nawle which was a signe that they were made seruants for euer so must we if wee desire and be willing to serue Christ perpetually suffer our Eares to be bored through with a Nawle which Boring is the badge of our voluntarie seruitude hereby I vnderstand the mortification of the flesh for as the Cutting off of the foreskin amongst the Israelites was an outward signe of the inward circumcision of the heart so is this Boring of the eare with a nawle a figure of the mortifying of all carnall desires according hereunto Saint Paul saith (k) Rom. 6.19.20.21.22.23 as you haue giuen your members seruants to vncleannesse and to iniquitie to commit iniquitie so now giue your members seruants vnto righteousnesse in holinesse for when yee were the seruants of sinne yee were freed from righteousnesse what fruit had you then in those things whereof ye are now ashamed for the end of those things is death but now being freed from sinne and made seruants vnto God ye haue your fruite in holinesse and the end euerlasting life for the wages of sinne is death but the gift of God is eternall life through Iesus Christ our Lord secondly we must not onely be willing to serue Christ in liewe of his charges in our redemption for certaine yeares (l) Cod. de Captiuis post liminio reuersis Honorius as by the lawe of the emperour Honorius Captiues that were vnable to make satisfaction were enioyned to serue fiue yeares but our Seruice must continue as the seruice of that Hebrewe whose Eare was bored with a Nawle against a Post euen vntill the yeare of Iubilee which is the day of our death Though we be Hindes let loose yet it is to run in the race of Righteousnesse after the example of Christ and not to Run away like Vagabonds from Christ wilfully enthralling our selues to them from whose tyrannie we are deliuered such Vagabonds be Dogges returning to the vomit and Swine to their wallowing in the mire Backesliders and Apostataes concerning such the Apostle saith (m) Heb. 6.4.5.6 It is impossible that they which were once enlightened and haue tasted of the heauenly gift and were made partakers of the holy Ghost and haue tasted of the good word of God and of the powers of the world to come if they fall away should be renewed by repentance seeing they crucifie againe to themselues the sonne of God and make a mocke of him hence it appeareth that it shall be farre Easier at the last day for them that were neuer enlightened by the word of Grace and neuer let loose by the preaching of it then for such as haue beene set free and loosed out of the Dungeon of Ignorance whereof the Diuell is Iaylour or keeper by the Keie of the Gospell if they start aside like broken bowes and depart from the seruice of Christ wherein there is sweet freedome to follow the libertie of the flesh which is a bitter Bondage Naphtali shall be a Hinde let goe giuing goodly wordes Though the Naphtalites as Iacob prophecieth of them were like Hindes let goe namely Quicke and expeditious in warre and as forward to battell as Giants readie to run their course yet he saith that They should giue goodly wordes and seeke by friendly and peaceable words for Peace before they would rashly attempt warre some are of opinion that Iacob by the Hinde meant Baracke one of the Tribe of Naphtali who ouerthrewe Sisara and by the goodly words the song of Deborah Iudg. 4. 5. And. Masius in hunc locum but Andreas Masius in my opinion of all other expoundeth these words most truely by applying them to the affabilitie curtesie and gentle behauiour of the Naphtalites both in word deed which Curtesie vrbanitie was in them an excellent qualitie and worthie to be embraced of all men for it winneth a good report euen stealeth away the hearts of men of the contrarie part rigorous language venemous inuectiues lying clamours aspish and waspish eloquence such as euer droppes nay flowes from the tongues of supercilious ouerweening insolent hot spurres make a man odious hatefull and detestable in the eyes of all men The lips of a vertuous Naphtalite are like Lillies dropping downe pure mirrhe the lillie is white mirrhe is sweete such like are the lips of the righteous full of Innocencie full of curtesie for when a godly man is reuiled he is like a sheepe dumbe before the shearer and blesseth them that curse him but vnder the Tongues of wicked men lyes the poyson of Aspes and with their tongues as bowes of steele they shoote out their venemous arrowes euen bitter words (n) Iam. 3.5.6.7.8 The tongue saith the Apostle is a litle member and boasteth of great things behold how great a thing a little fire kindleth and the tongue is fire yea a world of wickednesse so is the tongue set among our members that it defileth the whole body and setteth on fire the course of nature and is set on fire of hell for the whole nature of beasts of birds of creeping things things of the sea is tamed and hath beene tamed of the nature of man but the tongue can no man tame it is an vnruly euillful of deadly poison was it not then an admirable vertue in the Naphtalites to bridle this vnruly member and to force it euen against nature to giue goodly words There be two sorts of Tongues the one is Gods tongue the other is the Diuels the one speaketh or vttereth the language of Canaan the other of Ashdod the one saies Shiboleth the other saies Siboleth the one sweares by the Lord the other by Milchom and the one giues fowle and filthie but the other goodly words Gods Tongue is a Praising praying preaching and a blessing Toung toucht with a fierie cole from his owne Altar therefore zealous and impolluted but the diuels Tongue is a lying blaspheming boasting and a Cursing tongue set on fire by hell and therefore mischieuous and wicked as Iacob and Esau might be discerned by the Smoothnesse and roughnesse of their skinnes so may Tongues be knowne whose they are by their rough and smooth words The Tongues of the Righteous doe praise God without ceasing doe pray vnto God continually doe preach the gladsome tydings of saluation in season and out of season and speake well of all men but the Tongues of the wicked are alwaies readie to make lies and their most delightsome language is swearing and blasphemie boasting and cursing as the Tongue is such is the heart for out of the aboundance of the heart the Mouth speakes he then that hath a Tongue like Naphtali giuing goodly words hath a great Iewell let him preserue and keepe it as the apple of his owne eye for Salomon saith that (o) Prou. 10.20 The tongue of the iust man is as refined siluer and as for him that hath A Tongue giuing fowle and vnseemly words I will not say vnto him Woâ—
Ioseph being a strāger by birth by the enuie of his brethren a bond-slaue by the hatred of his Mistris a prisoner Men saith Gregorie do oftē most of all fulfill the will of GOD when they seeme most of all to striue against it as Iosephs Brethren by consulting to kill and afterwards by selling him thought to haue preuented his dreames but all this in the end wrought for Iosephs preferment and aduancement Gregor lib. 6. moral Though both his brethren and his Mistrisse were Archers that shot at him yet his Bowe abode strong And because it did not starte aside or breake therefore the hands of his armes were strengthened that is to say Hee was raised to Honour by the handes of the mightie GOD of Iacob of whome was the Feeder appointed by the Stone of Israel Though Pharaoh was the instrumentall cause of Iosephs aduancement yet the Mightie GOD of Iacob in whose hands are the hearts of Kings was the primarie and efficient cause to whome it principallie belongeth To cast downe and to raise vp whom hee will It was the Stone of Israel the Rocke of Saluation and the Fortresse of the faithfull powerfull IEHOVAH that appointed Ioseph to bee the Feeder both of his Father his Brethren and the Aegyptians Here wee learne that in one and the same action Man may aime at one ende and God at another as for instance the brethrē of Ioseph when they sold him thought to haue preuented his dreames But the prouidence of God did thereby procure his preferment So the Diuell when hee had put in the heart of Iudas Ischariot to betray CHRIST and had stirred vp the Iewes to Crucifie him thought himselfe surely seated in his kingdome but yet that ignominious death of our SAVIOVR was contrarie to the Diuels expectation the meanes whereby both Hell Death and he himselfe were subdued (f) Act. 4.27.28 As then GOD did not onely Permitte but also Decree the Treason of Iudas and the iniquitie of the Iewes against his annointed SONNE as it is confessed by the Apostles That Herod and Pilate with the Gentiles and people of Israel gathered themselues together against the Holie Sonne of God IESVS to doe whatsoeuer his hand and his Counsell had determined before to be done So likewise hee did not onely suffer but also ordaine that Ioseph should bee solde by his Brethren as it is affirmed by Ioseph himselfe saying thus vnto his Brethren vpon his discouerie (g) Gen. 45.5.3 Bee not sadde neither grieued with your selues that you solde mee hither for God did send me before you for your preseruation Now then you sent me not hether but God who hath made mee a Father to Pharaoh and Lorde of his house and Ruler throughout all the land of Aegipt God did determine before that Christ should bee betraied and Crucified and likewise that Ioseph should bee solde and imprisoned yet not in the fauour of the sinne commited by the Iewes and Iacobs sonnes but for our Redemption and their preseruation As in the Historie of Iosephs Miserie wee did figuratiuely beholde the Afflictions of the Elect of whome Ioseph was a Type So in his Preferment after the same manner wee may see the Aduancement of Gods children betwixt whom Ioseph there is a true correspondencie First as Ioseph lay in the stockes til the King sent and deliuered him and made him the chiefest of his Princes so the children of GOD were bond-slaues till CHRIST the King of Kings by his Passion vnloosed the bondes of Death wherein Sathan by the meanes of sinne had chained them Againe as Ioseph for his wisedome was made a Lorde and a Ruler in Aegipt so by Faith in CHRIST Crucified whereby a man is made wise vnto eternall Life the Elect are made (h) Apo. 1.6 Kinges and Priestes being [i) Gala. 4.7 no longer Seruants but Sonnes and heires o◠God through Christ Secondly as Ioseph had a Ring pu◠vpon his hand by Pharaoh (k) Luc. 15.22 so haue the Elect a ring giuen vnto them by God as a token and pledge of his Loue. This Ring is an assurance that (l] Rom. 8.38.39 neither Death nor Life nor Angels nor Principalities nor Powers nor thinges present nor things to come nor height nor depth shall bee able to separate them from the Loue of GOD which is in CHRIST IESVS Thirdly as Ioseph was arrayed in fine white linnen So the children of God in signe of honour are clothed as Christ was in (m) Apoc. 7.13.14 long white rayments washt in the bloud of the Lamb And therfore they are in the presence of the Throne of God serue him day night in his Temple he that sitteth vpon the Throne will dwell among them Fourthly as Ioseph had a golden chaine put about his necke So doe the Elect weare chaines as it is in the Canticles (n] Cant. 4.9 My Sister my Spouse thou hast wounded mine heart thou hast wounded mine heart with one of thine eyes and with a chaine of thy necke This Chaine is Perfection the Golden linckes whereof bee Faith Hope Charitie Grace Peace and Mercie which Chaine is put about the necke of Gods children by GOD himselfe For euery good gift is from aboue Fiftlie as Ioseph was placed in Pharaohs second Chariot whereby he was made almost equall to himselfe So the elect ride triumphantly in Gods second Chariot (o] Rom. 8.15 which is Adoption the first Chariot is Generation and none sittes in that but CHRIST [p) Gal 4.6 who is the onely begotten Sonne of GOD but in the second euery one hath his place that is ordained to eternall life Sixtlie as the Heralds of Aegipt by crying Abrech commanded the people to kneele downe and reuerence Ioseph Euen so GOD cries Abrech or Kneele downe yee Spirites of darknesse to my Ioseph whome I haue chosen and aduanced So then that is verified of all true Christians which the Psalmist speaketh of CHRIST saying q) Psal 72. The Kings of the Earth shall kneele downe before him his enimies shall licke the dust Seuenthly as Ioseph had a newe name giuen vnto him by Pharaoh So likewise haue the Seruants of Christ a new Name giuen vnto them by him who is the true Zaphnath-Paaneah or Sauiour of the worlde as it is in the Reuelation (r) Apo. 2.17 To him that ouercommeth will I giue to eate of the Mannah that is hidde and I will giue him a white stone and in that stone a newe Name written By this newe Name is meant that Renowne and Honour which God out of his bountie bestoweth vpon such as honour loue and feare him Lastly Pharaoh the more to grace Ioseph gaue him a wife of his owne choosing thereby perpetually to binde him vnto himselfe The like fauour does God shew vnto his chosen only in this there is a difference betwixt Ioseph and the Elect Ioseph by his marriage was made a Bridegroome and (ſ) Cant. 4.9 the elect by their marriage
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
Israel and conquered the Philistines their enemies Secondly some thinke that these words containe that prayer which (p) Iudg. 15.18 Sampson vsed when he was sore a thirst after his slaughter of a thousand Philistims with the Iawe-bone of an asse or rather as some are of opinion they are to be referred to the time of his death wheÌ„ he called vnto the Lord and said (q) Iudg. 16.28 O Lord God I pray thee thinke vpon me O God I beseech thee strengthen me at this time onely that I may at once be aâ—ged vpoÌ„ the Philistims for my two eies Thirdly S. Hierom Rupertus and â—yranus say that Iacob foreseeing the admirable and rare vertues of Sampson began to demurre and thinke with himselfe whether Sampson should be the Messiah or no but when hee considered that Sampson after his death should not presently rise againe and also that after his gouernment the Israelites should be led into captiuitie he acknowledgeth that he was not to be the Messiah and therefore he cryeth out saying O Lord I haue waited for thy saluation as if he should haue said (r) Tharg Hieros in hunc locum I expect another Sauiour of my people then either Gideon or Sampson but this cannot be the meaning of Iacob for hee knewe that the Messiah should come of the Tribe of Iudah and therefore hee saith that the Scepter should not depart from Iudah till Shiloh come Fourthly (s) Ierâ—nae lib. 5. aduers haeâ—es Amb. lib. de bened pâ—t cap. â— August quaest 22. in Iosu many of the fathers haue thought that Antichrist should be of the Tribe of Dan that therefore Iacob thâ—s praied to conuince the Iewes of errour which in time to come should take Antichrist for the Messiah of this opinion was Irenaeus Ambrose Augustine diuerse others and at this day it is held as an article of faith in the Church of Rome That Antichrist shall be of the Tribe of Dan gotten by the diuell as Christ was coÌ„ceiued by the holy Ghost by this meanes the ancieÌ„t fathers turne that to a curse which by Iacob was pronounced as a Blessing vpon Dan whereas Iacob speaketh of one that should be a deliuerer of his people which is very fitly applied to Sampson they would haue him point ouâ— an enemie and an aduersarie to the Church of God but I will leaue these fathers who being men might erre in their opinion come to the Papists who willingly embrace this exposition because it freeth their holy father from being Antichrist the which title the Bishop of Rome and his adhaerents are maruelously affraid of therfore in the Councel of Laterane straight charge was giuen to all preachers that none should dare once to speake of the comming of Antichrist which prohibition argueth the guilt of their conscience First the church of Rome maintaineth that Antichrist shall be one singular man for proofe whereof they stand much vpoÌ„ this greeke article (t) 1. Ioh. 2.18 Bellar. lib. 3. cap 2. Rhem in 2. Thess 2. Sect. 8. hoâ— ho Antichristos the Antichrist shal come hereby say they is expressed some singular and notable person likewise our Sauiour saith (u) Iohn 5 4â— I come in my fathers name and yee receiue me not if another come in his owne name him will yee receiue this opposition of One to one saith the Iesuite is of Antichrist to Christ of One person to â—â—other furthermore S. Iohn saith (x) Reuel here is wisedome let him that hath wit count the number of the Beast for it is the nuÌ„ber of a man his number is six hundreth sixtie six HeÌ„ce they coÌ„clude that Antichrist should be but one man and no whole bodie tyraÌ„nie or kingdome these reasons are brokeÌ„ reedes quickly shaken disperst with the least blast of wind for the first is the greeke article of that importaÌ„ce that it euer implies a singularitie then must there be but one diuel because Christ saith hó èchthros (y) Mat. 13.25 The aduersarie came sowed tares but one righteous maÌ„ because S. Paul saith hó tou theou anthropos that the man of God may be absolute being made perfect to all good works which to graunt should be most absurd their second reason is the direct peculiar oppâ—sition of Antichrist vnto Christs person and that he shâ— be receiued of the Iews [z) 2. Tim. 3 17. as their Messiah but no such collection can arise out of the text It is apparent that our Sauiour spake onely of (a) Ioseph lib. 20. Antiquit. cap. 4. Theudas Iudas Galileus and such like false prophets as both before after him rose vp boasting themselues to be the Messiah (b) Act 5.36 to whom resorted a number of men saith Gamaliel all which were aduersaries to Christ but not that Antichrist As for the proper name of the beast which is the nuÌ„ber of a man that little auaileth them for as there is meÌ„tion made of a man whereout they would enforce a singularitie so is there of a Beast which euer implieth a pluralitie For (c] Dan. 7.17 Dan. 8.20.21 Beasts in the scriptures signifie Kingdoms Empires Monarchies The Rhemists theÌ„selues by the Beast do vnderstaÌ„d the vniuersall companie of the wicked now the Beast the man are both one name wherefore by their own coÌ„fession it must be vnderstood of a coÌ„pany or coÌ„gregation not of one particular person of the contrary part the spirit of God teacheth vs that Antichrist shal be a whole Body companie â—inagogue succâ—ssion of heretikes whose coÌ„ception was in the time of the Apostles For S. Paul saith that (d) 2. Thess 2 7. the mistery of iniquity doth already worke (e] Theod. in 2. Thess ca. 2 which mysterie saith Theodoret signifieth nothing else but these heresies by which the diuell maketh way to Antichrist vntill such time saith S. Augustine (f) August de ciuit Deâ— lib. 20. ca. 9 that they haue gotten vnto him great people then shall the wicked man be reueiled oâ— shewe hiÌ„selfe openly How theÌ„ can Antichrist be one Man seeing (g) 2. Thess 2.8 he was coÌ„ceiued in S. Pauls time born or reueiled afterwards shall die or be abolished with CHRISTS coÌ„ming Also S. Iohn saith (h) 1 Iohn 4.3 Euery Spirit which confesseth not IESVS CHRIST come in the flesh is not of GOD the same is the spirit of Antichrist which you haue heard that he commeth now he is in the worlde (i) 2. Ioh. v. 7. There are many deceyuers entred into the worlde which confesse not Iesus Christ that hee is come in the flesh the same is the deceiuer and the Antichrist What more euident testimonie can be required then this the Apostle cals many deceiuers by the name of one Antichrist who was come in mysterie secretly in the Apostles time which mysterie by the malice and subtletie of Sathan which is the spirite of Antichrist ceased not to worke
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
faithfull and will not suffer vs to be tempted aboue that which we are able to beare but it is not so with Reprobates and Castawaies for the diuell dealeth with them as Nabuchadnezzar did with Zedekiah the King of Iudah (t) 2. Reg. 25.7 who put out his eyes and bound him in chaines and carried him to Babel euen so Sathan who worketh powerfully and victoriously in the children of disobedience when he hath subdued the wicked and sâ—eked the citie of their soules putteth out their eies so that they shall haue no vnderstanding of God and bindes them in Chainâ—s so that they cannot turne to goodnesse by repentance and at the last carieth them along with him to Babel the land of confusion and death aeternall as then after the death of Goliah and the ouerthrowe of the Philistims the women of Israel came dauncing with timbrels to meete Saul and Dauid and sang by course (u) 1. Sam. 18.7 Saule hath slaine his thousand and Dauid his ten thousand so may all we the elect of God daunce for ioye that Christ the sonne of Dauid hath slaine the mightie Giant that reuiled the host of the liuing God thereby giuing vs victorie ouer powers and principalities which are in the high places and to our daunce wee may ioyne this song (x) 1. Cor. 13.55 O death where is thy victorie ô hell where is thy sting THE NINTH SERMON OF ASHER GENES 49.20 Concerning Asher his bread shall be fat and he shall giue pleasures for a King ASher was the second sonne of Iacob by Zilpah Leahs hand-maid and afterward his concubine whose name signifieth Blessednesse it was giuen him by Leah whose adopted sonne hee was because he was borne vpon her knees and therefore vpon his birth she said (a) Gen 30.13 Aâ— Blessed am I for the daughters will blesse me and she called his name Asher which name is the discouerer of Leahs passions â—â—rst she said Ah I am blessed because her sister had not (b) Gen. 30.8 as she her selfe had said vpon the birth of Naphtali gotten the vpper hand so theÌ„ in these words she doth not only reioyce but also insult ouer her Sister to whom barrennesse was a great affliction though Rahel did ill in calling the two sonnes of her hand-maid Bilhah the one of them (c) Gen. 30.6 Dan which signifieth Iudgement as though God had giuen sentence on her side and the other (d) Gen. 30.8 Naphtali which is wrestling as though by excellent wrestlings shee had ouercome her sister in fruitfulnesse yet Leah who indeed was more blessed with children then she hauing at that time foure sonnes from her owne wombe and two from Zilpahs should not by Insultation haue vexed her that was grieued at the heart but rather haue giuen the looser leaue to speake and winckt at her aemulation Insultation is the daughter of Pride and it seemes that Leah was growne proud with prosperitie and therefore she insultes saying Ah I am blessed for the daughter will blesse me as if she should haue said euery one will proclaime me to be happie but my sister miserable it is the nature of man (e) Hos 12.1 like Ephraim to be fed with wind and to follow after the east wind for prosperitie makes him arrogant and insolent â—â—d yet the chiefest prosperitie of this world is but wind and to become proud vpon it and to insult is but to followe the east wind which of all the rest is most hurtfull and dangerous beeing cold and moyst The second reason why Leah vttereth this passionate speech Ah I am blessed and thereupon calleth Zilpahs sonne being hers by adoption Asher is the Multiplication of Children which in those daies was accounted a great Blessednesse because among the daughters of Abraham Barrennesse was reproachfull first because it seemeth to be repugnant to that precept wherein God coÌ„maunded both immediately after the making of the world and also after the flood saying (f) Gen. 1.28 9.1 Increase and multiplie secondly because they which be barren attaine not vnto that blessing of God which he promised vnto AbrahaÌ„ to wit that his (g) Gen. 22 1â— seed should be as the starres of heauen and as the sand of the sea thirdly they which wanted children seemed after a sort to be hated of God in that he would not haue their generation or stocke to be spread any further abroad fourthly amoÌ„g the Iewes as some haue thoght barrennesse was infamous because Messiah should proceed from their posteritie and therfore euery one endeuoured to haue many children that out of his progenie Messiah might one day be borne not onely amongst the people of God it was a reproachfull thing for a woman to be barren but also amongst the gentiles The Romanes that had begotten many children were excused by the ciuill law both from charge publike offices and three was sufficient for an excuse amongst them but the Italians admitted of foure and the prouinces of fiue so that they were not adopted nor yet taken of the enemies nor died out of the warres Howbeit this number of children excused the parents onely from personall offices but not from offices of inheritance but (h) digest de iure immunitatis leg semper pertinax sixteen children excused from both kindes of offices afterwards twelue did excuse Furthermore the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations as may appeare in the historie of the Lacedemonian who being a Noble-man vnmaried as he passed by the way (i) Cod. de decurionibus leg siquid decurio saw a man that did not rise vp to giue him honour whom he asked why he did so to whoÌ„ the young man answered because thou hast left none vnto the common-weale that may rise vp vnto me when I am old ChildreÌ„ in the opinion of the Gentiles were a furtheraÌ„ce to felicitie but yet this furtherance is conditionall namely if they be well instructed and vertuously brought vp For otherwise they be rotten impostumes cankers as Octauius Augustus spake of his daughter niece when they were vnchast Also Tiberius sorrowed that he did nourish in his house for the people of Rome Caligula a most cruell Snake Thus in this name Asher which is being interpreted blessednes we may obserue the causes of Leahs reioycing the first wherof was euill for it includeth an insultation the 2. was good for it coÌ„taineth her exultation for the increase of Gods familie Concerning Asher his bread shal be fat hee shall giue pleasures for a king In these words spoken to Asher Iacob prophecieth of the pleÌ„tifullnes pleasures which the Asherites should enioy in the land of promise First their plentifulnes is set downe in these words his bread shal be fatte which is to be vnderstood of the aboundance of oyle corne which the land of Asher did yeeld As it was said of Iudah (k) Gen. 49.11 he shall wash his garmeÌ„ts in wine
their liues and herewith hee taketh away the good name and fame of the innocent This Arrowe is so hatefull in the eyes of GOD that by an expresse commandement he forbiddeth the shooting of it (q] Leu. 19.11 saying Yee shall not steale neither deale falsely neither lie (r) Coloss 3.9 And the Apostle saith Lie not one vnto another seeing that yee haue put off the olde man with his workes Furthermore GOD doth not onely forbid lying but also threatens all such as vse this hellish Shaft (s] Psal 5.6 Thou shalt destroy them saith Dauid that speake Lies the Lorde will abhorre the bloodie and deceitefull Man And the Wiseman saith [t) Pro. 6.19 12. That the LORDE GOD abhorreth a lying tongue and a false witnesse that speaketh lies The very heathen Philosophers and Poets haue in their writings condemned the shooting of this arrowe for Plato saith it is (u) Plat. politic cap. 2. odious both to God and men And Menander affirmeth that euery wiseman hates a lie And yet there be some amongst vs Christians that call this arrowe (x) Mart. Nauar. Azpil in d.c. humanae pag. 352. 349 good wisedome (y) Greg. de Val. Iesuit Tom. 3. disput 5. quaest 13. a profitable art and a wise defence these are those croaking frogges that come out of the mouth of the Beast and the false Prophet the frye of Sathan Rommish vncleane spirits I meane the Iesuites which teach equiuocation and mentall reseruation thereby to deceiue peruerting the way of truth concerning such Impostors and deceiuers euen Homer the heathen Poet saith That man to me is as vniust as the gates of hell which reserueth or concealeth one thing in his breast and speaketh another seeing then that these foure arrowes shot against Ioseph by his vnnaturall brethren and his lasciuious mistresse are so hellish and so hatefull it concerneth all men that feare the Bowe and arrowe of Gods vengeance to abstaine from shooting them against their Brethren to be an Enuious person to be a hater to be a mocker and to be a lyar is to be the diuels Archer and he that shooteth in his Bowe shall be sure of his paie which is torment euerlasting But his Bowe abode strong and the hands of his armes were strengthened by the hands of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel In the words going before wee sawe Iosephs miserie in these wee may behold his Deliuerance which conteineth two parts first his resistance secondly his Aduancement The Archers shot at him and grieued him for with their shooting they did driue him into bondage and into Prison yet for all that they could not vtterly foile or ouerthrow him for like a valiant Boweman hee resisted and withstood them with his strong Bowe this Bowe was his Confidence and Sure trust in God that he would deliuer him out of all distresse we here reade of his Bowe but not of his arrowes whereby it may be collected that he vsed a Defensiue but no offensiue weapon this Bowe was vnto him as a shield or a Buckler whereby he did retort and beate backe the fierie darts or shaftes of his enemies that hated him being a weapon of such a temper that it will neuer breake but alwaies abide strong Dauid protesteth that hee will trust in the Lord and vpon this Confidence hee growes couragious for hee saith (z) Psal 56. I will not feare what man can doe vnto me though a man be neuer so strong and mightie yet if he want this Bowe his greatest strength is weakenesse and let a man be neuer so weake and feeble yet if hee haue this Bowe the gates of hell shall not preuaile against him Ioseph was neuer without a Bowe when his brethren shot against him the arrowes of Enuie and mocking his confidence in God armed him with charitie and patience wherefore hee did not Recompence euill with euill when his mistresse shot against him the arrowes of hatred and lying the Bowe of his confidence euen in the dungeon abode strong making him free from discontent and fearelesse of death They that trust in the Lord shall be like vnto the mount Zion saith the Psalmist which shall not be remoued but standeth fast for euer like vnto this Mount was Ioseph for because he trusted in God neither Bondage nor Imprisonment had power to daunt him (a) Pro. 20.26 The Conies saith Salomon are a people not mightie yet make they their houses in the rocke these creatures are weake by nature and yet it is hard to ouercome them because of their strong fortresses wherein they dwell a man is like vnto a Conie impotent and feeble in himselfe yet if he haue the Conies wisedome as Ioseph had to make his house in the rocke which is to Trust in God who is a fortresse and a Bulwarke then is hee sure that neither the world nor the diuell are able to endamage or doe him harme As Ioseph was so ought we to be all of vs Bowemen but not Archers he is an Archer that vseth both Bowe and arrowes and he is a Boweman that hath a Bowe but neuer shooteth arrowe out of it the Bowe with an arrowe in it is an Instrument of offence but the Bowe without an arrowe is an Instrument of defence Christians must be Bowemen in defending themselues but not Archers to offend others so saies Saint Paul [b] Rom. 12.17.19 Recompence to no man euill for euill auenge not your selues but giue place vnto wrath for it is written vengeance is mine and I will repaie saith the Lord and Tertullian saith It is the propertie of a christian Tertulan a pologet Plato in hipp minor rather to be killed then to kill and Socrates as Plato reporteth held it farre better for a man to suffer then offer an Iniurie There be two Bowes which neuer ought to be out of the Eie and the hand of a Christian the one is for contemplation the other for action the one is an excellent weapon to resist the temptations of the diuell the other to withstand the assaults of the world The first is the Bowe of the Couenant [e] Gen. 9.15 which is seene in a cloud commonly called the Rainebowe [d] Apoc. 4.3 Greg. hom 8 in Ezech. with which the throne of God was as Saint Iohn saith compassed when he sawe his maiestie in a vision herein as Saint Gregorie hath very wittily obserued there be two principall colours Blewe and Red the one is Colour of water the other of fire that of water is a Remembrancer of the Deluge or Vniuersall flood wherewith for sinne God ouerwhelmed and drowned the whole world the other of fire foresheweth the destruction by fire at the generall and last iudgement This Bowe ought to be the obiect of euery Christians eie for there is no cōsideration that is a more forcible restraint of sin then the remembrance of Gods Iudgements whether past or to come Iosephs