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
a tinckling with your feet glory in your wyres your wimples your crisping-pins your Hoods your lawnes your earelings and your bracelettes goe to betroth and coÌ„tract your selues to vanitie bake cakes as the idolatrous women of Israel did and offer them to Follie the Queene of your heauen but for all this remember Reubens case your seed time is Pompe but your haruest time shal be Penurie (r) Isa 3.24 for in stead of sweete sauour there shal be stincke and in stead of a Gyrdle a rent and in stead of dressing of the haire baldnesse and in stead of a stomacher a girding of sacke-cloth and burning in stead of beautie Oh who then is or would be so fond for a little gorgeousnes in this life to aduenture vpon so manie curses and plagues both in this world and the worlde to come and yet such are the allurements of Sathan so powerfull the bewitching smiles of vanitie that euen the strongest Sampson and the wisest Salomon are caught in their snares and being once entrapt they are so benummed with a spirituall lethargie or drowsinesse that they quite forget both God and themselues being herein fitlie to be compared to the companions of Vlysses whom Homer mentioneth who by the enchauntments of Circe were turned into hogges and hogges I may iustly call them for they are without vnderstanding and Reason else would they neuer for one dramme of Pleasure purchase a pound of sorrowe for one spoonefull of honie a gallon of gall and vineger and for one minute of mirth an eternitie of weeping mourning and gnashing of teeth Is not then (s) Luc. 16. the Rich glutton a Hogge that for a little purple linnen and delicious fare will loose and forgoe the inheritance of heauen Is not Iudas a Hogge that for the loue of thirtie pence will make ship-wracke of his soule And it not Reuben a Hogge that for a little dalliance with Bilha will forfaite his Kingdome Priesthoode and Birth-right but what need I to dig vp Reubens graue and vncoâ—er his shame since notwithstanding his punishment the remeÌ„brance whereof me thinks should euen mortifie the most lust-strong Carnalists yet the worlde swarmes now with Flesh-worms wanton Chamberers who are so blinded with pleasure that they suffer themselues to be led by strange-womeÌ„ like Oxen to the slaughter Well the greatnes and hainousnes of a sinne is discerned in the punishment therefore as our Sauiour saith to all back-sliders Remember Lots wife so say I to all incestuous persons Adulterers and Fornicatours Remember Reuben Fourthly here we may learne what a grieuous offence it is in the eyes of God to offer any wrong or contumelie to our parents (t) Gen. 9. Cham that mockt his Father Noah for his nakednes was cursed (u) 2. Sam. 18.14 Absolom who to make himselfe odious to Dauid lay with his concubines died a bloudie death and Reuben that here pollutes his Father Iacobs bed is punished by the losse of all his dignities Contumelie against parents is the breach of this law (x) Exod. 20.12 Honour thy Father thy Mother therefore whosoeuer is guiltie of it is thus censured (y) Pro. 30.17 The eye that mocketh his Father depiseth the instruction of his mother let the Rauens of the valley picke it out and the young Eagles eate it Euery man heere vpon earth hath three parents whome to touch with the least finger of reproach is a great sinne Namely his Naturall Ciuil and Spiritual father Our naturall parents are not onely they which begate and bore vs but also according to the vse of the world in the ciuill law our grandfathers and great grandfathers all these we are obliged and bouÌ„d to honor both by the law of God which saith Honour thy Father thy Mother that thy dayes may beloÌ„g in the land which the Lord thy God giueth thee in another place (z) Ex. 21.17 he that curseth his father or his mother shal dye the death viz he which frets grieues them with any contumelious word or action and also by the law of Nature which ministreth many reasons to enforce a dutie and respect of a childe towards his father The Hebrues call in their laÌ„guage a sonne Ben signifying that he should be a Building to his parents and the prop staffe of their decrepit Age the Chaldeans call him Bar which signifies both a sonne and Bread or corne whereby they admonish all children to imitate the nature of the (a) Lex Cycon ap Aristop AeliaÌ„ lib. 3. c. 24. Storke in louing fostering and feeding their parents the counsell (b) Isoc ad Demon. of Iscorates to Demonicus concerning the auoyding of all contumely towards father and mother is excellent saying So behaue thy selfe towards thy parents as thou wouldest haue thy children to beare themselues towards thee (c) Eurip. Euripedes saith whosoeuer in this life honoureth his parents he both liuing and dying is a friend of the Gods but to omit these let vs returne to the word of God and heare what the Apostle saith (d) Eph. 6.1 Children obay your pareÌ„ts in the Lord for this is right (e) Colos 3.20 Children obey your parents in all things for that is well pleasing vnto the Lord This is the commandement of God which whosoeuer transgresseth being guiltie of Reubens sinne he deserueth Reubens penaltie Secondly by the ciuill father I vnderstand him that hath rule and dominion ouer vs whether it be the King or any other inferiour magistrate these as being Gods vicegerents and by him substituted for parents to protect and rule vs are by vs to be honoured and reuerenced with all dutie and loyaltie for he that sheweth himselfe obstinate and contumelious towards them resisteth the ordinance of God it is written (f) Exod. 22.28 Thou shalt not rayle vpon the iudges neither speake euill of the ruler of the people here is a prohibitioÌ„ against all kind of Contumely towards Princes whether it be in word or in deed how obsequious and obedient to the ciuill parent and how respectiue of his honour the children of euery common-wealth should be S. â—era teacheth vs by his owne example saying (g) Ber. Ep. 221. ad Ludonicum regem If all the world should conspire against me to moue me for to attempt any thing against the kingly maiestie yet would I feare God as not daring vnaduisedly to offend the King by him appointed for I know that it is written that who so resisteth power resiseth the ordinance of God and purchaseth to himselfe damnation Lastly the spirituall father is the Minister and Preacher of Gods worde who thereby as Paul did begetteth children vnto Christ though this Father in respect of his function be superiour to the rest For in the whole world saith S. Ambrose (h) Amb. lib. de dig sacerdot cap. 3. Nothing is more excellent then the Priest nothing more (i) 2. reg 2.23 high and eminent then a Bishop yet
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
streite gate for wide is the gate and broade is the way that leadeth to destruction and many there be which goe in th reat because streight is the gate and narrow is the waey which leadeth vnto life and fewe there be that finde it This sheweth that it is a very hard and difficult thing to run this race which is the race of Righteousnes because of the streitenes aed narrownesse of it p) Math. 19.24 it is like the Eye of a Needle therefore hee that like a Camel hath a Bunch vpon his backe can neuer passe along through it This Bunch is the round world together with the Honours riches and pleasures thereof with which Burthen whosoeuer is loaden can neuer run well Because it is impossible to serue GOD and Mammon And therefore if if we desire to be good Runners we must be as slender and smooth-backt as Harts or Hindes and this we may attaine vnto if wee cast away the Care of this world which is the greatest hinderance and impediment that can bee in our passage towards heauen Such Harts and Hindes were the Apostles for they left their wiues their childrē their houses goods and all things whatsoeuer to follow CHRIST and therefore they ran a good race for our Sauiour said vnto them (q) Math. 19.28 Verily I say vnto you that whē the Sonne of man shall fit in the throne of his Maiestie yee that haue followed me in the regeneration shall sit also vpon twelue seates iudging the twelue Tribes of Israel This then is the Path that wee must follow the way that we must Run in namely Righteousnes by endeuouring to doe well as the Prophet Isaiah exhorts vs saying (r) Isai 1.16.17 Cease to doe euill learne to doe well To learne to doe euill and to cease to do well is a Broade way easie for flesh and blood to finde but it leades to destruction but to cease to doe euill and to learne to doe well is a Narrow-path hard to be found of any but the Regenerate and yet it leades to Life eternall This Path of Righteousnes is like the passage of the Israelites through the red Sea (ſ) Exod. 14 22. when the Waters were a Wall vnto them on their right hand and on their left hand For they that run their race in it are so compassed and hemmed in with watrie walles that if they balke the way and run not streight forwards they are sure to be swallowed vp by the waters These Waters are the first second Death which shall be the reward of them that keepe not a direct course and which frame not their liues according to the rule of Iustice therefore it concernes euerie one that Runneth to haue an Eye to the marke vnto which hee runnes following the example of the Apostle who thus saith of himselfe (t) Phillip 3.14 But one thing I forget that which is behind endeuor my selfe to that which is before and followe hard towards the Marke for the prize of the High calling of GOD in CHRIST IESVS In these words S. Paul maketh himselfe euery mans patterne to imitate and follow in running of the race of Righteousnes First he aimed onely at One thing and at one marke So must we haue but one and no moe For one thing is perfection but manie things are confusion One thing is Maries choyce but manie thinges be Marthaes incombrances This one thing that we must seeke for is the Kingdom of heauē And these many things that we must auoid be the Cares of this World which if we looke vpon with any regard they will be vnto vs like Hippomenes his goldē-Balles to Atalāta impediments to stop and stay vs in running Wherefore when we begin to take our race we must forget that which is behind Namely all those things wherein wee tooke delight and which were before vnto vs the occasions of sinning We must not look backe to Sodom [u] Gen. 19.26 with Lots wife nor with the [x] Numb 11.5 Israelites remember the Cucumbers Pepons Leekes Onyons Garlicke and flesh-pots of Aegypt but goe on forwards towards Zoar and towards Canaan the citie of Refuge and land of Promise to forget that which is behind and not to goe forward is all one as to bee like Lots wife turned into a Pillar of Salte Non progredi est regredi Not to goe forward is to goe backward Therefore it is not sufficient for vs when we beginne our Race to forget and to forsake the things of this worlde but wee must also Endeuour our selues to that which is before which no man can doe that either stands still or is idle As long as wee remember that which is behinde we are like vnto the (y) Marc. 2.11 man that lay in his bed sicke of a palsie but when wee forget that which is behind endeuour our selues to that which is before then are we cured of our lamenesse and therefore wee must arise take vp our beddes and walke to our owne house First we must arise from sinne to Righteousnes (z) Aug. de ciuit Dei lib. 20. cap. 6. this is the first Resurrection which onely pertaineth to the Elect and this is it of which our Sauiour speaketh to Nichodemus saying (a) Ioh. 3.3 Verily verily I say vnto thee except a man be borne againe hee cannot see the Kingdome of God Secondly we must take vp our Beds These beds are the Sinnes vanities wherewith in former times we haue bene delighted And these we are to beare vpon our backes because wee must remember them to auoyde them and not vpon our Breasts because wee must forget to practise them [b) 1. Tim. 1.13 So did S. Paul hee remembred that he had once beene a persecutor and he repented of it and made amends for it and was afterwardes ten times more zealous to saue the wicked then before he had bene to destroy the godly Thirdly wee must walke Nay we must Run to our owne house which is as Zoroastres calles it Heauen the bright and glorious countrey of the soule The Bodie is not the house but the prison of the soule neither is the world the mansion or abiding place of the Bodie and Soule but rather the Pilgrims Inne And therefore when we run or walke it must be not to anothers but to our owne house if we walke or run to the flesh and follow the lustes thereof then we goe to the house of Belial who being a disobedient spirit and subiect to no yoke forceth the members of the bodie to be seruants of vncleannesse and if wee runne or walke to the worlde then wee goe to the house of the Diuell (c] Ephes 2.2 who is the Prince of this worlde which ruleth in the Aire and worketh in the children of Disobedience Therefore leauing these two Houses we must endeuour our selues towards that which is before namely the kingdom of Heauen the Greeke word which the Apostle vseth is Epecteinómenos which