are made (t) Apo. 21.9 the Bride Spouse of Christ which vnion is most honourable To conclude this point the u) Gen. 41.46 afflictions of Ioseph and his miserie did continue but for a short time till hee was 30. yeares of age and of them but 14. but his prosperitie lasted vnto the day of his death which was in the huÌ„dred and tenth yeare of his age Euen so the Saints vpon earth weare crownes of thornes vpon their heads carrie Christs Crosse vpon their shoulders only threescore ten yeares which are ordinarilie as Dauid saith the dayes of man but they shall weare crownes of golde and carrie Palme-branches in their hands which are the signes of glorie and immortalitie for euer and therefore S. Paul saith x) Rom. 8. â—8 I count that the afflictions of this present time are not worthy of the glorie which shall be shewe â—â—to vs and in another place he saith (y] 2 Cor. 4.17 Ouâ— light afflictiâ—â— which is but for a moment causeth vnto vs a farre more excellent and an eternall waight of glorie The third generall part of Iacobs speech being a Benediction or Blessing lieth in these wordes Euen by the GOD of thy Father who shall helpe thee and by the Almightie who shall blesse thâ—ewith heauenly Blessings from aboue with blessings of the deepe that lyeth beneath with blessings of the breasts and of the wombe The blessings of thy Father shall be stronger then the blessings of mine Elders Vnto the ende of the Hilles of the world they shall be on the head of Ioseph and on the toppe of the head of him that was separate from his brethren The Blessings that Iacob bequeatheth vnto Ioseph are of God hee onely being the Heralde to deliuer them And therefore hee saith The Almightie shall helpe thee the Almightie shall blesse thee And these Blessings are in number three First Ioseph is blest with a Blessing from aboue or from heauen whereby is vnderstoode not onely the pleasant showers and Raine wherewith the portion of his posteritie should be watered but also the goodnes and wholsomnes of the aire the sweet influence of the starres as Moses more at large explaneth this prophecie saying (z] Deut. 33 13.14 Blessed of the Lord is his land for the sweetnes of heauen for the dew for the sweete increase of the Sunne for the sweete increase of the Moone (a] 1. Reg. 17 To want raine is the empouerishment of the earth and drought bringeth Famine And therefore such as will not obserue and keepe the Commaundements of God are thus threatned (b] Deut. 28.24.23 The Lord shall giue thee for the raine of thy Land dust and Ashes euen from heauen shall it come downe vpon thee vntill thou bee destroyed the Heauen ouer thy head shal be brasse and the earth that is vnder thee yron Of the contrary part moderate raine and showers maâ—e the earth fruitfull and cause plentie And therefore the Lord saith that vnto such as feare him and call vpon his Name (c] Deut. 28.22 Hee will open his good Treasure euen the Heauen to giue Raine vnto their Land in due season This then is Iosephs first blessing that his Children shall dwell in a Land the Climate whereof shall be wondrous pleasant and the soyle verie fertile Secondly hee is blest with the Blessing of the Depth that lyeth beneath by which is meant the Riuers and Springs which doe arise from beneath and water the earth Such Countreyes as haue store of Riuers and Springs are euer accounted the most pleasant and the most plentifull of all things and for this cause they bee called Paradises As it may appeare by that description of Sodome and Gomorrha made by Moses where hee saith (d] Gen. 13.10 So when Lot lifted vp his eyes hee saw that all the plaine of Iordane was watered euery where For before the Lord destroyed Sodome and Gomorrha it was as the Paradise or the Garden of the Lorde (e] Gen. 2. The garden of Eden which God planted and wherein Adam and Heuah were placed because it was so well watered is ordinaarilie called Paradise which worde as some thinke is deriued from the Hebrewe worde Pardes which signifieth A Garden or place inclosed for pleasure Some will haue it to be a Persian word Septuag interp Iul. pollux li. 2. Onoma because Xenophon and Philostratus called such places as were made and planted for the delight of the Persian Kings Paradises and others as Suidas draw it froÌ„ the greeke verbe Paradeúein which is to water So euery Countrey that is well watered and moystened with Springs as the Garden of Eden was with these foure riuers Pishon Gihon Hiddekel and Perath may rightly be called a Paradice both in regarde of profite pleasure with the possession of such a Prouince as Iacob saith the Tribe of Ioseph shall be blessed and endowed Thirdly he is blest with the Blessings of the Breasts and of the wombe God made the womb to beare the brests to giue sucke by these two then is signified not onely the plentifull increase prosperous education of Children but the multiplying also of Beasts and cattell This is one of those blessings which God promiseth vnto such as cleaue vnto him and obey his voyce So saith Moses The Lorde shall make thee plenteous in goods in the fruite of thy bodie in the fruit of thy Cattell And the prophet Dauid amongst other Blessings reckoneth vp these two First the increase of children for hee saith (f) Psal 128 1.2.3 Blessed is euery one that feareth the Lorde and walketh in his wayes when thou eatest the labours of thine hands thou shalt be blessed and it shall be well with thee thy Wife shall bee as the fruitefull vine on the sides of thine house and thy Children like the Oliue plantes round about thy Table And secondly the multiplying of Cattell for he counteth it a great happinesse when (g] Ps 65.13 the Oxen are strong to labour when the Pastures are clad with Sheepe and when they bring forth thousandes and tenne thousandes in the streetes As the increase of the wombe is a blessing So contrariwise Barrennesse is a punishment not onely in women but also in dumbe creatures And therefore because the Ephraimites did forsake God and went to Baal-peor Hoseah the Prophet prayeth against them h) Hos 9.14 O Lorde giue them what wilt thou giue them Giue them a barren wombe and drie Breastes which is as if he should haue saide O Lord turne Iacobs blessing vpon Iosephs posteritie into a Curse because of their Idolatrie Also Moses saith (i) Deut. 28.18 If thou wilt not obey the voyce of the Lorde thy God to keepe and to doe all his Commaundements and Ordinances Cursed shall bee the fruite of thy bodie and the fruite of thy Lande the increase of Kyne and the flockes of thy Sheepe These are the great Blessings giuen vnto Ioseph being so much
TWELVE PROPHETICAL LEGACIES OR TWELVE SERMONS VPON IACOBS LAST Will and Testament Recorded by Moses in the 49. Chapt. of Genesis containing his Beâ—â—â—â—â—â— and Blessings bestowed vpon his twelue Sonnes Reuben Simeon Leui. Iudah Zebulun Issachar Dan. Gad. Asher Naphtali Ioseph Beniamin Preached by Francis Rollenson Bach of Diuinitie and sometimes Fellow of S. Iohn the Euang Colledge in Cambridge LONDON Imprinted by T. C. for Arthur Iohnson dwelling at the signe of the white horse by the great North doore of Paules 1612. TO THE RIGHT HONORABLE THOMAS LORD ELLESMER LORD CHAVNcellor of England my very singular good Lord such happinesse and honour in this life as may be seconded with the glorie and foelicitie of Saints in the world to come RIght Honourable Counsel and Helpe as the Platonistes affirme be the Two maine pillars and Supporters of euery commonwealth of which that saying of Ecclesiastes is verified Two are better then one for One of these Two without the other is but as a Reed shaken with euery blast of winde but being both together they are like the Two brasen pillars set vp by Salomon in the Temple at IerusaleÌ„ of which the one was called Iachin which is he will establish and the other BoaZ that is by interpretation in strength for Counsel and Helpe vnited doe Establish and Strengthen any state whether it be Ecclesiastical or Ciuill as for instance what auaile the lawes and constitutions of Sage Counsel made to establish the Truth vnlesse the Lawemakers put to their helping hands to strengthen by fauour and maintenance such as be the Ministers preachers of the Gospell Certainely nothing at all therefore our Sauiour may herein be a patterne to all great personages whom God hath ordained to be Iachin and Boaz namely Establishing and strengthening pillars of his Temple of whom it is written that when he appeared in a vision to Iohn the diuine his two feete seemed as fierie pillars the one standing vpon the land and the other vpon the sea and the spouse in the Canticles compareth his legges to Marble pillars set vpon sockets of fine gold whereby is intimated Aug. in Psal 58. that Christ does walke in the middest of his Church by Counsel and Helpe so establishing strengthening it that neither the malice of SathaÌ„ though he be Leo aperte saeuiens draco occuliè insidians one that by open outragious crueltie shewes himselfe a Lyon and by his couert and secret poysoning of religion a very Dragon nor the Inchantments of the world though she like the Purple whore makes such as he of her attendance drunke with the Cup of her abominable vanities nor the gates of hell though like the great red Dragon they vomit and cast vp continually floods of poyson shall neuer be able to preuaile against it This Counsell and this Helpe are the Pillar like feete of euery Noble Theophilus who treadeth the steppes of Christ walketh in his pathes and such a Theophilus may your Lordship be iustly accounted for not onely by Counsel as being one of the chiefest Oracles of this land but also by Helpe as being one of the best Nurcing fathers of the Church your Honour seeketh the welfare of Zion and the good of Gods Temple It is not I alone that say thus but it is Musarum vox the voice of the learned Twins of this Realme the Two vniuersities many of whose sonnes had died and beene buried in their selles had not your Honour called theÌ„ forth and sent them into Gods vineyard amongst these I may ranke my selfe hauing lately tasted of your vnlookt for and vndeserued bountie towards me In liewe whereof as a Sacrifice of Thanksgâ—uing I offer vp and dedicate to your honourable name and protection these my Labours being the sincere testimonies of my thankefull heart humblie desiring almightie God that as your Lordship hath bene a Pillar of his Temple vpon earth so he would make you in the life to come a Pillar of his Temple in heauen and write vpon you his owne Newe name Your Lordships most bounden in all dutie and seruice Francis Rollenson THE FIRST SERMON OF REVBEN Genesis 49. Chap. 1.2.3.4 verses Then Iacob called his Sonnes and saide Gather your selues together that I may tell you what shall come to you in the last dayes Gather your selues together and heare you sonnes of Iacob and hearken vnto Israel your Father c. THE maine subiect of this chapter is the Propheticall Benediction of Iacob concerning the twelue Patriarches his sonnes this Title I giue it as most correspondent sutable to the nature and qualitie of the Text Antiquitie calls Iacobs last words The Blessing of the Patriarches but a Amb. de bened pat ca. 2. S. Ambrose b Ruffi in liâ— eiusd tit Ruffinus and c Theod. in Gen. quaesi vlt. Theodoret say it is a Soloecisme or incongruitie so to stile them because therein Reuben Simeon and Leui are cursed wherefore they tearme them onely Iacobs Prophecie alledging for the Truth hereof Iacobs words saying Gather yourselues together that I may tell you what shall come to you in the last dayes Hereupon they conclude that the words which Iacob spake vnto his sonnes seuerallie were Predidâ—ctions not Benedictions Rabbi Salomon helde a verie strange opinion concerning this matter but as ridiculous as strange Namely that Iacob minding to blesse his children suddenly the Spirit of God departing from him the want whereof caused him in a doâ—ting manner to speake hee knewe not what and from this distemper and defect it came to passe that hee blessed some and cursed others but to omit this friuolous and impious conceit the abortiue of a blasphemous braine I returne to that Title which best agreeth to the last speech of Iacob namely a Propheticall Benediction which neither abolisheth the vsuall and customarie stile of Antiquitie nor disparageth the iudgement of S. Ambrose and the rest for it is a mixture and composure of both their Titles A Blessing and a Prophecie For though this holie Patriarke doth sharplie reproue Reuben for incest and Simeon and Leui for crueltie yet his curse is but a temporall chastisement and a fatherly correction for their amendment nay they are crowned though not in so ample manner with a blessing as well as the rest of their brethreÌ„ because they are counted among the Tribes and had their inheritance among them beeing thereby included within the Couenant d Ioseph Iudaie Antiqu. lib. 2. There is in this whole speech a harmonie betwixt Iacobs toung and his heart the Toung foretels the heart prayes the one declares the future prosperitie of the Patriarches the other wisheth for the accomplishment So then in Prophecying he blesseth and in blessing he prophecieth that hee prophecieth no man can denie and that hee prayeth for them which is a blessing who will not confesse that marketh his prayer e Gen. 49.18 O Lord I haue waited for thy saluation wherein he maketh supplication vnto God to
he should smite the Heathen for hee shall rule them with a rod of iron for hee it is that treadeth the Wine-presse of the fiercenesse and wrath of Almightie GOD These words doe most liuely set forth the glorious victorie that Christ hath ouer all his enemies Hee is the (p) Iosuah 5.14 Captaine of the Lords Host that quickly foyleth and in the twinckling of an eye putteth to flight all his Aduersaries and therefore he is said to Ride vpon a white horse He neuer fighteth but vpon a iust quarrell for the defence of Truth and therefore hee is called Faithfull and True It is long before he strike but when he comes he is as a Giant ready to runne his course fierce and terrible And therefore his Eyes are said to be like a flame of fire when he maketh warre hee euer vanquisheth and therefore as tokens of Triumph vpon his Head he weareth many Crownes It is bootelesse for anie to withstand his power for hee is Omnipotent and therefore he hath a Name and this is THE WORD OF GOD the mysterie whereof none perfectlie knoweth but himselfe who is Light of Light and verie God of very God As hee is mercifull to spare the liues of such as yeelde and Repent so is hee most seuere against such as be obstinate and impenitent and this is signified by his Garment dipt in blood And likewise the Psalmist saith he shall wash his footesteppes in the blood of his enemies though he neede not the assistance or aide of any because he is most strong and mightie yet because the Righteous for whose cause he fighteth shall be auenged of their enemies and be partakers of his glorie they also are saide to follow him vpon white horses and being his souldiers their armour is linnen white and pure pure Innocencie and white Patience The enemies whom hee smiteth with the sharpe sword of his Iustice and whom he ruleth with the Iron rod of his power be the heathen that is to say all Vnbeleeuers or Infidels so then (q) Mar. 16.16 he that shall beleeue and be baptised shall bee saued but he that will not beleeue shall be daÌ„ned lastly though the children of God suffer much violence in this world yet must they beare it with patience and referre their reuenge to Christ for it is he alone that readeth the winepresse of the sâ—â—reenes and wrath of Almightie God and it is onely hee That layeth his hand vpon the necke of his enemies Thirdlie as Iudah was the Soueraigne of all his Brethren for his fathers sonnes bowed downe vnto him So our SAVIOVR CHRIST IESVS is a King (r) Isai 9.7 for he sitteth vpon the throne of Dauid vpon his Kingdome to order it to stâ—â—â—â—h it with iudgem nt with iustice Hee is a King but his Kingdome is not of this world therefore none bow downe vnto him or worship him out of zeale and loue but onely his Fathers Sonnes namely the Elect who are the adopted children of GOD the Father (Å¿) Philip. 2.8.9.10 Hee humbled himselfe saith Saint Paule and became obedient vnto death euen the death of the Crosse wherefore GOD hath also highly exalted him and giuen him a Name aboue euery Name That at the Name of IESVS should euery knee bowe both of things in heauen and things in earth and things vnder the earth According to this edict and statute of Almightie God the Angels and Sainctes in heauen doe worship and adore him Also the Chosen vessels that liue vpon the earth doe in all humilitie honour and reuerence him and vnder the earth euen Sathan himselfe and the spirites of darknesse though not voluntarilie yet compulsiuelie doe bow downe their neckes and kneele downe before him (t) Mark 1 24. acknowledging him to be The holie one of God Melchisedech was a King and a Priest Dauid was a King and a Prophet and Salomon a King and a Preacher But CHRIST IESVS was both a Preacher a Prophet a Priest and a King and therefore if euerie one of them in regard of their Office deserued honour his due is treble Honour Wee must therefore bowe downe our neckes vnto him because hee is a King and a Priest wee must bowe our hearts because hee is a King and a Prophet and we must bow our knees because he is a King a Preacher offering vnto him like the Wise-men of the East Golde Myrrhe and Franke-incense That is to say whatsoeuer we take pleasure or delight in to do him or his seruants seruice our goods with Zacheus wee must diuide amongst the poore with our garments like Lydia we must cloath the naked with our Spikenard like Marie we must annoynt the heads of them that be sicke for in doing this seruice to one of these litle ones we manifest our loue and loyaltie to our King Christ Iesus (u) Mark 11. It is written that our Sauiour rid into Ierusalem vpon a young asse and that a great multitude of them that beleeued when they heard that he should come into the citie went forth to meete him some of them cast their garments vpon the asses colt some spred their clothes in the way and others cut downe branches of palme trees strewed them before him euery one shewing some signe of reuerence and honour and they that went before and they that followed cryed saying Hosanna blessed is he that commeth in the name of the Lord. This act of the faithfull Iewes must be our president though Iesus Christ rid but vpon an asse which is a contemptible creature yet they blessed and glorified him because they knewe that his kingdome stood not in outward things so must we acknowledge him to be our King though his earthly crown was but a thorny wreath his Scepter a reed and his royall robe a white coate wherewith (x) Luk. 23 11. Herod in mockage arrayed him they vnclothed themselues to cloath his asse and made their garments his carpets so must we hold nothing too deare for Christ but with (y) Phil. 3.7 S. Paul account the things that are vantage vnto vs losse for Christs sake again they which had no garmeÌ„ts that might be spared to spred in the way cut downe palme branches hereby like the poore widow with her two mites testifying that their hearts did offer vp vnto him a large tribute of homage obedience so must we according to our abilitie tender our dutie allegiance to him who is the Prince of Peace and King of glorie by shewing our affection to the meanest and poorest of his Subiects to conclude whosoeuer will crie Hosanna confessing him to be a King Sauiour he is one of Gods sons but such as will not bow downe vnto him be Rebels and strangers to the kingdome of grace first therefore then we must needs conclude that the high Priests Scribes Pharisies Iewes at this day be Rebels for they will not acknowledge Iesus whom wee worship to be their King and therefore in
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