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 t 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 u 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 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 berrimâ— 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 in x Zach. 1.12 due time and God will both heare vs in an acceptable time and helpe vs in a day of y Isai 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 septuagintâ— annâ—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 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 wonne * See Dan. 1. Ier. 25. Matth. 1.11 2. Chron. 36.9 2. King 24.12 and 25.27 Ezra 1.1 Sequatur quisque bac in parte quod videbitur vero maxime consen aneuâ—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 of z Exod. 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 told a Gen. 18.10 and 21.2 Rom. 9.9 The Iewes deliuerance and our redemption compared together Facâ—is discensus Auerni sed reuocare gradum su crasque euadere ad anâ—â—is hoc oâ—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 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 of b Isa 45.1 Babel so Christ was anointed with the
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 â—us indulgeas aeteris tuas iniurias vindicari affectus hâ—c oâ—nâ—o est vitiosus sugiendiss sed si animum referâ—â— ad glorian Dei sâ—lutem pâ—â—ximi te intra has metas contineâ—â— 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 their i Psal 79.11 12 13 14. confusion and reioyce at their k Psal 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 Mâ—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 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 such f Iudg. 16. seruitude and Razis rather to kill himselfe then to yeeld to g 2. 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 iâ—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 Nâ—hemâ—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 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 â— 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 Aâ—ke euen so the godly neuer reioyce so gladly as when they may without molestation enter into the Courts of the Lord Psal 10â— 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 â—vexed from day to day with the vnlawfull deeds of the wicked Sodomites whilest hee had his conuersation amongst i 2. 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 to k Psal 120.4 5. peace And how were the sorrowfull soules of Gods Saints troubled whilest they stayed captiues amongst the prophane and idolatrous l Psal 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
the transgressions of their brethren yet they reioyce in the b Phil. 4. sinners conuersion and as they sorrow for the oppression of the godly so they reioyce in the vengeance of the c Psal 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 misâ—â—is socios hahuisse dolâ—ris ipse tibi vires Deus impluet ipse candentem â—riget tâ—cum cosus comes ibit in â—â—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 â—ternall weight of d 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 before e Heb. 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 f 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 g 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 h 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 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 Christs i Malth 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 k 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 l 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 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 THE LAST VERSE OF THIS Psalme diuided into two Sermons the first The carefull case of a Christian in this world The second His blessed estate in the world to come The Captiues case THE NINTH SERMON VERS 7. Hee that now goethon his way weeping and beareth forth good seed he shall doubtlesse come againe with ioy and bring his sheaues with him 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
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