couer of Faith the couer of Loue First the couer of Faith will (o) Eph. 6.16 shield thee from all the fierie dartes and tēptations of Sathan whereby hee striueth to pierce and wound thy Christian Name and secondlie the couer of Loue will hinder and put backe sinne (p) Gen. 4.7 which euer lyeth at the doore of the wicked (q) Pindar They are Christians saith Iustine Martyr that obserue the Commaundements of CHRIST If then wee beare this worthie Name wee must not disgrace it by our impietie Hee is happie saith Pindarus who is followed with a good name and this happinesse no doubt did attend Iacob and shall accompanie euery true Israelite after his death that can but truely say as Iacob did vpon his death-bed against the wicked My glorie be not thou ioyned with their assemblie Secondly as I said before by Glorie is signified the Tongue and therefore Iacob saith my glorie or my tongue be not thou ioyned with their assemblie that is to say God forbid that I should by my silence giue countenance to your crueltie or by my tongue approue of your actions Hence ariseth this doctrine The tongues of Gods children must euer be at open defiance with sinne wordes are tokens of those passions and affections which be in the minde saith Aristotle out of the abundance of the heart the mouth speaketh saith the spirit of God Democ. and Democritus taught that Speech was a certaine flowing of reason if then our hearts be vpright and wholly giuen to God then also will our tongues be his instrumēts but if our hearts be like Cakes bakte on the one side as Ephraim was halfe soft halfe hard halfe hot and halfe cold then are our tongues likewise slacke in Gods cause it proceeded from a good heart that Iacob with his tongue did so sharpely reproue his sonnes the abundance of zeale in the heart made Eliah stand vp as the wiseman saith like fire and tell Ahab (t) 1. Reg. 18.18 That it was he and his fathers house that troubled Israel it came from a hart that loathed vncleannesse (u) Luc. 3.19 that Iohn Baptist so boldly checkt Herod saying it is not lawfull for thee to haue thy brother Phillips wife such Iacobs such Eliahs and such Iohns are all the true children of God they be euer like Iohn and Iames Boanerges sons of Thunder with boldnesse confidence crying out against sinne though it weare a crowne swaie a scepter and be clothed in purple and gold and so indeed should it be for it is far better to please God then men with our tongues Oh then let the Tongues of all that loue God and regard his honour be like those (x) Act. 2.3 that sate vpon the Apostles fierie tongues to consume and burne vp sinne what though Sathan frowne and the worldlings furiously rage together when they heare their shame and condemnation what though in requitall for preaching the truth thou be like (y) Epiphanius Isaiah sawen in peeces with a woodden sawe like Ieremie stoned to death like Ezechiel slaine with the sword and like Amos haue thy braines dasht out yet let this comfort thee He that looseth his life for Christs sake shall finde it againe whereas of the contrarie part such as flatter sinne with their tongues and bowe downe to the golden Calues of mount Horeb our licentious worldlings though they preach in Christs name yet because it is not in sinceritie our Sauiour will say vnto them at the last day Verily I knowe you not For in their wrath they slew a man and in their selfe-will they digged downe a wall in these words the holy patriarch deliuereth the cause why hee so bitterly inueyeth against Simeon and Leui and also why hee is so carefull to wind himselfe out of Infamie and free or cleere his name from all imputation of crueltie namely because In their wrath they had slaine a man and in their self-wil digged downe a wall concerning the meaning of these words there is some difference amongst expositours because the hebrewe word Shor which is here interpreted a wall signifieth both a Wall and a Bull therefore some reade this text thus In their wrath they slew a man and in their selfe will they haugh-stringed a Bull they then which follow this interpretation referre the former part of the words to Shechem and the latter part to (z) In ira sua occiderunt virum in voluntate sua vendiderunt Ioseph qui assimilatus est boui Tharg Hieros Ioseph whom Simeon and Leui would haue slaine indeed Moses when before his death he blessed the Tribes of Israel compareth the familie of Ioseph to a (a) Deut. 33.17 Bullocke and there the hebrewe word Shor is vsed yet in this place it cannot be meant of Ioseph because he was not murthered and therefore I thinke that by these words they digged downe a wall Iacob onely expresseth the Violence of their passion by the streame whereof they were carried headlong vnto this cruel and bloodie act making their entrance not by the Gates but by digging downe or through the wall of the Citie though this be not directlie expressed yet these wordes intimate as much mentioned in the foure and thirtie chapter of Genesis They went into the Citie boldly that is breaking into it violently and ouerthrowing the Wall before them Wrath is the Rage of the minde and the eclipse of Reason and self-will the issue of a foolish proude heart Wrath is like the water of the riuer Lyncestis of which whosoeuer drinketh becommeth presentlie madde for it robs a man of himselfe and Selfe-will bewrayeth the nakednes of the soule and diuideth Follie So then these two sonnes of Iacob because of their wrath and selfe-will may iustly be tearmed Fooles and Madde-men and so are such as paralell them in these humours according to the saying of Salomon He that is slowe to Anger or wrath is of great wisedome but hee that is of an hastie minde exalteth Follie. For in their wrath they slewe a man c. Iacob before declared how much hee abhorred the cruell murthering of Hamor and Shechem when he called Simeon and Leui Cruell instruments in their Compacts And now hee inueyeth against the two Wings that caried them to this bloudie rage namely Wrath and selfe-will Passions are the wings of the soule A righteous soules wings are like the siluer wings of a white Doue Swift for flight and faire to looke on these are Knowledge and Zeale and by them the children of GOD like winged-Cherubins are caried with speed to euery good Action but the wings of a wicked-soule are like the wings of the Locustes spoken of in the Reuelation (b) Apo. 9.9 The sound whereof were like vnto the sound of Charrets when many horses run vnto battell and these are Wrath and Selfewill whereby the vngodly are caried violently to the executing of euery euill enterprise Wrath made Caine (c) Gen. 4.8 kill Abell and
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
that Augustus comming to know of Apollo who should succeede him in the Romans Empire Niceph. lib. 1. hist cap. 17 was put off with this answere An Hebrew Childs that ruleth ouer the blessed Gods commandeth mee to leaue this habitation and out of hand to get mee to Hell Thus by the testimonie of the Diuels themselues CHRIST euen by his Birth like a Lyons whelpe ouerthrew and spoiled them (e) 1. Ioh. 3. For to this ende saith Saint Iohn appeared the SONNE OF GOD that hee might loose the workes of the diuel Secondly in his death he was as the Lyon and the Lyonesse for neither Hell Death nor Sathan could get the vpper hand of him These three enemies of mankinde like the Princes of the Philistims thought they had gotten the victorie ouer this Sampson when he was nailed to the Crosse but in his Death hee vanquished them hee subdued Hell by his Descention there openly triumphing ouer all the infernall spirits and he (f) Coloss 2.15 led Captiuitie captiue as the Apostle saith making that place which should haue captiuated vs to be his captiue Oh Hell then Where is now thy victorie He subdued Death by his owne Death insomuch that Death to which wee were all subiect and lyable by the Lawe hath now no more power ouer vs. (g) 1. Cor. 15.55 Oh Death then where is thy sting And he subdued Sathan by his Passion who though he be Ashteroth the Accuser of men yet his informing tongue can now haue no aduantage against vs (h) Isai 53.5 because CHRIST hath borne the punishment of our infirmities He was grieued for our transgressions The chastisement of our peace was vppon him and with his stripes are wee healed Iohannes Leo speaking of the nature of the Cameleon Ioan. Leo. saith that with one little drop of a water issuing out of her mouth she will kill the most poisonous SerpeÌ„t CHRIST is this Cameleon who with blood and water flowing from his heart hath slaine the Olde Serpent that subtile seducer and as Dauids Harpe being toucht (i) Sam. 16.23 Strab. libr. Georgr Pluta de defect oracul Porphy lib. 1. cont Christi did driue away the euill spirit from king Saul so hath the sweete sound of the Gospel put Sathan to silence witnes Strabo who saith that the Oracle of Delphos at this day is to be seene in extreme beggerie and pouertie witnes Plutarch who liued one hundreth yeares after Christ and who wondereth that the Oracles of the Gods were ceased in his time witnes Porphirius who saith that both Aesculapius all the other Gods were departed from Messina in Scicile by the comming of Christians And witnesse Apollo himselfe Euseb lib. 5. de praep Euang who tolde the Emperour Dioclesian That the iust men were the cause that hee could say nothing And thus CHRIST is not onely a Lyon himselfe but also he maketh his Disciples and Followers Lyons (k) Matth. 10.8 giuing them power ouer Diuels and vncleane spirites Fiftly as it was said of the posteritie of Iudah The Scepter shall not depart from Iudah nor a Law-giuer from betweene his feete till Shiloh come So may it be saide of the Church which is the houshold and familie of Christ It shall neuer be destitute of a Lawgiuer a gouernour till the second coÌ„ming of Shiloh or Christ The Romish writers doe mysticallie by the Scepter lawgiuer vnderstaÌ„d the power iurisdiction of the Pope of Rome who calleth himself the Vicar of Christ but herein they erre for since by the coming of Christ the Church is spread throughout all the world wherevpon it is called Catholike or Vniuersall therefore no one man can be the Ministerial head therof but rather euerie bishop and Pastour representeth Christ in his charge the Papists cannot denie but that Christ is the Head of the Church because the Apostle doth (l) Ephâ— 1.22 2â— Colosâ— 18. Rom. 2. in diuerse places auouch it but yet they say she waÌ„â—eth a general head and Lieuâ—tenant to gouerne her and that is S. Peter in his successours whom for distinction sake they call the Ministeriall Head of the Church this their assertion hath no reliâ—h of reaso n for first wee must not imagine that the Church is an earthly Kingdome for Christes Kingdome is not of this world no more then must his be whosoeuer challengeth to bee his Vicar or Lieuetenant but his administration or gouernment must be Spirituall to wit the Ministerie of the word (m) Rom. 14.1 In peace righteousnesse and ioy through the holy Ghost such a Vicar is not the Pope of Rome for he stretcheth his armes ouer the Empires of the earth and calleth himselfe both a Spirituall and Temporall Monarch vsurping that Title and name which is onely peculiar to Christ (n) Apo. 19.16 Bonifac. 8 in C. vnaâ— saÌ„ct Extra de maior â—bed for it is written vpon his garment and vpon his thigh The King of Kings Lord of Lords so saith Boniface the eight both the spirituall and Temporall sword are in the power of the Pope whereby he taketh more vpon him then Christ did when hee liued vpon earth for hee saith Giue vnto Caesar the things that are Caesars but the Pope will take from Caesar that which is Caesars Namely the Temporall sword and vse it himselfe this is a pregnant demonstration that he is not the Vicar of Christ but rather the Lieuetenant of him who is the Prince of this world that ruleth in the aire and worketh in the children of disobedience In a word Christs Kingdome consisteth in this that he gouerneth his children and giueth power to the preaching of his word to his Sacraments by the vertue of his Spirit and the Ministerie of his Gospell consisteth in the administration of that word amp of his Sacraments Now there is not any man that can boast of giuing and disposing of the holy Ghost because hee is onely of the Father and of the Son therefore none other but Christ God and man can exercise the ministerie throughout the world wherefore it is to bee concluded that no one man can bee the Ministeriall Head of the whole Church but euery Bishop and Pastor in his charge (o) 1. Pet. 2. â—5 Tertul. develand virg cap. 1. vnder the Bishop of Bishops and Pastor of Pastors Christ Iesus and hence it is that Tertullian assigneth no other Vicar or Lieuetenant general in the Church but the holy Ghost who proceeding from the Father and the Sonne was sent after his departure to the end saith he that the discipline of the Church might bee by litle and litle directed ordained and brought to perfection by this Vicar of our Lord the holy Ghost and in another place he saith that Christ was taken vp into heauen where he sitteth at the right hand of the Father and that hee sent Vicariam vim Spiritus sancti the power or efficacie of the holy Spirit to hold his place or bee his Vicar
stupiditie and simplicitie but not in humilitie I doe not condemne him because he is strong for (o) Eccles 6.2 Riches are the gift of God but for that his strength makes him proud and insolent if the worldling would like Isachar be a strong asse that is ioyne Wealth and Humilitie together then should I commend him like Abraham Isaac and Iacob who were very Rich and very Humble but such kind of strong asses are as rare as blacke Swans for it is the nature of wealth to make men arrogant therfore I account it a wōder in the Isacharites that were both asses strong welthie poore in spirit so should all men be for if we looke vpon this worlds pelfe with iudicious eies we shal find that they be not so honourable things as Euripides esteemed them and likewise Antiphanes Herod and Menander the first of which writes thus O god the m st excellent ornament of mortall men the second Siluer is the blood and soule of a man the third Riches are the soules of miserable mortall men and the fourth Our Siluer and our gold are our best Gods Are Riches blood why then doe rich men growe old Are Riches the Soule why then doe rich men die are Riches Gods why then doe rich men goe to hell but leauing these poets and Idolaters that make Mammon a God let vs see what there is in Wealth that can make a wisemā proud What are Riches Things gotten with much labour and care kept with suspition and iealousie and lost with anguish of minde and dispaire what are riches an vnhappie or miserable haruest and the snare of the soule for they which be rich fall into many temptations what are Riches impediments and hindrances of saluation (p) Math. 19.24 it is more easie for a camell to goe through the eye of a needle then for a rich man to enter into the kingdome of God If the Proud worldling would but imprint this consideration in his minde he might proue to be an Isacharite rich and humble and hereby worke a miracle Secondly it is wonderful to find a Rich man that is profitable to others the Rich man is a goldē Asse but his gold as litle profiteth the Cōmon-wealth as Midas his meat being turned into gold did profite or pleasure him Nay he is so farre from distribution to any man that the more he desireth his tongue like the horsleaches daughters crieth continuallie Giue Giue his throate is an open Sepulcher and his desires like the barren wombe and Hell-mouth will neuer be satisfied I haue read of a couetous Rich-man who lying vpon his Death-bed made his last will or Testament and therein because no man liuing should fare the better by him he bequeathed all his lands and goods to himselfe There be many as vnwilling to bee beneficiall to others though not so foolish as that miserable wretch The Poets faine Plutus whom they make the god of wealth to be blinde and lame Blinde because he blindeth rich men in such sort that they will neither looke vpon nor looke vnto any but themselues and lame because he maketh rich-men so lame both in their hāds feet that neither their hands can giue any meate to the hūgrie nor their feete walke to visite the sicke such as be in prison because wealth maketh a man more couetous then otherwise he would be and lesse profitable to the cōmon-wealth Therefore Plato wished that out of his Cōmon-wealth golde siluer might be banished for as he thought it was impossible for a man to be rich good I cannot absolutely subscribe to this position because we reade of diuers in the Scriptures who were both good-men and rich-men as for example Abraham Isaac Iacob Iob and euen in our dayes there haue bene many rich-men so good both to the Church and Cōmon-wealth that they deserue to be called Patres patriae Ecclesiae nutritij The Fathers of their countrey and nourcers of the Church These are builders of Hospitalls Founders of Colledges Charitable workers O let all such men O Lord be had in perpetuall memorie euer flourish in thy house like greene Baie-trees but as the nūber of thē which bowed not the knee to Baal was nothing cōparable to thē that went a whoring after that strange-god so there be scarce seuen of seuen thousand Rich-men that will voluntarilie disburse a mite for the publike good either of the Church or the Common-wealth Thirdlie it is rare to see a Rich-man that is meeke and gentle for wealth is the mother of Pride and pride begetteth impatience Rich-men therefore are like Aesops Asse wrapt in a Lyons skinne cruell and rigorous in their carriage and behauiour Hee that is truly meeke and patient when hee is smitten on the right cheeke will turne the other also when he is sued at the Law for his coate will deliuer vp his cloake also being so farre from seeking reuenge that like a sheepe dumbe before the shearer he will not so much as open his mouth to complaine of any wrong but beare all with meeknesse but rich-men do quite contrarie therefore few of them be meeke gentle Let but one of their inferiours offer to touch their cheekes they will presently do to them as (q) 1. Kings 25.7 Nabuchadnezzar did to Zedekiah plucke out his eyes or if he lay any claime to their cloake they will serue him such a tricke as the (r) 2. Sam. 16.7 king of Ammon did Dauids Embassadours cut his garments so short that hee shall want wherwith to couer his nakednes There be fiue foolish virgins which continually follow this Asse (ſ) Apo. 14.4 as the fiue wise virgins follow the Lambe these are sorceresses that make him drunk with the cuppe of impatience the first is Orgilotes she vpon euery slight and light occasion stirreth and prouoketh him to anger the second is Acrocholia she filleth his hart with the gal of bitternes annointeth his tōgue with the poyson of aspes the third is Picrotes shee makes him Engraue his wrongs discontents in marble so that they may neuer be forgottē the fourth is Chalepotes her office is to remoue out of his body the fleshy-fleshy-heart and to giue him a heart of stone the fift is Menis and shee maketh him so perfectly outragious and madde that any little trespasse moues him forthwith to take his neighbor by the throate These are the euill-Euill-spirits that haunt Rich-men by whose charms it comes to passe that it is a great wonder if any of them be like Isachar both strong and asses that is to say Rich and Gentle Isachar shall bee a strong Asse couching downe betweene two burthens c. Iudah by Iacob is cōpared vnto a Lion couchant wherby is vnderstoode that his victorious familie should bee affraid of no enemie but Isachar is likened to an Asse Couchant because hee must yeeld his backe to the burthen and his shoulders to beare some Hebrewes say
which at this day doe groane vnder the seruile yoke of Mahometanes and Infidels is it not Want of praier and deuotion they haue forgotten God and neuer truly and feruently call vpon him who is the surest refuge but relie vpon their owne policie power which alas are but reedes shakeÌ„ with euery blast of wind what is the cause that in many kingdomes Famine plaies the Tyrant and like one of Pharaohs Leane kine eateth vp the people as if they were bread is it not Negligence in the seruice of God would the people but call vpon him for reliefe rather then they should perish hee would satisfie them with Quailes and Manna from heauen or else commaund the Rauens to feed them as hee did to the Prophet Eliah what is the cause that in this Realme the Pestilence hath deuoured so many both in the citie and the countrie it is because wee sleepe securely vpon Sathans lap as Sampson did vpon Delilahs neuer lifting vp our eies to heauen to entreate almightie God to commaund the destroyer to stay his hand and cease from slaughter would we but call vpon God when we are afflicted either with the Pestilence Famine or the Sword saying as Iacob did in the behalfe of his sonne Dan O Lord I haue waited for thy saluation there is no doubt but that God would looke vpon vs with the Eye of pitie compassion (y) Ionah 4.2 for he is a gracious God and mercifull slow to anger and of great kindnesse and repâ—rteth of the euill Secondly as prayer is the best remedie in Temporall afflictions so likewise in spirituall God permittes Sathan for triall sake to tempt vs that our faith like gold may be tried in the fire it was (z) Iob. 1.12 Iobs case but the diuel he assaults vs like a Roring Lion seeking to destroy vs to withstand his violence our safest course is prayer for our Sauiour teacheth vs that the Diuell is not onely repulst but also cast out by Prayer as (a) Iug. 7.22 Gideon onely with the sound of Trumpets and the Breaking of Pitchers put the Midianites to flight eueÌ„ so the voice of him that praieth deuoutely and the groaning of a broken contrite heart resisteth driueth back and vanquisheth the whole armie of darkenesse as the children of Dan so euery one of vs is allured by Sathan to forsake God and commit spirituall fornication with one Idol or other the couetous person boweth downe to Mammon the enuious man to Abaddon the proude in heart to Lucifer the Fleshworme to Belial the heretick to Sathanas the intelligencer and talebearer to Asteroth euery sinner hath one familiar Spirit of darknesse or other who with sweete entisements and allurements leadeth him like an Oxe to the slaughter-house and then deliuereth him vp to these two bloody Butchers Despaire and Death for when we haue committed sinne Chryso hom 2. in Ps 50. the Diuell standeth by saith S. Chrysostome whetting his sword of desperation and saying vnto euery one of vs Thou hast liued wickedly all thy youth and thy former dayes hast thou mispent thou hast haunted playes and spectacles with thy companions and followed after loose and lasciuious women thou hast taken other mens goods from them wrongfully thou hast bin couetous dissolute effeminate thou hast forsworne thy selfe thou hâ—st blasphemed and committed many other haynous and wicked crimes and therefore what hope canst thou haue of saluationâ— truly none at all thou art a meere castaway canst not now goe backe therefore my counsaile is that now thou vse the pleasures and commodities of this world and passe ouer thy time in mirth of heart without any cogitation of repentance or hope of Gods mercie This is the Diuels oration perswading Securitie and Desperation now what greater affliction can light vpoÌ„ the soule theÌ„ this to be enthralled by Sathan and to bee made the bondslaue of Despaire to free our captiuated Soules of these deadly fetters we must doe as the Doues in Persia doe who when they are pursued by the Serpent vse to flie to a certaine Tree called Pedixion and there safely shroud themselues because no venemous creature dare approach or come neare vnto it so must we doe when the Olde Serpent huntes vs to destroy vs with the poisnous sting of Despaire let vs speedily betake our selues to the Tree of Life the Crosse of Christ and holding fast by it implore Gods mercy and begge pardon for Christs sake saying as Iacob did O Lord I haue waited for thy saluation THE EIGHTH SERMON OF GAD GENES 49.19 Gad an Hoste of men shall ouercome him but hee shall ouercome at the last AFter the birth of Reuben Simeon Leui Iudah Leah left bearing wherefore she seeing that her sister Rahel had giuen her haÌ„d-maid Bilha to Iacob (a) Gen. 30.9 who had borne him two sonnes Dan and Napthali she I say in like maner tooke Zilpah her maide and gaue her Iacob to wife thus Zilpah bare Iacob a sonne (b) Gen. 30.11 theÌ„ said Leah A companie coÌ„meth she called his name Gad which signifieth an Armie or Troupe of men In this historie of Gads natiuitie the imposition of his name wee may discouer two infirmities in Leah The first is sinnes imitation the second is Enuiâ—s correspondencie First shee imitates her sister in euill in that shee giues her haÌ„d-maid to her husband for Polygamie is in it selfe a sinne because it is coÌ„trarie to the first institution of Marriage Howsoeuer it was dispensed withall in the Patriarchs (c) Aug. contra Faust lib. 22. cap. 18. who entertained many wiues not for lust but for propagation as S. Augustine saith As it is an euill thing to giue euill example as Rahel did to Leah for such persons saith Gregorie deserue so many seuerall torments in Hell as they haue left euill examples to posteritie vpon earth So likewise it is a great fault in anie man to make an euill example his patterne and yet such is the corruption of our nature that generally we are all in this like Leah more prone to followe Sathan in the foote-steppes of sinne then GOD in the pathway of Righteousnes CHRIST is the Patterne of the Elect hee is the (d) Apoc. 14.1 Lambe vpon mount Zion whome the virgins follow whither soeuer he goeth (e) 1. Pet. 2.21 and hee suffered for as saith S. Peter Leauing vs an example that we should follow his steppes His steps bee Meekenesse Humilitie Mercie and Charitie But alas fewe there be that follow them but millions of men run after Sathan which is the President of Reprobates saying vnto him as the young man saide vnto Christ Maister we will follow thee whither-soeuer thou goest The diuel according to his qualities hath certaine names giuen vnto him by the Spirit of God and according to his seuerall names he hath his seuerall followers which imitate him most exactly As he is Astaroth which is by interpretation a CaluÌ„niator or an accuser he is
their owne strength So it is his will pleasure in our spirituall skirmishes to permit Sathan to ouercome vs that groaning vnder his hellish yoke and the burthen of sinne wee might by the consideration of our owne infirmities be moued to flie onlie vnto him for succour by humble and deuout prayer For it is not sufficient for a spirituall Souldier to bee armeâ— with the brest-plate of Righteousnes the Shield of Faith the Helmet of Saluation and the Sworde of the Spirite but hee must (c] Eph. 6.18 pray alwayes with all manner prayer and supplication in the Spirit and watch thereunto with all Perseuerance God permitteth the diuell to goe vp and downe and to compasse the earth therefore it concerns vs to watch and he Roares continually as a Lyon greedy of his pray and therefore it behoueth vs to pray that GOD would assist vs with his Grace and breake the jawe-bone of this fierce Lyon and his cruell whelps Feruent prayer is the strongest and most powerfull Exorcisme that can bee vsed to giue Sathan the repulse It is reported by the Herbalists ReÌ„b Dodâ—â— that the perfume made of the roote of Lysimachion will driue Scorpions and Serpents out of a house and we reade in the booke of Tobit (d) Tobit 8.3 that Tobias with the perfume made of the heart and liuer of a Fish by the direction of the Angell Raphael did put to flight the euil spirit which loued Sara the daughter of Raguel and killed those which came to her Such like is deuout prayer It is that (e) Exod. 30.34 sweete perfume burnt vpon the golden Altar wherewith GOD is delighted and Sathan affrighted but yet the smell of it is neither pleasing to God nor of any vertue to repell the diuell vnles it be burnt vpon the golden Altar Which Altar of pure golde is (f) Apo. 8.3 CHRIST IESVS in whose Name alone wee must pray because hee is our onely Mediatour and Aduocate If then in his Name wee implore assistance and aide against our spirituall enemies (g) Mat. 7.7 it shall be giuen vs for so hath our blessed Sauiour promised saying (h] Ioh. 16.23 Verily verily I say vnto you whatsoeuer you shall aske the Father in my Name hee will giue it you Lastlie though Gad was subdued for a Time yet hee ouercame at the last So the Church of GOD and euery member thereof which fighteth vnder the banner of CHRIST though they bee lyable to the fierie dartes of Sathan for a little while that thereby God may bring them to the knowledge of him and his great power to humilitie and to prayer yet they shall triumph and haue the victorie in the ende as our Sauiour saith to his Apostles (i) Ioh. 16.33 In the world yee shall haue trouble but bee of good comfort I haue ouercome the worlde And in another place he saith The Prince of this world shall bee cast foorth So then though the life of a Christian bee a Warfare vpon earth and though (k) Apoc. 12.7 the Dragon and his angels fight against Michaell and his Angels that is to say against Christ the (l) Iosu 5.14 Captaine of Gods Host and his Souldiers yet they shall not preuaile but being ouercome be cast out euen into the earth or the bottomelesse pitte The consideraton hereof bindeth vs to giue thaÌ„ks vnto GGD which giueth vs (m] 1 Cor. 13.57 victory through our Lord IESVS CHRIST The reason then of our victorie is because athan and all the euill spirites are the captiues of Christ so that they can doe nothing against Man but by permission as appeareth by diuerse places in the word of God For it is written in the book of Genesis that (n] Gen. 3.15 God hath put enmitie betwixt the Serpent Man insomuch as the serpent shall seeke to bruise or wound the heele of man but the man shall breake his head These wordes doe speciallie belong to Christ the seede of the woman who by his death Passion hath (o] Rom. 1â— 20. troden Sathan vnder his feete (p] Col. 2 15 hath spoyled powers principalities hath made a shewe of them openly and hath triuÌ„phed ouer theÌ„ in the same Crosse but generally they are to be applied to euery Christian Gad or Souldier who by the power of his Redeemer vanquisheth at the last his Aduersarie the diuell breaketh the head of the old Serpent The like may be shewed out of the prophecie of Isaiah who saith (q) Isa 27.1 In that day the Lord with a sore great mightie sword shall visite Leuiâ—than that piercing Serpent euen Leuiathan that crooked serpent he shall slaye the Dragon that is in the Sea Here the diuell is compared to Leuiathan or the Whale in regarde of his great strength and his attributes bee Piercing and Crooked Hee is called a piercing Serpent because his kingdome stretcheth farre and neere and a Crooked Serpent because hee is full of guile and subtiltie And yet (r] Iob. 41. Though he be so fierce that none dare stirre him vp though his Teeth be fearefull round about though the maiestie of his scales be like strong shieldes and are sure sealed so that no wind can come betweene them though his neisings make the light to shine and his eyes be like the eye-lids of the morning though out his mouth goe lampes sparkes of fire leape out though out of his nostrils comes a smoke as out of a boiling pot or caldron though his heart be as hard as the nether milstone and though the mightie be affraide of his maiestie he cares neither for sword speare dart nor habergeon beeing King ouer all the children of pride yet God drawes out this monstrous beast with an hooke cast into his nose and pierceth his iawes with an angle and with his sharpe and mightie sword hee visites him this Sword this hooke this angle is Christ the wisedome and power of God who by his death hath put to death The dragon that is in the sea (s) Origen Hom. 8. in Iosu The Crosse of Christ then as S Origen saith is a Victorious Chariot in the vpper part whereof Christ sitteth as a triumphant Conquerour and in the lower part of it the diuell is drawne as a captiue and is made an open spectacle of ignominie and reproach hence it comes to passe that the diuell and his angels by sufferance may assault wound and ouerthrowe the elect for a time euen as the Gadites being Israelites and of the seed of Abraham were ouercome by an host of men but they doe neuer vtterly vanquish the children of God because they doe euer rise vp againe in armes and at the last by the helpe and grace of Christ triumph ouer Sathan and his whole armie for Christ as he professeth hath such care ouer them that he suffereth none of them to perish or to be taken out of his hand And the Apostle saith That God is