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—
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
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
that Augustus comming to know of Apollo who should succeede him in the Romans Empire Niceph. lib. 1. hist cap. 17 was put off with this answere An Hebrew Childs that ruleth ouer the blessed Gods commandeth mee to leaue this habitation and out of hand to get mee to Hell Thus by the testimonie of the Diuels themselues CHRIST euen by his Birth like a Lyons whelpe ouerthrew and spoiled them (e) 1. Ioh. 3. For to this ende saith Saint Iohn appeared the SONNE OF GOD that hee might loose the workes of the diuel Secondly in his death he was as the Lyon and the Lyonesse for neither Hell Death nor Sathan could get the vpper hand of him These three enemies of mankinde like the Princes of the Philistims thought they had gotten the victorie ouer this Sampson when he was nailed to the Crosse but in his Death hee vanquished them hee subdued Hell by his Descention there openly triumphing ouer all the infernall spirits and he (f) Coloss 2.15 led Captiuitie captiue as the Apostle saith making that place which should haue captiuated vs to be his captiue Oh Hell then Where is now thy victorie He subdued Death by his owne Death insomuch that Death to which wee were all subiect and lyable by the Lawe hath now no more power ouer vs. (g) 1. Cor. 15.55 Oh Death then where is thy sting And he subdued Sathan by his Passion who though he be Ashteroth the Accuser of men yet his informing tongue can now haue no aduantage against vs (h) Isai 53.5 because CHRIST hath borne the punishment of our infirmities He was grieued for our transgressions The chastisement of our peace was vppon him and with his stripes are wee healed Iohannes Leo speaking of the nature of the Cameleon Ioan. Leo. saith that with one little drop of a water issuing out of her mouth she will kill the most poisonous SerpeÌ„t CHRIST is this Cameleon who with blood and water flowing from his heart hath slaine the Olde Serpent that subtile seducer and as Dauids Harpe being toucht (i) Sam. 16.23 Strab. libr. Georgr Pluta de defect oracul Porphy lib. 1. cont Christi did driue away the euill spirit from king Saul so hath the sweete sound of the Gospel put Sathan to silence witnes Strabo who saith that the Oracle of Delphos at this day is to be seene in extreme beggerie and pouertie witnes Plutarch who liued one hundreth yeares after Christ and who wondereth that the Oracles of the Gods were ceased in his time witnes Porphirius who saith that both Aesculapius all the other Gods were departed from Messina in Scicile by the comming of Christians And witnesse Apollo himselfe Euseb lib. 5. de praep Euang who tolde the Emperour Dioclesian That the iust men were the cause that hee could say nothing And thus CHRIST is not onely a Lyon himselfe but also he maketh his Disciples and Followers Lyons (k) Matth. 10.8 giuing them power ouer Diuels and vncleane spirites Fiftly as it was said of the posteritie of Iudah The Scepter shall not depart from Iudah nor a Law-giuer from betweene his feete till Shiloh come So may it be saide of the Church which is the houshold and familie of Christ It shall neuer be destitute of a Lawgiuer a gouernour till the second coÌ„ming of Shiloh or Christ The Romish writers doe mysticallie by the Scepter lawgiuer vnderstaÌ„d the power iurisdiction of the Pope of Rome who calleth himself the Vicar of Christ but herein they erre for since by the coming of Christ the Church is spread throughout all the world wherevpon it is called Catholike or Vniuersall therefore no one man can be the Ministerial head therof but rather euerie bishop and Pastour representeth Christ in his charge the Papists cannot denie but that Christ is the Head of the Church because the Apostle doth (l) Ephâ— 1.22 2â— Colosâ— 18. Rom. 2. in diuerse places auouch it but yet they say she waÌ„â—eth a general head and Lieuâ—tenant to gouerne her and that is S. Peter in his successours whom for distinction sake they call the Ministeriall Head of the Church this their assertion hath no reliâ—h of reaso n for first wee must not imagine that the Church is an earthly Kingdome for Christes Kingdome is not of this world no more then must his be whosoeuer challengeth to bee his Vicar or Lieuetenant but his administration or gouernment must be Spirituall to wit the Ministerie of the word (m) Rom. 14.1 In peace righteousnesse and ioy through the holy Ghost such a Vicar is not the Pope of Rome for he stretcheth his armes ouer the Empires of the earth and calleth himselfe both a Spirituall and Temporall Monarch vsurping that Title and name which is onely peculiar to Christ (n) Apo. 19.16 Bonifac. 8 in C. vnaâ— saÌ„ct Extra de maior â—bed for it is written vpon his garment and vpon his thigh The King of Kings Lord of Lords so saith Boniface the eight both the spirituall and Temporall sword are in the power of the Pope whereby he taketh more vpon him then Christ did when hee liued vpon earth for hee saith Giue vnto Caesar the things that are Caesars but the Pope will take from Caesar that which is Caesars Namely the Temporall sword and vse it himselfe this is a pregnant demonstration that he is not the Vicar of Christ but rather the Lieuetenant of him who is the Prince of this world that ruleth in the aire and worketh in the children of disobedience In a word Christs Kingdome consisteth in this that he gouerneth his children and giueth power to the preaching of his word to his Sacraments by the vertue of his Spirit and the Ministerie of his Gospell consisteth in the administration of that word amp of his Sacraments Now there is not any man that can boast of giuing and disposing of the holy Ghost because hee is onely of the Father and of the Son therefore none other but Christ God and man can exercise the ministerie throughout the world wherefore it is to bee concluded that no one man can bee the Ministeriall Head of the whole Church but euery Bishop and Pastor in his charge (o) 1. Pet. 2. â—5 Tertul. develand virg cap. 1. vnder the Bishop of Bishops and Pastor of Pastors Christ Iesus and hence it is that Tertullian assigneth no other Vicar or Lieuetenant general in the Church but the holy Ghost who proceeding from the Father and the Sonne was sent after his departure to the end saith he that the discipline of the Church might bee by litle and litle directed ordained and brought to perfection by this Vicar of our Lord the holy Ghost and in another place he saith that Christ was taken vp into heauen where he sitteth at the right hand of the Father and that hee sent Vicariam vim Spiritus sancti the power or efficacie of the holy Spirit to hold his place or bee his Vicar
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
and companion in tribulation and in the Kingdome and patience of IESVS CHRIST herein wee may obserue how hee placeth this word Kingdome betweene Tribulation and Patience to teach vs that there is no obtaining of eternall rest without the patient bearing of the Crosse No man saies Augustine can reioyce with the world and raigne with CHRIST and Saint Hierom saith It is impossible that any man should enioye both preseent and future delights as then the Isacharites did willingly bowe their Shoulders to beare the burthen of Tribute because they sawe that Rest was good so must all true Christians bee contented to vndergoe the Crosse in this life if they hope after death to rest from their labours Secondly Tillage is the other burthen of a Christian God is a Husbandman and hee sowe◠good wheate and the Diuell also is a Husbandman but his graine is Tares these two haue their seuerall bailiues of husbandrie Gods Bailiues be zealous and industrious ministers that labour in his haruest at his plough and in his vineyard the Diuels Bailiues bee Heretickes and Schismatickes which by their corrupt doctrine poison the soules of men both of these Bailiues haue their Burthens but herein there is a difference the Diuels burthen is light and is borne with ease and pleasure but Gods burthen is heauie and the carriage of it painefull and troublesome for when the Diuell entertaines any Bailiue into his seruice hee makes the same promise that Syrus did saying h) Plut. in apoth prisc regum Whosoeuer will come and bee my seruant if hee bee a footeman I will make him a horseman if hee bee a horseman I will make him ride with Coaches if hee bee a farmour I will make him a Gentleman if hee possesse a cottage I will giue him a village if hee haue a village I will giue him a Citie if hee bee Lord of a Citie I will make him a Prince of a Region or Countrie and as for gold I will powre it forth vnto them by heapes and waight and not by number these are the wages of Sathans hirelings wondrous glorious in pompe of wordes and ostentation of stile but of the contrarie part Gods proclamation to his husbandmen is Repent for except you sowe in teares you shall neuer reape in ioy i) Ioh. 16.2 in this world you shall receiue affliction they shall whippe and murther you and you shall bee hatefull in the sight of all men for my name sake this is the entertainement proposed by God to such as will come and serue at his plough and beare his burthen hence it is that Sathan hath so many God so few husbandmen because the Burthen of the one is so light and the others so heauie but this ought not to discourage a true Christian from Tillage remember Isachar he sawe that the land was pleasant and yeelded him for his paines and labour Corne wine and oile and therefore with alacritie hee bowed his shoulder to beare the Burthen of tillage so let vs looke vpon the pleasantnesse of Gods Land which we till and then wee shall finde that the fruites thereof doe ouerballance all our Labours for in stead of corne we reape Christ himselfe who is The bread of life in stead of wine we enioy the Grace of God and in stead of oyle we shall be partakers of euerlasting ioy and gladnesse ô then who would not like an asse couch vnder Gods burthen in this life by holding his plough labouring in his vineyard and sweating in his haruest considering that his Penie is eternall life and his wages ioyes euerlasting THE SEVENTH SERMON OF DAN GEN. 49.16.17.18 Dan shall iudge his people as one of the Tribes of Israel Dan shall bee a Serpent by the way an Adder by the path byting the Horse-heeles so that his Rider shall fall back-ward O Lord I haue waited for thy Saluation DAN was the Sonne of Iacob by Bilhah the Hand-maide of Rahel for when shee saw that shee bare Iacob no children shee enuied her sister and saide vnto Iacob Giue mee children or else I die Then Iacobs anger was kindled against Rahel and hee saide Am I in Gods stead which hath with-holden from the fruite of the wombe and shee said Behold my maide Bilhah Go in to her she shall beare vpon my knees and I shall haue children also by her then she gaue him Bilhah her maide and Iacob went in to her So Bilhah conceiued and bare Iacob a sonne then saide Rahel God hath giuen sentence on my side and hath also heard my voyce hath giuen me a sonne therefore she called his name Dan which is by interpretation Iudgment This name of Dan being giuen by Rahel discouereth in her three infirmities the first is Enuie because her sister Leah was fruitfull shee barren August con◠Faust lib. 2. cap. 54. therefore she enuied her S. Augustine excuseth Rahe saying non inuidit sed zelauit sororem shee did not enuie her sister because she beare children but shee had an earnest desire to be like vnto her in fruitfulnesse but the Word Dan which signifieth a Sentence or a Iudgement is an euidēt demonstration of her malice and enuie the second is foolishnesse for she said vnto her husband giue me children shee saith not so as though Iacob of purpose had restrained his naturall force as Rabbi Leui thinketh neither is it her meaning that Iacob should by his prayers obtaine children for her as Isaac had done for Rebeccah for then Iacob would not haue beene angrie with her but her womanly heate had in such sort dampt reason that she had forgotten that God was the onely giuer of children for there be fower (b) Paraph. Hierosol in cap. 30. Gen. keies in Gods hand which he hath not committed to any other the first is the Keye of raine as it is in Deuteronomie (c) Deut. 28.12 The Lord shall open his good treasure the heauen to giue raine the second is the Keye of foode of which Dauid saith (d) Psal 104.28 Thou openest thine hand and they are filled the third is the Keye of the Wombe of this there is mention made in the historie of Iosephs conception where it is said (e) Gen. 30.22 that God remembred Rahel and God heard her and opened her wombe the fourth is the Keye of the Graue as it is in Ezechiel (f) Ezech. 37.13 Behold my people saith the Lord I will open your graues and cause you to come vp out of your Sepulchers now Rahel sheweth her foolishnesse herein that shee would take the Keie of the Wombe from God and put it into Iacobs hand the third is her Impatience couched in these words or I die her meaning is not that if shee die without children her name should perish but that if shee remaine barren still shee can liue no longer for inward griefe and discontent will macerate and consume her three things moued This enuie foolishnes and impatience in her namely an
faithfull and will not suffer vs to be tempted aboue that which we are able to beare but it is not so with Reprobates and Castawaies for the diuell dealeth with them as Nabuchadnezzar did with Zedekiah the King of Iudah (t) 2. Reg. 25.7 who put out his eyes and bound him in chaines and carried him to Babel euen so Sathan who worketh powerfully and victoriously in the children of disobedience when he hath subdued the wicked and sâ—eked the citie of their soules putteth out their eies so that they shall haue no vnderstanding of God and bindes them in Chainâ—s so that they cannot turne to goodnesse by repentance and at the last carieth them along with him to Babel the land of confusion and death aeternall as then after the death of Goliah and the ouerthrowe of the Philistims the women of Israel came dauncing with timbrels to meete Saul and Dauid and sang by course (u) 1. Sam. 18.7 Saule hath slaine his thousand and Dauid his ten thousand so may all we the elect of God daunce for ioye that Christ the sonne of Dauid hath slaine the mightie Giant that reuiled the host of the liuing God thereby giuing vs victorie ouer powers and principalities which are in the high places and to our daunce wee may ioyne this song (x) 1. Cor. 13.55 O death where is thy victorie ô hell where is thy sting THE NINTH SERMON OF ASHER GENES 49.20 Concerning Asher his bread shall be fat and he shall giue pleasures for a King ASher was the second sonne of Iacob by Zilpah Leahs hand-maid and afterward his concubine whose name signifieth Blessednesse it was giuen him by Leah whose adopted sonne hee was because he was borne vpon her knees and therefore vpon his birth she said (a) Gen 30.13 Aâ— Blessed am I for the daughters will blesse me and she called his name Asher which name is the discouerer of Leahs passions â—â—rst she said Ah I am blessed because her sister had not (b) Gen. 30.8 as she her selfe had said vpon the birth of Naphtali gotten the vpper hand so theÌ„ in these words she doth not only reioyce but also insult ouer her Sister to whom barrennesse was a great affliction though Rahel did ill in calling the two sonnes of her hand-maid Bilhah the one of them (c) Gen. 30.6 Dan which signifieth Iudgement as though God had giuen sentence on her side and the other (d) Gen. 30.8 Naphtali which is wrestling as though by excellent wrestlings shee had ouercome her sister in fruitfulnesse yet Leah who indeed was more blessed with children then she hauing at that time foure sonnes from her owne wombe and two from Zilpahs should not by Insultation haue vexed her that was grieued at the heart but rather haue giuen the looser leaue to speake and winckt at her aemulation Insultation is the daughter of Pride and it seemes that Leah was growne proud with prosperitie and therefore she insultes saying Ah I am blessed for the daughter will blesse me as if she should haue said euery one will proclaime me to be happie but my sister miserable it is the nature of man (e) Hos 12.1 like Ephraim to be fed with wind and to follow after the east wind for prosperitie makes him arrogant and insolent â—â—d yet the chiefest prosperitie of this world is but wind and to become proud vpon it and to insult is but to followe the east wind which of all the rest is most hurtfull and dangerous beeing cold and moyst The second reason why Leah vttereth this passionate speech Ah I am blessed and thereupon calleth Zilpahs sonne being hers by adoption Asher is the Multiplication of Children which in those daies was accounted a great Blessednesse because among the daughters of Abraham Barrennesse was reproachfull first because it seemeth to be repugnant to that precept wherein God coÌ„maunded both immediately after the making of the world and also after the flood saying (f) Gen. 1.28 9.1 Increase and multiplie secondly because they which be barren attaine not vnto that blessing of God which he promised vnto AbrahaÌ„ to wit that his (g) Gen. 22 1â— seed should be as the starres of heauen and as the sand of the sea thirdly they which wanted children seemed after a sort to be hated of God in that he would not haue their generation or stocke to be spread any further abroad fourthly amoÌ„g the Iewes as some haue thoght barrennesse was infamous because Messiah should proceed from their posteritie and therfore euery one endeuoured to haue many children that out of his progenie Messiah might one day be borne not onely amongst the people of God it was a reproachfull thing for a woman to be barren but also amongst the gentiles The Romanes that had begotten many children were excused by the ciuill law both from charge publike offices and three was sufficient for an excuse amongst them but the Italians admitted of foure and the prouinces of fiue so that they were not adopted nor yet taken of the enemies nor died out of the warres Howbeit this number of children excused the parents onely from personall offices but not from offices of inheritance but (h) digest de iure immunitatis leg semper pertinax sixteen children excused from both kindes of offices afterwards twelue did excuse Furthermore the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations as may appeare in the historie of the Lacedemonian who being a Noble-man vnmaried as he passed by the way (i) Cod. de decurionibus leg siquid decurio saw a man that did not rise vp to giue him honour whom he asked why he did so to whoÌ„ the young man answered because thou hast left none vnto the common-weale that may rise vp vnto me when I am old ChildreÌ„ in the opinion of the Gentiles were a furtheraÌ„ce to felicitie but yet this furtherance is conditionall namely if they be well instructed and vertuously brought vp For otherwise they be rotten impostumes cankers as Octauius Augustus spake of his daughter niece when they were vnchast Also Tiberius sorrowed that he did nourish in his house for the people of Rome Caligula a most cruell Snake Thus in this name Asher which is being interpreted blessednes we may obserue the causes of Leahs reioycing the first wherof was euill for it includeth an insultation the 2. was good for it coÌ„taineth her exultation for the increase of Gods familie Concerning Asher his bread shal be fat hee shall giue pleasures for a king In these words spoken to Asher Iacob prophecieth of the pleÌ„tifullnes pleasures which the Asherites should enioy in the land of promise First their plentifulnes is set downe in these words his bread shal be fatte which is to be vnderstood of the aboundance of oyle corne which the land of Asher did yeeld As it was said of Iudah (k) Gen. 49.11 he shall wash his garmeÌ„ts in wine
mistresse when shee first beheld him shot at him three inchaunting arrowes therewith to make him a vassall to her pleasure the first was her Eie for the text saith that (e) Gen. 39.7 shee cast her eies vpon Ioseph these were wandring and wanton eies sparkling lust the second was her Speech for with intising words shee said Come lie with me the third was her impudent behauiour and continuall solliciting of him for she did very vnshamefastly day by day moue and prouoke him (f) Gen. 39.10 but hee hearkened not vnto her to lie with her or to be in her companie because hee had this Bowe continually in his Eie the sight whereof put him in minde (g) Gen. 6.2 that Lust was one of the causes why the whole earth was ouer-run with waters and therefore hee was afraide to commit follie in yeelding to her allurements besides he foresawe that such as (h) Eccles. 11.9 reioyce in their youth and walke in the waies of their hearts and in the sight of their eies must be brought to iudgement therefore hee made conscience of sinne chusing rather in this life to suffer imprisonment for his innocencie then at the last day to be condemned to eternal fire for adulterie if all men had but that grace as Ioseph had to looke continually vpon the Two waterie and fierie colours of this Bowe and remember the Iudgements of God this entising mistresse of ours the Flesh should not leade so many as she doth daily (i) Prou. 7.22 like oxen to the slaughter and like fooles to the stockes The second is the Bowe of Confidence or Trust in God this Bowe is made of the tree of life for whosoeuer holdeth it in his hand shall neuer see death and he that vseth it shall neuer be confounded It is like vnto (k) 2. Sam. 1.22 the Bowe of Ionathan which neuer turned backe he that maketh it his defensiue weapon shall be euer in the end victorious and therefore it is called a strong bowe because it maketh such as vse it strong in the Lord in the power of his might what maketh the Righteous man to be as bold (l) Prou. 28.1 as a Lion but onely this Bowe and what is the cause that the wicked flee when none pursue is it not the want of this weapon (m) Math. 13.45 as then the wise merchant will sell his whole substance to buy a rich pearle so ought euery Christian to esteeme this Bowe aboue all things because without it wee lie open to the shot of our enemies the diuell and the world there be some that haue no Bowe at all these be apistoi faithlesse people or Infidels which neither knowe nor beleeue nor trust in the liuing God some haue a Bowe but it will not abide the bending these be Dúopistoi men that like Thomas are hard of beliefe and therefore very backward in putting their trust in God some haue a Bowe that will bend but it is maruellous weake these be Oligopistoi such as are of a little faith as the Apostles were when our Sauiour said vnto them O yee of little faith therefore according to their faith is their Confidence small and weake Lastly some haue a Bowe and it is strong like Iosephs these be Megalópistoi to wit such as be great in faith and therefore their Trust in God is euer firme and stedfast This is the bowe which the children of God ought to haue by the meanes whereof they may be shielded and defended from their enemies Dauid had this bowe and therefore hee thus saith I will not feare for ten thousands of people that shall beset me round about though an hoast were pitched against me my heart should not be afraid and Ioseph had this bowe therefore neither bondage nor imprisonment did dismaie him or weaken his faith for it abode strong Secondly the aduancement of Ioseph is implied in these words And the hands of his armes were strengthened by the hands of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel the hand and the arme in the scripture signifie Power and Might and therefore God because hee is powerfull and mightie is said to haue an outstretched arme and so is it here taken for as the Chalde paraphrast saith (n) Chal. Paraph. in hunc locum because Ioseph kept the lawe of God in secret and put his firme trust in him therefore his armes were adorned with gold and hee possessed a kingdome and strengehened it the meaning then of Iacob is this the hands of his armes were strenghthened that is to say he was promoted and aduanced for hee was made Lord of Pharaohs house and ruler of all his substance the historie of Iosephs deliuerance and Aduancement is after this manner registred by Moses (o) Gen. 41. when none of the Scothsayers and wise men of Aegypt could interpret Pharaohs dreames his Chiefe Butler who had beene Iosephs fellowe-prisoner and whose dreame Ioseph had truely interpreted told Pharaoh that there was a young man an Hebrewe seruant vnto the chiefe steward who had declared vnto him his dreame euen as it came to passe vpon this Pharaoh sent and called Ioseph and they brought him hastily out of the prison and hee shaued him and changed his rayment and came to Pharaoh who said vnto him I haue dreamed a dreame and no man can interpret it and I haue heard say of thee that when thou hearest a dreame thou canst interpret it Ioseph hearing this wisheth prosperitie to Pharaoh and insinuateth himselfe by a dutifull comprecation saying without me God shall answere for the wealth of Pharaoh hereupon the King declareth his Two dreames in the first whereof hee sawe seuen fat fleshed and well fauoured kine eaten vp by seauen poore very ill-fauoured and leane-fleshed kine and in the second seauen full and faire eares of corne springing out of one stalke deuoured by seauen eares which were withered thinne and blasted with the east wind Ioseph hauing heard the dreames first interpreted them and secondly gaue him counsell what was best to be done these dreames saith he are One in signification though diuerse in respect of the vision the seauen fat kine and seauen full eares of corne◠betoken seauen yeares of plentie and the seauen leane and seauen withered eares of corne signifie seauen yeares of famine and scarcitie and the doubling of the dreame sheweth the certaintie and speedie accomplishment thereof Now therefore saith he let Pharaoh prouide for a man of vnderstanding and wisedome and set him ouer the land of Aegipt let Pharaoh make and appoint officers ouer the land and take vp the fift part of the land of Aegipt in the seauen plenteous yeares and let them gather all the foode of these good yeares that come and laie vp corne vnder the hand of Pharaoh for food in the cities and let them keepe it so the foode shall be for the prouision of the land against the seauen yeares of
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