be vnto thee thou euill tongue but I wish and counsell him to set these words of the Psalmist as a watch before his lippes (p) Psal 34.12.13 What man is hee that desireth life and loueth long daies to see good keepe thy tongue from euill and thy lippes that they speake no guile In this world these two Tongues are contrarily censured for Gods Tongue that giueth goodly words is euer blamed but the Diuels tongue which is the Organon or instrument of wickednesse is alwaies extolled this iniudicious censure is caused through the corruption of mans nature which embraceth vice and abhorreth vertue the world being a land of darkenesse hath no fellowship with the light and therefore it blameth the good tongue be the words thereof neuer so godlie All the Prophets of the old Testament either were persecuted or murthered because of their tongues Iohn Baptist who was the Common limite of the old and the newe Testament for his Tongue lost his head and most of the Apostles of the new TestameÌ„t because of their tongues were like sheepe led to the slaughter So is it in these dayes the Tongue that vtters the Truth is accounted an vnquiet seditious and factious tongue As Eliah was said to be a troubler of Israel Amos a conspiratour Iohn Baptist a tumultuous person so all such as speake with zeale against vice are by Worldlings reputed euill tongued raylers and bablers But let the blinde worlde iudge as it will Sure I am that such Tongues as giue goodly words and speake the Truth boldly are the Siluer Trumpets of Gods Tabernacle Of the coÌ„trary part the euill tongue though it swell with the venome of Blasphemie Swearing Insolencie Lying and Flatterie yet it is admired and highly esteemed if it can but say as the Tongues of the false Prophets did Peace Peace and make a couenant with the diuell and the world not to speake against sinne To conclude seeing that it was so excellent a quality in Naphtali to giue goodly words Let vs all studie to speake his language and though for speaking the truth the worlde hate vs yet this is our Comfort God will loue vs. THE ELEVENTH SERMON OF IOSEPH GEN. 49.22.23.24.25.26 Ioseph shall be a fruitfull Bough euen a fruitefull Boughe by the Well side the small Boughes shall runne vpon the wall And the Archers grieued him and shotte against him and hated him But his bowe abode strong 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 Euen by the God of thy Father who shall helpe thee and by the Almightie who shall blesse thee with heauenly Blessings from aboue with blessings of the deepe that lyeth beneath with blessings of the brestes and of the wombe The blessings of thy Father shall bee stronger then the blessings of mine Elders vnto the ende of the hilles of the worlde they shal be on the head of Ioseph and on the toppe of the Head of him that was separate from his brethren IOseph was the Sonne of Iacob and Rahel who had been barren long for he was borne in the ende of Iacobs foureteene yeares seruice In the historie of his birth it is said that (a) Gen. 30.25 Gen. 30.22.23.24 God remeÌ„bred Rahel and God heard her opened her wombe So shee conceiued and bare a Sonne said God hath taken away my rebuke she called his name Ioseph saying the Lorde will giue mee yet another Sonne The circumstaÌ„ces of Iosephs birth are demonstrations of Rahels repentance In my former lectures vpon Dan Naphtali I laid open her enuie follie impatience vaineglorie But now she is another woman and a true conuert For in that God first remeÌ„bred her secondly heard her thirdly opened her wombe all which are signes of grace and fauour it is euident that she had repented and sorrowed for her sinnes and also that she had praied vnto God to make her fruitfull whereupon God remembred her heard her and opened her wombe This name of her sonne Ioseph is by interpretation Increasing And therein is infolded or included Rahels hopefull desire of a threefolde increase The first is the encrease of her husbands loue who loued her before better then Leah yet now vpon the birth of this sonne she hopes that his loue will be augmented for children are bellowes that kindle mutuall affection betwixt man and wife and this was one cause why Sarah Rahel and Annah were so desirous of children The second is the encrease of glorie for she said God hath taken away my rebuke or infamie For barrennesse in the familie of Abraham was reproachfull as may appeare by the wordes of Isaiah saying (b] Isai 4.1 And in that day shall seuen women take holde of one man say wee will eate our owne bread wee will weare our owne garments onely let vs be called by thy name and take away our reproach The third is the encrease of issue for shee saide the Lord will giue me yet another sonne and this increase as she trulie acknowledgeth must come froÌ„ God for none but hee caries the Key of the wombe Barrennesse fruitfulnesse doe both of them depend vpon his prouidence Of the first of these there bee diuerse Naturall causes as either some originall defectes in the Birth For some are borne vnapt for Generation (c) Arist lib. 2. de gen animalium Or it may come by diseases and sometimes the constitution of the body is an impediment as in fatte bodies where nature is turned into the nutriment of the bodie but the supernaturall cause of Barrennesse is when it pleaseth GOD to restraine the wombe which hee doth sometimes for a punishment (d) Gen. 20.18 as in the women of Abimelechs house whose wombes God shut vp because Abimelech had taken Sarah Abrahams wife And sometimes for the manifestation of his owne glorie and power as when he maketh Sarah and Elizabeth continue barren euen vntill they be stricken in yeares and vntill it ceaseth to be with them as with other women that contrarie to the course of nature hee may make the barren woman to beare to bee a ioyfull mother of childreÌ„ Secondly concerning fruitfulnes euen the heathen Philosopher confesseth thus much Though generation saith Plato be done in a mortall creature Plat. Sympos yet it is a aâ—â—ure thing procured by an immortall power though Iacob and Rahel were both very desirous of children yet for all that nature could doe nothing till God had opened her wombe Ioseph shall be a fruitfull Bough c. In this speech of Iâ—cob to Ioseph there be three things contained a prediction a narration and a Benediction First the Prediction or Prophecie is implied in these wordes Ioseph shall be a fruitfull bough euen a fruitfull bough by the Well-side the small boughes shall run vpon the wall In this prophecie which is a declaration of things to come Iacob
aemulation of her sisters happinesse a desire to be endeared to her husband and a feruent longing to be interessed in the promised seede herein shee doeth ill that good may ensue which is not to be allowed or iustified neither is there any inconuenience to yeeld to such holy women as Rahel their infirmities but here is not the lowest ebbe of her weakenesse for she goes further and giues her handmaide to her husband hoping to be comforted by her issue and vpon that contract with Bilha was Dan borne as I said before in my lecture vpon Isachar Laban by deceite made Iacob to diuide his Rib and to haue two Sisters to be his wiues and his two wiues being sisters by their perswasions made their owne husband to be Tetragamos the husband of sower wiues the one giuing him Bilha the other Zilpha their handmaids to be his Concubines now herein how can Iacob be excused or the childreÌ„ of Leah Bilha Zilpha be accounted legitimate considering that by the first Canon and institution of marriage made by God in paradice (g) Gen. 2.24 One man was to haue but one wife and they two saith Christ shall be one flesh the breach of euery lawe is sinne Iacob breaking then the lawe sinneth and consequently all his children except Ioseph and Beniamin the sonnes of Rahel to whom Iacob was first contracted were illegitimate S. Augustine thus answereth as long as it was the custome to haue many wiues it was no sinne Aug. Cont. Faustum manich lib. 22. cap. 47. but now it is a sinne because it is not the custome some sinnes are against nature some against Custome some against the lawe now saith he Iacob is not to be blamed for hee transgressed not the lawe of nature because he vsed his pluralitie of wiues not for lust but for the increase and multiplication of mankind neither did hee breake custome for in those daies in the east countries Polygamie was vsuall neither was it prohibited by any lawe concerning Custome Saint Augustine he holdeth the Truth but as for the Lawe of nature and the Lawe of God they Both are opposite to the multiplicitie of wiues first the lawe of Nature appeareth herein (h) Zanch. de sponsal that God when hee was to giue Adam a wife tooke onely one Rib not two and made onely one woman not two teaching vs thereby that one man should be contented with one wife and one wife with one Husband This Law of Nature is confirmed by that which God coÌ„manded Noah to doe when he destroyed the world with water (i) Gen. 7.7.8 Noah his wife his 3. sonnes their wiues of beasts both cleane vnclean the male the female entred into the Arke This coupling of Creatures both reasonable vnreasonable sheweth that Nature in her Seminarie requires no more but one Male and one Female Furthermore these are two Axiomes or Maximes in Nature Quod tibi fieri non vis alteri ne facias Do not that to another which thou wouldest not to be done to thy selfe Also Ne quod alterius est inuito eripiatur Let nothing which belongeth to another bee taken from him against his will Now in Polygamie these two Rules are broken off For first a man will not beare nor brooke it that his wife should take vnto her another man Then why should hee haue another wife Secondly the (k) 1. Cor. 7.4 Married man as the Apostle saith hath not power ouer his owne bodie but the wife How then can the Man without offering manifest wrong to his Wife bestowe his bodie vpon an other woman Concerning the law of God it doth directly forbid Polygamie as appeareth by the wordes of Christ who is the best interpreter of the Law saying (l) Mat. 19.5 For this cause shall a man leaue father mother câ—eaue vnto his wife they twayne shal be one flesh Herein our Sauiour teacheth vs that the wife is not onely not to be put away vpon euery cause but also that the Husband ought not to take vnto himselfe another Wife Thus both by the Law of God Nature Polygamie is condemned Can the Custome be Iacobs protection How caÌ„ his tetragamie be iustified and the rest of his Sonnes excepting Ioseph Beniamin be legitimate I answer by Dispensation For God according to the state of those times dispeÌ„sed with the Patriarks for the Law which he had made at the beginniÌ„g And this is euident out of the exaÌ„ples of Abraham Iacob Elcaenah other godly Fathers who were not reproued by any Prophet for their multiplicitie of wiues Nay which is more God gaue Saules wiues as (m) 1. Sam. 12.8 Nathan saith into the bosome of Dauid Now then if God gaue Dauid wiues notwithstanding his first institution is for the coÌ„trarie we may conclude that he dispensed with his own Law gaue the Patriarchs libertie for Polygamie The reason of this dispensation was this in those times God had chosen the seede of Abraham to bee his people in whose linage the true worship of the Deitie was preserued for all other people were giueÌ„ to idolatry went a whoring after straunge gods Therefore it was necessarie that the Children of Abraham should bee permitted to vse Polygamie and haue many wiues that mankind might bee spred by procreation because this propagation of the flesh was the increase of godlines Seeing God would that the people in whoÌ„ true religion was planted should continue euen vnto Christ So then it was by dispensation lawfull vnto the Patriarchs to haue many wiues to the inteÌ„t that that people whom God had chosen namely Israel might be manie in nuÌ„ber neither can it appeare that they sinned when they did so but here sin must be distiÌ„guished For if to sinne be to stray froÌ„ most perfect reason surely they sinned but if we determine that to be sinne wherewith God is offended prouoked to reueÌ„ge they sinned not sith God dispensed with his law to the ende that the people of whome hee would be worshipped might be of the greater nuÌ„ber For although amongst other Nations some perhaps were good men yet the publike worshipping of God was no where else but in Israel Furthermore AbrahaÌ„ Iacob the rest thogh they had many wiues yet they were not hereunto led by lust but by a chast desire to augment multiplie Gods familie This was Iacobs motiue wheÌ„ he went in vnto Bilha begot Dan. And therefore coÌ„sidering both Gods dispensation his owne intention Iacob is not to be condemned neither his children borne of concubines to be debased yet Rahels act in giuiÌ„g her handmaid caÌ„not be excused because she was moued therunto by the spirit of Pride Enuie shee knew it was a glorious thing to haue children a shame to be barren and therefore she desired to haue a child thogh borne by her maid to free herselfe from infamie in the worlde to be more equall with her sister Herein is
of all the rest he is euer most despitefully and disgracefully vsed by vngracious Reubenites as Elisha was scoffed at by boyes one of the children of the Prophets sent to annoynt Iehu tearmed by the seruants of Iehoram (k) 2. King 9.11 a mad fellowe and our Sauiour by the Iewes (l) Ioh. 8.48 a Samaritane that had the diuel euen so are the ministers of the Gospell at this day vsually rated and reuiled especially if according to their dutie they boldly reproue sinne speake but against adulterie and Herodias will lay a plot to take away thy head Touch but Pride and then haire-frizled and face-painted Iezabel will presecute thee Such is the miserie of all spirituall fathers such is the coÌ„tumely of this viperous generation but let them remember Reuben wrongs offered to any kind of parent whether Naturall Ciuill or spirituall neuer passe without a sharp and bitter censure The children that mockt Elisha were rent in pieces by Beares and Iezabel the persecuter of Gods Prophets was eateÌ„ vp with dogges Thus I will close and shut vp this point desiring GOD that this punishment of Reuben may be an instruction to all kinde of Children whether Naturall Ciuil or Spirituall to honour reuerence and respect their Parents THE SECOND SERMON OF SIMEON and Leui. Simeon and Leui brethren in euill Gen. 49 5.6.7 the instruments of crueltie are in their habitations Into their secret let not my soule come my glorie be not thou ioyned with their assembly for in their wrath they slew a man and in their selfe will they digged downe a wall Cursed be their wrath for it was fierce and their rage for it was cruell I will diuide them in Iacob and scatter them in Israel SImeon and Leui were the second and third sonnes of Iacob and Leah the interpretation of their names is hearing and Coupled or ioyned and the occasion why they were giuen them was this (a) Gen. 29.33.34 Leah after she had brought forth Reuben conceiued againe and bare a sonne and said because the Lord heard that I was hated he hath therefore giuen me this sonne also and she called his name Simeon which signifieth Hearing And she conceiued again and bare a son and said now at this time my husband will keepe me companie beâ—ause I haue borne him there sonnes therefore was his name called Leui which is Coupled or Ioyned the names of these two sonnes declare vnto vs double desire that was in Leah the first of Children the second of her husbaÌ„ds Loue she sawe that she was despised in respect of Rachel and therefore it seemeth that she praied vnto the Lord to take away her rebuke as afterward (b) 1. Sam. 1. Hannah the wife of Elcanah did by giuing her children and because God heard her petition and complaint she in token of thankfulnesse called her childe name Simeon also because her husband preferd Rahel before her because she was beautifull and faire therefore by obtaining children from God by her prayers she both hopeth and desireth that the sight of her sonnes may be attractiue and so winne the affection and loue of Iacob that hee will with greater contentment now then before keepe her companie in desire hereof shee nameth her third sonne Leui. Simeon and Leui Brethren in euill c Iacob speaketh to the rest of his sonnes seuerally but he ioyneth these two together because they being confederate in sinne may be partakers in his curse the historie of that sinne for which Iacob curseth them is set downe in the foure and thirtith chapter of Genesis there it is written (c) Gen. 34. that Dinah the daughter of Leah which she bare vnto Iacob went out to see the daughters of that country whom when Shechem the sonne of Hamor the Hiuite Lord of that country saw he tooke her and lay with her and defiled her so his hart claue vnto the maide and he loued her and spake kindly vnto her after Hamor at the entreatie of his sonne communed with Iacob concerning a marriage betwixt Shechem and Dinah and it was concluded vpon this condition that all the males in the citie should be circumcised which couenant being performed vpon the third day when they were sore two of the sonnes of Iacob Simeon and Leui Dinahs brethreÌ„ tooke either of them a sword went into the cittie boldly and slew euery male they slew also Hamor and Shechem his sonne with the edge of the sword and tooke Dinah out of Shechems house and went their way againe the other sonnes of Iacob came vpon the dead and spoiled the cittie because they had defiled their sister they tooke their sheepe their beeues and their asses and al their children and their wiues and whatsoeuer was in the cittie and in the fields now when Iacob reproued them for this bloodie roâ—t Simeon and Leui answered him saying Should he abuse our sister as a whore this was the cause why Iacob in stead of the balme of his blessing and the oile of gladnessâ— annointeth them with his curse and poureth vpon their heads a viall of vengeance Simeon and Leui Brethren in euil c Iacob in signe that the detestation of this murder of Hamor and Shechem still remained in his innocent heart written in leaues of marble with a pen of steele gâ—ueth his two sonnes vpon his death-bed two Titles in which we may read a volume of reproofe to wit Brethren in euill and Cruell instruments in their compacts for so the word Mechereth is better interpreted then in their habitations because they made (d) Gen. 34.13 a subtile agreemeÌ„t with the Sichemites first he calleth them Brethren in euill not so much by nature as in the wickednesse of this action these two were thought to be the principall contriuers of Iosephs death if the rest would haue consented and some are of opinion that the two tribes descending from them put Christ to death Iudas of Simeon and the Priests of Leui and that therefore vpon the foresight hereof Iacob calleth them Brethren in euill but the words of the text doe onely point direct and referre as to the murder of Hamor Shechem now though the rest of Iacobs sonnes consented to this action yet Simeon and Leui are onely tâ—xt and blamed for it because they were Captaines and ringleaders to the rest hence we are taught what a dangerous sinne it is to be the diuels lieuetenants and leade others either by word or example to Sinne (e) 1. Reg. 12 Ieroboam for that he set vp two Golden calues the one in Bethel the other in Dan and made proclamation saying Behold ô Israel thy Gods which brought thee out of the land of Egipt by which meanes the people were drawne to commit spirituall fornication therefore to this day he is branded with this title Ieroboam the son of Nebat that made Israel sinne And Saint Gregorie saith Hee whosoeuer he be deserueth so many seuerall torments in Hell as hee hath left euill examples
thy friend praise thee to thy face giue no countenance to his wordes lest of a friend he become a dissembler and if a common parasite commend thee reiect and contemne his praises because hee is a flatterer If this preseruatiue were vsed Sathan would cease to transforme himselfe into an Angell of light and his Orators who as Diogenes affirmed are worse then Crowes should in stead of liuing men be compelled to pray vpon carrine the fittest foode for such rauenous Harpies and greedie fowles Thine hand shal be vpon the necke of thine enemies c here Iacob prophecieth of the victorie that the children of Iudah should haue ouer the Chanaanites and this prophecie was in part presently fulfilled after the death of Iosuah at what time the tribe of (s) Iudg. 1.2 Iudah by the appointment of God went first vp to fight against the Chanaanites and ouerthrew Adoni-bezek but it was more euidently accomplished when Dauid triumphed ouer them this is the second Blessing which Iacob from the spirit of God bestoweth vpon the posteritie of Iudah namely Victorie ouer their enemies if Victorie in warre be a blessing then doth it follow that some kind of warfare is lawfull and yet the Anabaptistes being the furies plagues of our time say absolutely that it is not lawfull to warre because our Sauiour saith (t) Math. 5.39 If a man giue thee a blowe on the right cheeke reach thou vnto him the left and if a man take away thy coate giue him thy cloake also and in an other place he saith (u) Math. 25.52 he that striketh with the sword shall perish with the sword and S. Paul saith (x) Rom. 12. Reuenge not your selues my beloued but giue place vnto wrath hereout they conclude that all kind of Warre whether vndertaken for the auoyding or reuenging of iniurie is vnlawful but who seeth not that both our Sauiour and also the Apostle in these alleaged places speake onely against priuate quarrels and dissentions betwixt man and man not against the Publike enterprise of warre which being iustly managed is lawfull the better there fore that wee may vnderstād what kind of Warre God blesseth with victorie let vs see what Warre is Warre is a hostile dissention whereby through the Princes edict mischiefes are repressed by force of armes to the end that people may quietly peaceably maintaine iustice and godlinesse This definition of warre sheweth which is Iust which Vniust first it is called a hostile dissention because contrarie vnto War is Peace for as peace is a kind of Vnion so warre is a kind of Dissention and this word hostile is added to make a difference betwixt it and particular or priuate disagreements such as are in opinion in the manner of life or in the will this kind of Dissention is by the Hebrewes called Milchamah because therein many slaughters are committed by the sword secondly to make warre iust there is required the edict and authoritie of the Magistrate who beareth the sword without whose commaund or consent it is not lawfull to take Armes this condemneth all mercenarie soldiers who by couetousnesse as their conducter are drawn out of their natiue soile to follow and fight vnder forreyne ensignes these are not true soldiers but like Barrabas thieues and murderers because their actions are not truly authorised thirdly in a iust war there must be a repressiō of mischiefe by force of armes in this clause of the definition is set down the true cause of war which is to punish offendours such was the war of the ten tribes against (y) Iud. 20. Beniamin for offering violēce to the Leuites wife lastly the end of a iust war is that the people may quietly maintaine iustice and godlines according to that of (a) Aug. in Iosu quaest 10 Saint Austin All things are quiet when warres be made for warres are not made for pleasure nor vpon a greedie desire of getting nor vpon crueltie but for a desire of peace that good men may bee aduanced and euill men restrained that Warre wherein these conditions or circumstances are obserued is without all controuersie most lawfull and where the sword is thus drawen it is euer at the last victorious I might produce many testimonies out of the Scriptures to conuince the Anabaptistes but this is sufficient if it be a Blessing out of the mouth of Iacob for Iudah to lay his hand in the neck of his enemies then certainly Warre is lawfull (b) 2. Sam. 24.13 flight in war is one of the arrowes of Gods vengeance as appeareth by the wordes of Gad the Seer vnto king Dauid after he had numbred the people and Famine the Pestilence be the other two with which three God vseth to chastice and punish the sins of the people of the contrary part (c) Deut. 31 6. Victorie in battell Plentie and health are Gods great blessings wherewith he endoweth such as serue him in truth sincerity the first of these is Iudahs portion for according to the Chalde paraphrast Iacob prophecieth that his hand shall preuaile against his enemies they shall be disperst ouerthrowne and shall come in submissiue sort to begge and entreate for peace Thy fathers sonnes shall bowe downe vnto thee c. Here Reubens royall prerogatiue is giuen vnto Iudah for hee is ordained Lord and King of all his brethren this was not presently accomplished for Ioseph for the time present had the temporal honor but his authoritie took beginning in his posteritie euē at that time whē after the death of Iosuah the (d) Iud. 1.2 Tribe of Iudah was appointed to be as the Captaine to the rest and it grewe to eminencie when Saul was cast off and Dauid annointed in his place and though the ten tribes did reuolt from Iudah yet the right of the kingdome remained with Iudah stil and it continued notwithstanding it was often by Israel impugned when the other was vtterly dissolued As it is a great happinesse and a blessing that commeth from the Lord in this world to be seated in the throne of honour and soueraigntie by the speciall ordinance and appointment of God as Iudah was for he that is thus installed is a God vpon earth so contrariwise to bee aduanced by Sathan vnto power and dignitie which often falleth out by the permission of God is a miserable and an accursed preferment because as the Psalmist saith Such haue no vnderstanding but are compared vnto the beasts that perish of such Kings the Prophet Hoseah thus saith (e) Hos 8.4 they haue set vp a King but not by me they haue made Princes and I knew it not there is as great difference betwixt one of Gods Kings and Princes and betwixt the Diuels Princes and his Kings (f) Iud. 7. as betwixt the fa◠Oliue and the prickie Brier in Iothams parable yet as the Apostle saith All power is from God but the power of good Princes and Potentates is by speciall ordination
the opinion of the Iewes that they thought that No goodnesse could come out of Galilee CHRIST began to worke his miracles and to preach the gladsome tidings of eternall life This teacheth vs that God hath mercie in store euen for them that are most wicked if they will repent And for this cause sent his deare welbeloued Sonne into the world To gather together the lost Sheepe of Israel If then wee haue lost our selues in the Darknes of sinne yet if wee be Sheepe that will heare his voyce we shall not perish though for a time we be Lost sheepe Zacheus was a Publican but after Christ had called him hee became the childe of Abraham Marie Magdalene was possessed with seuen Diuels and yet Manie sinnes were forgiuen her because shee loued much and one of the Malefactors that was Crucified with our Sauiour was a Thiefe and yet hee was made a free-denison in Paradice If therefore saith S. Chrysostome any man haue sinned grieuously yet let him not despaire but looking vpon these examples of Gods mercie comfort himselfe For Christ was Conceiued amongst the Zebulunites by his conception instructing vs that he came not to call the righteous but sinners to repentance hee was transfigured vpon mount Tabor in the land of Zebulun to signifie that he is not onely the glory of Israel but also a light vnto the Gentiles and hee first preached among them that sate in darkenesse declaring hereby that if sinners will be conuerted vnto him they shal enioy that which the Gospell promiseth eternall life for sweete and mercifull is the Lord and his commiserations spread ouer all the rest of his wonderfull workes THE SIXTH SERMON OF ISACHAR GEN. CAP. 49.14.15 Isachar shall bee a strong Asse couching downe he weene two burdens and he shall see that rest is good and that the land is pleasant and he shall bowe his shoulders to beare and shall be subiect vnto tribute ISachar was the fift sonne of Iacob and Leah and his name signifies Wages and Reward according to the first signification it hath relation to Reubens Mandrakes for the which Leah bargained with Rahel that Iacob shuld sleepe with her whereupon she cōceiued and bare Isachar the historie hereof is thus recorded by Moses (a) Gen. 30.14.15.16.17 Reuben saith he went in the dayes of wheat haruest and found Mandrakes in the field and brought them vnto his mother Leah then saide Rahel to Leah giue me I pray thee of thy sonnes Mandrakes but shee answered is it a small matter for thee to take my husband except thou take my sonnes Mandrakes also then said Rahel therfore he shall sleepe with thee this night for thy sons Mandrakes and Iacob came from the field in the euening and Leah went out to meete him and said come into me for I haue bought and paid for thee with my sonnes Mandrakes and hee slept with her that night and God heard Leah and shee conceiued and bare vnto Iacob the fift sonne who was called Isachar which name is agreeable to the circumstance of his conception for when hee was begotten she paid wages to Rahel for her husbands company These wages were (b) Epiph in philol cap. 4. Aug. lib. 22. cont Faust cap. 36. Rhodigin l. 7 Lect antiq cap. 3. as some thinke Mandrake apples and that therefore Rahel was so desirous of them because they haue vertue to cause women to conceiue but this is a meere fable for the Mandrake apple is very refrigeratiue a great procurer of sleep and forgetfulnesse and (c) Galen lib. 7. simpl medicament Oleast in gen cap. 30. Galen saith that it is cold in the third degree furthermore Rahel notwithstāding these Mandrakes conceiued not neither would Leah hauing now ceased to beare haue giuē them away if they had any such vertue others take them to be flowers which were wonderous faire in colour and sweet in smell Oleaster saies they were lillies Onkelos holdeth that they were violets and some thinke they were inchaunted or loue-flowers but Rahel needed not to vse any inchantments for her husband did already loue her most dearely most likely it is that they were louely flowers both for sight smel as the Hebrew word Dudaim signifies but what flowers they were it is vncertaine howsoeuer certaine it is that they were very pleasant else would Rahel neuer for them haue forgone her husbands company one night in this bargaine of Leah we may obserue both how desirous she was of children and also how louing she was to Iacob because rather then she will want his societie she will buy him pay for him with her sons Mandrakes Secondly Isachar signifies a reward accordingly Leah after her deliuery of this son frameth her speech saying d) Gen. 30.18 God hath giuen mee my reward because I gaue my maid vnto my husbād in these words she both manifesteth the chiefe occasiō of Isachars name and also bewraieth her owne infirmitie in that shee assigneth that to bee the cause of her reward which by the institution of God was forbidden namely Polygamie or the multiplicitie of wiues and concubines as it may appeare by the wordes of God saying e) Gen. 2.24 Man shall leaue his father and his mother shall cleaue to his wife and they shall bee one flesh the breach of any law is sinne and therefore as Iacobs tetragamie cannot bee iustified no more can Laban Rahel and Leah bee excused who were the causes impulsiue of this errour in him and yet Leah thought that shee had done well in giuing her handmaid Zilpah to Iacob and therefore she saith that God had giuen her a reward for it and this her conceite shee expresseth in the name of her son Isachar which is by interpretation a reward and thus in stead of acknowledging her fault shee braggeth and boasteth of it as I cannot but commend her in that she would giue wages to buy her husband so I cannot but condemne her in that she maketh God accessarie to euil in calling him a Rewarder of her guiltines in Iacobs trespasse Isachar shall be a strong Asse c. these wordes containe the character of Isachar his posteritie whom Iacob compareth vnto an Asse not out of any contempt of them though the Asse be a contemptible beast but only by comparing the one to the other to shew what kind of men the Isacharites should be The Asse is an humble profitable and a gentle creature whereas then Isachar is likened vnto an Asse Iacob does hereby make the Asse an Embleme of three things which were praise worthie in the tribe of Isachar to wit humilitie publique vtilitie and meekenesse first the Isacharites were men (f) Deut. 33 18. Prou. 30.28 Iudg. 9.5 2. King 11.1 1. Sam. 22.9 Amos 7.10 1. King 12.31 that reioyced in their tentes as Moses saith they were not like vnto the ambitious spider which as Salomon writeth taketh hold with her handes and is in Kings palaces as most worldlings bee some
vntill the open and plaine reuelation of his pride was publikely professed in the papacie this truth is confirmed by the writings of the Fathers for Tertullian calleth Antichrist (k) Tertulide resur carn cap. 25. A Citie prostitute to spirituall fornication S. Ambrose (l) Ambros in Apoc. 17. The Citie of the diuel S. Augustine (m) August homil 10. in Apoc. The bodie of the vngodly fighting against the Lambe and A people contrarie to the people of God which ioyntlie with their head are called Antichrist Aquinas (n) Aquinas in Apoc. â—â— a bodie not a man Hugo Cardinalis an assemblie or a companie And lastlie the Glosse saith The head the bodie togither make vp the whole Antichrist Here is a cloud of witnesses prouing that Antichrist is not one man then consequently how is it likely that one woman of the tribe of Dan should be his mother (o) Rhem. 2. 2. Thess 2. and the diuell his father But let vs proceed to examine the reasons why the Papists affirme that Antichrist should be of the familie of Dan begotten by the Diuell and therefore a Diuell incarnate the sandie grounds of this dreame are these First because Iacob saith (p) Gen. 49 1â— â—an shall bee a Serpent by the way an Adder by the path bytinâ—â—he horse-heâ—â—â—s So that his rider shall fall backward Secondly because Hieremie saith (q) Hier. 8 1â— The neighing of his Horses was hearâ— from Dan the whole Land trembled at the Neighing of his strong Horses The third foundation of this coÌ„ceit is in the Apocalipse where twâ—lue thousand of euery tribe are reckoned only (r) Apoc. 7. Dan is left out These are pithie reasons if well examined let vs appeale to Bellarmines ceÌ„sure the speech of Iacob to Dan saith he was fulfilled in Samson and herein he iumpeth with Saint Hierom the same father euen according to the Prophets intention applieth the second speech to Nabuchadnezzars comming to destroy Hierusalem as for the omission of the tribe of Dan in the catalogue of the Elect that is no forcible argument for might not then Antichrist bee as well an Ephramite as a Danite considering that Ephraim as wel as Dan is left out Ephraim is omitted because Ioseph supplieth his place to fill vp the number of the twelue tribes Leui is put for Dan of all the Rest Dan is secluded not that all of his tribe are condemned or for that Antichrist should be of his stocke but because it was more accursed theÌ„ the rest for their great (s) Amos. 8.14 Idolatry in worshipping the golden calues of the contrary part we are taught by the Apostles wordes that the mother of Antichrist must not be any womaÌ„ of the tribe of Dan but the Carcasse of the Romane empire for S. Paul saith (t) 2. Thes 2.7.8 The misterie of iniquitie doth alreadie worke onely hee which now withholdeth shall let till he be taken out of the way in these words is contained the history of Antichrists natiuitie his Conception lasted 3. hundreth 16. yeares or there about al which time Rome was gouerned by Ethnick Emperours and the Bishops thereof euen to the losse of their liues laboured in Gods haruest But when Constantine raigned who was the first Christian Emperour who translated the Seate of the empire to BizantiuÌ„ which he called Constantinople leauing the citie of Rome to Pope Siluester the first and his successours who was the first Bishop that liued in Rome vnmartired the first that euer possessed patrimony rents or dignitie then was Antichrist borne his regiment sprâ—ng vp out of the ashes of the Romane Empire if then the time of his birth or reuealing falleth about the yeare of our Lord 3. hundreth and 16. for then (v) Deret distinet 96. did CoÌ„stantin the Great giue to Siluester the Citie of Rome and bestowed vpon him a triple Crowne for his coronation in token that hee had made him Supreme head ouer all the Churches in Asia Affrica and Europe and at that time saith Platina there was a voyce heard from heauen saying Now is poison sowen in the Church of God doth not this historie accord with Pauls prophecie whom then shall we iudge to be the mother of Antichrist a woman of the Tribe of Dan no that is but a fable whom then euen the Carcasse or Ruine of the Romane Empire which seeing it is most apparant if we will looke for Antichrist we must goe to Rome and there we shall find the Purple whore sitting vpon the Beast with seuen heads and ten hornes I could if I would make a larger digression from my text with pregnant arguments proue Rome as it now stands to be that Babylon spoken of in the Reuelation of Saint Iohn and the Succession of Popes there raigning to be That man of sinne and that child of perdition but this shal suffice to shew that Antichrist is not one man but a Multitude and that hee shall not be as the Papists imagine of the Tribe of Dan. O Lord I haue waited for thy saluation hauing deliuered the varietie of opinions coÌ„cerning this praier I will now in the close shew what was Iacobs intention and why he thus praied being a Prophet he did foresee the double Danger which the Tribe of Dan should fall into the first Temporall in being oppressed of their enemies as they were of the Amorites the second Spirituall in being corrupted with Idolatrie and therfore he maketh this praier therein imploring (x) Iud. 18.30 first Gods gracious assistance deliuerance and secondly the illumination of his spirit that thereby they might be taught that there is but One God to be worshipped namely the Creatour of heaueÌ„ earth and that the Idols of the Gentiles are but the workes of mens hands In this praier wee are taught what is the most Soueraigne Remedie both against temporall and spirituall afflictions namely like Iacob to call vpon God for his aid and helpe Penurie oppression sicknesse and such like be Temporall afflictions whereby God vsually trieth the patience of the Elect if then like Lazarus we be poore like Ioseph fettered till the yron enter into our soules or like Hezechiah sicke vnto death yet let vs not say The Lord hath forgotten vs he hideth away his face and will no more see but lifting vp our hearts our hands make our supplication saying O Lord I haue waited for thy saluation God is the Lord of hostes and in his hand are three arrowes The sword famine and pestilence these he shooteth sometimes amongst the thickest troupes of his children as well as amongst the wicked to chastice the one sort for their sinnes and vtterly to destroy the other against these then the best armour of proofe is the Shield of prayer it quencheth the fire of Gods wrath and kindleth his loue what is the cause that the Bloodie sword of God hath pierced the very entralles of so many Christian Nations
for humilitie and such like spirituall ornaments of the soule is a Blessing but to be acceptable vnto men as many are for their prodigalitie ryot is a Curse The world loueth her owne saith Christ but hateth the children of God Of the contrary part Gods children are acceptable vnto him but the childreÌ„ of this world are hatefull in his eyes To be beloued then of the world is a curse because it sheweth that wee are of the world but to be hated of the world is a blessing because it declareth vs to be the beloued children of God As then Asher was acceptable to his brethren the Israeltes not to the Gentiles so must we endeuour so to be haue ourselues that the Seruants of God may be friendly louing vnto vs As for the wicked their loue is not materiall it is better to be abominable in their eies then acceptable EueÌ„ as q) 1. Sam. 17 10. Goliath the giant did defie the host of Israel challeÌ„ged any man to fight with him such was his hatred against Gods people so euerie Philistim or child of man doth naturally abhor the soÌ„nes of God because ther is an antipathie betwixt vice vertue light and darknes the flesh the spirit These striue euermore together as (r) Gen. 25 22. Iacob Esau wrestled in Rebeccahs womb so that there can be no true friendship or loue betwixt them now It is an empeachment a blemish to a true Israelite that is the child of God to bee in grace fauour with an Alien to Strangers and one that is not of the houshold of faith Such are to bee esteemed of as Goliah was by Dauid namely vncircuÌ„cised vnclean persons we must not regard whether we be acceptable vnto them or no for they are not our Brethren but the children of their father the Diuell Whosoeuer then desires to be accepted of God and of such as he the brethren of Christ for so are they called which doe the will of our Father which is in heauen but must in imitation of Dauid with Goliath to enter combat and bee at open defiance and with all worldly Giants loathing their loue and reiecting their friendship Of these Giants there be diuers sortes with whome to hold friendship is a sinne For we are commanded not to say so much (Å¿) â— Ioh. 10 as God speed vnto them The first be Anakims or Chayne-men to wit the bloudie Tyrants of the world who are so wicked and so proud that they care not for God but Hunt the poore and when they haue gotten them into their Nettes eate them vp like bread The second bee the â—â—mims these are vncontroulable Giants who with their terrible countenances astonish the beholders Tell anie of them of the iudgements of God and they will answere Who is the Lord and who is Lorde ouer vâ—â— such a Giant is that monstrous man of sinne the pope of Rome for (t) Dec. can 32. if hee lead a thousand soules to hell no man must call him to any account for it The third bee the Zamzummims Namely the wealthie and the greedie worldlings who trusting in their Riches presume they may commit any sinne whatsoeuer because they are countenanced by Mammon The fourth be the Rephaim or Dead men for so does the word signifie or rather men of death because they be the bane of the people amongst whome they liue and these be Vsurers who like the Romane souldiers spoken of by Iosephus make no conscience to kill the afflicted citizens of Ierusalem [u] Ioseph de bello Iudaico that flie vnto theÌ„ for succour hoping in their bellies being ript vp to find some iewels or treasure The fifth be the Nephilims or Rushers vpon men and these are such Iudges as the prophet Zephariah speaketh against saying [x] Zeph 3.3 Her Iudges are as Wolues in the Euening which leaue not the bones till the marrowe men whose hands receiue gifts and who by briberie will be drawne to condemne the innocent and let the guiltie goe free thus were the Giants of the old world called in the Scriptures Hanakim Emim Zamzummim Rephaim and Nephilim and so may the wicked generation of this age be truely tearmed for they doe most exactly the one sort pararell the other I will not say that the spirits of darkenesse which keepe companie with women in carnall manner be the fathers of these our moderne Giants as Franciscus Georgius and Psellus thought that the Giants before the flood were forgotten neither that the Incubi were their fathers as Paulus Burgensis surmiseth for these are but coniectures not warranted by Scripture but sure I am They are not our Brethren for they doe the workes of their spirituall father the diuell and therfore to be accepted of them is to be reiected of God for it is a sinne either to giue vnto them or to receiue from them the right hand of fellowship Fourthly it is a happinesse from heauen for a man to dippe his foote in oyle and to haue plentie of all things but if as it often falleth out aboundance cause greedinesse and that the more a man hath the more he desires then it is better to dip the foote in water then in oyle to feele scarcitie then to haue superfluitie for if we be both Rich and Couetous theÌ„ Riches be snares whereby Sathan entangleth our soules they be like Bunches vpon the backe of a Camell they hinder vs that we caÌ„not enter in at the straight and narrow way of heauen which is compared to the eye of a needle so saies our Sauiour (y) Mark 10.25 it is as hard for a rich maÌ„ to enter into the knigdome of heauen as for a Camell to goe through the eie of a needle he doeth not meane al Rich men for Abraham was rich and so was Iob yet both righteous but he points onely at such as make wealth their felicitie and therefore hunger and thirst after it as long garments saith Socrates are hinderances to them that walke so Riches are impediments to the soules of men the reason is because ordinarily they increase couetousnesse eueÌ„ as they themselues increase for this cause the spirit of God saith If riches increase set not thy heart vpon them but they must be vsed like Wiues which is to haue them as though we had them not Aristophanes in his comedie bringeth in Plutus whoÌ„ the poets make the God of Riches Blind and saith that he is (z) Aristo in plut Vnsatiable and Horace compareth the (a) Hor. lib. 2. carm od 2. rich man to one that is sicke of the Drepsie who the more he drinkes the more he calles for drinke and the wiseman likens him to the (b) Prou. 30.15 Graue and the barren wombe which will neuer say It is enough It is a curse for a man after this manner to haue his feete dipt in Oyle and to abound in riches so it may appeare to be out of the words of the