TO passe ouer the Title of this Psalme, [...], Sept. consule Lorinū, Hugonem cardi­nalem, Helmi­chium & Fa­britium, de hac inscriptione. A song of degrees, as not much ma­teriall, whether it bee so called, for the lifting vp of the voyce in the tune, as some haue coniectured, or, because it was sung vpon the Staires of the Temple, as others haue ghessed; or for the excel­cellency of it, which is most probable, sith it containes a Declaration of the [Page 2]Iewes deliuerance from the seruitude and slauerie of the brutish Babylonians and cruell Chaldaeans: which was a type and figure of our redemption,Lege Tilem [...]nū, Heshusium, in bunc Psalmum. from the bondage and captiuitie of sinne and Satan: it may be diuided into these three principall parts or mayne branches, viz.

• 1.
  The diuision of the Psalme.
  A commemoration of their deliuerance, together with the sequels ensuing thereupon, from the first Verse vnto the fift, viz.
  • 1. Their coadmiration, Vers. 1.
  • 2. Their congratulation, Vers. 2.
  • 3. The Heathens confession, Vers. 3.
  • 4. Their owne confirmation, Vers. 4.
• 2. A comprecation, or a supplication to God, for the accomplishing and perfiting of the same, Vers. 5.
• 3. A consolation to the captiue Iewes in speciall: but generally to all the faithfull that lye vnder the crosse, and grone vnder the burden of their sinnes, Vers. 6, 7.

In the Declaration or Relation of their deliuerance, in these words,The first gene­rall part. When the Lord brought againe the captiuitie of Sion, we may obserue:

• 1. A Redeemer, The Lord.
• 2. The partie redeemed, Sion.
• 3. The redemption, in bringing againe their cap­tiuitie.
• 4. The circumstance of time noted out in the particle, When.

Their deliuerer was principall, and instrumental; prin­cipall God himselfe.Their princi­pall deliuerer, the Lord. Instrumentall, Cyrus whom the Lord stirred vp to set his people at libertie, who had now ser­ued vnder the yoke of the King of Babel, no lesse then three score and ten yeeres, as it was prophesied aboue an hundred yeeres before the birth of Cyrus. Cyrus, thou Isai. 44.23. art my Sheepheard, and shalt performe all my desire, saying to Ierusalem, thou shalt be built; and to the Temple, thy foun­dation shall surely be laid; and albeit Cyrus may be thought [Page 3]to haue beene wise and hardie, noble, [...] E [...]ip. Musculus in Psal. 14. and expert in mar­shall policie, yet because that valour auaileth man no­thing, if hee haue not the Lord aiding and assisting: the Psalmist doth ascribe their deliuerance to the Lord onely, Nameius est liber are cuius est in captiuitatem tradere; for as by the Lords permission they were led into captiuitie, so onely by his power they were set at libertie. When the Israelites had serued in a strange Land foure hundred yeeres, it was not Moses, but Iehouah, that brought them out of the Land of Egypt, and out of the House ofExod. 10. & Psal. 106. bou­dage. In like manner it was Hee and not Deborah, that freed them from Iabin, after they had beene vexed twen­tie yeeres vnder theIudg. 4.3. Cananites. It was Hee and not Gi­deon, that brought them out of the hands of the Midia­nites, after seuen yeeresIudg. 5.2. seruitude. It was Hee and not Ip­thab, that deliuered them from the Phylistims and Ammo­rites, after eighteene yeeresIudg. 11.8. oppression. Although in all these Hee did imploy Moses and Deborah, Gideon and Ipthah as instruments for their deliuerance; and so it was not Cyrus valour, but the Lords power, not his policie, but Gods wisedome that ouerthrowing the enemie gaue to Cyrus the victorie, and put it into his heart to set his people at libertie, for he vp-held his hands to subdue Na­tions, Hee did weaken the loynes of Kings, and did open the doores before him, he did goe before him, and made the croo­ked places straight; and hee did breake the brazen doores, and burst the yron Isai. 15.12. barres. From whence wee may see that if the Lord had not inabled Cyrus, hee of himselfe could haue done nothing, and therefore their deliuerance is attributed to God alone, who is here for his power cal­led Iehouah the Lord.

Neither without reason, seeing he was onely able to free them from the seruitude of that proud King and sauage Nation. Ierusalem was made so solitarie, that notwithstan­ding her continuall lamentation among all her Loners, shee found none to comfort her: Lam. 1.1.2. all her friends were become her [Page 4]enemies: Mount Sion was so desolate, that Foxes runne vpon Lam. 5.18. it. What thing (saith Ieremiah) shall I liken to thee, O daughter of Ierusalem, what shall I equall to thee, that I may comfort thee, O Virgin, daughter of Sion? for thy breach is great like the Sea who can heale Lam. 2 13. thee? for her bruising was incurable, her wounds were dolorous, there was none to pleade her cause, none to apply a plaister; there were no me­dicines nor belpe for her; all her Loners had forgotten her, and sought her not, for the Lord had striken her with a sharpe chastisement, and with the wound of an Ierem. 30.12, 13, 14. Bern. in Cant. enemie: and now it onely remayneth, that vnde morbus irrepsit, inde reme­dium intret, from whence came the sore, from thence should come the salue, and it is the Lord that killeth and giuethDeut. 32.39. life: woundeth and maketh whole, bringeth downe to the graue, and raiseth1. Sam. 2.6. vp: who according to his promise gaue health vnto her, and healed her of her I [...]r. 30.17. wounds.

This serueth for our instruction, whensoeuer we are de­liuered out of any trouble or affliction, to impute all the praise to God alone. Iehosaphat, when the Lord had gi­uen him a maruelous victorie against his enemies, hee re­turnes to Ierusalem praising God with Viols, Harps and Trumpets, ascribing vnto the Lord all the glorie2. Chron. 20 [...] 1.6 29. Templum Ora­ [...]rium. there­of. Theodosius being told of the wonderfull ouerthrow of the Vsurper, Iohn his aduersarie, he and all his followers resorted to the Temple, where they passed ouer the day with praise and thanksgiuing, acknowledging that God by his owne Arme and power had cast downe that Ty­rant. And Fl. Heraclius being deliuered from Cosroe the King of the Persians,Socrat. bist. Eccl. lib. 7. cap. 23. and hauing his Kingdome freed from his tyrannie, [...] did in the hight of his triumph at Bizantium, openly praise God for his deliuerie, and the more to shew his thankfulnesse, did cause to be stamped vpon his coyne with his owne Image, these words, Glorie bee to God in heauen, because he hath broken the yron doores, and hath de­liue [...]d the holy Kingdome of Heraclius: if then wee bee [Page 5]freed from persecution, let vs confesse with Dauid, Reusu. in Sym­le is Caes. Rom. class 2. that saluation is of the Psal. 3.8. Lord: if we be brought from the jawes of death and the gates of the graue, let vs say with Eze­kiah, the Lord was readie to saue Isai. 38.20. mee: and if wee bee brought from the deepe of destruction, and the very gulfe of hell; let vs acknowledge with Iona, that mercy and sal­uation is of the Ion. 2.9. Lord, for the saluation of the righteous is from the Lord: and he is their strength in the day of Psal. 37.39. trou­ble: and therefore it is said here, that the Lord brought a­gaine the captiuitie of Sion.

Moreouer, here we ought to learne in whom we should put our confidence, and on whom wee should rely in time of trouble, not in man, nor in his strength, for cursed is the man that putteth his trust in man, and maketh flesh his arme, and withdraweth his heart fromIer. 17.5. God: not in ri­ches, nor gold, for they cannot saue vs in the day of the Lords anger and wrath, they cannot deliuer vs in time of vengeance andPro. 18.11. Eccles. 5.1. Ezek. 7.19. indignation: not in the multitude of al­liance and acquaintance, for they, in time of aduersitie, like Dauids familiars, will flee from vs; and like Iobs friends, will forsake vs, not in Idols and works of mens hands, which haue eyes and see not, eares and heare Psal. 115. Quis tam de­mens qui arbi­tretur aliquem quod ipse non babet [...]are alteri posse, Lact [...]lib. 1. cap. 15. de fals. Relig. not, and so cannot helpe vs; nor yet in Saints deceased, who neither heare nor see vs, all these like an Egyptian reede, and like a broken staffe will faile vs, if we leane vnto them; but we must trust in him, whose all-seeing eye doth behold our afflictions; and whose all-hearing eare is euer open to harken to our lamentations; and whose powerfull hand is euer able to helpe vs out of all our tribulations; in him we must trust, who onely can see the seruitude of hisExod. 3.7. Israe­lites; in him who can heare the complaint ofPsal. 18.6. Dauid; in him that can bring Ioseph out of prison; Daniel out of the Den; and Ieremiah out of the Dungeon: in him who can restore sight to blind Bartimeus; health to sicke Ezekias; limmes to lame Aeneas; and life to dead Lazarus; yea, and blessed are they whose hope is in God, and who trust in, [Page 6]the Lord that brought againe the captiuitie of Sion.

Their instrumentall and subordinate deliuerer was Cy­rus, The instru­mentall deli­uerer, Cyrus. of whom (though hee bee not named in this place) it shall not bee much impertinent to the purpose, to speake of some things commended in him, and to bee imitated of vs, as

First,Many worthy and commen­dable parts in Cyrus. First, his thank­fulnesse. his worthy acknowledgement of Gods gracious goodnesse towards him, in his preferment and promotion, for whereas the Lord had giuen into his hands all the Na­tions of the Earth, and had made him as sole Monarch in the East: hee did not take the praise thereof to himselfe, like Zaneherib, bragging of his owneIsa. 36. and 37. chapters. strength: nor like Nebuchadnezzar, boasting of his owneDan. 4.27. power; but hee acknowledged all to haue proceeded from the God ofEz [...]. 1.2. 1. Esd. 2.3. heauen, a memorable president to bee imitated and thought vpon, by all who are beyond their expectation placed vpon the Stage of preferment, for promotion com­meth neither from the East, nor from the Psal. 75.6.7. West, but from him who arrayed Ioseph with fine lining and goldGen. 41.42. rings; Mordecai with the Kings apparell and CrowneEsth. 6.8.11. Royall; Daniel with purple and chaines ofDin. 5.29. gold; and who brought Saul from seeking his fathers1. Sam. 9. Asses; and Da­uid from thePsal. 78.71. sheep-cote, to hold the Scepter and weare the Crownes of Princes; for thus shall it bee done to the man whom the King (the King of Kings) will honour.

Secondly,Secondly, his obedience to perform Gods will. his mindfulnesse of Gods Precepts, whereby it was foretold many yeeres before, that Ierusalem and the Temple should bee reedified and repayred by him, and withall his willingnesse and obedience to performe the same; for first, by publike Proclamation hee giues the Iewes libertie to returne to raise the walls of the Citie, and to reare the Temple2. C [...]ro. 36.23. [...] [...]. againe; and besides he restores all the Vessels of gold and siluer, to the number of fiue thousand and foure hundred to Zerubabel the Prince of ludah, which Nebuchadnezzar had taken out of the Tem­ple. A commendable patterne to be followed of all Peeres [Page 7]and higher powers, they ought not with Manasses to pol­lute the House of2. Chron. 33. God: with Shishake, King of Egypt, to rob1. King. 14.26 it; or with Antiochus to ransacke1. Macc. 1.21, 22. it, but with Ioash to repayre2. Chron. 24. it; with Iosiah to renew2. Chron. 34. it; and with Cyrus to reare it and raise it againe.

Thirdly, he was benigne and bountifull and liberall,Thirdly, his li­beralitie to the poore Iewes. to all such as were imployed in this worke, or resorted home to Ierusalem; for all such as through pouertie were not able to returne, hee caused to bee releeued with siluer, gold, substance, cattell, and willingEzra 1. offerings, strictly charging and commanding that for the building of Gods House, the expences and charges should be raised out of hisEzr. 6. reuenues: if all Christian Princes were as forward as he was, the Foxes durst not so boldly walke vpon Mount Sion, nor the little Cubs destroy her Vines, nor deuour her Grapes. What is the cause that euery where wee see so many Churches ruinated, and so many Chappels razed to the ground; the Lords Houses so defaced, and his Ser­uants so disgraced? but because Naboths Vineyard is im­propriated to be Ahabs 1. King. 21. Orchard; and Strangers eate Panem sanctisicatum, the hallowed bread which belonged to Aaron and hisExed. 29.32, 33. sonnes: and our great ones like Nebu­zaradan, with their vnhallowed hands doe rob Gods House of it2. King 25. treasure. Hence it is that in many places the estate of the Church is like vnto that of the Iewes: The carued worke of Gods House is broken downe with Axes and Hammers: the Synagogues of God are burnt vp, and the dwelling place of his Name is euen defiled, and pulled downe to the Psal. 74. ground. Hence it is that so many poore Ministers are dieted with Michaia with bread and1. King. 22.27. water, and are apparelled with Dauids seruants, with garments cut off by the2. Sam. 10.4. buttocks, and goe like famished Nazarites, with a visage blacker then aLam. 4.8. cole, and trauell like the Gibeo­nites with torne clothes and cloutedIosua 9.5. shooes, but let all Symoniacall and sactilegious persons take heed of the curse that hangs ouer them, for spoiling of Gods Church, [Page 8]and pilling of his Ministers; For you are cursed with a curse, because you haue spoiled mee (saith the Lord) in Tithes and Mal. 3.8.9. Offerings.

Fourthly,Fourthly, his wisedome and valour in Mar­tiall affaires. I may obserue in Cyrus, wisedome ioyned with valour, policy with power: the Prophet setteth downe, the fiercenesse and furiousnesse of the Chaldaeans, by comparing them for forwardnesse, to Leopards: and for their fiercenesse,Hab. 1.8. to Wolues; beasts so rauenous, that the one for eagernesse leapes and jumps; and the other, with open mouth, for greedinesse runnes vpon the prey: by which comparisons, hee manifestly expresseth the na­ture and condition of that sauage Nation; yet the Lord inabled Cyrus to subdue them, and girded him with strength and power to ouer-comeIsai. 45.1, 2, 3, 4, 5. them; and as bee in­abled him with power and valour, so he indued him with wisdome and policy.Vide Di [...]d. Si­cul r [...]um antiq. l. 3. c. 4. de aedifi­catione Babylonis caepit [...]rbem Cy­rus, quam vel bumano opere extrui [...]otuisse, vel bumana vir­tute destrui pos­se, v [...]run (que) pene incredile apud mortales erat. Or [...]sius. Babylon was immured with strong Walls, so fortified with Rampires and Towres, so impeo­pled with thousands of Souldiers, and so fenced with the Riuer Euphrates, that to the Inhabitants it seemed invin­sible; and therefore Balthasar with his Princes fearing no danger, sits securely, feasting and drinking in the sacred Cups: but Cyrus diuides the Riuer into so many Channels, that hee with his Souldiers passe through safely, and so comes vpon the Chaldaeans, as Gideon came vpon the A­malekites, at vnawares; and whilst they are in the height of their jollitie, the Medes ‘Inuadunt vrbem somno vino (que) sepultam.’enter into Babylon, as the Graecians entered Troy, whilst some of them are drowsie through sleepe, and some drunke with wine. Wisedome and valour are required and expe­cted in Rulers, and specially in a Warriour; hee must not be like Rehoboam, a child and2. Chro. 13.7. faint-hearted: nor yet like Ahab, too aduenturesome and2. Chron. 18. forward; but like Iu­dith, bold as a Lyon, and yet like Dan, wise as aGen. 49.9. and 17. Serpent. Iosuah, though hee was animated and incouraged by the [Page 9]Lord himselfe to fight against all the Kings ofIos. 1. Canaan; yet warily he sends Spyes to view and search theIos. 2. Land, and politikely lyes in ambush, and takes the Citie ofIos. 8. Ai. Iudas Macchabaeus was strong & valiant from his1. Macc. 2.66. youth; yet priuily he assaults his Enemies in the night, comes vp­on them at vnawares, and burnes vp their Townes and Ci­ties on a2. Macc. 8.6, 7. Phil. Mel. Chro. lib. 2. sudden.

Now omitting to speake of Cyrus his education, which some haue thought to haue beene vnder Daniel in the Pa­lace of Shusan, in the Prouince of Elam, and other me­morable gifts wherewith God had indued him, lest I should bee too prolixe and tedious; yet in that the Lord vseth him as an instrument, to deliuer his people out of the hands of their Enemies: it should animate and encourage all Christian Princes to sight the Lords battels manfully, in resisting all the Enemies of the Truth, to Gods glorie and the good of his Church. God promised and purpo­sed to roote out the prophane inhabitants of Canaan, and yet he excites Moses and Aaron, Iosua and Caleb, to warre against them: the Lord can with water drowne his Ene­mies, as hee did theExod. 14. Egyptians: by an Angell destroy them, as he did theIsa. 37.36. Assyrians: with a noyse to affright them, as he did the2. King 7.6. Aramites: and fell them with haile­stones, as he did theIos. 10.11. Ammorites: yet to verifie his word, Whosoeuer sheddeth mans blood, by man his blood shall bee Gen. 9. shed: Hee will vse man as an instrument, to punish the crueltie of man. God in his Decree and iust Iudgement, hath determined to destroy and ouerthrow this Westerne Babylon, and though hee might destroy it with fire from Heauen, as he didGen. 19. Sodom; yet will he haue the Inhabi­tants of the earth to bee instruments and agents herein. For the Kings of the earth shall make her desolate and naked, they shall eate her flesh and burne her with Reuel. 17.13.16. fire. And who knowes whether euen this bee not the time appointed, for the destruction and desolation of that whorish Citie and bloody See? For the deliuerance of Gods Saints from all [Page 10]Antichristian and Babylonish bondage, and for bringing againe the captiuitie of Sion.

But mee thinks, I heare how the Aduersarie insults ouer the Saints, as if they had the better of them; nay, the whole victorie, and had carryed them already into capti­uitie,It is not for a­ny respect that God hath to the wicked, that hee suffers often his chil­dren to be op­pressed and vexed by them. boasting and bragging of the equitie of their Cause, the truth of their Profession, and the soundnesse of their Religion: but I answere them, It was for no goodnesse that was in Nebuchadnezzar, that the Lord deliuered his people into his hands, for his Idolatrie was great, greater was his crueltie, and greatest was his pride. As for his I­dolatrie, it was such, that according to the custome of o­ther Heathen, when they were about to enterprise any thing, they were wont to immolate and sacrifice vnto their heathenish Gods, and by the looking into the intrailes of the beast sacrificed (where the Deuill gaue them some signe) they coniectured what would be the end and euent of their enterprize; so Nebuchadnezzar, doubting whe­ther hee should wage warre against Ierusalem or the Am­monites, did immolate and offer sacrifice vnto his Idols and Gods.

He stood at the parting of the way, and did looke into the Ezekiel 21.21. li­uer. As for his crueltie, hee made the whole world as a wil­dernesse, he destroyed the Cities thereof, and opened not the house of his Isa. 14.61, 17. prisoners. And as for his pride, the holy Ghost calls him Lucifer, the sonne of the morning, who said in his heart,Ibid. vers. 12, 13, 14. that he would ascend into heauen, and ex­alt his Throne aboue the Throne of God, hee would ascend a­boue the heigth of the clouds, and bee like the most High. Now, I hope, our Aduersarie will not say, that for any desert in Nebuchadnezzar, the Lord put his people into his hands; no more is it (may I say) for their merits or works of supererogation, or for the worth and worthi­nesse [Page 11]of their Nebuchadnezzar, their high Priest, their Prince, their God, that the Lord suffered, and in many places as yet doth suffer his owne to bee vnder them in captiuitie: for their breaden God, their woodden Ima­ges, their canonized Saints, &c. paint out their foule Ido­latrie; their torturing and tormenting, martyring and mas­sacring of Gods Seruants, doth sully paint out their cruel­tie; and his Holinesse assuming vnto himselfe, and their at­tributing vnto him all power in Heauen, Earth and Hell, doth demonstrate their vanitie and ignorance, and his ambition and insolence. But as the Iewes transgressions were the cause of their captiuitie,Foure reasons why the godly are often ouer­throwne by the wicked. so our sinnes are the cause of our afflictions. And if you would be further satis­fied why the Lord did, and doth often suffer the wicked to preuaile against the godly: let vs to his glorie and our owne shame confesse, first,1. Their owne sinnes gene­rally. that our wickednesse is the cause thereof. Why was the children of Israel deliuered into the hands of the Philistimes fortie yeeres? because they did euill in the sight of the Iudg. 13.1. Lord. The case is ours, it is for our sinnes that the Lord suffers vs often to haue the ouer­throw of our enemies. The wicked flee when no man pur­sueth, but the righteous are bold as a Prou. 28.1. Leuit. 26.36. Lyon, saith Salomon; doth not the Lord himselfe plainly tell vs, that if we har­ken diligently vnto his Voyce, and doe his Commande­ments, then we shall be blessed when we come in, and blessed when wee goe forth; our enemies shall bee smitten before our face, they shall come out one way against vs, and flee seuen wayes before vs: but if we doe not harken to the Voyce of the Lord, nor obserue his Statutes, then the Lord will cause vs to bee smitten before our enemies: Wee shall goe out one way against them, and flee seuen wayes Deut. 28. before them.

Againe, it is to be doubted there bee too many cursed Achans amongst vs,2. The coue­tous mind of common soul­diers. whose heart is onely set vpon the accursed thing, I meane, their mind is not to fight so much for Gods glorie and the good of his Church, as it is for [Page 12]the prey, the accursed Babylonish garment and siluer She­kels, this forced the children of Israel to flie before the menIos. 7. of Ai, and this may be the cause why we flie before the face of our Enemie.

Thirdly,3. Want of deuotion a­mongst our selues. there is but too little deuotion amongst vs: we are not so feruent in prayer, nor so zealous in our sup­plications to God as wee ought: doe wee not remember that when Moses hand was lifted vp that Israel preuailed, but when his hand fell downe, then Amalek Exod. 17.11. preuailed: it was not Iosuahs sword, but Moses wordes: not Iosuahs power, but Moses his prayer that discomfited Amalek.

Lastly,4. For the wickeds fur­ther condem­na [...]ion, and the godlies triall and humilia­tion. the Lord doth often suffer the wicked to haue the better hand of the godly, for the ones humiliation, and for the others destruction. Doe we not read in that lamen­table conflict betwixt the children of Beniamin, and the children of Israel: Israel had the better part, first, in the equitie of the cause, for both the wickednesse was com­mitted amongst the Beniamites; and then they maintay­ned their folly in not harkning vnto the good aduice of Israel, and deliuering vp the offendors the children of Be­lial, to suffer for their lewdnesse and to put away euill from Israel. Secondly, there was great oddes in number, for Israel was almost twentie for one. Lastly, they were permitted and licensed by the Lords owne mouth to goe against them, and yet for all these they were twice discom­fited, and fortie thousand of Israel slaine; but what, did this worke contrition and humiliation in Israel, for they sorrowed and wept before the Lord, but in the other pride and presumption, for they said among themselues, they are smitten downe before vs as at the first; but what followed in the end, Israel hath the victorie; the Beniamites are wholly ouerthrowne, sauing a sew that fled to the wil­dernesse vnto the rockeIndg. 20. Rinnon; these are the reasons why the Lord doth often suffer the godly to haue the o­uerthrow by their Aduersarie; but if the godly would preuaile against their Enemie, they must not doe euill in [Page 13]the sight of the Lord, they must stone out all accursed A­chans forth from amongst them, they must lift vp their hands nay, their hearts vnto the Lord, and they must weepe and lament before him, then gird your swords vpon your thigh, O you most mightie, according to your worship and renowne: good lucke haue you with your Honour, ride on because of the Word of Truth, of Meeknesse, and of Righ­teousnesse, and your right hand shall teach you terrible Psal. 45. things: pull downe the walls of Iericho; strew the gates of Sichem with salt; burne vp the Citie of A [...], for blessed is hee that rewardeth Babylon as shee hath serued vs, yea, blessed shall hee bee that dasheth her children against the stones, and assure your selues, that as the Lord hath de­creed, so in his owne time he will bring againe the captiui­tie of Sion.

Captiuitie is twofold, Corporall of the body, and that either imprisonment, as Ioseph in Pharaohs chiefe Stewards Gen. 40.3. house; and Ieremie in the house ofIer. 37.15. Ionathan the Scribe, or else seruitude and subiection that one Nation is to another, as Israel to Egypt, and Iudah to Babylon.

Captiuitie Spirituall of the Soule, is either of the rege­nerate through the corruption of nature; for there is a Law in our members rebelling against the Law of our minds, and leades vs captiue to the Law of Rom. 7.23. sinne: or of the re­probate whose hearts are hardned in their wickednesse, for be that committeth sinne is the seruant of Ioh. 8.34. sinne: and, of whom a man is ouercome, of the same hee is brought in 1. Pet. 2.19. bondage: now the latter of these is the cause of the for­mer, as the Prophet saith, The Lord afflicted Iudah for the multitude of her transgressions, and her children are gone in­to captiuitie before the Lam. 1. enemie.

Now, in the bringing againe of Sions captiuitie, wee must first obserue the manner, and then the time. The Time is noted out in the particle When, The manner of their deli­uerance. the Manner is here not mentioned, but it was thus, first, The Lord inabled Cyrus to subdue their Enemie, and then put it into his [Page 14]heart to set them at libertie: and hence wee might gather for our consolation, that God will not onely free his Church and Children out of all their troubles, but also o­uerthrow all their Oppressors and Disturbers: for as a Fa­ther burnes the rod when he hath chastised his child; e­uen so deales God with the wicked, whom he vseth as a rod to correct his Children, in his indignation hee burnes them, and in his fiery wrath he consumes them.

But is it not iniustice in God,Quest. first, to put his people in­to the hands of the Heathen, and after to punish the Hea­then for their cause?

No,Answ. because the vngodly, whensoeuer the Lord doth glue his people ouer into their hands, they oppresse and vexe them without all measure or meane iniustice.Summum ius summa iniuria crudeles vocabo quicum punien­di causam ha­bent, modum non habent, Sen. de Clem. ad Ner. Now wee know that the strictest Law proues greatest wrong; and Seneca calls all such cruell, who hauing cause to punish, yet haue no measure in punishment; this crueltie kindled the Lords wrath against the Chaldaeans. I am iealous, saith the Lord of Hosts, ouer Ierusalem and Sion, with a great zeale, and am greatly angrie against the carelesse Heathen, for I was angrie but a little, and they helped for­ward the Zath. 1.14, 15. affliction.

Againe,Answ. 2. Ist us est iniustū euadere iuste, quam iustum pu­nire iniuste, Chrysost. [...]. the wicked are not content to exercise this crueltie vpon delinquents and offenders; but besides they dare lay violent hands vpon the Lords seruants, whereas it agrees better with equitie to let the guiltie goe as inno­cent, then to punish the innocent wrongfully, yea, and is is better, faith one, vniustly to absolue, then wrongfully to condemne; and why? The one is an offence and ini­quitie, and the other wickednesse and impietie. Now the Babylonians kild the Prophets, and murthered the Prea­chers of the Lord, hanged vp their Princes, dishonoured their Elders, defiled their Matrons, and deflowred theirLam. 5. Virgins, and villainously abused them without all di­stinction of sexe, or exception of1. Esd. 1.53, 54. 2. Chron. 36.17. persons: this inhuma­nitie added vnto their former crueltie, did whet the Lords [Page 15]anger, and did prouoke him to wrath against them, as wee may see, by his threatning of them by the mouth of his Prophet. Sit still (saith he) and get thee into darknesse, O daughter of the Chaldeans, for thou shalt no more bee called the Lady of the Kingdomes. I was wroth with my people, I haue polluted mine inheritance, and giuen them into thine hand, thou didst shew them no mercy: but thou didst lay a very heauy yoke vpon the Ancient, therefore shall euill come vpon thee, and thou shalt not know the morning thereof, de­struction shall come vpon thee, which thou shalt not be able to put away: destruction shall come vpon thee suddenly ere thou be Isai. 47.5, 6. and 11. vers. aware.

Let this teach men to take heed, how they vexe or mo­lest Gods Saints, for as Dauid slue the Lion, and kild the Beare, because they medled with his1. Sam. 17.34, 35. Lambs: so shall the Lord smite, wound and slay, such as deuour his Lambs, whom hee tenders as the apple of his eye: and as Moses killed the Egyptian, because he did contend with anExod. 2.11, 12. Hebrew, euen so the Lord will deale with all that dare enter the lists or contend with his Seruants; for it is a righteous thing with him, to recompence tribulation to them that trouble2. Thess 1.6. Insta malis haec, admisso pro cri­mine p [...]ena est, Si que f [...]cerunt eadem patiantur & ipsi. them, and therefore he will assuredly require the blood of Abel at the hands of Cain; he will be auenged on the Egyptians, for oppressing his Israelites; and he will repay double the crueltie of the Chaldeans, when the Lord brings againe the captiuitie of Sion.

The time of their deliuerance, is noted out in this par­ticle,The time of their deliue­rance. Ier. 25.11. Dan. 9.2. When, and that was not before the threescore and ten yeares, foreprophesied by Ieremiah, were expired. But why did the Lord suffer his people to continue so long in captiuitie?

The reason is, because they abhorred the Lawes of God, they despised his Ordinances,Quest. Answ. they did violate his Couenant, and they did not keepe his Sabbaths, and therefore the Lord dealt with them according to his Word: if thou wilt not obay mee, nor keepe all these [Page 16]Commandements, I will scatter you among the Heathen, and I will draw out a sword after you, and your Land shall be waste, and your Cities shall bee desolate; then shall the Land enjoy her Sabbaths, as long as it lyeth Leuit. 26.33, 34. waste. Where wee see that they continued thus long in captiuitie, First, be­cause of their sinnes. Secondly, that the Lords Word might bee verified, and his Threatnings accomplished. Thirdly, that the Land might rest and enioy her Sabbaths: now the Land had fulfilled ten Sabbaths in these three­score and ten yeeres.

Further,Answ. 2. Daniel alludeth his three score and ten weeks vnto these threescore and ten yeeres; as they were three­score and ten yeeres in captiuitie, before they were deliue­red: so it should be but seuentie seuens, foure hundred and ninetie yeeres, till our Redemption should be wrought by Christ, by his death to abolish sinne, bring in iustice, demolish iniquitie, performe euery vision and prophesie, Dan. 9.24. and to anoint the most Holy.

The obseruation which I gather from this place, is, as Salomon saith, That to all things there is an appointed time, and a time to euery purpose under the heauen, a time to bee borne, and a time to die; a time to seeke, and a time to lose; a time to reape, and a time to sow; a time of warre, and a time of Eccles. 3.1, 2. peace: a time of bondage, and a time of free­dome; a time of captiuitie, and a time of libertie; there is a time of foure hundred yeeres for Israel to bee in E­gypt, a time of twentie yeeres for Iacob to be with Laban, a time of two yeeres for Ioseph to be in prison, and a time of threescore and ten yeeres for Iudah to be in Babylon; yet when these Times are expired, Israel shall come out of Egypt; Iacob shall part with Laban; Ioseph shall bee brought out of prison; and Iudah out of Babylon.

This should teach vs, to rest contented in abiding the Lords leasure, and not presumptuously to appoint him, as it were, a time to free vs out of affliction; wee must refer that to him: for, when I see conuenient time (saith the Lord) [Page 17] I will iudge Psal. 75.2. righteously. Daniel was patient, vntill he vnderstood that the three score and ten yeeres were ac­complished, and then in all true humilitie he powred out his Prayers and Supplications to the Lord for their in­largement: so let vs in time of affliction call vpon God,Non est Deus temporibus alli­gatus, sed pro l berrim [...] sua voluntate edit opera sua quan­do ipsi placilum est, Polanus in Dan. cap. 9. to be out Deliuerer; and yet in the interim, rest contented and wait patiently for the time appointed of God: for we see that Christ our Mediator will interceed for vs inZach. 1.12. due time, and God will both heare vs in an acceptable time, and helpe vs in a day ofIsai 49.8. saluation.

Againe, seeing they were not deliuered before these three score and ten yeeres were expired: it puts vs in mind that so long as wee are in this body, wee are as it were in captiuitie: for here we haue no case, for we are borne to labour; wee haue no rest, for our life is a warfare;Per septuagint [...] ann [...]s in quibus fily Israel capti­uitatem sustinu­erùnt, significa­tur tempus poeni­tentiae, viz. vila nostia in qua Dominus nume­rat dies quomodo expendimus tempus, Hug. Card. in Psal. 90. wee haue no home, for we are but sojourners; wee may looke for no rest, for the Deuill doth maligne vs; and wee are sure to haue no peace, for the world doth malice vs; but when the yeeres of this seruile thraldome are accomplish­ed, we shall be freed from the world; purged from sinne, and deliuered from Satan, and yet this is not till the con­summation of our life, and the houre of our death. For the time of our life is three score yeeres and ten, Psal. 90. vers. 10.

One question further may here bee demanded,Quest. when these three score and ten yeeres did begin, and when they did end?

They did neither begin in the yeere of the World 3364.Answ. but before Christ 606. nor ended in the yeere of our crea­tion 3434. before the natiuitie 536. as some haue conie­ctured, for this their opinion will not agree with Daniels three score and ten weeks [490 yeeres] for they will differ sixe and fortie yeeres; nor yet are they to bee numbred from the beginning of Iehoiakims reigne, as others haue thought, for then there should bee more then three score and ten, which is not to bee warranted; nor yet are they [Page 18]to bee reckoned from Ieconiahs carrying away, for then there should be seuen short, which is not to be allowed; but wee must begin our account at the carrying away of Daniel, and other Nobles, which was in the first yeere of Nebuchadnezzars reigne, the fourth yeere of Iehoiakims reigne, and seuen yeeres before the carrying away of Ieco­niahs, and these yeeres were ended the first yeere that Cy­rus wonneSee Dan. 1. Ier. 25. Matth. 1.11. 2. Chron. 36.9. 2. King. 24.12. and 25.27. Ezra 1.1. Sequatur quis (que) bac in parte quod videbitur vero maxime consen: aneu [...]n, nan vt illa tem­pora suerunt tur­bulentissima ita temp rum sup­pucatio satis est, impexa. Bullin­gerus in Dan. homil. 1. cap. 1. Babylon.

Here wee might obserue, how truely the Lord obser­ueth his promise made vnto his Children. When the foure hundred and ninetie yeeres of Israels being in Egypt was expired, euen the selfe same day departed all the Hosts of the Lord out ofExod. 12.41. Gal. 3.17. Egypt, in the same time that he promi­sed Abraham a sonne, Sarah conceaued and bare Isaak, at the same season that God toldGen. 18.10. and 21.2. Rom. 9.9. The Iewes de­liuerance and our redempti­on, compared together. Fac [...]is discensus Auerni. sed re­uocare gradum, su, cras (que) euadere ad an [...]is hoc o­ [...]us, hic labor est. See Col. 1. Heb. 10. Rom. 5.2. Cor. 5.1. Cor. 15.2. Tim 1. Ephes. 1. Col. 3. Abraham. And here­after the three score and ten yeeres are fulfilled, bee brings the Iewes out of Babylon, and brings againe the captiuitie of Sion. But now, before wee proceed, let vs compare their Deliuerance with our Redemption.

First, as they of themselues were not able to free them­selues from the bondage of the Chaldeans, and therefore the Lord sent Cyrus to be their Deliuerer; so man of him­selfe had power to taste malum malum, that cursed apple, which like the apple of Sodom, was pleasing to the eye, but poyson to the tooth, and so falling mad himselfe and all his posteritie, seruants to Sinne, and slaues to Satan; but of himselfe was vnable to recouer his fall, and free himselfe and vs from that slauerie: yet the loue of God toward Man was such, that he sent his owne Sonne, coe­quall and coeternall with himselfe, who payed the price of our Redemption, and deliuered vs from the Deuils ser­uile thraldome; for Man hauing once offended God, could not againe haue pacified his wrath, satisfied his iustice, made recompence for the offence, nor reconcild vs to his fauour: and therefore Christ our Redeemer hath cancelled the Hand-writing that was against vs, vanquished death, [Page 19]ouercome hell, ouerthrowne sinne, and subdued Satan; he hath triumphed ouer all our Enemies, ascended on high and led captiuitie captiue; and like a victorious Conque­ror hath entred into heauen in our behalfe, and purchased for vs the hope of a better Inheritance: that as Cyrus was the Lords anointed, to bring his people out ofIsa. 45.1. Babel, so Christ was anointed with the Oyle of gladnesse aboue his fellowes, to free vs from the Graue and Hell.

As Cyrus was the LordsIsa. 44.28. Shepheard, to bring his sheep out of the mouth of Daniels Dan. 7.4. Lion, the King of Babylon; so Christ was the chiefe Shepheard and Bishop of our 1. Pet. 2.25. soules, to bring vs out of the jawes of the deuill, who goeth about like a roaring Lion seeking whom he may 1. Pet. 5.8. deuour.

As Cyrus releeued the poore and impotent with siluer, gold, andEzra. 1. substance: so Christ, ascending on high gaue gifts vnto men, for to euery one of vs is giuen grace, according to the measure of the gift of Ephes 4.7, 8. Christ.

As by Cyrus, the Temple was replenished and beauti­fied againe, with vessels of gold and siluer: so through Christ, the Temple was purged from PharisaicallLuke 19. leauen, and the Church beautified againe with the pure and vnde­filed Word.

And as by Cyrus, the Lord deliuered the Iewes after Ieremiahs threescore and ten yeeres were expired: euen so, when Daniels threescore and ten weeks, foure hun­dred and ninetie yeeres wereDan. 9.24. fulfilled, euen in the fulnesse of time God sent his Sonne, borne of a woman, and made vn­der the Law, to redeeme vs which were vnder the Gal. 4.4. Law, at what time the Lord brought againe the captiuitie of Sion.

Sion was a Mountayne by Ierusalem,The partie de­liuered Sion. so famous a­mongst all the Mountaynes of Iudaea; that not onely the Iewes, Ierusalem; nay, nor yet the whole Kingdome of Iu­daea, but euen the whole vniuersall Church, consisting both of Iewes and Gentiles, are comprehended vnder that name, for Mount sion lying Northward, is faire in situa­tion, it is the ioy of the whole Earth, and Citie of the Psal. 48.2. great [Page 20]King; but in this place it is taken for the remnant of the Iewes, that were permitted to returne from Babylon to Ierusalem, from Chaldaea to Iudaea, according as it was shewed to Ieremiah in a vision, wherein he saw two bas­kets of Figs, the one exceeding good, the other exceeding Ier. 24. euill; by which was signified, that the prophane and rebellious amongst the people, should be destroyed with the sword, famine and pestilence: but vpon part of the people, God would set his eyes for good, build them and not destroy them, plant them and not roote them out. One part of Ezekiels haires were cut with a knife, another burnt with fire, the third scattered in the wind, but a few in number were bound vp in hisEzek. 8.1. to the end. lap. The Prophet saw sixe men, euery one hauing a weapon readie to destroy; and yet they that mourned were markt in theirEzek. 9. fore­heads. By these figuratiue comparisons wee may see, that it is the godly who are but few in number (compared to the wicked) that mourne and grieue for their sinnes, to whom properly belongs the tender mercy and free loue of God; it is Mount Sion, the Lords Church and Children, whom hee tenders as the apple of his eye, whom hee co­uers vnder his wings, whose mouth hee filleth with good things, whose dayes hee renewes like the Eagles, whose life hee redeemeth from the graue, and whose soule hee freeth from corruption.

But thou wilt say,Quest. were there none else but the Elect of God onely set at libertie, and freed from this captiuitie?

Yea truely;Answ. Animalia mitia & immitia. For I know that in Noahs Arke there was the Lion and the Lambe, blessed Shem and cursed Cham, who were together deliuered from the Deluge, represen­ting the visible Church, wherein many wicked as well as the godly, are freed from corporall troubles, and doe fre­quently participate of temporall blessings, as here no que­stion, but many of the vngodly as well as the Saints of God, did receiue the benefit of this deliuerance, but they haue no part in our Redemption, they doe not participate [Page 21]of Sions saluation: for Cham may bee in the Arke with Shem, and yet be accursed; and Iudas may be in the ship with Peter, and yet bee damned; and herein doth their deliuerance differ from our Redemption,A difference betwixt their Deliuerance and our Re­demption. although the one was a type of the other. For their deliuerance by Cyrus out of Babylon, was common to the vngodly with the godly, but our Redemption from hell through Christ, is proper and peculiar to the Elect onely.

Let not vs therefore, from this their deliuerance, con­clude a generall Redemption, like the Origenists, who hold an vniuersall saluation of Men and Deuils. God hath shut vp all vnder vnbeliefe, Rom. 11.32. that he might haue mercy on all, this and such like Texts they wrest and misse-construe; but we must know that this word is sometimes taken vni­uersally, for all mankind, as in that place, In Adam all die; sometimes more strictly, for some, viz. the Elect onely, as in the words following,1. Col. 15.22. In Christ all shall be made aline; sometimes indefinitely, as in that place, All held Iohn as a Matth. 21.26. Non de singulis generum, sed de generibus singu­lorum. Prophet, that is, many: for all neither saw, nor acknow­ledged, nor beleeued Iohn, I, thousands neuer heard of him. Lastly, Augustine himselfe, who for a time was much blemished with this error, but after espying the danger thereof, hee mightily confutes this erronious opi­nion, and wisely answeres such fond obiections. This All, saith he, must be vnderstood, not of euery man, but of men of euery sort; the Gentile as well as the Iew, the poore as well as the rich, & contra, for there is no difference betwixt the Iew and the Grecian, for he that is Lord ouer all, is rich vnto all that call vpon him, and whosoeuer shall call upon the name of the Lord, shall Rom. 10.12, 13. Reade the se­cond Chapter to the Romans. Quest. Answ. The Church compared to Mount Sion, both for the si­tuation and signification of Sion. First, for situa­tion, in foure respects. 1. Sion, a Hill of great heighth. be saued.

Now, why is the Church compared to Mount Sion?

First, for the situation; and secondly, for the significa­tion of it: as for the situation of it, one saith, that it was a Hill, magnae altitudinis, fortitudinis, plenitudinis, pulchri­tudinis, of great height, strength, fruitfulnesse and plea­sure. First, a Hill of great heighth and sublimitie, whereon [Page 22]the Temple of Salomon was built, and not below in a Valley. Noahs Arke did rest on the MountayneGen. 8.4. of Ara­rat, the figure of the Tabernacle was first shewed vpon MountHeb. 8.5. Moriah, the Law was giuen vpon MountExod. 20. Si­nai, and Salomons Temple was built vpon Mount Sion; all teaching vs where our conuersation should be,☞ not here below in this theeuish Caue of Cacus, in this hellish Den of Cerberus, in this wofull Valley of Teares, and in this fearefull Field of Blood; but as the Apostle saith, Aboue in Heauen, from whence we looke for our Sauiour, Phil. 3.20. the Lord Iesus Christ.

Secondly,☞ shee is compared to Sion, to shew vs, that as a Citie that is built vpon a Hill,Match. 5.14. cannot bee hid: so shee and her members, should not alwayes lurke in obscuritie, nor lye hid through aduersitie: the Arke must not euer be kept close in the House of Obededom. Moses Basket must not alwayes bee shrowded among the Bull-rushes: the Prophets cannot bee continually hid in the Caue of Oba­dia; nor Eliah lurke still in a Caue on Mount Horeb: no, for it shall bee in the last dayes, that the Mountayne of the House of God, shall be prepared on the top of the Mountaynes, and shall be exalted aboue the Hills, and all Nations shall flow vnto it; and many people shall say, come, let vs goe vp to the Mountayne of the Lord, to the House of the God of Iacob, and he will teach vs his wayes, Isai. 2.2, 3. and we will walke in his paths.

Againe,2. Sion, a Hill of great strength. Sion was a Hill of great strength and securitie, so the Church of God is so firmely and steadfastly groun­ded, that the gates of hell shall not preuaile against it; shee is that House of wisedome,☞ surely, seated vpon seuenPro. 9.1. Pillars; she is that goodly edifice, built vpon a Rocke, a­gainst which, though the winds blow, the floods flow, and the raine beate, yet can shee not be moued; for the Rocke whereon shee stands is Christ, how is both the ground­stone that doth vphold, and the corner stone that doth conioyne the wholeMatth. 21.42, Psal. 118.22. Isa. 28.16. Acts 4.11. Rom. 9.33. 1. Pet. 2.6, 7. building, so that neither the assaults [Page 23]of Satan, nor the attempts of man, can ouerthrow the least stone thereof. For all that trust in the Lord, shall bee as Mount Sion, which cannot be remoued, but remayneth for Psal. 125.1. euer.

Thirdly, Mount Sion was not barren through coldnesse,3. Sion, a Hill very fruitfull. like the Hill Caucasus; nor through heate, like the Hill Vesuvius; it is not cursed, like the Mountaynes of Gil­boah; nor polluted with corruption, like Golgatha, but it is watered with dew from heauen like Hermon; moyst­ned with the siluer Streames, like the Springs of Leba­non; and stored with all fruitfull Plants, like Mount E­phraim: where by wee are taught,☜ that the Church is re­plenished with all spirituall blessings and heauenly graces; shee is that Mountayne, whereon the Lord doth feast all people with fined wines and fat things: shee is that House of wisedome, wherein the Lord hath killed his victuals, drawne his wine, and prepared a Table for his ghests: shee is that Orchard, replenished with all sweet fruits, as Camphyre, and Saffron, Calamus and Cinamon: here are the waters of Life, to quensh our thirst: here is the bread of Life, to stay our hunger: here is the precious balme of Gilead, & the costly oyle of Oliuet, to soften our wounds, and to cure our sores: here is hony to comfort vs, milke to nourish vs, and wine to cheare our hearts; and in a word, the Lord will satisfie vs with the fatnesse of his House, and will giue vs drinke out of the Riuers of his plea­sures; for with him is the Well of Life, and in his Light shall we see light.

Lastly, Mount Sion aboue all the Mountaynes of Iu­daea, was most beautifull and seemely,4. Sion, a Hill most beautiful. the situation of it being delectable and amiable. For Mount Sion lying north­ward, is faire in situation, it is the ioy of the whole Earth, and C [...]tie of the great King: whereby mystically was ex­pressed the beautie of the Church; the Arke of the Co­uenant was ouer-layed within and without with gold; and all things in Salomons Temple were couered with [Page 24]gold,☞ pointing out the glorie and the beautie of the my­sticall Temple, the House of Christ, the Hill of Holinesse, and the Tabernacle of the most High, wherein must enter no deformed Thersites, no base Abimelek, no crooked Vulcan, no lame Mephibosheth, no couetous Croesus, no vncharitable Diues, no lasciuious Lamea, no gadding Di­nah, and no wanton Dalilah, but such, as with Esther are purified and cleane; such as leaue their sinnes, as the Wo­man did her pitcher; such as forgoe their iniquitie, as the Apostles did their Nets; such as throw their errors away, as blind Bartymeus did his cloke, euen such like, and none else,The Church called Sion, in regard of the signification. must stay on this holy Mountayne, for none shall dwell in the Lords Tabernacle, nor rest on his holy Moun­tayne, but such as walke vprightly and worke righteousnesse.

Now,1. Heape, tumulus acer, nus. as for the signification of the word Sion; first, it is translated, a heape, and that doth shew vs, first, that the Church is a company,☞ called and collected from all the corners of the Earth, to be one body inRom. 12.5. Christ; the Iewes aboue all the Nations in the world, were chosento bee a precious people to God; [...] Deut. 7. yet the inuisible Church was not limited within such narrow bounds: for euen a­mong the Heathen, God had his throughout all Ages: he called Rachab out of Iericho; Ruth, from Moab; and he had Iob in the Land of Vz; and now the partition wall is broken downe, there is but one Sheepherd and one sheep-fold. There is neither Iew nor Grecian, bond nor free, male nor female, but all are one in Gal. 3.28. Christ Iesus.

Againe,☞ the Church being compared to a heape, con­ioynd and gathered together, doth shew vs what vnitie and amitie, what peace and tranquillitie, there should be within her walls. Shee should be like Ierusalem, all with­in her selfe at vnion, and not like the Tower of Babel, full of confusion; like Christs Coat, all of one peece; and not like Ieroboams coat, cut into twelue peeces; teaching vs that there ought to be no contention, no diuision, no con­fusion, no dissention amongst her members, but we should [Page 25]all be of one soule and one minde, keeping the unitie of the Spirit in the bond of Ephes. 4.3. 2. A Glasse. Speculum. Spe [...]ulatio. peace.

Moreouer, Sion signifieth as much as a Glasse or Spe­culation, because the Law which serues for a looking glasse, wherein a man may behold his naturallIam. 1.23. face,☜ and whereby he may come to know himselfe, and his corrupt nature, was first there to be read, there to be had, and there to be vnderstood. For the Law came foorth of Sion, and the word of the Lord from Isa. 2.3. Ierusalem. The Women brought their looking glasses, and offered them to the vse of theExod. 38.8. Tabernacle, teaching vs that if we would appa­rantly perceiue the leprous spots of our vgly sinnes, to re­paire to the Tabernacle, to Mount Sion, where the Law is read, whereby we shall see the spots of our soules, as in a looking glasse, we may see the blots of our skin. For by the Law comes the knowledge of Rom. 3.20. sinne.

Lastly, Sion is a Glasse,☜ because whilst wee are in this militant Church, wee see not perfectly, but as it were, through a glasse, obscurely. Here wee see Christ standing behind the wall, our sinnes being like a partition betwixt Him andIsa. 59.2. vs: here with Moses, we see onely hisExod. 33.23. back­parts: here with the blind man, we discerneMark. 8.24. nothing thorowly, but hereafter wee shall see face to1. Ioh. 3.2. face: here wee know but in part, but hereafter wee shall know euen as wee are 1. Cor. 13.14. knowne.

Thus farre haue wee spoken of the Iewes deliuerance; wherein we haue touched; First, the Deliuerer, both prin­cipall, the Lord; and instrumentall, Cyrus. Secondly, the manner of their deliuerance, which was by the ouerthrow of their Enemie. Thirdly, the Time, which was, when the threescore and ten yeeres, foretold by Ieremiah, was fulfilled: and lastly, wee haue seene the reasons, why the Church of God is comprehended vnder the name of Sion: it followes to speake of the sequels that followed vpon this deliuerance, but let this suffice for this time: and now Let vs desire, and in all humilitie pray the Lord, still to bee [Page 26]fauourable to Sion, and still to build vp the walls ofPsal. 51.18. Ie­rusalem, that the sonnes of them that haue afflicted her, may come and bow downe to her; and all they that haue despised her, may fall downe at the soles of her feet, and call her,Isa. 60.14. Citie of the Lord; Sion, the holy one of Israel, which the Lord grant for his onely Sonne, our onely Sa­uiours sake. Amen.

THese wordes contayne the first thing, that ensued after the first report of their liber­tie, viz. their owne astonishment, and wondering at this vnlooked for alteration, and vnexpected change of their estate, TheyErant sicut somn [...]antes. were like vnto them that dreame.

There be some that translate these wordes,Sicut conso­lati, vel [...]orro­borati. like vnto them that are comforted and chearished, and make this par­ticle,Sicut. Sicut non simili­tudinem sed pr [...]rie [...]a [...]emde­no [...]at, Aug. As, not to import any similitude, but rather the truth and more certaintie of their consolation; as when we say, such a man doth like an vpright man, we affirme, that such a man is honest and vpright. Iohn saith, The [Page 27]Word was made Flesh and dwelt amongst vs, and wee beheld the glorie thereof, as the glorie of the onely begotten of the * Father. Where this particle, As, 2 Ioh. 1.14. doth not betoken a likenesse, but the truth and proprietie of the matter, that, that glorie beseemed and belonged to the onely begotten Sonne of God; so that the meaning should be this,Non impl [...]tio­nem sed imper­fection [...]m. Beati dici non possunt plene consolati, quia nondum ipsis as­sociati sunt om­nes electi, ad communis gau­dy complem [...]n­tum, Lorin. That they were truely comforted and fully reioyced, when they were freed from captiuitie, and set at libertie. But others thinke, that As doth not insinuate a fulnesse, but a want of ioy, because they could not fully bee comforted, seeing they were not as yet fully deliuered; their ioy could not be full, when their libertie was not in whole, but in part. Neither can the ioy of the faithfull be said to be full in this world, because here we sorrow andRom. 8.23. grone. Here we haue the Spirit ourIob. 14.16. comforter: but we looke forRom. 8.19. an­other. Here wee are as sorro wing, and yet2. Cor. 6. reioysing. Here we reioyce inRom. 12.12. hope: and hope deferred makes a sicke Prou. 13.12. Sicut somnian­tes. Quantacun (que) hic sit consolatio est quasi [...]mbra, & quaedam tan­tum simil [...]tudo suture consola­tionis, Remigius in locum. heart. And therefore it pleaseth some rather to translate it, like vnto them that dreame, confirming their former as­sertion by this translation: because, whatsoeuer comfort we haue in this life, especially if it be not spirituall, is but vaine and vanishing, and like a dreame, it is but a shade and similitude of the comfort we shall receiue hereafter. Now, to find out the true meaning of the wordes, follow­ing the latter, the most vsed, and most accepted translati­on. Wee must briefly touch the seuerall sorts of dreames, which are either naturall or supernaturall; supernaturall, are diabolicall and diuine.Diuine dreames. Diuine, procured by God himselfe, whereby hee did reueale his Will vnto his Ser­uants, as to Iacob and Ioseph. And sometimes he restrayned by dreames the wicked from euill; as Laban, from hur­ting Iacob; and Abimeleck. from defiling Sarah. Thus God spake in dreames and visions of the night, when sleepe falleth vpon Iob 33.14.15. men.

Diabolicall dreames. Diabolicall dreames are such, whereby the Deuill deludeth and deceiueth, vexeth and tormenteth men, as [Page 28]he did Brutus, before his last conflict with Augustus, ap­pearing to him fearefully in his sleepe, and telling him that he was his euill spirit, and that hee should see him at Phi­lippi; where, after he being ouercome, he desperately flue himselfe. By dreames he doth vexe and trouble the wic­ked, as hee did the Egyptians, who besides the manifold plagues inflicted vpon them, the sight of fearefull dreames vexedWisd. 18.17. them: but in this place, where the Psalmographer doth compare the Iewes, after their first hearing of their deliuerance, to men that dreame:Neither of both heere meant. no such dreames are to be vnderstood: For all dreames procured of God were true and certayne, and the euent and issue, sure and cer­tayne: but such, [...] as proceed from the illusion and decepti­on of the Deuill, were obscure and vncertayne, and the e­uent ambiguous and doubtfull, and it had beene no lesse sinne to beleeue the last, then to doubt of the first.

Naturall dreames are caused, either through the pertur­bation of the minde, when it is charged and disquieted with cares,Naturall dreames, from whence they come. for dreames come by the multitude of Eccle. 5.3. businesse? or from the affections thereof: as the hungrie and thirstie dreame, that they are eating and drinking, when they are faint, and their soule Isaiah 29.8. longeth; or they proceed from the constitution of the body: if the partie be flegmatike, his dreames are vsually of waters; if cholerike, of warres; if sanguine, then are they mirthfull; if melancholike, then are they mournefull.

Now,The Psalmists meaning. it seemes, the psalmist doth compare them, ei­ther to such, as by the ardent affection of the minde, doe dreame of things they would faine haue; or to such, as are of a sanguine complection, and so naturally and vsually dreame of ioyfull and pleasant things.

If we follow the former exposition, wee may expound the words to their commendation,1. Acception of the wordes. that they did so vehe­mently long after, and so earnestly desire their deliuerance, that sleeping and waking, it runne in their mindes; that as waking, they wisht it; so dreaming, they desired it.

Looke how the minde of Man, in the day is exercised, so commonly his braine and his phantasie in the night is busied. The Louer, dreames of loue; the Couetous, of siluer; the Luxurious, of lust; the Gamester, of his sport; and the Souldier, of his fights; because in the day time their thoughts are occupied there with: as it is in the pro­uerbe, The hungrie Dog dreames that he is eating.Canis panes somnias. So it seemes here, that the Iewes hauing their thoughts daily imployed about their deliuerance, they could not choose but dreame of it nightly.

By the precurrent signes of the day of Iudgement, which for the most part are alreadie fulfilled, wee may coniecture; nay, we may assure our selues of the nearnesse and propinquitie of Christs comming for our redemption: but which of vs with Daniel are casting vp theDan. 9.2. Times; or with old Simeon, are alwayes wayting for the consola­tion of Luke 2.25. Israel. We all liue in securitie, and neuer minde the Day of the Lord: but many of vs prophanely (as the Apostle saith) iest at his comming, saying, Where is the promise of his 2. Pet. 3.4. comming. And as the Prophet saith, wee put farre away the euill day, and approach to the seate of Amos 6.3. ini­quitie. We neuer dreame of a Iudgement: we neuer thinke that we must giue an account before the Tribunall of that Iudge, that was iudged for vs. We neuer remember, that we must all receiue according to ourIer. 22.9. Psal. 62.12. Iob 34.11. Pro. 24.12. Ezek. 33.20. Matth. 16.27. Rom. 2.6. 2. Cor. 5.10. 1. Pet. 1.17. Reuel. 22.12. workes. We neuer call to mind, how the wicked must goe into eternall fire; and how the godly shall be receiued into life euerlasting. And with the Iewes, we neuer thinke vpon our lastLam. 1.9. end. Wee liue in safetie, wee sleepe in securitie, like the old World in Noahs time, and like Sodome in the dayes of Lot, the one liuing in securitie, and the other lulled in sen­sualitie, till both were destroyed; the one, with fire; and the other, with the deluge: but if wee would either giue care vnto the exhortation of Christ, who pointing out the signes that should preceed his comming; bids vs, when these things come to passe, lift vp our heads, Luke 21.28. for our Re­demption [Page 30]draweth nigh; or if we would consider, that his comming shall be sudden, like a lightning in the East, shi­ning vnto the Matth. 24.27 West; and vnexpected, like a Thiefe in the 1. Thess. 5.2. night. How the time is so neare, and the houre vncer­tayne: mee thinks it should rowse and raise vs out of our dead sleepe of securitie, and make vs monethly, daily, and hourely wake, watch, and wait for the Day of Christs re­uelation, and our redemption: and blessed is that man, whom the Sonne of Man shall find so doing at hisMatth. 24.46. com­ming; and happy is hee that after this kind, is like vnto them that dreame.

If we referre the people at this their vnexpected deliue­rance,The second acception of the wordes. to such men as are of a sanguine complexion, and so vsually in their sleepe dreame of pleasant and ioyfull things, which they thinke they haue when they haue them not: The meaning of the Psalmist must be this, that their deliuerance was so great and wonderfull, that when they first heard the first report thereof, they gaue little credit thereunto, and valued it like a dreame; and as men in a sweet sleepe, are deluded with a vaine hope of a vanish­ing dreame: so they thought, they had beene deceiued with an vntrue report of a true deliuerance.

Here wee may obserue,The Saints in­credulitie. that God doth often send suc­cour and deliuerance to the godly, in the time of their af­flictions,E [...]senon libera­ri, sed somnium vidisse putant. Musculus. distresse and aduersitie: that many times they themselues doe doubt of the truth thereof; and thinke that in very deed they are not deliuered, but rather that they haue dreamed. Peter being imprisoned by Herod, when he was deliuered by an Angell, for all the light that did shine in the prison; though the Angell smote him on the side, and raysed him vp; though he caused the chaines to fall off his hands; though he spake to him three seue­rall times, Surge, cinge, circunda; arise quickly, gird thy selfe, and cast thy garment about thee; though hee con­ducted him safely by the watches; and though he caused the yron gates to open willingly: yet for all this hee was [Page 31]like vnto them that dreame. For hee knew not that it was true that was done by the Angell, but thought that hee had seene a Acts 12.6, 7, 8, 9. [...] Chr [...]shom. 65. in Gen. vision. When old Iacob was told of his sonnes, that his sonne Ioseph was aliue, his heart fayled and hee beleeued them not; but when he had heard all that Ioseph had said, and when hee saw the Charets that Ioseph had sent, then, as it were, raysed from a sleepe, and awakened from a dreame, his spirit reniued, and reioycing, he cryeth out, I haue enough, Ioseph my sonne is yet Gen. 45.28. Debi'a um est cor cius, non cre­didit, somnium vel sabulam duxit: quia pra­concepta opinio de Iosephi more nimis tenaciter inb [...]sit, Parcus in Gen. ca. 45. aliue.

Lorinus seemes to excuse this their distrust, because they were so ouer-rauished with ioy, that they misse-doubted the true cause of their ioy: like the Apostles, who hauing Christ after his Resurrection standing before them, they were so exceedingly ioyed, that reioycing they wondred andLuke 24, 41. [...] doubted; and like the two Maries, when the An­gell told them of our Sauiour Christs Resurrection, they returned from the Sepulcher reioycing, and yet withall feating. It may be they feared the truth of so glad newes, and doubted lest they were deceiued by someMatth. 28.8. [...] Somniantes no­bis videmur; ra admiratione, quasi nonverè ist [...] agantur, sunt enim maio­ra capiu nostro postquam omnia erant desperata, Pomeran. appari­tion. Thus as Liuius reports, when the Grecians being vanquished by the Romanes, hearing that their libertie was granted vnto them by the Romanes, they did reioyce excessiuely, but yet beleeued it not fully, and looking one vpon another, wondring at this vnlooked for freedome, they suspected themselues to be but deluded with a vaine hope, with an idle dreame. So here, the Iewes ouerioyed with the glad tydings of their deliuerance, doubt, like the Grecians, of their freedome, and are mistrustfull, lest they be deceiued, like men that dreame.

But the truth is, the incredulitie of the Saints is often such, that they thinke their deliuerance a thing almost im­possible to bee brought to passe; so that when they are in effect deliuered, beyond their expectation, they are doubt­full and mistrustfull, and thinke themselues to haue but dreamed. When godly Ezekiah lay si [...]ke vnto death, and in a manner did altogether despaire of his recouerie, the [Page 32]Prophet Isaiah comes to him, and tels him from the Lords owne mouth,Quando Iehoua captiues Sioni­cosin patriam reducere c [...]pit, pr [...] gaudio ince d [...]bamus, quasi somniantes quod in rel veritate, & magnitudi­ne somniare videremar, non reveia p [...]rcipere illud tantum bonum quo fiue­bamar, Scultet. that the Lord had heard his prayers, seene his teares, and that he would adde vnto his dayes fifteene yeeres: but Ezekiah, as it seemes, expecting nothing but death; and as doubting of his recouerie, for his better sa­tisfaction, requires a signe: yea, and esteeming it but a small matter, a light thing, for the Sunne to goe forwards in the Diall of his father Ahaz, ten degrees; hee desired that it might goe backe so many: till what time; he was like to them that dreame.

Againe, their ignorance doth often cause this doubtful­nesse and astonishment; as wee may see in the old Israe­lites, when they were hedged in on either side with Moun­taynes,Ita sunt attoniti pro carnis sensu fideles vt eximia Dei Ecclesiam, liberantis opera, pro dignitate o­perantis satis ex­pendere neque­ant, Mollerus. when they had the Sea before them, and the E­gyptians marching after them, they despaired of their de­liuerie, and murmured againstE [...]od. 14.11. Moses. But what was the cause? Because they vnderstood not the wanders that the Lord wrought for them in Egypt, neither remembred they the multitude of his mercies, but rebelled at the sea, euen at the red Psal. 106.7. Sea: and because they were like vnto them that dreame.

Thirdly, the Saints of God are too often too forgetfull of the Lords former mercies, and care of them. The old Patriarch Iacob, when he heard how his brother Esau was coming against him, with foure hundred men, was migh­tily afraid, and doubted of his owne and his companiesGen. 32.7. and 11. safetie; and forgets, as it seemes, the Lords former kind­nesse, in protecting him so lately from the rage of his VncleGen. 31. Laban. Neither was this weaknesse wanting in godly Dauid; who, when he was to encounter with the Cham­pion of the Philistimes, and enter the duell with Goliah of Gath; hee remembred how the Lord had deliuered him both from the iawes of the Lion, & the paw of the Beare; and the remembrance thereof, assured him of the victorie against this vnci [...]cumcised1. Sam. 17. Heathen. But when Saul hunted after his life, and thirsted after his soule: Dauid doubts so much of his safetie, that hee protests vnto Iona­than, [Page 33]as the Lord liued, there was but a step betweene him and1. Sam. 20.3. death; yea, and after a sort forgetting how the Lords hand wonderfully protected him from the hand of Saul, he sayes to himselfe in his owne heart, one day I shall perish by the band of 1. Sam. 27.1. Saul; and so in this case whilest Da­uid doubts of his escape from Saul, and Iacob feares his safetie from the hand of Esau, they were both like vnto them that dreame.

These three things, first, the seeming impossibilitie of the deliuerance to bee performed, and mans ignorance of Gods power to effect it; and withall our forgetfulnesse of the Lords former mercies so often manifested, doe cause this astonishment and amazement in vs: yea, distrust and doubtfulnesse, when beyond our expectation such things come to passe; as here, the Iewes being so long detayned captiues vnder so fierce & furious a Nation, they thought it a thing impossible to bee set at libertie; withall, being either ignorant of Gods sufficiency, or forgetfull of his former clemency, they expected nothing lesse then their deliuerie; and therefore, when they were indeed deliue­red, they were doubtfull and amazed, like vnto them that dreame.

But let not vs in our greatest extremities doubt of Gods mercies: and albeit our case, to our thinking, be neuer so desperate, yet let vs not be distrustfull of the Lords pow­er; for though Ezekiah expect nothing butIsa. 38. death; though Ionah be wearie of hisIon. 4.3. life; and Eliah in great anguish desire to1. King. 19.4. die; yet God is both willing and able to succour and to saue them: and albeit, the Iewes deli­uerance seemed impossible in their owne eyes; yet, was it not impossible in the sight of the Lord of Hosts. For hee could bring them againe from the East countrie, and from the West, and cause them to dwell in the midst ofZach. 8.6, 7, 9. Ieru­salem, euen when they were like vnto them that dreame.

Let vs auoid these two inconueniences, ignorance and incredulitie. For Sarah being ignorant of Gods power, [Page 34]when the Lord promised her a sonne,Gen. 18. shee laughed, for which shee was sharply reproued, and rebuked of the An­gell: and the young Captayne being distrustfull of Gods sufficiencie to succour hispeople in the great famine, was trodden to death in the Gates of2. King. 7.22. Samaria. Wherefore let vs not at any time be faithlesse, but beleeue: for if we haue faith, all things areRom. 14. possible, euen to those that are like vnto them that dreame.

Moreouer, this their wondring at their vnexpected de­liuerance, should still put vs in mind of our Redemption. Before the comming of our Sauiour,☞ all mankind was cap­tiuated, the Gentiles in Idolatrie, and the Iewes vnder the Law and Traditions. But at the comming of Christ, the Gentiles were freed from Idolatrie,Plura apud S [...]ul­retum. and the Iewes from Traditions and the rigour of the Law: yet, euen then were they like vnto them that dreame. Zacharias gaue no credit vnto the Angels words, Luke 1. 20. and Mary her selfe said, How shall this be? vers. 34. and at his birth, the An­gell did preach his natiuitie to the Shepheards, and al­though they heard a multitude of heauenly Souldiers praysing God for it; yet for their better assurance, they must goe & see, Luk. 2.15. and when they had scene it, they published it abroad, and all they that heard it, wondred: but, alas, too few beleeued it; they were so sorgetfull, so ignorant,Isai and Iere­miah. and so incredulous, although the Prophets had set downe the certaintie, Isa. 7.14. and 9.6. and Daniel had noted out the time, Dan. 9.25, 26, 27. of his com­ming, yet were they like vnto them that dreame.

Now, before I conclude this first sequell, that follow­ed vpon their deliuerance, viz. their coadmiration, their wondering, and meruailing at this their vnexpected free­dome, which made them like vnto men that dreame: I suppose, the curious Obseruer of dreames supposeth, that I should obserue somewhat else of the lawfulnesse, or vn­lawfulnesse of the obseruation of dreames. I purpose not to wearie the godly eare, in relating the curious and fond [Page 35]coniectures of the idle Expositors of dreames, onely this which is not very dissonant from this place, but rather see­meth to bee implyed in the words. For whilst the Psal­mist sheweth the peoples incredulitie, by comparing them to such as dreame: he doth couertly taxe the vanitie and deceitfulnesse of dreames. So that I say, we may conclude,The obseruati­on of dreames vnlawfull, and why. that it is absolutely vnlawfull to bee too curious an Ob­seruer of dreames. For first, they are forbidden; You shall not soothsay, nor obserue dreames. Secondly, they are in themselues vaine and idle. Where there are many dreames, there are many vanities. Thirdly, they are deceitfull and erroneous, for dreames haue caused many to erre.

But thou wilt say,Quest. are not diuine dreames lawfull and laudable?

Yes truely, they were to be receiued and beleeued,Answ. but now there are none such, or they are not frequent nor vsuall.

How then (wilt thou say) doe I vnderstand that place of Ioel? I will powre out my Spirit vpon all flesh, Octiect. and your sonnes and your daughters shall prophesie; your old men shall dreame dreames, and your young men shall see Ioel 2.28. Solutio prima. visions.

I vnderstand it as the Apostle expounds it, that by these words are meant the gifts and graces of Gods Spirit, which vnder the Gospell should be giuen to the Church in greater abundance, then in times past; and whereas in old times they had dreames and visions; so vnder Christ, they should haue cleare reuelations; and this was verified, when on the day of Pentecost, the holy Ghost descended in the visible forme of fiery clouen tongues, and sate vp­on the Apostles, and when the House was filled with an audible sound from heauen, as of a mightie rushing wind: whereupon the Apostles were all filled with the holy Ghost, and began to speake with other tongues, as the Spirit gaue themAct. 2.1, 2, 3, 4. Solutio seeunda. vtterance.

Againe, if you take that place of Ioel literally, yet was it fulfilled in the time of the Apostles. When the Lord [Page 36] powred out his Spirit vpon all flesh, Man and Woman, Iew and Grecian: your sonnes and your daughters shall prophesie, as did Agabus, and the foure daughters of Philip the E­uangelist. Your Act. 21.9.10. young men shall see visions, and your old men shall dreame dreames: as did old Peter in his * trance; and the young man Paul, when hee was rapt vp into the third2. Cor. 12.2, 3, 4. Heauen.

Yet thou wilt say,Quest. is there no vse at all then to be made of dreames?

I answere,Answ. as for those dreames that are procured by the Deuill, whose end is either to vexe or disquiet the godly: as by Gods permission he did Iob, who complay­neth,Iob 7.13.14. Non satis habuit Satan Iobum ita grauiter in cor­pore assligere, nisi etiam cius animum terrifi­cis somnijs con­sternaret, Merc. in Iob 7.13.14. that in his Couch where hee sought for rest, and in his bed, where hee did hope for comfort, euen there and then he was affrighted with dreames, and astonished with y visions, or else to hinder the good and saluation of man; as his intent was to hinder mans saluation, by moouing Pilates Wise in a dreame, to mooue her husband not to intermedle with our Sauiour: knowing, that vnlesse Christ suffered, Man could not beMatt. 27.19. saued.

Thirdly,Ʋide Tertull de somnijs, tom. 2. if he cannot bew [...]ch the heart of Man, yet his end is to defilo the body by obscene and filthy thoughts;Ʋide Tho. 22. [...].154.5. as that pollution of the body which happens to man in theLeuit. 15.16. Qui nocturno est pollutus som­ [...]ie. night, for which man was accounted vn­cleane vntill the euen, was, and is certainly procured by dreames, proceeding from the Deuill.

Lastly, hee striues there by to infect the ignorant withDaemon plerun (que) somnoijs se im­miscet implens super stitione noxia hominum animos eos (que) non tantum wariè de ludens, sed e­tiam pernitiosè de cipiens, Greg. superstition, thereby to diuert and turne away their hearts from the true worship and seruice of God: to such, I say, we ought at no time to giue credit, but abhor them and pray against such dreames.

As for the vse of naturall dreames, it is onely physicall; for thereby wee coniecture of the bodies constitution; as hee that dreames of blacke mists, darke fumes, and cloudie smokes, abounds with melancholy. And hee [Page 37]that dreames of strife and contention, is ouer-charged with choller: or by them we may ghesse of the nearnesse and propinquitie of some disease. As if a man dreame of bathing in hot bathes, it is likely hee shall shortly after fall into some hot Ague. This is the vse that Galen, Hip­pocratas, and Aristotle, doe make of dreames;Consule Ariste­telem de in som­nijs. and o­ther I know none, and therefore I conclude with that vul­gar Verse.

For dreames, regard not any, for dreames deceiue many. And with the aduise of the Wise-man, who saith,Somnia fallaci ludunt temera­ria nocte. Et pauidas mentes falsa timere iu­bent, Proper [...] lib. 3. that Diuinations, Sooth-sayings, and Dreames are vaine; and the heart fancieth, as a Womans heart in trauell: if they bee not sent to thee from the most High; in time of thy visitation, set not thy heart upon them; for dreames haue deceiued many, and they haue fayled that haue put trust in Eccl. 34. them. And now to make an end, our Redemption shall bee like vnto the Iewes deliuerance, on a sudden, and when wee least expect it. And as Cyrus came into Babylon, to set the Iewes at libertie, and to bee auenged on the Chaldaeans for their crueltie, before they were a­ware: euen so, Christ the Sonne of Man, will come to redeeme his Elect, and to iudge the wicked at an houre, when yeeLuk. 12.40. thinke not: bee not you therefore like the foolish Virgins, sleeping and slumbring without Oyle in your Lamps, when the Bridegroome comes to hisMas. 25.1. to 14. marriage.

Bee not you like vnto the euill seruant, beating your fellowes, and giuing your selues ouer to gluttonie and drunkennesse: For the Lord, e Luk. 12.45, 46. of such a seruant will come in a day, when hee looketh not for him, and in an houre that hee is not aware of, and will cut him in sunder, and will appoint him his portion with vnbeleeuers. But let your loynes be girded about, and your lights bur­ning, and yee your selues like vnto men that waite for [Page 38]their Lord, when he shall returne from the Wedding, that when hee commeth and knocketh, they may open to him Luke. 12.35.36. immediatly. Now the Lord grant vs grace (seeing wee know not when the Master of the house commeth, at euen, or at midnight, or at Cocke crowing, or in theMarke. 13.35.36. morning) to watch, and pray, lest comming suddenly, hee find vs sleeping, and like vnto men that dreame. Amen.

HEere is the second thing that did follow vpon their deliuerance:Tandem certo persuasi verè haec srastari so­pulo beneficia, & totam hanc remesse u'xaep, non [...]vaep (vt loquitur Pla [...]o) boc est, non esse falla [...]em imaginem in somne obiectam, sed beneficium qued reuera ipsis nibil tale sperantibus aut opinansibus e [...]biberetur, soluti sunt in risum. Mollerus. to wit, Congra­tulation, and ioy conceaued there upon. No sooner did they know assuredly, that the Lord graciously had set them at liber­tie: but forthwith they are glad and re­ioyce: and sing Psalmes of praise and thanksgiuing vnto [Page 39]the Lord. In the words wee may note two things.

• 1. Their Ioyfulnesse, Then was our mouth filled with laughter.
• 2. Their Thankfulnesse, And our tongue with singing.

Their mouth was filled with laughter: but not with a vaine and carnall,Non vane, sed vere. The seuerall kinds of laughter. but with a true and spirituall laughter.

First.1. Risus nequitiae. The wicked, when they take delight in sinne, are said to laugh: In laughing the Foole committeth Prou. 10.23. wicked­nesse. but that is a wicked laughter, when their sport is in the pleasure of Eccles. 27.13. sinne.

Secondly,2. Risus stultitie. The light behauiour of man is tearmed a laughter. A foole lifteth up his voice in laughter, but a wise man doth scarely Eccles. 21.20. smile. But that is a foolish laughter: for a mans excessiue laughter and going declares what he Eccles. 19.30. is.

Thirdly,3. Risus insaniae. The pleasures and prosperous estate of man in worldly matters is called a laughter. They prepare bread for laughter, and wine to comfort the Eccles. 10.19. liuing. But that is a mad laughter. I said of laughter, thou art mad: and of ioy, what is this that thou Eccles. 2.2. doest.

Fourthly, The wickeds scoffing and deriding of the godly in time of trouble, is termed a laughter. O Lord giue not thy Scepter vnto them that bee nothing, lest they laugh at vs in the time of our Esther, 14.11. miserie. But that is a proud and disdainfull laughter, and in the end they shal find that the Lord will laugh at their Psal. 2.4. Pr. 1.26. destruction.

Lastly, That ioy and gladnesse of heart, which the Lord g [...]u [...]s vnto the godly, may be named a laughter. So Bildad said to Iob. Behold Godwill not cast away an up­right Affligeris qui­dem aliquandiu, sed si aleum re­dier, is te [...]ta pro­sperabit, vt ve­bementer gau­deas, & praegou­dio in risum so [...] naris. Mercerus in Iob. cop. 8. man: neither will hee take the wicked by the hand, till hee haue filled thy mouth with laughter, and thy tongue with Iob. 8.10.21. reioycing. Hee will not forsake thee if thou bee righteous, nor reiect thee if thou bee godly, but hee will giue thee occasion to reioyce.

Heere it is taken for the comfort and ioy, which the godly conceaue from the testimonie of Gods goodnesse, in [Page 40]relieuing them out of aduersitie and releasing them fromVide Molle­rum in lecum. captiuitie. I, and as great was Gods goodnesse therein, so great was their gladnesse thereof: euen so great, that for ioy they brake foorth into laughing andNon cessabit Deus benefacere bonis donec per­fectè faciat bea­tos, ita vt prae nimi [...] gaudio in risum & gratia­rum actionem prorumpant. Occolamp. in Iob 8. thankes­giuing.

The obscruation which I gather from this place, is once againe to vse the words of Salomon, that to all things there is an appointed time: a time to weepe, and a time to laugh, a time to mourne, and a time to dance. It is reported of He­raclytus, that hee was euer weeping: and of Democritus, that hee was euer laughing. But it is not so with a Chri­stian: there is an intercourse betwixt these two, the one followes after the other: sometimes hee hath cause to sor­row, and sometimes occasion to reioyce. As for example, the Israelites when they were oppressed with the intolle­rable crueltie of Pharaoh and the Taske-masters, they had a time of mourning. But when they were deliuered from his tyrannie, and saw their enemies ouer whelmed horse and horsemen in the sea, they found a time forExo. 14.20.21 dancing. Dauid when hee washt his bed and watered his couch with teares, hee had a time ofPsal. 6.6. weeping. When Nathan pronounced the sentence of absolution vnto him from the bloud of2. Sam. 12. Uriah, which was such a corasiue toPsal. 51.14. his con­science, hee had a time of laughing. And here the Iewes during the time of their captiuitie:Lam. 5.22. and 3.48.49. when they seemed as vtterly reiected, of all reproached, of none regarded. When they wept continually in the night: and when their eyes did drop downe teares, and cast out riuers of water: they had a long and dolefull time of weeping: but now when the Lord hath cast downe their enemie, set them at liber­tie, and brought againe their captiuitie. And whereas now in Ierusalem, there might bee heard againe the voice of ioy, and the voice of gladnesse: the voice of the Bride­groome, and the voice of the Ier. 33.10.11. Bride. They haue a ioyfull and glad time for laughing. According to this the Iewes Antheme: [Page 41] ‘Then was our mouth filled with laughter:’

Againe, where as it is said, Our mouth is filled with laugh­ter. A little sorrow bringeth to the godly great ioy. Wee may see how a little sorrow causeth to the godly a great deale of ioy. A woman when shee is in trauell hath sorrow, which certainly is most grieuous, and yet short, of some few houres continuance: But assoone as shee is deli­uered of the clild, shee remembreth no more the anguish, for ioy that a man is borne into the Iohn 16.21. world. Truely, euen so momentanie sorrowes of the righteous bring foorth euer­lasting ioyes, which doe extirpate and exstinguish all re­membrance of former heauinesse.De annis non se luisset, si annos sustinuisset. Orig. lib. 2. Vide chrysost. bom. 25. ad po­pulum Antio [...]h. Pinedam Com. in Iob. cap. 2. vers. 8. sect. 12. Num. 4. Oecolamp. & Mer [...]n Iob. 42. Iobes grieuances were great, and endured long, yet was it but for the space of some moneths, as some haue collected from his owne words. Iob 7.3. for which short season Iob was comforted and reioyced an hundred an fortieIob. 42.16, 17. yeares. Old Tobit lost his sight for the space of eight yeares: but hee enioyed it for the space of threescore yearesTob. 14. The ioy of the godly and vn­godly compa­red together. after. So that, both Iob and Tobit, for a short time of heauinesse, were recom­penced with a long space of gladnesse: and for a little griese, they had their mouthes filled with laughter.

Moreouer, in that the ioy of the faithfull is heere called laughter, and in that they are said to haue their mouth filled therewith: wee may further obserue that there is no ioy, to the ioy of the godly: for the ioy of the wic­ked is no perfectIob. 42.16, 17. ioy: and why?

First, because it is alwaies mixed with griese and hor­rour of conscience: for euen in laughing, their heart is Prou. 14.13. sor­rowfull. But when the godly are possessed with true ioy and gladnesse, all sorrow and mourning fleesIsa. 51.11. away.

Secondly, Thereioycing of the wicked is but shert, and the ioy of hypocrites is but for a Iob. 23.51. moment. But our Saui­our tells vs, that our sorrow shall be turned into ioy, and our ioy no man shall take from Iob. 16.22. vs.

Thirdly, The ioy of the vngodly ariseth from worldly pleasures and vanities. Diues soule reioyceth in y his riches. Nabals heart is merrie in his1. Sam. 25.37. drunkennesse. Ha­man [Page 38]is ioyfull of hisEsth. 5.9. preferment: and foolishnesse is ioy to a Pro. 15.21. foole. But the godly can not, nor will not fill their mouthes with such laughter: for they know, that all such ioy is like Ionahs gourd, greene ouer night, but withered in theIonah. 4.6, 7. morning: and like Iohns book, sweet in the mouth, but bitter in theRen. 10.10. bellie. But with Habakuk, they reioyce in the Lord, and ioy in the God of their Hab. 3.18. saluation.

Lastly, The wickeds ioy doth end in sorrow: and all their earthly pleasures are like the Mannah kept ouer­night, full of wormes in theExal. 16. morning. They are like Na­buchadnezzars Image, with a golded head, but with feet ofDan. 3. clay. And though they take the timbrell, and the harpe, and reioyce at the sound of the organs; and though they spend their dayes in wealth, yet suddenly they goe downe into the Iob. 21.12.13. pit. And the end of all their mirth is Pro. 14.13. heauinesse. But the ioy of the godly shall more and more increase. For the hope of the righteous is gladnesse, but the hope of the wicked shall Prou. 10.28. perish. Crosses, calamities, troubles, tribulations, diseases, nor yet death it selfe, can ter­minate or end their ioy: for, euen then shall the faith­full enter into their MastersMat. 25. ioy: where there is fulnesse of ioy and pleasures for Isal. 16.11. euermore: which shall fill their mouth with laughter.

Now, mee thinkes, if wee but rightly considered the vanitie of these earthly pleasures, and the vexation that comes by these momentany ioyes. First, how that they are not simple, but euer compound and mixed with care and heauinesse of mind: like Babels cup, the outside of gold, but filled within with abominations and vnclean­nesse. Secondly, how that they are short, and of no con­tinuance. For, the hope of the ungodly is like dust that is blowne away with the wind, like a thinne froth that is driuen away with the storme, and like smoke that is dispersed heere and there with a Wis. 5.14. tempest. Thirdly, how that they arise from things as vaine as themselues. As for example, sup­pose a man be rich, and reioyce in his sudstance, as Diues [Page 43]did: yet, if hee fall but into any little sicknesse, his riches affoord him no ease. If a man be honorable, yet fall into pouertie, what comfort or reliefe shall hee haue from his honour? Yea, grant that hee bee rich, honourable, and healthfull: yet will the least misfortune or crosse trouble and grieue him, as if hee were of all men most miserable. Haman called his friends, and Zeresh his wife, and told them of the glorie of his riches, and how the King had ad­uanced him aboue all his Princes and Seruants: yea, and how, hee onely was admitted vnto the Queenes banquet: yet all this auailed him nothing: his health, riches, ho­nour, and the Kings fauour, could not fill his mouth with laughter, when hee remembred how Mordecai did not bow the knee, nor reuerencedEsth. 5. him. And lastly, if wee did but thinke with our selues, how all these earthly ioyes are like the Locusts that ascended out of the bottomlesse pit, with a goodly visage, but with a stingingReu. 9. tayle: certainly abhorring and abandoning all such ioyes, mee thinkes, wee should with godly Dauid, call vnto the Lord, and after this manner intreat him: Remember mee, O Lord, with the fauour that thou bearest vnto thy people: O visit mee with thy saluation: that I may see the good of thy chosen, that I may reioyce in the gladnesse of thy nation: that I may glorie with thine Psal. 106.4.5. inheritance.

But how shall wee attaine vnto this ioy: and by what meanes shall wee obtaine it?

First,Foure things to be done be­fore we can attayne vnto the true ioy of the godly. wee must truly humble our selues before wee bee comforted: and vnfainedly sorrow before wee can re­ioyce: the prodigali humbled himselfe before hee was en­tertained with melodie and dancing: wine is only to be giuen to the sorrowfull of heart, that hee may forget his griese, and as light was created after darkenesse, so ioy comes after heauinesse.

Secondly, wee must labour for a peaceable conscience. For, a quiet conscience is a continuall Pro. 15.15. feast: that is, a con­tinuall ioy: and truly there is no ioy vnto that, [Page 44] ‘Nil conscire sibi, nulla (que) pallescere culpa.’

Thirdly, wee must delight in the reading of the Word: for as Dauid affirmeth: The testimonies of the Lord were the reioycing of the heart: and therefore they were his songs in hisPsal. 119.54.111. pilgrimage.

Lastly, wee must earnestly pray for it as Salomon did for wisedome, saying with the Psalmist, Make mee to heare of ioy and gladnesse, that the bones which thou hast broken may Psal. 51. reioyce. And againe, Reioyce the soule of thy seruant, for vnto thee (O Lord) doe I lift up my Psal. 86.4. soule. If these rules wee obserue in seeking after this heauenly ioy: wee shall find in the end, that the Lord will put gladnesse into ourPsal. 4.7. heart, and fill our mouth with laughter.

Out of the aboundance of the heart the mouth speaks: and if the heart bee glad the tongue is glib. Ioy cannot be suppressed in the heart, but it must bee expressed with the tongue. Dauid being in great perplexitie, resolued to be silent:Ex tris [...]tia cor­dis sequitur tri­s [...]tia oris. Greg. and to rule his tongue, as it were with a bridle: but being ouercharged with griese, out of the bitternesse of his soule, his tongue burst out: O Lord, let mee know how long I haue to liue; let mee know mine end, and the num­ber of my dayes: for, thou hast made them, as it were a span long, and mine age is nothing in respect of thee: and euery man liuing is altogether Psal. 39. 3. to 7. vanuie. Whereas elsewhere, be­ing deliuered from great danger, and therewith greatly ioyed: his tongue explaines, what ioy his heart containes. Thou hast turned (sayth hee) my mourning into ioy: thou hast loosed my sacke, and girded mee with gladnesse; therefore shall my tongue praise thee, and not cease: O Lord my God, I will giue praise vnto thee for Psa. 30.11, 72. euer. The Iewes, when they sate by the riuers of Babel weeping, in great anguish, and sorrow of heart, their fingers would not frame to strike vpon their sweet sounding instruments: theirPsal. 137. Ta [...]um sait no­strum gaudium, vt ipsum caelare corde non potue­vinius sed plena etiam facta, sunt ex abundantia cor [...]s, ora nostra gaudio siscanticis, & linguis nostris laudes con­fessionis & exu'tation [...] cecinimus redemptori nostro Fr. Tit. in lotum. tongues [Page 45]would not vtter any melodious Psalmes of mirth, but all their songs were mournfull Elegies, dolefull tunes, and wofull lamentations, But now being permitted to returne from Babylon home to Ierusalem, the virgins reioyce in the dance, they shout for ioy among the Gentiles, and their mouth is filled with laughter, and their tongue, &c.

But what were their Songs, and what was the subiect thereof?

They were Cantica Sionis, Songs of Sion: Cantica Sa­lutis, What kind of songs the god­ly sung at this deliuerance. Songs of Saluation. Such songs as they were wont to sing in Sion, to the honour and glorie of God. Such Songs as they vsed to manifest their thankefulnesse vnto the Lord, for their deliuerance and saluation. So from hence wee may learne two things. First, what kinde of songs beseemes and befits the godly. Secondly, the end of the godlyes songs. As for the first, they must be such as tend to the honour and glorie of God: they must bee Psalmes, Hymnes, and spirituallEph. 5.18, 19. Songs. Such songs did the sweet Singer of Israel sing. Such songs did his sonne Salomon penne. And such songs were appointed to the Singers of the Temple to2. Chr. 25. sing. This is that melodie which wee must make to God in our hearts: and these are the songs which we must sing with the spirit and Col. 1.9. under­standing.

I will not heere bee too prolixe in rebuking the baser sort of people, whose delight is only in lasciuious ballets,Lasciuious songs are to be auoided. and wanton sonnets, to satisfie lust, and content their car­nall appetite: only this they are vnlawfull, and to be ab­hord by all regenerate Christians.

First, because they proceed from an vncleane and car­nall heart, as the efficient cause. For, as a cleare fountaine doth not send foorth muddie streames, or filthie puddle, no more can the heart be cleane from whence comes these obscoene and filthie songs.

Secondly, they are to be distasted for the material cause: the matter and subiect of them being vaine and carnall.

Thirdly,Vide Zanch. in Eph. 5. they are not to be followed, in regard of the formall cause: because the forme and composition of them is carnall, consisting for the most part of words lasciuious, and full of lyes. Neither are they to bee embraced, but chiefly to be reiected, because of the finall cause, for it is likewise carnall: They tend not to Gods glorie, nor to edi­fication; but their end is either to flirte vp lust, or for gaine, or to gaine fauour, and as (we say) to deceiue the Time. Now I wish vs all onely to remember that vnclean­nesse, filthinesse, and foolish talking, ought not once to bee named amongstEph. 5.3, [...]. Christians; for euery idle word we must giue account at the day ofMatt. 12.36, 37. Iudgement; and there­fore our tongue must be imployed in spirituall singing.

The end and scope of the godlies Songs and Psalmes,The end of the godlies songs.should be to shew their thankfulnesse, in praysing and lau­ding the Lord, whensoeuer they are deliuered out of any trouble, or haue receiued any blessings or benefit of God: as here the Iewes did, after the Lord had compassion on them, and brought againe the captiuitie of Iacobs Tents, and comforted the desolations of Sion, and made her de­sert plentifull likeIsa. 51.3. Eden, then ioy and gladnesse, prayse, and the voyce of singing was amongst them, and the voyce of the ioyfull and thanksgiuing did proceedI [...]r. 30.18, 19. from them. Here then, in these words, and our tongue with singing: First, wee see what should bee our practice, viz. continually to prayse God for all his mercies, loue, and kindnesse, shewed vnto vs. And next, that it is the tongues office, to be the instrument to shew forth this prayse.

As for the first,Thankfulnesse, first practised. it hath euer beene practised of all the faithfull. After the peoples deliuerance out of Egypt, Mo­ses and Aaron, and all the people sung: Miriam, and the Women, played vpon Tymbrels, songs of prayse and thanksgiuing vnto theExod. 15. Lord. Hannah, when the Lord opened her wombe, and enlarged her mouth ouer her e­nemies, so that Peninnah could no longer vpbraid her for her barrennesse, shee sings a song of prayse to shew her1. Sam. 1. and 2. [Page 47]thankfulnesse. We find the like in Deborah, after the o­uerthrow of Sisera: of the Israelites, at the death of Go­liah; and of Iudith, when shee had slaine Holofernes, all their songs should serue for examples, to stirre vs vp to thankfulnesse: for diuers motiues there bee to mooue vs thereunto.

First, it is commanded: Thou shalt call upon mee in the day of trouble, and I will deliuer thee, 2. Comman­ded. and thou shalt glorifie Psal. 50.15. mee. Where the Lord promising to deliuer vs out of trouble, giues vs a twofold precept: first, to pray vnto him for it, and then, after we are deliuered to prayse him.3. Commen­ded.

Secondly, it is commended: Noah, after his deliue­rance from that vniuersall Deluge, to shew his thankful­nesse, built an Altar, and offered an burnt offering there­vpon: which is so commended, that the Lord is said to smell a sauour of Gen. 8. rest; and thereby shewed himselfe appeased, and his anger pacified.

Thirdly, the neglect of this ductie is condemned in the old Israelites, who, to their great ignominic and shame, are branded with this blot, that they forgate God their Sa­uiour, who had done great things for Psal. 106.21. them.

I might adde hereunto,4. Absolutely necessary. that wee haue nothing else to giue vnto God, but onely the calues of ourHos. 14. lips, prayse and thankes. Which Dauid knowing full well, doth que­stion himselfe; What shall I giue vnto the Lord, for all his benefits bestowed Psal. 116.12. vpon mee. Is there any thing in me but sinne? Haue I any thing, but what I haue receiued of him? Is not he the portion of minePsal. 16.5. inheritance? Hath not hee prepared my Table, anoynted my head with Oyle, and made my cup toPsal. 23.5. ouerflow? yet will I not be vngratefull, for I will take the cup of saluation, and call upon the Name of the Lord. I will offer sacrifice of prayse, I will thanke him for his benefits, in the presence of all his people, in the Courts of the Lords House, and in the midst of Psal. 116.17, 18, 19. Ierusalem.

Againe, ingratitude is a thing so hatefull to God,5. It is benesi­ciall, whereas ingratirude is hurtfull. that he will not let it goe vnpunished. Saul, for his vnthanke­fulnesse, [Page 48]is depriued of his Crowne: the old Israelites, for their forgetfulnesse of Gods goodnesse, were not suffered to enter into the Land of promise. Nay, hee would not spare good Ezekiah, for his vnmindfulnesse of his great de­liuerie from the King of Ashur, but strikes him with a deadly disease. Yea, and it withdrawes Gods blessings bestowed vpon them:Quae Deus dat gratis aufert in­gratis, Aug. for what God giues to the thanke­full, he takes from the vngratefull; as he did the Crowne from Saul, and gaue it vnto Dauid. Ingratitude is called a parching wind, Ventus vrens desiccans fontem misericordiae, & Ruenta gratiae, Bern. serm. 51. in Cant. that dryes up the Fountayne of Gods loue and goodnesse; whereas thankfulnesse doth open the Gar­ners of Gods bountie, and mooues the Lord to raine downe innumerable blessings vpon vs. For as the Master made his seruant, who was faithfull in a little, Steward o­uer much: so such as are thankfull for a little, God will blesse with much.Gratiarum actio est ad plus dan­dum inu [...]a [...]ie. Chrys.in Matth. For, thankesgiuing is the motiue of blessing.

To conclude, it is a vice so distastfull, that Gregorie saith, He is not worthy to receiue, who is not thankfull for that he hath receiued.6. Vngrateful­nesse abhorred of Infidels. Nay, it was so abhorred of the ve­ry Infidels and Pagans, that the Athenians would not per­mit an vngratefull person to beare rule amongst them. And the old Romanes thought them worthy to be seuerely pu­nished, euen with death it selfe. And Lycurgus being askt, why amongst all his Lawes, he had not made one against this vice, answered, That he lest it to the gods, esteeming it so haynous a crime, that it could not be sufficiently pu­nished by man.

Let this teach vs, to follow the aduice of the Apostle in all things,t 1. Thess 5. to giue thanks. And let vs exercise our selues in Psalmes, Hymnes, and spirituall Songs, with thanks­giuing in our hearts to theCol. 3.16. Lord. Dauid, when hee was freed from all troubles, and deliuered out of the hands of all his enemies, sung a song of prayse vnto thePsal. 18. 2 Sam. 22. Lord. E­zekiah, after he recouered out of his deadly disease, pennes song, and leaues it to posteritie, as a monument of his [Page 49]thankfull heart for GodsIs. 38.9. to 21. benefits. And when the Saints in the Primitiue Church were let out of prison, and set at libertie, being before miserably captiuated by Maxen­tius and Maximinus, they publikely through the open Streets and Market places, did walke in troopes and as­semblies, praysing and thanking the Lord in Psalmes and Songs. When blind Bartimeus receiued his sight,Euseb hist. Ecc'. lib. 9. cap. 1. he was so thankfull, that hee would not part with our Sauiour, but followed praysing and glorifyingMa [...]. 10.46. Luke 18.43. God. And vvhen Peter restored the lame to his limmes, hee vvent into the Temple vvith Peter and Iohn, vvalking, leaping, and pray­singActs 3.8. God. In a word therefore: If vve be deliuered from the hands of our enemies, as Dauid was. If we be brought from the gates of the Graue, as Ezekiah was: If we be brought out of prison, as the Saints were; and out of cap­tiuitie as the Iewes were: If we haue our sight restored to vs, as Bartimeus had; our limmes, as the cripple had; and our health, as AEneas Acts 9.33. had. Let vs offer vnto the Lord the sactifice of Prayse, and render to him the calues of ourHeb. 13.15. lips; with Ionah sacrificing vnto God, with the voyce ofIon. 2.9. thanksgiuing; and with Dauid, sing vnto him all our life, and whilst we liue to praysePsal. 104.33. him.

But if wee remember and thinke with our selues, how wee are redeemed from the captiuitie wee were in, vnder Sinne and Satan; how vvee are freed from the power of Death and Hell, by our Lord and Sauiour Iesus Christ: as vve haue great cause to reioyce, so haue wee reason to be thankfull to God for the same. At the birth of our Sa­uiour, vvho vvas borne for the saluation of Man, the An­gels and whole Armies of heauenly Souldiers, praysed God, saying, Glorie be to God in Heauen, in Earth peace, and good will towards Luk. 2.13.14. men. Elizabeths Salutation, Ma­ries Hymne, Zacharias Psalme, and old Simeons Song, are all motiues to stirre vs vp to thankfulnesse, for so vnvalu­able a blessing. Let euery one of vs therefore endeauour to shew our selues thankfull, in wordNec verbo, &c. and in worke, vvith [Page 50]heart and hand,Nec verbo tan­tum vel lingu [...] sed opere & ve­ritate exhib [...]a­mus nos gratos quod gratiarum actionem magis quam dictionem à nobis exigit datur gr [...]tia­rum. Bern. ser. com [...] vitium ingratitudin [...]s. awaking our drowsie soules, and reciting them vvith Dauid, to prayse the Lord, saying, My soule, prayse thou the Lord, and all that is within me, prayse his ho­ly Name. My soule, prayse thou the Lord, and forget not all his benefits; who forgiueth all thine iniquities, and healeth all thine infirmities; who redeemeth thy life from the graue, and crowneth thee with mercy and compassion; who satisfieth thy mouth with good things, and reneweth thy youth like the Eagles, my soule, prayse thou the Psal. 103.1, 2, 3, 4. The tongue the instrument to set forth Gods prayse. Lord. For thus should our mouth bee filled with laughter, and our tongue vvith singing.

The instrument for setting forth and publishing of Gods prayse, is the tongue; for it is the Interpreter of the Minde, and by it vvee expresse vvhat before wee concei­ued in minde. For vvhat the heart thinkes, the mouth speakes. Dauids heart is meditating some good matter, and his tongue is the pen of a readiePsa. 45.1. Writer. For this cause the tongue is called, mans glorie. My heart reioy­ced and my tongue, or my gloriePsal. 16.19. Deus dedit be­mint linguam ad tria officia vt eun laudaret Psal. 71.23, 24. vt proximum adisicaret, Isai. 50.4. vt so co­ram Domi [...] ac­cusaret. Iob 42.6 Ius [...]mest vt lingua nomen babeat, quod o­periipsius ce [...]e­spondeat. Muse. was glad: because it is the instrument to set forth Gods prayse and glo [...]e. For it is right and reason, that it be called by that name, vvhich agrees with the thing wherein it is imployed. We must not then vvith our tongues blaspheme God, vvith Zaneherib. Nor by our tongue seeke our owne glorie, like Herod. Nor there with lye against the holy Ghost, vvith Ananias: but vvith the tongue, like Dauid, prayse the Lord vnces­santly: like Steuen, professe Christ constantly; and with Peter, preach him boldly. For euery knee must how unto the Lord, and all tongues must confesse unto Rom. 14.11. God: and for the better performing of this office, let vs obserue these Rules.

First,Rules to go­u [...]ine the tongue in prai­sing God true­ly. Frist, Pray [...]r to open ourlips. because naturall corruption doth stay our tongue and the Enemie, the Deuill like the Iewes aduersaries, la­bours to shut vp the mouthes of all that prayseEsth. 14.9. God. Let vs earnestly crie vnto the Lord with Dauid, to openPsal. 51.15. our [Page 51]lips, that our mouth may shew forth his prayse. The Man in the Gospel, is said to haue beene possessed with a dumb Luk. 11. spirit; but he is said to haue beene dumbe, because hee stopt his mouth,Quia mutum fecit à laude Dei. Hug. card. and stayed his tongue from vttering any thing, which might bee to Gods glorie and prayse: but God, who giues the mouth to man, must bee with Moses his mouth, and rule his stammeringPro. 4.11.12. tongue. For it is hee that must cast out the Deuill, and make the dumbe to speake. For he hath the key of Dauid, which shutteth, and no man openeth, and openeth and no man shutteth.

Secondly,2. Preparation of the heart. if we would haue our tongues to prayse God rightly: Wee must first wash the inside of the Cup: wee must purge and prepare our hearts within. For the tongue and all the rest of our members and senses, waite vpon their heart, as their Mistresse. If it bee like the heart of Pharao, hardnedExad. 6. and vnmoueable. Then like old Tobit, our eyes are blinded. Like the Man in the Gospell, wee are deafe and heare not. Like Ieroboam, our hands are withered. Wee are lame in our feet, like Mephibosheth: and we are tongue-tyed, like Zacharias. Nay, rather pos­sessed with a dumbe Deuill, that we can neither heare, see, nor speake any thing to the honour of God; much lesse walke in the wayes, or worke the works of righteousnesse: but if our hearts bee like the heart of Dauid, Psal. 108.1. prepared. Then are our eares like vnto Maries, attentiue to heare: our eyes like vnto the Eunuches, intentiue to reade: our hands, like the hands of Cornelius, full of good works; and our tongue like Isaiahs; a tongue of the learned, to minister a word in season.

Lastly, wee ought to follow the aduice of Saint Hie­rome, 3. Serious pre­meditation, before wee speake. Lingua facile volat ideo facile violat. Bora. Per limam pri­usquam per lin­guam, Greg. deliberately to consider with our eclues, what wee ought to speake, and how wee should set forth his prayse. The tongue glides nimbly, and so defiles quickly, saith Saint Bernard. Yet as Gregorie hath obserued, it is inclo­sed with a double hedge, the lips, and the teeth, that our words might passe by the trying file of castigation, before [Page 52]they come by the twatling tongue of confusion. For it is not enough for man to pray, but hee must pray with the heart and with knowledge: and it is not enough for vs to sing with the tongue, but wee must sing with the Spirit, and with vnderstanding also. Wherefore, let vs duely pon­der and truely weigh with our selues, vvhat we are about to doe, before we take the Name of God in our mouthes, or dare talke of his praise.

If we truely obserue these three, Prayer, Premeditati­on, and Preparation; twisting them together like Salo­mons threefold cord; vvee shall finde that the words of our lips shall bee like appels of gold, with pictures of sil­uer: and that our tongues shall bee like the sweet fingers of Israel, a fit instrument to laude and magnifie the Lord. But, O, the peruersnesse and wickednesse of wretched man! How is his tongue become an Organ of all euill? Lasciuious Ammons songs are of lust and vvantonnesse. Rayling Rabshakehs are euer blaspheming the good God of Israel. Malicions Sheime [...]s tongue is full of cursing; and treacherous Ioabs lips are full of guile; and bloodie Lamech is euer boasting of crueltie. Is this the vvay to prayse the Name of God? Is this the way to magnifie the Lord? No, no, vncleannesse must not be named amongst vs. We must nor blaspheme God, and cruse his Name to be euill spoken of. Wee must not blesse God, and curse our Neighbour: and vvee ought not to talke deceitfully one vnto another.Why the tongue is cal­led Mans gl [...]rie. Once againe, let vs remember that the tongue is called mans glorie. First, as I haue said, be­cause therewith vve ought to glorifie God; and besides, it is the glorie and prayse of man,☞ to gouerne and rule his tongue. Iobs commendation vvas, that hee did not sinne vvith hisIob. 2.10. lips: and Dauids, that he kept his mouth, as it vvere, vvith aPsal. 38. bridle: and he that sinnes not in vvord, [...]s a perfect man, saith Iames. But. alas, the tongue is an vn­ruly euill, a world of wickednesse, full of deadly poyson, a little member that no man can tame. What then must vvee doe? [Page 53]What course shall vve take therewith? With the Psalmist vve must haue our recourse to God, praying him to set a vvatch before our mouth, and to keepe the doore of ourPsal 141.3. lips, that so they may bee close shut, that no euill passe through them; and yet stand open, that vvee may still prayse him.

Neither is it to bee omitted, that Lorinus the Iesuite hath obserued, viz. that the Psalmist nominates the mouth and tongue in the singular, not mouthes and tongues in the plurall: because all the faithfull, and the vvhole congregation of the Iewes vnivocè, vvith one voyce, vvith one consent, and as it vvere, vvith one mouth, did prayse and glorifie the Lord. For our instruction, if wee would but learne it, vnanimiter, vnivoce, with one heart and one tongue, to prayse and magnific God. But to leaue the ce­remonious worship of the Iewes, and the superstitious ser­uice of the Papist: it is to be admired, and as much to bee lamented, the difference amongst our selues, though not in fundamentall points of Religion, yet in the seemely or­der of seruing of God. Some of vs crie out against the Kings supremacie, some raile against the reuerend Priest­hood and Prelacie, and too many of vs whet our tongues, and sharpen our pennes to speake, and write against the [...] & chaste ceremonies and discipline of this Church of England; and so wee must fill vp our Sermons with [...] inuectiues, exclayming against the [...] forsooth, and withall falsly reproching the [...] Ecclesiasticall, as full of superstition and Po­perie. Wee call euery thing in question and raise doubts, where the matter is as [...]eare and euident, as the light of the Su [...]. By [...] doing, wee giue our Adue [...]saries iust cau [...]e to [...], in hope of aduantage. Wee cause the Word of [...] sp [...]ken of, and bring many of the ignorant sort to waue and wander in their opinions, stumbling at euery straw, and starting aside at euery crosse; and is to bee seared, erelong, the complant of [Page 54] Chrysostome, in a case not much different, bee not verified amongst vs, whilst we are doubtfull in questions: there be but few true Christians: there is but one Faith, one Truth, and one Baptisme: one Law, and one Gospell: and why should there not bee one heart and one soule: one tongue to preach, and one hand to penne the onely Truth? these jarres about light and slight queres, befits not true Chri­stians, there is but one harmonie amongst the Saints in heauen: and there should bee but one harmonie amongst the Saints on earth. Christ is of all, with one voyce pray­sed in the Church triumphant, and should be so also in the true Churches militant. Wherefore let vs imitate and fol­low the Apostles, who with one consent, continued lan­ding and praysingAct. 2. God.

Now Lord, we beseech thee, to be with our mouth, as thou wast with Moses; to open our lips, as thou did deft Dauids; and to touch our tongue, as thou did dest Eze­kiels; and to open to vs a doore of vtterance, as thou did-deft thy Apostle: that so we may continually pray vnto thee, and daily prayse thee, so long as we liue vpon the face of this earth; that hereafter wee may with Quires of Saints and Angels sing vnto thee in the highest Heauens, prayse and glo­rie, wisedome and thanks, honour and power for euermore.

Amen.

IN these words, you haue the third sequell that followed vpon this deliuerance. viz. The Heathens confession, what God had done for his people. When the land of Israel was desolate, and when the house of Iudah went into captiuitie the Ammo­rites reioyced at their fall, crying, ha ha, against them: they clapt their hands, they stamped with their feet, and reioy­ced in heart against the land of Israel. The Moabites in­sulted ouer them, the Edomites molested them; and the Philistimes did reuenge themselues for their old hatred vnto them, and all that p [...]ssed by Ierusalem opened theirTheodoretus & nonnulli, a­perite os, pro irridere accipi­unt iuxta illud. Psal. 22.7, & 14 13, 14, & 79.4. Origen & aly ex stimant referre potius m [...]rem belluae deuerare cupientes. Psal. 23.13. Jer. 51.34. Christoph, à costro lib. 5. comment. ler. mouth, theySibilare, & mouere caput signa ioca [...]tis & per ludib [...]ium contemnentis, ita [...]ccipitur sibilare. Reg. 9. Zoph. 2. similiter mouere caput. Psal 21. hissed, they gnashed their teeth, they wag­ged their heads, they clapt their hands, saying, is this the [Page 56]Citie that men call the perfection of beautie, and the ioy of the whole earth. Come, let vs deuoure it: for, certainely this is the day wee have seene it, and found it. Thus did the pro­phane Heathen insult ouer Gods People and Sanctuarie. but, now when they see that they haue found fauour a­gaine with God, and that hee hath graciously brought againe their captiuitie; and in his wrath, cast downe their enemies, they are confounded for all their power, and they lay their hands vpon their mouth: not daring to barke or bay any more at them: but amazed and astonished, they are forced to confesse that

In the words,The parts of the Text. we may obserue. First, The Confessors: the Heathen. Secondly, the thing confessed: the Lord hath done great things for them. And therein wee may note: First, the Agent, the Lord. Secondly, the Act, hath done great things. And thirdly, the Persons for whom, for them, By whom the godly are re­proched, by the same they are often com­mended. viz. the Iewes. The parties confessing were the Heathen, euen they who before did deride them, and thought them a people forsaken, and not regarded. So that, here wee may learne, that often, they who laugh at Gods people and children, in time of their afflictions, and reproch them,* [...] Chrysost. in Gen. kom. 51. in time of their miserie: euen they, in the end are constrained to acknowledge Gods goodnesse to­wards them: and whereas before they opened their mouthes against them, so in the end they are forced to commend them. And herein is both the power and loue of God manifested, when he forceth his childrens enemies to be the trumpets of their praise. And so, whilest the Viper is vpon Paules hand, the Barbarians abhorre him as a murtherer: but when he casts it off without harme they thinkeActs 28.3, 4, 5 him a God. Whilest Iob lyes a wofull wretch vp­on the dunghill, his neighbours forsake him, his acquain­taince forget him, his wife disdaines him: his seruants [Page 57]him; his wife disdaines him; his seruants disobey him; the wicked despise him; and euen vagabonds and vil­laines derideIob 19. him. But when the Lord brought againe the captiuitie of Iob: then they came all to him, feast and reioyce withIob 42. him. As Dauid went out of Ierusalem slee­ing from Absalom, wicked Shimei vpbraides him, as a bloudie man, and a man of Belial; curses him, and throwes stones at2. Sam. 16. him: but as Dauid returned to Ierusalem, hee was one of the first that went to meet him; falls downe before him, acknowledges him for his Lord and Soue­raigne, confesses his fault, and craues his gracious2. Sam. 19. par­don. Our Sauiour himselfe, whilest he suffered vnder and vpon the Crosse, was stripped, scoffed at, crowned, and crucified of the Souldiers, and the high Priest, Scribes and Pharises mockt him, saying, He trusted in God, let him deliuer him now, if he will haue him: Yet, when the vaile of the Temple rent asunder; when the Heauens were darke­ned; and the Sunne obscured: when the Graues ope­ned, and the Earth quaked: the Centurion and his com­panie were all stricken with an exceeding feare, and con­fessed that he was the sonne ofMatth. 27.43 God. And so the Iewes, in their miserie and extremity, became an open shame vn­to their enemies: a very scorne and derision vnto all that were about them. And the Heathen said, Where is now their Psal. 79.4. and 10. God? But now, perceiuing how powerfull the Lord was, in deliuering them: and how mindfull hee was of them, they are forced to confesse, that the Lord had done great things for them.

Here wee may see, what is the nature and condition of this wretched world: itHoc sanè mundi est inge­nium vt ijs ma­ledi [...]at, & auer­setur, quibus vi­det D [...]um ex­t [...]rnè maledice­re, contra ei benedicat, cui externè à Domino videt benedici. Cùm sueris faelix multos nume­rabis amicos, tempora si fuerint nubila solus eris. Nihil ergo mirum quod Iob [...]b ami [...]is reu [...] ­fa [...]ur afflictione liberatus, qui in afflictione ab omnibus suit destitutus. Merc [...]in Iob 42. blesseth, honoureth, and reue­renceth all such, as they see the Lord to blesse with world­ly honours and preferment: and on the other part, they curse, hate, and abhorre all such, whom it pleaseth the [Page 58]Lord any wayes to afflict outwardly: yea, one and the selfesame man shall bee regarded and reproched by the world, as his case and estate doth change and alter in the world: as you haue heard Iob for an example: who first, in the time of his prosperitie, hee was honoured of all, all bowed the knee to him: but in his miserie and aduersitie, they all fled from him, forsooke him; yea, and laught him to scorne: yet, when the Lord restered him to his former health, and blessed his estate: his friends, kinred, and ac­quaintance, did all flocke to him, and feasted with him: yea, of their owne accord, they brought presents to him, and comforted him, when they saw what great things the Lord had done for him.

Let this bridle the disdainfull ambition of all such, as dare reproch any of Gods seruants, in time of their crosse and calamitie: as if, for their transcending sinnes, the Lord had forsaken them, like Iobes friends, who from the greatnesse of Iobes torments did conclude, that hee had beene vnthankefull, vnmercifull, vncharitable, his wicked­nesse great, and his iniquitiesIob 22.5, 6, 7, 8. innumerable: or, with churlish Nabal, because Dauid was in need and want, held him as a ru [...]agate,1. Sam. and a runaway. And the neighbou­ring nations about Ierusalem, because of her infinite affli­ctions, thinke the Iewes to bee abiects and cast awayes, and so reioyce at their fall, and helpe forward their affli­ctions. Let vs not thus peruersely iudge of the Saints of God. Let vs not thus adde affliction to the afflicted. For, Nabal shall sinart for his churlishnesse to Dauid. Eliphaz and his companions, shall bee sharpely reproued for their vncharitable iudgement of Iob. And the Heathen shall suffer for the vnaduised and wrongfull censure of Gods people. For, the Lord will purchase vnto his seruants, praise and fame, throughout all the land of their Isa. 60.14 & 62.12. Z [...]ph. 3.18, 19, 20. shame: which shal make their enemies confesse, that the Lord hath done great things for them.

The second obseruation, that offereth it selfe to be con­sidered [Page 59]in these words, is, that God doth not onely de­liuer his Church and Children:The godlies deliuerance is often so mira­culous, that is affrights, and astonishes the wicked. but hee doth so deliuer them, that the wicked stand amazed and astonished there­at. When the King of Iericho heard, how the Lord had dried vp the waters of the red Sea before the Israelites: and what a glorious victorie hee had giuen them, of the two Kings of the Ammorites: hee and all the inhabitants of the land were sore amazed, they were greatly affrigh­ted, their heart fainted, and their courage wasIob 2.9, 10. abated. Proud Nebuchadonosor, at the miraculous deliuerance of the three Children out of the fiery furnace, was so much astonished there at: that hee was constrained to acknow­ledge, and confesse the mightie signes and greatDan. 3. wonders of God. And when Paul and Sylas being cast into prison, and hauing their feet made fast in the stockes: so that in the Iaylors opinion they were sure enough: at midnight, the foundation of the prison was shaken, the doores ope­ned, and euery mans bonds loosed: the Iaylor awake­ned, and would haue killed himselfe, being so suddenly affrighted, and amazed at the sight of those great things which the Lord had done forActs 16. them.

Thus, the Lord will deliuer his owne children. First, to manifest his power and glorie, that the Gentiles may know, that hee is the God of saluation. To this end, hee would haue Gideon to encounter with the Amalekites, and Madianites, with no more then three hundred men, that his power might be the better knowne in soIudg. 7. great a vi­ctorie. And so, by his wonderfull plagues inflicted vpon the Egyptians, and by the miraculous bringing of his peo­ple out of Egypt, hee did vindicate to himselfe, glorie and worship: for, the Scripture sayth vnto Pharaoh, For this same purpose haue I exalted thee, that I might shew my power on thee, and that my name might bee de­clared through all the Rom. 9.17. earth. To make the Heathen confesse, that the Lord hath done great things for Israel.

Againe, to let the wicked see that there is nothing can hinder or let the libertie, and deliuerance of the godly, when God once purposeth to redeeme and saue them. The Sea shall diuide it selfe; Iordan shall start backe, that they may passe safely: a Pillar of fire shall giue them light by night, and a cloud shall ouer-shadow them by day: the Heauens shall raine downe meate, and the drie Rocks shall powre out drinke vnto them: no power, no might, and no policie in man can detayne them: for, hee maketh warres to cease in all the earth, hee breaketh the Bowe, and knappeth the Speare in sunder, and burneth the Chariots in the Psal. 45.9. fire. Hee breaketh the gates of brasse, and bursteth the yronIs. 45. doores: hee vnlooseth the capriues bonds: hee deliuereth the prisoners out of thePsal. 68.6. stocks; and brings them out of the Pit wherein there is noZacb. 9.11. water; that the Heathen may confesse, that the Lord doth great things for them.

O, how should this encourage vs, whensoeuer wee are molested, and oppressed of the wicked; though they with Zanecherib thinke, that God is not able to deliuer Eze­kiah out of his hands; and with Nebuchadnezzar, doe confidently beleeue, that it is impossible, that God should preserue Ananiah, Mishael, and Azariah, from so cruell a death; and with Pharao, blasphemously say, who is the Lord that I should heare his voyce, and let Israel goe? yet need we not to feare, nor bee discouraged; but euery one of vs, with Dauid ought to say, in God is my trust, and I feare not what man can doe vntoPsal. 27.1. mee. It was the saying of Euripides, when the Athenians sought against the Thebans: Iupiter is my helper, and I doe not feare. Now whereas wee haue the liuing Lord, and not a Pay­nim God for our helper; should any of vs distrust, or be in feare? For our God is not as their god, euen our enemies beDeut 32.32. iudges, that the Heathen may confesse, that the Lord hath done great things for vs.

O, how should this asswage the tyrannie, and abate [Page 61]the cruell insolencie of the wicked ouer Gods Children, sith the Lord, to their owne astonishment, can set them at libertie, and let them see that they are neither able to detayne them, nor powerfull to restrayne them, whensoe­uer the God of saluation purposeth to deliuer them. For albeit, the Philistimes thinke, they haue Samson safe e­nough in cordes; though the Goaler thinke, he hath Paul sure enough in the stocks; and although the Quaternions of Souldiers are perswaded, that they haue Peter fast e­nough in fetters, yet shall they be deceiued. For the snares shall be broken, and weePsal. 124.8, 9. deliuered. For our helpe is in the Name of the Lord, which hath made Heauen and Earth; and the Lord of Hosts is with vs, and the God of Iacob is our Psal. 46.11. refuge: to make the very heathen confesse, that the Lord hath done great things for vs.

Now, whom doe the Heathen acknowledge to be the Iewes deliuerer? Not Ashteroth, the god of the Sydoni­aus; nor Chemosh, the Idoll of the Moabites; nor Mil­chom, the abhomination of the Ammonites, for all these are but vanities: but the Lord, whose power is inexpli­cable, whose wisedome is ineffable, and whose greatnesse is incomprehensible. Now they perceiue, that these Gods are but gold and siluer, the works of mens hands, they haue mouthes and speake not; eares, and heare not; eyes, and see not; hands, and touch not; and feet, and walke Psal. 115.3, 4, 5, 6, 7. not: so that they are not able to doe any thing, much lesse so great things, as to worke the ouerthrow of Babylon, and bring againe the captiuitie of Sion. Therefore they are forced to confesse, that he, who is great, and Lord aboue all Gods, and who worketh, whatsoeuer pleaseth him, in heauen and in earth, in the Sea, and in all deepe places; who bringeth vp the clou [...]es from the ends of the earth; and who causeth the lightning with the Psal. 135.5, 6, 7. raine: that he, I say, and none but he, dealt so graciously with his people, and did so great things for them.

Thus God by the manifestation of his power, will let [Page 62]the wicked know,By the won­derfull works of God, the Heathen come to some ac­knowledge­ment of God. that hee is the God of Gods, and Lord of Lords. When fire descended from heauen, at the prayer of Eliah, and consumed the burnt offering, the idolatrous people forsaking Baal and his Priests, fell vpon their faces, and cryed out, saying;1. Kin. 18.39. The Lord is God, the Lord is God. Darius, who doubted of Gods sufficiencie, to rescue Da­niel, from the jawes of the Lions: when hee saw Daniel come forth safe, without hurt or harme, he acknowledged Gods power in his deliuerance, & made a decree through­out all the prouinces of his Empire, that men should tremble and feare before the God of Dan. 6. Daniel. And the prophane heathen, seeing the wonderfull power of God manifested in his fatherly care, in deliuering his Saints from the cruel­tie of Maxentius and Maximinus, Euseh. hist. Eccl. [...]b. 9. cap. 1. and in changing their wofull captiuitie into a ioyfull libertie, vvere so much a­stonished and confounded thereat, that they vvere forced to confesse, that the God of the Christians, vvas the one­ly true and omnipotent God.

O, how could this but confound the idolatrous Hea­then, if that they had but duely and truely considered, the omnipotencie and power of this great God Iehouah, who fayned vnto themselues so many gods, impotent & weake, to succour them in aduersitie, and to doe any thing for them. Among all their gods, Iupiter was in greaterst esti­mation, as Father and King of Gods, and was called Iu­piter quasi iuuans pater, a helping Father; yet, as the Poets fayne, he wept when he could not set Sarpedon at libertie. Such imbecillitie and such impotencie, vvas in these Hea­thenish Idols and Paynim Gods: but the Lords hand is neuer shortned, that it cannotIsa. 50.20. helpe: hee is euer able to deliuer vs, and he is alwayes readie to releeueIs. 59.1.2. vs, if our iniquities make not a separation betwixt him andI [...]r. 5.25. vs, and if our sinnes hide not his mercies, for amongst the Gods there is none like vnto him (saith the Psalmist) there is none that can doe like vnto hisPs 86.8, 9, 10. vvorks: all Nations shall come and vvorship before him, and glorifie his Name, for hee is [Page 63]great and doth wondrous things, he is GodIs. 37.16. alone, and therefore the Heathen now vpon the Iewes deliuerance, confesse, that he hath done great things for them.

O, that the foolish Atheists, who say in their heart, that there is no God, would but list vp their eyes, to behold the daily wonders, and wonderfull miracles, whereby the Lords power and omnipotencie is daily shewed, that hee might bewaile this blindnesse, and repent them of their ignorance and wilfull error. Fot, as when Iohns Disci­ples came to our Sauiour, and enquired of him, whether he were the Messiah that should come; Christ bids them goe backe againe to Iohn, and shew him, what things they had seene; how the blind did see; the deafe did heare; the halt did goe; the dead were raysed; and the poore, receiued theLuke 7.19, 20, 21, 22. Gospell. By these miracles giuing them to vnderstand, that he was the Messiah indeed. Euen so the daily wonders which God doth worke (besides the great things that he brings to passe) as the streaming of the Hea­uens, the shooting of the Starres, the thundering of the Aire, the invndation of Seas, the shaking of the Earth, and such like, doe plainly demonstrate vnto the most igno­rant Atheist, that there is a God omnipotent and omni­scient, who is the efficient Causer of these things. For, as the Ie wes might haue knowne our Sauiour by the mira­cles heIob. 10.25. did. Euen so, by the works of God, all men may see, that there is a God, Creator and Conseruer of all. For the heavens declare the glorie of God, Presentem (que) re­fert quaelibet berba Deum. and the firmament sheweth forth his power; one day telleth another, and one night certifieth another. Wee reade of Archimides, that hee was much so [...]nended among the He [...]then, for his skill in con­triuing and compacting the motions of the Sunne, Moone, and Planets, with the course of the Heauens and celestiall Spheares in his Horologie. We reade like wise of Archi­tus, whose Art was admired of them, for causing a Doue of wood to hang in the Aire. We reade of the two pain­ters, Apelles and Zeuxis, whose cunning was wondred [Page 64]at, the one, for deceiuing the beholders with an artificiall Fly; and the other, the Birds, with liuely painted grapes. But if the Atheists would with Dauid consider the Hea­uens, the works of Gods fingers, the Moone and the Starres, which he hathPsal. 8. made: and with Iob, lift vp their eyes to contemplate the celestiall Spheares: and vvith Salomon, obserue the nature of the Flies and Pismires. How could they but admire the vvisedome and power, by which all these were created, and still are gouerned? And how can they be ignorant, and plead want of know­ledge of God? When the inuisible things of God, that is, his eternall Power and God-head, are seene by the creati­on of the World, being considered in his works, to the intent, that they might be without excuse, and that the Hea­then might confesse, that it is the Lord that doth great things.

They,Man can ob­serue Gods doings for o­thers, when he will not consi­der what he hath done for himselfe. for whom the Lord had done so great things, and vpon whom he had conferred this great blessing of so gracious a deliuerance; were the Iewes his owne people, and Sion his owne inheritance, as I shewed before. But in that here the Heathen take notice of Gods goodnesse vn­to them, we may learne how readie the wicked are to take notice of Gods fauour shewed vnto others, neuer mind­ing how good and gracious hee is to themselues. Labans children haue an eye to Iacob and his substance; but they forget how the Lord blessed their Fathers estate, for Ia­cobs sake. Ahab thinks Naboth happy of his little Vine­yard, and neuer calls to minde, how God had bestowed on himselfe a great Kingdome. And here the Heathen can see, how good the Lord is to the Iewes, not considering how good he is to themselues. If it were in nothing, but in him they liue, moue, and haue their being; and in that he causeth the raine to fall vpon them, as well as vpon his owne children; and maketh the Sunne to shine, as well vpon them as vpon the righteous, they are much bound to so prouident a God, yet such is their ignorance that they [Page 65]cannot perceiue it: and such is their ingratitude, that they will not acknowledge it, but still say, who will shew vs anyPsal. 4.8.6. good. I pray God that this sinne be not too frequent amongst vs Christians; that in many of vs, euen whilest our eyes stand our with fatnesse, and when wee haue more then our hearts canPsal. 73. wish, it bee not verified, which was propounded to Dauid in a parable, that being rich in sub­stance and cattle; wee grudge that a poore man by vs should haue so much as one Sheepe, and so violently per­force bereaue him of2. Sam. 12.1. 10 5. it, thinking him to bee more hap­py in that one, and more bound to God for it, then they themselues for their hundreds & thousands. But because I touched ingratitude before, and shall hereafter haue oc­casion to speake of the like point. I thus briefly passe it o­uer at this present.

The most of the ancient Expositors are of opinion,This did signi­fie the conuer­sion of the Gentiles. that these Heathen were such, as vpon so wonderfull a deliue­rance of the Iewes, were conuerted to Iudaisme, and brought to the knowledge and to the worship of the true God of Israel; and because their deliuerance (as I haue often said) was so liuely a type of our redemption, I am the more easily induced to assent vnto their opinion. The Prophet Zacharie, See Ier. 26.19, 20, 21. after he had made mention of the peo­ples returne to Ierusalem, speaks of the great zeale that God would giue the Gentiles to come to his Church, and to ioyne with the Iewes in his true Religion. A great people and mightie Nations, shall come to seeke the Lord of Hosts in Ierusalem, and to pray vnto the Lord; and shall take hold of the skirt of him that is a lew, and say, wee will goe with you, for wee haue heard that God is with Zacb. 8.11, 22, 23, 24. you. And when the Iewes were deliuered from their vtter destruction, plotted and contriued by Haman: they all greatly reioyced, and many of the people of the Land, became Iewes, and con­formed [Page 66]formed themselues to theirEsth. 8.17. Religion. Both these did but typically, the coniunction and communion of the Iewes and Gentiles vnder Christ; who was a Sauiour to both, and suffered for both.☞ True it is, that it was written aboue his head; Rex Iudeorum, The King of the Iewes, because according to his lineall discent, hee was their true and right King: but this Title was written in three seuerall lan­guages,Vt crux Christi non esset [...]ra [...]empli sed ara mandi. Leo. because hee was King ouer Greekes, Romanes, Gentiles, Iewes, and all: and he suffered (saith one) with­out the Gates of Ierusalem, that his Crosse might not bee the Altar of the Iewes onely, but of the whole World: Also, to make the very Heathen confesse, that the Lord had done great things for them.

☞ The conuersion of the Gentiles was plainly soretold by theIs. 2.2. Mich. 4.1, 2. Ps [...]l 84.4, 5. Prophets. Their espousing to Christ was shadowed out by Salons taking to wife the daughter ofPsal 45. Pharao; and their communion with the Iewes, most clearly figured by Ruth the Moabitish woman, fast cleauing vnto Nae­mie, her Iewish mother inR [...]th. 1.16, 17. Reade the 60. of Isai. law; and now, blessed bee God, there is neither Iew nor Gentile, Bond nor Free, but all are one in Christ Iesus, which makes them say among the Heathon, the Lord hath done great things for them.

This deliuerance was no sooner proclaymed, and the Iewes libertie (as it seemeth) mentioned,The Gentiles first publish Christ, Nati­ukic. Tanta suit gra­tia lib [...]rationis Chrisis vs c [...]iam [...]rae d [...]cet [...]y in Geatibus Pom. in [...] cum. but euen then, without any intermission of time, the Gentiles take notice of it, the Heathen publish and confesse it: euen so, out Redemption through Christ was so great, that euen the Gentiles publish it. And at the birth of our Sauior, though the Shepheards had published his Natiuitie aboutLuke 2. Beth­lem; the first that tooke notice of it, and did divulge it at Ierusalem, were wise men, Gentiles, who had come from the East to worship him; they were the first that did ob­serue the apparition of the Starre; they were they that first did him homage; they were the first that presented him with costly gifts of Gold, Frankincense, andMa [...]th. 3. Myrthe. There were many things at our Sauiours Natiuit [...]ie to be [Page 67]admired: but this not the least, that by the Gentiles hee was first acknowledged and worshipped; wonderfull was the Starres apparition;Mirabilis stell [...] apparitio, mira­bilis Angel [...]rum attestatio: sed boc mirabile magis quo [...]ccr­nitur à Mazis. Bcrn. wonderfull was the Angels atte­station, but more wonderfull was the Wise-mens adora­tion. Yet not to be too curious, let it suffice vs to know, that he was borne a light to the Gentiles, and the glorie of his people Luke 2.32. Israel; that the Heathen might now confesse, that the Lord had done great things for them.

The Propher, speaking of the zeale and forwardnesse of the Gentiles, to associate themselues with the Iewes, and to come to the Church, makes Gods goodnesse and loue to the Iewes, as a great reason, enducing them thereunto. We will goe with you, saith the Gentiles to the Iewes: and why? For we haue heard that God is with Zach. 8.23. you, that hee doth loue and affect you, that hee wonderfully preserues you, and miraculously deliuers you, that with his Word hee instructs you, and with his Spirit sanctifies; and briefly, that hee is with you. Thus Gods goodnesse vnto others, is often the meanes to conuert many,Gods goodnes to some, is of­ten a meanes to conuert o­thers. to strengthen their faith, and to enlarge their mouthes, to set foorth Gods prayse. When our Sauiour raysed Lazarus to life, many of the Iewes beleeued in him. When the Gaolor saw what God had done for Paul and Sylas, he fell downe be­fore them, desiring to know what he must doe to beActs 16. sa­ued. And the woman, who had the issue of blood, be­holding what wonderfull cures our Sauiour did, and how willingly he restored health to all that beleeued perswades her selfe that if shee but toucht the hemme of his garment, shee should be cured, and therefore thronged fast through the prease, vntill she had touchedMark 5.28. him: and when Christ restored health to the sicke of the palsie, all that were there spectators glorified God. And to conclude this point, here the Heathen seeing and obseruing Gods goodnesse to the Iewes, with an inward assurance as it were, that he would doe no lesse for them; setting apart, as it seemes, their foolish Idols, they affirme him to be Iehouah, confesse his [Page 68]power, and acknowledge his fauour to his people, in that hee hath done great things for them. Of all sorts but a sew shall by saued. Quia non omnes sed aliqui inter omnes Lud [...]l. Car in l [...]um. Qu a in aduen i [...] Domini Gen­ies vniuersaliter non crediaerunt sed m [...]r Gentes erant ex Genti­bus fideles sacti. Fra. de puteo carth. in cat. cur in locum.

One thing before we conclude this sequell: and that is, that it is to be obserued, that the Psalmist sayth not, Then said the Heathen, but, they among the Heathen: because, not all, but some of all sorts shall be saued. Salomon sayth, he saw a little Citie, and a few men in it: and a great King came against it, and compassed it about, and builded Forts against it: and there was found therein, a poore wise man, who deliuered the Citie: but none regarded the poore Eccl. 9.14.15. Salomons alle­gorie of the little Citie pa­raphrased. man. To vnfold this Allegorie: The Church is this Citie, so cal­led, because her members are in loue vnited one vnto ano­ther, like a Citie whose edisices are conioyned and com­pacted together: for, Ierusalem is builded like a Citie that is at unitie within Psal. 122.3. it selfe: But shee is a little Citie. For, what is Ierusalem in bignesse to Babylon? The one, but sixe miles; the other, aboue threescore in compasse. And what is the Church of Christ in largenesse to the Syna­gogue of Satan? The inhabitants are but few: for, nar­row is the way, and straight is the gate, and few there be that enter in Matth. 7. thereat. The great King that comes against it, is the Deuill: the Prince of darkenesse; the Prince of this 10.14 world; and the Prince that ruleth in the E [...]b. 2. aire. Hee com­passeth it: for, he trauerseth the earth to andIob. 1. fro: and go­eth about like a roaring Lion seeking whom he may 1. Pet. 5. deuoure. Infinite wayes doth hee assault, and seekes to ouerthrow this little Citie: but Christ is that poore man, who though he was the King of Kings, and God of glorie, yet in mans ijgnorant iudgement, he was thought base andIsa. 52.14. vile: and who being rich, for our sakes became poore, that wee through his pouertie might bee made 2. Cor. 8.9. rich. But Christ is the poore wise man, for he is wisdome Pr. 9.1. it selfe: the hidden wisdome of his Father: and was made vnto vs wisedome and righ­teonsnesse, sanctification and 1. Cor. 1.30. redemption. Hee saued this little Citie from the enemie: for, he trode vpon the head of the serpent: he disarmed the strong man and tooke pos­session [Page 69]of the house himselfe. He put downe the great Le­uiathan: and loosed all the workes of the 1. Iohn 3.8. deuill. Thus wee see that the Church of Christ is but a little Citie; the in­habitants few; and the enemie, the deuill, both cruell and craftie. Let vs labour therefore to enter in at the straite gate: that we may be of this small number, and of Christs little flocke: for many are called, but few are chosen. A few, but of Ezekiels haires were kept vp in hisEze. 5. lappe. The bas­ket of good figs was onlyIer. 24. approued Gods; children were only marked in theirEze. 9. foreheads. And heere but some a­mong the Heathen confesse and acknowledge the Lord. Let vs striue to make it appeare that wee are some of these few haires, good figs, and of the number of those who are markt in their foreheads. For, God will make a short ac­count of all the Rom. 9.28. earth: and, but a few shall beLuk. 13.23. saued: therefore, but a few among the Heathen confesse that God had done great things for Israel.

Now Lord fulfill the number of thy seruants, bring in the fulnesse of the Gentiles: gather together the disper­sed sheepe of the house of Israel; that both they and wee, being gathered into oneIohn 10.34. fold, may both together follow and worship one Sauiour Christ Iesus, the only Shepheard and Bishop of our1. Pet. 2.25. soules: to whom with thee and thy holy Spirit, wee ascribe all praise and honour, now and for euer.

Amen.

HEere the Iewes doe confirme, what before the heathen did confesse:Omnine verè lo­cuti estis, experti longè melius ve­ritatem senten­ti [...] vestre, fa [...]e­mur benef [...] magnitudinem, superare spem cogitationem (que) no [...]ram non mo­do meritum. Io­rinus in locum. that God had dealt graciously with them, in doing so great things for them: as if they said, it is true; yea, truth it selfe, that you haue spo­ken: and wee, hauing felt and found the truth thereof, may and will affirme it. We acknowledge the greatnesse of the benefit to exceed our thought, and to be aboue our expectation: and much more, to excell our desert and merit. In the words wee may consider. First, Gods power, both implied in his name Iehouah, and set downe in the Act,Nonabso [...]um est [...]lieua v [...] sen­tentia vel testi­monio, quamuis bi qui priores v­surpant inimici sint. Idem. in doing great things. Secondly, The Iewes appro­ptiating the end of these workes vnto themselues, for vs. But, by the way, let vs obserue some generall obsertations, before we follow the parts in particular. As first, seeing they make vse of the Heathens words, repeating the selfe­same, without either addition or diminution, we may ga­ther with Lorinus, that it is not amisse, sometimes to vse [Page 71]the testimonie and sayings of others: albeit the first au­thors of such phrases, sentences, and assertions, bee our enemies; yea, prophane and Heathen, and why?

First, because their owne weapon, is of greater force to confute and confound their erroneous opinions:Magnum & fir­mum ab aduer. sarys argumen­tum. Cat. aure [...] in locum. Maiores in eos­dem viros babet. Lorin. as Go­liahs sword serued to cut off his owne head: and there­fore the Apostle Paul, seeing that inscription at Athens to the vnknowne Act. 17.23, and vers. 28. God: He tooke occasion to dispute against their superstition. And in like manner with the verses of Aratus, and Maenander, and other heathenish Poets, hee condemned them of gluttonie, idlenesse, drunkennesse, and lewd behauiour.

Againe, the necessitie of vsing such Writers, is some­times such: that without them, some places of Scripture can not be truly expounded. As for example: Christ pro­miseth [...]o him that ouercommeth, a white R [...]u. 2.17. stone. Now, how shal we find out the sence and meaning of that place, vnlesse we bring it from some heathen Writer:Mos suit anti­quis niu [...]is at [...]is­que lapillis, [...]is damnare re [...], illis absolu [...]re culpa. Ouid, Metam fab 1. who af­firme that amongst them, there was a custome vpon any mans arraignement, if he were found faultie or guil [...]ie, to giue him a blacke stone, in signe that he was condemned: but if he were sound innocent, then had he a white stone, in token of absolution. And so in any single conflict, the vanquished had a blacke stone, and the victor a white. In the thirteenth of the Reuelation, ☜ the holy Ghost descri­bing the Beast, sayth, His name is the name of a man, 666. Now, where haue wee the like example in all the Scrip­tures else: yet, one of the Sibils, Monadas octo, [...] octo, he­ca, on [...]adas octo. whose Prophesies agree in many things with Iohns Reuelation: speaking of our Sauiour, sayth, that his name containeth the number of 888. and so doth the blessed name Iesus, by this compu­tation. [...] Thus you see then to vse the similitude of the Papist Pintus, that,Ʋtexvili ter­rasret osum ou­rum pro sword [...], sic c. insid [...]lis homint bona a­liquando proce­dit doctrina, & zt aurum eligi­tur & terta re­linqustur, sic nos ab iniquis salu­tarem doct [...]i­nam accipere debemus, depra­uatos arum mores detesteri. Hect Pintus in Eze. 31. We must pub­likely diuulge Gods good­nesse toward vs. as out of base earth, precious gold is brought forth: so, God permit­ting it, from very Infidels and Heathen men proceeds of­ten [Page 72]sauorie and wholsome doctrine. And as the gold is ac­cepted, and the earth refused: so wee ought (as wee may) take from the wicked any sound doctrine, but yet, abhor­ring their lewd life, and absurd manners. But I will not further insist in this point: onely I wish a moderation in the vse and quotation of such authors.

The second generall obseruation, is this, seeing they if­firme what the Heathen did auerre: yea, and publikely professe and confesse the same: wee learne, that it is not enough for vs to praise God priuately for his memorable workes, and for our selues to be mindfull of his benefits, but withall, we should publish and diuulge the same. The Lord himselfe did enioyne the Israilites to shew, the won­ders that he had done for them in Egypt, to theirExo. 13.14. poste­ritie. Dauid, when he had placed the Arke in the Taber­nacle, he appointed to Asaph and his fellowes a Psalme, whereby the people might bee put in remembrance of Gods benefits vnto them: as also thereby to be stirred vp to declare abroad his maruelous workes, his wonders, and the iudgements of his1. C [...]o. 16.1. to 37. mouth. And the people of God, at the destruction of Babylon, exhort one another to goe to Sion to praise God, and there to publish the workes of the Lord. Which here the faithfull doe, in declaring how the Lord had done great things for them.

The publishing of Gods workes serues, first, to streng­then the hearers thereof in the faith: yea, and so settle their affections in the true worship of God. When Moses told Iethro his father in law, all that the Lord had done to Pharaoh, and the Egyptians for Israels sake, and how hee had deliuered them: Iethro praised God, and affirmed that now hee knew that the Lord was greater then all theExo. 18.9, 10, 11. gods. And when the woman of Sama­ria heard our Sauiour tell her all things that euer shee did, shee runnes from the Well, and goes into the Citie, declaring so much to the inhabitants; and many of the Samaritans, vpon her report, beleeued in10.4. Christ. For [Page 73]this cause therefore (if there were no other reason to moue) we ought publikely with the Iewes to confesse, what great things the Lord hath done for vs.

Againe, it argues that wee are not ashamed of our pro­fession, and that we are not affrighted by the face of man, to set forth Gods prayse, and to shew our vocation. For this cause Dauid said: I will declare thy iudgements before Kings, and will not be Psal. 119.46. ashamed: For this cause, the Pro­tomartyr Steuen repeated vnto the Iewes, from the first Couenant that God made with Abraham, vnto that present time, summarily Gods benefits towards them, briefly relating their ingratitude towards God, by brea­king his Couenant, violating his Lawes,Act. 7. murthering his Prophets, and at last, cruelly crucifying our S A­VIOVR the Iust: besides, euen vnto death hee bold­ly reprooued them for their hardnesse of heart and incredulitie, in that they would not remember, and confesse, howe the Lord had done so great things for them.

Lastly and chiefly, thereby wee giue glorie vnto God, and shew our thankfulnesse. For this cause, the Man that was borne blind, did both glorifie God and manifest his thankfulnesse; when so truely he related how he came to his sight, so constantly stood in defence of Christs inno­cency, and so boldly reprehended the Pharisies for theirIob. 9.1. to the end. incredulitie: and for this end our Sauiour sent backe the man, our of whom hee had cast a Legion of Deuils, who according to Christs direction went his way, Luke 8.39. and pub­lished throughout the whole Citie, how great things Iesus had done vnto him.

Here then, first, is commended to vs our duetie, which is, with Dauid to speake of all Gods marueilousPsal. 9.1. works: With the Shepheards to publish them: and with the A­postles to preach them. The Souldiers, when they saw the earth quake, and the Angell rolling away the stone from the doore of the Sepulchre, with other miracles at our Sa­uiours [Page 74]Resurrection, they were bribed by the Priests to concealeMatth. 28. them. When Christ prayed to his Father to glorifie his Name, there came a voyce from heauen, say­ing, I haue both glorified it, and will glorifie it againe: which many of the Rulers hearing, did beleeue in him; but because of the Pharisies durst not confesse10.12. him. Yet neither mony nor malice, fauour nor feare of men, must make vs conceale Gods prayse, or be silent from she wing forth his wonderfull works. For if once we beleeue in our heart, we must confesse with our mouth. For with the heart men beleeue vnto righteousnesse, and with the mouth they con­fesse vnto saluation.

Moreouer, here is condemned the slothfull dulnesse of men, who neuer enter into the consideration of Gods works done vnto them; nor at any time acknowledge Gods goodnesse and kindnesse towards them. But, as the Prophet saith, The Harpe and Viol, the Timbrel and Pipe, are in their feasts, but they regard not the worke of the Lord, neither consider the operation of his hands. And what is the cause of this? Is it not because like the men of Iudah, who went into the Land of Egypt, they attribute all to the Queene of Heauen, and to theirIer. 44.17, 18, 19. Idols; or like Epicures, they ascribe all to Chance and Fortune; or with the Pe­ripatetikes, to Nature and naturall Causes; or with the Stoikes, to Fate and Destinie: if they bee inriched with temporall things, as was Nabal; if they bee preferred to honour, as was Haman; if they bee adorned with exter­nall bodily fauour, as was Absalom; or inwardly endued with worldly wisedome, as was Achitophel; they thinke that either by Fortune or by Fate, such things come vnto them: neuer regarding God, nor minding Gods proui­dence therein. Whereas the Apostle saith, That euery good thing, and euery perfect gift comes from aboue, and com­meth downe from the Father ofLam. 1.17. lights. But let vs shake off this blindnesse, and with Dauid medicate vpon the wonderfull works of God. For they are great and ought [Page 75]to be sought out of all that louePsal. 111.2. him: and if with Iacob we be inriched; with Ioseph extold to honour; with E­zekia deliuered from sicknesse; with Israel freed from bondage and slauerie; and here with the Iewes brought out of seruitude and wofull captiuitie. Let vs giue the glory to God, acknowledge his goodnes before the sonnes of men, confessing, that the Lord hath done great things for vs.

The first thing in particular, that I promised,Gods power implyed in his Name. to obserue in these words, was Gods power: and that first implyed in his Name, and set downe in his Worke. His Name Ie­houa, a name which the Hebrewes called Tetragramma­ton, because it consists, say they, of foure letters, as [...], with the Grecians; and Deus, with the Latines. They held it ineffable, not because it could not be pronounced, but because the signification of it could neuer fully be concei­ued. For some of the learned are of opinion, that the Om­nipotencie, Wisedome, and Eternitie of God, are all im­plyed in this Name; of all the names of God, it was held in greatest reuerence, so that seldome the Iewes did name it, but when the occasion was weightie, and of great im­portance; as when the Israelites were deliuered out of E­gypt, Moses and the people began their song, The Lord is a man of warre, and Iehouah is his Exed. 15.3. Name. And here in this short Psalme, it is no lesse then foure times mentioned, the more, as it seemes, to set forth the greatnesse of their deliuerance.

Before our Sauiour was conceiued for our Redemption, he was named of the Angell, IESVS, in which blessed Name, some obserue to bee included, the vowels called Tetragrammaton, with one S of the Hebrewes, wherein was a mysticall or hidden signification of his Diuinitie. But not to be too curious, let vs still compare their deliuerance with our redemption, and see the Analogie betwixt these two names.

First, as the name Iehouah was not knowne to the Is­raelites, [Page 76]the Iewes predecessors, before their deliuerance out of Egypt was at hand. For before this Name was not reuealed to thePro. 6.2, 3. Patriarchs: and now, after their deliue­rance from Babylon, they acknowledge that onely hee, whose Name is Iehouah was their Deliuerer, So before our redemption did approch, and before Christ was to be conceiued for our saluation, his name IESVS was not re­uealed, but the Prophets named himIs. 7.14. Emmanuel, and en­tituled him wonderfullIs. 9.6. Counsellor, the mightie God, the Prince of Ier. 23.6. peace, all which did but explaine the true sig­nification of this one Name: and now must we not expect saluation in any other. For, amongst men there is giuen no other Name, whereby we must be saued. Act. 4.12.

Againe, as the full signification of the Name Iehoua, cannot be conceiued: so the full signification of this name IESVS, cannot bee expressed. For this one Name con­taynes all things, which were foretold by the Prophets, of the Nature and Office of Christ, the fiue Letters (saith one) that are in the Name IESVS, signifies as much as that He is,Iucunditas moe­rentium, aeterni­tas viuentium, sua [...]itas do [...]en­tium, vbertas e­gentium, sanitas languentium. joy and jocunditie to such as mourne, eternitie and life to the liuing, sweet comfort of the sorrowfull, prosperitie and wealth to the needfull, soundnesse and health to the diseased and sicke.

Moreouer, as the Name Iehouah, was neuer vsed a­mongst the Hebrewes, but with great feare and reuerence, euen so, with the like reuerence, ought Christians to vse the Name of IESVS. For at this Name euery knee must bow, of things in Heauen, and things in Earth, and things vnder the Pbil. 2.10. Earth.

In a word therefore, Let vs with all reuerence take these Names in our mouthes. For holy, fearefull, and reuerent, is the Name ofPsal. 111.9. God; holy, and therefore to be sancti­fied; terrible, and therefore to be feared.

Because the Psalmist was not able to expresse all things,Gods power se [...] out in his workes. [Page 77]which the Lord did for his people at their deliuerance,Magnificauit. i. magnifica fe­cit, magnifice fecit, magna nos fecit, sic ferè omnes comment. from their captiuitie, he includeth the ouerthrow of their Aduersarie; their owne libertie, the reparation of the Temple, and restauration of Religion, and all things else, in two words, The Lord hath done great things for vs. Their Enemie was proud and powerfull, and thought in his heart, that hee could not bee humbled. Their libertie and freedome was a thing in their eyes impossible. The Temple was rased to the ground, and past all hope to bee reedified againe. The true Religion was generally decay­ed, and in their iudgement could not easily bee restored. But God, who is Omnipotent and All-sufficient, did for their sakes bring all these things to passe. If I should here take occasion to speake of Gods power and sufficiencie, and of his wonderfull works, I should deseruedly be tax­ed for presumption, in attempting a thing beyond the vn­derstanding of man. For he doth great things and vnsearch­able, yea marueilous things and without Iob 9.10. number. But his power here is manifested, chiefly in these three: The o­uerthrow of Babylon; the deliuering of Sion: and in the restoring of pure Religion.

The Chaldeans were a bitter and furious Nation, ter­rible and fearefull. Their iudgement and dignitie procee­ded of themselues. Their Horses were swifter then Leo­pards; their Horse-men many, and as the Eagle, hasting to the prey; their faces sharpe like an East wind, and they gathered the captiuitie as the Sand; they mockt Kings, they scorned Princes, they did deride strong Holds, they were strong and mightie, their Quiuer an open Sepulchre, and without mercy and compassion they deuoured, eate vp, and destroyed all beforeHab. 1. and Ier. 5.16. them: but how suddenly are the wicked destroyed? Euen now Pride is a chaine vnto them, and Crueltie couereth them as a garment; they set their mouthes against heauen, and their tongue walketh through the earth; but the Lord hath set them on slippery places, and casteth them downe into desolation, they are suddenly [Page 78]confounded, perished, and horribly Psal. 73. consumed. Babylon, the head Citie of Chaldea, in their iudgement was inuincible, being immured with wals of three hundred feet in heigth, and threescore and fifteene in breadth, inuironed and in­trenched with the great Riuer Euphrates, and inclosed with an hundreth Gates of brasse; but shee is suddenly surprised, sacked, ruinated, and rased to the ground. And now Babel, the glorie of the Kingdoms, the beautie and pride of the Chaldeans, is become like the destruction of Sodom and Gomorrah, an habitation of Deuils, and a cage of cleane Ier. 50.39. and Isa [...]. 13.19, 20, 21, 22. spirits.

Their libertie was a thing so farre beyond their expe­ctation,Tam admirabilis quam captiuitas videbatur inso­lubilu. [...]usc. that it seemed as impossible, as their captiuitie see­med insoluble. Their captiuitie was such, that all their hope of deliuerance was gone; they thought themselues forsaken and cleane cut off; they were like a Bird caught in the snare of the Fowler; like a Brand burning in the fire; and like dead and withered bones. Now, as there is smal hope of the insnared Bird, lesse of a burning brand, but least of all of withered bones; so there was no great hope of their deliuerie: yet, saith the Psalmist, Our soule is escaped euen as a Bird out of the snare of the Fowler, the snare is broken, and we are Psal. 124. deliuered. And the holy Ghost saith, that they were like a brand taken out of the fire: and the Prophet saith, that when he prophesied ouer the bones, the Lord caused them to come together, bone to bone, sinow to sinow, and they receined life and breath againe: by all these giuing them to vnderstand, that though their deliuerie was past all hope, and albeit they were detayned in most strict captiuitie, burnt vp with oppression, and consumed by the wickeds crueltie; yet in his owne time he would breake the snares of their captiuitie, quench the flames of oppression, and strengthen them and make a mightie Nation of them againe, that they might (as here they doe) confesse, The Lord hath done great things for vs.

The reparation of the Temple, and reformation of true Religion, was no little blessing wherewith God blessed them. Nebuchadonosor was not content to rob the house of God of it treasure, and to carrie out of it, all the ves­sels of gold and siluer; but withall, he brake downe the wall, and burnt it vp with2. Clro. 36. fire. And whereas before their last carrying away to Babylon, the Priest and the chiefe of the people, polluted the house of the Lord, with all the abominations of the Heathen: certainely, now when they had beene in long captiuitie, and great slauery, they did much accommodate themselues to the custome of the Chaldeans; so that there could not be but a great decay of the true worship and seruice of God. And if wee cast our eyes to the 74. and 79. Psalmes, wee shall see what patheticall lamentations, the godly powre out from the bitternesse of their soule, for the insolencie of the Heathen ouer the Lords Heritage and Sanctuarie: we may there behold a wofull spectacle of desolation: the Temple is defaced; the Synagogues of God destroyed; Gods Saints disgraced, and pure Religion almost extin­guished and vtterly decayed. But God, who is powerfull in all things, will chiefly manifest his power in this; in repayring the Temple, and restoring pure Religion. To what a lowe ebbe was the seruice of God come, in the dayes of Manasse? when the high places that Ezekiah had pulled downe were set vp againe; and the groues of Ahab were erected againe; when hee caused his sonne to passe thorow the fire; when he offered to all the Host of heauen; and when witches, wizards, soothsayers, and inchanters were2. Kings 22. multiplied. Yet, in the time of godly Iosiah, the Temple is repaired; the Idols are put downe; the groues are burnt into ashes; the coniurers and sooth­sayers are flame, and the Law read vnto the2. Kings 23. people a­gaine, so great things the Lord did for them.

Whilest wee consider the great goodnesse of God here shewed vnto the Iewes in all these: it should encourage [Page 80]vs,☞ now in these troublesome times, when the Church of Christ is on euery side hedged in with her enemies. And truly if wee but obserue, how that lamentable estate of the Church, vnder the yoke of Babylon, doth in all points agree with the doleful condition of the Church of Christ, vnder the tyrannie of Antichrist, and crueltie of Rome, this westerne Babylon; wee may safely affirme, that the one was a liuely patterne of the other: and withall, confi­dently assure our selues, that as the Lord deliuered the Iewes his people, from the slauerie and bondage of that easterne Babel: so in his owne time, he will assuredly ful­ly free his Saints and seruants from the seruitude of this westerne Babel: that wee may with the Iewes confesse, the Lord hath done great things for vs.

Hector Pintus, Aduertendum eos fundatos qui side muniti sunt, qui iust­tiam colunt & pietatem, qui [...] Ecclesie Romanae Catho­lic [...] ob [...]diunt: qui Christum e­iusd [...]m Ecclesiae constitutorem sequuntur. Con­tra verò cosqui Babylonem co­lunt, qui Lutbe­vanam persidi­am tenent, qui se vitys contami­nant fundatos nullo modo esse. Qui fieri [...]otest vt sundamenta habean', qui sunt eiect ab Ecclesia in Christo fundata, qui deficiunt à fide, qui ruunt vento tentationis, qui seruiunt Nebuchadon [...]sori, hoc est, d [...]abolo, in Babyloniae regno, hoc est, in Lutheranica congrega­tiou [...] hareti [...]rum confusione, in spirituali captiuita [...]e. In Ez. 37. 2 Papist of no small learning, would make this captiuitie to prognosticate (as hee calls it) the Lutherane heresie. His words bee these, speaking of the foundation of the Church, and wresting the Scriptures to his owne ends. It is to bee noted (sayth he) that they are firmely founded who are armed and fortified with faith, who embrace pietie and righteousnesse, who are obedient to the ho­ly Catholique Roman Church: and who follow Christ the founder of the same Church. But on the contrarie, they are not grounded vpon the true foundation, who worship Babylon, who hold the Lutheran falshood, and who defile themselues with vice and vncleannesse: for how is it possible, that they should have any foundation, who are cast out of the Church founded in Christ: who are apostataes from the Faith, who runne headlong with euery wind of temptation; who serue Nebuchadenosor, that is, the deuill, in the kingdome of Ba­bel, that is, in the Lutheranicall congregation, in the confu­sion of heretickes, in spirituall captiuitie. Thus farre Pintus. But if wee compare that easterne Babylon, with their Sea [Page 81]of Rome; and conferre the pride, crueltie and idolatrie of the one with the other: any one who is not wilfully blind, may easily discerne the liuely resemblance betwixt them. Babylon was the first Monarchie, Rome the last. Babylon most grieuously afflicted the people of God: Rome most cruelly doth handle the Church of Christ. Babylon sub­dued and oppressed Israel with wofull captiuitie: Rome doth vexe the Church more then with long and slauish captiuitie. Babylon ouercame the people of God, and hauing set Ierusalem on fire, and broken downe the tem­ple, carried Israel away captiue: so Rome, hauing burnt Ierusalem, and rased the temple to the ground, triumphed ouer Israel. Babylon planted, fostered, and defended ido­latrie, superstition, and all kind of abomination; yet at length, when shee little thought, Gods people beeing on a sudden deliuered, shee vtterly perished: and so is Rome the mother and nurse of all abominations, in which, at length shee shall perish, all true beleeuers in Christ being safely deliuered. Babel signifies confusion, and a wofull confusion, Rome hath brought into the Church. Now then let Pintus and all the rest of them, call her as they list. The Primitiue, Holy, Apostolique & Catholique Church: yet wee see that shee is Babylon, that great whore and mo­ther of Reu. 14. harlotsand abominations of the earth, who sits like a Queene, and sayth in her heart, shee is no widdow, shee shall see no sorrow: and in one day, her plagnes shall come, death, mourning and famine, shee shall vtterly be burnt with fire, shee shall become the habitation of deuils, and a hold of euery foule spirit, and a cage of euery vncleane and hatefull Reu. 18. bird. Then shall Heauen, the holy Apostles and Pro­phets, and all the Saints reioyce ouer her, when the Lord hath auenged the bloud of his seruants at her hand: and all the faithfull shall confesse, the Lord hath done great things for vs.

Hecre they acknowledge that God hath done these great things for them, and they assume and appropriate [Page 82]Gods fauour therein to themselues, as wee may see more fully and plainely in the 85.Wee must take speciall notice of Gods bene­fits bestowed vpon vs. Psalme, where they acknow­ledging Gods free mercie to be the cause of their deliue­rance, they say; Lord, thou hast beene fauourable vnto thy land; thou hast brought againe the captiuitie of Iacob; thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Selah; thou hast withdraw [...]e all thine anger, and tur­ned backe from the fiercenesse of thy Psal. 85. 1, 2, 3. displeasure. Where they make, not onely a generall acknowledgement, but a particular confession of Gods free mercie and kindnesse shewed vnto them. And so, from this example we learne, that it is the dutie of euery one of vs to take notice of Gods singular goodnesse, and to acknowledge his particu­lar bountie to wards vs. The Church, in the Canticles, takes speciall notice, and makes a particular relation of Christs prouident care, loue, and dearenesse ouer her. Where shee confesseth, that vnder his shadow shee tooke delight, and his fruit was sweet vnto her mouth: his left hand was vn­der her head, and his right hand did embraceCant. 2.3, 6. her: So deare and carefull hee was of her, both in prou [...]ding all things for her, and in protecting of her. The princely Pro­phet throughout all his Psalterie, makes not onely a gene­rall confession of Gods blessings: but taking a speciall view of them, makes a particular relation (so farre foorth as he is able of them) in the 16. Psalme, he sayth, that the lot is fallen to him in pleasant places, and that he hath a good­ly heritage. In the 23. That the Lord prepared his table, anointed his head, and made his cup to o [...]erflow. In other Psalmes, he confesseth that God vpheld him when he was readie to haue fallen. In the 30. that hee had turned his mourning into ioy; that hee had loosed his sack-cloth, and girded him with gladnesse. Thus hee confesseth Gods spe­ciall fauour vnto him, in changing his pouertie into pleu­tie, his danger into safetie, and his sorrow into gladnes of heart. And is this all? No: these were indeed great things; but yet, the Lord had done greater for him. And therefore [Page 83](sayth hee) Come all yee that feare God, and hearken, and I will tell [...]you what hee hath done for my Psa. 66.16. soule. Hee hath for­giuen her iniquities, healed her infirmities, redeemed her from the graue, and crowned her with mercie and Psal. 103. compasion. The like wee should all doe, but alasse, such is our forget­fulnesse, that we neuer enter into any serious consideration with our selues, what great things God hath done for vs: and so neuer acknowledge any benefits receiued of him. And this forgetfulnesse is, either because wee vnderstand not what God hath done for vs: like the old Israelites, who remembred not the multitude of his mercies, because they vnderstood not his wonders in Psa. 106.7. Egypt. Or, because wee misunderstand them, and thinke all that he hath done for vs is nothing, like prophane Esau, who esteemed his birth­right of noGen. 25.3 [...]. worth. And so, from these two it proceeds, that although God hath shewed his loue vnto vs, euen in all things our hearts haue desired: yet, will wee say im­pudently, Wherein hast thou loued Mal. 1.2. vs? Because wee can­not discerne Gods loue manifested therein vnto vs; or else, like carnall beasts wee still cry out, Who will shew vs any Psal. 4.6. Carnalium men­tes bona pensare non zalent nisi qu [...] carnaliter vident. Greg. good? Thinking nothing good but what our beastly hearts couet: for, the naturall man perceiueth not these things which are of God. But if wee would but seriously consider with our selues, what God did for vs in our cre­ation: how he made man after his owne image, little in­feriour to Angels, crowned him with glorie and worship, and placed him sole soueraigne ouer all his creatures: how could wee but with admiration crie out with Dauid: O Lord, what is man, that thou art mindfull of him, and the sonne of man, that thou visitest him?

But if wee take a narrow view of his loue in our re­demption, when he sent his only sonne the perfect bright­nesse of his glorie, and the engrauen forme of hisHeb. 1. person, to become man like vnto vs; to beare our infirmities, and in his bloud wash away our iniquities: how could wee be but amazed thereat? O great goodnesse! O wonder­full [Page 84]kindnesse! O vnspeakable loue of God! The Angels sinned and were not spared, but were cast downe into hell, and were deliuered into chaines of darkenesse to be kept vnto2 Pet. 2.4. condemnation: and yet albeit man abode not one day in honour, but became like vnto the beasts that Psal. 48. perish: yet, God sent his owne sonne, who in no sort tooke on him the nature of Angels, but tooke on him the seed of Abraham: and in all things was like vnto his brethren: that hee might be a mercifull and faithfull high Priest in things concerning God, to make a reconciliation for Heb. 2.16, 17. our sinnes. If these great blessings, these mercies, these great things, were truly weighed of vs, how could wee but ad­mire his gracious goodnesse toward vs the sonnes of men, and with Abraham acknowledge that he is to vs an excee­ding great Gen 15.2. reward. And with the Iewes confesse, that hee hath done great things for vs.

Haimo sayth,Magnificauit Dominus: Discreuit vt nos magnos saceret: Haime Episc. Halberst in loc. Vel deereuit n [...] magnos facere. Cat. au [...]ea in locum. he hath done great things for vs, in ma­king vs great, what were the Iewes more then other peo­ple by nature, what worth was in them more then in other nations that should mooue the Lord to be so fauourable vnto them, in preferring them to all other nations? None at all, for thus sayth the Lord vnto Ierusalem: Thy birth and thy natiuitie is of the land Canaan, thy father was an Ammorite, and thy mother an Hittite: and as for thy natiui­tie in the day that thou wast borne, thy nauell was not cut, nei­ther wast thou washed in water to supplie thee: thou wast not saulted at all, nor swadled at all, none eye pittied thee, to doe any of these vnto thee, to haue compassion vpon thee, &c. Yet euen when shee was polluted in her bloud, the Lord said vnto her, Ezek. 16. liue, &c. Hee made her his vineyard, hee planted her in a very fruitfull hill. Hee fenced it and gathered out the stones thereof, and planted it with the choycestIsa 5. vine. Hee did make choyce of them for his owne people. Hee brought them out of darkenesse, and out of the shadow of death, and brake their bondsPs. 107.14. asunder. He did great things for them in Egypt, won­derous [Page 85]workes in the land of Ham, and terrible things by the redPsal. 106.21, 22. sea. For their sakes hee smote great Kings, and slew famous Kings, and gaue their land for an heritage to Israel. He remembred them in their low estate, & redeemed them from theirPsal. 136. enemies. He made them Lords ouer the Heathen: and Commanders ouer the Nations. And what were wee Gentiles by nature, a bastard-brood of Ismael; a generation of vipers; cockatrices egges; the sonnes of Belial, witches children; the seed of the serpent; the chil­of wrath; heires of darkenesse; dead in sinnes and trespas­ses: but now wee are adopted sonnes in Christ Iesus; heires of eternall life; fellow heires, and of the same bo­die, and partakers of the promise in Christ by the Gospell. Wee are of seruants made sonnes; of bond-men become free; of aliens from the grace of God, strangers without the couenant, & children of darknesse, we are grafted into the good oliue; receiued within the Couenant, and are become the children of light; euen so great things hath the Lord done for vs.

And to conclude, if they bee great among men, who are rich in possessions, honour and attendance: then hath the Lord done great things for vs, in making vs so great, that wee haue for attendants, Angels; for inheri­tance, a celestiall king dome; for riches, all are ours; and for honour, wee are Kings, Priests, and Prophets.Reu. 1.5.6. Now vnto him that hath done so great things for vs, vnto him that loued vs, and washed vs from our sinnes in his owne bloud, and hath made vs Kings and Priests vnto God his Father: to him be glory and domi­nion for euer and euer. Amen.

WE haue heard what the Lord hath done for them: now what vse they make of it, we see. They make Gods goodnesse the ground of their gladnesse; for the ouerthrow of their Enemies, their owne libertie, and all other blessings bestowed vpon them; now at their deliue­rance did afford them occasion to reioyce.

First,The occasions of the faith­fuls ioy. the ouerthrow of their Aduersaries, might, and did giue them cause of ioy. For when they were led cap­tiues, they did insult and triumph ouer them, mocking their Kings, and scoffing their Princes, deriding and laugh­ing all of them toHab. 1.10. Psal. 137. scorne; opening their mouthes against Ierusalem, h [...]ssing and gnashing their teeth, saying, Let vs deuour it, certainly this is the day, we haue seene it and found Lam. 2.15, 16. it; but now the case is altered; for Bel is bowed down, Nebo is fallen, the daughter of Babel sits vpon the ground, her locks are loosed, her feet are made naked, her legs vncouered, and her filthinesseIs. 46.1. and 47.1, 2, 3. discouered: her Kings are slaine, and her Princes and strong Men, made drunke with [Page 87]the Cup of the Lords wrath. This is one cause of their ioy, foretold by the Prophet: The meeke in the Lord shall re­ceiue ioy, and the poore man shall reioyce; for the cruell man shall cease, and the scornefull shall be consumed, and all that hasted to iniquitie shall be cut Is. 49.19, 20. off: whereof the godly may and doe reioyce.

But how may wee reioyce at the fall of our Enemies,Quest.since we are commanded to pray forPro. 17.5. Iob 31.29. Pro. 24.17. them?

If they only seeke the particular hurt of our bodies, then we ought to blesse them that curse vs, and pray for them that persecute vs;Answ. or if through ignorance they ma­ligne and trouble vs,☜ as Saul did persecute the Saints: we ought with our Sauiour to pray for them,Si ita gaudeas, vt this affect [...]us indulgeas, & ae­teris tuas iniu­rias vindicari, affectus h [...]c o [...] ­n [...]o est vitiosus & sugiendiss, sed si animum refer [...] ad glori­an Dei & s [...]lu­tem p [...]ximi, & te intra has me­tas contine [...] af­fectus hic lau­dandus est. Moll. in Psal. 137. because they know not what they doe: yea, though contrarie to their knowledge and conscience, they thirst after our blood, yet must wee with Steuen desire, that it bee not laid vnto their charge: that is (as Lyra saith) in desiring God not to punish them eternally, but to giue them repentance; but if our enemies bee Gods enemies, and seeke not onely our shame, but Gods dishonour; not our particular hurt, but the ouerthrow of his Church, then we may both pray for theirPsal. 79.11, 12, 13, 14. confusion, and reioyce at theirPsal. 58.10. Iudg 5.31. destruction.

Secondly, their owne libertie did afford vnto them no little comfort: Captiuitie is a great miserie, and Libertie no lesse a blessing; the felicitie of the one, may be gathe­red from the miserie of the other. For, in captiuitie you may see Manasses in chaines, Iehoiakim in fetters, Samson at the mill, and Hoshea in prison: in time of libertie, you may see Debora and Barak singing, the M [...]nstrell playing, Myriam at her Timbrel, and Dauid at his Harpe. In cap­tiuitie the Land lyes waste, our Houses are giuen to Aliens, and our Possessions to strangers: but in libertie, wee may see Elisha plowing, Isaak sowing, and Boaz reaping. In captiuitie, poore bond-men are clothed like Dauids ser­uants, with garments cut off by the buttocks; their fare shall be like Michaiahs, bread and water; their lodging [Page 88]like vnto Iacobs, the cold ground for their bed, and a hard stone for their pillow; and their taskes like the Israelites, more then they can beare: but in libertie you may see Da­niel and Mordecai clothed richly; Nehemiah and Ezra feasting ioyfully; and Dauid resting on his bed securely: in a word,Plant. Salust. Cicero. the Heathen themselues, obseruing the lamen­table condition of a captiue: they thought seruitude the worst euill that could befall man; and that the most dan­gerous libertie was to be preferred before the best and sa­fest captiuitie: yea, and death it selfe to be chosen before bondage. And this made Samson choose rather to die, then to continue in suchIudg. 16. seruitude: and Razis, rather to kill himselfe, then to yeeld to2. Macch. 14. Nicanor. No maruell then if they were glad and reioyced, when they were freed from such bondage,Psal. 14.7. Psal 53.6. Magna fuit i [...]s consolatio redire ad locum cultus diuini, Lyra. according to that of the Psalmist, When God turneth againe the captiuitie of his people, Iacob shall reioyce and Israel shal be glad.

Thirdly, it was a great occasion of ioy for them to re­turne to Sion, where they might freely without distur­bance, and void of all feare worship and serue the Lord in his holy Temple. For a Captiue hath not so much as his conscience left free: as wee may see vnder Antiochus: the Iewes were compelled to transgresse the Law of God, to prophane the Temple, to defile the Altar, and to breake the Sabbath; not daring once to confesse themselues to be Iewes. So in Babylon they were forced to learne the lan­guage of the Chaldeans: and constrained to worship their Idols and Images.h 2. Macch. 6.1. to 7. For now the [...], Greg. Naz. Orat. 12. walles of Ierusalem were pulled downe; the Citie made leuell with the ground; the Sanctuarie destroyed;Note. The Temple was begun to be built, 2. Cyri, Ezra 3.8. but the building was hindred vntill the second yeare of Darius of Persia, Ezr. 4.24. and was finished the sixt of his reigne, Ezr. 6.15. Ha­gai prophesied the first day of the sixt moneth, and Zacharie in the eight moneth, both in the second yeare of this Darius, Hag. 1.1. Zach. 1.1. Ezr. 5.1.1. Esdr. 6.1. in the seuenth of his reigne, Ezra came to Ierusalem, Ezr. 7.7.8. in the twentieth yeare of his reigne, N [...]hem [...]a came to Ierusalem, Neh. 12.1. and on the seuenth moneth Ezra expounded the Law vnto them, Neh. 7.73. and 8.1. and the moneth before, which was the sixt, the wall was finished, Neh. 6.15. the Prophets were silent; and [Page 89]the Priests were carried captiues: but now in their liber­tie at their returne, they might see Zerubbabel and Ieshua repayring the Temple, Hagai and Zacharie prophecying: the Priests and the Leuites singing: the people building, Nehemiah defending them; and Ezra expounding the Law vnto them: and truely,Psal 122.1▪ [...]. all other occasions of ioy are not to be compared to this, to goe into the House of the Lord, and to stand in the Gates of Ierusalem. For as Da­uid neuer danced so ioyfully as he did before the A [...]ke, e­uen so the godly neuer reioyce so gladly, as when they may without molestation enter into the Courts of the Lord, Psal. 10 [...]. serue him with gladnesse, and come before his presence with a song.

Lastly, we might adde hereunto, that it was occasion of reioycing vnto them, to bee freed from the societie and fellowship of the wicked. How was the righteous soule of iust Lot [...]vexed from day to day, with the vnlawfull deeds of the wicked Sodomites, whilest hee had his con­uersation amongst2. Pet. 2.7, 8. them? How was the peaceable soule of godly Dauid grieued, so long as he abode with Me­shech, and had his habitation amongst the Tents of Kedar, and dwelt with those that were enemies toPsal. 120.4, 5. peace? And how were the sorrowfull soules of Gods Saints troubled, whilest they stayed captiues amongst the prophane and idolatrousPsal. 137. aduersaries? Now as Lot could not choose but be glad, when he was brought out of So dom to Zoar: and Dauid from the Tents of Kedar, to the Courts of the Lords House. So the faithfull amongst the Iewes must needs be ioyfull, when they were freed from the societie of the wicked at Babylon, and brought to the fellowship of the Saints at Sion. But to leaue the occasions of their ioy, in the words we will obserue, first,It is both ex­pedient and lawfull for the godly to re­ioyce. How it is lawfull for the godly to reioyce. Secondly, What is the ground of their ioy. Thirdly, How it is onely peculiar and pro­per for them to reioyce: and, fourthly, the generalitie of their ioy.

First, from this their example wee gather, whensoeuer the Lord doth great things for vs, whether it be in remo­uing his Iudgements, or blessing vs with some happy deli­uerance: or conferring some good benefit vpon vs, it is both lawfull and commendable for vs to reioyce and bee glad. For wee haue both Precepts to command it, and precedents to approue it.

First, wee haue Precepts for it, Ioel 2.21, 23. Zeph. 3.14.15. Reioyce yee righteous in the Lord, and bee ioyfull all yee true of Psal. 32.12. heart, saith the Psalmist, and re­ioyce in the Lord alwayes; againe, I say, Phil. 4.9. reioyce, saith the Apostle.

Secondly, I say, wee haue precedents for it. Mo­ses and Myriam, with their seuerall Companies, re­ioyced for their deliuerance out ofEx [...]. 15.1, 20. Egypt. So Debo­rah and Barak exercised the people for their deliue­rance from theIudg. 5.1. Canaanites: and so reioyced the Saints for their deliuerance, from Hamans cruellEsth. 8.9. con­spiracie.

This condemneth the Stoicall opinion of some, who are so farre from reioycing, that they abandon all com­fort, and repell all occasions of ioy; delighting onely to nourish griese, and to entertayne a pensiue soule. I may say to them, as the Prophet saith, Quis quaesiuit h [...] de manibus vestris? Who required these things of Is. 1.12. you?

But perhaps thou wilt say,Quest. doth not the Apostle will vs to sorrow, to suffer affliction, to weepe, to change our laughter into mourning, and our ioy intoIa [...]. 4.9. hea­uinesse?

Wee must consider to whom the Apostle speaks;Answ. they were prophane, wicked, dissolute, double minded; who being puft vp with worldly prosperitie, their hearts reioyced in voluptuous pleasures: such kind of people the Apostle bids sorrow, whereas they laughed; and mourne, whereas they reioyced: lest, whilst (as Iob saith) they [Page 91] dance with the Tabret, and the Harpe, and reioyce at the sound of the Organs, spending their dayes in wealth, they sud­denly goe downe into the Iob 21.11, 12, 13. pit; into that pit of darknesse where there is weeping and gnashing of Mat. 13. teeth. For vnto all such belongs that curse, Woe be vnto them that now laugh, for they shall mourne.

Againe, the Apostle Paul saith, [...]. there is a sorrow to God-ward, and a sorrow to death-ward. A godly sor­row, and a worldly2. Cor. 7. sorrow: the one causeth death, but the other repentance vnto saluation. Now the Apostle Iames, where he wills them to change their laughing into mourning: his meaning is to change their worldly ioy, in­to a true godly sorrow, leauing their abominable sinnes, and returning vnto the Lord with fasting, weeping, and with mourning. Let vs therefore cast off and abandon all lumpish deadnesse, all dull pensiuenesse: and let vs sing vnto the Lord, and heartily reioyce in the strength of our Psal. 95.1. Obiect. saluation.

But thou wilt say, thy sorrow and thy pensiuenesse, is for thy sinnes: and so thou mayest aske mee, can a man sinne in sorrowing for sinne, or transgresse in mourning for his transgressions?

True it is,Answ. we ought with Dauid euer to haue our sinnes beforePsal. 51.3. vs: and the continuall remembrance of them,☜ should daily draw teares from our drie eyes: yet must wee not sorrow for them as men without1. Thes. 4.13. hope; for then they should bring vs to desperation with Cain and Iudas, and this desperation should throw vs head-long into eternall damnation: but as the fearefull sight of our sinnes, with the terrible aspect of Gods iustice, should cast vs downe with sorrow; so the sweet consideration of Gods mer­cies, and the contemplation of Christs merits should raise vs vp againe with ioy. For as the Apostle saith, wee must weepe, as though we wept 1. Cor. 7.30. not: and in our sorrowing, bee al­wayes 2. Cor. 6.10. reioycing; lest we bee swallowed vp with ouer-much 2. Cor. 27. heauinesse.

Againe, all worldly sorrow, whether it be for losse of commodities and goods, or through sense and feare of euill, is here condemned. God requireth no sorrow, but sorrow for sinne: no feare, but feare to offend: no griefe, but griefe because wee haue grieued him.Prou. 15.13. Prou. 17.22. Prou. 12.25. Eccl. 30.24. 1. Mac. 6.8.13. Eccl. 30.21, 22, 23. Many incon­ueniences follow vpon this sorrow: for it darkens our countenance, it dulls the mind, it impaires our health, it casts downe the heart, it brings on old age, it causeth sick­nesse and hastneth death: on the other part, ioy and glad­nesse cleeres the countenance, cheares the heart, procures health, and prolongs our life, which makes the Lord af­foord his children matter whereof they reioyce.

Many, as you haue heard, were the occasions of the faithfuls ioy. As, First, The ouerthrow of their enemies. Secondly, Their owne libertie. Thirdly, The restauration of Religion. Fourthly, Their deliuerance from the fellow­ship of the wicked, and other great things which the Lord had done for them, whereof they did reioyce.

From whence wee may learne that Gods goodnesse is the ground of the godlies gladnesse.Gods goodnes the ground of the Godlies gladnesse. Let the naturall man reioyce in his health and strength, as Goliah did; the worldly man in his wealth and substance, as the Lawyer did; the sensuall man in his voluptuousnesse, as Ammon did; the young man in his pleasures, as the Prodigall did; the prophane man in his wickednesse, as Lamech did: yet, the faithfull reioyce onely in God and his goodnesse: Da­uid was glad, and his tongue reioyced, because the Lord was at his right hand, his preseruer and keeper; the faith­full reioyce because of the Gospell; the Apostles are glad that they are accounted worthie to suffer for the name of Christ; and the Disciples reioyced that their names were written in heauen. Wee must not therefore reioyce with the wicked, but be glad with the godly, noli laetar [...] Israel, reioyce not, O Israel, as other people, qui latantur cùm ma­le fecerint, who reioyce in euill doing: but with the righ­teous, be glad in the Lord, and with the Prophet, ioy in the God of our saluation.

Now they that reioyce were the Iewes themselues,It is onely pe­culiar to the godly, truly to reioyce. the Heathen onely stand amazed and astonished at these things: but the Faithfull, who had tasted the sweetnesse and fruit of them, they onely are glad and reioyce in them. So here, wee collect that it is onely peculiar and proper to the godly and faithfull to reioyce truely in Gods blessings. My seruants (sayth the Lord) shall eat, ☜ and yee (meaning the wicked) shall be hungrie: my seruants shall drinke, and yee shall be thirstie: my seruants shall reioyce, and yee shall be ashamed: my seruants shall sing for ioy of heart, and yee shall crie for sorrow of heart, and howle for vexation of Isa. 65.13, 14. mind. Exultate iusti, non iniusti; bee glad yee righteous, not yee vnrighteous: laetentur Sancti, and let the Saints bee glad, and not, let the wicked bePsal. 149.5. glad, sayth the Psalmist. And Isa. 40.1. comfort my people, not, comfort mine enemies, sayth the Lord.

The godly haue only true cause of ioy, because they haue a good conscience. Our reioycing is this, the testimonie of our 2. Cor. 1.12. conscience, sayth the Apostle. Now, the wickeds conscience is euer vexed; for, euen in laughter the heart is sorrowfull: so that there is a mixture of dissembled ioy with a desperate griefe.

Besides, to the godly is onely sent the true Comforter,Ioh. 16.7. Ioh. 14.16, 17. Ioh. 15.26. the holy Ghost. I will, (sayth our Sauiour) pray to the Fa­ther and hee shall giue you another Comforter, that hee may abide with you for euer, euen the Spirit of Truth, whom the world cannot receiue, because it seeth him not, neither know­eth him: but yee know him, for hee dwelleth with you, and shall be in you.

Heere then we see that the ioy of the wicked, be what it will, is in effect no ioy, but a counterfeit: for,Phil. 4.7. Rom. 14.17. there is no peace, but the peace of conscience; no ioy, but the ioy of the holy Ghost; no comfort, but from the Sonne of consolation. Now the wicked they haue not this peace, non est pax impijs: for, there is no peace to theIs. 57.2 [...]. wicked. They haue not this ioy, because they haue not the holy [Page 94]Ghost: and they haue not this comfort, because they haue no part in Christ the God of comfort. But the godly are said to be anointed with the oyle of ioy. Because a ioyfull heart maketh a chearefull countenance: and clothed with the garment of Is. 65.3. gladnesse. Because inwardly they are clothed with the robes of righteousnesse.

This ioy was so great and so generall amongst the Saints: that as their captiuitie brought vnto them an vni­uersall sorrow: so their deliuerance brings with it a gene­rall ioy. And so the Psalmist doth expresse it, whilest hee sayth indefinitely in the person of them all, whereof wee reioyce. From whence wee note, that a common good should worke in vs a common gladnesse.A common good should worke in the faithfull a common gladnesse. Moses and My­riam did not onely themselues reioyce: but the whole congregation with them, the men with Moses, and the women with Myriam: for their deliuerance out of E­gypt. Mordecas and Esther reioyced not alone [...], but the whole Church, for their deliuerance from Hamans inten­ded massacre.

For this cause both God hath commanded, and the Church haue obserued cer [...]aine dayes set apart, whereon they might generally feast, reioyce, and bee thankefull, in remembrance of Gods mercies manifested in their deliue­rance from the hands of their enemies. As for example: the Iewes kept the fourteenth day of the moneth Adar, with ioy and feasting, and to this day it is a ioyfull day vnto them, in remembrance of the before mentionedHes [...] 9.19. de­liuerance. And Iudas Maccabeus did institute the Feast of the dedication, in remembrance of the purging of the Temple from the prophanations of1. Mac. 4. Antiochus: a feast which our Sauiour seemed to approoue by his owne Io. 10.22, 23. presence.

So often as wee consider this, it should put vs in mind of the publicke and generall good, both the Church and Common-wealth, receiued on the fift of Nouember: when the Lord by his wonderfull prouidence, reuealed the [Page 95]horrible treasons and damnable plots of these Romish Locusts, who laboured, sought after, and attempted the ouerthrow of Prince and Subiect, Priest and people, and aboue all, the extinguishing of the Gospell: As there is none of vs, no not from Salomon himselfe that sits vpon his throne, vnto poore Lazarus that hes at our gates; but they haue reapt good and comfort thereby: so let there be none of vs, that will not obserue this day as holy vnto the Lord. On this day, this happie day, this blessed fift of Nouember, which the Lord turned to vs from sorrow to ioy, and from mourning into a ioyfull day. The Lord did wonderfull & great things for vs, whereof we reioyce. He subdued those vnder our feet that rose vp againstPs. 18.39. vs. Hee broke the snares and deliueredPs 124.7. vs. And whereas the ene­mie had resolued to shut vp the mouthes of all that pray­sed God, to quench the glorie of his Temple and of hisEsth. 14▪9. Altar: and to open the mouthes of the Heathen to praise their idols. The Lord hath shut theirDeut. 18. mouthes, and put his Word into the mouthes of his seruants: still to speake vnto vs all that hee commands them. In all these respects and many moe, the Lord hath made vs this day to reioyce ouer our2. Chro. 20. [...].7. enemies: For which great blessings let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation. Let vs come before his presence with thankesgi­uing, and shew our selues glad in him with Psalmes. For the Lord is a great God, and agreat King aboue all Ps. 95.1, 2, 3, 4. gods. Hee hath beene fauourable vnto his owne Land. He hath brought againe the captiuitie of Iacob. Hee hath forgiuen the ini­quitie of his People, and couered all their sinner, Psal. 84.1, 2. Selah. O this is the day that the Lord hath made, let vs reioyce and be glad in Psa [...]. 118.24. it.

But how shall wee keepe such holy dayes,Quest and how shall wee reioyce at such feastiuall times?

In the eight of Nehemiah wee read,Answ. that presently after the walls of Ierusalem were finished, the people feasted and reioyced; but marke what order and decorum they [Page 96]kept. First, Their zeale was so great to heare the Word of God, that they earnestly require Ezra the Scribe to read the Law vnto them. Secondly, They giue diligent attention vnto him whilest hee is reading. Thirdly, With all humiliation and reuerence they praise and worship the Lord. Fourthly, When they considered their offences a­gainst the Law, they sorrowed and wept. All these they did before they feasted and reioyced.☞ A good president for vs to begin all our feasts with a holy feare, and all our festiuals with Diuine worship. First, Wee must worship, fall downe and kneele before the Lord our maker: for hee is the Lord our God, and wee are the sheepe of his pasture, and the people of his hands. When wee haue done this, then with the Iewes, Wee may goe eate of the fat, and drinke of the sweet, so that wee commit no excesse therein, either in drunkennesse with Nabal, or in gluttonie with Diues. and besides, in our feasts wee must remember the poore, and send part vnto them for whom none is prepared. And then after our feasting wee may reioyce, and make great ioy. Yet, our ioy must not bee like the carnall Israelites, who sate them downe to eate and drinke, and rose vp a­gaine to play. But wee must reioyce as Dauid did, when hee danced before the Arke. And as Myriam did, when shee played vpon a Timbrell, and sung praises vnto the Lord. Further, the people here made great ioy: but why? because they vnderstood the words that the Leuites had taught them. Teaching vs to be much more glad for the Spirituall blessings, then for any temporall benefits wee receiued by the like deliuerance. Many were the blessings the Lord conferred vpon vs, when hee deliuered vs from that tragicall Conspiracie: but these were the principall, the Church was not subuerted: our gracious Prince the Churches Head vnder Christ and his royall Progenie was not destroyed: nor the light of the Gospell extinguished. And these should giue vs iust occasion to reioyce. First, with the Iewes, Wee must preferre Ierusalem to our Psal. 137. chiefe [Page 97]ioy. Then with Mephibosheth, wee ought to preferre our Masters safetie, reioycing that our Lord the King is come home in peace. And thirdly, Heere, with the Iewes,2. S [...]. 19.30. wee should make great ioy, that wee haue the Law and the Leuites still amongst vs. Thus must we reioyce: after this sort must wee exercise our selues at all such times: but not giue our selues wholly ouer to delicacie and Musicke, as the Israelites did in Amos Amos 6.4, 5, 6 time: nor yet, spend the day in drunkennesse and wantonnesse, as the Iewes did in Isaiahs Is. 5.11.12. time. For, they had the violl, harpe, timbrell, pipe, and wine in their feasts: but they regarded not the worke of the Lord: neither considered the operation of his hands.

But, may wee not at such time vse lawfull sports,Quest. and exercise our selues in honest recreations?

Yea; For first these pleasures of the bodie and mind which are of good report, are indifferent, if modestly vsed.Answ. Secondly, honest exercise doth much relieue the debilitie of nature, and doth quicken the dull spirits, which else would be depressed, and ouerladen with immoderate la­bour. Yet, in the vse of these lawfull pleasures, some cau­tions must be obserued.

First, they must be iust and lawfull.☜ Whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are worthie loue, whatsoeuer things are pure, whatsoeuer things are of good report, of there bee any vertue, or if there be any praise, thinke on Phil. 4.8. these things, sayth the Apostle.

Secondly, wee must take heed we [...] offend not thereby our weake1. Cor. 8. brother: though in themselues they beRom. 14.15, 21. in­different: yet, must wee abstaine from the vse of things indifferent, if they giue any offence to the weake.

Thirdly, lawfull recreations must bee at seasonable times. Vpon the Sabbath we must not doe our owne will, it is the Lords day, and wee must consecrate it; as glori­ous to the Lord in honoring him, not doing our owne wayes, nor seeking our owne will, nor speaking a vaine Is. 58.13. word.

Lastly, wee must not exceede, but wee must keepe a moderation in the vsing of these lawfull pleasures: for, he that reioyceth, must bee as though he reioyced 1. Cor. 7.30. not. Wee must vse them as Ionathan tasted the honie, onely for his necessarie1. Sam. 14.27. refreshment: and as Timothie was to drinke wine, onely a little to preserue his health, and to relieue the debilitie1. Tim. 5.23. of nature: and like Gideons Souldiers wee must onely but lap with theIudges 7.6. tongue, [...] and not drinke a full draught of them: otherwise wee prooue our selues to be of the number of those who are called louers of pleasure, more then louers of 2. Tim. 3.4. God.

Now, if wee obserue the words some what narrowly, it must not be omitted,Facti sumus lae­tantes, non lae­tati sumus. Quisacit bene­ficium facit & gaud, um, & qui [...]os lib [...]r [...]t cos­dem laetisicat. Hugo Card. in locum. that the vulgar Latine hath it, Wee were made glad: and not wee reioyced. Because, as Hugo sayth, Hee that bestowes the blessing, giues also grace to reioyce in the blessing: and hee that deliuers vs, doth also cause vs reioyce in our deliuerie. From whence wee ga­ther, that God is the onely Author of all true ioy; and he alone doth comfort vs after all our troubles. It is he that changeth our griefe into gladnesse, our mourning into mirth; and that wipes away all teares from our eyes, and crownes vs with euerlasting ioy which no man can take from vs. And therefore Dauid being troubled in soule, and grieued in mind, prayes thus vnto the Lord: Make mee to beare of ioy and gladnesse, that the bones which thou hast broken may reioyce.

But thou wilt now aske mee,Quest. how thou mayest know that ioy that comes from the Lord, from all other ioy?

I answere; First,Answ. by the antecedent signes: as first, true humiliation, for as God giueth grace to none but to the lowly, so hee giueth ioy to none but to the humble: and as darkenesse was before light, so there must be first true contrition, and then will follow true consolation.

Secondly, it proceeds from a liuely hope; for wee re­ioyce vnder [...]om. 12.12. hope: as the hope that Abraham had of Christs Incarnation, caused him exceedingly to reioyce for mans saluation.

Againe, it is knowen by the concomitants: as first, righteousnesse of life. For, the kingdome of God is not in meat and drinke, but in righteousnesse and peace, and ioy in the holy Rom. 14.17. Ghost. Then it is alwaies accompanied with these two associats. First, A holy feare: serue the Lord in feare, (sayth Dauid) and reioyce before him with Psal. 2.11. trem­bling. Secondly, A quiet conscience: and so the Apostle Paul reioyced for the testimonie of his conscience, that in simplicitie and godly purenesse hee had his conuersation in the2. Cor. 1.12. world.

Thirdly, it may be knowne by the consequents or ef­fects. First, Patience in aduersitie: Wee reioyce (sayth Paul) in tribulations, knowing that tribulation bringeth forth 2. Cor. 6.10. Rom. 5.3. patience.

Secondly, it causeth vs to vilipend and vnder-value all other ioy: God forbid (sayth the Apostle) that I should glorie or reioyce in any thing, but in the Crosse of Christ.

Now, if the Lord hath giuen thee grace to bee truely humbled for thy sinnes: and hath giuen thee a liuely hope in the death of his Sonne: and withall, hath endued thee with a holy feare: if thy conscience bee at peace with God: if thou be patient in aduersitie; and if you con­temne all earthly and worldly ioy: and yet inwardly thou art glad and ioyfull, assure thy selse that that ioy, that gladnesse proceeds of the Lord: and all such may say here, with the faithfull wee are made glad.

To conclude, Lorinus sayth, Wee are comforted or made glad, as hauing forgotten their former troubles,Quasi [...]iorum obliti ma [...]rum. Lorin. in locum. so that the Iewes being now as it were rauished, with their pre­sent felicitie and jocunditie,Magnificauit, magnificauit. non [...]em [...]è con­ [...]ur h [...]c du­plicatin sed v [...] oste [...]deret mag­nam quam coepe­runt Letitiam. Chrysan locum. they altogether forget their former woe and miserie. Certainely, they were greatly ioyed, and great was their ioy: and therefore Chryso­stome say [...]h, that the duplication and iteration of the words, the Lord hath done great things, is not rashly set downe by the Prophet, but to shew the great ioy they conceiued at their deliuerance. O vnspeakable ioy that [Page 100]possesseth the Saints, that they doe not once remember the woe and miserie they haue sustained. A woman when shee is in trauell hath sorrow, Iob 16.21. because her houre is come, but as soone as shee is deliuered, shee remembreth no more the an­guish, for ioy that a man is borne into the world. Euen so it is with the godly, when they are fully freed from all their woe and miserie, they are so filled with ioy and gladnesse, that they forget all their former heauinesse.☞ When our Sa­uiour questioned the two Disciples that were going to Emmaus, of their serious communications, and the cause of their sadnesse: and they answering by way of interro­gation: Art thou onely a stranger in Ierusalem, and hast not knowen these things, Quasi immemor [...]. Lorin. which are come to passe there in these dayes? Christ replied, Quae? What things? as hauing for­gotten the infinite iniuries offered to him: the vnspeak­able torments hee suffered, and the grieuous passions hee indured. Now, the God of all comfort and consola­tion, which comforteth vs in all our tribulation; comfort your hearts, and giue you euerlasting consolation, that as the Apostle sayth, both your heart and your flesh may reioyce in the liuing God, that you may walke in the feare of the Lord, by the comfort of the holy Ghost. Amen.

CArdinall Hugo saith,Orat propheta conuersionem captiuitatis in persona iusti ge­neralis. that the Prophet in the person of all the faithfull, prayes for an vni­uersall and full deliuerance. But what, are they not as yet deliuered? In the former Verses he makes mention of their libertie: and here he prayes for their inlargement,Et de qua quasi iam sacta lauda­ue a [...], [...]unc quasi fu [...]m ora [...]. and that for which as alreadie effected, hee had praysed God: now for the same, as not yet accomplished and performed, he prayes vnto God. True it is, the Iewes had [Page 102]libertie to returne,☞ freely granted them of Cyrus, in the beginning of his reigne: yet but a few at the first retur­ned,P [...]i (que) metu pe­ric [...]orum quae redeunt [...]us in Patriam, & poli­titiam restaura­turis immincre tidebantur ab hos [...]ibus a [...] ig­nauia, [...] volup­tatibus suis & delitijs, quas ex­empt [...] agris, & contracta cum Gentib [...] assini­ [...]ate percipie­bant, retineban­tur, vt omnem cogitationem de reditu a [...]ce­rent. Moll [...]r. & Fabri. in locum. for some stayed still in Babylon willingly, and with their owne consent; others were stayed violently and by constraint.

As for those, that of their owne accord remayned be­hind: some stayed, because they feared the dangers and troubles which were like to fall out as they returned, and whilst they should repaire the decayed walls of their com­monwealth. OthersPlurimi pr [...] ­uam babentes mentem in om­nibus diuini [...] le­gibus repugn [...] ­tes regredi nalu­erunt. Theo: in lec [...]m. Zach. 8.8. Is. 10.21, 22. A Primordio institia vim pa­titur statim v [...] [...]oli capit D [...]us i [...]uidiam [...] est, qu [...] D [...] placurat [...]iditur, & [...]uidim [...]. abode still through idlenesse and lazinesse: and not a few tarried behind, because their worldly pleasures, their goods, their grounds, which they had now purchased, and for the affinitie and friendship which they had contracted with the Heathen: wherefore the Prophet Zacharie affirmes, a remnant onely, to haue returned; and the Prophet Isaiah foretold, that though the people of Israel were as the sand of the Sea, yet but a remnant should returne; and therefore the Psalmogra­pher here prayeth, O Lord, bring againe our captiuitie: that is, let neither the pleasures of Babylon retayne them, but cause them all willingly and forwardly to returne from the land of their captiuitie.

The same impediments, that did let the Iewes from re­turning from Babylon to Ierusalem, doth hinder many from becomming of a Heathen a true Christian. First, because they see that the life of a Christian is exposed to infinite troubles; their whole pilgrimage is but a persecu­tion, and therefore many dare not professe that profession. True it is, that from the beginning, Righteousnesse hath suffered violence. Assoone as God began to be worship­ped, so soone began Religion to bee enuied. Hee that la­bours to please God, and vnto whom God hath respect, is murthered, and that by his owne brother. Yet ought not this to discourage any, but rather to encourage them. For, whosoeuer will saue his life, shall lose it; and whosoeuer [Page 103]will lose his life, shall find it. Others, through idlenesse, leading an Epicurean life, in eating, drinking, and sleeping: and others, because they are besotted with this world, and blinded with these earthly pleasures. The like we may say, doth impede and stay many from leauing this We­sterne Babylon, the mother of abominations. First, the fire and faggots doth terrifie them: but we should cast off this faint-heartednesse, and shake off this feare; and willingly with Daniel goe to the Lions, with Isay to the saw, with Ieremiah to the stones, with Amos to the racke, with Paul to the sword, and be content with Antipas that faithfull martyr, euen to suffer where Satans seate Reuel 2.13. is. Others for idlenesse doe loyter and linger, desiring rather to stand idle in the MarketMatth. 20. place, then to labour in the Lords Vine­yard: and to loyter at home like the inhabitants of Iabesh Gilead; then with the rest of Israel to goe vp to Mizpeh to theIudg. 21. Lord: and many hauing drunke of the cup of Ba­bel, and waxed richReuel. 18. through the abundance of her deli­cacies, wallowing themselues in sensuall pleasures, will not forgoe her. Oh, how loth are the Israelites to part with the flesh pots of Egypt? Oh, how vnwilling is Lots wife to leaue Sodom? And how backward are many of the Iewes to come out of Babylon? And how woe are we to leaue that mother of abominations, and to returne to Sion: and therefore, here with the Prophet wee still must pray; O Lord, bring againe our captiuitie.

Againe, there were many stayed violently and by con­straint. For albeit they had full freedome granted vnto them by Cyrus, to returne, and withall a commandement to repaire the walls of Ierusalem, and to reedifie the Tem­ple: yetHaec letissim [...] initia turbata sunt, partim à vicinis Samari­tanis, partim au­licis calumnijs cum enim pater [...]yrus bellum ad­uersus Masa [...]a­tas ger [...]et, & Cambyses domi regn [...] et inchoa­ti [...]d [...]fica [...]io templi, edicto Cambysis prohi­bita est. Phil. M [...]l. Chr. Caria­nis, lib. 2. these gladsome beginnings were suddenly chan­ged, this their libertie was restrayned, and all they that were not as yet returned, were detayned. For Cyrus him­selfe being abroad, imployed and busied in the Scythian warres, and leauing Cambyses his sonne at Babylon Lieu­tenant in his stead; who (being incensed against the Iewes [Page 104]by the false accusatorie Letters, sent vnto him by the Ad­uersaries of Iudah and Beniamin; who, because they were not accepted with the Iewes, in the building of the Tem­ple, endeuoured euery way to hinder it: as also being led away with the perswasions and vntrue suggestions of cor­rupt counsellers, who were hiredEzra 4.5. Ignorante Cyr [...], C [...]m [...]yses eius fi­lius, qu [...] in na­tura [...]rat male­ [...]o [...]us, v [...]uit ne in [...] ra pro­ceder etur. Phil. Berg. su [...]pl. Chro. lib. 4. against them; and withall, hee himselfe being of a cruell nature and crabbed disposition, doubting danger where there was none, and fearing the worst: hee gaue a countermand to his father Cyrus former command, strictly charging them to cease from building, and gaue full authoritie to their aduersa­ries by force to stayHaec verba duppl [...]it [...]r [...]poni [...]: vt pre­catio concernat vol ill [...]s qui ad­huc in captiuita­te r [...]n a [...]serunt, vt & [...]psi in pa­triam reducan­tur, vel illos qui Hie [...]so [...]mam [...] à vicinis infesiabantur, vt sibi in no [...]o exi­lio deg [...]re vide­rentur. Scull. in locum. them: and therefore the Psalmist, af­ter he had made mention of their former libertie, granted by Cyrus, and considering their wofull restraint vnder Cambyses, powres out this prayer vnto the Lord, O Lord, bring againe our captiuitie.

This hath euer beene, and at this houre is in many pla­ces, the lamentable estate of the Saints; what by the false accusations of their Aduersaries, and the subtile suggesti­ons of corrupt Counsellers, and perhaps without any ma­licious disposition, or cruell inclination in the Chiefe vn­der whom they liue. They are still in captiuitie; Their Aduersaries calumniously doe lay against them most false accusations; and many Counsellers, who are in Religion either eagerly opposite, or vtterly indifferent, or key-cold, are easily courted; nay, with bribes corrupted: and Prin­ces that are not soundly grounded in Religion, are easily seduced.☞ And to speake the truth, this hath beene, and is, the practice of our aduersaries the papists, against the Church,Vide Polanum in Danielem, ca­p [...]. 6. Saints, and seruants of Christ; they take all oc­casions to accuse to the Prince his reformed subiects; they professe themselues the defenders of the Kings authoritie, and the professors of the Apostolique and Catholike faith. They lay to their charge (as Darius Princes accused Da­niel) that they regard not their King, nor his Dan. 6.13. Decrees: as Haman did the Iewes, that they kept not the Kings E [...]b. 3.8. laws; [Page 105]and as the Iewes did our Sauiour, that hee is not Caesars Luk. 23.2. friend. Nay, ouer and besides, like the aduersaries of Iu­dah and Beniamin, they are not onely content, contum [...] ­liously to reproch them, as rebellious maintayners of tu­mults and sedition; but also they hire Counsellers against them: and so, whilest they craftily and subtilly circum­uent and bewitch vnwary Princes. The seruants of God, and members of Christ, are most cruelly vsed, as wee may euen at this instant see in some of our neighbouring Nati­ons, where they are persecuted with fire and sword; but Lord, free thy seruants from such persecution, free thy Saints from their crueltie, and for thy Names sake, O Lord, bring againe their captiuitie.

Now last of all,Quia quod fa­ctum erat in Dei praescienti [...], su­turum crat in rerum existentiae Hug. Card. let vs see how the Cardinall answereth this question himselfe. First, hee faith, that the Psalmist here doth pray for their enlargement, whereas before hee mentioned their deliuerance; because what was alreadie done in Gods foreknowledge and prouidence, should bee accomplished and effected in its owne time; and so the Psalmist prayes, that it may be in the sight of man perfor­med, what God in his owne counsell had purposed, or asIn sup [...]ioribus propheticae scien­tiae suit s [...]rmo futurorum gau­dia tanquam de pr [...]terito nun­ciantis, Hillar. in loc. In [...]arte erat fa­cta [...] parte fu­t [...]r [...]. idem. Saint Hilarie saith, that the Psalmist, by a propheticall foreknowledge, did speake of things to be acted, as if they had beene alreadie effected. Againe, partly it was done, and partly to bee done: for in that they were deliuered from the tyrannie of Babel, when Daniels Lion had his wings plucktDa [...]. [...].4. [...] stati [...] [...]otain [...] cons [...]mma [...]a [...]c­rat [...] loc. off, & the Monarchy taken from the Chal­deans; and when by the permission of Cy [...] 42360. of the Congregation, besides 7337. Maides and Seruants, went vp to Ierusalem, who by Cyrus proclamation they were releeued with siluer, gold, substance, cattle, and with willing offerings, carrying with them the vessels of siluer and gold, which Nebuchadonosor had carriedEz [...]a 1. from thence, they might seeme to bee deliuered, but it was in part onely. For this their happy estate continued not long, but soone after there arose another King, who kn [...]w not Io­seph; [Page 106]for Cambyses dasht all; the building of the Temple was stayed, besides infinite other troubles, the poore Iewes sustayned vnder other Persian Monarchs, and so they were as yet partly captiues. The Psalmist therefore did prayse God,Pro facta gaude­bat profutura o­ [...]a [...]at. Hug. Orat v [...] quod nondum factum est fiat, & quod factum est iose qui secit custo­diat. idem. reioycing for that libertie they had alreadie obtay­ned, and did pray vnto God to finish what he had begun. Lastly, saith Hugo, hee prayeth that what is yet vndone may be done; and that what is done, the Lord, who did it, would conserue it. From these expositions wee might rayse many obseruations.

First, That God in his secret counsell, hath decreed and determined to deliuer his Church and Children from affli­ctions, before they fall into any affliction. For as a burden is appointed to be taken off, before it bee laid on: so our afflictions, which are our burdens, are appointed to be ta­ken off vs, before they be laid vpon vs.

Secondly; That God doth not alwayes free his Church and Children from all their troubles at one instant,Quilibet Chri­st [...]anus nunquam abomni bo [...]e liberatur, insur­gentibus sub [...]nde aduersus pios nunc [...]undo, nunc pecc [...], nunc diabolo, at cur Deus permit­tit? vs semper oremus, semper pugne­mus. Fide, Spt, Pa­tientia. Vide Scul. & Gesn. in [...]um. nor at one time destroy all their Aduersaries. Israel had not all his enemies discomfited at once; there were left some, to be pricks in their sides, and thornes in their [...]. 33.55. eyes, for to exercise them: and here the Iewes are freed from the iawes of Daniels Lion, and yet they are kept vnder the pawes of Daniels Beare. I meane, they are deliuered from the cruell Chaldeans, and yet much molested by the peeuish Persians.

Thirdly; That nothing in this life is stable and perma­nent, vnlesse the Lord doe preserue and confirme it: and from these and such like, wee may gather good obserua­tions for our selues, touching our redemption through Christ.

First, That as God appointed his people deliuerance, before euer they went into captiuitie: so before the fall of man; nay, before euer man was created, God had de­termined his Sonne should be the Redeemer of Man: yea, as the Apostle saith, before the foundations of the world.

Againe, As they were the first yeare of Cyrus reigne set at libertie, and after restrayned by Cambyses his sonne:Spiritualis no­stra liberatio nunc quidems in­choatur in hac vita, sed in re­surrectione erit integra & con­summata Fabr. Haec libertas [...], sed non quantum ad nos attinet perfecta, quapropter iugiter orandum conuerte, &c. Pomer. in loc. Haec liberatio quoad nos imper­fecta, dum sumus in mortali carne sumus adbuc in Babylone. Scult. in locum. so although by our Sauiour we be redeemed from the tyran­nie of Sinne and Satan; yet, still are we molested by the temptations of the one, and polluted with the dregs of the other. True it is, the price of our redemption is paid, and the hand-writing is cancelled; but the full consummation of our redemption shall be in the end of the world. For as the Apostle saith, wee haue receiued the earnest of our In­heritance, vntill the redemption of the purchased libertie, vnto the prayse of Gods Eph. 1.14. glorie.

Lastly, As they could not maintayne their owne liber­tie without Gods assistance: no more can we, being deli­uered from any grieuous sinne, continue from falling there­into againe, or into the like, without the assistance of Gods Spirit. For when wee thinke1. Cor. 10. our selues to stand fastest, we are in danger to fall soonest. Thus wee see, that in all these respects, the Iewes had, and we still haue rea­son to pray,

In this prayer, I pray you obserue the Matter, O Lord, bring againe our captiuitie: and the Manner, as the Riuers in the South. In the Matter, first, wee may note the Psal­mists pietie, in that he hath recourse to God onely, in this time of captiuitie, by feruent prayer; and then his pittie, in that he prayes not for himselfe alone, but hauing a fel­low-feeling of the Iewes sorrow, hee prayeth compassio­nately for all, saying, O Lord, bring againe OVR cap­tiuitie.

If I would largely speake of Prayer: I might shew you how; first, there is no time limited; and then, no place ex­empted from Prayer: I meane, from a mans priuate sacri­fice, and not the publike seruice. For that the Temple was the House of Isai. 36.7. Matth. 21.13. Prayer: and the ninth houre was the Act 3.1. houre [Page 108]of prayer: but for the other; first, there is no time limited. For the Apostle wills vs to pray 1. Th [...]s. 5.17. continually. If in the mor­ning, learne of ourMark. 1.35. Sauiour; if in the euening, ofGen. 24.63. Isaak; if at mid-night, of Paul andAct. 16.25. Sylas; if all the night, of San. 15.11. Samuell: learne, I say, at all times to pray. For so our Sauiour bids vs, Watch and pray Luke 21.36. alwayes.

Againe, no place exempted. I will, saith the Apostle, that men pray euery where, lifting vp pure 1. Tim. 2.8. hands. If thou bee in thy house, learne ofAct. 10.30. Cornelius: if in the field, ofGen. 24. Isaak: if in the Temple, of1. King. 8.22. Salomon: if on the Mount, ofExod. 14. Mo­ses: if in the Garden, of ourIob. 18. Sauiour: it in thy Chamber, ofDan. 6. Daniel: if in thy bed, ofIs 38. Ezekiah: if on thy Couch, ofPsal. 6. Dauid. Learne, I say, to pray.

These and the like generall obseruations, I might touch in Prayer, but I purpose not to discourse of Prayer com­mon-place-wise, and therefore let vs haue recourse vnto the words.

The first thing that offereth it selfe to be considered, is, the Psalmists Pietie, who in this their captiuitie, earnestly doth pray vnto the Lord for their deliuerance. From whence we le [...]rne, that in all our troubles and afflictions, we ought to flee to God onely, by seruant prayer. First, I say,O [...] quod [...]. G [...]g. in our afflictions, because the mouth which is stopt in time of prosperitie, is open in time of aduersitie, witnesse the Israelites, who in their prosperitie and ease forgate God, and did not so much as inuocate his Name: but when through aduersitie their soule sainted in them, then they cryed to the Lord in their trouble, and hee deliuered them out of their distresse. Ag [...]ne; I say, in trouble we must flee to God. For so he h [...]th commanded: Thou shalt call vpon me in the day of trouble, and I will deliuer Psal. 50. thee. And the Prophet saith, Lord, in trouble haue they visited thee, they powred out a prayer when thy chastning was vpon Is. 26.16. them. Further, we ought to call vpon God alone, for hee onely can heare our crie, and cure our sore, that is, he onely can [Page 109]heare vs. In my trouble, I called vpon the Lord, and com­playned vnto my God: and hee heard my voyce out of his holy Temple: and my complaint entred into his Psal. 18.5, 6. eares. saith Da­uid. I haue seene the affliction of my people in Egypt, and I haue heard their crie, saith the Lord to Moses. And as he can only heare vs, so he can only releeue vs. For he with­out all naturall meanes can cure euery disease: aboue na­ture hee can stay the womans running issue: and contrarie to nature he can giue sight vnto the blind borne: he onely can bring Ionah out of the Whales belly: Daniel out of the Den: and his seruants out of the firie furnace. [...] Fourthly,Oranti subsidi­um D [...] sacrifi­cium. Diabolo flagellum, Aug. we must flee to God by Prayer, for that is a present helpe to him that prayeth; witnesse Ezekiah, who in his ex­treme sicknesse is restored to his former heal [...]it is a plea­sant sacrifice to God; for like Noahs sacrifice, it smells so sweetly in the Lords Nostrills, that it diuerts away his wrath, and it is a sharpe scourge vnto the Deuill, more fearefull vnto him then Tobias perfume, to driue him from vs. Lastly, we ought in all our troubles to haue recourse so God by faithfull and feruent Prayer. For Faith and Zeale are the supporters of Prayer, like Aaron and Hur, who vpheld Moses hands whilst hee prayed. The ancient Fa­thers could neuer sufficiently prayse the efficacie of Pray­er, and therefore Saint Augustine calls it the Key of Hea­uen: and truely so.Cla [...]em Coe [...]i. For by Prayer Elias opened the Hea­uens, when he brought both Fire and Water from thence: Fire, to burne vp the sacrifice; and Water, to fructifie the earth. Chrysostome calls it the soules sunne,Solem anime. because as the Sunne doth inlighten the World, so Prayer il­luminates the mind.Tabulam nau­fr [...]go [...]um, Pau­lin. And others haue called it the Sea­mans Card, which brings vs through so many billowes, and so great surges of temptations, vnto our quiet H [...]rbour.

But for all this, thou mayest aske mee,Quest why GOD doth not then heare vs alwayes when wee call vpon him?

First, [...] non exaud un­tu [...]: 1 Quando peti­mus indign [...], viz terrena: Mat 6.25. &c. [...] necessa­ [...] Mat. [...].11, 12. nes [...]imus quae [...] Mat. 20.20, 21, 22. & D [...] voluntati repugnantia. Deut. 3.25, 26. 2. Sam. 12.16.2 Quando peti­mus indignè, viz. ore tantum: Hos. 7.14. a [...]sque [...]ide: Ma. 21.22. in malum finem. Iac. 4.2, 3.3 Quando in­digni petimus, id est, in p [...]a [...]is exist [...]nces: Ioh. 9.31. perse­ [...]antes: Isa. 59.1, 2, 3, &c. & Deo resisten­tes. Hos. 5.4.15. I [...]noc. [...]rooem. in Psal [...]. & I [...]. de vorag. dom. [...] post. fest [...]m Trinit. [...]. [...]. 3. it is either because wee come vnto him, as Mephibosheth came vnto Dauid, vnshauen and2. Sam. 19. vn­washt: and so our sinnes, as the Prophet sayth, doth hin­der good things from vs.

Secondly, wee aske, and receiueIam. 4.3. not, because wee aske amisse: like vnto that man, who though hee vr­ged King Agesilaus with his promise: yet was denied what he demanded, because hee desired a thing that was vniust: so wee obtaine not, because wee desire of God what is not conuenient for vs. For, else wee haue an assu­rance in him, that if wee aske any thing according to his will hee heareth 1. Iob. 5.14. vs.

Thirdly, because wee pray not feruently, as Anna did for a sonne: nor instantly, as Eliah did for raine: nor faith­fully, as the Canaanitish woman for her childs health: but faintly, fondly, faithlesly; otherwise his eyes are the righteous, and his eares are euer open to 1 Pet. 3. [...]2. their prayers. 2. Kings 1.2.

Heere then wee see how the wicked of our times are much condemned, who no sooner are visited with the cor­recting hand of God, but presently they repaire to the Deuill and his Instruments, like Ahaziah, who beeing sicke of a fall, goes to Baalzebub the god of Eckron: or with Saul, who being afraid of the Philistims, goes dis­guised to the Witch1. Sam. 28.7, 8. of Endor: or with Balacke, who fearing the Israelites, sends for the WisardNumb. 20. Bal [...]am: or with Pharaoh, whom no sooner God began to punish for his obstinacie and hardnesse of heart, but presently hee calls for hisExod. 7.11. Sorcerers: or with Baltazar, who seeing Gods iudgements before his eyes, sends for his sooth­sayers, andDan. 5.7. [...]. Bas. [...]om. in Ps. 45. Inchanters: or like Sannacherth, who being wonderfully discomfited by an Angel, when he besieged Ierusalem, repaired to his temple, and worshipped his god2. King 19.37. Nisroch. Nay, I wish to God, that many amongst [Page 111]vs, who seeme most forward in their deuotion, were not too much besotted with this errour, that when the Lord doth visite them with sicknesse, or any other affliction, though they doe not directly goe to the Deuill, like Aha­ziah, yet Asa-like they will seeke to the Physicians,2. Chr. 16.12. and not to the Lord. Or, if they call vpon God, yet they come to him as the wife of Ieroboam came to Ahijah, 1. Kings 14. disgui­sed with an hypocriticall heart, and counterseit counte­nance:Is. 31.1. but yet in heart they looke not vnto the holy One of Israel: they seeke not vnto the Lord; and yet none shall bee saued but such as call vpon the Name of the Lord. Ioel 2.32. As heere the Psalmist doth, saying: O Lord bring againe our captiuitie.

Againe, what should we thinke of the Romish Locusts, who direct not their prayers to God alone: but to Saints and Angels, making them like vnto God omnipotent, and omniscient. For, in time of famine they call vpon Saint Ʋrban; in tempest, vpon Saint Nicholas; in warre vpon Saint George; and in captiuitie vpon Saint Leonard. Thus they forsake the Lord, the fountaine of liuing waters, and digge vnto themselues pits that hold no Ier. 2.13. water. Paul and Barnabas, would not be worshippedAct. 14. when they were li­uing, and shall wee inuocate them when they are dead? Peter would not suffer Cornelius to fall downeAd. 10.26. before him: and shall wee kneele vnto his image? The Apostles confessed themselues to be but men: and shall wee now reuerence them as gods. Fie vpon such foolish fondnesse, away with this deuillish doctrine, and let vs all that feare God, flee vnto God onely in all our afflictions: for, they that wait on lying vanities, forsake their owne mercie, but saluation is of the Iona 2. Psaltes cos qui adbuc in capti­uitate erant pet affectum sibi co­pulans earum n [...]mine excla­mat ad De [...] & nos pari affe­ctu ad exc [...]a­mandum infir­mat conuerte. Iac. [...]anson. in locum, Lord. Therefore pray wee with the Iewes: O Lord bring againe our captiuitie.

The second thing, wee obserue in this Prayer is the Psalmists pittie: for hee prayeth not for himselfe alone, bur for all the afflicted members of the Church, teaching vs to doe the like for all our fellow-members in Christ [Page 112]Iesus, who are either detained vnder the Turkish tyran­nie, or are oppressed vnder the Antichristian yoke: let vs, as hauing a fellow-feeling of their grieuances, compassio­nate them, and powre out our supplications for them here with the Psalmist: O Lord bring againe our captiuitie.

The duties we owe vnto such as are afflicted, are chief­ly foure.What duties one Christian owes to ano­ther, in time of affliction. First, To compassionate them. Secondly, To comfort them. Thirdly, To instruct them. Fourthly, To pray for them. The first two of these wee see to haue beene intended of Iobs friends. For, when they heard of his miserie, they agreed to goe and lament with him, and to comfort Iob 1.11, 12. him. The third, wee learne of Isaiah, when hee visited Ezekiah in his bedIs. 8.1. of sicknesse. And the last is both commanded by theIam 5. Apostle, and commended by example.

First, I say, wee ought to compassionate them. Nehe­miah when Artaxerxes asked him the cause of his sad­nesse; answered, Why should not my countenance bee sad, when the Citie, the place of my fathers sepulehres lieth waste, and the gates thereof are consumed with fire? e Neh. 2.2, 3. Ieremiah did so compassionately lament the destruction of Ierusalem, that his eyes did faile with teares, his bowels swelled, and his liuer was, as it were, powred out vpon theLa [...]. 2.11. earth. Wee ought not, with the Priest and Leuite, with a hard heart passe by the wounded: but, with the good Sama­ritan, bi [...]d vp his wounds, wash his sores with wine, and soften them with oyle. For, as wee reioyce with them that reioyce, so should wee weepe with them that weepe: as Iob did, who wept with them that were in trouble, and whose soule was in Iob 30.25. heauinesse. And especially wee ought to compassionate the captiued Saints. Remember them that are in bonds, as bound with them, and them that suffer ad­uersitie, as beeing your selues also in the [...]b. 13.3. bodie. sayth the Apostle.

Secondly, wee ought to comfort them. When Hannah grieued in her soule, being daily vpbraided by Peninnah [Page 113]for her barrennesse: her husband Elkanah goes and com­forts1. Sam. 1. her. When Dauid fled from Saul, and remayned in the wildernesse, in feare of his life, Ionathan, Sauls sonne arose, went to him, and comforted 1. Sam. 23.15, 16, 17. him. When Bathshebah mourned for the death of her child, Dauid went in vnto her, and comforted 2. Sam. 13.24. her. And when our Sauiour was in his bitter agonie, sweating drops of bloud, trickling down vnto the ground. There appeared an Angel vnto him from heauen comforting Luke 22.42, 43, 44. him. And in a word, hee that is in mi­serie ought to be comforted of his Iob 6.14. neighbour.

Thirdly, wee should instruct them that all their affli­ctions, whether they be outwardly in bodie, or inwardly in soule, as they are to the Godly, sufferings, [...]. so they are instructions. And so with Ieremiah, wee should tell them, [...]. that Man suffereth for his Lam. 3. sinne: and therefore they are chastisements for his transgressions: and with Salomon tell them, That the Lord correcteth whom hee loueth, euen as a father his child in whom Pro. 3.11, 12. Flagellum corri­gentis non poena dam [...]mtis. Au­gust. [...]. Chrys. in Gen. hom. 26. hee delighteth. And so they are not the scourge of a rigorous Iudge, but a correcting rod of a louing father: yea, signes of his affection. For, As many as I loue I rebuke and chastise, be zealous therefore and amend: sayth Christ to the Angel of the Church of Laodicea. And wee ought to let the patient know, that afflictions are the harbengers, that goe before death, and therefore they should daily prepare them for their end: as Isaiah wished Ezekiah to put his house in order, for hee should dieIs. 38.1. and not liue.

Lastly, wee ought to pray for them. When Myriam was stricken with a fearefull leprosie, Moses prayed for her. When the pestilence was amongst the Israelites, Da­uid mourned, and prayed for2. Sam. 14. them. When Peter was captiuated and imprisoned by Herod, prayer was made without ceasing of the Church vnto God forAct. 12.5. him. When Nehemiah was told of the afflictions and reproches of his countrymen the Iewes, he weepes, mournes, fasts, andNeb. 1. prayes. And Daniel knowing that the time of their cap­tiuitie [Page 114]was expired: and considering the great miserie wherein they were detained, hee did feruently call vnto God to diuert away his wrath fromDan. 9.1. to the 20. them: as you may see pathetically expressed in the ninth of his Prophecie. And truly this is a difference betwixt the godly and vn­godly: The godly pray both for themselues and others, as did Dauid and Ezekiah and others. But the wicked they are so farre from praying for others, that they haue not so much grace as to pray for themselues: but like Si­mon Magus desire Peter, and like Pharaoh require Moses, and like Ieroboam intreat the young Prophet to pray for them. But the Psalmist here hath both grace to pray for himselfe, and charitie to pray for the whole Church, and therefore hee sayth:

The substance of this prayer is the conuersion of their captiuitie. The word Captiuitie, sayth Chrysostome, is sim­ple in pronunciation,Nomen captiui­tatis est in pro­latione simplex, [...]abet autem multas intelli­gentias. Chrys. & Bas [...] in loc. and yet it hath many significations: but Captiuitie properly is when one Nation is made sub­iect vnto another: as when the Iewes were wholly sub­dued by the Babylonians, their Princes, and thousands of them carried to Babel: they are said, to be carried away captiues out of their owne Land.

Secondly, the afflictions and troubles of Gods children, are called by the name of captiuitie. Because there is no estate so lamentable in the world as is the estate of a Cap­tiue: and therefore the most grieuous crosses that can be­fall Man, are expressed in one word Captiuitie. Infinite were the sufferings of Iob, when his goods were taken away by violence, his children suddenly destroyed, and himselfe stricken with sore byles, from the sole of his foot to his crowne. Yet all these and many moe are inclu­ded in this one word: for when the Lord restored him to his former health, doubled his estate, and blessed him with the goodllest children in the world, hee is said, To turne againe the captiuitie of Iob. 42.10. Iob.

In both these respects, the Psalmist here doth powre out this prayer, O Lord bring againe our captiuitie: desiring God therein both to enlarge the Churches libertie, and withall to ease and release them of all their calamities. Which, whilest wee consider it should put vs inSicut hic ye­duces pro exuli­tus apud Denns intercedunt, isa nos quoque pro fratribus nostris qui vel sub Tur­cica tyraunide captius de [...]inen­ter, velsub [...] Antichristi mi­serè offliguntur, [...] remus, conuerte. Gesner. in loc. mind, how the Church is not as yet fully freed from the tyrannie of this westerne Babel: witnesse the persecution in forraine places, and adioyning countries, many of Gods seruants are grieuously afflicted still vnder Antichrist, and that mother of Fornications. Some mockt with2. Kings 2.23. Elisha, some persecuted with1. Kings 19. Eliah, some buffeted with1. Kings 22.24. Mi­chaiah, others stocked with f Ieremiah, slaine withIer. 26.23. V­riah, and thousands murdered with Zacharia: and ther­fore wee must still pray heere with the Iewes: O Lord bring againe our captiuitie.

Againe, for our selues whatsoeuer affliction befall vs, if any of vs be imprisoned with Ioseph, bee in fetters with Peter, or in bonds with Paul. If wee be forced to liue in exile and banishment, as Dauid in Gath; and to flee for feare of persecution, as Eliah did from the face of Iezabel into the wildernesse. If wee bee afflicted in soule as was Hannah; or sicke in bodie with Ezekiah. If wee bee brought with Iob to sit, full of sore byles on the ash­heape: or be constrained to lie with Lazarus at the glut­tous gate full of sores: heere is the onely remedie for our maladie, to call vnto the Lord with the Iewes: O Lord bring againe our captiuitie.

Now, these captuities are but corporall afflictions: but besides there is spiritual captiuities of the soule and mind. For, first that euill, euen sinne that dwelleth in vs, and that corruption that is euer present with vs, is to vs a captiui­tie. For it keepeth vs from doing the good we would, and causeth vs to doe the euill wee would not: this the Apo­stle affirmed, when hee said, I find a law in my members, Rom. 7.23. rebelling against the law of my mind, and leading mee cap­tine to the law of sinne. This will prooue a dangerous cap­tiuitie, [Page 116]if wee doe not take heed of it, if once we suffer the slesh to get the mastrie: if wee doe not wrestle against her, and resist her intisements: at first, like Eue, shee will inuite vs to the forbidden apple: with Putiphars wise, shee striues to intise vs to lustfull pleasures: but in the end, shee will serue vs as Iahel did Sisara, deceiue vs with false loue, but in the end kill vs: And as Dalila did Samson, flatte­ringly let vs sleepe vpon her knees, vntill shee hath shauen our locks, bereft vs of all goodnesse, and then giue vs ouer to our enemies the Philistimes, the Deuill and his instru­ments, who will put out the eyes of our vnderstanding, and chaine vs fast with fetters of death. Therefore it be­hooues vs,Cor. 9.27. with the Apostle Paul, to keepe under our body, and to bring it into subiection; and in this conflict betwixt the Flesh and the Spirit, we must still pray, O Lord, bring againe our captiuitie.

Againe, when by continuance in sinne, man is not onely intrapt in the snares, but also fast settered in the chaines of Satan, so that hee is ruled at his pleasure, and gouerned at his will. This is aGrauis quidem est ca [...]tiuit as cor poralis, qu [...] [...]ure liberla [...] is a misso v [...]ct ram [...] natur subditur, [...] ca [...]timtas quam ins [...]x, &c. Hill [...]r in [...] c. Is. 46.2. [...] Tim. 2.25, 26. dolefull and wofull captiuitie, when not onely the body, but the soule is thus captiuated to the Deuill. Therefore the Lord meaneth not so much the Ba­bylonish Idols, as the Babylonians themselues, when hee saith, They are bowed downe, and their soule is gone into cap­tiuitie. For this cause the Apostle aduiseth Timothy, to in­struct those that oppose the Truth, that they may recouer themselues out of the snare of the Deuill, who are taken captiue by him to doe his will. But now, sith the regenerate as well as the reprobate, are still captiues to sinne. For as the wicked are taken captiues by Satan to doe his will, so the godly are led captiues to the Law of the sinne. They may seeme both to bee in the like predicament, and both their cases wofull and desperate.☞ I answere: It is one thing to bee kept captiues in the snares of Satan, and another thing to be carried captiue to the Law of sinne. The for­mer is meant of that voluntarie bondage, whereby the [Page 117]wicked doe willingly mancipate and subiect themselues to Satan, to worke all uncleannesse euen with greedinesse. Ep [...]. 4.19. V [...]c [...]oriam non [...] obtinet ca­rosed in inui­tum: [...] licet a [...]iqua [...] ­do à lege p [...]ceati captiuentu [...], nunquam tamen sine contra di­ctione. Rom. 3. Paraeus, in Rom. 7. But the Apostle complaynes that forcibly against his will; yea, he striuing against, hee is carried captiue to sinne: like a captiue, who by sorce is haled by the enemie into serui­tude: whereas it is not so with the wicked, for they wil­lingly and of their owne accord, run into all kind of villa­ny, without any wresiling against it, or resistance. Ʋeloces pedes eorum ad effundendum sanguinem; Their feete are swifi to shed blood, saith Paul. Besides, the godly haue a sight of their errors, secle their insirmities, know their owne weaknesse, and knowing it, doe wrestle and striue against it. But the Deuill blinds the eyes of the wicked, that seeing they doe not s [...]e, so that they become past see­ling, and hauing their under standing darkned, ☜ they are alie­nated from the life of God, through the ignoranee that is in them, because of the blindnesse of their heart. Eph 4.18. Now, the on­ly way to shun and auoid this captiuitie, is with our spiri­tuall armour, to arme our selues, that thereby wee may cast downe imaginations, and euery thing that exalteth it selfe against the knowledge of God, and bringing into captiuitie euery thought, to the obedience of Christ. 2. Cor. 10.5. Wee must not giue our selues to lustfull pleasures. For this cap­tiuitie, saith one, was adumbrated and shadowed out in Samson, for the Philistims had not put out Samsons eyes,☜ had he not slept before vpon Dalilahs knees.Hector Pintus in Ezek. cap. 1 [...]. So the ene­mie shall not blind vs, nor fast binde vs in fetters, v [...]l [...]sse we be besotted in wantonnesse. And what would (saith he) the holy Scripture intim [...] e vnto vs, by Nobuchadono­sors putting out of Zedekiahs eyes, binding him in chaines and carrying him to Babel? but that the Deuil doth blind all those that are wholly addicted to voluptuousnesse, and carries them captiues to their confusion.

Now to conclude this point, whensoeuer wee are in captiuitie, whether it bee of the body to man, or of the mind to sinne, whether it proceed as the Iewes did, ex [Page 118]cordis ignorantia, from want of vnderstanding. For my people are gone into captiuitie for want of knowledge, saith the Lord; or whether it be ex carnis insolentia, of the vn­rulinesse of the flesh, rebelling against the spirit; or whe­ther it come from the cruel [...]ie and subtiltie of the Deuill. Here is out last refuge, to crie and call vnto God with the Psalmist, O Lord, bring againe our captiuitie.

There is bona & mala captiuitas, a good and an euill captiuitie, saith Chrysostome. You haue heard now the seuerall kindes of the worst captiuities. Now againe on the other part, that subiection of Sinne and Satan, purcha­sed to vs by that great Conquerour, our Sauiour Christ; may bee called a captiuitie. For hee hath taken away the captiuitie of the mightie, and deliuered the prey of the Tyrant,If. 49.25. and contended with them that contended with vs, and saued his Children. The Deuill, like a strong man armed,Luke 11.21, 22. Reuel. 13.10. kept vs captiues vntill Christ, that was stronger then hee, set vs at libertie: so that as the Deuill led into captiuitie, so he is gone into captiuitie. O blessed victo­rie! O happy captiuitie! That wee may now say with the Apostle.1. Cor. 15. O Death, where is thy sting! O Graue, where is thy Victerie! the sting of death is sinne, and the strength of sinne is the Law, but thanks bee vnto God, who hath giuen vs vi­ctorie through our Lord Iesus Christ.

But thou wilt say: How is Satan captiuated?Quest. when as the Apostle tells vs,☞ that wee must still wrestle and com­bate with him:Epb. 6. 1. Pet. 5. And the Apostle Peter saith, that hee still go [...]th about like a roaring Lion, seeking whom hee may deuour.

I answere,Answ. Christ hath trodden vnder soot his power and might,Christus d [...]mo­num destru [...]it potentiam inte­rim circumeunt, non vs domin [...] vllum in no ba­bentes, sid per insidizs agentes vs nos ad se pertrahant, Zanch. in Eph. 4. and hath ouerthrowne his Kingdome; yet he goeth about, not as hauing any dominion ouer vs, but to insnare vs by his cunning allurements, and draw vs to him by his subtle intisements. For this cause the Apostle adui­sing Timothy to labour, to win and conuert the opposers of [Page 119]Truth, whom hee calls the Deuils captiues: hee vseth not the vsuall and proper word for a captiue, but a word me­taphorically taken, from catching wild beasts by hunting. Whereby is implyed, that the Deuils power is destroyed, yet he hunts about to catch vs in his snares: and therefore the holy Ghost, by the Apostles, admonisheth vs to bee wary and vigilant, and not to suffer our selues to be decei­ued and circumuented.

Lastly, all the ancient Expositors from these words, he ascended on high, and led captiuitie captiue, August. Beda, & Anselm. in Ephes. 4. infers another Captiuitie, which is, that wae being freed from the slaue­rie of sinne, and seruitude of Satan, are become Christs seruants. And whereas before wee were the Deuils bond­slaues, now wee are Christs captiues: and whereas before wee were vnder the bondage of Satan, wee are now vnder the yoke of Christ: and blessed are they that are vnder this yoke, and are of the number of such captiues. For here is no mourning, no murmuring, but great ioying and reioycing. For we are redeemed from the hand of our enemies, to serue him without feare. Yet in regard of our naturall corruption, and the Deuils daily temptations, may we not cease to pray, O Lord, bring againe our captiuitie.

The manner after which the Psalmist would haue their libertie inlarged, is set downe in these words, [...] &c. Ageil, in loc. as the Ri­uers in the South. Which of diuers are diuersly conceiued and cons [...]rued. First, an vnnamed Greeke Author, is ci­ted by Agellius, who would haue this place to haue refe­rence to t [...]e C [...]tie Rhinocolura, built (as hee saith) in the [Page 120]frontispice of Egypt, by such people as for capitall crimes were exiled, and driuen out of the Kingdome by Amasis: whither the Sarazens often resorted, and by violent inua­sion and forcible entrie, robbed them of their goods and substance; and after they had thus spoiled the impotent inhabitants, they returned to their owne Tents and Places of abode: but by Gods iust iudgement and permission, the Riuer that passed by the Sarazens habitations, and runne towards Rhinocolura, after some tempestuous raine, ouer­stowing his banks, drowned the Sarazens, and with a swift current did carry downe their Tents, goods and sub­stance to Rhinocolura, with all the commodities which they before had carried from thence; so that the distres­sed and impouerished inhabitants of that poore Towne, were by the meanes of this invndation both reuenged of their enemies, and inriched with greater wealth: by this allusion, the Prophet should desire both a iust reuenge of their enemies, as also a recompence for their losses. But to leaue this conceited coniecture, and more conceited con­struction of this innominate Author; we come to the opi­nions of others, who come neerer to the Prophets mea­ning. First, by these words, some thinke that hee vnder­standeth the Riuers, which the Lord caused to slow in the wildernesse, and the waters which hee caused to gush out of the stonieE [...]videtur alludi, quando è pet, a edu [...] it torrentem, & fluenta aquarum Genebr. in loc. Rocke.

Others are of opinion, that indefinitely he meaneth any Waters and Springs whatsoeuer, which slowing in any drie ground, doth fructifie and make fruitfull the same.

Some coniecture by this allusion, that hee desires the LordCaptiuos no­s [...]s copiose re­c [...]rrere sa [...] tan­t [...] cum gaudio & s [...]ctu quo terra sitiens ex­c [...] it fluentes p r cam riuulos aq [...]a plenos. Cornel. Ian­s [...]n. in loc. to cause their fellow-captiues, so copiously, and in such abundance to returne, and with as great ioy and pro­sit, as the thirstic ground drinks in the streames full of wa­ter passing by it.

Others, that he would signifieVoluit signi­si [...] re tam gra [...]am & almrandem fore popul [...] ex captiuitate liberationem atque esse posit, si hab tan [...]l [...]ss sol [...]tudines contingerent flumin [...]. Bucerus in locum. hereby, that their deli­uerance [Page 121]out of captiuitie, would bee as acceptable vnto them, as floods of water can bee to such as dwell in a drie and barren wildernesse.

And others, that he desireth their libertie to be accom­plished, with as great celeritie as a Riuer, being bankfull, doth run with a swift current, or as Genebrardus saith, hee would haue their deliuerance effected speedily, more ter­rentium cito accrescentium, as Riuers after rayne, on a sud­den doe swell and rise.

Briefly,Argumentum peti [...]um vel à potentia Dei vel ab vtili. Vide Scult. in loc. it is an Argument taken either from Gods suf­ficiencie to effect it; or from the vtilitie that would re­dound to themselues, when it was effected. As for Gods sufficiency, looke with what facilitie and ease hee did for­merly bring water out of the hard Rocke, and Riuers out of the drie wildernesse for their forefathers: with the like facilitie, when it pleased him, he could bring againe their captiuitie. And vpon the assurance of the Lords omnipo­tencie to effect so much, and much more, when it best li­ked his gracious goodnesse for them: the Prophet now entreateth him by feruent prayer, to coole and refresh their captiuitie, as the Springs in the South of Arabia, did coole and refresh the drie and scorched wildernesse, at the Israe­lites departure out of Egypt.

As for the vtilitie they should receiue by this their li­bettie, we may conceiue it, if we consider; first, how the Psalmist in these few words, desires the Lord to bring home the remnant that remayned still in Babylon, and then to reestablish such as were alreadie returned, to their former estate: as also looke how profitable showresQuemadm [...] ­dum largus ins­b [...]r aut fluuins eiusmodi solum recreat, & fru­ges calore solis adustas, mirificè resicit: it a libe­ratio ab exilio vebementer as­slictos; & moero­re depress [...]s Is­raelitarum ani­mos vicissim cri­get, & incredi­bili gaudio per­fundet. Gein. in loc. of raine and coole streames, would bee vnto the Sunne­beate South: no lesse profitable would their deliuerance be vnto them, being burnt vp with the burning Sunne of persecution. The South countrie is naturally drie and hardned, and so vnfruitfull and barren; and therefore when it is moistned and mollified, besprinkled and be­dewed with fresh streames and coole waters, it is made [Page 122]fertill and fruitfull: so here the Prophet doth couertly ex­presse, how hurtfull and hatefull their captiuitie was vnto them, by comparing it to barren ground: and how plea­sant and profitable their deliuerance would bee, by allu­sion to Riucrs in the South. For as where the Sunne beats hot, and where the ground is not moystned with the first and latter rayne: the seed rots vnder the clods, the corne withereth, the grasse fadeth, the slowres are burnt vp; the pastures, plants, and trees, are dryed and dead; all which tend to the great hurt and losse of man: which made Ach­sab the daughter of Caleb, Iosua 15.18, 19. so earnestly desire of her father a blessing, which was a portion of ground, where there was Springs of water: yet they who remayne in those bar­ren climates, were no more wretched and in no greater want or penurie, then these poore distressed Iewes were in their captiuitie. For their Countrie was desolate, and Foxes run vpon Mount Sion: they were hunger-beat and starued.Iam. 5. For they had no water without siluer, no wood without money, no bread without hazard of their liues, no pleasure without paine, no profit without perill, no de­light without danger. Water was no more pleasant to the liraclites,Ps [...] 107. when their soules fainted in the wildernesse of Zim. Rayne no more welcome to Samariah after three yeares drought: streames of water no greater a blessing vnto Achsah: and fluent Riucrs no more profitable vnto the drie and sunne-be at South, then this their deliuerance and libertie would be vnto them, when they might sit vn­der their owne Vines, and see the pastures growing greene, the trees bringing forth their fruit, the Pig-t [...]ee and the Vine giuing their force; their Barnes filled with wheat, and their presses abounding with Oyle, and when they might eate of the fat, and drinke of the sweet. Blessed, O thrise blessed be the Lord, this Kingdome may say, what few other Na­tions can boast of; that it hath not beene subdued, nor [...]ath beone made subiect vnto any forren Kingdome these many hundreth yeares; but with a conquering hand hath [Page 123]ouer-run other potent Countries, and made them tribu­tarie to it selfe. We haue not had our streets swimming in blood, nor our Townes burnt vp, our Children haue not beene made fatherlesse, nor our Wiues widdowes: yet these and many moe euils the poore Iewes did suftayne, as we may reade in the 79. Psalme. Againe, in this our great peace and tranquillitie, wee haue abounded with all store of plentie, the Heauens haue giuen vs rayne in due season, the earth hath yeelded her increase, and the trees of the field haue brought forth their fruit, our threshing hath reacht vnto the Vintage, and our Vintage unto the sowing time: we have eaten our bread in plenteousnesse, and dwelt in our Land safely. But if we would haue these blessings continued; if with Dauid we desire to lye and rest securely in our beds; with Abraham, sit safely at our owne doores; with Boaz, follow after our owne Reapers; with Iudah, wash our garments in wine; and with Iob, bathe our pathes in but­ter; let vs not prouoke the Lord to wrath against vs, by our abominable sinnes. The Iewes infinite transgressions were the cause of their abominable afflictions: and their iniquitie did bring them vnto this woful captiuitie: there­fore if we would not feele the smart of the one, let vs not delight in the sugred venome of the other.

Yet thou wilt say, Who can abstayne from sinne,Quest. seeing the iust man falleth seuen times a day?

True: yet though with Dauid wee fall into adulterie,☜ with Aaron into idolatrie, with Noah into intemperancy,Answ. with Lot into incontinency, with Peter into inconstancy, and with Thomas into infidelitie; by reasonof the slesh re­belling against the spirit, which, leads vs captiues vnto the Law of sinne. Yet let not Sinne and Satan ouer-rule vs, let vs not voluntarily & willingly become murthering Cains, mocking Chams, incestuous Ammons, vnnaturall Absa­loms, malicious Achitophels, and vnmercifull Hazaels. O let vs Lot captiuate our selues to drunkennesse like Na­bal, to gluttonie like Diues, to the world with Demas, to [Page 124]couetousnesse with Ahab, nor to crueltie with Herod: but let vs breake off our sinnes betimes by vnfayned repen­tance; and with Ezekiah call for mercy, with the Publi­can crie for pardon, and with the prodigall beg remission. Now the Lord grant that our soules may bee refreshed with the Riuers of Life, that the fierie flames of sinne may be quenched, and our hearts replenished with all spirituall graces; that being fully freed from the captiuitie of our corruption, we may enioy the libertie and free­dome of the Kingdome, purchased for vs, and promised vnto vs, by Christ our Sauiour: to whom be all prayse for euer and euer.

AMEN.

NOw wee are come to the third generall Part of this Psalme, wherein the Psalmist doth consolate and comfort all the di­stressed Iewes, who were not as yet re­turned home to Iudea, but still detained in Chaldea by some of the Persian Kings, vnder whom they indured not a few troubles: yet, the Psalmist doth tell them, that for their afflictions they shal haue case, and for their sorrow they shall reape ioy.

Hugo from hence would inferre,Three sorts of persons com­pared to a sow­er, first, the charitable man: for foure respects. Opera bona in has vitalachry­mosa. Hug. [...]r. that the godly must sow good workes in this valley of teares, and the Iesuites Bellarmine and Lorinus doe nominate Charity and Almes­deeds. Indeed the charitable man may bee compared vn­to a Sower in many respects.

First, The Sower is diligent and carefull, hee will lose no time, hee will omit no opportunitie: so the Godly in the morning must sow his seed, and not let his hand rest in the euening: that is, he must not like the wretched world­ling, deferre his charitie till his last gaspe: like the hog that is good for nothing till he be dead: but, whilest it is time wee must doe good Eccl. 5.6. Gal 6.10. vnto all.

Secondly, A Sower will sow of his best seed: so, hee must not like Cain offer the worst vnto theHeb. 11.4. Lord; but as Iacobs children carried vnto Ioseph of the best fruits of theGen. 43.11. Land: so must hee honour the Lord with his riches, and with the best fruits of his Pro. 3.9. encrease.

Thirdly, A sower will sow wisely, discreetly obseruiag the nature of the soile, whereinto hee will cast his seed: so, must hee wisely distribute his charitie (as the Apostle sayth) doing good to all, but especially to such as are of the houshold Dabit paupe [...]i indigenti melio­ri effect [...], pau­pert innocenti mel [...]or [...] affictu. of faith.

Fourthly, As a Sower soweth liberally as the ground requireth: so must hee bestow vpon the poore bounti­fully as hee can spare, and the other needeth. What his hand is able to giue, hee must giue with a chearefull Eccl. 35.10. eye: remembring that hee that soweth sparingly, shall reape sparingly: and hee that soweth liberally, shall also reape 2. Cor. 9.6.7. liberally.

Now hee that thus soweth shall not bee vnrewarded. Shall Abrahams and Lots hospitalitie to strangers; Oba­diahs care of the Prophets, the Centurions loue to the Saints, Lines bountie, and Iobs benignitie to the poore be forgotten of the Lord? No certainely: for Hee that gi­meth vnto the poore, lendeth vnto the Lord, and the Lord will recompence him that which hee hath giuen.

Let this mooue vs all to put on the bowels of compas­sion, to commiserate the poore estate of our distressed brother. Let vs with Cornelius feed him, with Doreas cloath him, and with the beloued Gaius, cherish and re­lieue him. For if wee giue vnto the poore, wee shall not want. And if wee cast our bread vpon the waters, after many dayes wee shall findEccl. 11.1. it. If we giue vnto the poore, wee offer vnto the Lord: and therefore, as noble Ar­taxerxes, remunerated poore Sinetas for a handfull of cold water; so, and more bountifully will God reward vs: for, Whosoeuer shall giue a cup of water for Christs sake, shall not want his Matth. 10.42. Mar. 9.41. The penirent man compa­red to a sowrr, in three re­spects. Quiopera poeni­tentie faciunt, & lachrymas compunctionis effundunt, &c. Dion. Carth. in locum. Is. 28.24, 25. reward. And whosoeuer shall thus sowe in teares, hee shall reape in ioy.

Others from these words gather, that they who sor­row and lament for their sinnes, shall haue their sinnes freely pardoned, and themselues fully comforted. In­deed the humbled sinner may be compared vnto a Sower, for these respects.

First, Because as the husband-man, first plowes his ground. Secondly, breaks the clods. Thirdly, makes it plaine: and then sowes his seede. So must euery sorrowfull soule that would sowe in teares: hee must plow vp the fallow ground ofIcr. 4.4. the heart: rend and seauer it in pieces. Rent your bearts, and not your Ioel 2.13. garments. But this is not enough, proscindere, to open it vp: but withall, hee must breake the clods. Iudah shall plow, and Iacob shall breake his Hos. 10.11. clods. Neither is this enough, confringere, to breake it; but also hee must sarrire, breake it small, and make it plaine as with a harrow. Proscindet & sarriet humum suam, Hee shall breake vp and harrow his ground. It is not therefore sufficient to rend the fallow ground of our hearts, nor yet to breake it vp: vnlesse wee harrow it, breake it small, and make it plaine: for it is a con­trite and broken heart that wee must haue, truely mor­tified, mollified, bruised and beat in pieces, if wee would sowe in teares.

Secondly, to euery Sower two things are requisite. First, hee must weed out all the thistles, thornes and bry­ars, or else his ground will be ouergrowen byPro. 24.30, 31. them. So must the faithfull soule pull vp all the thistles and thornes out of his heart: hee must roote out all the tares of vice and wickednesse, or else hee labours in vaine: for they will choke and ouergrow the good feed of repentance, so that he cannot sowe in teares.

Thirdly, Raine is requisite to the Sower for the moist­ning and mollifying of hisIs. 30.23. ground: that hisseed may prosper and grow: so must the drie earth of our hearts be watered with Iobs snow-water from Iob 9.30. aboue; with the raine of righteousnesse; with the heauenly dew of Gods Spirit; and with waters from below,Seminare in la­ [...]brymis est semi­nare cum lachry­mis. Lorin. in locum. viz. the vufained teares of a sorrowfull soule: else our repentance is to no end, our hearts are but a little rent and plowed vp: like Ababs, Pharaohs and Iudas, which shall neuer be fertile or fruit­full: vnlesse with Dauid and Ezekiah, Peter and Marie Magdalen, they be truely and duely watered with flouds of teares. If wee thus once sow in teares, we shall sow vnto our selues in righteousnesse, and reape after the measure of Hos. 10.12. mercie. Wee shall reape beautie for ashes, the oyle of ioy for mourning, and the garment of gladnesse for the spi­rit ofIs. 61.3. he uinesse.

I dare not passe ouer this point so slightly, and there­fore I will obserue; first, the manifold reasons and occasi­ons the godly haue to sorrow and mourne. Secondly, how needfull and behoofefull it is for them to sorrow and la­ment. And lastly, what profit and gaine they shall reape and gleane in the end thereby.

The occasions of the godlies sorrow are infinite: some sorrow for the present miserie they sustaine, whilest they soiourne in this wretched world: as Dauid did mourne that he dwelt in Mesech, & remained in the tentsPs. 120. of Ke­dar: and as Lot whose soule was vexed continually whilest hee was in Sodom: some for the delaying and staying of [Page 129]the happinesse they wisht for, which made Simeon desire to depart in peace, and Paul wish to be dissolued. Some for the sinnes they themselues haue committed, like Mary Magdalen, and the poore Publican: some for thetransgres­sions of their brethren; as Daniel and leremiah for the sinnes of Ierusalem: some for the paucitie of the god­ly, as Eliah andMic. 7.1, 2. Michaiah: some for the multitude of the wicked, as did Dauid for the increase of his foes: and some for the oppression of the faithfull, as Habakuk for theHab. 1, 2, 3. Quisquis non causas mille do­loris babet? Iewes: and in a word, what man liuing hath not a thousand occasions to sowe in teares.

If wee take a view of Christs life, wee shall find that hee often wept, but wee neuer read that euer he laughed. First,☜ as the ancient Writers collect out of the seuenth of Wisdome, the third verse, hee wept in his infancie: which did signifie the griefe wee should haue for our present mi­serie: for aPuer quam cite nascitur à ploratu incipit, propheta su [...] calamita [...]is. child comming into this world, weeps, pro­phecying of his owne calamitie and woe in this world. Secondly, Christ wept ouerIob. 11. Lazarus: which signified our partaking one of anothers woe. Who is weake and I am not weake, who is offended and I burne not? sayth2. Cor. 11.29. Paul. Thirdly, hee wept ouer Ierusalem: and that shewed vs how wee should weepe for the iniquitie of our time,Is. 22, 1. to 6. as the Apostle did, of whom it is said that no man could be­waile his owne sinnes more then Paul did the sinnes ofI [...]r. 9.1, 2, 3. Nullus sic sua defleuit peccata sicut Paulus ali­ena, ideo optat anathema esse pro fratribus suis in carne, vnde accrbius tulit illos non sa [...]uari quum seipsum perire. Chrys. others. Fourthly, Christ wept vpon the Crosse, or at least, in the garden in his bitter agonie. For, In the dayes of his flesh, hee offered vp prayers and supplications, with strong crying and teares vnto him that was able to saue him from Heb. 5.6. death: and this did specifie vnto vs, the sorrow wee should haue for our owne transgressions, seeing hee who was without sinne did sorrow so sore for our sinnes. These are all motiues to mooue vs, and reasons to perswade vs to sowe in teares.

Now let vs see how needfull and behoofefull it is for vs, thus to sorrow and lament. Teares are so acceptable a [Page 130]sacrifice to God, that hee gathers them all into his bottler they quench the violence of his wrath, and they force him to heareOratio Deum lonit, sed laehry­ma cogit, haec ungit, illapungit. vs. Teares are the food of our soules, the reui­uing of our senses, the cleansing of our sinnes, the refresh­ment of our spirits, and the font and fountaine wherein our guilt must be washed [...]letus [...]st cibus animcrum, cor­rob [...]ratio sensu­um, abl [...]ti [...] pre­catorum, refe­ctio mentium, lauacrum culpa­rum. Cassio in Psal. Iob. 9.30. Ps. 5.1. away. The Prophet Isai calls to vs, Wash you, make you cleane. Isai 1.16. And Ieremiah crieth out, Wash thy heart from wickednesse. Ier. 4.14. Here is wash, and bee washed: but alasse, how should wee wash out selues cleane? Iob talketh of being washed with Snow-water: and Dauid desires to be washed with Hysop­water. But teares are the water wherein wee must bathe our selues, if we would be cleane from corruption: teares are the red sea, wherein Praraoh and his host, our im­moderate affections, and the whole armie of vices, must be ouer whelmed. Teares are the riuer of Paradise, to wa­ter the earth of our hearts. Teares are the poole of Siloam, where the eyes of our soules must be washed. In a word, if wee truely wash our selues in a flood of teares, we shall bee throughly purged from our sinnes, and fully cleansed from our filth. Marie Magdalen did not so much wash with teares our Sauiours spotlesse feet, as shee did her owne leaprous soule: her teares made her crimson sinnes white as snow; and her scarlet soule white as wooll. Thus wee see how necessarie and expedient it is for vs all to sow in teares.

Now, as for the commoditie and profit wee shall reape after this sorrow, Wee shall reape in ioy, wee shall haue remission of our sinnes, and true consolation, and all out ward content and in ward peace. And for our bet­ter assurance, amougst many presidents, let vs cull out one. In the Parable of the prodigall Child, wee see, how that vnthrift, when hee riotously spent and wa­sted his portion, hee was brought from beeing a gal­lant, to become a swineheard, and from filling his belly with dainties, to feede vpon huskes, and so being [Page 131]almost famished, hee resolued to returne to his father and acknowledging his offence, to craue pardon, and to beg his fauour to entertayne him for one of his hyred ser­uants: But marke the loue and compassion of a louing fa­ther, he sees him a-farre off, falls vpon his neck, and kisses him, not with a naturall kisse, as Raguel did his daughter; nor with a treacherous kiffe, as Iudas did our Sauiour; nor with a holy kisse onely, as the Saints saluted one another, but with a true loue kisse, as Iacob did Ioseph: then he cals out his seruants, not to murther him, as Absalom charged his men to kill Ammon, but to embrace and welcome him: next, he commands him to bee apparelled, vestitu Regio, with robes Royall, as Ahashuerosh commanded Morde­cai to bee arrayed. Fourthly, hee puts a Ring vpon his hand, as Pharaoh did his Signet vpon Iosephs finger. Fift­ly, hee must bee feasted, as Abraham enterteyned the Angels, vitulo optimo & saginato, with the best and fattest Calfe. And lastly, hee must be welcommed with melodie and musicke, that hee might forget his former griefe.

We are all prodigal children, we haue abused and misse­spent, and wasted our goods; but if once with vnfayned teares, wee turne home to our louing Father, hee will fall vpon our necke, and kisse vs more tenderly then euer Da­uid did Absalom: He will charge his Angels to wait and attend vpouPsal. 34.7. Psal. 91.11, 12. Heb. 1.14. vs: Hee will apparell vs with broidered worke, and shooe vs with BadgersEzek. 16. skinnes: Hee will gird vs about with sineReu [...]l. 19.8. linnen, and couer vs with silke: He will decke vs with ornaments, put bracelets vpon our hands, and a chayne on our necke. Yea, he will clothe vs with the golden robes of Christ Iesus, and of his Spirit: He will killProu. 9.2. victuals, prepare a table for vs, and satisfie vs vvith the fatnesse of hisPsal. 36.8. House: Hee vvill feast our soules vvith that blessed Lambe, slaine from the begin­ning, vvhose Flesh is meat indeed, and vvhose Blood is drinke indeed. Lastly, he vvill receiue vs into hisMa [...]th. 25 [...]. ioy, [Page 132]and entertayne vs vvith mirth and melodie. For there is great ioy in heauen, in the presence of the Angels of God, for euery sinner that Luke 15.7.10. conuerteth. Who vvould not grieue thus to be comforted? Who would not sorrow thus to be ioy­ed? and who would not sow in teares, thus to reape in ioy? Now therefore, if we either regard our owne wofull condition, or our heauenly fathers tender compassion, or our sweet Sauiours deare commiseration, or this so great remuneration of our griese, and so full consolation after our sorrow: Let vs now with Peter weepe bitterly, that wee haue denyed our Master; with Ezekiah, weepe sore for ourIsa. 38.1. vnthankfulnesse; and with Dauid, water our Couch, and wash our Bed withPsal. 6.6. teares: that in the end the Lord may wipe away all teares from ourReuel. 7. eyes: and to conclude, sith this Verse doth immediately follow af­ter the other, which contayned the Prophets prayer for the peoples inlargement: if you expound it of the chari­table man,☞ learne hence with your pietie to your Creator, to ioyne pittie towards your brother: as did Cornelius, to whom the Angell said, Thy prayers and thy almes-deeds are come vp in remembrance before Act. 10. God. If you follow the latter construction,☞ then leatne with your prayers to mixe teares: as Ezekiah did, witnesse God himselfe, who saith to him: I haue heard thy prayers, and I haue seene thy teares, I will adde vnto thy dayes fifteene s yeares.

The first of these expositions is not much dissonant from the purpose: and the second is very consonant with the words: yet there is a third,Consule Fabri­tium, in bune locum. which is the most generall and most receiued construction of this place, that is, by this figuratiue phrase, and allegoricall kind of speech, is meant,The afflicted Christian compared to a sower, for three respects. that all the afflictions, troubles, and tribulations of the godly shall haue an end: and in the appointed time shall be finished. Now our afflictions are shadowed out by sowing, and the estate of a Christian is resembled to a Husbandman.

First, For the antiquitie of that Calling. Adam him­selfe, [Page 133]our great grand-father, was of that vocation: so was hee the first that suffered affliction. Hee was exiled out of Paradise; he got his liuing with the sweat of his browes; he did eate his bread with sorrow; he saw his wife bring forth with paine and griefe. Abel murthered, Cain cur­sed, and Lamech in all villanie, prophane and wicked.

Secondly, For the vniuersalitie of that Calling,2. all sorts of people haue beene of it. Numa Pompilius was taken from the plow, and made the second King of the Ro­mans. Lucnllus, Questor and Pretor, was much delighted in gardning; and Cyrus himselfe, the great Monarch of the East, was much addicted to planting. But to leaue these: Elisha the Prophet was called from the Plow: Gi­deon the iudge, brought from the threshing floore; and Saul the King, from seeking his fathers Asses: so afflicti­ons are common to all degrees and sorts of men. Eliah the Prophet was persecuted by Iezabel. Zachariah the Priest murthered betwixt the Temple and the Altar. Samson the iudge had his eyes put out, and was mockt of the Phili­stimes: and Ezekia the King, had all his bones broken like a Lion.

Thirdly, For the great commoditie and gayne that the Husband-man reapes by that Calling: as for example.3. I­saak, who hauing sowed in the Land of Gerar, within the space of one yeare, reapt a hundredGen. 26. fold: So the faithfull shall reape double for their afflictions, witnesse Iob, whose afflictions were many, and losses great: yet we see the Lord restored to him a thousand for fiue hundred, fourteene for seuen, and sixe forIob 42. three. Now seeing this latter construction is most generally receiued, as the most genuine meaning of this place. In handling this point of afflictions, I will note out; first, the certaintie of them. WE must all sowe in teares. Secondly, the necessitie of them, NONE shall reape in ioy, but such as HAVE sowne in teares. And thirdly, the vtilitie of them, WHOSOE­VER soweth in teares, shall reape in ioy.

As the captiuitie and miserie of the Iewes in captiuitie, was many wayes prefigured; y [...]a, plainly foreshewed; euen so throughout all Ages, the afflictions of the Church haue beene both figuratiuely, and in plaine termes fore­told.

The troubles of the Iewes were figured out by lere­miahs girdle,☞ taken from about his loynes, and hid in the clift of a Rocke till it was good forIer. 19.1. to 13. nothing. By bonds and yokes sent to Zedekia King ofIer 27.1. to 9. Iudah: by the Bricke hauing vpon it the purtray of Ierusalem; against which the Prophet was commanded to build a Fort, to set a Campe, to cast a Mount, and to lay Engines ofEz 4.12. warre; by the Prophets eating his bread with trembling, and drinking his water withEzek. 4.18. trouble: and how plainly it was foretold, wee mayIer. 4.5. to 19. 6. [...]. to 16. 8.1. to 4. 29.1. to 13. Isai. 22.1. to 6. Ezek. 21.9. see. Now the tribulations of the Church in old times were plainly prefigured by Noahs Arke, floting on the flowingGen. 7.18. floods: by Moses burningE [...]od. 3.2. bush: by the Israelites passage through the redE [...]od 14.29. Sea: by the taking of the Arke of God, by the vncircumcised1. Sam. 14.11. Philistimes: by the three Childrens walking vp and downe in the fierieDan. 3. Furnace. Againe, vnder the Gospell, by Iohns baptising of the people inIoh. 3.6. Iordan: by Peters ship tossed betwixt wind andMatt. 14.24. waues: by Pauls boat, tossed to and fro, with the windAct. 17. Euroclydon: and by the Dra­gons persecuting of the Woman into theReuel. 12. wildernesse: all these do plainly shew forth the tribulations of the Church, and afflictions of the godly. For the whole life of man is but a warfare, To [...]avita Cl [...]i­stiani bominis [...]ux & marty­rum c [...]. and euery man that is borne of a woman bath but a short time to lius, and is filled with Ioh 14.1. miseries. With miseries internall and externall, saith Saint Bernard: with afflictions both outward in body, and in ward in soule: as for those of the body, they are certayne and euident: as for them of the soule,☞ they are either from the sight of mans sinnes, when the soule of the faithfull is grieued for them, witnesse Dauid, where he complayneth, that there was nothing sound in his flesh, because of Gods anger: neither [Page 135]rest in his boues because of his sinnes: For his iniquities (as he confesseth) were gone ouer his bead, and were as a weighty burden, too heauy for Psal. 38. him. Witnesse the Apostle Paul, who taking a narrow view of his naturall corruption, and the continuall rebellion of the flesh against the spirit, cryes out, O wretched man that I am, who shall deliuer mee from this body of Rom. 7.24. death: or they proceed from a spiritual deser­tion. When God withdraweth himselfe from the godly for a time, for their triall: so that they doe not feele palpably in themselues the vertue, efficacie, and operation of Gods Spirit, witnesse the Prophet, who tasting of this spirituall desertion, prayes earnestly vnto the Lord, to restore vnto him the ioy of his saluation, and to ectablish him with his free Psal. 51.12. Spirit. And witnesse our Sauiour vpon the crosse, when his Diuinitie did for a season obscure it selfe from his Hu­manitie, Hee feeling the weightie burden of mans sinnes, his Fathers wrath against sinne, and the pangs of death for sinne, cryed out, My God, my God, why hact thou forsaken Ma [...]t. 27.46. [...]ee.

You see now how the Saints of God are certayne to be exercised, both with afflictions, internall and externall, as the Apostle saith, without with fights, within with 2. Cor. 7.5. feares. For the godly without are beset, and troubled with want, banishment, persecution, punishments, but they are vexed and grieued within with more grieuous afflictions, when the soule and spirit doth wrestle with Gods anger: and when the mind is troubled, and the heart conceiues most sad and fearefull thoughts, as if they were forsaken and cast away: and therefore Dauid hauing tasted of this de­sertion, in great sorrow and anguish of soule, powres out this lamentable complaint, crying vnto the Lord: How long wilt thou forget me Lord, for euer? How long wilt thou hide thy face from mee? How long shall I take counsell in my soule, hauing sorrow in my beart daily? How long shall mine enemies be exalted ouer me? consider and heare me, O Lord my God, lighten mine eyes lect I sleepe, the sleepe of Psa. 13.1, 2, 3. death.

Thus farre for internall afflictions, now as for out ward tribulations, we may assure our selues, whilefl wee liue in this valley of Psal. 84.6. teares, that wee must sowe in teares. Affli­ctions will come vpon vs, as the messengers of euill newes to Iob, one at the heeles of another; and one tribulation will follow vpon another, as the Beare came after the Lion, and Goliah after the Beare vpon Dauid. For all that lute godly in Christ lesw, must suffer 2. Tim. 3. The reason why God af­flicts vs. persecution.

Now if any should demand, why God suffers his Chil­dren thus to be afflicted?

I answere, That amongst many reasons wee may ob­serue these.

First,1. Ad prclen­dum. To trie vs and proue vs; for as pepper, or any fell spice, doth shew it felnesse when it is bruised and beate in a Morter: euen so Gods children, doe most manifestly de­clare their zeale, when they are bruised or beate in the Morter of affliction. Thus it pleased God to trie his ser­uants, Ioseph and Iob.

Secondly,2. Ad pargan­dum. To purge from vs the drosse and dregs of sinne: the siluer must bee in the fining pot before it [...]. 17.3. bee pure: and the gold must passe through the furnace before it be perfect. So must the Lord fine and purifie vs before we be vpright: The godly are sometimes compared vnto Seed,Anima fidelis, prougone ind [...] ­get [...], ne producat malash ba.is, & [...] moll [...]a­tar [...] [...]iesne [...]. Chrys. i [...] locum. and sometimes to Trees. Now wee know that the Wheat must be fanned before it be cleane; and the Trees must be pruned, if wee would haue them fruitfull, So the Lord with the fanne of afflictions, must blow away from vs the chaffe of our sinnes: before we be cleane, and with the shredding knife of tribulation, prune vs before we be fruitfull: with afflictions he will plow vp the earth of our hearts, and roote out the Weeds and Thistles, that it may bring forth good seed.

Thirdly,3. Ad confir­mindum. To strengthen vs in the faith, and confirme vs in our calling. So long as we are in prosperitie, we are apt to forget God: to neglect our profession, and to fall into most grieuous sinnes: but when we taste of aduersitie, wee [Page 137]call vpon God, cleaue fast to our Calling, and feare to of­fend. As for example, Dauid when hee was free from troubles, walking securely vpon the top of his house, and wanting nothing which his heart could wish: he falls in­to one most grieuous sinne after another. Bat when the Lord strikes him with his rod, then hee falls to meditate vpon his Word, to take heed to his wayes, and to walke after his Lawes. Thus much hee confesseth, before (saith hee) I was afflicted, I went a stray; but now, I keepe thy Psal. 119.67, 71. Lawes.

Fourthly, To confirme and make vs like vnto our Sa­uiour. For as he bare his crosse,4. Ad confor­ma [...]dum. so should we take vp our crosse and followMatth. 16. him. For he hath suffered for vs, lea­ning vs an example that we should follow his 1 Pet. 1.21. steps. For it is a true saying, if we be dead with him, we shall also [...]ue with him; and if wee suffer with him, wee shall also reigne with 2. Tim. 2.11. him.

Finally, They serue to turne vs home vnto the Lord; for whilst wee are in prosperitie, wee play our parts like Ioab, who would not come to Absalom before hee had set his corne fields on2. Sam. 14.30. fire. And like the prodigall sonne, who would not returne to his father, vntill necessitie con­straynedLuk 15.20. him.

Thus wee see that afflictions are not onely certayne, but necessarie. Now the Vse wee must make of them, is to follow the Apostles aduice, to account it exceeding ioy when we fall into diuers Iam. 1.2, 3. temptations; knowing that the trying of our faith bringeth forth patience, and patience experience, and experience hope, and hope maketh vs not as [...]amed, be­cause the loue of God is shed abroad in our hearts by the holy Ghost, which is giuen vnto Rom. 5.3, 4, 5. vs. Let vs therefore with I­saak carry our faggots vpon our shoulders; with our Sa­uiour, our crosse vpon our backe; For the Word of God must be fulfilled, In the world you shall have Ioh. 16. [...]roubles. And certayne it is, that through many afflictions wee must enter [Page 138]into the Kingdome of Act. 14. God. And sure it is, that all the faithfull must sowe in teares.

The second thing that we must consider in this place, is the necessitie of afflictions. For none shall reape in ioy, but they that sowe in teares. Wee must first labour in Christs Vineyard before we receiue our wages. The Mariner, first sailes and makes his voyage, and abides many a boy ste­rous blast, and rough tempest, and after receiues the com­moditie of his trauels, and the benefit of his merchan­d [...]se. Euery worke-man doth toyle and labour before hee receiues his hire. The husband-man must plow and har­row before he reape: And so must wee sowe in teares be­fore we reape in ioy. Diues, when hee desired the heat of his tongue to be allayed, with a drop of water from Laza­rus finger: it was answered, That in his life time hee had pleasure, and Lazarus paine: so must he now endure paine whilst Lazarus is in pleasure. If all men should reape in ioy, then of all men were the wicked most happy; if they should both liue at ease in this world, and reape ioy in the world to come. No; but there is no such matter. For woe be vnto them that are at ease in Sion: woe be vnto them that are rich, for they haue receiued their consolation: woe be vnto them that are full, for they shall hunger: All these haue a Haruest by themselues, and a Vintage of their owne; when the Angell shall thrust in his sickle, and cut them downe, and throw them into that vnquench­able flame, where they shall bee in torment for euer­more. And therefore I conclude with the Philosopher, there is none more vnhappy then hee that hath not tasted of aduersitie.

Now let vs see the commoditie, that the godly shall reape by their afflictions. Whosoeuer soweth in teares, shall reape in ioy.

The issue of their afflictions, and the commoditie of their crosse; is, they shall reape in ioy: As the afflictions [Page 139]of the Church were figured out by Noahs Arke, by Moses bush, &c. so by the same was the saluation and safetie of the Church prefigured.☜ Noahs Arke was carried alofton the top of the Flood, and not drowned. Moses bush bur­ned, and was not consumed. The Israelites passed through the red Sea, and were not ouer whelmed: The three Chil­dren went vp and downe in the Furnace, but were not scorched. Daniel was in the Lions den, but not deuou­red. Peters ship was tossed, but not ouer-turned. Pauls boat was carried to and fro, but not ouerthrowne: and the Woman was persecuted of the Dragon, but not ouer­come. All these plainly shew, that the persecutions,Vide Fabriti­um. Lae [...]a cata [...]i [...]o [...] be omnis crux vi [...] ­tit [...]r in gaudi [...] sicut patet. Deut. 32.39. 1. Sam. 2.6. Iob 5.18. Esai. 30.26. Matth. 5.4. Luk. 6.21. Ioh. 16.20. 2. Cor 1.7. 1. Pet. 1.6.7. Heb. 12.11. vexa­tions and troubles of the godly, are not permanent and perpetuall. They shall not succumbe [...]or sinke in the Sea of afflictions. No; they shall once be releeued, once re­leased, and once eased of all their griefe. They shall not alwayes eate of the bread of affliction: They shall not e­uer sup of the bitter pottage: They shall not continually drinke of the waters of Marah. No; the bitter waters shall bee salted; and the deadly pottage swe [...]tned: the one shall become holsome, and the other healthfull. Af­flictions shall not alwayes be gnawing vpon them, like the Vulture on the heart of Prometheus.: They shall not al­wayes be exercised with troubles, like Syciphus with the continuall [...]olling of a stone: nor for euer troubled with tribulation, like Ixion with the turning of a wheele: The faggot shall once bee taken off Isaak [...] backe; and crosse of Simons shoulders; and the whip from Pauls loynes; and the fetters from Peters. limmes. For they that sowe in teares, shall reape in ioy.

The Lord delights not in the death of any, and there­fore hee chastiseth his owne Children but in loue, and for a short time, till they amend and returne to him. For hee vvill not contend vvith them for euer,g Is. 57.36. neither will he be alwayes wroth. Ezekiels Cherubines had the face of a man, mild and gentle, as well as the visage of a [Page 140]Lion fierce and terrible, shewing that hee is as well, yea more merçifull to cherish vs, then hee is wroth in chasti­sing vs: and in the Arke of the couenant was as well a pot of Mannah, as Aarons rod. For our comfort, that God will as well in mercie nourish vs, as in iustice nurture vs. For, hee is mercifull and gracious, slowe to anger, and of great E [...]od 34.6. goodnesse: who, though for a little time hee doe for­sa [...]g vs, yet with great compassion hee doth gather vs; and though for a moment hee hide his face from vs, yet with euer­lasting mercie hee hath compassion on vs.

Moreouer, hee doth make a difference betwixt his owne elect and the reprobate: the one hee chastiseth in wrath, but the other in mercie: the ones punishment is eternall, but the others temporarie. Wee read that before the old magistrates in Rome were carried bundles of rods with an axe. Rods for petie delinquents: but the axe for proud and incorrigible malefactors. So the Lord cha­stiseth the godly with small twigs: but hee bruiseth the vngodly with a rod of yron. Hee deliuers the iuct out of temptation: and reserues the wicked against the day 2 Pot 2.9. of iudgement.

Is not this to our great comfort that wee shall be relie­ued, our losses recompenced, our paines released, and our troubles rewarded. And if wee sowe in teares, wee shall reape in ioy.

But thou wilt say, Quendo, When shall wee reape? The Apostle tells vs that in due time wee shall [...] Gal. 6. reape. This life is our seed-time, wherein wee must bee continually la­bouring, plowing and sowing; For man must eate in sor­row all the dayes ofGen. 3.17. his life. But our haruest is in the life to come: for, Blessed are they that die in the Lord, they rect from their labours, and their workes follow Reu. 14.13. them. Then as euery man hath sowen, so shall he reape. They that haue sowen dickednesse shall reape theIoh 4.8. same. Hee that hath sowen sedition and strife, shall reape irrecouerablePro. 6.12.15. de­struction. They that haue sowen the wind, shall reape theHos. 8.7. [Page 141]whirle-wind. They that haue sowen to the flesh, shall of the flesh reape corruption, and they that haue sowen to the Spirit, shall of the Spirit reape lifeGal. 6.8. euerlasting. They that haue sowen righteousnesse, shall reape a surePro. 11.18. reward. And they that haue sowen in teares, shall reape in ioy.

Behold now the end of all your afflictions, though you fall, yet you shall Mic. 7.8. rise. If you suffer but tribulation ten dayes, a short season, and abide faithfull vnto death, you shall receiue the crowne ofReu 2.10. life. The Lord will not suffer you to fall forPsal. 55.22. euer. But when hee sees conuenient time hee will iudgePsal. 75.2. righteously. Then hee will send good af­ter euill, as hee created light after darkenesse, and he will change iustice into mercie, as hee did water into wine.

But thou wilt say, alasse the godly haue no ease at all in this life: [...]hey are in continuall sorrow, in perpetuall griefe: and hee that purposeth to liue a godly life, must resolue alwaies to sowe in teares.

Truely thou art much deceiued: for as there be diuers occasions for the godly to sorrow: so there be diuers rea­sons for them to reioyce, in their greatest afflictions; for albeit, they be heere in great trouble and tribulation: yet they know that the sufferings of this present time are not worthie of the glorie that shall bee shewed vnto Rom. 8.18. them. Al­though they longed for, & desired happinesse be delayed: yet they reioyce vnder Rom. 12. hope. Although they mourne for their corruption, yet they reioyce for the testimonie of their2. C r. 4. conscience. Though they grieue for the transgres­sions of their brethren, yet they reioyce in thePhil. 4. sinners conuersion: and as they sorrow for the oppression of the godly, so they reioyce in the vengeance of thePsal. 57. wicked. If a man would but either consider the dignitie of bea­ring, the societie he hath in bearing, and the commoditie hee shall reape by bearing the Crosse, hee would confesse, that euen in greatest afflictions, hee hath good occasion to reioyce.

As for the dignitie, is it not a great honour and glorie for him,Solamen mis [...]is socios hahuisse dol [...]ris, ipse tibi vires Deus im­pluet, ipse can­dentem, [...]riget & t [...]cum cosus comes ibit in [...]nnet. to be one of Christ militant souldiers, to beare his colours, to fight vnder his ensigne, and to be accoun­ted worthie to suffer for his name. As for his societie, hee hath the blessed companie of all the Saints, that haue tro­den this path before him: he may say that it is some com­fort to haue such fellow-companying in sorrow. Nay, if hee be a faithfull Christian, hee hath Christ himselfe ac­companying him, strengthening him, and comforting him in all tribulations. And as for the commoditie hee shall reape thereby: these light afflictions which are but for a moment, will cause vnto him a farre more excellent and [...]ternall weight of 2 Cor. 4.7. glorie. Now mee thinkes, these reasons being duely considered, they should induce vs with pa­tience to runne the race that is set beforeHeb. 12.1. vs, and with patience to beare whatsoeuer it pleaseth God to lay vpon vs, saying with Ieremiah, It is my sorrow, and I will beare Ier. 10.19. it. And if a multitude of afflictions come vpon vs, as a whole host of Philistims came vpon Samson, let vs not bee faint-hearted or discouraged, but resolue stoutly to encounter them, saying, with stout Nehemiah, Shall such a man as I Nehcm. 6.11. flee? And staying our selues vpon Gods pro­tection, let vs bee as little afraid of them, as Dauid was of his foes, when he said, I will not be afraid of ten thou­sands of people, that haue set themselues against mee round Es. 3.6. Psal. 27.3. Obiect. about.

But perhaps some will heere yet obiect; Our afflictions are greater then wee can iudure. The Crosse is heauier then wee can beare. The flesh is stubborne, and will not vndergoe it.O quam pauci post te volunt ire domine? conreg­nare cupiunt sed compatinolunt. Answ. The time is long, and the way tedious, wee cannot continue. This mooued Saint Bernard to crie out, Oh how few will follow thee O Lord? faine would they reigne with thee, but loath are they to suffer with thee.

For your satisfaction, I referre you to the Gospell, where wee read of one Simon of Cyrene, who carried Christs Crosse.☞ This Simon was a type of all obedient [Page 143]Christians, who must take vp their Crosse and follow Christ, and from his example wee may learne, both mat­ter for our good instruction and great consolation.

First for our instruction, as hee was forced and compel­led to carrie ChristsMalth. 27.32. Crosse: euen so although the flesh bee stubborne and froward: yet it must bee constrained and compelled. A sicke man must not refuse the Pilles, because hee feareth their bitternesse; no more must the flesh bee suffered to refuse the Crosse because of its tartnesse.

Secondly, Simon beare the Crosse after Christ, to shew vs that wee must not onely carrie it, but carrying of it, follow Christ. And so our Sauiour commands vs to take vp our Crosse and follow him. Where wee see it is not enough to suffer affliction, but wee must follow Christ in imitation. Many of vs, when wee are in any trouble or aduersitie: then wee wish wee were out of this world. Wee long for death, and wee ioy for gladnesse, when wee can find the Iob. 3.20, 21, 22. Vaeportantibus crucem & non sequentibus christum. graue. For then wee thinke wee shall find ease and rest: but alasse poore foules, wee are much deceiued: for woe bee vnto them that suffer affliction, and yet ne­uer follow, nor care to imitate Christ in their life and con­uersation.

Againe, a Christian may learne here for his consolation. First, as Simon carried our Sauiours Crosse when hee fain­ted and wearied: so the Lord will alwaies prouide for vs some Simon, to ease vs when wee beginne to faint, Hee will not suffer vs to bee tempted aboue that wee bee able, but will euen giue the issue with the temptation, that wee may bee able to beare 1. Cor. 10.13. it.

Further, as Simon carried the Crosse, but first Christ had borne it, for our comfort is, that Christ sweetens all our afflictions, before they bee lay de vpon vs, and like a good Physician, hee strowes the Pills thicke ouer with su­gar, before hee makes vs to swallow them.

Lastly, as Simon carried Christs Crosse no further then [Page 144]Golgatha, a place of dead mens sculles. So, though all our life time wee be in affliction, yet the time is not long, nor the way endlesse that wee must beare our Crosse: it is but to Golgatha, our graue, a place of dead mens sculles. For blessed are they that die in the Lord, for they rest from their labours. For which rest the Lord prepare vs, and into his blessed rest, the Lord in the time appointed bring vs, euen for Christs sake. To whom with the Fa­ther and the Spirit, let vs giue hon our and praise for now and euer. Amen.

THis verse is an amplification of the former; For what before the Psalmist doth expresse brief­ly, heere hee explaines most amply. Of the verse there be two parts.

• 1. The faithfulls godly progresse: Hee that now goeth on his way weeping and beareth forth good seed.
• 2. Their goodly regresse: He shall doubtlesse come againe with ioy, and bring his sheaues with him.

In these two, wee may obserue a threefold Antithesis, or opposition: In the progresse,

• 1. A soiourning: He that now goeth on his way
• 2. A sorrowing: weeping.
• 3. A sowing: and beareth forth good seed.

In the regresse there are three opposites vnto these.

• 1. A returning: He shall donbtlesse come againe.
• 2. A reioycing: With ioy.
• 3. A reaping: And bring his sheaues with him.

If wee take the words in order as they lye, wee may note. First, The faithfulls peregrination, hee that goeth: Secondly, The times prescription, hee that Now goeth. Thirdly, Their perseueration, hee that now goeth O N. Fourthly, Their direct course, his way. Fiftly, Their crosse, weeping. Sixtly, Their carriage, and beareth forth good seed.

Againe, in the returne we may see. First, The certaintie, hee shall doubtlesse come againe. Secondly, The iocun di­tie, with ioy. Thirdly, The vtilitie, and bring his sheaues with him.

The old Israclites during their abode in the wildernesse, did not dwell in standing houses, but in boothes and tents, still in trauell, and neuer setled, in remembrance whereof they kept the feast of Tabernacles: to put them in mind how they had bene so long strangers in a strangeLeu. 23.34. Land. The Iewes, when they were led captiues out of [Page 146]their owne Land: they wandered, palantes & palentes, like wearie wights, and poore pilgrimes, through the pro­uinces of Babel. And therefore when Haman plorted their destruction: hee called them a scattered and disper­sed Est. 3.8. people. And the first Feast they obserued after their deliuerance, was the Feast ofNeh. 8. Tabernacles: No question but it was in remembrance of their seuentie yeares so­iourning, and sorrowing in the Land of Babel. If wee compare either the old Israelites in Egypt, or the Iewes in Babel; with our selues poore Christians in this world: wee shall find our estate to be but a perpetuall pilgrimage, a continuall wandring to and fro without any certaine place of abode. Abraham the father of the faithfull dwelt inGen. 22.8. tents, which might be remooued from place to place: and so did Isaak and Iacob, confessing themselues to haue been but strangers and pilgrims vponH [...]b. 11.9.13. earth. The bodie of man is called a2. Cor. 5.4. tabernacle. I know the time is at hand that I must lay downe this my tabernacle, saith the2. Pet. 1.14. Apostle. The life of man was called a pilgrimage: Few and enill haue the dayes of my life beene, and I haue not attained vnto the yeares of my fathers, in the dayes of their Gen. 47.9. pilgrimage. Was Iacobs answere to Pharaoh, when he questioned him how old he was; and man himselfe is but a stranger vpon earth; I am a stranger and soiourner as all my fathers Ps. 39.12. were: which was Dauids acknowledgement. By all these, we see what is our case in this world, wee are all but pilgrimes, strangers and soiourners.

And if any would know why the life of man is a perpe­tuall going, a continuall pilgrimage. The Apostle tells vs, that heere wee haue no continuingHeb. 13.14. Citie: And therefore hee sayth to the Philippians, Our connersation is in Ph. 3.10. heauen. In this world wee are not vnlike the Israelites, wandering in the desarts or wildernesse out of the way, finding no Citie to dwell in, till the Lord conduct vs as he did them, by the right way, that wee may goe to a Citie ofPsal. 107.4, 5, 6, 7. habi­tation, which is not in this world, but in the kingdome [Page 147]of heauen Ierusalem that holy Citie which isReu. 21. aboue.

Is our life then a pilgrimage? mee thinks this should teach vs to behaue our selues accordingly, and to walke as Pilgrimes and Strangers. Pilgrimes they vvalke. Nec onerosi, nec otiosi. Neither ouer-loding themselues with trash, least they should bee vvearied; nor yet vnpro­uided, least they should faint. So must vve vvalke, not ouer-laying our selues, by heaping sinne vpon sinne, vvhich wee shall finde heauier in the end, then euer Moses his Man found his burden of sticks. But vve must cast away euery thing that presseth downe, and sinne that hangeth so fast Heb. 12.1. on: yet vvee must not goe idle; but vvemust carry our crosse and follow Christ. The one is a heauie burden: And Christ bids vs come to him, and he vvill ease vs. Come vnto mee all yee that are wearie and heauie loden, and I will ease you (saith hee) but this is a light burden. My yoke is easie, and my burden light, Suscipite iugum christi nolite timere quod su [...] ­ue est, festinate quod leue est. Ambr.saith C [...]rist. And therefore vvee are exhorted to take vpon vs Christs yoke, not to feare it, for it is sweet; and to hasten to vnder-goe it, for it is light; and it is good for a man when he beares his yoke from his Lam. 3. youth.

Further, To a stranger strangely entertayned in a strange Countrey, the remembrance of his natiue soile is sweet vnto him. So the Iewes,In hostili terra dulcis amor patri [...]. August. vvhilst they sate by the Riuers of Babylon, and remembred Sion the Moun­tayne of God, and Ierusalem the Towne of peace, which the Lord had giuen them for their inheritance. When they considered vvhat pleasures they had there, and vvhat paynes they indured vvhere they vvere, they wept and vvayled: and truely,Quanto bet a­mara sentitur tanto fit illa du [...]cior. if vvee but call to minde the ioy of Heauen, vvhich is our soules natiue Countrey; and compare the sorrowes of this World, vvith the pleasures of the World to come: it vvould make vs with the A­postle desire to be dissolued, and to be vvith Christ. For the more bitter vve feele the one, the more sweet vve shall find the other.

Some referre this Verse as a consolation to the people, at their first going into captiuitie, and translate it, [...] Sept. [...] Apolli­natius. They went weeping: with whom the Septuagint seemes to a­gree, who hath it, walking they went. Others too strictly referre it, as consolatorie speech, to the needie husband­man. Of whom the Greeke Poet is one, who saith, The husbandmen sorrowed, carrying their seed. But the words are allegoricall, for one thing is expressed, and another vn­derstood: and I referre it to the people that were still in Babylon, molested and vexed by the Persians. But to leaue them and come to our selues: Their case was no worse in Babylon, then ours is in thisIn b [...]c mundo non dolere, non laborare, non periclitariim. possibile. Aug. World. For it is impossible for any man to liue in this world, and not to be in sorrow, trouble and danger. This world is like the Ci­tie of Athens: for as one said of it, It was a goodly place for a Philosopher to passe through, for there hee should see and heare many things that might better his vnder­standing; shee being the Nurse and Mother of all lear­ning: but it was not good for him to stay there; because hee could hardly liue there in any safetie. So wee may say of this World, that if a man onely passe through it, he may behold many delectable and wouderfull works of God to better his knowledge: but if hee once take vp his place of abode in it, then hee is in present ieopardie and danger of his life. For it is no lesse dangerous for a Christian to liue in it, then it was for a Prophet to remayne in Ierusa­lem, which stoned all that came toLuk. [...]3 33. her.

Let this instigate euery one of vs to despise this world, sith therein wee find nothing but trouble, sorrow, and vexation of minde. Augustine saith, we haue the World for a Sea,Pro mari mun­dum, [...]ronaui Eccle [...]am, pro gub [...]rnaculo cru­com. August. the Church for a Ship, and the Crosse for a Rud­der, and happy are wee, if wee haue Christ for our Pilot, then with Peter wee may walke safely, with the Israelites passe through the red Sea securely; otherwise, wee shall [Page 149]not onely be with Peters ship in perill to be drowned,Here suge crudes lis terras suge l [...]ttus auarum. Virgil. but with Phara [...]hs host altogether ouer-whelmed in Mari ru­bro, this bloodie Sea. Noble AEneas, Troyes wandering Prince, after his long nauigation, when hee landed and thought to haue taken vp his abode in Thrace (as the Poet fayneth) he heard a lamentable voyce, bid ding him to s [...]ee from that cruell Land, and to depart with speede from those cruell Sands: but seeing the World is now, like as it was before the Deluge, filled withGen. 6.11. crueltie: and like the Land of Canaan, whilst it was inhabited with the old Canaanites, polluted with all kind of iniquitie. Let me ex­hort all faithfull Christians, not with the fabulous speech of the Poet, but with the liuely voyce of the Prophet. A­rise, and depart, for this is not your rest, because it is polluted, it shall destroy you with a sore Mic. 2.10. destruction. And therefore now goe on your way weeping.

I haue heard some expound these words thus,☜ That the godly must not deferre their repentance, but they must now goe weeping, that is, they must now begin to sorrow and lament for their sinnes. True it is, wee ought not to procrastinate our returning to God; no more then the pro­digall deferred his returning home to his father, who as­soone as he thought with himselfe to returne, euen then he arose, and went, we must not with some thinke to amend hereafter, and in the meane time liue at libertie, and let loose the reynes to our affections. For as it is true, that true repentance is neuer too late: so is it as true,Poenitentia vera nunquam s [...]ra that late re­pentance is seldome true. And if any obiect, that the Thiese was saued at the last gaspe. Augustine answereth,Poenitentia sera, raro seria. There was one indeed saued to keepe vs from desperation, and onely one to keepe vs from presumption. Ʋnus erat ne de­spereas, & solus vnus ne presu­mas. August. But because I will not force nor stretch the Text vpon the tenters: I conclude this point with the Apostles [...]xhortation. Take heed there­fore that you walke circumspectly, not as fooles, but as wise, redeeming the time, for the dayes are Eph. 5.15, 16. euill: which makes many a one now goe on his way weeping.

The faithfull among the Iewes, for all the troubles they endured in Babylon, did goe on in godlinesse, and did perseuer in their profession. Hannania and his fellowes would not fall downe and worship the golden Image, which Nebuchadonosor had erected, though for the same they were to bee throwne in the fierieDan. 3. furnace. Daniel would not leaue off praying vnto God, albeit for the same he was to be cast into the LionsDan. 6. Den. Mordecai would not bow the knee to Haman, although he was like to bring not onely his owne, but the life of his whole Countrie inEsth. 3. danger. So must wee in this world perseuer and proue constant vnto the end, though we are assured that the De­uill doth persecute vs, and the world doth hate vs, and in­finite troubles are like to Befall vs. When the Angels brought Lot out of Sodom, they enioyned him to scape for his life, not to looke behind him, nor to tarry in the Playne, but to flie to the Mountayne, lest hee were de­stroyed: so wee must make no tarrying nor staying, no slipping aside, no goingGen. 9. backe. For Lots wife, because shee lookt backe to Sodom, was turned into a pillar of Salt: the Israelites, because they desired to returne to the flesh pots of Egypt, were fearefullyNum. 11.33. Psal. 78 30, 31. punished: and Saul, because he turned a way from the Lord, the Spirit of the Lord de parted from him, and an euill spirit came and vexed1. Sam. 16. him: and therefore we must not onely goe, walke as Pilgrimes, but wee must goe on, wee must perseuer vnto the end.

There bee many reasons to mooue vs to perseuerance, but we will rest content with one or two. First, the pro­mise is onely made vnto such as perseuere: hee that en du­reth to the end shall be saued, saith ourMatt. 24.13. Sauiour: he pro­miseth the Angell of the Church of Smyrna the crowne of Life, but conditionally if he were fruitfull vntoReuel. 2.10. death: and the Apostle boasteth that there was laid vp for him a crowne of Righteousnesse, but first hee had fought his fight, hee had finished his2. Tim. 4.7, [...]. course. First, hee made righ­teousnesse, [Page 151] Munimentum militanti, a breast plate to him as hee was a Souldier; and then he found it, ornamentum o­uanti, a Crowne to him as he was a Conquerour. So must we keepe the Faith, fight out our fight, finish our course, if we would haue the Crowne. Otherwise, if wee either fall backe or step aside. It had beene better for vs not to haue knowne the Way of righteousnesse, then after wee haue knowne it, to turne from the holy Commandement giuen vnto 2. Pet. 2.21. vs: and therefore it stands vs in hand now to goe on.

Againe, of all sinnes; Apostasie is most fearefull, most hatefull to God, and most hurtfull to Man. Hatefull to God, for hee doth tell vs plainly, that if the Righteous turne away from his righteousnesse and commit iniquitie: his righteousnesse shall not bee mentioned, but hee shall die in his Ezek. 18.24. sinne. Hurtfull it is to man: vvitnesse the Man in the Gospell, of whom our Sauiour speaketh; who being dispossessed of one Deuill, yet by a relapse into sinne, vvas afterwards repossessed of the same, and seuen worse: so that his latter end was vvorse then his begin­ning. So vvhosoeuer they bee that haue escaped the pol­lutions of the world, through the knowledge of the Lord and Sauiour Iesus Christ, yet after they are intangled therein and ouer-come, the latter end is worse with them then the 2 Pet. 2.20. beginning.

I might adde hereunto the similies, which some haue gathered from the naturall cou [...]se of other Creatures, which may somewhat perswade vs to perseuerance: As, first, Man is compared to a Tree, planted by the RiuerPsal. 1. side. And some haue not stucke to call him arborem inuersam, a Tree turned vpwards. Now the nature of the Tree is to extend it selfe, superius, vpwards. The nature of the Sunne is to goe, celerius, with a swift course. For hee commeth out of his chamber, and reioyceth like a Giant to runne his race. The nature of the Eagle is, to soare sublimius, so high till he can behold the Sunne. [Page 152]The nature of the Lion is to goe Vlterius, on forward, scorning for any feare to turne backe. All these should serue as motiues to perswade vs to goe on. With the trees we must grow vpwards; with the Sunne wee should run out our race. With the Eagle soare alost, till wee can be­hold Christ, who is the Sunne of Mal. 4.2. righteousnesse: and we must not bee danted, but boldly goe on (like a Lion) if need require, through a whole Armie of afflictions.

But if we rightly consider the former two reasons, they will suffice to forewarne vs, to take heed of all kind of A­postacie; and to teach vs to beware, that with Demas we doe not forsake the Apostles societie, and embrace this present2. Tim. 4.10. World: or with Hymeneus reiect pure doctrine, and delight in prophane2. Tim. 2.17. bablings: or like Iudas, first preach Christ, and then betray him: or like Herod, euen now to heare Iohn gladly, and by and by to behead him: or with Iulian, first seeme earnest Professors, and in the end proue blasphemous Persecutors: nor play the part of Ne­ro, in the beginning to doe well, and in the end to thirst after all euill. It is fearefull to put the hand to the Plow, and to looke backe; but it is damnable with the Dogge to returne to the vomit; or vvith the Sow, to the wal­lowing in the myre. Wherefore as the Prophet exhorteth, let vs goe on from strength to strength, vntill we all appeare before God on Psal. 84. Sion: And as the Apostle saith, Forgetting what is behind, still end [...]uour to that which is Phil. 3.13. before; because

The life of man in this world is called a Way. The Lord maketh my way (that is, my life) vpright, saith Dauid; And mans departing out of this vvorld, is called a Way; I goe the way of all the Earth, saith Iosua, when he was about toIos. 23.14. die. In this life there is via auersi, a vvay of him that is vvay ward from the vvayes of God, and this vvay is com­monly trodden in by all mankind. For all are gone out of the way, there is none that doth good; Psa [...]. 14. no, net one. Second­ly, [Page 153]there is via peruersi, a way of the obdured, peruerse and obstinate sinner. Woe be vnto them, for they haue walkt in the way of Iud. 11. Cain. And thirdly, there is via reuersi, a way of the conuert and penitent, and that is onely proper to the godly and approued of God. For the Lord knoweth the way of the righteous, but the way of the wicked shall Psa [...]. 1.6. perish. The first two wayes are too well knowne, and too much vvalkt in: But this last way is that straight and narrow Way, that leadeth vnto Life, and few there be that find it. All that will goe on in this vvay, must expose themselues vnto innumerable dangers. For all that will liue godly in Christ Iesus must suffer persecution. The vvay of man in this life may be compared to that way which Phoebus pre­scribed to his sonne Phaeton, hee must passe by the Bull,P [...]r tamen ad­uersi gradieris cornua Tanri. Aemonios (que) ar­cus, vielenti (que) [...]a Leonis. O­uid. Met. for many young Bulls haue compassed me, saith Dauid, and mightie Bulls of Basan haue closed me Psal. 22.12. about. He must passe by the Archer, for the wicked haue bent their Bow to cact downe the poore and needie, and to slay such as bee vpright of Psal. 37.14. conuersation. And hee must passe by the jawes of the Lion. For the vngodly compasse the godly in their steps, like a Lion that is greedie of prey, and as it were a Lion lurking in secret Ps. 17.11, 12. places. And as one saith, The way of man is the path of bruit beasts; For the godly are beset by the vngodly on euery side, as it were vvith bru [...]t beasts. Yea,Semita bomi­num callis [...]e [...] ­rum. Isid. this way of the righteous is not vnlike the way that Sea-tossed AEneas had vnto Italie. For through many afflictions we must enter into the Kingdome of God. Per varios ea­sus, per [...] dis­crimina rerum tendimus in c [...] ­lum sedes vbi [...] fata quietas o­stendunt. Virg. Aen.

Seeing then our way in this life to Life eternall, is so hard and difficult. Let vs with Moses beg at Gods hands, if wee haue found fauour in his sight, to shew vs the vvay that vve may knowExo. 33.13. him.

Now Christ is this Way, I am the Way, the Truth, and the Iob. 14.6. Life. Will vve vvalke directly, he is the Way; would we not be deceiued by the Way, he is the Truth; and his Word which is Truth is a Lanterne to our feet, and a light vnto ourPsal. 119. pathes. This is our way to Heauen: Hee must [Page 154]guide vs to our celestiall Canaan; as the Pillar of fire did the Israelites to the Land of Promise; the Scarlet thread, the two men vnto the house of Rahab; and as the Starre did guide the wise-men to Bethlem; else if he be not our Leader and Directer, like the blind Sodomites, wee may wearie our selues with groping for Lots doore, like the Israelites, we may wander vp and downe in the wildernes, but wee shall neuer reach home. For none can come to the Father, but by him, that is the Way.

The Septuagint here vse a word, which carryes a double signification: so that we may reade the words eitherthus, He that goeth on his way sorrowing: or thus, hee that go­eth on his way suffering. By the first, may bee gathered their griefe and godly sorrow for sinne. By the last, their payne and griefe sustayned for sinne: both are very conso­nant and agreeing with the matter. If we receiue the for­mer, then wee may cast our eye to Daniel, who mourned and prayed: to Ieremiah, whose eyes were like Buckets dropping downe teares: and to Nehemiah, who fasted, grieued, sorrowed, and prayed: and all of them confessing, that be cause of their sinnes, such things came vnto them. A worthy example for vs al, to sorrow truely, and to weepe bitterly for our sinnes. Esau indeed wept, and Ahab hum­bled himselfe; but the one was vnseasonable, and the o­ther but temporarie. These are not pleasing to God, nor auailable to vs. For we must now goe on our way weeping. We must sorrow truely and weepe constantly.☞ One of our late Writers speaking briefly of true repentance and con­uersion, hath wittily,1. Cercanseis­sum. worthily, ingeniously, and iudici­ously obserued a threefold heart in man. First, arent heart, which is like a garment ript in the seame, that may bee easily sewed vp againe.2. Cor conf [...]a­ctum. Secondly, a broken heart, which is like a beggars cloake,3. Cor contri­tum. tottered and torne, and yet may bee patcht and pieced againe. Thirdly, a contrite heart, [Page 155]which is like a piece of cloth cut all into shreds, that it can neuer bee ioyned nor pieced againe. And from these wee may learne, that it is not sufficient for vs to haue our heart like the heart of Foelix trembling, when wee heare Paul disputing ofAct. 24.25. iudgement: nor yet like the heart of Pharaoh, acknowledging, we haue sinned, but for a mo­ment: nor like the heart of Ahab, euen now a little hum­bled, but by and by hardned: nor yet like the heart of Esau, crying bitterly, but as out of measure, so out of sea­son: but neuer truely broken hearts, and truely contrite: as was Dauids, when ashes was his bread, and teares was hisPsal. 102.9. drinke: as was Ezekias, when hee chattered like a Crane and mourned like aIs. 38.14. Doue: and as was poore Ma­ries, when shee washr our Sauiours feet with her teares, and wipt them with the haires of her head. But such hum­bled hearts, and such contrite soules, must wee all haue, if vvee will goe on our way weeping. For as the Prophet Ioel, vvee must turne vnto the Lord with fasting, weeping, and with Ioel 2. mourning.

If by their weeping, wee vnderstand the troubles and sufferings they sustayned, then may we well note the diffe­rence betwixt the godly and vngodly in this vvorld. The one are euer in great trouble and perplexitie: vvhen the other are in their jollitie and prosperitie. Whilest Ahasue­rosh and Haman sit feasting and drinking, the Citie of Shusan is in great perplexitie. Whilest the wine that ma­keth merry the heart ofPsal. 104. man, is giuen to Artaxerxes the King. Nehemiahs owne heart vvas sorrowfull and his countenance sad. Thus whilst the wicked, like the rich Glutton, are clothed in purple, and are fed with delicates eueryLuk. 16.19. day. Like drunken Nabal, passe the time in feast­ing like a1. Sam. 25.36. King. Like the rich wretch in the Gospell, surfet on their riches: and like the Israelites, sit them down to eate and drinke, and rise vp againe to play. The godly vvith Micaiah, are fed with the bread of affliction. With the children of the Prophets, they eate of the bitter pot­tage. [Page 156]And with our Sauiour they are a thirst vpon the Crosse: And all of them must goe on their way weeping. And if we take a narrow view of all the faithfull, from the beginning vnto this present, wee shall find this to haue beene the condition of them all. To omit Adams fall, Noahs troubles, Abrahams temptations, and Isaaks trials: was not Iacob persecuted of his brother Esau? churlishly entertained of his vnckle Laban: defrauded along time of faire Rachell, was hee not glad to take the cold ground for his bed, and a hard stone for his pillow vnder his head? Was hee not forced to expose himselfe in the day to the heat, and in the night to the frost? Had he not his wages by his Vnckle ten times changed? his owne bed vn­naturally defiled, and his onely daughter deflowred? so that hee went on his way weeping. Iob when hee was robd of his goods, bereft of his children, when hee had the deuill tormenting him, and his wife tempting him, his friends forsaking him, and his seruants forgetting him, rogues deriding him, and villaines disdaining him: Did not hee goe on his way weeping. Dauid when hee passed through the iawes of the Lion, the paw of the Beare, the hand of Goliah, the speare of Saul, the rebellion of Absa­lom, the treason of Achitophel, the death of Ammon, the seditious trumpet of Sheba, and the cursed tongue of Shi­mei, &c. Dauid exagita­tur, Elias fuga­tur, leremias lapidat [...], Esai­as secatur, Za­charias inter al­tare & edem trucidatur. Ipse clausula legis & prophetarum, nec Prophetes tantum sed An­gelus dictus con­tumeliosa cade truncatur, Tert. Did not hee goe on his way weeping.

This should animate and encourage vs in all our affli­ctions, our case is not strange nor singular. For infinite wayes hath Gods Church and children suffered before vs. Abel was murdered, Isaak flouted, Eliah persecu­ted, Elisha mocked, Micaih buffetted, Ieremiah stocked, Iohn the Baptist beheaded, Steuen stoned, Iames killed, Peter imprisoned, and our sweet Sauiour crucified. And in the primitiue Church, some were sawen in pieces in Ara­bia; some of the Saints had their legs broken in Capo­docia; some hung with their heads downeward in Meso­potamia; some maimed of all their ioynts in Alexandria; [Page 157]some parched and burnt before the coales inEuseh. Eccl. hist. lib. 8. cap. 12 [...]lagris explora­bantur, nuda­bantur, in vin­cula conijcieban­tur, lapidaban­tur gladis, mori­ebantur. Soc. Eccl. hist. lib. 4. cap. 24. Antiochia: they were scourged, stript, fettered, stoned, slaughtered. And as the Apostle saith, they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe-skinnes, beeing destitute, afflicted andHeb. 11.36, 37, 38. tormented. And so all of them went on their way weeping.

The Prophets digging thorow the wall, and carrying his stuffe vpon his shoulder, in the sight of the people, was for a sigue vnto them, that as he had done, so should they doe when they went into captiuitie. But by this carriage is meant not a corporall, but a cordall burden, not borne on the shoulders of their bodies, but carried in the bowels of their hearrs, to wit, faith and hope in the truth of Gods promises for their deliuerance. By an allegoricall phrase of speech, comparing them that were waiting for their deli­uerance, to the needie husband-man, expecting a fruitfull haruest: For as hope of good encrease, maketh him to cheare himselfe in his needIanes. 5.7, 8. and pouertie: so faith ma­keth vs to reioyce inRom. 5.2. to 5. tribulations. The Analogie and resemblance betwixt seed and faith are these.☜

First, As seed, though of little quantitie, cast into good ground bringeth foorth thirtie, sixtie, and anMat. 13.8. hundred fold. So if a man haue but faith as much as a graine of mustard seed, it will exceed all other hearbs, and out-top Nebuchadonosors tree reaching the heauen.

Againe, As seed first bringeth forth the blade, then the care, and lastlyMar. 4. corne: euen so faith sheweth it selfe by degrees, as in the Eunuch, when hee conferred with Phi­lip, What (sayth hee) doth let mee from being baptised? There it did shew it selfe in the blade. Secondly, he makes [Page 158]confession of his faith, saying, I belieue that Iesus is the Sonne of God. There it was in the eare. Lastly, when hee went away veioycing that hee was baptised, become a Christian, and a member of Christ: there was the seed and corne ofAct. 8. faith. Thus the godly goe on from strength to Psal. 84.7. strength, and the righteousnesse of God is reuealed from Rom. 1.17. faith to faith.

It is called precious seed: quod rarum est charum est. Seed was accounted precious, when all Countries came vnto Egypt to buy corne of Ioseph, s Gen. 47.57. and truely faith must needs bee precious, seeing when Christ comes hee shall hardly find Faith vpon the Luk. 18.8. earth.

Lastly, The necessitie of faith is such, that therefore it must needs bee precious: for as the materiall seed is the onely instrumentall meanes to preserue the life of man. For all the spices, honie, mirth, nuts, and almonds, gold and siluer, that were in Canaan, were not sufficient for Iacob and his childrens sustenance: but they were for­ced to repaire vnto Egypt for corne, that they might liue and not [...] die. Euen so without faith the soule is starued: it is the food of it: For, The iust man liueth by his Gal. 3.11. faith. From hence then wee see that in going on our way wee­ping, wee must of necessitie carrie precious seed: I meane, in all our troubles and afflictions, we must haue a true and liuely faith, waiting and expecting from the truth of Gods promises a gracious deliuerance. For by faith Noah was saued from the deluge: by faith Moses conducted the Is­raelites out of Egypt: by faith they passed through the red Sea, as on drie land: by faith Rahab was deliuered out of Iericho: by faith Daniel was safe from the Lions: by faith Dauid escaped the sword of Goliah: and by faith the three Children quenched the violence ofHeb. 11. the fire: by faith in Christ the blind receiueMar. 10. sight: by faith the Lepers woreMat. 9. cured: by faith the woman was deli­uered from her issue ofMat. 8. bloud: by faith the Canaanitish woman had her daughter dispossessed: by faith the wid­dowes [Page 159]sonne was restored vnto life: by faith the sicke re­ceiued health, the lame did walke, all sores were salued,Lumen anime, ostium vitae, & fundamentum salutis eterna. Chrys [...]in Syms. the deuils cast out, and the dead reuiued. O how excel­lent and precious thing is faith; It is the light of the soule: for by it, wee know God. It is the doore of life: for by it, wee haue boldnesse, and entrance with confidence; 1. Iob. 2. 2. Cor. 5.7. Eph. 3.12. Eph. 2.8. 2. Tim. 3.15. Heb. 11.6. Act. 26.18. And the ground of our saluation: for by grace wee are saued through faith. O the great vertue and efficacie of faith: without it, it is impossible to please God: by it wee receiue the remission of sinnes, it saueth sinners, it enlightneth the blind, enableth the vnable, it cures the penitent, it crowns the patient. Wherefore let vs labour in all things to haue this precious seed of faith: for, all things are possible to him that beleeueth. I know that some take this Seed, to be vn­derstood of the Seed of the Word: and others, for the Seed of good workes: but the most Interpreters doe expound it, as I haue alreadie explained it. And now I conclude with Saint Bernards exhortation to his Sister, Keepe,Seruain te re­ctam fidem, tene sinceram fidem, custedito in te­meratam fidem. I pray you, an vpright, a sincere, and a stedfast faith, that in the end, you may receiue the end of your faith, euen the saluation of your soules. Amen.

IT may raine all night, and yet cleare vp in the dawning,Nocte pluit tota redcunt specta­cula mane. sayth the Poet. Sorrow may bee in the euening, but ioy commeth in the Psal. 30.5. morning, sayth the Prophet. In the for­mer part of this Verse wee haue noted the sorrow, griefe, trauels, and troubles of the godly in this world: Now it followeth that in this latter part of this last Verse, I speake of the ioy and comfort that they shall haue in the world to come. As for the recom­pence and remuneration (if I may say) of the crosse and afflictions of the godly, I haue spoken sufficiently in the eighth Sermon: and therefore I shall not need to be too [...]edious in repetition: onely this I adde, that there is no­thing more certaine then this: that all that now goe on weeping, sorrowing, and suffering for their sinnes, if they carrie but a setled and fixed faith in God and his promi­ses: they shall questionlesse bee eased of their griefe, re­freshed [Page 161]for their afflictions, and recompenced for all their losses: and therefore the Psalmist sayth, Hee shall doubt­lesse (that is, without question) returne with ioy, and bring his sheaues with him.

The word returne or come againe,☞ is diuers wayes read in the Scriptures: For, first, there is a returning of man vn­to himselfe. Secondly, a returning of man vnto God. Thirdly, a returning of God vnto himselfe. Fourthly, a returning of God vnto man.

Man is said to returne to himselfe, when bethinking himselfe of his errours, and considering the wofull case he is in because of his sinne, hee resolues with himselfe to leaue his sinne, and bewayling his former offences to be­come a new creature. Hee returnes vnto God,Grecè, [...]. when hee puts this resolution into action; and this his purpose into practice, with a contrite heart, and humbled soule, fal­ling downe before the Lord, humbly deploring his owne miseries, and heartily imploring his mercies. Both these wee see in the prodigall Child: first, hee considers with himselfe in what wofull plight hee was in, by reason of his follie: and vpon this consideration, hee resolues to returne to his father to confesse his offence, and to begge pardon. Then, what hee purposed hee accordingly per­formed: hee returnes to his father, cries out, Father I haue sinned against heauen and before thee, and am no more worthie to bee called thy Luke 15. sonne.

God may be said to returne to himselfe, when forget­ting his wrath, hee repenteth himselfe of the euill hee de­termined to bring vponIer. 18.8. and 26.3. man. For God in himselfe is all mercie, Deus meus misericordiae emea, my God isPsal. 59.17. my mercie. Ipse est & ipsa est misericordiae, hee is mercie, euen mercie it selfe: For, as his greatnesse is, so isEccl. 2.21. his mercie: But in himselfe hee is not properly all wrath, but our sinnes prouoke him to anger: witnesse himselfe, spea­king [Page 162]of Ierusalem, hee sayth, Shee hath prouoked mee vn­to Ier. 4.17. wrath. More clearly in the sixtie fift Chapter of Isaiah, Where hee sayth thus, I spred out my hands all the day vnto arebellious people: a people that prouoked mee euen to my face. Hee is neuer angrie but when our sinnes con­straine him. Now, when hee turnes from his wrath, for hee abideth but a while in hisIona 3.9. Psal. 30.5. anger, and remembers his tender mercie, which endureth for euer: hee turnes from that which hee is not, to that which hee is: from that which hee hates, to that which hee loues: for hee retaineth not his wrath for euer, because mercie plea­sethMic. 7.18. him.

Hee returnes to man, when hee hath compassion vpon him, subdues his iniquities, and casts all his sinnes into the bottome of the sea, and when hee restores him to his former happinessePsal. 80.14. and estate. This is plainely seene in the pittifull father of the penitent prodigall: when hee sees him afarre off what doth hee? Is his wrath remem­bred? Is his anger kindled? Is his sonnes offence called to mind? No, no: there is nothing in the Father but loue and affection, mercie and compassion: hee runnes and meetes him, falls vpon his necke and kisses him, receiues him into his fauour, restores him into his former, nay bles­seth him with a more happie estate then hee had before. In the precedent part of this Verse is contained, the retur­ning of man vnto God, by going on his way weeping, by his sorrowing, and lamenting his sinnes, and present mise­rie for sinne. This latter part comprehends, the returning of God vnto man, in extending his mercie towards man, in causing him to returne with ioy, forgiuing his sinne, and changing his wofull estate, into a ioyfull and glad estate. These two must concurre together: Returne to mee, and I will returne to you, sayth the Lord. For certaine it is, that hee that returnes to the Lord, by going on his way weeping: the Lord will returne to him, in causing him to returne with ioy, and bring his sheaues with him. See Isaiah 55.7.

The words may be taken either topically, for the Iewes returning from Babylon home to Ierusalem; or typically for our migration out of this World, this earthly Babylon, vnto our home the heauenly Ierusalem. In both there are two things to bee obserued: The place from whence wee come; and the place whither we goe.

The place from whence the Iewes returned; was, De terra inimici, from the Land of theirIer. 31.16. enemie: a place of confusion, crueltie, and oppression: a place of wickednesse, idolatrie and prophanenesse: a place of ambition, pride and contention: a place without the feare of God: A Land of grauen Images, where they doted vpon their Ier. 50.38. Idols▪ a Land, where the Saints of God had no content, but much discontent; where they were trodden vnder foot, where they drunke the cup of trembling, and the dregs of the Lords Is. 51.22.23. wrath. Where their necks were under persecution, where they were wearie and had no Lam. 5. rest.

The place whither they were to returne, was Ierusa­lem; the Towne of peace, the Citie of the great God; the Sanctuarie of the mostPsal. 46.4. High: A Citie that was at v­nion within it selfe, whereunto the Tribes, euen the Tribes of the Lord went vp, according to the testimonie to Israel, to prayse the Name of the Lord; and where there were Thrones set for iudgement, euen the Thrones of the House of Psal. 112.4, 5. Dauid. A place which the Lord had chosen for himselfe: a place, where was the Lords House: and a place, wherein the Name of the Lord was called vpon.

The Place, from whence wee returne, is this World; which is to vs, as Babylon was to the Iewes; Egypt, to Israel; and Sodom, to Lot. For here is nothing but con­fusion, oppression, and vncleannesse: a place of obscuritie, ignorance, and darknesse: a place, where wee are sure of hatted andIob. 15. and 16. persecution: a place, where there is nothing but vanitie and vexation of Eccl. 2.11. mind: a place, where the best man that euer liued, could find no content, for if any man could haue found out content in this wretched [Page 164]world, then Salomon should haue atchiued it: For be built him Houses, he planted Vineyards, he made him Gardens and Orchards with Trees of all fruit; ☞ hee got him Seruants and Maides, Men-singers and Women-singers, and the delights of the Sonnes of men; hee had such possessions of Beeues and Ox [...]n, such store of Siluer and Gold, that he was great aboue all that were before him in Ierusalem; and whatsoeuer his eyes desired, hee with-held it not from them. But what is the end of all? Behold, saith he, all is vanitie and vexation of the Eccles 2.4. to 12. spirit. What then if a man had the sumptuous buildings of Lucullus? The fruitfull Orchards of Alcynous? The innumerable riches of Croesus? The delicate dainties of Appitius? and the large Dominions of Darius. What if a man was the chiefe Monarch vpon earth, as wasEzra 1.2. Cy­rus, and might walke with Nebuchadonosor, proudly in his RoyallDan. 4.26, 27. Palace: and were Princely apparelled withAct. 12.21. Herod: and were as rich as that couetousLuk. 12. worldling: and fared delicately euery day like the Glutton: yea, and if he had all the pleasures of this world at command, what should hee reape in the end by them? The same (as the Poets fayne) that Prometheus had by Pandoras Boxe, plagues to tormenthim. What Iason found in Medeas cas­ket, wild fire to burne him: And what Hercules found in Deianiraes shirt, poysonable venome to rot him. More plainly what Adam found by eating the forbiddenGen. 3. apple. What Achan got by the BabylonishIos. 7. garment: and what Gehezi did reape by Naamans siluer, and two suites of2. King. 5. rayment. For the present he shall haue vanitie and vexa­tion: and hereafier, if he doe not forgoe them, death and destruction. Wee must not therefore here in this world, take vp our Station; but we must returne from Babylon, that wee bee not partakers of her sinnes, and so receiue of her Reuel. 18.4. plagues.

The place whither we must returne, is to our home, to Mount Sion, to the Citie of the liuing God, the celestiallGal. 4.15. Heb. 12.22. Ierusalem; whose foundation is garnished with precious [Page 165]stones; whose Gates are of Pearle, and Streets of pure gold, wherein there is no Temple, for the Lord God Al­mightie is the Temple of it: where there is no need of the Sunne, nor of the Moone to shine in it, for the glo [...]ie of God doth inlighten it, and the Lambe is the lightApoc. 21. of it: where wee shall bee in the companie of innumerable An­gels; of the Congregation of the first borne; and with the Spirits of iust and perfect men; with God, the Iudge of all; and with Icsus, the Mediator of the newHeb. 12.23, 24. Testa­ment. Gloriosa dicta sunt de te; Most glorious things are spoken of thee, thou Citie of God, SELAH. O, who can ex­presse; f Psal 87.3. nay, who can conceiue, ordinem & ornatum, The order and ornament of this celestiall Paradise. [...]. Basil. hom. in Psa. 45. This is the House of Wisedome tightly trimmed, and curiouslyPro. 9.1. car­ued: This is the Palace of Salomon, the Pillars thereof are filuer, the pauement gold, the hangings purple, and shee is paued with the loue of the Daughters ofCant. 3.9, 10. [...]. Ierusalem: this is that inheritance which the Apostle callsAm a [...]us nibil igne deperdit venificys omni­bus resistit. Plin. lib. 36. cap. 19. vndefiled, that withereth 1. Pet. 1.4. not. Where he vseth two words: The one, a name of durable precious stone: and the other, of a pleasant flower whose colour fadeth not. The one shew­ing, quam permanens; how that it is an euerlasting inheri­tance. The other, quam placens; how amiable and dele­ctable it is. This is the euerlasting Tabernacle our Saui­our speakes of: This is that building giuen vs of God, which the Apostle calls a House, not made with hands but eternall in the 2. Cor. 5.1. Heauens: and which Saint Peter termes the euerlasting Kingdome of our Lord and Sauiour Iesus 2. Pet. 1.11. Christ: and as it is eternall, so are all things therein e­ternall. The things which are seene are temporall, but the things which are not seene are 2. Cor. 4.18. eternall. There wee shall haue lucem aeternam; eternall light: For there wee shall haue no Sunne to shine by day; neither shall the bright­nesse of the Moone shine vnto vs: for the Lord shall be our euerlasting light, and our God our Is. 60.19. glorie. There shall wee haue vitam aeternam, eternall life. This is that record [Page 166](saith Saint Iohn) to wit, that God bath giuen vs life eternal, and this Life is in his 1.Iob. 5.11. Sonne. There we shall haue gloriam aternam, eternall glorie. For God hath called vs vnto e­uerlasting glorie in Christ 1. Pet 5.10. lesus: and there we shall haue gaudium aternum, eternallIs. 35.10. ioy. For all that trust in the Lord, shall reioyce and triumph for Psal. 5.11. euer.

The other word,☞ which the Apostle vseth, for the set­ting foorth of this celestiall inheritance;Amarantus im­mareese. bilis, quod non mar­ces. at sed decer­ptus assernetur. Plin. l. 21. cap. 8. is vsed of Plinie, for the name of a floure, which doth not lightly fade, nor decay; and which for pleasant colour and louely beautie, is called of some Writers, Flos amoris; in English, Flora­mour, or floure Gentle. Whereby the Apostle will let vs know, that all things in this celestiall Ierusalem, are not onely durable and permanent, but also delectable & plea­sant. There is nothing that can dislike vs; and there wants nothing that may delight vs. Our eares shall bee deligh­ted with the melodious harmonie of that heauenlyReuel. 5.4. and 19.1. Hal­leluiah: our smel, with the odoriferous perfume of the gol­den Censor, The prayers of the Reuel. 8.3. Saints: our taste, with the pleasant fruit of the Tree of Life, which is in the middest of the Paradise of Reuel. 2.7. God: and our eyes, in beholding him that madePsal. 100.3. vs; that sauedPhil 3.20. vs; and [...]at glorifiesRom. 8.30. vs. The con­sideration of this, strucke Dauid into such an admiration, of this blessed Cities perfection, that being rauished with the beautie thereof, and ouer-come with a longing desire to enioy these pleasures, he could not but crie out, O Lord of Hosts, how amiable are thy Dwellings! my soule longeth; yea, and fainteth for the Courts of the Psal. 85.1, 2. Lord.

Consider wee now with our selues, from whence wee come, and whither we must returne: from seruitude and slaueric; thither, where we shall be free and at libertie. Ie­rusalem which now is, is in bondage; but Ierusalem which is aboue, is Gal 4.25, 26. free. From a place where wee sorrow, grieue, andRom. 8.22, 23. grone: Thither, where the Lord will wipe away all teares from our eyes; and where there is no sorrow, nei­ther griefe, neitherRouel. 21.4. crying. From hence, where wee can [Page 167]find no rest: thither where our eyes shall see Ierusalem, a quiet Hahitation, and a Tabernacle that cannot be Is. 33.20. remoued. From hence, where wee haue no peace: thither, where there shall bee no end of ourIs. 9.7. peace. From hence, where we are in continuall danger and jeopardie: thither, where we shall be in safetie and securitie. For my people shall dwelt in the Tabernacle of peace, and in sure dwellings and in safe resting Is. 32.18. places. From hence, where wee are vexed with the societie of the wicked: thither, where we shall prayse God with our whole heart, in the Assembly and Congrega­tion of the Psal. 111.5. iust. From hence, where wee are in want and aduersitie: thither, where wee shall haue full facietie and content of all things; where God shall be to vs1. Cor. 15. all in all. Hither it was that old Simeon longed to returne, when he sung his Nunc dimittis; Lord, let thy seruant depart inpeace. Hither it was that blessed Steuen longed to come, when he said, Lord Iesus receiue my spirit. Hitheri [...] was, that the Apostle desired to be, when he wisht to be dissolued, and to be with Christ. Yea, and hither it was that Dauid thirsted to come, when he chose rather to be a doore-kee­per in the House of God, then to dwell in Kings Palaces. And hither let me exhort you all to returne, as the Prophet did the Iewes, to come out of this Babel, and to flee from the Chaldeans, the wicked Inhabitants of this world, with a voyce of Isa. 48.20. ioy. Goe your way, stand not still, but remember the Lord afarre off, and let Ierusalem come into your Ier. 51.50. minde.

Hee shall not returne with sorrow or griefe, but with great gladnesse and ioy. The old Israelites, whilst they were in Egypt, grieued and groned, being oppressed with their grieuous taskes and burdens. But when they were freed from thence, they marched towards Canaan with the noyse of musicke, with the sound of Timbrels, dancing and reioycing. The Iewes sitting by the Riuers of Babel, wept: They could not sing the Songs of the Lord in a [Page 168]strange Land: their tongue claue vnto theirPsal. 137. jawes; but when the Lord turned againe their captiuitie, they retur­ned with great gladnesse, and with the voyce of singing. Their mouth was enlarged, and their tongue vntyed, to prayse the Lord with ioyfull Songs of prayse. Euen so whilst we are captiues in this wretched world, we are full of sorrow and griefe; but when wee returne to Sion, wee shall be as full of ioy and gladnesse. Verily, verily (saith our Sauiour) yee shall weepe and lament, and the world shall reioyce: yee shall sorrow, but your sorrow shall be turned into Iob. 16.20. ioy.

One contratie doth follow vpon another, is an Axiome in Philosophie; and here it may bee a true Position in Di­uinitie. Mercy and Iudgement, Ioy and Griefe, are con­traries: and when the one preceeds, the other followes after. So if the Lord, who is gracious and mercifull, slow to anger, and of great Ioel 2.13. kindnesse: doe suffer the wicked in this world to reioyce in their pleasures, wayting for their amendment: yet in iudgement, hereafter their laughter shall bee turned into mourning, and their ioy into heaui­nesse, vnlesse they repent betimes. Witnesse the rich Clut­ton, who passed ouer his life in ease and prosperitie; be­ing clothed costly, and dieted daintily, yet after wards was tormented with an vnquenchable flame. For they that now laugh, shall weepe and Luke 6.25. wayle. So on the other part, they that now mourne shall bee made glad and ioy­full: witness. poore Lazarus, afflicted and full of soares, more pittied of Dogs then dogged Diues, who after his afflictions was carryed by Angels into Abrahams bosom, the place of all happinesse, pleasure and comfort. For they that sowe in teares, shall reape in ioy.

Is not this a great comfort to vs in all our troubles? That he that now goeth on his way weeping, shall doubtlesse re­turne with ioy, cum gaudio interno, with an inward ioy, when their conscience is quiet and their soule reioyceth; that their sinnes are pardoned, they iustified, and shall as­suredly [Page 169]bee glorified. Truely, there is no ioy in the World to that of a peaceable conscience: witnesse Ezekiah, when in his greatest extremitie his conscience told him, that hee had walked vprightly beforeIs. 38. God: and the Apostle greatly reioyced, when he knew nothing by himselfe. He shall returne, cum gaudion exte [...]no, with an out ward ioy, reioycing, as one saith, in the beautie and glorie of all the Creatures. For Christ shall make all thingsIsa. 65.17. 2. Pet. 3.13. Reuel. 21.1. new: For e­uen the Heauens shall reioyce, and the Earth shall be glad, and all Creatures shall be ioyfull when they are deliuered from the bondage of corruption into the glorious libertie of the sonnes of Rom 8.21. Gad. He shall returne, cum gaudio eterno, with an euer­lasting ioy. The redeemed of the Lord shall returne and come to Sion with prayse; and euerlasting ioy shall hee vpon their heads; they shall obtayne ioy and gladnesse, and sorrow and mourning shall sies Isa. 35.10. away. This is that ioy, which the A­postle calls ineffable and 1. Pet. 1.8. glorious: This is that ioy, which the Schoole-men call Intensiuum & extensiuum, so exten­ded, that it can neuer be ended, and so intended that is so great, and so full of ioy, as greater and fuller there cannot be. With this ioy Steuen was rauished, when he saw the Heauens open, and Christ sit [...]ing at the right hand of his heauenly Father. It is such a ioy, whereunto being com­pared, all pleasure is but payne; all gladnesse, but griefe; all sweet, but sure; and all fauour, but filth. Thrice hap­py are they that are partakers of this ioy. For blessed is he that now weepes, for he shall laugh.

The Iewes after their deliuerance was published and proclaymed by Cyrus, their great pouertie and penurie, v v as changed into great prosperitie and plentie. For they v v ere supplyed with Siluer, Gold, Cattell, vvith pre­cious things, and with willingExrat. offerings. In like man­ner their Progenitors the Israelites, after their great [Page 170]wants and scarcitie of all things in Egypt (for all their flesh-pots) they were brought to a Land that did flow with milke and honie, and abounded in all things. Both these did but typically point out the great commoditie that the faithfull shall reape by the Crosse. Our Sauiour sayth, wee shall receiue double in this world, and much more in the world to come. Abraham after his long pil­grimage, was seated in a fruitfull Land, and found the Lord, an exceeding great reward. Dauid after his great persecution, and long banishment, had his lot fallen into a pleasant ground. Iacob after his great seruitude, was great­ly enriched. And Iob receiued double for that hee lost. Thus our afflictions are like the hearbe Moly,☞ whose root is blacke, and the blossoms white: like Aarons Rod, which brought foorth buds, blossoms, and ripe Almonds: and like Samsons dead Lion filled with meat and honie. But what are all these to that which wee shall receiue heereaf­ter. The Euangelist Matthew sayth, wee shall receiue an hundred Matth. 19.29. fold; a number finite, for an infinite: but Luke sayth, much Luke 18.28. more; because they are in number infinite, hee sets them downe indefinite. And the Apostle sayth, that neither eye hath seene, nor eare hath heard, nor the heart of man can conceiue the things, which God hath prepa­red for them that lone 1. Cer. 2.9. him.

Should not this with the Apostle, make vs esteeme the afflictions of this present time, not worthie of the glorie that shall beeRom 5.18. reuealed. Our Sauiour wills vs with ioy and gladnesse to suffer persecution, for great is our reward in heauen. Our reward (sayth one) is so manifold, that it cannot be numbred; so great, that it cannot be valued; so singular, that it cannot bee compared; and so lasting, that it can acuer bee ended. [...] Saint Augustine speaking of the ioyes and pleasures, which the godly shall haue in heauen, sayth, that wee may more easily tell what is not there, then what is there. There is no discontent, no g [...]ese, nomourning, no miserie, no corruption, no [Page 171]death, no penurie, no pouertie. But what is there? Nei­ther eye hath seene, nor eare hath heard: for the naturall man perceiueth not these things, and yet there are plea­sures for euermore: yea, wish what thou wilt,Quicquid voles erit, & quicquid noles non crit. August. and it shall bee there; and abhorre what thou please, and it shall not bee there.

Further, the consideration of this heauenly reward, these sheaues, these ioyes, should make vs lightly to esteem this present world: and cause vs not to value these corrup­tible things at so high a rate. Shall wee with the Ga­darens preferre our swine before our saluation? With the Israelites the flesh-pots of Egypt before the hea­uenly Mannah? With Demas the pelfe of this world with the pleasures of the world to come? No God forbid. This is like Isops cocke, to value a barley graine before a precious gemme: with Plutarchs Grillus to esteeme of Cyrces her swilling tub, better then of Ʋlisses his dainties. And Glaucus-like to change coates of gold for brasen ar­mour: or like Dioclesian, [...] to preferre a few pot-hearbs before a Crowne and Imperiall Scepter: and Esau-like, to sell our birth-right for bread and pottage. But let vs with the Apostle account all these things but losse andHeb. 12.16. [...] Plato. dung: with the Philosopher, nothing and nothing worth: and with the Saints, let vs willingly forgoe them: knowing that in heauen wee haue a better and a more enduring Heb. 10.34. sub­stance: for that is meant by the godly, his bringing of his sheaues with him.

You haue heard now whither wee shall returne, to wit, from Babylon to Sion, from this wretched world to the Land of promise, to the Citie of rest Ierusalem, that is aboue. You heare how ioyfully wee shall bee receiued; and how infinitely wee shall be rewarded. Now lest too many should be deceiued in too hastily applying this pro­mise vnto themselues;☜ wee must know that diuers haue nothing to doe with it.

First, all who place their whole happinesse in this world: [Page 172]like the rich glutton farsing and fatting their bellies with delicates and dainties: like Nabal feasting like a King: they have do part herein for, Wee be vnto them that are full, for they shall [...]. hunger. Nor yet the rich Cormorants, who Crasus-like delight onely in their substance: Midas-like wish they could change all things into Gold: and like the worldling in the Gospell, who wished his soule to take rest, for it had sto [...]e laid vp for many yeares. They have not to doe with this promise: for, Woe be vnto them that [...]rich, for they have receiued thew [...] consolation.

Againe, no backslider nor reuolter, hath interest heere­in, whether hee be a worldly Apostatate with Demas, or hereticall with Hym [...]neus; or blasphemous like Iulian, or any one that goeth not on his way, and perseuereth not vnto the end. For, it bad beene better for them not to have knowen the way of righteousnesse, then after they have knowen it, to turne from the holy commandement giuen vnto 1. Pet. 2.21. them.

Further, all that are plagued for their sinnes, and so may seeme to goe weeping, have no parcell in this promise: for then should Cain and Nebucadonosor claime interest therein: Nor yet all they that are humbled with Gods iudgements: for then would Pharaoh and Ahab chal­lenge some right heerein: Nor yet they, who too lately weepe and confesse their errours: for then Esan and Iudas might have some hope heerein. But such as suffer for the triall of faith, as did Ioseph and Iob: such as grieue and mourne for their sinnes, as did the poore Publican, and Marie Magdalen; euen vnto them it is said, Blessed are yee that mourne, for yee shall be Matth. 5.4. comforted.

Lastly, all that seemingly have faith have no part heere­in: for the wicked and the deuills themselues have a kind of saith, which is only historicall, without any confidence or trust in God. Others have a better faith then this, but it is momentanie and temporarie, it falls and failes when tribulation comes: like seed sowne in stonie ground, which being parched with the Sunne fadeth and withereth: for [Page 173]wee must not onely carrie seed, but precious seed; a sa­uing faith, a liuely hope: such a faith, whereof the holy Ghost is the efficient cause: for, Faith is the gift of Eph. 2. God. The Gospell, the instrumentall cause: for, Faith commeth by hearing of the Rom. 10. Word. And our saluation the finall cause: for, The end of our faith is the saluation of our 1. Pet. 1.9. soules. To conclude, such as forsake all things, as the Apostles did; and desire to depart out of this wretched world, as old Simeon did; and constantly perseuere vnto death, as Saint Steuen did; suffer afflictions patiently, as Iob did; sorrow for their sinnes penitently, as Peter did; endure constant­ly, as Antipas did; and carrie a stedfast faith, as Saint Paul did: such I say have the onely right to this promise: they onely shall find and feele the sweetnesse of this bles­sing: and they and none else shall reape these sheaues: for in regard that they have gone on their way weeping, they shall doubtlesse come againe with ioy, and bring their sheaues with them.