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—
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
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
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
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
be a Tower of defence vnto his children against the face of all their enemies Then Iacob called his Sonnes c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction and in this preamble there is a Summons and a Charge The first branch is the summons Iacob citeth his sonnes to appeare and calls them before him that he may speake vnto them before he dies This was a custome amongst the holie Patriarches when they felt death approaching to call their children and their friends before them First to acquiante them with the knowledge of things to come and secondlie to instruct them in sacred Aphorismes and rules of good life So did f Deuter. 33. Moses g Iosu 24. Iosuah h 1. Reg. 2. Dauid and many others making their death-bed their Pulpit to Prophecie and preach in But why should they choose such a time a time of paine and anguish and a time of mourning lamentation because it is the fittest time i Xenoph. lib. 8 Plat. in apel Some Philosophers haue thoght that the soule of man vpon the approach of death growes more diuine and by a supernaturall inspiration is made euen then most able to discourse of future euents but this Assertion is repugnant to reason For the soule though in its owne nature it bee impassible yet doth it sympathize with the bodie and therefore when the bodie is ill affected and afflicted with sicknes then also the faculties of the soule begin to languish to growe fainte and dull Let then Xenophon bring in his Cyrus and Plato his Socrates to auouch that at the time of death a mans soule is inspired with the power of diuination yet will this position proue to bee but like a house founded vpon the sand and one of Sathans fallacies and illusions The cause then why Iacob prophecies vpon his death-bed is not because his soule was then more diuine but that the remarkeable circumstance of the time might procure in the memorie of his sonnes a deeper and more permanent impression of his Prophecie The second branch of the Preamble is the Charge in these words Gather your selues together that I may tell you what shall come to you in the last dayes gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father This Charge is very emphaticall as appeareth by this threefold doubling of the words Gather your selues together gather your selues together Heare Hearken vnto Iacob and Israel your Father k Tharg Hieros in hunc locum This shewes that the holie Patriarch will speake of some great and important matters concerning his sonnes that hee will instruct them both as a naturall and spirituall Father and therefore because he will not haue them stand like idle spectators and carelesse auditors First hee chargeth them to gather and gather themselues together wherein hee requireth not onely the presence of their bodies but also of their cogitations Secondly hee commands them to heare and hearken vnto Iacob and Israel their Father which is as if hee should haue said let mee haue both the l Rup in Gen. lib. 9. Com. cap. 25. attention of your eares and the intention of your minds that I may tell you what shall come to you in the last dayes in this speech Iacob alledgeth the cause both why he summoned them to appeare also why hee giueth them so strict a charge This cause is the seale of his commission and a testimonie that he is one of Gods Prophets because the grouÌ„d of his speech must be a Reuealing of things to come which is onely proper peculiar to God them whom hee vouchsafeth to employ as his instruments It is not registred by the pen of Gods spirit how the Patriarch Iacob attained vnto this foreknowledge whether by Oracle dreame or vision which are the m Num. 12.6.7.8 three ordinary meanes of Reuelation yet it is very likely that God was knowne vnto him by vision which is three manner of wares either when true things are discerned by an infused light and the mere vnderstanding or else when besides that light Imâ—ges are also described that either in the minde as when Zachariah saw the n Zach. 18. Hornes and the o 4.2 candlesticke p Hier. 1.13 Hieremiah the Pot or else in the eyes and outward sense as was that q Dan. 5.5 hand spokeÌ„ of by Daniel which appeared on the wall and as Angels were seene to talke with men in a bodily shape now it is most probable that by the first of these three meanes Iacob prophecied telling his sonnes what should come to them in the last dayes Touching the boundes or limites of Iacobs Prophecie there is some question made amongst expositors both Iewish and Christian r Rab. Kimhi in 2. cap. Esa Rabbi Kimhi s Hieron in Michaeam cap. 4. S. Hierome and Lyranus affirme that as often as dies nouissimi the last dayes are mentioned in the Scriptures the Time or comming of the Messiah is signified and that his time is therfore called the last daies because he should be the period or ende of the Iewish state both in regard of the Lawe the Priest-hood the Kingdome and the figures or types of the Old Testament and that after the preaching of the Gospell no other priest-hood law nor Sacraments were to be expected though I doe not gainsay but that the Time of the Messiah may be called the last daies yet in these wordes that Time is not principally implyed for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST therefore in this Text by the Last-daies is signified the Succeeding ages and Times from the departure of the Israelites out of Aegipt till the comming of Christ In this prologue of Iacob wee may for our instruction obserue two things First The patterne of dying Secondly the Art of hearing the first is couched in the Summons the second in the Charge of Iacob For the first it is vpon record that the holie men in former times vsed to assemble their friends kins-folke and children to blesse and instruct them before they died t Gen. 27. so Isaac blessed his two sonnes Iacob and Esau v Deut. 33. Moses the Tribes of Israel so x 1. Chro. 29. Dauid blessed Salomon and our blessed y Iohn 17. Sauiour prayed for his disciples immediately before his death these actions of them ought to be presidents for vs to followe and imitate and herein by their example are wee taught to haue a speciall care of the spirituall welfare of our children bequeathing them golden legacies wholsome counsell and good instructions how to serue God to walke in his wayes and obserue his statutes z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all as well to the rich glutton cloathed in purple and fine linneÌ„ as to the famisht Lazar
in the middest of his pompe and sitting vpon his royall throne strickeÌ„ by the Angel of the Lorde and was eaten vp by wormes ô would that the roaring lyons and wolues of this Age that eate vp the flesh of innocent harmles doues not leauing the very bones till the marrow Whom for their filthie and sanguinarie conditions I may tearme as once the Romanes tearmed one of their Emperours Dirt soken with bloud would but cast their eyes vpon these Examples and tremble at the view of Gods iudgements but Crueltie is blinde and cannot see Crueltie wants that which the Fathers call Noctilucam Cerâ—bâ—i the Glow-worme of the braine Reason But let vs heare what the Lorde saith against the cruell Edomites in them against all of the same stampe (a) Obad. 10 For thy crueltie against thy brother shame shall couer thee thou shalt be cut off for euer And the Psalmist saith That God hateth the bloud-thirstie and the cruell man All crueltie is damnable euen that which is shewed towards infidels beasts but of all cruelties that is the most vnspeakable when like Simeon and Leui wee defile and staine our handes in the bloud of our confederates either in Amitie or profession is not theÌ„ the Church of Rome that Scarlet-whore spokeÌ„ of in the Reuelation who is saide to bee drunken with the bloud of Saints and martyrs of Iesus if there were no other argumeÌ„t to proue Rome to be Babylon but this (b) Apo. 17. yet this is sufficieÌ„t the cruelty of that sinagogue is a most pregnant demoÌ„stration directing pointing vs to the seat of Antichrist As it was with the sonnes of Iacob Hamor his cittie so is it with vs the church of Rome there was an alliaÌ„ce made betiwixt them in regard that Dinah was giuen to Hamors sonne and also because of the circumcision whereby they became meÌ„bers of Gods visible Church So in like maÌ„ner there is a spirituall consanguinitie betwixt the Papists the Protestants we are their brethren we worship as they doe one God and three persons we acknowledge as they doe Christ to bee our Mediatour wee haue the same Baptisme with them in substance though differing in Ceremonies and are marked with the same seale of Regeneration yet notwithstanding this alliance their swordes are as sharpe and as maliciously pointed against vs as were the swords of Simeon and Leui against the Shechemites witnesse their cruell opinions concerning vs and their bloudie practises against vs First in their opinion wee are all heretikes excommunicated and damned and is not this an vncharitable and bloudie opinion so peremptorilie and rashly to bind vs hand and foote and cast vs into hell-fire some of them to make vs odious and to barre and seclude vs from all ciuill societie blush not to write (c) And. Iurgiuicius lib. tit Euang. quinti professores that Protestants doe not holde any one article of the Apostles Creed (d) Reinald in libr qui â—nscr Caluino-Turcismus that our Religion is Caluinish-Turcisme and plaine Mahometisme and that Caluines doctrine which they call ours is worse then the Alcaron of the Turkes what Arrowes can they shoot against vs more venemous theÌ„ these whereby they striue to wound the truth and to disgrace vs neither are their practises lesse violent then their opinions for both are most cruell and bloudie the sword of Magog Christs open enimie in the East the Turke hath not bene so banefull and deadly (e) Gifford in praef in lib. Reinaldi as the keyes of Gog Christs secret enemie in the west what murders what massacres what rebellions what treasons hath that man of sinne that Beast with two hornes that false prophet caused haue not our bones lyen scattered on euery side of Ierusalem doth not the Inquisition like the (f) Apo. 2. great red-dragon that persecuted the woman in child-birth hunt and pursue after the true professours of the Gospell Iewes stewes and Turkes are priuiledged in Rome but if a protestant be taken he is shut vp in the Bull of Phalaris the tyrant the holy house is not this as ill if not worse then the act of Simeon and Leui may not I then as well as NemieÌ„sis say that Rome is a place of monsters yea like Nilus breeding cruell Crocodiles may not I with the Bishop of BitoÌ„to call Rome a stewes of leacherie a furnace of couetousnes and a hell of all mortall sinnes I may and that deseruedlie if I should but make a catalogue of all her cruelties But let all the members of this Romish Hydra consider that being instruments of crueltie they cannot possiblie shunne the vials of Gods vengeance (g) Obadiah vers 15. as they haue done it shall be done to them their rewarde shall be vpon their owne heads an eye for an eye and a tooth for a tooth and bloud for bloud Truth and False-hood are in the Scriptures set forth by two Colours White and Red the Spouse of CHRIST is euer white as it is in the Canticles Like (h) Can 2.2 a Lillie among the thornes so is my Loue among the Daughters but the Concubine of Sathan is (i) Apo. 17.4 arrayed in Purple and Scarlet The Lillie is white and betokens Innocencie but Scarlet is red and signifies Crueltie If wee then bee Meeke Harmelesse and Innocent then are wee the Disciples of CHRIST and beare his badge but if wee be cruell and bloudilie minded like Simeon and Leui then wee haue no fellowship with him because wee weare the Cognisance of Sathan who (k) Ioh. 8.44 is a murtherer from the beginning as then Elias said vnto the Israelites (l) 1. Reg. 18.21 How long halte yee betweene two opinions if the Lord be God follow him but if Baal be hee then goe after him So say I Here Death and Life is set before you if you will followe the steppes of Christ which are Mercie and Innocencie then shall you finde mercie in heauen But if you will cleaue to Sathan and bee his instruments of Crueltie accept then this Finall sentence farre more bitter then Iacobs curse Ite Maledicti Depart yee cursed into eternall fire prepared for the Diuell and his Angels THE THIRDE SERMON OF SIMEON AND LEVI Into their secret let not my Soule come my Glorie be not thou ioyned with their Assemblie Genes 49. vers 6.7 for in their wrath they slew a man and in their selfe-will they digged downe a Wall Cursed bee their Wrath for it was fierce and their Rage for it was cruell I will diuide them in Iacob and scatter them in Israell IN the former verse by two titles Iacob hauing blazed the Crueltie of his two sonnes Simeon and Leui doth now in these following first make his owne Apologie by the forme of a prayer and secondly chastiseth the offendours with a Temporall curse His Apologie is couched in these words Into their secret let not my soule come c. The Paraphrase whereof is this
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
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
the seate of iniquitie which lie vpon beds of yuorie stretch thēselues vpon their beds and eate the lābs of the flocke the calues out of the stall which sing to the sound of the violl inuent to thēselues instrumēts of musike like Dauid which drink wine in bowles anoynt thēselues with the chiefest ointments but are neuer sorie for the affliction of Ioseph the wickednes crueltie of these tyrants is the 2. cause that the land trēbles euery one mourns For so saith the prophet Amos (y) Amos. 8.4.5.6.7.8 heare this ô yee that swallow vp the poore that ye may make the needy of the land to faile saying whē will the newe month be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weightes by deceite that we may buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate the Lord hath sworne by thy excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this yes Behold the daies come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but of the hearing of the word of the Lord which is the foode of the soule this is the true fat bread that commeth downe from heauen that bread of life dipt in the oyle of gladnesse which maketh both the heart and countenance chearefull and of this bread are the Israelites depriued because of their sacriledge and oppression Secondly the Pleasures of the Asherites are expressed in these words And he shall giue pleasures for a King or he (z) Chal. paraph. Pag-m◠shall enioy the delights of Kings the meaning of both which readings is this the Land of Asher shall bring forth such delicate fruites that euen Kings shall desire to eate of them and be much delighted with them this is the ordinarie paraphrase of this speech but yet it doeth not truely declare the meaning of the word Madam in the originall which though it be sometimes vsed for to signifie delights and pleasures yet more properly it signifieth a Thing that breedeth or procureth Pleasure and delight and so I thinke is it here to be taken now what those things be Moses declareth in his Blessing of Asher of whom he thus said Asher shall be blessed with children (a) Deut. 33.24.25 he shall be acceptable vnto his brethren and shall dip his foote in oyle thy shooes shall be yron and brasse and thy strength shall continue as long as thou liuest here Moses beeing the Herald of God promiseth fiue things to the children of Asher which euen the Kings of the earth doe desire and wish for The first is to be blessed with Children and to haue store of them which according to the Philosophers is a furtherance to felicitie and the Psalmist confirmeth the same saying (b) Psal 127. Behold children are the inheritance of the Lord and the fruite of the wombe his reward as are the arrowes in the hand of the strong man so are the children of youth blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gate The second is to be acceptable vnto his brethren that is to say to be beloued of the rest of the Tribes not because the daughters of Asher did excell the rest of the Israelitish women in beautie as Pererius thinketh but because all his brethren should be benefited by the plentifull and pleasant commodities of his countrie (c) Senec. de beneficijs It is better to giue then to receiue a benefite saith Seneca Asher then is happie in this that the Lot or inheritance of his posteritie should fall in so good a ground as that he may be enabled to giue bountifully and to distribute amongst such as want the increase of his land for which kindnesse he should be requited with loue and friendship which according to Aristotle is one of the proppes of mans felicitie Thirdly saith Moses he shall dip his foote in oile whereof he shall haue such aboundance as he may not onely annoynt his head but also his feete therewith (d) Psalm 140. the vse of ointments made of oile was very frequent amongst the Kings and Princes of the East whereas then it is said that Asher shall dip his feete in oile the meaning of Moses is that the Asherites like mightie potentates should feele the want of nothing but haue all things according to their hearts desire Fourthly his shooes must be yron and brasse hereby is signified the mines of brasse and Iron which were in the land of Asher of which there was store and herevpon one of the cities of Ashers portion was called Sarepta because there these mettals were molten refined and sold in shoppes how necessarie these matters are for a common-wealth we may coniecture easily if wee doe but consider into what streights the Israelites were driuen for want of a Smith now then if the Artisan be so profitable a member the mettal wherein he works must of force be needfull and very commodious the Asherites then were happie in their mines of Brasse and yron because thereby they were stored with vessels for their houses with instruments for husbandrie and with weapons for the warres Lastly his strength shall continue as long as he liueth Which words are thus interpreted by Saint Hierome As the daies of thy youth so shall be thine old-age full of strength and abilitie as Balaam speaking of the Israelites made this wish (f) Numb 23.10 Let me die the death of the righteous and let my last end be like his euen so the Kings of the earth if their desire might be graunted would say Let vs liue the life of Asher let vs be blessed with children whom wee may make Princes in all lands Let vs be acceptable vnto our brethren which are our subiects for their loue friendship and loyaltie are the surest guard let vs dip our feete in oyle for plentie is the sinewe and strength of royaltie Let vs be shod with brasse and yron for the sword and the mattocke are a kingdomes bulwarkes and let our strength continue as long as we liue because if our armes growe feeble the hearts of the people will faint seeing then that Kings desire these things therefore they may fitly be called Pleasures or Blessings for a King but it often falleth out that those things which are giuen vnto vs by God for our good prooue to be by our abusing of them occasions of our falling so that of blessings they become Curses and of pleasures Corrosiues As for example First it is a singular Blessing for men to dwell in a fertile land where they may be fed with fat bread as the Asherites were but if this Plentifulnesse breed in them a forgetfulnesse of God as it did
streite gate for wide is the gate and broade is the way that leadeth to destruction and many there be which goe in th reat because streight is the gate and narrow is the waey which leadeth vnto life and fewe there be that finde it This sheweth that it is a very hard and difficult thing to run this race which is the race of Righteousnes because of the streitenes aed narrownesse of it p) Math. 19.24 it is like the Eye of a Needle therefore hee that like a Camel hath a Bunch vpon his backe can neuer passe along through it This Bunch is the round world together with the Honours riches and pleasures thereof with which Burthen whosoeuer is loaden can neuer run well Because it is impossible to serue GOD and Mammon And therefore if if we desire to be good Runners we must be as slender and smooth-backt as Harts or Hindes and this we may attaine vnto if wee cast away the Care of this world which is the greatest hinderance and impediment that can bee in our passage towards heauen Such Harts and Hindes were the Apostles for they left their wiues their childrē their houses goods and all things whatsoeuer to follow CHRIST and therefore they ran a good race for our Sauiour said vnto them (q) Math. 19.28 Verily I say vnto you that whē the Sonne of man shall fit in the throne of his Maiestie yee that haue followed me in the regeneration shall sit also vpon twelue seates iudging the twelue Tribes of Israel This then is the Path that wee must follow the way that we must Run in namely Righteousnes by endeuouring to doe well as the Prophet Isaiah exhorts vs saying (r) Isai 1.16.17 Cease to doe euill learne to doe well To learne to doe euill and to cease to do well is a Broade way easie for flesh and blood to finde but it leades to destruction but to cease to doe euill and to learne to doe well is a Narrow-path hard to be found of any but the Regenerate and yet it leades to Life eternall This Path of Righteousnes is like the passage of the Israelites through the red Sea (ſ) Exod. 14 22. when the Waters were a Wall vnto them on their right hand and on their left hand For they that run their race in it are so compassed and hemmed in with watrie walles that if they balke the way and run not streight forwards they are sure to be swallowed vp by the waters These Waters are the first second Death which shall be the reward of them that keepe not a direct course and which frame not their liues according to the rule of Iustice therefore it concernes euerie one that Runneth to haue an Eye to the marke vnto which hee runnes following the example of the Apostle who thus saith of himselfe (t) Phillip 3.14 But one thing I forget that which is behind endeuor my selfe to that which is before and followe hard towards the Marke for the prize of the High calling of GOD in CHRIST IESVS In these words S. Paul maketh himselfe euery mans patterne to imitate and follow in running of the race of Righteousnes First he aimed onely at One thing and at one marke So must we haue but one and no moe For one thing is perfection but manie things are confusion One thing is Maries choyce but manie thinges be Marthaes incombrances This one thing that we must seeke for is the Kingdom of heauē And these many things that we must auoid be the Cares of this World which if we looke vpon with any regard they will be vnto vs like Hippomenes his goldē-Balles to Atalāta impediments to stop and stay vs in running Wherefore when we begin to take our race we must forget that which is behind Namely all those things wherein wee tooke delight and which were before vnto vs the occasions of sinning We must not look backe to Sodom [u] Gen. 19.26 with Lots wife nor with the [x] Numb 11.5 Israelites remember the Cucumbers Pepons Leekes Onyons Garlicke and flesh-pots of Aegypt but goe on forwards towards Zoar and towards Canaan the citie of Refuge and land of Promise to forget that which is behind and not to goe forward is all one as to bee like Lots wife turned into a Pillar of Salte Non progredi est regredi Not to goe forward is to goe backward Therefore it is not sufficient for vs when we beginne our Race to forget and to forsake the things of this worlde but wee must also Endeuour our selues to that which is before which no man can doe that either stands still or is idle As long as wee remember that which is behinde we are like vnto the (y) Marc. 2.11 man that lay in his bed sicke of a palsie but when wee forget that which is behind endeuour our selues to that which is before then are we cured of our lamenesse and therefore wee must arise take vp our beddes and walke to our owne house First we must arise from sinne to Righteousnes (z) Aug. de ciuit Dei lib. 20. cap. 6. this is the first Resurrection which onely pertaineth to the Elect and this is it of which our Sauiour speaketh to Nichodemus saying (a) Ioh. 3.3 Verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of God Secondly we must take vp our Beds These beds are the Sinnes vanities wherewith in former times we haue bene delighted And these we are to beare vpon our backes because wee must remember them to auoyde them and not vpon our Breasts because wee must forget to practise them [b) 1. Tim. 1.13 So did S. Paul hee remembred that he had once beene a persecutor and he repented of it and made amends for it and was afterwardes ten times more zealous to saue the wicked then before he had bene to destroy the godly Thirdly wee must walke Nay we must Run to our owne house which is as Zoroastres calles it Heauen the bright and glorious countrey of the soule The Bodie is not the house but the prison of the soule neither is the world the mansion or abiding place of the Bodie and Soule but rather the Pilgrims Inne And therefore when we run or walke it must be not to anothers but to our owne house if we walke or run to the flesh and follow the lustes thereof then we goe to the house of Belial who being a disobedient spirit and subiect to no yoke forceth the members of the bodie to be seruants of vncleannesse and if wee runne or walke to the worlde then wee goe to the house of the Diuell (c] Ephes 2.2 who is the Prince of this worlde which ruleth in the Aire and worketh in the children of Disobedience Therefore leauing these two Houses we must endeuour our selues towards that which is before namely the kingdom of Heauen the Greeke word which the Apostle vseth is Epecteinómenos which
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
this Loue is counterfaite but the liuely Iustifying Faith and true Loue which are proper and onely belonging to the children of God doe neuer fade or decay For (x) Ioh. 5.24 hee that belieueth saith Christ is already passed from death to life (y) 1. Cor. 1◠8 and hee that hath true and perfect Loue neuer falleth away altogether from God (z] Cant. 8.7 Aug. de Cor. gra ca. 7. for his loue is so hote that by much Water it cannot bee quenched neither can the Fleuds drowne it Concerning this Faith and this Loue thus saith S. Augustine Hee that is Elect and whose faith worketh by Loue either neuer falleth at all or if hee doe hee is reuiued and raised vp againe before this life be ended By these three properties Increasing fructifying and flourishing euery man may examine and trie himselfe whether he be such a Tree as shall for euer growe in the Court of Gods house (a) Mat. 3. or such a one as shall bee hewen downe with the Axe of iudgement and cast into the fire And the Archers grieued him and shotte against him hated him But his bowe abode strong and the hands of his armes were strengthened by the handes of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel The second generall part of Iacobs speech is contained in these words being a historie of Iosephs miserie and his deliuerance First the miserie that hee endured is set forth by this Allegorie The Archers grieued him and shotte against him and hated him By these Archers bee vnderstood his Brethren and Putiphars wife his Mistrisse all which were the instruments of cruelty for they grieued him they shot against him and they hated him First his Brethren shot against him two Arrowes the one drawne out of the Quiuer of the Heart the other of the Tongue namely Malice and Mocking For (b) Gen. 37.4 they hated him because his Father loued him and because of his Dreames they derided him and called him (c) Gen. 37.19 the Dreamer in scorne These two arrowes were headed with steele and wondrous sharpe for there is no malice to the malice of a brother For proofe whereof wee may instance in Iacobs Sonnes who conspiring against Ioseph saide one to another Behold this dreamer cōmmeth come now therefore and let vs slay him cast him into some pitte and we will say a wicked Beast hath deuoured him then shall wee see what will come of his dreames Afterwards being disswaded by Reuben from this bloudy practise they sold him vnto the Ishmaelites to be made a Bond-slaue betwixt which condition and present death there is but little difference Iosephs Grace with his Father and his Excellencie in vertue aboue the rest stirred vp his brethrē to shoote against him the Arrowe of malice and enuie Enuie caused Anger and hatred These two being the feathers of this Arrowe made their will swifte and speedie in the desire of killing him wherein being ouerswayed by Reuben yet was not their furie stinted for they rest not till they haue solde him Amb. lib. ◠de Ioseph Saint Ambrose hereout obserueth this to haue bene an ouersight in Iacob for preferring one of the brethren before the rest who if he in Ioseph loued and preferred vertue should rather haue concealed his affection For as he well saith it is no maruell if brethren fall out for Houses and Lande when Iosephs brethren hated him for a Coate which was party-coloured There is nothing more sweet then the concord of brethren and therefore the Wiseman saith (d) Eccl. 25.1 Three things reioyce me by them am I beautified before God and men The vnitie of Brethren the loue of Neighbours and a man wife that agree together And the Psalmist cōpareth the concord of (e) Psal 133.2 brethren to the precious Ointmtē which was powred vpon the head of the High-priest For this cause Xenophon bringeth in Cyrus the Persian Xenoph. lib. 8 Cyropoed being readie to die making this graue exhortation vnto his sonnes concerning Loue and mutuall friendship saying They which are sprung from one the same seede which haue bene brought vp by the same mother haue bene Nursed in one house together how should they choose but be most louing friendly and familiar To this league of Loue both God and Nature exhorteth brethren Arist polit lib. 7. cap. 7. and yet how often is it violated and broken Nay further when Brethren or such as be allied in blood begin to shoote the arrowe of malice one against an other their shot is euer most violent so saith the Philosopher The contentions of Brethren be euer most bitter had the sonnes of Iacob hated Ioseph for some notorious vice then their hatred had bene commendable for it is the dutie of Gods children (f) Ps 139.21 to hate them that hate him and earnestly to contend with them that rise vp against him but their malice was diuelish for they abhorred him because Iacob conceiued a greater hope in him then in them both of vertue and worthinesse againe had they mocked him (g) 1. Reg. 18.17 as Eliah did the Priests of Baal for some hamous sinne then had they followed the steppes of God himselfe who vseth to laugh at the wicked and to scoffe at them as they did at Adam saying (h) Gen. 3.22 Behold the man is become as one of vs that hereby as by the most sharpe reproofe hee may force them to repentance and newenesse of life but they did not so for out of rancrous enuie and the very gall of bitternesse they mockt and derided him and with these Two arrowes to wit Malice and Mocking they shot at him and grieued him and his Griefe was so much the greater because he receiued his wounds from his owne brethren who should haue loued him because he was their brother and pittied him because hee was their younger brother and their fathers ioy and chiefest comfort Secondly his Mistresse Potiphars wife shot likewise against him two poisoned arrowes the one was hatred the other Lying for because hee would not yeeld vnto her wanton allurements (i) Gen. 39.12 but left his garment in her hand and fled away (k) Gen. 39.14.15 she called vnto the men of her house and told them saying behold he hath brought in an Hebrewe vnto vs to mocke vs who came in to me to haue slept with me but I haue cryed with a loud voyce and when he heard that I lift vp my voyce and cried he left his garment with me and fled away and got him out here we may see that this adulterous womans loue was turned into hatred euen as l Ammons filthie loue 2. Sam. 13.15 or rather lust toward Thamar was changed after his vncleane act such are the affections of the wicked variable inconstant and vnstedfast To her hatred shee ioynes a lie and by the meanes of them both Ioseph was