be a Tower of defence vnto his children against the face of all their enemies Then Iacob called his Sonnes c. in the two first verses of this chapter is contained the Prologue or preamble to the ensuing Propheticall Benediction and in this preamble there is a Summons and a Charge The first branch is the summons Iacob citeth his sonnes to appeare and calls them before him that he may speake vnto them before he dies This was a custome amongst the holie Patriarches when they felt death approaching to call their children and their friends before them First to acquiante them with the knowledge of things to come and secondlie to instruct them in sacred Aphorismes and rules of good life So did f Deuter. 33. Moses g Iosu 24. Iosuah h 1. Reg. 2. Dauid and many others making their death-bed their Pulpit to Prophecie and preach in But why should they choose such a time a time of paine and anguish and a time of mourning lamentation because it is the fittest time i Xenoph. lib. 8 Plat. in apel Some Philosophers haue thoght that the soule of man vpon the approach of death growes more diuine and by a supernaturall inspiration is made euen then most able to discourse of future euents but this Assertion is repugnant to reason For the soule though in its owne nature it bee impassible yet doth it sympathize with the bodie and therefore when the bodie is ill affected and afflicted with sicknes then also the faculties of the soule begin to languish to growe fainte and dull Let then Xenophon bring in his Cyrus and Plato his Socrates to auouch that at the time of death a mans soule is inspired with the power of diuination yet will this position proue to bee but like a house founded vpon the sand and one of Sathans fallacies and illusions The cause then why Iacob prophecies vpon his death-bed is not because his soule was then more diuine but that the remarkeable circumstance of the time might procure in the memorie of his sonnes a deeper and more permanent impression of his Prophecie The second branch of the Preamble is the Charge in these words Gather your selues together that I may tell you what shall come to you in the last dayes gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father This Charge is very emphaticall as appeareth by this threefold doubling of the words Gather your selues together gather your selues together Heare Hearken vnto Iacob and Israel your Father k Tharg Hieros in hunc locum This shewes that the holie Patriarch will speake of some great and important matters concerning his sonnes that hee will instruct them both as a naturall and spirituall Father and therefore because he will not haue them stand like idle spectators and carelesse auditors First hee chargeth them to gather and gather themselues together wherein hee requireth not onely the presence of their bodies but also of their cogitations Secondly hee commands them to heare and hearken vnto Iacob and Israel their Father which is as if hee should haue said let mee haue both the l Rup in Gen. lib. 9. Com. cap. 25. attention of your eares and the intention of your minds that I may tell you what shall come to you in the last dayes in this speech Iacob alledgeth the cause both why he summoned them to appeare also why hee giueth them so strict a charge This cause is the seale of his commission and a testimonie that he is one of Gods Prophets because the grouÌ„d of his speech must be a Reuealing of things to come which is onely proper peculiar to God them whom hee vouchsafeth to employ as his instruments It is not registred by the pen of Gods spirit how the Patriarch Iacob attained vnto this foreknowledge whether by Oracle dreame or vision which are the m Num. 12.6.7.8 three ordinary meanes of Reuelation yet it is very likely that God was knowne vnto him by vision which is three manner of wares either when true things are discerned by an infused light and the mere vnderstanding or else when besides that light Imâ—ges are also described that either in the minde as when Zachariah saw the n Zach. 18. Hornes and the o 4.2 candlesticke p Hier. 1.13 Hieremiah the Pot or else in the eyes and outward sense as was that q Dan. 5.5 hand spokeÌ„ of by Daniel which appeared on the wall and as Angels were seene to talke with men in a bodily shape now it is most probable that by the first of these three meanes Iacob prophecied telling his sonnes what should come to them in the last dayes Touching the boundes or limites of Iacobs Prophecie there is some question made amongst expositors both Iewish and Christian r Rab. Kimhi in 2. cap. Esa Rabbi Kimhi s Hieron in Michaeam cap. 4. S. Hierome and Lyranus affirme that as often as dies nouissimi the last dayes are mentioned in the Scriptures the Time or comming of the Messiah is signified and that his time is therfore called the last daies because he should be the period or ende of the Iewish state both in regard of the Lawe the Priest-hood the Kingdome and the figures or types of the Old Testament and that after the preaching of the Gospell no other priest-hood law nor Sacraments were to be expected though I doe not gainsay but that the Time of the Messiah may be called the last daies yet in these wordes that Time is not principally implyed for Iacob in this prophecie fore-telleth diuerse things which were fulfilled long before the comming of CHRIST therefore in this Text by the Last-daies is signified the Succeeding ages and Times from the departure of the Israelites out of Aegipt till the comming of Christ In this prologue of Iacob wee may for our instruction obserue two things First The patterne of dying Secondly the Art of hearing the first is couched in the Summons the second in the Charge of Iacob For the first it is vpon record that the holie men in former times vsed to assemble their friends kins-folke and children to blesse and instruct them before they died t Gen. 27. so Isaac blessed his two sonnes Iacob and Esau v Deut. 33. Moses the Tribes of Israel so x 1. Chro. 29. Dauid blessed Salomon and our blessed y Iohn 17. Sauiour prayed for his disciples immediately before his death these actions of them ought to be presidents for vs to followe and imitate and herein by their example are wee taught to haue a speciall care of the spirituall welfare of our children bequeathing them golden legacies wholsome counsell and good instructions how to serue God to walke in his wayes and obserue his statutes z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death is common to all as well to the rich glutton cloathed in purple and fine linneÌ„ as to the famisht Lazar
whose bodie is embroydered with sores but to die well and make a good end like Isaac Iacob Dauid and Iosuah is a peculiar blessing and therefore all men doe not attaine vnto it The worldling when sicknes the harbinger of death arresteth him a 2. Sam. 17. like Achitophel putteth his house in order dieth euen when he is to make a surrender of his soule his mind like b Luc. 10.41 Martha is altogether intangled in temporall obiects and cumbred about worldlie affaires scarce reseruing one minute to dispose of his spirituall estate and in the calling of his friendes hee does as c 1. Sam. 16. Ishai did in the calling forth of his sonnes first comes Eliab then Abinadab then Shammah but Dauid the anointed of the Lord comes last of all So when his bodie begins to decay First hee sendeth for his Physition his Iupiter Menecrates who must if Art be powerfull restore him to health preserue him from the â—awes of death and from the vnsatiable graue next if the Physition faile in his practise like d 2. Reg. 1. Ahaziah hee will enquire of Baal-zebub the god of Ekron some Wizard Witch or Sorcerer whether hee shall and by what meanes hee may recouer of his disease If this course proue disastrous and insuccesfull then the Lawyer or Scribe must take his case in hand to entaile and perpetuate his Lands and possessions And lastly when his sicknesse growes desperate in comes the Minister whose presence but for fashion-sake is as yrkesome as was the sight of e 1. Reg. 22.8 Micheah to Achab this is the worldlings ende who thinketh hee hath done God good seruice if he can but crie Lord Lord at the last gaspe and presumeth that thereupon our Sauiour will say vnto him as hee did to the Thiefe f Luc. 23.43 To day shalt thou be with mee in Paradice Oh no g Mat 7.21 not euery one that saith Lord Lord shall enter into the kingdome of heauen but he that dith the will of my Father which is in heauen saith Christ Now Gods will is that vpon our death-bed wee should doe as Iacob and the other Patriarches did to wit Sanctifie his Name by praying vnto him by praising him for his goodnesse and by blessing and instructing our children how to clense their wayes by framing themselues according to the word of the Lord. If we hope then to take a ioyfull farewell of the world and to die the death of the righteous we must in the flowre of our age in the dayes of our youth h Eccl 12. remember our Creator before the keepers of the house tremble the strong men bowe theÌ„selues before the grinders cease and they waxe darke that looke out by the windowes before the golden Ewer be broken and the Almond tree begin to flourish while our legges be strong as Marble pillars let vs be glad with Dauid to goe into the house of the Lord and while our armes are fresh and able let vs like Daniel seuen times a day lift vp pure hands without wrath or doubting while wee haue the organs of speech and eyes to beholde the heauens and the firmament which declare and shewe the glorious handy worke of our GOD let vs with them both magnifie and praise his holy Name and while our memorie is vnbruised and our vnderstanding vnblunted let vs Dedicate Deuote and Consecrate to heauenly meditation these two beeing the best members that wee haue i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato The true professours of Philosophie euer thinke of death saith Plato because the thought thereof is the bridle of vice and like the water of Iordan washeth away the leprosie of the soule If amongst the Pagans no otherwise directed but by the glimmering light of Nature the remembrance of death was prescribed as a soueraigne Antidote against the poyson of vice ought not Christians to whose feete the Word is a Light and a lanterne vnto their pathes to be farre more carefull how to liue and how to die then they If wee then haue a desire to patterne Iacob in the manner of his dying wee must imitate him also in the fashion of his marrying Iacob could not enioy his best beloued Rachel till he had married Leah because as k Genes 29.26 Laban answered him It is not the manner of this place to giue the younger before the elder Euen so like Leah and Rachel liuing well and dying well are two Sisters the Twinnes of Grace all men long for the younger of these For shee is beautifull and faire but the elder is neglected because shee is bleare-eyed and of harder fauour The very reprobate wisheth to partake with the righteous in his well-dying but renounceth his fellowship in well-liuing but the followers of Iacob contract themselues to both These two are like the two l August de ciuit Dei lib. 5. Temples of Honour and Vertue in Rome which were so contiguouslie built that no man could goe into the Temple of Honour vnlesse hee went first through the Temple of Vertue Euen so is the coniunction of well-liuing and well-dying For none can attaine to the happinesse of well-dying vnlesse first hee accommodate and applie himselfe to well-liuing Secondly in the charge of Iacob to his sonnes is infolded the Arte of hearing Gods oracles an Arte so necessarie and requisite that without the Theorike and practise of it it is as hard for a man to enter into the kingdom of heauen as for a Camell to goe through the eye of a needle For Faith coÌ„meth by hearing and without Faith it is impossible to please God therefore it is expedient for all men to be studious in this Arte. In hearing then the Prophecies of God and the preaching of his Word foure things are required The presence of the bodie the assembling of the cogitations the attention of the eares and the intention of the minde for as Iacob saide to his sonnes so God sayes to vs all Gather your selues together gather your selues together Heare ô yee people and hearken vnto the word of the Lorde these foure like the foure m Ezek. 1.9 beasts which Ezechiel saw in Vision must all goe one way together for if they be separated all Preaching is effectlesse if the bodie bee onely present and the cogitations absent then the words of the Preacher will be to lesse purpose then the Prophets speaking to the n Ezek. 37.4 drie bones if the eare bee onely open and the minde shut and sealed vp then though the ministers lips preserue neuer so much knowledge and like lillies drop downe pure mirrhe yet is his doctrine but like seed sowen in a sandie ground some are like vnto the o 1 SaÌ„ 5.5 Priests of Dagon who because their God falling before the Arke broke off his head and the two palmes of his hands vpon a Threshold would neuer tread on the Threshold of Dagon in Oshâ—od these are Recusants who haue made a vow to
auoide our Churches and Temples as Synagogues of Sathan because in them the Truth of Gods word hath foiled and ouerthrowne their Romish Idol Some haue Maries body but Marthaes mind they will frequent the Temple and sit at Christs feete but their cogitations are else where distracted with earthly affaires concerning a Yoke of Oxen a farme or a new wife these hearers are like vnto the monstrous people of India called Monosceli who as Pomponius Mela writes haue but one legge to hop vpon Monsters in religion they run but with no desire to obtaine they draw vnto God with their eares but their harts are far from him they sacrifice the worse part to God and the better to Mammon doing as the Israelites did who kept a holiday to the Lord but offred burnt offerings and peace offerings to the molten calfe Some haue attentiue eares but their mindes are ill disposed such are Athenians thirsters after nouelties not after righteousnesse men of itching eares to which all musicke is harsh and tedious but the Chaldean consort of Cornets trumpets harpes sackbuttes psalteries and dulcimers these must be fed according to their humorous appetite with new and fresh broacht opinions strange inuentons and deuises or else in their Censure the preacher is but a babler hence it is that the pulpit which like the arke of God should be the store-house of no other foode but Manna the bread of life is made a dish to serue in Athenaeus his p Athen. lib. 11. Pentaploon or galimaufrie consisting of wine honie cheese meale and oyle for the preacher being a light and wanton person the slaue of Thamâ—ur and a polluter of the Sanctuarie in hopâ— of popular applause suiteth his sermon to the giddie eare of his auditorie stuffing it with poeticall fragments strayned allegories and Aegyptian eloquence here is like people like priest both like Ephrami fed with wine and puft vp with vanitie Againe some will present both body and eare externally very deuout but the heart imagineth and contriueth mischiefe these are our moderne Pharisies and Herodians that vnder pretence of religion and the cloke of sanctitie come to entrap the ministers of Christ these crie haile master kisse the preacher but afterwards betray him slaunder his doctrine wrest his speeches and speake euill of the way of truth Woe be to such hearers for they follow the way of Caine and are cast away by the deceite of Balaams wages and perish in the gainesaying of Corah these are like vnto adders which refuse to heare the voice of the charmer charme he neuer so wisely and therefore as they soe these stop one of their eares by laying it close to the earth and the other with their tailes the eare of the body and the eare of the soule the attention and the intention being both depraued by an inbred and naturall hatred of goodnesse Aristotle wisht that young men might be secluded from the lectures of morall Philosophie because for the most part they be vnprofitable hearers in regard that they want experience and are caried away with the streame of euill affections and of the same mind was Pandarus and Homer saying For light witts want experience and yong folke are alwaies rash and vnstaied whether the Philosophers aduise be authenticall or no I will not here dispute onely I wish that such hearers as these aforenamed either had their eares and hearts circumcised so that they might proue worthie proficients in this heauenly art or that if they will not heare with zeale and deuotion they would cease to be like Iebusites prickes in the sides of the Israelites and forbeare by absenting themselues to profane Gods temple discourage his ministers and corrupt others with the leueâ— of their lewd life and euill example REVBEN Reuben mine eldest sonne thou art my might and the beginning of my strength the excellencie of dignitie Verse 3. and the excellencie of power Thou wast light as water thou shalt not be excellent because thou wentest vp to thy fathers bed then diddest thou defile my bed thy dignitie is gone REuben was the first sonne of Iacob begotten of Leah and his name by interpretation is the sonne of vision (q) Gen. 29.31.32 for when the Lord saw that Leah was dispised in respect of Rahel he made her fruitfull but Rahel was barren and therefore when Leah had conceiued and borne this first sonne she called his name Reuben for she said Because the Lord hath looked vpon my trouble now therefore my husband will loue me if we suruey all the sonnes of Iacob we shall finde that euery one of them hath a significant name grounded vpon reason and imposed vpon some occasion according to the interpretation whereof Iacob for the most part frames the letter of his prophecie It was the wish of Socrates that Children might haue significant and well-sounding names giuen them for to wander vp and downe without a name as many of the (r) Plut in vita Coriolani Sauages of in â—â—t Atlas in Affrica haue done is beastlike and like the Troglodites to call children by the names of beastes or by their Sirnames as many of our fantastike witnesses doe is both brutish and ridiculous therefore the ancient Hebrues Greekes and Romanes being ciuill nations were euer carefull to giue their children well-boding and significant names as may here appeare by the name of Reuben The sonns of vision in the imposition whereof Leah first expresseth how thankfull to God she is for this benefit of a sonne and secondly how desirous she is to winne her husbands loue God had looked vpon her in her tribulation with the eye of Pitie in giuing her a sonne and therefore she hopes that this sonne will also draw the eye of her husbands affection as well to her as Rahel Reuben mine eldest sonne c. Iacob speaking to Reuben giueth him fiue titles calling him his Eldest sonne his might the beginning of his strength the excellencie of dignitie and the excellencie of power but we must consider that these words of Iacob being truely tasted are to Reuben (s) Apo. 10. as the litle Booke of the Angell was to Iohn the diuine Sweete as honie in the mouth but bitter in the bellie for though they seeme to intimate Reubens prerogatiue yet indeed they are spoken of purpose to whip and scourge him for his incest which sinne disrobed him of all these ornaments Reuben mine eldest sonne he was indeed the eldest and first borne but the Birthright was bestowed vpon Ioseph which should haue beene his if he had not defiled his fathers bed what profit then or honour is it for Reuben to be called the Eldest sonne and to be disinherited and depriued of the (t) Deut. 21. double portion which was ordinarily due to the first borne Secondly saies Iacob thou art my might or thou shouldest haue beene my might and the strength and staffe of mine age but the remembrance of thy hainous loathsome sinne hath beene a
Fatherlie disposition This may teach all men but especially the Prophets of GOD and the Ministers of the Word to looke vpon sinne with impartiall eyes They must not spie a mote in the eye of pouertie and ouer-looke a beame in the eye of greatnes They must not be bolde in the mountaines of Iudah and bee Tongue-tyed when they come to Bethel the Kings-chappell but in euery place and to euery person of what degree soeuer he bee if he be guiltie of sinne speake boldly and powre vpon his head the viall of Gods vengeance and proclaime his Execrations and Curses that thereby he may be terrified from sinning drawne to Reformation newnesse of life Partialitie is like to the euill and lying (p) 1. Reg. 22.2 spirit in the mouth of Ahabs Prophets it corrupteth both Pulpits and Tribunals it maketh Iudges which should punish sinnes blinde and Preachers that should crie out against sinne Dumb-dogges Partialitie maketh great personages presume and assume a Libertie and priuiledge in sinning but would Iudges and Ministers doe as Iacob did lay aside all Respects the Tribunall and the Pulpit would bee more regarded and sinne better restrained I will diuide them in Iacob and scatter them in Israell In these wordes is contained the punishment of Simeon and Leui their Vnton is requited and recompenced with a Diuision They were brethren in euill and Confederates in mischiefe and therefore they must be Separated and Diuided in Israell Heerein the speech of the Prophet is proued true (q) Ezech. 18.2 The Fathers haue eaten sower Grapes and the Childrens teeth are set on edge For for the sinnes of Simeon and Leui these two tribes or families are punished and this accordingly came to passe for Simeon had no possession or inheritance by himselfe but was (r) Iosu 19. intermingled with Iudah (s) 1. Chron. 4. and was constrained afterward by force of Arms to enlarge his bounds And some are of opinion that the poore (t) Tharg Hieros Scribes which were dispersed in Israel came of Simeon howsoeuer certain it is that the tribe of SimeoÌ„ was ignoble base and contemptible in comparison of the rest insomuch as (u) Deut. 33. Moses omitteth it in his blessing whether it was for this act against the Sichemites or for that Simeon was ringleader in the conspiracie against Ioseph for which cause afterwards (x) Gen. 42.25 Ioseph of all the rest pickt him out to be his pledge and prisoner Or for that Zimri a prince of the tribe of Simeon had lately committed vncleannes with the Madianitish Cosbi or else for because Iudas Iscariot that betraide our SAVIOVR was foreseene by Moses to be of the tribe of Simeon I knowe not neither can it certainely be resolued only thus much may suffise to manifest their basenesse Moses neglected them in his blessing Leui also was diuided in Israel for the (y) Iosh 21. Leuites had no certaine inheritance but only some cities allotted vnto them among the rest of the Tribes to the number of 48. they went also waÌ„dring vp down to gather the Tythes of their inheritaÌ„ce I will diuide them in Iacob c. Simeon and Leui onely offended and yet they are not onely punished but euen all their posteritie this seemeth to be extreame rigour in Iacob and iniustice in God to make the children beare their fathers iniquitie and yet so it often coÌ„meth to passe For God saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation Instance hereof we haue in the dispersed Leuites scattered Simeonites for this speech other instaÌ„ces diuerse heretikes as the Marcionites the Valentinians and the Carpocratians reiected the olde Testament and affirmed God the Author thereof to be an euill God because hee would spare the parents that were sinners and punish the children that were innocents Besides God in doing thus is at contradiction with himselfe For thus he answereth the prophet Ezechiel (z) Ezech. 18.4 All soules be mine like as the soule of the father is mine so is the soule of the sonne mine also the soule that sinneth the same shall dye and the Sonne shall not beare the iniquitie of the Father For clearing of this difficult point First I will shew that God is not contrary to himselfe and secondly though he punish one for the fault of another yet he is not vniust For the first (a) Deu. 5.9 God in Deuteronomie saith that he will visite the wickednes of the Fathers vpon the children to the third fourth generation And in Ezechiel hee saith That the sonne shall not beare the iniquitie of the Father these speeches seeme to be as contrarie one to the other as light and darknes Christ and Belial God and Mammon and yet if we obserue this distinction we shall easilie reconcile them Punishments are twofold temporall aeternall teÌ„porall punishmeÌ„ts haue their end in this life aeternall are such as appertain to euerlasting damnation Now then in Deuteronomie God speaketh of teÌ„porall punishments in Ezechiel of aeternall in this world both childreÌ„ are punished for the sinne of their pareÌ„ts as (b) Gen. 9.25 Chanaan was curst by Noah for Chams sake and subiects for the faults of their princes 2. Sam. 24.15 as the Israelites that died of the plague for Dauids sake many meÌ„ for one priuate maÌ„s offence as in the host of the Lord many perished by the sword for (d) Iosh 7.5 Achans sake but in the world to come euery one shall beare his owne burden the soule that sinneth the same shall die And thus it appeareth that God is not contrarie to himselfe For the second Though God punish one for the fault of another yet is hee not vniust Iustice giueth euery one his due therefore coÌ„cerning the punishments of this life as sicknes pouertie banishment death such like no man can be said to suffer theÌ„ vniustly because there is none perfect no not the child which is yet but one day old wherefore seeing the case so standeth and that we be all guiltie of sin we must not complaine that God dealeth too sharply with vs if being children we be punished for the sin of our pareÌ„ts for God can so direct those troubles as they may belong not onely to his owne glorie but also to the saluation of the pareÌ„ts (e) Chrysost hom 29. in Gen. ofteÌ„times he punisheth the fathers in the children the prince in the people for the punishment of childreÌ„ no lesse grieueth their 〈◊〉 then if theÌ„selues were afflicted but if so be the childreÌ„â—e dispersed scattered for their sake as the Simeoniâ—â—â— Leuites were or if they suffer death for their sake as Dauids child borne in adultery did yet haue they no iniurie done vnto them for death is due vnto them also otherwise it is certain that they must die Now then if God will vse their death in that sort to be the punishmeÌ„t of
that by Isachars Couching like an Asse is meant their great labour and studie in the Law because in the first book of the Chronicles and the twelfth Chapter it is said (t) 1. Chron. 12.32 that the children of Isachar hadde vnderstanding in their times and knewe what Israel ought to doe this is but a strained interpretation for al that can be collected from hence is this that the Isacharites which tooke Dauids part against the house of Saul were men of good experience which in the managing of warre and ordering of battels knewe at all times what was to bee done more truly by the Asse Couchant is signified the great labour and toile which the Isacharites did endure in the tillage of the ground and this exposition is most correspondent to the qualitie of a husbandman whose custome is to rise vp early to goe to bedde late and to eate the bread of carefulnesse which three will make the strongest body couch and droupe and these are incident to all husbandmen for if they hope to prosper and thriue they must not say as the Sluggard in the Prouerbes did (v) Prou. 24.33 Yet a litle sleepe a litle slumber and a litle folding of the handes to sleepe but they must rise vppe early neither must they followe the course of the Sunne in going to bedde when it settes nor like the Epicure say Let vs eate and drinke for to morrowe wee shall dye but they must be watchfull and carefull for otherwise (x) Prou. 24 34. pouertie will come vpon them as vpon one that trauelleth by the way if a man bee an Asse rampant and play the prodigall he will soone bee brought to keepe hogs and if a man be an Asse dormant and neglect his businesse he will quickly according to the Prouerbe scratch a poore mans head therefore hee that desireth to reioyce in his tentes like Isachar must like Isachar Couch like an Asse betweene two burthens Couching betweene two burthens c. the word in the originall which is Mishphat signifieth both a bound a Lot a Burthen and therefore some haue interpreted the words thus Isachar shall be a strong Asse lying betweene two boundes the Sea of Galile on the one side Thabor on the other some thus Isachars portion shal lye betweene the Lots of Manasseh and Zebulun hauing the Lot of Manasseh vpon the South and Zebulun vpon the North but the most naturall exposition is to say that Isachar coucheth betweene Burthens for so shall the translation not vary from that metaphor which Iacob vseth calling Isachar an Asse betwixt whom Isachar there is this similitude as the Asse yeeldeth his backe to the burthen and willingly beareth it and plieth his prouender notwithstanding his burden so shall Isachar labour as an Asse in tilling of the ground and shal yeeld to the paiment of any tax or tribute rather then leaue his tents or goe abroad but here this question may bee demaunded were the Isacharites more burthened then the rest of the Tribes of Israel they were first because of the fruitfulnes of their countrie for they were very rich and therefore in equitie they were to allow large subsidies to the King secondly being wealthy they were content to buy their rest quietnes with mony thirdly being husbandmen they were therefore lyable to the most burthens because euer the weakest in reputation goe to the wal therefore their plough must feede the Epicure with daintie fare it must cloth the rich gluttō with purple and fine linnen the Burthen thē betweene which the Isacharites did couch were these two Tillage and Tribute And hee shall see that rest is good and that the land is pleasant and hee shall-bowe his shoulder to beare and shall bee subiect vnto tribute in these wordes Iacob alledgeth the causes why Isachar is an Asse and these are the Sweetnesse of rest and the pleasantnesse of the land for because Rest is good the land pleasant therefore he shall pay tribute to procure rest willingly take paines because the land yeeldes him fruites of increase Tillage and tribute were Isachars burthens the first whereof though it be heauie yet the cariage of it to delightsome the second though it bee troublesome to his backe yet it dischargeth him of many incumbrances so then his Rest was painfull and his labour pleasant his rest was painfull because it made him subiect to tribute but hee was contented with any imposition to obtaine his freedome and liue at home because the Retired and quiet life is the best of all other the rest of the tribes of Israel which had not so heauy a burthen laid vpon them were euer at the Kings command either for seruice in the warre or attendance in the Court now Isachar seeing that the companions of War are Death and Danger and that the Court is a gorgeous or sumptuous prison where the greatest nobles weare golden fettars therefore hee chuseth rather to reioyce in his Tent to liue priuately and quietly though his rest bee costly certainly notwithstanding the husbandmans burthen is heauy yet his manner of life is very sweete and happy first because hee liues very laboriously and euer eates his bread in the sweat of his browes and this his labour is Phisick both for his body and his soule first it preserues his body from diseases for what man is so healthfull as the husbandmā who can haue a better appetite and better digestion then he of the contrary part such as wallow in pleasure liue idly are euer either chastned as Dauid was by their reines in the night season or else like Mephiboseth they are lame of their feete the Stone and the Gout cleaue like (y) 2. Reg. 5.27 the Leprosie to Gehazj to such as leade idle and intemperate liues secondly the husbandmans labour is the diuels obstacle for what is the cause that the labouring man is ordinarily lesse vicious then such as liue at ease because ease and slothfulnesse are the occasions of many sinnes as appeareth in the Sodomites (a) Ezech. 16.49 whose iniquitie was pride fulnesse of bread aboundance of idlenesse S. Ambrose sheweth by the similitude of the Crabfish and the Oyster how Sathan tempteth and inueigleth such as liue idely The crab saith he most willingly eateth the meate of Oysters but for so much as the Oister is well fortified on both sides with most strong shelles so as they cānot be broken by force therefore the Crab doth craftily watch till the Oister doe open her selfe to the sunne to take the aire then she putteth a stone into the mouth of the gaping Oister whereby being hindred frō closing of her shelles she safely thrusteth in her clawes feedeth of the meate so saith he while men be giuen to idlenesse and open their mindes to pleasures the diuell commeth and putteth in filthie cogitations so that when they are not able to drawe backe their shel wherewith they were armed before they are
deceiues the eies of men be fained holinesse counterfaite grauitie long prayers in publique places pretence of conscience wordes softer then oyle and almesdeedes with the sound of a Trumpet with that hee purchaseth reputation commendation and admiration but were there as Momus wisht a windowe in his breast that his heart might bee seene then would his viperous nature be discouered and then should he appeare to be as hee is a wolfe in sheepes clothing against such Serpents as these our Sauiour inveyeth saying (i) Mat. 23.14 Woe be to you Scribes and Pharisies hypocrites and the reason is because vnder colour of long praiers they deuoured widowes houses as there is no Viper so daÌ„gerous as the Scytale because first with her beautie she bewitcheth afterwards with her sting she killeth so there is no man more to bee feared then the hypocrite because he wil (k) 2. Sam. 3.27 like Ioab embrace Abner and stab him and kisse Christ like Iudas and betray him as then our Sauiour said to his Disciples Beware of the leaue of the Pharisies so say I take heede of the Poison of this glorious Scytale the hypocrite if we imitate him we haue our reward which is a litle airie reputation among men if he close with vs wee are in danger to bee damaged by him The fourth is the serpent called Cerastes so named of his hornes wherewith being shaken as a baite hee allureth and draweth the birds of the aire vnto him whom being within his reach he snatcheth vp and deuoureth Pline lib. 8. cap. 23. hauing before shrouded the rest of his body in the sandes this is that Serpent to which Dan by Iacob is compared according to the latine translation which is thus Fiat Dan Coluber in via Cerastes in Semita c let Dan be an Adder in the way and the Cerastes in the path c. the wisedome and policie of this Serpent is great but his malice is to be feared if he had onely wrapt his body in the sand to auoide daunger I could not condemne him but when hee vseth his hornes as a traine to entrap soules and lieth in the sande as in an Ambush I cannot but abhorre his peeuishnesse and venemous disposition this Cerastes is a liuely embleme of all such men as lay baites to ensnare and catch their brethren concerning these Serpents thus saith Dauid (m) Psal 10.8.9 They lye in waite in the villages in the secret places doe they murther the innocent their eyes are bent against the poore they lye in waite secretly euen as a Lion in his denne they lye in waite to spoile the poore they doe spoile the poore when they drawe them into their nettes like Cerastes the wicked haue hornes wherewith they betray the innocent and harmelesse soule sometimes in stead of a lure or baite they shewe the horne of friendshippe by fained amitie and colour of loue deceiuing such as trust them so was Dauid caught as hee affirmeth himselfe saying It was not mine enemie that hath done mee this wrong but mine owne familiar friende the mischieuous intentions of an open enemie may easily be preuented but the malice of a secret Serpent can hardly bee eschewed wherefore the Greeke Poet saith well in his Epigramme I hate a man that hath two faces and is onely a friend in the tongue and an enemie in the heart and sometime they shake the horne of Religion making semblance of sanctitie and pietie that with the greater ease they may winde themselues into the Simple mans bosome and consequently with their sting pearce his heart such a Serpent was Simon the Pharisie who desired our Sauiour Christ that hee would eate with him therein making shewe that hee did loue our SAVIOVRS Doctrine but when he sawe the poore penitent woman that was a sinner wash his feete with her teares wipe them with the haires of her head kisse them and annoynt them then he cast vp his venemous gorge saying within himselfe (n) Luc. 7.39 if this man were a Prophet he would surely haue knowne who and what manner of woman this is which toucheth him for shee is a sinner against this Serpent I will pray with the Psalmist and say ô Lord breake his hornes and let not his wicked imaginations prospâ—r thus haue I deciphered the nature of these fower Serpents the Basiliske the Aspe the Scytale and the Cerastes the first beeing the Character of Crueltie the second of deâ—raction the third of hypocrisie and the fourth of fraudulencie to imitate these in wisedome is Christianitie for our redeemer saith Be wise as Serpents but to haue the Basiliskes deadly eye the Aspes banefull tooth the Scytales faire skinne with treacherous spottes or the Cerastes his dissembling hornes is diuellish for to be such a one is to be the old Serpents discipline who is like the Basiliske in his eyes for hee is a (o) Ioh. 8.44 murtherer from the beginning an Aspe in his teeth for he is a Backe-biter and the accuser of his brethren like the Scytale for his skinne for hee can transforme himselfe into an Angell of light and like the Cerastes for his hornes for he is a dissâ—mbler a lyar and the father of Lies ô Lord I haue waited for thy saluation Iacob hauing vnder the similitude of a Serpent and an Adder expressed both the Qualitie of the Danites and also the policie and valour of Sampson who was one of the Tribe of Dan turneth now his speech to God and prayeth saying ô Lord I haue waited for thy saluation or according to the Châ—lde paraphrase Thy Redemption or as some translate the wordes Thy Sauiour this speech is something obscure and the obscuritie thereof appeareth in the multiplicitie of expositions First Oleaster vpon this place saith thus Oleaster in hanc locum Euen as old and sicke men vse to make a pause breathing and sighing when they speake so did Iacob who being wearied with speaking to his sonnes diuerteth his voice from them to God and saith O Lord I haue waited for thy saluation which is as if he should haue said I hope that thou wilt heale or heale me and make me sound ô Lord for my trust is onely in thy saluation but saith he if wee ioyne these words to the words going before then the sence of them is this Because I perceiue ô Lord that the familie of Dan will be like the Serpent and Adder subtile and malicious therefore I hope that thou wilt preserue me from their venemous imaginations this is Oleasters exposition which may partly be admitted and partly reiected first in that he maketh Iacob pray for helpe it is not to be disliked but secondly whereas hee bringeth in Iacob praying against Dan as he did against Simeon and Leui his conceite is friuolous for though Dan be likened to a Serpent yet this comparison is not to his Dispraise but to the commendation of his Wisedome and policie by which one of his posteritie to wit Sampson redeemed
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
streite gate for wide is the gate and broade is the way that leadeth to destruction and many there be which goe in th reat because streight is the gate and narrow is the waey which leadeth vnto life and fewe there be that finde it This sheweth that it is a very hard and difficult thing to run this race which is the race of Righteousnes because of the streitenes aed narrownesse of it p) Math. 19.24 it is like the Eye of a Needle therefore hee that like a Camel hath a Bunch vpon his backe can neuer passe along through it This Bunch is the round world together with the Honours riches and pleasures thereof with which Burthen whosoeuer is loaden can neuer run well Because it is impossible to serue GOD and Mammon And therefore if if we desire to be good Runners we must be as slender and smooth-backt as Harts or Hindes and this we may attaine vnto if wee cast away the Care of this world which is the greatest hinderance and impediment that can bee in our passage towards heauen Such Harts and Hindes were the Apostles for they left their wiues their childrē their houses goods and all things whatsoeuer to follow CHRIST and therefore they ran a good race for our Sauiour said vnto them (q) Math. 19.28 Verily I say vnto you that whē the Sonne of man shall fit in the throne of his Maiestie yee that haue followed me in the regeneration shall sit also vpon twelue seates iudging the twelue Tribes of Israel This then is the Path that wee must follow the way that we must Run in namely Righteousnes by endeuouring to doe well as the Prophet Isaiah exhorts vs saying (r) Isai 1.16.17 Cease to doe euill learne to doe well To learne to doe euill and to cease to do well is a Broade way easie for flesh and blood to finde but it leades to destruction but to cease to doe euill and to learne to doe well is a Narrow-path hard to be found of any but the Regenerate and yet it leades to Life eternall This Path of Righteousnes is like the passage of the Israelites through the red Sea (ſ) Exod. 14 22. when the Waters were a Wall vnto them on their right hand and on their left hand For they that run their race in it are so compassed and hemmed in with watrie walles that if they balke the way and run not streight forwards they are sure to be swallowed vp by the waters These Waters are the first second Death which shall be the reward of them that keepe not a direct course and which frame not their liues according to the rule of Iustice therefore it concernes euerie one that Runneth to haue an Eye to the marke vnto which hee runnes following the example of the Apostle who thus saith of himselfe (t) Phillip 3.14 But one thing I forget that which is behind endeuor my selfe to that which is before and followe hard towards the Marke for the prize of the High calling of GOD in CHRIST IESVS In these words S. Paul maketh himselfe euery mans patterne to imitate and follow in running of the race of Righteousnes First he aimed onely at One thing and at one marke So must we haue but one and no moe For one thing is perfection but manie things are confusion One thing is Maries choyce but manie thinges be Marthaes incombrances This one thing that we must seeke for is the Kingdom of heauē And these many things that we must auoid be the Cares of this World which if we looke vpon with any regard they will be vnto vs like Hippomenes his goldē-Balles to Atalāta impediments to stop and stay vs in running Wherefore when we begin to take our race we must forget that which is behind Namely all those things wherein wee tooke delight and which were before vnto vs the occasions of sinning We must not look backe to Sodom [u] Gen. 19.26 with Lots wife nor with the [x] Numb 11.5 Israelites remember the Cucumbers Pepons Leekes Onyons Garlicke and flesh-pots of Aegypt but goe on forwards towards Zoar and towards Canaan the citie of Refuge and land of Promise to forget that which is behind and not to goe forward is all one as to bee like Lots wife turned into a Pillar of Salte Non progredi est regredi Not to goe forward is to goe backward Therefore it is not sufficient for vs when we beginne our Race to forget and to forsake the things of this worlde but wee must also Endeuour our selues to that which is before which no man can doe that either stands still or is idle As long as wee remember that which is behinde we are like vnto the (y) Marc. 2.11 man that lay in his bed sicke of a palsie but when wee forget that which is behind endeuour our selues to that which is before then are we cured of our lamenesse and therefore wee must arise take vp our beddes and walke to our owne house First we must arise from sinne to Righteousnes (z) Aug. de ciuit Dei lib. 20. cap. 6. this is the first Resurrection which onely pertaineth to the Elect and this is it of which our Sauiour speaketh to Nichodemus saying (a) Ioh. 3.3 Verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of God Secondly we must take vp our Beds These beds are the Sinnes vanities wherewith in former times we haue bene delighted And these we are to beare vpon our backes because wee must remember them to auoyde them and not vpon our Breasts because wee must forget to practise them [b) 1. Tim. 1.13 So did S. Paul hee remembred that he had once beene a persecutor and he repented of it and made amends for it and was afterwardes ten times more zealous to saue the wicked then before he had bene to destroy the godly Thirdly wee must walke Nay we must Run to our owne house which is as Zoroastres calles it Heauen the bright and glorious countrey of the soule The Bodie is not the house but the prison of the soule neither is the world the mansion or abiding place of the Bodie and Soule but rather the Pilgrims Inne And therefore when we run or walke it must be not to anothers but to our owne house if we walke or run to the flesh and follow the lustes thereof then we goe to the house of Belial who being a disobedient spirit and subiect to no yoke forceth the members of the bodie to be seruants of vncleannesse and if wee runne or walke to the worlde then wee goe to the house of the Diuell (c] Ephes 2.2 who is the Prince of this worlde which ruleth in the Aire and worketh in the children of Disobedience Therefore leauing these two Houses we must endeuour our selues towards that which is before namely the kingdom of Heauen the Greeke word which the Apostle vseth is Epecteinómenos which
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