a more enduring b 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 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 c 〈…〉 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 stoâ—e laid vp for many yeares They have not to doe with this promise for Woe be vnto them that â—â—rich for they have receiued thew d 〈…〉 consolation Againe no backslider nor reuolter hath interest heerein whether hee be a worldly Apostatate with Demas or hereticall with Hymâ—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 e 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 f 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 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 g Eph. 2. God The Gospell the instrumentall cause for Faith commeth by hearing of the i Rom. 10. Word And our saluation the finall cause for The end of our faith is the saluation of our k 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 FINIS Faults escaped Pag. 12. lin 33. read Rimmon p. 22 l. 34. who p. 50. l. 1. exciting p. 66. l. 1. typically expresse the coniunction p. 66. l. 16. Salomons p. 67. l. 17. sanctifies you pag 69. lin 9. approoued Gods children were p. 70. l. 32. obseruations p. 136. l. 2. whilest p. 137. l. 11. conforme Errata in annot Pag 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. iustius est ibid iustum punire iniuste p. 31. dâ—bilitatum p 55. cupientis p. 71. Ouid. Metam lib. 15 fab 1. ib. exinsideli p. 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 136. vt eius p. 142. cadentem p. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 150. heufuge p. 159. animae
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 k 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 giueth l Deut. 32.39 life woundeth and maketh whole bringeth downe to the graue and raiseth m 1. Sam. 2.6 vp who according to his promise gaue health vnto her and healed her of her n Iâ—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 glorie o 2. Chron. 20â— 1.6 29. Templum Oraâ—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 deliueâ—â—d the holy Kingdome of Heraclius if then wee bee freed from persecution let vs confesse with Dauid Reusu in Symle is Caes Rom. class 2. that saluation is of the p 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 q 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 r Ion. 2.9 Lord for the saluation of the righteous is from the Lord and he is their strength in the day of f 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 from t Ier. 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 and u Pro. 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 â—are alteri posse Lactâ—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 his x Exod. 3.7 Israelites in him who can heare the complaint of y Psal 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 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 owne a Isa 36. and 37. chapters strength nor like Nebuchadnezzar boasting of his owne b Dan. 4.27 power but hee acknowledged all to haue proceeded from the God of c Ezâ— 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 d Psal 75.6.7 West but from him who arrayed Ioseph with fine lining and gold e Gen. 41.42 rings Mordecai with the Kings apparell and Crowne f Esth 6.8.11 Royall Daniel with purple and chaines of g Din. 5.29 gold and who brought Saul from seeking his fathers h 1. Sam. 9. Asses and Dauid from the i Psal 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 Temple k 2. Câ—ro 36.23 〈◊〉 â— 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 and higher powers they ought not with Manasses to pollute the House of l 2. Chron. 33. God with Shishake
heart but it must bee expressed with the tongue Dauid being in great perplexitie resolued to be silent Ex trisâ—tia cordis sequitur trisâ—â—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 y 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 z 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 their a Psal 137. Taâ—â—um sait nostrum gaudium vt ipsum caelare corde non potuevinius sed plena etiam facta sunt ex abundantia corâ—s ora nostra gaudio siscanticis linguis nostris laudes confessionis exu'tationâ—â— cecinimus redemptori nostro Fr. Tit. in lotum tongues 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 spirituall b Eph. 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 to c 2. 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 d 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 amongst e Eph. 5.3 â— Christians for euery idle word we must giue account at the day of f Matt. 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 like g Isa 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 proceed h Iâ—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 the i Exod. 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 her k 1. Sam. 1. and 2. 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 l 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 m 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 n
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 naufrâ—goâ—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 Hâ—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 untuâ— 1 Quando petimus indignâ— viz terrena Mat 6.25 c. 〈◊〉 necessaâ—â—â—â— Mat. â— 11 12. nesâ—imus quaeâ— Mat. 20.20 21 22. Dâ—â— voluntati repugnantia Deut. 3.25 26. 2. Sam. 12.16.2 Quando petimus indignè viz. ore tantum Hos 7.14 aâ—sque â—ide Ma. 21.22 in malum finem Iac. 4.2 3.3 Quando indigni petimus id est in pâ—â—â—aâ—is existâ—nces Ioh. 9.31 perseâ—â—antes Isa 59.1 2 3 c. Deo resistentes Hos 5.4.15 Iâ—noc â—rooem in Psal 〈◊〉 Iâ—â— de vorag dom 〈◊〉 post festâ—â—m Trinit â— â— 3. it is either because wee come vnto him as Mephibosheth came vnto Dauid vnshauen and k 2. Sam. 19. vnwasht and so our sinnes as the Prophet sayth doth hinder good things from vs. Secondly wee aske and receiue l Iam. 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 m 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 n 1 Pet. 3. â—2 their prayers o 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 Witch p 1. Sam. 28.7 8. of Endor or with Balacke who fearing the Israelites sends for the Wisard q Numb 20. Balâ—am or with Pharaoh whom no sooner God began to punish for his obstinacie and hardnesse of heart but presently hee calls for his r Exod. 7.11 Sorcerers or with Baltazar who seeing Gods iudgements before his eyes sends for his soothsayers and Å¿ Dan. 5.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bas â—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 god t 2. King 19.37 Nisroch Nay I wish to God that many amongst 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 Vrban 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 u Ier. 2.13 water Paul and Barnabas would not be worshipped x Act. 14. when they were liuing and shall wee inuocate them when they are dead Peter would not suffer Cornelius to fall downe y Ad. 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 a Iona 2. Psaltes cos qui adbuc in captiuitate erant pet affectum sibi copulans earum nâ—mine exclamat ad Deâ—â— nos pari affectu ad excâ—amandum infirmat conuerte Iac. â—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 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 b Iob 1.11 12. him The third wee learne of Isaiah when hee visited Ezekiah in his bed c Is 8.1 of sicknesse And the last is both commanded by the d Iam 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 the f Laâ— 2.11 earth Wee ought not with the Priest and Leuite with a hard heart passe by the wounded but with the good Samaritan biâ—d vp his wounds wash his sores with wine and soften
non vs dominâ—â— 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 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 As the Riuers in the South The manner after which the Psalmist would haue their libertie inlarged is set downe in these words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ageil in loc as the Riuers in the South Which of diuers are diuersly conceiued and consâ—rued First an vnnamed Greeke Author is cited by Agellius who would haue this place to haue reference to tâ—e Câ—tie Rhinocolura built as hee saith in the 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 stonie c Eâ—videtur alludi quando è pet a eduâ— 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 Lord d Captiuos nosâ—â—â—s copiose recâ—rrere saâ— tantâ—â— cum gaudio sâ—â—ctu quo terra sitiens excâ—â— it fluentes p r cam riuulos aqâ—a plenos Cornel. Iansâ—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 signifie e Voluit signisiâ— re tam graâ—am almrandem fore populâ— ex captiuitate liberationem atque esse posit si hab tanâ—lâ—ss solâ—tudines contingerent fluminâ— Bucerus in locum hereby that their deliuerance 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 petiâ—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 showres * Quemadmâ—dum largus insbâ—r aut fluuins eiusmodi solum recreat fruges calore solis adustas mirificè resicit it a liberatio ab exilio vebementer asslictos moerore depressâ—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 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