) 1. Thess 4 13. I would not Brethren haue you ignorant concerning them which are a sleepe that you sorrow not euen as other which haue no hope GOD by whome Death is inflicted would haue the nature thereof to bee such that it should bring teares and sorrowe not onely vnto them which die but vnto those also of whome they that die are beloued but yet hee hath taken away the sting of Death by promising that there shall bee a Resurrection of the Dead and this promise is an Antidote against the poyson of griefe There is a Law in Deuteronomie concerning the mourning for the Dead whereby the Israelites are forbidden (f) Deut. 14.1 Not to cutte themselus nor make anie Baldnesse between their Eyes for the Dead (g) Homer Iliad in imitation of the Gentiles who hauing no knowledge nor hope of a Resurrection vsed to lament and bewaile their
another mans sin he may do it lawfully Moreouer Children bee as it were certaine partes of their parents and haue somewhat of theirs in them therefore it is not vniust if God punish that part of the parents in the children (f) Plut. lib. de sera num vindictae Plutarch being an Ethnike did consider and vnderstand this equitie in God and therefore he accuseth the rashnes of such men who so often as these things doe happen complaine that God dealeth cruelly saying The Eye is grieued the veine of the Arme is lanced euen so the father did offend the sonne is punished the Prince behaued himselfe amisse the people are afflicted And so here Simeon and Leui commit murther their posteritie therefore are dispersed in Iacob and scattered in Israell Seeing then as Plutarch saith in the bodie one member doth suffer for an other it is no absurd thing that the same should happen in the societie of men I will diuide them in Iacob and scatter them in Israel See here the wisedome of God in the punishment of sinne because Simeon and Leui were vnited and combined together in the sinne of murther therefore they must be separated in the Land of Israel It is the custome of God to punish sinnes with contrarieties The rich and couetous Nabals of Mount Carmel that ioyne house to house and land to land and which like the (g) Dan. 7.5 Beare that Daniel saw in his vision will not be content with one but they must haue three ribbes in their mouthes at length finde it true that pouertie is the daughter of plentie euen as Peace is the childe of Warre what is more contrarie to Aboundance then Beggerie and therefore God out of his wisedome punisheth the auaricious mindes and vnsatiable desires of Rich men with penurie and want forcing them as Iob saith to spewe vp the riches which they haue deuoured And hereby hee inflicteth vpon them a most grieuous paine because there is no worme like Want no Torment like Pouertie to him that maketh Golde his God and Mammon his Idol experience proueth this iudgement of God to bee vsuall and ordinarie How many of the children of Vsurers Extortioners Fraudulent Merchants Inclosers and Land-rackers continue in the estate that their Fathers lefte them Not one of a hundreth but falles like Lucifer into the bottomles pitte of Distresse and Pouertie Loe here the finger of God which maketh the Rich mans golde to bee corrupt and his garments to bee moath-eaten punishing sinne with a contrarietie The Lasciuious Chamberer and Wanton that like a Spider spendeth his bodie in weauing the webbe of carnall pleasure that lyeth vpon a bed of Yuorie deckt with laces and hung with Carpets of Aegipt that like Samson lyeth and sleepeth vpon his (h) Iudg. 16. Dalilahs knee at length like the Prodigall Sonne falles into the griping jawes of Miserie and is forced to crie Peccaui when he findes that his Seede-time of Mirth is turned into a Haruest of Mourning and his day of reioycing into a darke night of sorrowe This alteration neuer alters For God punisheth sinne with contrarieties The like may be iustified in euerie other sinne which though like the (i) Apoc. 9.8.10 Locustes spoken of by Iohn They haue haire and faces like women beautifull to looke vpon and bee pleasant at the first taste yet are they tayled like Scorpions and their sting is Repentance The issue of Pride is Shame and Contempt For they that are clad in Scarlet shall embrace the dung saith the Prophet The reward of Epicurisme is Woe (k) Isay 5.11 for woe to them that rise vp early to follow drunkennesse continuing vntill night till the Wine doe inflame them the ende of Laughing is Mourning For Woe bee to them that laugh for they shall mourne saith CHRIST And the ende of Vnion in mischiefe is Diuision and Dispersion For so saith Iacob concerning Simeon and Leui who were brethren in euill and instruments of crueltie in their compacts I will diuide them in Iacob and scatter them in Israel THE FOVRTH SERMON OF IVDAH Thou Iudah thy brethren shall praise thee thine hand shall be in the necke of thine enemies Gen. 49.8.9.10.11.12 thy Fathers sonnes shall bowe downe vnto thee Iudah as a Lyons whelpe shalt thou come vp from the spoyle my Sonne hee shall lie downe and couch as a Lyon and as a Lyonesse who shall stirre him vp The Scepter shall not depart from Iudah nor a Law-giuer from betweene his feete vntill SHILOH come and the people shall be gathered vnto him IVdah was the fourth sonne of Iacob and Leah his Name by interpretation is Confession or praise for when Leah had borne him shee saide Now will I praise the Lord therefore she called his name Iudah shee had giuen thankes before to God for his grace towardes her at the birth of Reuben saying (a) Gen. 29 33. The Lorde hath looked vpon my Tribulation And likewise whē she had brought forth Simeon and Leui but now vpon the occasion of a newe-benefite shee praiseth him againe and vttereth the Thankefulnes of her heart in naming her childe Iudah which word is deriued of Iudah to praise wherein she teacheth all men So to multiplie the praises of God as God doth multiplie and increase his mercies as the Prophet saith (b) Isaiah 42.10 Sing vnto the Lord a new Song (c) Exod. 28.34 the skirts of the Ephod that Aarō wore were hūg about with Pomgranates golden Bels the Pomgranate nourisheth a Bell soundeth This is the Embleme of thankfulnes when God feedeth vs with his graces wee must euer sound out his praises for euery Pome-granate vpon the Ephod there was a bell and for euery bell there was a pomegranate So for euery benefite that we receiue there must bee in our mouthes a newe song of thanks-giuing and then wee may assure our selues that for euery new song wee shall receiue a new benefite In all things saith the Apostle Let there be giuing of thankes in all things wee are beholding vnto God for our Creation our Redemption and our Sanctification Therefore we must giue praise and glorie to him for all things The Physitiōs write that a man hath so many bones in his bodie as there be dayes in the yeare Euery iointe then that we looke vpon may be like the red letter in a Kalender to put vs in minde that euery day ought to bee a holiday vnto the Lord wherein the Sacrifice of Thanksgiuing must be offered as Thankefulnes is in the nosthrills of God like sweete incense So of the contrarie part Ingratitude is vile and loathsome for this he so often punished and plagued the Israelites because they forgot him in the Desart who had done such wonders for their sakes in the land of Ham The wise man saith (d) Wisd 16.29 The hope of an ingratefull person shall vanish like snowe in winter And as Socrates saith in Xenophon the Athenians