the Diuell Hell and Death are fallen into the same pitte that they digged for vs and fettered in the same chaines wherein wee by them were bound First by the Passion of Christ the Tyrannicall dominion of Sathan ouer man was dissolued For the Apostle saith that by his Death hee did not onely ouercome death but him also which had the power of death the diuel And therefore S. Origen saith that there were two crucified vpon the crosse of Christ Namely CHRIST himselfe visibly and with his will The Diuell inuisibly and against his will (o) Iudg. 16. As the Philistims thought themselues sure of Triumph when Samsons eyes were out Nay they called him out of prison to make a laughing stock of him set him betweene the Pillars but yet he was auenged on them by pulling downe the house vpon their heads So the Diuell thought himselfe a glorious conquerour when the Eyes of Christ being nayled to the Crosse were closed vp with dim death Nay the Iewes being the Diuels iesters made mowes at him and ceased not saying (p) Matth. 27.42 If hee be the King of Israel let him nowe come downe from the Crosse But yet euen at that very time all the spirituall Powers Principalities receiued their Bane and were stript of that vsurped Empire which they helde ouer mankinde and by the Preaching of the Gospell which is (q) Apo. 20 1â— the keye of the bottomles pitte whereby Hell is shut vp to the Faithfull and opened to Infidels the Dragon that olde Serpent which is the Diuell and Sathan was vtterly put to silence and bound as it were in a Chaine for a thousand yeares And thus was he that led man into captiuitie made a captiue and a bond-slaue himselfe Secondly his Death was Deaths destruction and therein hee was as good as his word For before hee was incarnate by the mouth of his Heralde the prophet Hoseah hee challenged Death saying (r) Hos 13.14 O Death I will bee thy Death O Graue I will bee thy destruction And in his Death hee subdued Death by taking his sting from him And therefore the Apostle in the person of Christ insulteth ouer Death and derideth him saying (Å¿) 1. Cor. 15 55. O Death where is thy sting Sinne was the cause that (t) Gen. 2.17 man was made captiue to Death (u] Rom. 6.23 For the wages of Sinne is Death but Christ being Righteousnes it selfe by laying downe his Life and taking it vp againe (x] Acts. 2.24 loosed the bondes and the sorrowes of it So that to all true Belieuers Death is no longer bitter but sweete (y) And. Casar in Apoc. cap. Not a thiefe that surprizeth suddenly but the Harbenger of Ioye Thereupon in the olde Testament the Death of the righteous which belieued in Christ to come is called Geuigah that is to say without pain or griefe because that though (z) Numb 21.6 like the Israelites that spake against God they were stung with this fierie Serpent yet by looking vnto the Brasen SerpeÌ„t their Mâ—ssiâ—h the wound of death was healed in them Though like (a) Dan 6.16 Daniell they were cast into the greedy Lyons denne which is the Graue and like (b) Ionah 1.12 Ionah into this Whales bellie which is vnsatiable yet for all that neither had this Lyon power to deuoure them nor this Whale abilitie to digest them The reason is because Christ the head hath tasted Death for all his members to set them free and loose them from their bondes Thirdly as by his Passion vpon the Crosse he hath Redeemed vs from the tyrannie of Sathan and by his Death freed vs from the bondage of the Graue So likewise by his descension into Hell hee hath deliuered vs from the Thraldome of the bottomlesse Pitte Had not hee broken the Serpentes Head by the droppes of his Blood the Serpent would continually haue bruised our heeles Had he not takeÌ„ away the sting of death death would neuer haue ceased from stinging vs and had hee not descended into hell there to manifest his glorie by leading Captiuitie Captiue Hell would neuer haue beene satisfied nor euer haue saide It is enough but the Teeth of the Mouth thereof would haue beene as swordes and the Chawes as kniues to eate vp mankinde out of the earth Therefore as (c] Iud 16.1.2 â— Samson in spight of the Philistims who laid waite to entrap him all night in the gate of the Citie went forth of Gazzah carrying vpon his shoulders along with him the Dores the Postes and the Barres of the Gates of the Citie So CHRIST maugre all the Spirites of darknesse Descended into the neathermost parts of the Earth that is the Depth or Hell And there hauing bound the strong-man of that Infernall house returned with victorie and Triumph And therefore the Apostle mocketh Hell saying (d) 1. Cor. 1â— 55 O Hell where is thy victorie Though all true Christians be Hindes let loose and deliuered from the bondage of Hell Death and Sathan yet are they still Seruants and so ought to be to him that loosed and Redeemed them By the Ciuill law (e) Code de captiuis postliminio reuersis Honorius if any Captiue be deliuered at the costes and charges of another hee when he shall be returned home ought to repay the charges to him that redeemed him and if perhaps hee shall not bee able to repay him then hee should satisfie his redeemer by labour and seruice This is the case of all Christians and this is a plaine Lawe that ought to binde our Consciences Wee were Caâ—tiues and CHRIST hath redeemed vs not with corruptible things as Golde and Siluer but with his owne Blood Now then because wee are otherwayes vnable to repaye him his Charges wee are bounde to satisfie him for his Cost with our Labour and our Seruice (f) Rom. 6.17.18 This Seruice is A Sweete yoke and is to bee esteemed aboue all carnall libertie (g) Euseb tract de prepa euang it was said of Democritus Chrysippus that The one of them made men slaues altogether and The other halfe slaues so it may be said of Christ and the Diuell the Diuell by sinne made man a seruant wholly but Christ hath made him halfe a Seruant for he is both a freeman and a seruant first he is a freeman because he is made free from sinne secondly hee is a seruant because he is made the (h) Rom. 6.18 seruant of Righteousnesse this then is the dutie of euery one of vs which be spirituall Naphtalites seeing that Christ hath bought vs and loosed vs from the bondage of hell death and Sathan first we must be willing to serue him truely and to labour in his vineyard as vnder the lawe of Moses (i) Exod. 21.6 such as were content out of their loue to their maisters to be seruants for euer did willingly lay their Eare to a post and their maisters did bore it through with a
teacheth vs to vse a meane and a moderation in mourning for the dead The name of Ben-oni tels vs that we ought to mourne But the name of Beniamin bids vs not to mourne too much First when any Christian dies we ought to mourne because of our sinnes which haue brought death vpon all men As the Apostle saith (p) Rom. 6.23 The wages of sinne is death And herevnto we are drawne by diuerse motiues First mourning for the dead is not onely allowed but also commanded by God for the Apostle saith (q) Rom. 12.13 weepe with them that weepe And Dauid when Saul was slaine thus spake vnto the daughters of Israel saying (r) 2. Sam. 1.24 weepe for Saul which cloathed you in scarlet with pleasures and hanged ornaments of gold vpon your apprell Furthermore in the booke of Leuiticus (s) Leu. 21.2.3 wee reade that God made a Canon or constitution concerning lamentation and mourning for the dead by which the Priests the sonnes of Aaron are forbidden to mourne ouer any man except it be their kinsman that is neare vnto them or their mother or their father or their sonne or their daughter or their brother or their sister being a maide for any of these they were not onely permitted but also commanded to lament for in this restraint which is negatiue there is included an affirmatiue iniunction As if God should haue said Let the Priest mourne ouer his kinsman that is neare vnto him as for instance his father mother his sonne daughter his brother and sister that hath had no husband but let him not defile himselfe by any other that is dead among his people either by touching them by being at their buriall or by lamenting ouer them Secondly in this case there be many examples of holy men which haue mourned for the dead who in doing so are not to be condemned either of Ignorance or any other sinne (t) Gen. 23.2 Abraham mourned for Sarah in Hebron and wept for her by his weeping he shewed his affection and by his mournfull voice he bewailed his owne losse (u) Gen. 37. Iacob lamented the death of Ioseph many yeares (x) 2. Sam. 18.33 Dauid wept for Absolon (y) Act. 8.2 The faithfull made great lamentation for Steuen And our Sauiour Christ when he saw Marie weepe for Lazarus (z) Ioh. 11.33 groned in the spirit was troubled in himself The scriptures are ful of such like examples both in the old and in the new testament Seeing then that the faithfull by their vse example do approue of mourning for the dead and seeing that Christ doth not only not rebuke but also by his groning allow it no maÌ„ can iustly denie but that it is a godly dutie one to bewaile the death of another Thirdly the holy Scriptures do count it a great plague or punishmeÌ„t for a man when he is dead not to he lameÌ„ted not to be buried This appeareth out of the words of the Psalmist who making a Catalogue of the plagues that God brought vpon the Israelites for their Idolatrie reckoneth the want of lamentation ouer the dead to be one of theÌ„ His words be these (a) Psal 78.63.64 The fire deuoureth their chosen men their maides were not giuen in marriage their Priests fell by the sword there were no widowes to make lamentation Also b God commanded the Prophet Ezecheel not to 〈…〉 funeral of his owne wife that thereby as a signe he might teach the rebellious Iewes that they should perish be slaine by the sword of their enemies in such sort as none should be left aliue to bewaile them by these reasons it is plaine and apparent that mourning for the dead is lawfull being commaunded by God and approued by the example of our Sauiour himselfe and yet there beÌ„ some that altogether disallowe it The Stoikes did condemne it esteeming such as did lament and weepe for the dead effeminate and weake and we reade of many that when their dearest friends died haue abstained from all appearance of sorrowe Anaxagoras when hee heard newes of the death of his two sonnes made no other answere but this Scio eos mortales esse natos I knowe that they were borne mortall and when it was told Xenophon that his sonne Gryllus was slaine in fight he being at the sacrifice onely for a while laied aside his garland and immediately tooke it vp againe Of this kind there be many examples whereby the Stoikes endeuour to make their opinion plausible but it is not for Christians to haue mindes void of all affections as these impassionate Philosophers would haue men to be for he that cannot or will not weepe for the dead is like an Idol that hath eyes but cannot see that he himselfe is Ben-oni the sonne of sorrowe because of his sinfull coÌ„ception Concerning this matter the son of Syrach giueth vs excellent counsell saying (c) Ecclus. 38.16.17 My sonne powre forth teares ouer the dead and begin to mourne as if thou haddest suffered great harme thy selfe and then couer his body according to his appointment and neglect not his buriall make a grieuous lamentation and be earnest in mourning and vse lamentation as he is worthie and that a day or two least thou be euill spoken of and then comfort thy selfe for thine heauinesse Hence we may learne that wee ought to mourne but our mourning must be mixt with moderation they that mourne not at all offer violence to nature and they that mourne too much breake the rules both of reason and religion (d) Gen. 23.3 When Abraham had wept ouer Sarah he rose vp from the sight of the corps least that hee might haue bene ouerwhelmed with griefe he remoueth the obiect thereof And when Rahel dying had giuen her sonne a sorrowfull name calling him Ben-oni Iacob changeth his name and called him Beniamin least the sounde of Ben-oni in his â—are should haue continuallie raised vp groanes from his heart and herein they behaued themselues as the Apostle wisheth all Christians to doe saying (e) 1. Thess 4 13. I would not Brethren haue you ignorant concerning them which are a sleepe that you sorrow not euen as other which haue no hope GOD by whome Death is inflicted would haue the nature thereof to bee such that it should bring teares and sorrowe not onely vnto them which die but vnto those also of whome they that die are beloued but yet hee hath taken away the sting of Death by promising that there shall bee a Resurrection of the Dead and this promise is an Antidote against the poyson of griefe There is a Law in Deuteronomie concerning the mourning for the Dead whereby the Israelites are forbidden (f) Deut. 14.1 Not to cutte themselus nor make anie Baldnesse between their Eyes for the Dead (g) Homer Iliad in imitation of the Gentiles who hauing no knowledge nor hope of a Resurrection vsed to lament and bewaile their
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
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
guided by his owne reason and left to the powers of his corrupt nature the proper guise of such a one is not onely Not to vnderstand the things of the spirit of God but also Not to be able to perceiue them for there is in him a naturall impotencie and weakenesse towards God and all good things as then the strongest man is but as chaffe before the winde in respect of bodily strength so likewise in regard of spirituall power and abilitie (o) Ioh. 6.44 No man can come vnto Christ vnlesse the father drawe him (p) Ioh. â—5 5 without Christ wee can doe nothing (q) Phil. 2.13 it is God that worketh in vs both the will and the deed (r) Ierem. 0.23 for the way of man is not in himselfe neither is it in man to walke and to direct his steppes [s] Aug. de lib. arbit God is the author of merit saith Augustine who applieth the will to the worke and the worke to the will seeing then that the naturall man wanteth freedome of will in the choise of that which is good it cannot otherwise be but he must needes be ouercome and be made the bond-slaue of Sathan and the seruant of sinne But our Sauiour saith (t) Ioh. 8.36 if the sonne shall make you free then are you free indeed be like then whosoeuer is regenerate hath freedome of will being redeemed by grace both from the thraldome of the diuell and sinne and consequently he Ouercommeth and is not ouercome I answere granting indeed that after a man is regenerate and borne anew of the water and the spirit he hath some freedome of will because in the new birth his will being instructed by the holy spirit doth willingly consent to Gods will and worketh with God for the attainement of saluation this is proued out of S. Pauls wordes to the Philippians saying (u) Philip. 2.12 Worke your saluation with feare and trembling but this freedome in this life is not perfect if it were as it shall be in the life to come when the whole Image of God shall be renewed in man then should our reason be euer sound our affections staid and setled and our will most iust but wee finde the contrarie for there is ciuill warre in our selues the flesh rebels and fightes against the spirit and wee are daily ouercome by the temptations of the diuell it was Saint Pauls case and it is ours who saith (x) Rom. 7 1â—.19.2â—.21.22.23 for I knowe that in me that is in my flâ—â—h dwelleth no good thing for to will is present with me but I finde no mâ—anes to performe that which is good for I doe not the good thing which I would but the euill which I would not tâ—at doâ—â— now if I doe that I would not it is no more I that doe it but the sinne that dwelleth in me I finde then by the lawe that when I would doe good euill is present with me for I delight in the law of God concerning the inward man but I see another law iâ— my members rebelling against the law of my minde and leading me captiue vnto the law of sinne which is in my members hence wee may learne our weaknesse and in S. Paul as in a looking glasse behold our imperfections No man is so iust but he is forced by the rage of concupiscence or lust to be the captiue of sin sometimes yet here is our comfort that nothing done by infirmitie of concupiscence without consent of the inward man can make the regenerate man guiltie before God because the grace of GOD in IESVS CHRIST doth discharge and quitte him in Gods sight without which hee were a miserable and an vnhappie man As the Apostle confesseth of himselfe saying y] Rom. 7.24 Oh wretched man that I am who shall deliuer mee from the bodie of this death Secondlie as the Gadites were ouerthrowne by an Host of men so the children of God are often foyled and ouercome by the euill-spirites the enemies of our saluation this falleth out by the ordinance of GOD to humble Man and to make him confesse his owne vnworthynes If a man should neuer fall before his spirituall enemies hee would presume that his perseuerance in Righteousnes grewe from his owne inhaerent Iustice And therevpon like the Angell of the church of Laodicea boast z) Apo. 3.17 that hee was rich and increased with goods and had neede of nothing And therefore GOD in his great Wisedome permitteth the Diuell oftentimes to get the vpper-hand and to ouercome his Children that by this meanes in feeling their owne weakenesse they may be brought to humilitie and that he in raising them vp againe may declare his powerfull grace and mercie As then it was said of the Angell of Laodicea by CHRIST Thou art wretched and miserable and poore and blinde and naked So it may bee saide of all Mankinde For there is no man so happie in Grace so rich in the spirite so quicke-sighted in vnderstanding and so cloathed with the rayments of Righteousnesse but that hee had neede to Buy Golde of GOD tryed by the Fire that hee may bee made Rich and white Raymentes that hee may bee cloathed and Eye-salue that hee may see It was a confident protestation of Peter saying vnto Christ (a) Mat. 26.33.34 Though all men should be offended by thee yet will I neuer be offended but yet the sequele proued the wordes of Christ to be true who replyed thus Verily I say vnto thee that this night before the cocke crow thou shalt denie me thrice (b) Mat. 26.75 for he denied our Sauiour with swearing cursing 3. times heaping sin vpon sinne drawing iniquitie with cart-ropes thus did God for a time suffer him to be ouercome of Sathan to huÌ„ble him so that afterward he should not presume vpon his own streÌ„gth but acknowledge his weaknes and attribute the gift of Perseuerance to Gods grace alone As then the Apostle said so say I let him that standeth take heede least he fal beware of presumption though wee be now the children of God yet wee knowe not what wee shall be If wee resist Sathan and vanquish him to day yet let vs not like the proud Pharisiâ— say within our selues we are not like vnto other men but more holy and more righteous for if wee doe the diuell and his host shall ouercome vs to morrow that we may be humbled God reiecteth the proud and giueth grace to the humble If then we be lowly in our owne eyes God will strengthen vs with his grace thereby make vs able to withstand the aduersarie but if we iustifie our selues like insolent hypocrites and trust in our inherent righteousnes he will checke our hauâ—ie hearts by suffering the Tempter to ouercome vs. Thirdlie as God did not onely suffer but also ordaine that the Gadites should be ouerthrowne to teach them by prayer to craue his helpe against their aduersaries not to relie vpon
faithfull and will not suffer vs to be tempted aboue that which we are able to beare but it is not so with Reprobates and Castawaies for the diuell dealeth with them as Nabuchadnezzar did with Zedekiah the King of Iudah (t) 2. Reg. 25.7 who put out his eyes and bound him in chaines and carried him to Babel euen so Sathan who worketh powerfully and victoriously in the children of disobedience when he hath subdued the wicked and sâ—eked the citie of their soules putteth out their eies so that they shall haue no vnderstanding of God and bindes them in Chainâ—s so that they cannot turne to goodnesse by repentance and at the last carieth them along with him to Babel the land of confusion and death aeternall as then after the death of Goliah and the ouerthrowe of the Philistims the women of Israel came dauncing with timbrels to meete Saul and Dauid and sang by course (u) 1. Sam. 18.7 Saule hath slaine his thousand and Dauid his ten thousand so may all we the elect of God daunce for ioye that Christ the sonne of Dauid hath slaine the mightie Giant that reuiled the host of the liuing God thereby giuing vs victorie ouer powers and principalities which are in the high places and to our daunce wee may ioyne this song (x) 1. Cor. 13.55 O death where is thy victorie ô hell where is thy sting THE NINTH SERMON OF ASHER GENES 49.20 Concerning Asher his bread shall be fat and he shall giue pleasures for a King ASher was the second sonne of Iacob by Zilpah Leahs hand-maid and afterward his concubine whose name signifieth Blessednesse it was giuen him by Leah whose adopted sonne hee was because he was borne vpon her knees and therefore vpon his birth she said (a) Gen 30.13 Aâ— Blessed am I for the daughters will blesse me and she called his name Asher which name is the discouerer of Leahs passions â—â—rst she said Ah I am blessed because her sister had not (b) Gen. 30.8 as she her selfe had said vpon the birth of Naphtali gotten the vpper hand so theÌ„ in these words she doth not only reioyce but also insult ouer her Sister to whom barrennesse was a great affliction though Rahel did ill in calling the two sonnes of her hand-maid Bilhah the one of them (c) Gen. 30.6 Dan which signifieth Iudgement as though God had giuen sentence on her side and the other (d) Gen. 30.8 Naphtali which is wrestling as though by excellent wrestlings shee had ouercome her sister in fruitfulnesse yet Leah who indeed was more blessed with children then she hauing at that time foure sonnes from her owne wombe and two from Zilpahs should not by Insultation haue vexed her that was grieued at the heart but rather haue giuen the looser leaue to speake and winckt at her aemulation Insultation is the daughter of Pride and it seemes that Leah was growne proud with prosperitie and therefore she insultes saying Ah I am blessed for the daughter will blesse me as if she should haue said euery one will proclaime me to be happie but my sister miserable it is the nature of man (e) Hos 12.1 like Ephraim to be fed with wind and to follow after the east wind for prosperitie makes him arrogant and insolent â—â—d yet the chiefest prosperitie of this world is but wind and to become proud vpon it and to insult is but to followe the east wind which of all the rest is most hurtfull and dangerous beeing cold and moyst The second reason why Leah vttereth this passionate speech Ah I am blessed and thereupon calleth Zilpahs sonne being hers by adoption Asher is the Multiplication of Children which in those daies was accounted a great Blessednesse because among the daughters of Abraham Barrennesse was reproachfull first because it seemeth to be repugnant to that precept wherein God coÌ„maunded both immediately after the making of the world and also after the flood saying (f) Gen. 1.28 9.1 Increase and multiplie secondly because they which be barren attaine not vnto that blessing of God which he promised vnto AbrahaÌ„ to wit that his (g) Gen. 22 1â— seed should be as the starres of heauen and as the sand of the sea thirdly they which wanted children seemed after a sort to be hated of God in that he would not haue their generation or stocke to be spread any further abroad fourthly amoÌ„g the Iewes as some haue thoght barrennesse was infamous because Messiah should proceed from their posteritie and therfore euery one endeuoured to haue many children that out of his progenie Messiah might one day be borne not onely amongst the people of God it was a reproachfull thing for a woman to be barren but also amongst the gentiles The Romanes that had begotten many children were excused by the ciuill law both from charge publike offices and three was sufficient for an excuse amongst them but the Italians admitted of foure and the prouinces of fiue so that they were not adopted nor yet taken of the enemies nor died out of the warres Howbeit this number of children excused the parents onely from personall offices but not from offices of inheritance but (h) digest de iure immunitatis leg semper pertinax sixteen children excused from both kindes of offices afterwards twelue did excuse Furthermore the bearing of children hath alwayes bene esteemed an honorable thing amongst all Nations as may appeare in the historie of the Lacedemonian who being a Noble-man vnmaried as he passed by the way (i) Cod. de decurionibus leg siquid decurio saw a man that did not rise vp to giue him honour whom he asked why he did so to whoÌ„ the young man answered because thou hast left none vnto the common-weale that may rise vp vnto me when I am old ChildreÌ„ in the opinion of the Gentiles were a furtheraÌ„ce to felicitie but yet this furtherance is conditionall namely if they be well instructed and vertuously brought vp For otherwise they be rotten impostumes cankers as Octauius Augustus spake of his daughter niece when they were vnchast Also Tiberius sorrowed that he did nourish in his house for the people of Rome Caligula a most cruell Snake Thus in this name Asher which is being interpreted blessednes we may obserue the causes of Leahs reioycing the first wherof was euill for it includeth an insultation the 2. was good for it coÌ„taineth her exultation for the increase of Gods familie Concerning Asher his bread shal be fat hee shall giue pleasures for a king In these words spoken to Asher Iacob prophecieth of the pleÌ„tifullnes pleasures which the Asherites should enioy in the land of promise First their plentifulnes is set downe in these words his bread shal be fatte which is to be vnderstood of the aboundance of oyle corne which the land of Asher did yeeld As it was said of Iudah (k) Gen. 49.11 he shall wash his garmeÌ„ts in wine