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
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
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
by whom hee guideth and conducteth the faithfull In this text of Scripture then by the Scepter and Lawegiuer is not meant the Iurisdiction of the Pope of Rome for that is almost departed and abolished by the brightnesse of the Truth but another more excellent and heauenly gouernment of the Word and the Spirit which shall neuer faile in the Church of God till the glorious appearance of our Shiloh Christ Iesus First the Word is the Scepter whereby all the faithfull must bee ruled (p) Ioh. 10.17 Orig. Hom. 3 in Cantic my sheepe saith Christ heare my voice and hee that is my Disciple abideth in my word Iesus Christ saith Origen appeareth alwaies in the mountaines and in the hilles therefore wee must neuer seeke him but in the mountaines of the Lawe and Prophets and in the hilles of the Gospell And this word is the Rule of faith the Mystresse of vertue and the Scepter of the true Church Concerning which the Psalmist saith The Scepter of thy Kingdome is a right Scepter Secondly the holy Ghost is the Lawegiuer and our Comforter of him our Sauiour thus speaketh (q) Ioh. 16.13 when he is come which is the spirit of Truth he will lead you into all Truth for hee shall not speake of himselfe but whatsoeuer hee shall heare shall hee speake and he will shew you things to come According to his directions must we frame our liues and vpoÌ„ his grounds must we build our faith as Constantine the Emperour said to the Fathers in the Nicene Synode Wee haue the doctrine of the holy Ghost written therefore laying aside all contention let vs out of the diuine inspired Scripture take the resolution of those things which we seeke for But to this Scepter and this Lawgiuer hee that pretendeth to be the Vicar of Christ will neuer subiect himselfe no hee is so farre from submission that hee equalizeth his owne traditions to the word of God and taketh vpon him like the holy Ghost to bind the consciences of men by his owne decrees and constitutions this is not to be the Vicar of Christ but to exalt himselfe euer both aboue the spiritual Scepter the eternall Lawegiuer both which notwithstanding his ambition and tyrannie shall neuer depart from Iudah till Shiloh come Lastly as the posteritie of Iudah did inioy these temporall blessings great store of wine and aboundance of milke euen so the familie of Christ spiritually is plentifully fed with wine and milke insomuch that it may bee said of Christians as it was by Iacob prophecied of the Iewes Euery one of them does bind his Asse-foale vnto the vine and his Asses colt vnto the best vine they wash their garments in wine and their clokes in the blood of grapes their eyes are red with wine and their teeth white with milke This Vine is Christ whose father is the husbandman This Wine is Grace this Milke is his word the foode of the soule wherwith such as be of the houshold of Faith are fedde and nourished to eternall life and this Wine Milke is both bestowed and prepared by Christ as it is in the Canticles (r) Cant. 5. I am come into my garden my sister my spouse I haue gathered my myrrhe with my spice I haue eaten my honie combe with my hony I haue drunk my wine with my milke likewise in Isay (s) Isaiah 55 1. ho euery one that is thirstie come ye to the waters ye that haue no mony come buy and eat come I say buy wine and milke without siluer and without mony and in Ioel [t] Ioel. 3.18 the mountaines shall drop downe newe wine and the hils shall flowe with milke all this is fulfilled in such as bee spiritually of the Tribe of Iudah or true beleeuers for the Milke of Gods word is their restoratiue and the Wine of his grace their cordiall with which whosoeuer is once fed hee will neuer hunger or thirst againe and therefore as Christ saide eate ô my friends drinke and be merry ô my welbeloued so say I eate eate this milke drinke this wine that is heare his word with zeale and reuerence and practise it in your liues and conuersations receiue this grace which is freely offred you in Christ Iesus and doe not presumptuously continue in sin that grace may abound this if you doe then be merry my welbeloued for your reward is in heauen but if as the Israelites loathed Manna you make light of this heauenly foode preferring to it Esaus Red Pottage and the fleshpots of Aegypt then be assured that Death is in the Pot for by this neglect of his word and this contempt of his grace ye shall like Esau loose your blessing and be debard like the rebellious Israelites from entring into the land of Promise THE FIFTH SERMON OF ZEBVLVN Gen. 4.13 Zebulun shall dwell by the Sea side and he shall be a hauen for Shippes and his border shall be vnto Zidon ZEbulun was the sixt sonne that Leah bare vnto Iacob and his name being interpreted is a Dwelling for vpon her deliuerie shee said (a) Gen. 30.20 God hath endued mee with a good dowrie now will mine husband dwell with mee because I haue borne him sixe sonnes and shee called his name Zâ—bulun in this name Leah first acknowledgeth that there can be no perfect and strong Bond of Loue and liking betwixt a man and his wife except God tie it by his meanes Riches and Beautie are bonds but they are but like vnto the greene cordes and new ropes wherwith Delilah bound Sampson (b) Iudg. 16.12 for they are soone broken euen as a threed of tow when it feeleth fire Beautie is but Natures priuiledge and a short Tyrannie saith the Philosopher beautie is like grasse that withereth with the wind and like a flower in suÌ„mer which soone decaieth if then beautie be the onely bond of loue the heate of that loue will be quenched when the lustre of the face fadeth and when the pleasant forme is blasted with sicknes or spoiled with the wrincles of age riches likewise may for a time continue friendship betwixt the man and his wife but because commonly men that marrie for wealth bee like Midas (c) Crysomanes mad for gold therefore when they haue obtained their desire they make so small account of their wiues that I may say of them as Augustus the Emperour said of Herod the great who hauing a desire to kil Christ (d) Mat. 2.16 sent and slew all the male children that were in Bethlehem and in all the coastes thereof from two yeares old and vnder for more assurance amongst these he slew aâ— infant of his owne Phil lib. de Tempo Macr. lib. 2. Satur. cap. 4. for that as Philo noteth he was descended by the mothers side of the line of Iudah vpoÌ„ the report of which cruell massacre Macrobius writeth that Augustus saide he had rather be Herods swine then his sonne for that he being
as the King and the Bishop haue their seuerall Ploughes so euery inferiour person whether Clericall or Laicall must haue his hand euer at his Plough for if the Clergiemans Plough rest the soules of men will starue for want of the Bread of life and if the Layemans plough lie idle the common-wealth like the (e) Pro. 24.31 Sluggardes field wil be ouer-growne with thornes and briers want and penurie Thirdly the Isacharites were a people so meeke and gentle that they would beare any burden vpon their backes rather then kicke against the Pricke or seeke reuenge and herein they fitly resemble the asse which of al liuing creatures will beare strokes with the greatest patience as may be gathered out of Homers words Hom. liâ— 11. who saith that the slowe asse though many staues be broken vpon his backe yet will he not be moued and driuen from his pasture The Aegyptian Priests in their Hieroglyphickes deciphered a patient meeke man by painting an asses-head vpon a mans bodie and if we looke into the historie of Balaam and his Asse we shall there see the perfect picture of a hastie man and a meeke Beast Balaam because his Asse would not goe forward smote her diuers times with a staffe also wished that there had beene a sword in his hand that therewith he might haue killed her But the Asse when the Lord had opened her mouth gaue him no harder language but this (f) Numb 22.28.30 What haue I done vnto thee that thou smitest me three times am not I thine asse which thou hast ridden vpon since thy first time vnto this day haue I vsed at any time to doe thus vnto thee these words were framed by the Angel of the Lord who maketh the asses tongue his instrument of speech as the diuell vsed the (g) Gen. 3.1 Serpent when he tempted Euah but yet the phrase and maner of speaking does aptly agree with the asses meeke and gentle nature whereas then Iacob saith that Isachar shal be an asse his meaning is that his posteritie shall not onely be lowly minded and profitable to the common-wealth but also patient long suffering and meeke spirited such an asse must euery true Christian be namely Meeke and gentle it was no shame for our Sauiour in that he was compared to a (h) Isa 5.7 Sheepe in regard of his meekenesse and it is no disgrace for vs if wee be his disciples to be likened to an asse in respect of our geÌ„tlenesse amongst the people called Cumai the Adulteresse that had ridden vpon an asse which was their customarie punishment Plut. in probl was euer afterward in disgrace called Onobatis or Asse-rider now it were to be wished that all such hot spurres and impatient Shimeihs as wil not imitate the asse in meeknesse might like the Cumaean adulteresses wheÌ„ they offend with their fierie tongues shoote out their arrowes euen bitter words be coÌ„pelled to ride vpon asses that being so put to shame shame might force them to learne of Christ to be meeke (i) Math. 5.5 Blessed are the meeke saith Christ for they shall inherit the earth and the Psalmist saith that (k) Psal 37.11 meeke men shall possesse the earth and shall haue their delight in the multitude of peace but of the contrarie part our Sauiour tels vs (l) Mat. 15.22 that whosoeuer is angrie with his brother vnaduisedly shal be culpable of iudgement and whosoeuer saith vnto his brother Raca which word in the Syrians language is Idle braine shal be worthy to be punished by the counsell and whosoeuer shall say foule shal be worthy to be punished with hell fire seeing then that Blessednesse attendeth vpon the Meeke gentle and that Iudgement and the Curse of God hangeth ouer the houses of Angrie and fierie persons let vs all striue to conquer and subdue this hot and wilful passion which as the Philosopher saith is worse then madnesse what though Heraclitus say it is hard wrestling against anger and Plato that anger is neither to be striuen with nor to be subdued yet by the helpe of Gods spirit we may easily extinguish this immoderate heate if wee but set before our eies the Great reward of Meekenesse and the sharpe punishment of Anger Isachar shal be a strong asse c. The Asse is a word of Disgrace but strength is commendable so then though according to the letter of this text Iacob seemes to vilifie Isachar in saying he shall be an asse yet hee magnifies and blesseth him and his Tribe in comparing him to a strong Asse or as it is in Hebrewe an asse of good bones or as Oleaster interpretes the words An asse with a strong a spinie backe that is to say as Onkelus translates them Rich and Wealthie and according to Iacobs speech it fell out for the portion or lot of the Isacharites in regard of the soile was more fruitful then the inheritance of any other Tribe for in it laie Esdrelon abounding with Corne wine and oyle there likewise were the mountaines of (m) 2. Sam. 1.21 Gilboâ—h which were cursed by Dauid because vpon theÌ„ Saul Ionathan were slaine these were very fertile Isachers posteritie then were both asses and strong that is rich and humble rich and profitable to others Rich and Meeke in them we may behold Three rarities or three Wonders First it is a very strange thing to see a Rich man humble for Riches are of the nature of the dropsie they make a man swell euery foolish churlish Nabal that hath a possession of his owne in Carmel and is maister of three thousand sheepe and a thousand goates wil scorne disdaine the worthiest Dauid saying (n) 1. Sam. 25.10 Who is Dauid and who is the sonne of Ishai also these Cormorants which like Caterpillars are but engendred ex putredine of some muddie and slimie stocke when they haue scraped together store of wealth and haue commenced Gentlemen or are made Symoniacall Knights they I say will looke for more reuerence and worship then he which is truely generous and noble borne and indeed their expectation is seldome frustrated for the poorer sort doe crouch vnto them and bowe their knees to these Baals and vnrighteous Mammons but yet I may say as Aristodemus of Sparta was wont to say Riches Riches are the man it is the Wealth of these men not their Persons which al people so much respect therfore they may well be compared to the asse which amongst the Aegyptians bare vpon her backe the Image of Isis This asse going along the streetes and seeing the people kneele do reuereÌ„ce thought that this obeysance was made to her not knowing that it was for the Goddesses sake whom she bare vpon her backe hereof there is an Embleme with this motto Non tibi sed Isidi Not to thee but to Isis this Asse may be the Rich proud churles looking glasse wherein hee may see how hee imitates the Asse in
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
the seate of iniquitie which lie vpon beds of yuorie stretch thēselues vpon their beds and eate the lābs of the flocke the calues out of the stall which sing to the sound of the violl inuent to thēselues instrumēts of musike like Dauid which drink wine in bowles anoynt thēselues with the chiefest ointments but are neuer sorie for the affliction of Ioseph the wickednes crueltie of these tyrants is the 2. cause that the land trēbles euery one mourns For so saith the prophet Amos (y) Amos. 8.4.5.6.7.8 heare this ô yee that swallow vp the poore that ye may make the needy of the land to faile saying whē will the newe month be gone that we may sell corne and the Sabbath that we may set forth wheate and make the Ephah small and the shekell great and falsifie the weightes by deceite that we may buy the poore for siluer and the needie for shooes yea and sell the refuse of the wheate the Lord hath sworne by thy excellencie of Iacob surely I will neuer forget any of their workes shall not the land tremble for this yes Behold the daies come saith the Lord that I will send a famine in the land not a famine of bread nor a thirst for water but of the hearing of the word of the Lord which is the foode of the soule this is the true fat bread that commeth downe from heauen that bread of life dipt in the oyle of gladnesse which maketh both the heart and countenance chearefull and of this bread are the Israelites depriued because of their sacriledge and oppression Secondly the Pleasures of the Asherites are expressed in these words And he shall giue pleasures for a King or he (z) Chal. paraph. Pag-m◠shall enioy the delights of Kings the meaning of both which readings is this the Land of Asher shall bring forth such delicate fruites that euen Kings shall desire to eate of them and be much delighted with them this is the ordinarie paraphrase of this speech but yet it doeth not truely declare the meaning of the word Madam in the originall which though it be sometimes vsed for to signifie delights and pleasures yet more properly it signifieth a Thing that breedeth or procureth Pleasure and delight and so I thinke is it here to be taken now what those things be Moses declareth in his Blessing of Asher of whom he thus said Asher shall be blessed with children (a) Deut. 33.24.25 he shall be acceptable vnto his brethren and shall dip his foote in oyle thy shooes shall be yron and brasse and thy strength shall continue as long as thou liuest here Moses beeing the Herald of God promiseth fiue things to the children of Asher which euen the Kings of the earth doe desire and wish for The first is to be blessed with Children and to haue store of them which according to the Philosophers is a furtherance to felicitie and the Psalmist confirmeth the same saying (b) Psal 127. Behold children are the inheritance of the Lord and the fruite of the wombe his reward as are the arrowes in the hand of the strong man so are the children of youth blessed is the man that hath his quiuerfull of them for they shall not be ashamed when they speake with their enemies in the gate The second is to be acceptable vnto his brethren that is to say to be beloued of the rest of the Tribes not because the daughters of Asher did excell the rest of the Israelitish women in beautie as Pererius thinketh but because all his brethren should be benefited by the plentifull and pleasant commodities of his countrie (c) Senec. de beneficijs It is better to giue then to receiue a benefite saith Seneca Asher then is happie in this that the Lot or inheritance of his posteritie should fall in so good a ground as that he may be enabled to giue bountifully and to distribute amongst such as want the increase of his land for which kindnesse he should be requited with loue and friendship which according to Aristotle is one of the proppes of mans felicitie Thirdly saith Moses he shall dip his foote in oile whereof he shall haue such aboundance as he may not onely annoynt his head but also his feete therewith (d) Psalm 140. the vse of ointments made of oile was very frequent amongst the Kings and Princes of the East whereas then it is said that Asher shall dip his feete in oile the meaning of Moses is that the Asherites like mightie potentates should feele the want of nothing but haue all things according to their hearts desire Fourthly his shooes must be yron and brasse hereby is signified the mines of brasse and Iron which were in the land of Asher of which there was store and herevpon one of the cities of Ashers portion was called Sarepta because there these mettals were molten refined and sold in shoppes how necessarie these matters are for a common-wealth we may coniecture easily if wee doe but consider into what streights the Israelites were driuen for want of a Smith now then if the Artisan be so profitable a member the mettal wherein he works must of force be needfull and very commodious the Asherites then were happie in their mines of Brasse and yron because thereby they were stored with vessels for their houses with instruments for husbandrie and with weapons for the warres Lastly his strength shall continue as long as he liueth Which words are thus interpreted by Saint Hierome As the daies of thy youth so shall be thine old-age full of strength and abilitie as Balaam speaking of the Israelites made this wish (f) Numb 23.10 Let me die the death of the righteous and let my last end be like his euen so the Kings of the earth if their desire might be graunted would say Let vs liue the life of Asher let vs be blessed with children whom wee may make Princes in all lands Let vs be acceptable vnto our brethren which are our subiects for their loue friendship and loyaltie are the surest guard let vs dip our feete in oyle for plentie is the sinewe and strength of royaltie Let vs be shod with brasse and yron for the sword and the mattocke are a kingdomes bulwarkes and let our strength continue as long as we liue because if our armes growe feeble the hearts of the people will faint seeing then that Kings desire these things therefore they may fitly be called Pleasures or Blessings for a King but it often falleth out that those things which are giuen vnto vs by God for our good prooue to be by our abusing of them occasions of our falling so that of blessings they become Curses and of pleasures Corrosiues As for example First it is a singular Blessing for men to dwell in a fertile land where they may be fed with fat bread as the Asherites were but if this Plentifulnesse breed in them a forgetfulnesse of God as it did
streite gate for wide is the gate and broade is the way that leadeth to destruction and many there be which goe in th reat because streight is the gate and narrow is the waey which leadeth vnto life and fewe there be that finde it This sheweth that it is a very hard and difficult thing to run this race which is the race of Righteousnes because of the streitenes aed narrownesse of it p) Math. 19.24 it is like the Eye of a Needle therefore hee that like a Camel hath a Bunch vpon his backe can neuer passe along through it This Bunch is the round world together with the Honours riches and pleasures thereof with which Burthen whosoeuer is loaden can neuer run well Because it is impossible to serue GOD and Mammon And therefore if if we desire to be good Runners we must be as slender and smooth-backt as Harts or Hindes and this we may attaine vnto if wee cast away the Care of this world which is the greatest hinderance and impediment that can bee in our passage towards heauen Such Harts and Hindes were the Apostles for they left their wiues their childrē their houses goods and all things whatsoeuer to follow CHRIST and therefore they ran a good race for our Sauiour said vnto them (q) Math. 19.28 Verily I say vnto you that whē the Sonne of man shall fit in the throne of his Maiestie yee that haue followed me in the regeneration shall sit also vpon twelue seates iudging the twelue Tribes of Israel This then is the Path that wee must follow the way that we must Run in namely Righteousnes by endeuouring to doe well as the Prophet Isaiah exhorts vs saying (r) Isai 1.16.17 Cease to doe euill learne to doe well To learne to doe euill and to cease to do well is a Broade way easie for flesh and blood to finde but it leades to destruction but to cease to doe euill and to learne to doe well is a Narrow-path hard to be found of any but the Regenerate and yet it leades to Life eternall This Path of Righteousnes is like the passage of the Israelites through the red Sea (ſ) Exod. 14 22. when the Waters were a Wall vnto them on their right hand and on their left hand For they that run their race in it are so compassed and hemmed in with watrie walles that if they balke the way and run not streight forwards they are sure to be swallowed vp by the waters These Waters are the first second Death which shall be the reward of them that keepe not a direct course and which frame not their liues according to the rule of Iustice therefore it concernes euerie one that Runneth to haue an Eye to the marke vnto which hee runnes following the example of the Apostle who thus saith of himselfe (t) Phillip 3.14 But one thing I forget that which is behind endeuor my selfe to that which is before and followe hard towards the Marke for the prize of the High calling of GOD in CHRIST IESVS In these words S. Paul maketh himselfe euery mans patterne to imitate and follow in running of the race of Righteousnes First he aimed onely at One thing and at one marke So must we haue but one and no moe For one thing is perfection but manie things are confusion One thing is Maries choyce but manie thinges be Marthaes incombrances This one thing that we must seeke for is the Kingdom of heauē And these many things that we must auoid be the Cares of this World which if we looke vpon with any regard they will be vnto vs like Hippomenes his goldē-Balles to Atalāta impediments to stop and stay vs in running Wherefore when we begin to take our race we must forget that which is behind Namely all those things wherein wee tooke delight and which were before vnto vs the occasions of sinning We must not look backe to Sodom [u] Gen. 19.26 with Lots wife nor with the [x] Numb 11.5 Israelites remember the Cucumbers Pepons Leekes Onyons Garlicke and flesh-pots of Aegypt but goe on forwards towards Zoar and towards Canaan the citie of Refuge and land of Promise to forget that which is behind and not to goe forward is all one as to bee like Lots wife turned into a Pillar of Salte Non progredi est regredi Not to goe forward is to goe backward Therefore it is not sufficient for vs when we beginne our Race to forget and to forsake the things of this worlde but wee must also Endeuour our selues to that which is before which no man can doe that either stands still or is idle As long as wee remember that which is behinde we are like vnto the (y) Marc. 2.11 man that lay in his bed sicke of a palsie but when wee forget that which is behind endeuour our selues to that which is before then are we cured of our lamenesse and therefore wee must arise take vp our beddes and walke to our owne house First we must arise from sinne to Righteousnes (z) Aug. de ciuit Dei lib. 20. cap. 6. this is the first Resurrection which onely pertaineth to the Elect and this is it of which our Sauiour speaketh to Nichodemus saying (a) Ioh. 3.3 Verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of God Secondly we must take vp our Beds These beds are the Sinnes vanities wherewith in former times we haue bene delighted And these we are to beare vpon our backes because wee must remember them to auoyde them and not vpon our Breasts because wee must forget to practise them [b) 1. Tim. 1.13 So did S. Paul hee remembred that he had once beene a persecutor and he repented of it and made amends for it and was afterwardes ten times more zealous to saue the wicked then before he had bene to destroy the godly Thirdly wee must walke Nay we must Run to our owne house which is as Zoroastres calles it Heauen the bright and glorious countrey of the soule The Bodie is not the house but the prison of the soule neither is the world the mansion or abiding place of the Bodie and Soule but rather the Pilgrims Inne And therefore when we run or walke it must be not to anothers but to our owne house if we walke or run to the flesh and follow the lustes thereof then we goe to the house of Belial who being a disobedient spirit and subiect to no yoke forceth the members of the bodie to be seruants of vncleannesse and if wee runne or walke to the worlde then wee goe to the house of the Diuell (c] Ephes 2.2 who is the Prince of this worlde which ruleth in the Aire and worketh in the children of Disobedience Therefore leauing these two Houses we must endeuour our selues towards that which is before namely the kingdom of Heauen the Greeke word which the Apostle vseth is Epecteinómenos which
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