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
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
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-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
for feare that spirituall Sanballat the Diuell surprize him at vnawares Wee must not thinke to conquere Sathan by delaying and prolonging the fight from day to day as Quixtus Fabius did Hannibal the Carthaginian Of whome Ennius thus writes (t) Vnus homo nobis â—unctando restituit rem Ennius One man by delay our ruines hath repaird No the case is not alike Hanniball was farre from his owne countrey and therefore could not bee speedilie supplyed with victuals men and munition the want of which was the cause of his ouerthrowe but the Diuell is in his owne Dominion (u] Eph. 2.2 for hee is the Prince of this worlde that ruleth in the Aire and worketh in the children of disobedience wherefore in vs rest or delaye breedes daunger because it weakens our owne forces and strengthens him Therefore we must euer stand vpon our guard as the Apostle counsels vs saying x] Eph. 6.14 Stand therâ—fore and your loynes gird about with veritie We must neuer lay aside the Hâ—lmet of Saluation nor the Brest-plate of Righteousnes nor the Shielde of Faith nor the Sworde of the Spirite but y) Pet. â— 8 Watch and bee sober continuallie least our Aduersaries finde vs either disarmed or sleeping z) 2. Sam. â— 7 Remember Ishboseth the sonne of Saul hee was slaine by two captaines Baanah and Rechab while he slept on a bed at noone and Sampson was spoiled of his long haire wherein lay his strength while hee slept on (a) Iudg. 16. â—9 Delilahs knee euen so shall wee be serued if wee sleepe at noonetide or be bewitched by this harlot our owne flesh to continue in sinne securely therefore it behooueth vs while we haue light to walke in the light for feare the rebellious spirits of darkenesse murder vs sleeping and to beware of the diuels stumbling blocke our owne Carnall desire least it clippe our lockes and depriue vs of all spirituall strength thereby disabling vs to withstand the furious assaults of our enemies Thirdly there be two causes of our fighting the first is the Glorie of our God the second is our owne saluation for the diuell is an aduersarie both to God and man and his chiefest studie is to rob God of his honour and to depriue man of aeternall life this his attempt appeareth in his first conflict with our Grand-parents in paradice where perswading Heuah to eate of the forbidden fruite hee first beginneth to condemne God of (b) Gen. 3.4 falshood for whereas God hath said (c) Gen. 2.16.17 Thou shalt eate freely of euery tree of the garden but of the tree of knowledge of good and euill thou shalt not eate of it for in the day that thou eatest thereof thou shalt die the death he tels her a contrarie tale saying yee shall not die at all but God doth knowe that when ye shall eate thereof your eies shall be opened and ye shall be as Gods knowing good and euil in this practise with Heuah wee may see his malice bent euen against his creatour in that hee contradicteth his commandement and therein like a Rebel striueth to spoile him of his honour and secondly with the glorious and goldeÌ„ promise of a dietie included in these words yee shal be as Gods he traineth them to disobedience knowing assuredly that if they did eate the fruite though pleasant to the eie and good for meate would be their bane thus with one blowe he strikes both God and man God in regard of his glorie and man in respect of his life and therfore our Sauiour calles him (d) Ioh. 8.44 a Lyar and a murderer froÌ„ the beginning a Lyar because hee euer oppugneth the Truth of God a Murderer because he is delighted with the ruine and destruction of man if then wee haue care of Gods glorie and our owne saluation we must euer be at open dâ—fiance with Sathan as Iehu answered the King of â—â—reel who said vnto him Is it peace Iehu so must we answere the diuel who oftentimes offereth vs faire conditions of peace that by securitie he may betray vs Iehu his answere was this (e) 2. Reg. 9.22 what peace whiles the whoredomes of thy mother Iezabel and her witchcrafts are yet in great number so ought we to say to the diuell whiles by spirituall whoredome and fornication which is Idolatrie thou robbest God of his honour by innumerable witchcrafts or temptations makest hauocke of the soules of men we will haue no peace with thee this ought to be the resolution of a Christian Souldier for as there is no fellowship betwixt light darkenesse God Mammon Christ and Belial so there must be no amitie or truce betwixt the champions of God and the spirits of darkenesse Gad an hoast of men shall ouercome him c though the Gadites were a warlike and stout people yet they were ouercome and this as I said before fell out by the ordinance of God first to teach them and vs that a man hath no strength in himselfe to defend himselfe secondly to humble them and make them knowe themselues and thirdly to moue them to craue by praier Gods assistance and aide as it was with the Gadites so is it with euery Christian Souldier there is not any so strong (f) Gen. 9.21 be it Noah a preacher of righteousnesse (g) Exod. 37.4 or Aaron the annointed of the Lord (h) 2. Sam. 11 â— or Dauid a man after Gods owne hart or (i) Luc. 22.57 Peter the Apostle of Christ Iesus but a mote may be found in his eie either the mote of drunkennesse or of Idolatrie or adulterie murder or apostacie none then when as euen the most righteous adorned with epithetons of grace are fraile can presume of his owne strength wherefore as the Prophet Hieremiah said of the noblemen of Zion (k) Lam. 4.2 The noblemen of Zion comparable vnto fine gold how are they esteemed as earthen pitchers So may I say of the children of men in our creation wee were golden vessels and vessels of honour for we were made after the (l) Gen. 1.27 image of God himselfe but by the transgression of our first parents and the infection of originall sinne wee are become earthen Pitchers brittle and dishonourable vessels soone crackt and broken in peeces by Sathan euen like the worke of the hands of the potter the spirit of God exhorts vs to stand to it and sight manfully saying (m) Eph. 6.14 stand therefore but who is so strong that can say I will stand oh no that freedome of will which was in Adam before his fall is quite extinct and buried in vs before we be regenerate for as the Apostle saith (n) 1. Cor. 2 14. The naturall man perceiueth not the things of the spirit of God for they are foolishnesse vnto him neither can he know them because they are spiritually discerned in these words the Apostle by a Naturall man vnderstandeth him that is estranged from Christ beeing