mistresse when shee first beheld him shot at him three inchaunting arrowes therewith to make him a vassall to her pleasure the first was her Eie for the text saith that (e) Gen. 39.7 shee cast her eies vpon Ioseph these were wandring and wanton eies sparkling lust the second was her Speech for with intising words shee said Come lie with me the third was her impudent behauiour and continuall solliciting of him for she did very vnshamefastly day by day moue and prouoke him (f) Gen. 39.10 but hee hearkened not vnto her to lie with her or to be in her companie because hee had this Bowe continually in his Eie the sight whereof put him in minde (g) Gen. 6.2 that Lust was one of the causes why the whole earth was ouer-run with waters and therefore hee was afraide to commit follie in yeelding to her allurements besides he foresawe that such as (h) Eccles. 11.9 reioyce in their youth and walke in the waies of their hearts and in the sight of their eies must be brought to iudgement therefore hee made conscience of sinne chusing rather in this life to suffer imprisonment for his innocencie then at the last day to be condemned to eternal fire for adulterie if all men had but that grace as Ioseph had to looke continually vpon the Two waterie and fierie colours of this Bowe and remember the Iudgements of God this entising mistresse of ours the Flesh should not leade so many as she doth daily (i) Prou. 7.22 like oxen to the slaughter and like fooles to the stockes The second is the Bowe of Confidence or Trust in God this Bowe is made of the tree of life for whosoeuer holdeth it in his hand shall neuer see death and he that vseth it shall neuer be confounded It is like vnto (k) 2. Sam. 1.22 the Bowe of Ionathan which neuer turned backe he that maketh it his defensiue weapon shall be euer in the end victorious and therefore it is called a strong bowe because it maketh such as vse it strong in the Lord in the power of his might what maketh the Righteous man to be as bold (l) Prou. 28.1 as a Lion but onely this Bowe and what is the cause that the wicked flee when none pursue is it not the want of this weapon (m) Math. 13.45 as then the wise merchant will sell his whole substance to buy a rich pearle so ought euery Christian to esteeme this Bowe aboue all things because without it wee lie open to the shot of our enemies the diuell and the world there be some that haue no Bowe at all these be apistoi faithlesse people or Infidels which neither knowe nor beleeue nor trust in the liuing God some haue a Bowe but it will not abide the bending these be Dúopistoi men that like Thomas are hard of beliefe and therefore very backward in putting their trust in God some haue a Bowe that will bend but it is maruellous weake these be Oligopistoi such as are of a little faith as the Apostles were when our Sauiour said vnto them O yee of little faith therefore according to their faith is their Confidence small and weake Lastly some haue a Bowe and it is strong like Iosephs these be Megalópistoi to wit such as be great in faith and therefore their Trust in God is euer firme and stedfast This is the bowe which the children of God ought to haue by the meanes whereof they may be shielded and defended from their enemies Dauid had this bowe and therefore hee thus saith I will not feare for ten thousands of people that shall beset me round about though an hoast were pitched against me my heart should not be afraid and Ioseph had this bowe therefore neither bondage nor imprisonment did dismaie him or weaken his faith for it abode strong Secondly the aduancement of Ioseph is implied in these words And the hands of his armes were strengthened by the hands of the mightie God of Iacob of whom was the feeder appointed by the stone of Israel the hand and the arme in the scripture signifie Power and Might and therefore God because hee is powerfull and mightie is said to haue an outstretched arme and so is it here taken for as the Chalde paraphrast saith (n) Chal. Paraph. in hunc locum because Ioseph kept the lawe of God in secret and put his firme trust in him therefore his armes were adorned with gold and hee possessed a kingdome and strengehened it the meaning then of Iacob is this the hands of his armes were strenghthened that is to say he was promoted and aduanced for hee was made Lord of Pharaohs house and ruler of all his substance the historie of Iosephs deliuerance and Aduancement is after this manner registred by Moses (o) Gen. 41. when none of the Scothsayers and wise men of Aegypt could interpret Pharaohs dreames his Chiefe Butler who had beene Iosephs fellowe-prisoner and whose dreame Ioseph had truely interpreted told Pharaoh that there was a young man an Hebrewe seruant vnto the chiefe steward who had declared vnto him his dreame euen as it came to passe vpon this Pharaoh sent and called Ioseph and they brought him hastily out of the prison and hee shaued him and changed his rayment and came to Pharaoh who said vnto him I haue dreamed a dreame and no man can interpret it and I haue heard say of thee that when thou hearest a dreame thou canst interpret it Ioseph hearing this wisheth prosperitie to Pharaoh and insinuateth himselfe by a dutifull comprecation saying without me God shall answere for the wealth of Pharaoh hereupon the King declareth his Two dreames in the first whereof hee sawe seuen fat fleshed and well fauoured kine eaten vp by seauen poore very ill-fauoured and leane-fleshed kine and in the second seauen full and faire eares of corne springing out of one stalke deuoured by seauen eares which were withered thinne and blasted with the east wind Ioseph hauing heard the dreames first interpreted them and secondly gaue him counsell what was best to be done these dreames saith he are One in signification though diuerse in respect of the vision the seauen fat kine and seauen full eares of corne◠betoken seauen yeares of plentie and the seauen leane and seauen withered eares of corne signifie seauen yeares of famine and scarcitie and the doubling of the dreame sheweth the certaintie and speedie accomplishment thereof Now therefore saith he let Pharaoh prouide for a man of vnderstanding and wisedome and set him ouer the land of Aegipt let Pharaoh make and appoint officers ouer the land and take vp the fift part of the land of Aegipt in the seauen plenteous yeares and let them gather all the foode of these good yeares that come and laie vp corne vnder the hand of Pharaoh for food in the cities and let them keepe it so the foode shall be for the prouision of the land against the seauen yeares of
the branches of the tree that God shewed Moses it turneth bitternesse into sweetnesse and an ill disposition into a good inclination be ye wise therefore ô ye parents and learne by Iacobs example to crush kill the Crocodile in the shell to roote vp weedes before they be stemmed and to beate downe sin in your children before it be ripened come to its full growth Custome in sinning is the nurse of necessitie saith Bernard nay it is another nature saith the Philosopher therefore be cautelous and warie to preuent this inconueniencie by due correction Iacob reproues his sonne and his Eldest sonne this his action condemneth such parents as are like vnto the Image of Diana in the Iland Câ—ios which was so artificially carued that on the one side being looked vpon it seemed to smile but on the other to frowne so we haue some which will pamper and make too too much of their eldest sonnes ouerlooke their vices and continually smile vpon them but make no difference betwixt seruants or slaues and their youngest euer checking controuling and deiecting theÌ„ with their frownes hence it comes to passe that very often the Hieroglyphicke of the Ape is verified in them which is this Pyer in hierogl A shee ape painted with two young ones one embraced in her armes and the other lying at her feete and the motto is Inuisus haeres The enuied or the hated ape proues to be the heire and the reason is because with ouermuch cockering shee killes him whom she loues so doe parents with their eldest sonnes but let vs heare the good aduise of S. Ambrose (h) Amb in gen 37.9 The father ought to take heed saith he if he haue more children then one that he shew not himselfe more louing to one than another for so may he easily marre that child which he fauoureth aboue the rest sith by reason of his fathers good will he will soone take a libertie of sinning further the rest of his brethren wil be easily inflamed with hatred or enuie against him I wish therefore that all earthly fathers would be like our heauenly father who chastiseth whom he loues and correcteth euery sonne that he receiueth In the vision of the maiestie of God which Iohn sawe (i) Apoc. 4.3 he that sate vpon the throne was to looke vpon like a Iasper stone a Sardine the Iasper is greene and is the embleme of Mercy the Sardine is red like blood and is the figure of Iustice of this complexion should all carnal parents be if their children be vertuous and religious then let them be cherished that kind vsage and clemencie may stirre and spurre them vp to perfection but if like Reuben they follow lewd courses then let them curb them and restraine their intemporancie with correction and seueritie Secondly Reuben is punished with the losse of his Birth-right priesthood and kingdome fortie yeares after his fault was committed and though Iacob was the Herald to proclaime this curse yet God was the primarie cause and author of it wherein wee may learne That the Reuenge of sinne though it be late yet it is euer certaine (k) Dan. 7.9 though God Sit vpon his Throne yet his throne standeth vpon wheeles his Sitting portendeth delaie but the wheeles shew that he will come to iudgement though it be said that after the fall of Adam God walked in the garden (l) Gen. 3.8 which motion is slowe yet he came with a voyce which was heard farre off so doeth he now with vs which are the children of Adam before he vtter his Vbi es where art thou he walkes or makes delay to see if his adiournying and long suffering will worke any repentance in vs and his voyce is this Except you repent you shall all likewise perish but at length hee comes and when he comes hee rides vpon the winges of the wind and sitteth betweene the Cherubins the Wind imports Swiftnesse and the Cherub as Aquinas interprets the word fulnesse of knowledge so then his long stay breedeth in him no forgetfulnesse of our sins hee hath a catalogue of them all in this booke are all our offences written though it be long before hee come yet when he comes he comes swiftly and his feete are like (m) Apo. 1.13 fine brasse burning as in a furnace of so hard and hot a temper that at his appearance the heauens melt like wax and with his onely touch the wicked are bruised in peeces like a potters vessell Gods long sufferance should be in vs all a motiue to repentance but it is the very seed of securitie and the impunitie of sinne daily committed groundeth this perswasion in our hearts That there is no God or if there be Tush the Lord sees not Oh let not our mercifull fathers loue and kindnesse be so mistaken you that are like the Idol of Dagon halfe fish halfe flesh I meane Christians in Name but Atheists in life and conuersation go to the Heathen writers Orpheus and Socrates and they will both teach you that there is a God goe to the schoole of Reason and it affoords you this conclusion Hee that made the Eye shall he not see and he that planted the eare shall he not heare and haue but recourse to former examples and daily experience and they will signifie thus much The punishment of sinne though it bee late yet it is euer certaine Thirdly Reuben for a little short pleasure lost his Birth-right all his dignitie Hence we are taught that one momentanie delight may depriue a man of many great blessings For as God hath (n) Cam. 5.14 Hands like wings of golde set with the Chrysolite full of liberalitie and bountie to bestow his fauours where hee discerneth any sparkes of goodnes so hath hee a Hand wherein there is a Fan and a Sword to cut off the vnrighteous and diuide them from his graces God gaue to Salomon more then hee desired (o) 1. Reg. â— both Wisedome wealth and CHRIST bequeaths vpon the Crosse to the penitent Thiefe more then he requested (p) Luc. 23.43 the Fee simple and full possession of Paradice whereas his wish was but a Memento Lord remember mee when thou commest into thy Kingdome Loe here is bountie but of the contrary part where he finds in stead of Salomons discretion and the Thiefes contrition vanities adoration then he closeth his handes and withdraweth his fauour if Esau prise a messe of pottage before his Birth-right Esau shall loose his Blessings and become the seruant of Iacob if the rebellious Israelites long for the flesh-pots of Aegipt they shal be debarred from entrance into the land of promise and if Reuben follow the Flesh (q) Gen. 27.4 and forsake the Spirit Reuben must lose his Birth-right Priesthood and kingdome Thus doth one temporarie pleasure rob a man of manie excellent blessings Goe to then yee garish daughters of Zion walke with wauering Eyes minse it as yee goe and keep
famine which shall be in the land of Aegipt that the land perish not by famine This interpretation and this Counsell pleased Pharaoh wherefore hee said vnto his seruants Can we finde such a man as this is in whom is the spirit of God and thereupon he aduanced him and made him the chiefest of all his Princes in the land of Aegypt that hee might binde them vnto his will and teach his Senatours wisedome In his Aduancement wee may behold eight prerogatiues which are the Cognizances and ensignes of his Power and strength First by the Iudgement of Pharaoh hee was held to be the wisest man in the land and therefore the fittest for gouernment can we finde saith he such a man as this is in whom is the spirit of God this was a glorie for Ioseph to be so censured by a King herein we are taught two things first what an admirable endowement or gift wisedome is it makes poore Ioseph to be respected by a King and it lifteth him vp from the dungeon to the throne and therefore as the wiseman saith so say I to all men (p) Pro. 4.5.6.7.8.9 Get wisedome get vnderstanding forsake her not and shee shall keepe thee loue her and shee shall preserue thee wisedome is the beginning get wisedome therefore and aboue all thy possessions get vnderstanding exalt her and shee shall exalt thee shee shall bring thee to honour if thou embrace her shee shall giue a comely ornament vnto thy head yea she shall giue thee a crown◠of glorie Wisedome makes as great difference between◠man and man as Reason doth betweene some men and some beastes for a man of vnderstanding learning and knowledge doth as farre out-strip an Idiot as an Idiot doth some beasts Secondly this Censure of Pharaoh sheweth that none ought to haue the hands of their armes strengthened with authoritie or to be called to place of Rule or ouersight either in the Church or commonwealth but such as are thereunto fitted and furnished with conuenient and sufficient gifts and graces of the spirit (q) Eccl. 10.16 woe to thee ô land saith the preacher when thy King is a child and the Prophet threatning the people for their sinnes saith that women shall raigne ouer them as a curse and a punishment here by a Child and a woman is meant a foolish and a wanton gouernour By whose indiscretion a flourishing kingdome is quickely ruinated now because Ioseph was a man of wisedome therefore Pharaoh strengthened his armes in setting him ouer his house and giuing vnto him the second place in the kingdome Secondly (r) Gen. 41.42 Pharaoh tooke off his ring from his hand and put it vpon Iosephs hand here is Iosephs second prerogatiue for he is made keeper of the Kings Seale-ring in former times Princes vsed to weare such kind of rings therewith to seale their letters and their edictes for we read that Alexander the Great when he had conquered Darius the Persian Monarch vsed two rings when hee sent letters into Europe hee sealed them with his owne ring but when any were carried from him into Asia they were sealed with the ring of Darius Quintus Curtius saith that (s) Curt. lib. 6. the Ring is a signe of gouernment wherefore this Ring being giuen by Pharaoh to Ioseph did not onely signifie principall honour and dignitie but also power and authoritie for the text saith at thy word shall all my people be armed or as some read it They shall kisse thy mouth that is they shall obey thee in all things here Iosephs armes are strengthened by his office and authoritie for whatsoeuer he sealeth with this Ring is accounted the Kings act and accordingly obeyed Pharaoh in bestowing this office vpon Ioseph which neuer any in the land of Aegypt had before that time teacheth Princes whom to put in trust not such as Haman t to whom Assuerus gaue his Ring to seale letters in the Kings name (i) Hest 3.9 for such as be like vnto him be proud are euer foolish and such as be foolish and proud are euer cruell and being Cruell they will play the tyrants in their office but if Kings make choise of such as like Ioseph be wise humble and gentle then are they sure to be well serued and their kingdomes discreetly gouerned Thirdly (u) Gen. 41.42 Ioseph by Pharaoh was arraied in garments of fine linnen or white silke whereof there was great store in Aegypt made of certaine cotten or bombasine (x) Plin. lib. 18. that came of the Gosipon tree these white silken garments were onely worne by Princes and Priests amongst the Aegyptians Pharaoh then in cloathing Ioseph with these Robes doth him the greatest honour that can be for he createth him one of the Peeres of his Realme and thereby proclaimeth him also to be as wise if not wiser then any of his Priests Garments in all countries are ensignes of honour and dignitie (y) Dan. 5.16 Belshazzer promiseth Daniel that if hee could read the writing vpon the wall and shew the interpretation thereof he should be cloathed with purple and (z) Hest 6.10 Assueroh cammandeth Haman to apparell Mordecai in royall Rayments because he had discouered the treason of the two Eunuches Bigtana and Teresh who sought to haue laide hands on the King as among the Aegyptians Chaldeans and Persians so likewise amongst other nations Rich apparell made of Purple Scarlet and such like stuffes distinguisheth Princes and personages of worth and extraordinarie qualitie from the base and common sort of people wherefore that it might be publikely knowne to the Aegyptians that Ioseph was both a Prince and a wise Prince Pharaoh cloatheth him with a garment made of fine white linnen which was the peculiar and proper habit of Kings and Priests Fourthly Pharaoh put a golden chaine about the necke of Ioseph amongst the Barbarians the Captaines and Souldiers in the time of warre vsed to weare chaines of gold about their necks for ostentation sake the Gaules saith Virgil when they beseeged the Capitol of Rome had their white neckes adorned with golden wreathes and the Souldiers of Darius which were by the Persians called Immortales the Immortall Band when they fought against the Macedonians wore about their neckes Chaines of gold and the Giants in the scripture called Anakim were so named because they did weare Chaines for Anak◠in the Hebrewe tongue is a Chaine In times past the Chaine was the proper ornament of such as were valiant in warre and therefore Pharaoh to grace Ioseph for his fortitude as indeed he was a man truly couragious for as the Poet saith fortiter ille facit qui miser esse potest hee behaues himselfe valiantly that can liue miserablie put about his necke a chaine of gold Ioseph being adorned with these complements of honour a ring a fine linnen garment and a Chaine teacheth vs that such ornaments are not to be cōdemned by men of honourable place condition if these two rules be obserued
by whom hee guideth and conducteth the faithfull In this text of Scripture then by the Scepter and Lawegiuer is not meant the Iurisdiction of the Pope of Rome for that is almost departed and abolished by the brightnesse of the Truth but another more excellent and heauenly gouernment of the Word and the Spirit which shall neuer faile in the Church of God till the glorious appearance of our Shiloh Christ Iesus First the Word is the Scepter whereby all the faithfull must bee ruled (p) Ioh. 10.17 Orig. Hom. 3 in Cantic my sheepe saith Christ heare my voice and hee that is my Disciple abideth in my word Iesus Christ saith Origen appeareth alwaies in the mountaines and in the hilles therefore wee must neuer seeke him but in the mountaines of the Lawe and Prophets and in the hilles of the Gospell And this word is the Rule of faith the Mystresse of vertue and the Scepter of the true Church Concerning which the Psalmist saith The Scepter of thy Kingdome is a right Scepter Secondly the holy Ghost is the Lawegiuer and our Comforter of him our Sauiour thus speaketh (q) Ioh. 16.13 when he is come which is the spirit of Truth he will lead you into all Truth for hee shall not speake of himselfe but whatsoeuer hee shall heare shall hee speake and he will shew you things to come According to his directions must we frame our liues and vpoÌ„ his grounds must we build our faith as Constantine the Emperour said to the Fathers in the Nicene Synode Wee haue the doctrine of the holy Ghost written therefore laying aside all contention let vs out of the diuine inspired Scripture take the resolution of those things which we seeke for But to this Scepter and this Lawgiuer hee that pretendeth to be the Vicar of Christ will neuer subiect himselfe no hee is so farre from submission that hee equalizeth his owne traditions to the word of God and taketh vpon him like the holy Ghost to bind the consciences of men by his owne decrees and constitutions this is not to be the Vicar of Christ but to exalt himselfe euer both aboue the spiritual Scepter the eternall Lawegiuer both which notwithstanding his ambition and tyrannie shall neuer depart from Iudah till Shiloh come Lastly as the posteritie of Iudah did inioy these temporall blessings great store of wine and aboundance of milke euen so the familie of Christ spiritually is plentifully fed with wine and milke insomuch that it may bee said of Christians as it was by Iacob prophecied of the Iewes Euery one of them does bind his Asse-foale vnto the vine and his Asses colt vnto the best vine they wash their garments in wine and their clokes in the blood of grapes their eyes are red with wine and their teeth white with milke This Vine is Christ whose father is the husbandman This Wine is Grace this Milke is his word the foode of the soule wherwith such as be of the houshold of Faith are fedde and nourished to eternall life and this Wine Milke is both bestowed and prepared by Christ as it is in the Canticles (r) Cant. 5. I am come into my garden my sister my spouse I haue gathered my myrrhe with my spice I haue eaten my honie combe with my hony I haue drunk my wine with my milke likewise in Isay (s) Isaiah 55 1. ho euery one that is thirstie come ye to the waters ye that haue no mony come buy and eat come I say buy wine and milke without siluer and without mony and in Ioel [t] Ioel. 3.18 the mountaines shall drop downe newe wine and the hils shall flowe with milke all this is fulfilled in such as bee spiritually of the Tribe of Iudah or true beleeuers for the Milke of Gods word is their restoratiue and the Wine of his grace their cordiall with which whosoeuer is once fed hee will neuer hunger or thirst againe and therefore as Christ saide eate ô my friends drinke and be merry ô my welbeloued so say I eate eate this milke drinke this wine that is heare his word with zeale and reuerence and practise it in your liues and conuersations receiue this grace which is freely offred you in Christ Iesus and doe not presumptuously continue in sin that grace may abound this if you doe then be merry my welbeloued for your reward is in heauen but if as the Israelites loathed Manna you make light of this heauenly foode preferring to it Esaus Red Pottage and the fleshpots of Aegypt then be assured that Death is in the Pot for by this neglect of his word and this contempt of his grace ye shall like Esau loose your blessing and be debard like the rebellious Israelites from entring into the land of Promise THE FIFTH SERMON OF ZEBVLVN Gen. 4.13 Zebulun shall dwell by the Sea side and he shall be a hauen for Shippes and his border shall be vnto Zidon ZEbulun was the sixt sonne that Leah bare vnto Iacob and his name being interpreted is a Dwelling for vpon her deliuerie shee said (a) Gen. 30.20 God hath endued mee with a good dowrie now will mine husband dwell with mee because I haue borne him sixe sonnes and shee called his name Zâ—bulun in this name Leah first acknowledgeth that there can be no perfect and strong Bond of Loue and liking betwixt a man and his wife except God tie it by his meanes Riches and Beautie are bonds but they are but like vnto the greene cordes and new ropes wherwith Delilah bound Sampson (b) Iudg. 16.12 for they are soone broken euen as a threed of tow when it feeleth fire Beautie is but Natures priuiledge and a short Tyrannie saith the Philosopher beautie is like grasse that withereth with the wind and like a flower in suÌ„mer which soone decaieth if then beautie be the onely bond of loue the heate of that loue will be quenched when the lustre of the face fadeth and when the pleasant forme is blasted with sicknes or spoiled with the wrincles of age riches likewise may for a time continue friendship betwixt the man and his wife but because commonly men that marrie for wealth bee like Midas (c) Crysomanes mad for gold therefore when they haue obtained their desire they make so small account of their wiues that I may say of them as Augustus the Emperour said of Herod the great who hauing a desire to kil Christ (d) Mat. 2.16 sent and slew all the male children that were in Bethlehem and in all the coastes thereof from two yeares old and vnder for more assurance amongst these he slew aâ— infant of his owne Phil lib. de Tempo Macr. lib. 2. Satur. cap. 4. for that as Philo noteth he was descended by the mothers side of the line of Iudah vpoÌ„ the report of which cruell massacre Macrobius writeth that Augustus saide he had rather be Herods swine then his sonne for that he being
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
called Vibilia whom they vsed to pray vnto in their iourneying that shee might keepe them from erring out of their way their Goddesse was but a shadowe for an Idol is nothing saies the Apostle and such like Idols be ceremonies traditions councels decrees for he that trusteth to their direction is like him that in the night runnes after Ignis fatuus or the fierie Exhalation that fooles them that followe it but the Word of God is a Right vibilia indeed it neuer deludeth it neuer deceiueth vs if we make it our Marke it wil like the (u) Math. 2.9 Starre of the wisemen conduct vs to Christ Running was one of the Games of Olympus to stirre men vp to this exercise there were Prizes appointed for such as ran best so it is in our Spirituall race for the reward of them that Run well is the prise of the high calling of God as Paul saith in Christ Iesus this high calling is euerlasting life eternall glory ioy in the holy Ghost and the whole kingdome of heauen who then would not like a Hinde run swiftly to attaine vnto this infinite felicitie as then the (x) Gen. 28.12 Angels which Iacob sawe in his vision were not Idle but either ascending or dâ—scending the heauenly Ladder so let vs be euer in Motion euer going forward froÌ„ grace to grace froÌ„ goodnesse to goodnesse from vertue to vertue til we come to perfectioÌ„ (y) Eph. 4.13 eueÌ„ the measure of the fulnes of Christs age as he was like the Hart or the Hinde vpoÌ„ the mountaines of Bether so let our feete in the imitation of him be like vnto Hinds fâ—ete swift not to shed blood but to Run a good race euen the race of Righteousnesse this if we do we shal be sure not to loose our labour for Christ will meete vs at the end of the Race say vnto vs well run good faithfull seruant enter into the Ioies of thy Lord and take the price of the high calling of God for thy reward Naphtali shall be a Hind let goe giuing goodly words Iacob proceedeth in his Comparison and saies that Naphtali shall not be onely a hind but also a Hind let loose not impâ—rkt not impaled not impent but liuing at Libertie and enioying freedome when hee prophecied of I hâ—char hee said that hee should be an asse Couching betweene the burthens beeing liable to exaction and oppression but Naphtali is let loose and his posteritie must be free Bondage is a great miserie but freedome is a wonderfull Blessing the felicitie of the one may be discouered in the misery of the other for first Bondage is a thing against Nature (z) Gen. 1.26 for Adam was created to beare rule ouer the fish of the sea and ouer the foule of the heauen and ouer the beastes and ouer all the earth and ouer euery thing that crept or moued on the earth by creation therefore all the children of Adam are freemen but Bond-slaues by sinne secondly Bondage is one of those meanes wherby Sinne is punished for when the Kings of Israel Iudah together with their people did forsake God which had brought them out of the land of Aegypt and went a whoring after strange Gods God suffered their enemies (a) 2. Reg. 17. to conquer them (b) 2. Reg. 25. carie theÌ„ into captiuitie binding their Kings in chaines their nobles in linckes of yron thirdly Bondage is so irkesome so grieuous a yoke that many haue rather chosen present death then to endure it (c) Iud. 16.30 Sampson preferred death before imprisonment (d) 2. Maccab 14.42 Razis was willing rather to fall vpon his owne sword to die manfully then to giue himselfe into the hands of Nicanor and Cato the Romane slew himselfe because he would not become Caesars slaue fourthly Seruitude and bondage is a Curse and this appeareth out of the words of Noah saying (e) Gen. 9.25 Cursed be Canaan a seruant of seruants shall he be vnto his brethren seeing then that Bondage is so miserable we must needes conclude that to be let loose and to haue freedome is a singular happines for thereby a Man is deliuered from Feare and Care which two like euill Angels bee the daily Attendants of Seruitude First a Seruant is euer affraide to displease his Maister whose supercilious looke like the Gorgons-Head in Perseus his shielde astonisheth the beholder For ordinarily Maisters be like vnto (f) 1. Reg. 12 11. Rehoboam great threatners oppressors of their bondmen and therefore S. Paul chargeth them (g) Eph. 6.9 to put away threatning knowing that they haue a Maister also in Heauen with whom there is no respect of persons Secondly a seruant is continually carefull to please his Maister be hee neuer so vile and wicked a man hee is compelled to say as hee sayes be his words neuer so vnsauorie to flatter and praise him be his actions neuer so ignoble dishonest to bow the knee vnto him is the seruaÌ„ts of (h] Hest 3.2 Ahashuerosh did to HamaÌ„ though hee be but an Agagite and of base condition And therefore they may well be likened vnto the Indians who are accustomed to offer sacrifices vnto the diuell and this worship they giue him not for loue but out of feare As then the Poet spake of Husbandmen so may I say of Naphtali and his tribe O happie Naphtalites if yee knewe the worth of your owne happinesse Reuben lost his prerogatiues Simeon and Leui were cursed scattered in Israel and Isachar had his backe ouerloaden with burthens but yee are as a Hinde let loose free from the Chaine of bondage the yoke of oppression If it were a Blessing for Naphtali to bee like a Hinde let loose and to enioy freedom and libertie which was but onely in regard of his bodie and his temporall state oh how happie are all spirituall Naphtalies (i) Eph. 6.12 that wrâ—stle against powers Principalities I meane true Christians who being by the first birth Bond-meÌ„ to sin death Sathan are in their second birth through the Passion Merites of Christ made freemen heires of Saluation So saith our â—auiour to his disciples k) Ioh 15.15 HeÌ„ceforth I call you not seruants but frends (l) Mat. 5. not cursed Goats but blessed sheep m) Gen. 8. not black Rauens forsaking the Arke but white Doues making your Nests in the holes of the Rocke (n) Apoc. 20. not chained Serpents in the bottomles pit but Hindes let loose in the greene Pastures While wee were Gentiles wee liued like the Israelites vnder the bondage of that spirituall Pharaoh the diuell but since Christ came into the worlde and wrought his miracles Of which place Aegypt as S. Augustine saith is a type figure He by opening the Red-Sea with his Crosse hath set vs free and deliuered vs out of that land of darknes where no order but euerlasting horrour abideth and our enemies