Palmer-worme is the Extortioner such a one was (g) 1. Reg. 21. Ahab who could not rest till he had gotten Nabaothes vineyard and like vnto him be all such great great men as will not suffer a Husbandman that is a freeholder to liue by their good will in their Lordship but by one sleight or other they will worme him out of his inheritaÌ„ce that so they may ioyne house to house land to land The Grasse-hopper is the Incloser of Commons making that part of his Demaine and Freeholde which in former times out of charitie was giuen laid out for the reliefe of the poore The Cankerworme is the Improuer enhauncer of his Rentes by whose crueltie it comes to passe that Beggarie like a weede ouer-runs the Commonwealth For whosoeuer falleth into his Rough hands is in as miserable a case as (h) Luc. 10. the man that trauailing from Hierusalem to Hiericho fell among Theeues Lastly the Caterpiller is the decayer of Tillage and the turner of arable Land into Pasture Hence groweth the famine of Bread and our cleannesse of Teeth and by these fower is Husbandrie spoyled and the husbandman oppressed whose profession is both necessarie and profitable The fourth honorable vocation is of the Merchant and it may well be called Honourable for I read that mightie Princes haue bin of that order For (i) 1. Reg. 9.26.27.28 Salomon and Hiram were Venturers for they sent their Nauies to Ophir which I rather take to be the East Indies then as Arias Montanus and Vatablus thinke Peru in America because that countrey though it bee rich in golde Arias Mont in appa suo ad Biblio Vatablus in scholijs sup 9. cap. 1. lib. Reg. yet it bringeth forth no Elephants Apes nor Peacockes as Pererius affirmeth All which together with Golde were brought from Ophir by the seruants of Salomon Hiram by which meanes the land of Israel was so enriched that in Hierusalem gold was as plentifull as stones And euen so there is aboundance in all those countreyes where Shipping is maintained and where the Merchant with encouragement goeth downe to the Sea in his ship occupieth his businesse in the great waters for heereby the coÌ„modities of any land that may well be spared are transported and other brought in with great aduantage and increase Notwithstanding the Merchant is so profitable to the CoÌ„mon-wealth that his Shippe may fitly be called a kingdomes Mint and a kingdomes storehouse yet the Merchant as well as they whome I mentioned before is not free from hard vsage for oftentimes burthens are laide vpon his backe too heauie for him to beare In portu nauigo or my Shippe is in the harbour had wont to bee the prouerb of Tranquilitie Rest but now it falleth out that the Customers countenance is more terrible and harmefull vnto them then the Tempestuous North-winde the Merchant is as much troubled in the Hauen as amidst the raging waues of the Sea for he can arriue in no Port whether it be in Turkie or Christendome but the Officer like Saules euill spirit will haunt him ransack his Ship and therefore it cannot be said of the Merchants of our Time as it was saide of the Zebulunites who were the Merchants of Israel Reioyce Zebulun in thy going out because their voyages are not so prosperous Manie of our Venturers by shipwracke or Piracie are suncke and vtterly vndone but the (k) Deut. 33. Zebulunites as Moses saith Did sucke of the aboundance of the Sea of the creatures hid in the Sand that is to say they were verie Rich Merchants for both Sea and Land did yeeld them fruits of increase for they dwelt by the Sea-side which soyle is for the most part verie fruitfull and their Cities were Hauens for Shippes Zebulun shall dwell by the Sea-side c. The Zebulunites had a great portion or inheritance and large borders which was a singular blessing bestowed vpon them by God also their Port-townes Hauens were a maruelous benefite to their whole Tribe but besides these there be three things which make the land of Zebulun most famous First the Mount-Tabor where CHRIST was Transfigured Secondlie the Citie Nazareth where CHRIST was Conceiued and brought vp and thirdly because in that countrey he began to preach to the people that sate in darknesse therein fulfilling the prophesie of Isaiah who saith (l) Mat. 15.16 The land of Zebulun the land of Nepthalim by the way of the Sea beyond Iordan Galile of the Gentiles The people which sate in darknesse sawe great Light and to them which sate in the Region and shadow of death Light is risen vp Herein we may obserue the wickednes of the tribe of Zebulun and the great Mercie of God First the Zebulunites in the time of Christ were become as Gentiles for they did not onely Walke in Darkenes which sometimes Gods chosen doe for as the Wiseman saith The righteous man falleth seuen times a day but they sate in darkenesse that is they had setled themselues in Gentilisme and were wholly addicted to Idolatrie or the worship of False Gods hauing quite forgotten the GOD of Abraham Isaac Iacob by whose outstretched arme they were placed in that fruitful land in those rich Hauens In them as in a Glasse wee may see two things First what is the ordinarie effect of worldlie prosperitie and secondly how soone such as dwell by the Sea and in Port-townes are corrupted For the first the Zebulonites were blest with prosperous voyages by Sea for they reioyced in their going out for these they should haue bene thankfull to God Whose wonders and glorie they had seene in the deepe But loe Prosperitie makes them forget God Pouertie is like the Frenzie and Plentie is like a Lethargie And therfore against these two Salomon prayeth saying (m) Pro. 30.8.9 Giue me not pouertie nor riches Feede me with fooâ—e conuenient for mee least I be full and denie thee and say Who is the Lorde or least I be poore and steale and take the Name of my God in vaine Many when they are pincht with want will not beare it patieÌ„tly as Iob did who saith (n) Iob. 1.21 Naked came I out of my Mothers womb naked shal I returne thither the Lord hath giueÌ„ it the Lord hath takeÌ„ it blessed be the name of the Lord but with Iobs wife they are presently in the gall of bitternes (o) Iob. 2 9. Cursing God dying desperately Of the contrarie part Many that are Rich wil not call vpon their Lutes Harps as Dauid did saying Awake Lute and Harpe singing vnto them this Ditie (p) Psal 30.1 I will magnifie thee O Lorde for thou hast exalted me but they attribute the increase of their wealth to their owne pollicie and indeuour and in their prosperitie they say I shall neuer be moued therefore Soule take thy rest This was expressed by our Grand-father Adam in the names of his two
TWELVE PROPHETICAL LEGACIES OR TWELVE SERMONS VPON IACOBS LAST Will and Testament Recorded by Moses in the 49. Chapt. of Genesis containing his Beâ—â—â—â—â—â— and Blessings bestowed vpon his twelue Sonnes Reuben Simeon Leui. Iudah Zebulun Issachar Dan. Gad. Asher Naphtali Ioseph Beniamin Preached by Francis Rollenson Bach of Diuinitie and sometimes Fellow of S. Iohn the Euang Colledge in Cambridge LONDON Imprinted by T. C. for Arthur Iohnson dwelling at the signe of the white horse by the great North doore of Paules 1612. TO THE RIGHT HONORABLE THOMAS LORD ELLESMER LORD CHAVNcellor of England my very singular good Lord such happinesse and honour in this life as may be seconded with the glorie and foelicitie of Saints in the world to come RIght Honourable Counsel and Helpe as the Platonistes affirme be the Two maine pillars and Supporters of euery commonwealth of which that saying of Ecclesiastes is verified Two are better then one for One of these Two without the other is but as a Reed shaken with euery blast of winde but being both together they are like the Two brasen pillars set vp by Salomon in the Temple at IerusaleÌ„ of which the one was called Iachin which is he will establish and the other BoaZ that is by interpretation in strength for Counsel and Helpe vnited doe Establish and Strengthen any state whether it be Ecclesiastical or Ciuill as for instance what auaile the lawes and constitutions of Sage Counsel made to establish the Truth vnlesse the Lawemakers put to their helping hands to strengthen by fauour and maintenance such as be the Ministers preachers of the Gospell Certainely nothing at all therefore our Sauiour may herein be a patterne to all great personages whom God hath ordained to be Iachin and Boaz namely Establishing and strengthening pillars of his Temple of whom it is written that when he appeared in a vision to Iohn the diuine his two feete seemed as fierie pillars the one standing vpon the land and the other vpon the sea and the spouse in the Canticles compareth his legges to Marble pillars set vpon sockets of fine gold whereby is intimated Aug. in Psal 58. that Christ does walke in the middest of his Church by Counsel and Helpe so establishing strengthening it that neither the malice of SathaÌ„ though he be Leo aperte saeuiens draco occuliè insidians one that by open outragious crueltie shewes himselfe a Lyon and by his couert and secret poysoning of religion a very Dragon nor the Inchantments of the world though she like the Purple whore makes such as he of her attendance drunke with the Cup of her abominable vanities nor the gates of hell though like the great red Dragon they vomit and cast vp continually floods of poyson shall neuer be able to preuaile against it This Counsell and this Helpe are the Pillar like feete of euery Noble Theophilus who treadeth the steppes of Christ walketh in his pathes and such a Theophilus may your Lordship be iustly accounted for not onely by Counsel as being one of the chiefest Oracles of this land but also by Helpe as being one of the best Nurcing fathers of the Church your Honour seeketh the welfare of Zion and the good of Gods Temple It is not I alone that say thus but it is Musarum vox the voice of the learned Twins of this Realme the Two vniuersities many of whose sonnes had died and beene buried in their selles had not your Honour called theÌ„ forth and sent them into Gods vineyard amongst these I may ranke my selfe hauing lately tasted of your vnlookt for and vndeserued bountie towards me In liewe whereof as a Sacrifice of Thanksgâ—uing I offer vp and dedicate to your honourable name and protection these my Labours being the sincere testimonies of my thankefull heart humblie desiring almightie God that as your Lordship hath bene a Pillar of his Temple vpon earth so he would make you in the life to come a Pillar of his Temple in heauen and write vpon you his owne Newe name Your Lordships most bounden in all dutie and seruice Francis Rollenson THE FIRST SERMON OF REVBEN Genesis 49. Chap. 1.2.3.4 verses Then Iacob called his Sonnes and saide Gather your selues together that I may tell you what shall come to you in the last dayes Gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father c. THE maine subiect of this chapter is the Propheticall Benediction of Iacob concerning the twelue Patriarches his sonnes this Title I giue it as most correspondent sutable to the nature and qualitie of the Text Antiquitie calls Iacobs last words The Blessing of the Patriarches but a Amb. de bened pat ca. 2. S. Ambrose b Ruffi in liâ— eiusd tit Ruffinus and c Theod. in Gen. quaesi vlt. Theodoret say it is a Soloecisme or incongruitie so to stile them because therein Reuben Simeon and Leui are cursed wherefore they tearme them onely Iacobs Prophecie alledging for the Truth hereof Iacobs words saying Gather yourselues together that I may tell you what shall come to you in the last dayes Hereupon they conclude that the words which Iacob spake vnto his sonnes seuerallie were Predidâ—ctions not Benedictions Rabbi Salomon helde a verie strange opinion concerning this matter but as ridiculous as strange Namely that Iacob minding to blesse his children suddenly the Spirit of God departing from him the want whereof caused him in a doâ—ting manner to speake hee knewe not what and from this distemper and defect it came to passe that hee blessed some and cursed others but to omit this friuolous and impious conceit the abortiue of a blasphemous braine I returne to that Title which best agreeth to the last speech of Iacob namely a Propheticall Benediction which neither abolisheth the vsuall and customarie stile of Antiquitie nor disparageth the iudgement of S. Ambrose and the rest for it is a mixture and composure of both their Titles A Blessing and a Prophecie For though this holie Patriarke doth sharplie reproue Reuben for incest and Simeon and Leui for crueltie yet his curse is but a temporall chastisement and a fatherly correction for their amendment nay they are crowned though not in so ample manner with a blessing as well as the rest of their brethreÌ„ because they are counted among the Tribes and had their inheritance among them beeing thereby included within the Couenant d Ioseph Iudaie Antiqu. lib. 2. There is in this whole speech a harmonie betwixt Iacobs toung and his heart the Toung foretels the heart prayes the one declares the future prosperitie of the Patriarches the other wisheth for the accomplishment So then in Prophecying he blesseth and in blessing he prophecieth that hee prophecieth no man can denie and that hee prayeth for them which is a blessing who will not confesse that marketh his prayer e Gen. 49.18 O Lord I haue waited for thy saluation wherein he maketh supplication vnto God to
a tinckling with your feet glory in your wyres your wimples your crisping-pins your Hoods your lawnes your earelings and your bracelettes goe to betroth and coÌ„tract your selues to vanitie bake cakes as the idolatrous women of Israel did and offer them to Follie the Queene of your heauen but for all this remember Reubens case your seed time is Pompe but your haruest time shal be Penurie (r) Isa 3.24 for in stead of sweete sauour there shal be stincke and in stead of a Gyrdle a rent and in stead of dressing of the haire baldnesse and in stead of a stomacher a girding of sacke-cloth and burning in stead of beautie Oh who then is or would be so fond for a little gorgeousnes in this life to aduenture vpon so manie curses and plagues both in this world and the worlde to come and yet such are the allurements of Sathan so powerfull the bewitching smiles of vanitie that euen the strongest Sampson and the wisest Salomon are caught in their snares and being once entrapt they are so benummed with a spirituall lethargie or drowsinesse that they quite forget both God and themselues being herein fitlie to be compared to the companions of Vlysses whom Homer mentioneth who by the enchauntments of Circe were turned into hogges and hogges I may iustly call them for they are without vnderstanding and Reason else would they neuer for one dramme of Pleasure purchase a pound of sorrowe for one spoonefull of honie a gallon of gall and vineger and for one minute of mirth an eternitie of weeping mourning and gnashing of teeth Is not then (s) Luc. 16. the Rich glutton a Hogge that for a little purple linnen and delicious fare will loose and forgoe the inheritance of heauen Is not Iudas a Hogge that for the loue of thirtie pence will make ship-wracke of his soule And it not Reuben a Hogge that for a little dalliance with Bilha will forfaite his Kingdome Priesthoode and Birth-right but what need I to dig vp Reubens graue and vncoâ—er his shame since notwithstanding his punishment the remeÌ„brance whereof me thinks should euen mortifie the most lust-strong Carnalists yet the worlde swarmes now with Flesh-worms wanton Chamberers who are so blinded with pleasure that they suffer themselues to be led by strange-womeÌ„ like Oxen to the slaughter Well the greatnes and hainousnes of a sinne is discerned in the punishment therefore as our Sauiour saith to all back-sliders Remember Lots wife so say I to all incestuous persons Adulterers and Fornicatours Remember Reuben Fourthly here we may learne what a grieuous offence it is in the eyes of God to offer any wrong or contumelie to our parents (t) Gen. 9. Cham that mockt his Father Noah for his nakednes was cursed (u) 2. Sam. 18.14 Absolom who to make himselfe odious to Dauid lay with his concubines died a bloudie death and Reuben that here pollutes his Father Iacobs bed is punished by the losse of all his dignities Contumelie against parents is the breach of this law (x) Exod. 20.12 Honour thy Father thy Mother therefore whosoeuer is guiltie of it is thus censured (y) Pro. 30.17 The eye that mocketh his Father depiseth the instruction of his mother let the Rauens of the valley picke it out and the young Eagles eate it Euery man heere vpon earth hath three parents whome to touch with the least finger of reproach is a great sinne Namely his Naturall Ciuil and Spiritual father Our naturall parents are not onely they which begate and bore vs but also according to the vse of the world in the ciuill law our grandfathers and great grandfathers all these we are obliged and bouÌ„d to honor both by the law of God which saith Honour thy Father thy Mother that thy dayes may beloÌ„g in the land which the Lord thy God giueth thee in another place (z) Ex. 21.17 he that curseth his father or his mother shal dye the death viz he which frets grieues them with any contumelious word or action and also by the law of Nature which ministreth many reasons to enforce a dutie and respect of a childe towards his father The Hebrues call in their laÌ„guage a sonne Ben signifying that he should be a Building to his parents and the prop staffe of their decrepit Age the Chaldeans call him Bar which signifies both a sonne and Bread or corne whereby they admonish all children to imitate the nature of the (a) Lex Cycon ap Aristop AeliaÌ„ lib. 3. c. 24. Storke in louing fostering and feeding their parents the counsell (b) Isoc ad Demon. of Iscorates to Demonicus concerning the auoyding of all contumely towards father and mother is excellent saying So behaue thy selfe towards thy parents as thou wouldest haue thy children to beare themselues towards thee (c) Eurip. Euripedes saith whosoeuer in this life honoureth his parents he both liuing and dying is a friend of the Gods but to omit these let vs returne to the word of God and heare what the Apostle saith (d) Eph. 6.1 Children obay your pareÌ„ts in the Lord for this is right (e) Colos 3.20 Children obey your parents in all things for that is well pleasing vnto the Lord This is the commandement of God which whosoeuer transgresseth being guiltie of Reubens sinne he deserueth Reubens penaltie Secondly by the ciuill father I vnderstand him that hath rule and dominion ouer vs whether it be the King or any other inferiour magistrate these as being Gods vicegerents and by him substituted for parents to protect and rule vs are by vs to be honoured and reuerenced with all dutie and loyaltie for he that sheweth himselfe obstinate and contumelious towards them resisteth the ordinance of God it is written (f) Exod. 22.28 Thou shalt not rayle vpon the iudges neither speake euill of the ruler of the people here is a prohibitioÌ„ against all kind of Contumely towards Princes whether it be in word or in deed how obsequious and obedient to the ciuill parent and how respectiue of his honour the children of euery common-wealth should be S. â—era teacheth vs by his owne example saying (g) Ber. Ep. 221. ad Ludonicum regem If all the world should conspire against me to moue me for to attempt any thing against the kingly maiestie yet would I feare God as not daring vnaduisedly to offend the King by him appointed for I know that it is written that who so resisteth power resiseth the ordinance of God and purchaseth to himselfe damnation Lastly the spirituall father is the Minister and Preacher of Gods worde who thereby as Paul did begetteth children vnto Christ though this Father in respect of his function be superiour to the rest For in the whole world saith S. Ambrose (h) Amb. lib. de dig sacerdot cap. 3. Nothing is more excellent then the Priest nothing more (i) 2. reg 2.23 high and eminent then a Bishop yet
God forbid that I should consent to so foule a sinne But it may bee obiected against Iacob that hee seemeth to be a partaker with his soÌ„nes in their crueltie howsoeuer hee doth now at the last inueigh against it Because when that horrible fact was fresh and new he passed it ouer with so slight and easie a reprehension for hee onely said vnto them (a) Gen. 34.3 Yee haue troubled mee and made me stinke among the inhabitants of the land wherein he seemeth onely to be grieued at his own imminent danger not directly to censure them for their bloudie riot and misdemeanour But his obiection may thus be refelled and Iacob excused Hee partlie considered the iustice of God vpon the Shechemites for the outrage committed against Dinah partly he was moued with her complaint and moane for the losse of her virginitie and partly he gaue place to the rage of his sonnes which were in their furie and this is the cause why they were rebuk't so slenderly But now vpon his deaths-bed hee maketh himselfe trans-parent by disclosing and opening his detestation of their bloudie acte saying Into their secret let not my soule come That which Iacob abhorreth is of all men to bee eschewed namely Consent in sinning it is the guise and fashion of the wicked as the Psalmist obserueth WheÌ„ they see a Thiefe to consent vnto him and to bee partakers with the adulterers but such as be like blessed Iacob will not walke in the counsell of the vngodly nor stand in the way of sinners nor sit in the seate of the scornefull There is small difference saith S. Augustine betwixt the Actor and Consenter in sinning As for example it was (b) 2. Sam. 11.17 Dauids sinne to murder Vriah but Ioab consented because he put the Kings letter in execution and it was the sinne of the Iewes to stone Steuen but Paul kept their clothes stood by and consented vnto his death and therefore in the course and rule of Iustice Ioab may be saide to haue contriued the death of Vriah as well as Dauid and Paul to haue stoned Steuen as well as the Iewes It is not enough when we see any sinne committed to goe aside and call for water and wash our hands as (c) Matt. 27.24 Pilate did when the high Priests and the rest cryed out against IESVS Crucifie him Crucifie him and to say as hee did I am innocent of the bloud of this Iust man looke you to it No Pilate herein did imitate the Pharisies washing the outside of his cuppe but not cleansing it within So then euery one is a right Pilate that doth not to his power hinder sinne and thwart Sathan It is the dutie then of a true Christian if he see anie proud Herode (d) Act. 12.22 houen and puffed vp with the acclamations of his practises to crie out against his sinne as the Prophet Isaiah did saying (e) Isa 28.1 Woe to the Crowne of Pride if a couetous extortioner to say with Iames (f) Iam. 5.1 Goe to yee rich men weepe howle for your miserie that shall come vpon you and if a deceitfull and cruell person to say with Iacob Into thy secret let not my soule come My glorie bee not thou ioyned with their assemblie Rabbi Salomon is of opinion that in this and the former branch of this speech Iacob aymeth at (g) Num. 25. Zimri his vncleane act with Cosbi and at (h) Num. 16. Corah with his rebellious assemblies The one being of the tribe of Simeon the other of Leui No doubt Iacob being endewed with the spirit of prophesie did foresee both Zimri his incontinencie and Corahs schisme and obstinacie but here his words are to be vnderstoode of the cruell exploite of Simeon and Leui against the Sichemites and haue onely relation to the Time past Iacob by his Glorie meaneth two things First (i) Ps 30.12 his Fame or good Name Secondlie his Tongue which is the instrument of praise and glorie as it is vsed in the Psalme Therfore shall my toÌ„gue praise thee not cease c. There the Hebrue word Chebodh is traÌ„slated Tongue yet it signifieth Glorie because the Tongue is the organ whereby Gods Name is glorified So then the meaning of this place is this First hee prayeth that his good and glorious name may not be blemished by his sonnes conspiracie And secondlie hee protesteth that as he gaue no consent vnto them in his heart so neither would he afford their action any approbation with his tongue The first Doctrine that like fruite groweth vpon the stemme of Iacobs speech is this It is good and requisite for euery man to be iealous of his name credit fame (k) Pro 22 1â— A good name saith Salomon is to be chosen aboue great riches and louing fauour is aboue golde aboue siluer The consideration whereof grieued and troubled Iacob for he feared that the infamie of his sonnes would blurre his glorie that their misdemeanour would be imputed vnto him laid to his charge yet if the inhabitants of the land haue fastened any tooth vpon his credite to backbite it he might iustly say as Dauid did They lay to my charge things that I knâ—w not as theÌ„ Iacob is jealous of his glorie so should we all be cautelous and warie of our credit A good name is like an Oyntment powred out which leaueth behind it a sweet perfume such a name haue all we for our Sauiour who is the Messiah and CHRIST which signifieth anointed hath writteÌ„ vpon vs his own Name thereupon we are called (l) Hier. in Esay 62.7 ChristiaÌ„s it behoueth vs theÌ„ to take heed that we blemish not this glorious name by our leaud life for (m) Eccles 10.1 as dead flies cause to stinke putrifie the oyntmeÌ„t of the apothecary so doth a little folly him that is in estimation for wisdome for glory Now what name is more esteemed then the Name of IESVS CHRIST at the hearing whereof all knees ought to bowe and what title so Honourable as a Christian Who then that is a Christian will bee so carelesse of this blessed Name as to tainte it with ill-liuing Sinnes are those Dead-flies that putrifie and cause to stinke this excellent oyntment therefore saith the sonne of Syrach (n) Eccl. 7.2 Depart from the thing that is wicked sinne or the reproach of sinne shall turne from thee Iudas was a Christian so was Ananias Saphyra Simon Magus and Demas but the dead flie of Treason caused this name to stinke in Iudas the dead flie of hypocrisie corrupted it in Ananias Saphyra the dead flie of vaine-glorie putrified it in Simon and the dead flie of Apostasie did rot it in Demas If then wee haue a desire to preserue our name sweete we that are Christians must take heed like Iacob that no dead-flie come into our Boxe of Oyntment wee must keepe it shut with two Couers the
chiefest Tribe when another had the imperiall authoritie seeing then that till the time of Dauid the Scepter was neuer in Iudah but onely when Othoniel and Ibzah did Iudge Israel how can the prophecie of Iacob be fulfilled this exposition of Eusebius then doth no whit at all cleare this point in controuersie wherefore I thinke with Pererius that the meaning of Iacob is this When the tribe of Iudah shall be absolutely possessed of the Scepter it shall keepe it continually till Shiloh come there was a beginning of Iudahs principalitie when after the death of Iosuah his Tribe was appointed by God to be as a Captaine to the rest and likewise in the gouernment of Othoniel and Ibzah but when Dauid was annointed and installed then was the Scepter confirmed in him and entailed as it were to his posteritie wherein it continued without any interruption till Zedekiah was carried away captiue to Babylon but afterwards how it remained vntill the comming of Christ in the familie of Iudah is the greatest matter in question As I said before all those seuentie yeares wherein the Iewes were captiues in Babylon those that were left behind by Nabuzar-adan to dresse the vines and to till the land had euermore license to choose themselues a gouernour of the house of Iudah whom they called Reschgaluta and after their returne from Babylon Zerubabel of the same Tribe was their captaine and others after him vntill we come downe to the Machabees who were both Captaines and Priests for that they were as Rabbi Kimhi holdeth Rab. Cimhi com in agg Ioseph lib. 13. 14. antiq Cyrill lib. 8. cont Iulian. apostat by the mothers side of the Tribe of Iudah and by the fathers side of the Tribe of Leui and from these men downe to Hircanus and Aristobulus whom Herod slewe there continued still the same line as Iosephus declareth S. Cyrill is of opinion that the posteritie of Zerubabel held the Scepter and exercised princely authoritie till Herod but Iosephus that writ the historie of that Nation auoucheth the contrarie affirming that the chiefe gouernment was in the Machabees and their line who were of Leui and that Aristobulus the sonne of Hircanus the sonne of Simon was the first Leuite that wore a crowne in whose race it continued till the raigne of Herod if then the Leuites swaied the Scepter did not the Scepter contrarie to Iacobs prophecie and promise depart from Iudah It is answered that the Scepter was not taken away from Iudah though the Leuites held it because they that were both Priests and Princes were by the mothers side of the Tribe of Iudah this answere is not sufficient for (b) 2. Chr. 22.11 though Iehoida the Priest married Iehothabeath sister to Ahaziah the king of Iudah yet it is vncertaine whether the high Priests did alwaies take their wiues out of the Tribe of Iudah nay it is more probable that they did not and though they did yet could they not be said to be of the Tribe of Iudah because the Tribes were counted by the fathers side not the mothers Because this solution hath beene deemed insufficient to take away all scruple and doubt Therfore others vnderstand this prophecie of the seauentie Elders called (c) Galatin lib. 4. de arcanis sidei Sanhedrim which were elected out of Iudah to whom the cognisance of the weightiest causes and establishing of lawes appertained who were of such supreme authoritie that they cited Herod who hardly escaped the sentence of death for his contumacie these Sanhedrim continued vntill Herod who not long before CHRISTS birth rooted them all out I will not deny but that there was in those times such a Sanhedrim or Councell of Elders resembling those (d) Numb 11.16 seuentie auncientes appointed by Moses from GOD to bee assistantes vnto him in the gouernment of Israel yet it is vncertaine whether they were elected out of Iudah or no and though that should appeare yet they were but Counsellours of Sate the Regall Scepter was not in Iudah as here Iacob prophecieth but in Leui of whō were the high Priests Kings after the Captiuitie to leaue then al ambiguities this seemeth to be our surest refuge by Iudah not to mean particularly the tribe of Iudah but the whole nation of the Iewes both because although there were of the Tribes of Leui Beniamin among thē yet the whole cōmonwealth had the name of Iudah also the kingdome was in this lot tribe and territorie that appertained to Iudah though it might be vsurped by some which were not of the tribe of Iudah really and in this sense it is true that the Iewes had alwaies a king and a gouernour of their owne nation vntill (e) Ioseph lib. 14. antiquit cap. 2. Herod an Idumaean who had married Mariamnes the daughter of Hyrcanus by the speciall helpe and fauour of Anthonie who ruled together with Octauius obtained to be created king of Iurie without any title or interest in the world in the thirtieth yeare of whose raigne Shiloh or the Messiah was borne He shall bind his asse foale vnto the vine and his asses colt vnto the best vine he shall wash his garment in wine and his cloke in the blood of grapes his eyes shall be red wine and his teeth white with milke Onkelos and Rabbi Salomon doe thinke that this speech doth indeed demonstrate the fertilitie or fruitfulnesse of Iudea but yet they affirme that these words are not to be taken properly but figuratiuely and therefore whereas Iacob saith first hee shall bind his asse foale vnto the vine c herein say they Iacob prophecyeth that both old and young men in the Tribe of Iudah shal be iust and righteous euer cleauing to the doctrine and the law of God thus they make the foale to signifie a Sonne the asse a parent and the Vine the lawe Secondly by the washing of the garments in wine and the cloake in the blood of grapes they say is signified the Rich and costly apparell of scarlet colour which the Princes of Iudah should weare and lastly by the Eyes red with wine and the teeth white with milke they vnderstand the wine presses of Iudah and the hilles and fields full of sheepe and corne this is a strained exposition and altogether disagreeing from Iacobs intention wherefore the meaning is no more but this Iacob thus speaketh onley to declare the fruitfulnes of that Region in the land of Chanaan where the posteritie of Iudah should dwell and this is expressed by three Arguments First that therein should growe so great vines and so loaden with grapes that an Asse might bee bound vnto one of them and haue his full burthen of the grapes thereof Secondlie that there should bee such aboundance of wine that it would bee sufficient for them to drinke plentifullie and also if they would euen to wash their Cloathes therewith And thirdlie that it should be excellent wine such as maketh the eyes of them that drinke
them is fulfilled the saying of Isaiah (z) Isaiah 6.9 yee shall heare indeed but yee shall not vnderstand yee shall plainely see and not perceiue it is a wonder but that God hath made their harts fat and their eares heauie and shut their eies that the Iewes of all other nations should be incredulous considering that they had in their custodie the Prophecies and Oracles of God which point them to our Christ in whom they were all fulfilled nay further their owne Rabbins doctors howsoeuer they do stil expect a MagnificeÌ„t Messiah that shall conquer the world like an other Alexander and bring them all backe to the land of Promise confesse that the Messiah is come alreadie (a) Thalmud in tract Auâ—dazara some of them affirming that about the time of Augustus his raigne wherein Iesus was borne the Messiah should appeare some of them a great while agoe haue complained that there seemed to them seuen hundreth fourteene yeares since Christ according to the Scriptures should haue manifested himselfe therfore they maruell why God does so long deferre the same Rabbi Moses whom the Iewes call the doctor of iustice in his epistle to his countrimeÌ„ of Affrica Rab. Moses ben Maimon epist ad Iudaeos Affri Rab. Iosue ben leui in Thalm. tract Sanhed cap. helec thinketh that in his daies the time of Christs appearaÌ„ce was past aboue a thousand yeares according to the Scriptures Rabbi Iosue holdeth that according to the Scriptures the Messiah was to be borne before the destruction of the secoÌ„d temple but he saith the Messiah for our sinnes doth hide himselfe for a time in the sea and other desart places vntill we be worthy of his coÌ„ming thus by the confession of Iewish Rabbins Christ is come and yet the Iewes being stifnecked rebels will not beleeue in him nor bowe downe vnto him as to their Soueraigne and thus he came vnto his owne his owne knew him not Secondly as there be stiffe-necked so there be stiffe-hearted Rebels and these be the Mahometanes and Infidels who in derision speake vnto CHRIST as the Soldiers did saying Hayle King of the Iewes Hayle thou crucified God of the Christians These Infidels notwithstanding their owne prophet Mahomet Alcoran Azoar 14. 11. 13. vpon whome they relie affirmeth that Iesus the Sonne of Marie was a great Prophet wrought his miracles by the onely power spirit of God yet will they not forbeare euen to spit in his face and blaspheme him It is straunge to obserue the Obstinacie of these vnbelieuers who will not be brought by any meanes to submit theÌ„selues to the KING OF KINGS coÌ„sidering that the very spirites of darknes whome they worship haue confessed Christ to be the Sonne of the liuing God as it appeareth not onely in the Gospell but also by the writing of Porphyrius who was an enemy of Christ saying It is exceeding woÌ„derfull what testimonie the gods these are the euil spirits doe giue of the singular pietie sanctitie of Iesus Porphyr lib. de laud. Philos for which they auouch him rewarded with immortalitie but yet saith he these Christians are deceiued in calling him a God Thirdly as there be stiffe-harted so also there be stiffe-legged Rebels who are so houen vp with self-coÌ„ceit are so prowd of their owne righteousnes sinceritie integritie that in their imagination they theÌ„selues be Kings and therfore they think they need not to bow down to Christ such are hypocrites Pharisaicall dissemblers who haue Iacobs smooth tongue but Esaus rough handes These will not kneele like penitent Publicans but stand and iustifie themselues and say They are not as other men Against all such as these our Sauiour cryeth saying Woe bee to you Scribes and Pharisies Hypocrites which bitter Inuectiue of him doth plainly proue that Hypocrites are not his huÌ„ble subiects but proud insolent and stiffe-legged Rebels and consequently neither they nor Mahometans nor Iewes his Fathers sonnes because they will not bow downe to him who is the LORD OF LORDS and KING OF KINGS Fourthly as Iudah in regard of his Magnanimitie and courage is compared to a Lyons-whelpe the olde Lyon and the Lyonesse Euen so CHRIST because he spoiled powers and Principalities openly triumphed ouer them is called the Lyon of the Tribe of Iudah Saint Ambrose saith that CHRIST is called the Lyons whelpe To signifie Amb. in Gen. 4â— de benedict pat that hee is in Nature and substance like vnto his Father Euen as the whelpe is to the olde Lyon But because in being called the Lyons whelpe hee may be suspected to be inferiour to God the Father therefore to take away that suspition these wordes are added by Iacob He shall lye downe couch as a Lyon as a Lyonesse who shall stirre him vp Though it be not amisse thus with Ambrose to applie these words to Christ yet I thinke that best congruitie betwixt the literall figuratiue sense will be if by the Lyons whelpe the olde Lyon and the Lyonnesse wee vnderstand the vndaunted Courage of our Sauiour shewed in the Conquest of Hell Death and Sathan he was a Lyon in his Birth and a Lyon in his Death For in both hee spoyled the kingdome of the Diuell And therefore I may call him as Isaiah called the Childe of the prophetesse (b) Isa 8.3 Mahershalalhash-baz which by interpretation is Make speede to the spoyle or Make haste to the praye For when he came into the world though he was a (c) Ioh. 1.29 Lambe in regard of his innocencie yet hee was a Lyon in respect of his power and magnanimitie For hee was no sooner borne but the Gods of the Earth beganne to tremble According to the prophecie of Zephaniah saying (d) Zeph. 2 11. The Lord will bee terrible vnto them for hee will consume all the Gods of the Earth And so it came to passe for as Dagon could not stand before the Arke of GOD no more could the Spirites of Darknesse abide his glorious presence as it may bee verified by diuers instances both out of the Scriptures and humane writers Wee reade in the Gospell that the euill Spirites did diuers times beseech him not to afflict or torment them before the Fire Not to commaund them presentlie to returne into the depth but rather to suffer them some little time though it were but in a Heard of Swine Also Suidas reporteth that Apollo whome the Grecians called the god of wisedome but wee more truely Apollion Suidas in Thulis or Abadaon the Destroyer made this answere to one of his priests who demaunded some questions of him concerning God and the true Religion Oh thou vnhappie priest why doest thou aske mee of God that is the Father of all things of this most renowmed Kings deare only Sonne and of the Spirit that containeth all Alas that Spirit will force mee shortly to leaue this habitation and place of Oracles Also Nicephorus writeth
presently deuoured it is Idlenesse then that layeth a man open to the temptations of Sathan but Labour (b) Eph. 6.16 like the shield of faith quencheth all the fierie darts of the diuell The husbadman is like Demosthenes he spends more oile then wine but the Wanton Chamberer is like the Epicure he spends more wine then oile hence it is that the one is so honest and the other so dissolute because the one takes paines and the other liues idely Secondly the husbandmans life is both happie and sweete because it is a Quiet life and therefore in that Isachar chuseth it before any other he may well be compared to the Oliue tree the figtree the vine in Iothams parable (c) Iudg. 9. The trees saies Iotham went forth to annoint a King ouer them said vnto the oliue tree raigne ouer vs but the oliue tree said vnto thē should I leaue my fatnesse wherwith by me they honour God and man and goe to aduance me aboue the trees then the trees said to the figtree come thou and be King ouer vs but the figtree answered thē should I forsake my sweetnesse my good fruit goe to aduance me aboue the trees then said the trees vnto the vine come thou and be King ouer vs but the vine said vnto them should I leaue my Wine whereby I cheare God a◠man and goe to aduance me aboue the Trees So Isachar like the fig-tree will not forgoe his sweetnesse like the Oliue-Tree will not depart from his Fatnesse and like the Wiue will not forsake his Cheerfulnes for to weare a Diademe or swaye a Scepter And his reason is because there is no life like the quiet and priuate life either for the seruice of God or for the contentation of the minde Let vs but cast our eyes vpon the Ambitious Brambles which desire to growe in Pallaces and to haue other Trees put their trust vnder their shadowe and wee shall finde that in them there is neither Fatnesse Sweetnesse nor Cheerfulnes No for in steade of these they beare Prickes the Pricke of Feare the Pricke of Suspition the Pricke of Aemulation and the Pricke of Discontent For one of them being growne to great height is afraid to be cut downe suddenly as Haman was An other being high hauing goodly branches or Offices suspects that euery one that lookes vpon him wil striue to loppe him Another because hee is outstript in growth withers and pines away with enuie and the last when he feeles his sappe dried vp dies with griefe and discontent These are Courtiers being barren of Cheerefull Grapes sweete Figges and fatte Oliues that is to say Peace Content and inward Mirth as the fruitles Tree which our Sauiour cursed Seeing this is true Isachar is not to be maruelled at because to obtaine Rest at home he couched like an Asse vnder the burthen of Tribute thereby purchasing his freedome frō seruice to the king both in the warres in the Court The second cause of Isachars couching like an Asse is the pleasantnes of the land for he saw that the land was pleasant and therefore he bowed his shoulders to beare the inheritance of the Isacharites as I said before did abound with Corne Wine and Oyle And therefore seeing this soyle was so fertile it made them take paines in Tillage husbandrie for they followed the Plough for Corne they drest the vines for wine and they planted Oliue Trees in hope of oyle Tillage then was Isachars second burthen which hee bare with alacritie because the heauines therof was counterpoised with the pleasant fruits of the land the like consideration in former times moued great Princes and Potentates to giue their mindes to Tillage as a thing most pleasant and profitable Xenophon called it a Royall studie and Cyrus the king of the Persians was accustomed to sow Corne to plant Trees Also we reade of diuers worthie Romanes that haue bin called from their Husbandrie in the Countrey to come and beare office in the Citie and afterwards returne to the Plough againe which they neuer would haue done but that they perceiued that the Pleasure and the Profite of the Plough were farre greater then any other pleasant but vnprofitable delight Isachars lotte is euery true Christians case for as hee was an Asse couchant so are they The wicked worldling is an Asse but not an Asse in humilitie publike profite and meekenesse but an Asse rampant that is so proud that he careth not for his Maister GOD ALMIGHTIE at whose Cribbe hee continually feedeth but the Righteous an Asse Couchant betweene the burthens These Burdens are Tribute and Tillage the Tribute of a Christian is the patient bearing of the Crosse which by the Imperious World is layde vpon his shoulders Concerning this burthen our SAVIOVR saith He that will be my Disciple let him take vp his Crosse follow me Cic. lib. de Senect Though this Crosse bee so heauie that it makes manie a one groane vnder it yet it is in this respect pleasant because at the length it procureth rest d For blessed are they which suffer persecution for righteousnesse sake For theirs is the Kingdome of heauen as the Isacharites vnder their burthen for great content so doe the righteous vnder the Crosse For it is like vnto (e) Num. 17.8 Aarons rodde which brought forth buddes Blossomes and ripe Almonds the budde of the Crosse is the certaine marke of Saluation for whom God loueth hee scourgeth and whom hee chasteneth hee receiueth the Blossome of it is an assured hope that he is one of them that enters in at the straight gate because the Apostle saith that by many afflictions and tribulations wee must enter into the Kingdome of heauen and the Ripe almondes that growes vpon it is a Confidence that neither height nor depth can seperate him from the loue of GOD considering that hee beareth the marke and badge of his welbeloued sonne CHRIST IESVS This Crosse is the Burthen of all Christian Isacharites neither must wee grudge at the bearing of it seeing that our SAVIOVR did not onely carie the woodden Crosse vpon his torne and wounded shoulders but also beare our infirmities and was chastened for our transgressions and then ought the Disciple to bee aboue his Maister indeede the Crosse is heauie and hee had neede of Sampsons shoulders that can with patience support it but as Simon of Cyren did helpe CHRIST to beare that Crosse vpon which hee was put to death so CHRIST helpeth his followers by strengthening their weakenes with his omnipotent arme (f) Aug. in Psal 93. The Church is a Shippe the world is a Sea by the swelling waues whereof this Shippe is continually troubled but the power of CHRIST is such that when hee awaketh and commeth to iudgement hee will rebuke the windes and the Sea and then there shall bee a great Calme Iohn in his preamble to the Reuelation thus stileth himselfe (g) Apo 1.9 I Iohn euen your brother
the vncircumcised to strike the seede of Abraham to whom he had promised that he would be their God they should be his people it is answered that God vsed the Gentiles in this kind as his instruments that he might exercise his children in patience and in humilitie and that by them as the messengers of vengeance hee might destroy such as were stubborne and stiffnecked this is proued by the words of God himselfe saying (l) Leuit. 26.23.24.25 if you will not be reformed but walke stubbornely against me then will I also walke stubbornely against you and I will smite you seuen times for your sinnes and I will send a sword vpon you that shall auenge the quarrell of my couenant yet as a father burneth his rod when he hath chastised his sonne so God euer dealt with the gentiles assoone as by them being his Rods he had scourged his owne people for their sinnes he consumed them with the fire of his fierce wrath Gad an host of men shall ouercome him but he shall ouercome at the last in the former part of this prophecie Gad is ouerthrowē but in the later he is victorious herein we may see the difference that God makes in his chastisements when he ouerthroweth the gentiles he strikes them with a Rod of Iron and bruiseth them in peeces like a potters vessell cutting them off as he threatned (m) Obad. 10. the Edomites for euer but when the Israelites were ouerthrowne hee stroke them with a Rod like (n) Numb 17.8 Aarons which budded and bare ripe almondes a Rod of gentle correction wherby they were not destroyed but humbled though he suffered them to be euil-entreated for a time and to be ouerthrowne yet at the last he deliuered them out of all distresse and gaue them victorie ouer their enemies In Gad wee may beholde the estate and condition of the whole Church of Christ and particularly of euery member thereof both in regard of his Name his ouerthrowe and his Victorie First this word (o) Hierom. in tradit haebraicis in Genes Gad doeth not onely signifie an Armie or Troup of men but also a Souldier gyrt in armour or harnessed in the first signification it may be applied very fitly to the Church of Christ here vpon earth which is called Militant as in the Canticles (p) Cant. 6.3 Thou art beautifull my loue as Tirzah comely as Hierusalem terrible as an armie with banners and in the second to euery one that is the sonne of Christs spouse for such a one is (q) Cant. 3 7.8 one of the strong men about Salomons bed which handle the sword and are expert in warre euery one hauing his sword vpon his thigh for feare by night and both the Mother and her sonnes namely the Church and the true members thereof are called militant because they (r) Eph. 6.12 Wrestle against principalities and powers and wordly gouernours the Princes of the darkenesse of this world and Against spirituall wickednesses which are in high places that is to say against the diuell and his Angels with whom the elect haue continuall warfare as it appeareth by the Vision of the battell betwixt (s) Apo. 12.7 Michael and the Dragon So then the life of a Christian is a Warfare vpon earth as Iob saith and therefore euery one of vs must be a Gad gyrt in armour that wee may be able to stand against the assaults of the diuell as Saint Paul exhorteth vs saying (t) Eph. 6.10.11 finally my brethren be strong in the Lord and in the power of his might put on the whole armour of God that ye may be able to stand against the assaults of the diuell the better that we may be prepared for this spirituall combat let vs consider these foure particulars First against whom must euery Christian Gad fight It is against Sathan the aduersarie of mankind and his Angels who are not as the Sadduces dreamed onely the affections and Perturbations of the minde but reall substances for the Apostle saith (u) Eph. 6.12 that wee wrestle not with flesh and blood from whence our Affections arise but with powers and principalities namely with such creatures as be most excellēt in regard of their substance and are endewed both with Will and Vnderstanding which were created in heauen and afterwards for their sinne cast downe from thence into these lower regions vnder the moone and S. Peter and S. Iude witnesse these Enemies are the more to be feared because they be inuisible or not seene of vs for they be spirits mightie in performance bold in aduentures subtile in contriuing plots expeditious in executing them neuer wearied in taking paines to effect their designes and purposes and in a word there is nothing wanting in them which can be desired in a Souldier besides we are to fight with them in their owne kingdome which is This world which makes the warre more dangerous moreouer the euill spirits are aboue (x) Eph. 6.12 in the high places ouer our heads which is a great disaduantage vnto vs and lastly their Leader or Captaine is as a (y) 1. Pet. 5.8 Roaring Lion that goeth vp and downe seeking whō he may deuoure in which words the Apostle doth most liuely describe the fierce aduersarie of mankind first hee compareth him to a (z) Prou. 30.30 Lion which is strong amongst beastes and turneth not at the sight of any thereby setting before our eies his great power and strength Secondly he calleth him not simply a Lion but a Roaring Lion therein shewing the Greedie desire of the diuel to destroy man for he is wondrous fierce and cruell as it is in the Reuelation of S. Iohn (a) Apo. 12.12 wo◠to the inhabitantes of the earth and of the sea for the diuel is come downe vnto you which hath great wrath knowing that he hath but a short time Thirdly he doeth not onely Rore but also goes vp and downe or as it is in Iob (b) Iob. 1.7 he compasseth the earth too and fro and walketh in it as the Pharisies did compasse sea and land to make a Proselite so doeth the diuell raunge through all the corners of the world he is vpon the mountaines and in the lowe vallies in cities and in villages in courtes and in cottages as the woman in the Gospell did to finde her lost groate so doeth he sweepe euery roome to finde his preye whereupon the Apostle addeth that hee doth not onely walke vp and downe but also hee Seeketh whom hee may deuoure The diuell like (c) Gen. 10. ◠Nimrod is a great Hunter and he pursueth vs by our sent and foote-steppes Now if as S. Peter exhorteth vs we follow the (d) 1. Pet. 2.21 steppes of Christ which are Meeknes humilitie mercie and charitie then hee may hunt vs but he cannot hurt vs But if our foote-steppes smell of impatience pride crueltie and hatred thē are we sure to fall into the snare of the
his cloake in the blood of grapes as Iob said of himselfe (l) Iob. 29.6 I washed my paths with butter the rocke poured me out riuers of oyle So doth Mos speak of Asher m] Deut. 33.24 saying he shall dip his foote in oyle In these texts of scripture by washing of the cloake the paths the feet in wine butter oyle is meant the pleÌ„tifulnes great store of wine oyle butter which Iudah Iob Asher had (n) Ioseph lib 4. de bell Iud. Iosephus reports that the inhabitaÌ„ts of Giscala a citie within the lot portion of Asher were all tillers of the ground that their chiefest wealth consisted in Corne oyle This is a plaine testimonie that the land of Asher was both a great Corne-countrey in that they had Bread an oyle-couÌ„try because their Bread was fat It is a singular blessing to dwell in such a couÌ„trey as that which by the prouidence of God became Ashers portion for as famine is one of the arrowes of Gods veÌ„geance so of the coÌ„trary part fulnes of Bread is a signe of his fauour As no man can so well iudge of the happines of health as he that hath bin long sicke so the great blessing of plentiefulnes is best declared in the coÌ„sideration of want penurie The inhabitants of Thule or Island haue no corne growing therfore in stead thereof they make bread of dried fish as Munster reporteth The Scythians Tartarians feed vpon horse-flesh mares milke and the Troglodites vpon snakes and serpents for want of better food as Pomponius Mela writes How much more happie then were the Asherites that had both Bread Oyle namely fat bread to satisfie them The kingly prophet Dauid affirmeth that GOD for the loue that he beareth vnto his Seruants (o) Psal 107.33.34.35.36.37 changeth the order of nature for their coÌ„moditie This his Assertion may be drawne out of the Psalme where he saith Hee turned the floods into a Wildernes and the springs of water into drinesse a fruitefull land into barrennesse for the wickednes of them that dwell therein Againe He turneth the Wildernes into pooles of water and the drie land into water-springs and there hee placeth the hungrie and they builde a citie to dwell in and sowe the fieldes and plant vineyards which bring forth fruitfull increase Here the Prophet sheweth vnto vs two things First who is the author both of Fertilitie Barrennesse of soile Namely GOD whose powerfull hand alone altereth the course of nature for if he but say Fiat let there be pleÌ„tie or let there be want both heauen earth obey him euen as the hand-maid looketh vnto the eyes of her Mistris And secondly what is the impulsiue cause whereby God is prouoked to lay the yoke of misery or penurie vpoÌ„ the necke of man Namely Wickednes God setteth before our eyes a Blessing and a Cursing the one the stipend of righteousnes the other the reward of disobedience (p) Deut. 7.12.13 If yee hearken saith Moses vnto these Lawes doe them then the LORDE thy GOD shall keepe with thee the Couenant and the mercie which he sware vnto thy Fathers and he will loue thee and blesse thee and multiplie thee hee will also blesse the fruite of thy wombe and the fruit of thy Land thy Corne thy Wine and thine Oyle and the increase of thy Kyne the flockes of thy Sheepe in the Land which hee sware vnto thy Fathers to giue thee (q) Deut. 28.15.16.17 But if thou wilt not obey the voyce of the Lord thy God to keepe doe all his CoÌ„mandements Ordinances which I commaund this day then all these Curses shall come vpon thee and ouertake thee Cursed shalt thou be in the Towne cursed in the fielde cursed shall thy Basket be and thy Dough cursed shall be the fruite of thy bodie the fruite of thy lande the increase of thy Kine and the flockes of thy sheepe c. As God dealt with the Israelites so hee doth with vs if we walke before him with vpright harts like Ashers our Bread shall be fat But if we be stubborne and stiffe-necked and goe on still in our wickednes c. hee will strike our Corne-fields with Blasting and Mildewe and they shall pursue vs till we perish He will make our land which like Chanaan flowes with milke honie Barren he will send amongst vs cleannesse of Teeth the tongue of the sucking childe shal cleaue vnto the roofe of his mouth For first the young childreÌ„ shall aske bread no man shal break it vnto them they that feede delicately shall perish in the streetes they that were brought vp in scarlet shall embrace the dung Our visages with famine shall grow blacker then a coale Our skinne shall cleaue to our bones and wither like a stocke What is the cause that our land comparable to the land of Asher for fatte Bread in former times is now become as a Wildernesse for scarcitie and want Why doe wee sow much and reape so little and why doe the Powers of heauen fight against vs If we do but as Moses did (r) Exo. 4.6 put our handes into our bosomes and take them out againe behold they will be as leaprous as snowe Our Sinnes alas which like a leaprosie cleaue vnto vs haue brought these punishmeÌ„ts vpon our heads * Spottes from the head to the sole of the foote we are full both of white black spots like the (Å¿) Gen. â—0 32 sheepe which were Iacobs wages we are become party-coloured in regard of the variety of our wickednes For we haue not vsed this Blessing of fat-bread to the glory of God and the good of his poore meÌ„bers No no the inuectiue speech of the Prophet Isaiah against the princes of Iudah may well bee applied to our mightie rich men (t) Isai 1.23 They are all rebellious coÌ„panions of Thieues for their Thieuerie our Fatnes of bread is turned into scarcetie First they are Thieues vnto GOD for they deuoure holy things seeke after vowes that is they Rob his Church of Tythes preteÌ„ding they were giuen to superstitious vses and therefore may lawfully be taken away froÌ„ the Church but are not impropriatioÌ„s sacriledge considering GOD himselfe saith (u) Leu. 27.30 All the Tythes of the land both of the Seede of the ground of the fruite of the Trees is the Lords it is holie to the Lord by the mouth of the prophet he saith Bring my Tithes into my Barnes and see if you shall not prosper The want of paying Tythes then which is a robbing of God is the first cause why the Seed rotteth vnder the clods why the garners are destroyed why the barnes are brokeÌ„ downe why the corne withereth The 2. is the oppression of the poore needy by such as (x) Amos. 6.3.4.5.6 put far away the euill day approch to
the seate of iniquitie which lie vpon beds of yuorie stretch thēselues vpon their beds and eate the lābs of the flocke the calues out of the stall which sing to the sound of the violl inuent to thēselues instrumēts of musike like Dauid which drink wine in bowles anoynt thēselues with the chiefest ointments but are neuer sorie for the affliction of Ioseph the wickednes crueltie of these tyrants is the 2. cause that the land trēbles euery one mourns For so saith the prophet Amos (y) Amos. 8.4.5.6.7.8 heare this ô yee that swallow vp the poore that ye may make the needy of the land to faile saying whē will the newe month be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weightes by deceite that we may buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate the Lord hath sworne by thy excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this yes Behold the daies come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but of the hearing of the word of the Lord which is the foode of the soule this is the true fat bread that commeth downe from heauen that bread of life dipt in the oyle of gladnesse which maketh both the heart and countenance chearefull and of this bread are the Israelites depriued because of their sacriledge and oppression Secondly the Pleasures of the Asherites are expressed in these words And he shall giue pleasures for a King or he (z) Chal. paraph. Pag-m◠shall enioy the delights of Kings the meaning of both which readings is this the Land of Asher shall bring forth such delicate fruites that euen Kings shall desire to eate of them and be much delighted with them this is the ordinarie paraphrase of this speech but yet it doeth not truely declare the meaning of the word Madam in the originall which though it be sometimes vsed for to signifie delights and pleasures yet more properly it signifieth a Thing that breedeth or procureth Pleasure and delight and so I thinke is it here to be taken now what those things be Moses declareth in his Blessing of Asher of whom he thus said Asher shall be blessed with children (a) Deut. 33.24.25 he shall be acceptable vnto his brethren and shall dip his foote in oyle thy shooes shall be yron and brasse and thy strength shall continue as long as thou liuest here Moses beeing the Herald of God promiseth fiue things to the children of Asher which euen the Kings of the earth doe desire and wish for The first is to be blessed with Children and to haue store of them which according to the Philosophers is a furtherance to felicitie and the Psalmist confirmeth the same saying (b) Psal 127. Behold children are the inheritance of the Lord and the fruite of the wombe his reward as are the arrowes in the hand of the strong man so are the children of youth blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gate The second is to be acceptable vnto his brethren that is to say to be beloued of the rest of the Tribes not because the daughters of Asher did excell the rest of the Israelitish women in beautie as Pererius thinketh but because all his brethren should be benefited by the plentifull and pleasant commodities of his countrie (c) Senec. de beneficijs It is better to giue then to receiue a benefite saith Seneca Asher then is happie in this that the Lot or inheritance of his posteritie should fall in so good a ground as that he may be enabled to giue bountifully and to distribute amongst such as want the increase of his land for which kindnesse he should be requited with loue and friendship which according to Aristotle is one of the proppes of mans felicitie Thirdly saith Moses he shall dip his foote in oile whereof he shall haue such aboundance as he may not onely annoynt his head but also his feete therewith (d) Psalm 140. the vse of ointments made of oile was very frequent amongst the Kings and Princes of the East whereas then it is said that Asher shall dip his feete in oile the meaning of Moses is that the Asherites like mightie potentates should feele the want of nothing but haue all things according to their hearts desire Fourthly his shooes must be yron and brasse hereby is signified the mines of brasse and Iron which were in the land of Asher of which there was store and herevpon one of the cities of Ashers portion was called Sarepta because there these mettals were molten refined and sold in shoppes how necessarie these matters are for a common-wealth we may coniecture easily if wee doe but consider into what streights the Israelites were driuen for want of a Smith now then if the Artisan be so profitable a member the mettal wherein he works must of force be needfull and very commodious the Asherites then were happie in their mines of Brasse and yron because thereby they were stored with vessels for their houses with instruments for husbandrie and with weapons for the warres Lastly his strength shall continue as long as he liueth Which words are thus interpreted by Saint Hierome As the daies of thy youth so shall be thine old-age full of strength and abilitie as Balaam speaking of the Israelites made this wish (f) Numb 23.10 Let me die the death of the righteous and let my last end be like his euen so the Kings of the earth if their desire might be graunted would say Let vs liue the life of Asher let vs be blessed with children whom wee may make Princes in all lands Let vs be acceptable vnto our brethren which are our subiects for their loue friendship and loyaltie are the surest guard let vs dip our feete in oyle for plentie is the sinewe and strength of royaltie Let vs be shod with brasse and yron for the sword and the mattocke are a kingdomes bulwarkes and let our strength continue as long as we liue because if our armes growe feeble the hearts of the people will faint seeing then that Kings desire these things therefore they may fitly be called Pleasures or Blessings for a King but it often falleth out that those things which are giuen vnto vs by God for our good prooue to be by our abusing of them occasions of our falling so that of blessings they become Curses and of pleasures Corrosiues As for example First it is a singular Blessing for men to dwell in a fertile land where they may be fed with fat bread as the Asherites were but if this Plentifulnesse breed in them a forgetfulnesse of God as it did
famine which shall be in the land of Aegipt that the land perish not by famine This interpretation and this Counsell pleased Pharaoh wherefore hee said vnto his seruants Can we finde such a man as this is in whom is the spirit of God and thereupon he aduanced him and made him the chiefest of all his Princes in the land of Aegypt that hee might binde them vnto his will and teach his Senatours wisedome In his Aduancement wee may behold eight prerogatiues which are the Cognizances and ensignes of his Power and strength First by the Iudgement of Pharaoh hee was held to be the wisest man in the land and therefore the fittest for gouernment can we finde saith he such a man as this is in whom is the spirit of God this was a glorie for Ioseph to be so censured by a King herein we are taught two things first what an admirable endowement or gift wisedome is it makes poore Ioseph to be respected by a King and it lifteth him vp from the dungeon to the throne and therefore as the wiseman saith so say I to all men (p) Pro. 4.5.6.7.8.9 Get wisedome get vnderstanding forsake her not and shee shall keepe thee loue her and shee shall preserue thee wisedome is the beginning get wisedome therefore and aboue all thy possessions get vnderstanding exalt her and shee shall exalt thee shee shall bring thee to honour if thou embrace her shee shall giue a comely ornament vnto thy head yea she shall giue thee a crown◠of glorie Wisedome makes as great difference between◠man and man as Reason doth betweene some men and some beastes for a man of vnderstanding learning and knowledge doth as farre out-strip an Idiot as an Idiot doth some beasts Secondly this Censure of Pharaoh sheweth that none ought to haue the hands of their armes strengthened with authoritie or to be called to place of Rule or ouersight either in the Church or commonwealth but such as are thereunto fitted and furnished with conuenient and sufficient gifts and graces of the spirit (q) Eccl. 10.16 woe to thee ô land saith the preacher when thy King is a child and the Prophet threatning the people for their sinnes saith that women shall raigne ouer them as a curse and a punishment here by a Child and a woman is meant a foolish and a wanton gouernour By whose indiscretion a flourishing kingdome is quickely ruinated now because Ioseph was a man of wisedome therefore Pharaoh strengthened his armes in setting him ouer his house and giuing vnto him the second place in the kingdome Secondly (r) Gen. 41.42 Pharaoh tooke off his ring from his hand and put it vpon Iosephs hand here is Iosephs second prerogatiue for he is made keeper of the Kings Seale-ring in former times Princes vsed to weare such kind of rings therewith to seale their letters and their edictes for we read that Alexander the Great when he had conquered Darius the Persian Monarch vsed two rings when hee sent letters into Europe hee sealed them with his owne ring but when any were carried from him into Asia they were sealed with the ring of Darius Quintus Curtius saith that (s) Curt. lib. 6. the Ring is a signe of gouernment wherefore this Ring being giuen by Pharaoh to Ioseph did not onely signifie principall honour and dignitie but also power and authoritie for the text saith at thy word shall all my people be armed or as some read it They shall kisse thy mouth that is they shall obey thee in all things here Iosephs armes are strengthened by his office and authoritie for whatsoeuer he sealeth with this Ring is accounted the Kings act and accordingly obeyed Pharaoh in bestowing this office vpon Ioseph which neuer any in the land of Aegypt had before that time teacheth Princes whom to put in trust not such as Haman t to whom Assuerus gaue his Ring to seale letters in the Kings name (i) Hest 3.9 for such as be like vnto him be proud are euer foolish and such as be foolish and proud are euer cruell and being Cruell they will play the tyrants in their office but if Kings make choise of such as like Ioseph be wise humble and gentle then are they sure to be well serued and their kingdomes discreetly gouerned Thirdly (u) Gen. 41.42 Ioseph by Pharaoh was arraied in garments of fine linnen or white silke whereof there was great store in Aegypt made of certaine cotten or bombasine (x) Plin. lib. 18. that came of the Gosipon tree these white silken garments were onely worne by Princes and Priests amongst the Aegyptians Pharaoh then in cloathing Ioseph with these Robes doth him the greatest honour that can be for he createth him one of the Peeres of his Realme and thereby proclaimeth him also to be as wise if not wiser then any of his Priests Garments in all countries are ensignes of honour and dignitie (y) Dan. 5.16 Belshazzer promiseth Daniel that if hee could read the writing vpon the wall and shew the interpretation thereof he should be cloathed with purple and (z) Hest 6.10 Assueroh cammandeth Haman to apparell Mordecai in royall Rayments because he had discouered the treason of the two Eunuches Bigtana and Teresh who sought to haue laide hands on the King as among the Aegyptians Chaldeans and Persians so likewise amongst other nations Rich apparell made of Purple Scarlet and such like stuffes distinguisheth Princes and personages of worth and extraordinarie qualitie from the base and common sort of people wherefore that it might be publikely knowne to the Aegyptians that Ioseph was both a Prince and a wise Prince Pharaoh cloatheth him with a garment made of fine white linnen which was the peculiar and proper habit of Kings and Priests Fourthly Pharaoh put a golden chaine about the necke of Ioseph amongst the Barbarians the Captaines and Souldiers in the time of warre vsed to weare chaines of gold about their necks for ostentation sake the Gaules saith Virgil when they beseeged the Capitol of Rome had their white neckes adorned with golden wreathes and the Souldiers of Darius which were by the Persians called Immortales the Immortall Band when they fought against the Macedonians wore about their neckes Chaines of gold and the Giants in the scripture called Anakim were so named because they did weare Chaines for Anak◠in the Hebrewe tongue is a Chaine In times past the Chaine was the proper ornament of such as were valiant in warre and therefore Pharaoh to grace Ioseph for his fortitude as indeed he was a man truly couragious for as the Poet saith fortiter ille facit qui miser esse potest hee behaues himselfe valiantly that can liue miserablie put about his necke a chaine of gold Ioseph being adorned with these complements of honour a ring a fine linnen garment and a Chaine teacheth vs that such ornaments are not to be cōdemned by men of honourable place condition if these two rules be obserued