scorne and derision vnto all that were about them And the Heathen said Where is now their c 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 it * Hoc sanè mundi est ingenium vt ijs malediâ—at auersetur quibus videt Dâ—um extâ—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 â—b amiâ—is reuâ—faâ—ur afflictione liberatus qui in afflictione ab omnibus suit destitutus Mercâ—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 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 iniquities f Iob 22.5 6 7 8. innumerable or with churlish Nabal because Dauid was in need and want held him as a ruâ—agate g 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 h Isa 60.14 62.12 Zâ—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 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 was i Iob 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 great k Dan. 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 for l Acts 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 so m Iudg. 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 n 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 o Psal 45.9 fire Hee breaketh the gates of brasse and bursteth the yron p Is 45. doores hee vnlooseth the capriues bonds hee deliuereth the prisoners out of the q Psal 68.6 stocks and brings them out of the Pit wherein there is no r Zacb. 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 vnto f Psal 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
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 Pecudumque reclusis Pectoribus inhians spirantia consulit exta He stood at the parting of the way and did looke into the u 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 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 x 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 y 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 z 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 the prey the accursed Babylonish garment and siluer Shekels this forced the children of Israel to flie before the men 2 Ios 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 b 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 condemnaâ—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 rocke c Indg. 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 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 d Psal 45. things pull downe the walls of Iericho
THE IEVVES DELIVERANCE Out of BABYLON and the MYSTERY OF OVR Redemption Plainely demonstrated in ten Sermons vpon the 126. PSALME Viz. 1. Sions Saluation 2. The Saints securitie 3. The Free-mans frankincense 4. The Atheists acknowledgement 5. Gods goodnesse 6. The Godlies gladnesse 7. The Prisoners Petition 8. The commoditie of the Crosse 9. The Captiues case 10. The Christians comfort Preached in Yorkshire By IOHN HVME Minister of the Word and now published by Authoritie PSAL. 53.6 O that the saluation of Israel were come out of Sion when God bringeth back the captiuitie of his people Iacob shall reioyce and Israel shall be glad LONDON Printed by W. Stansby for Michael Sparke and are to besold in Greene-Arbor at the Signe of the Blue Bible in the Old-bayley without New-Gate 1628. The names of those Commentators who haue Written vpon the Booke of PSALMES from whom are many things borrowed for the adorning of this WORKE AVgustinus Chrysostomus Hieronymus Hilarius Basilius Theodoretus Gregor Mag. in Ps Poenit. Lyra. Hugo Cardinal Dionysius Carth. Ludolphus Carth. Fran. de Puteo Carth. Iacobus de Valentia Petrus Alliacus in Psalm Poenit. Bellarminus Lorinus Agellius Remigius Pomeranus Iansonius Iansenius Haymo Episc Halberst Osorius Tittelmannus Gesnerus Genebrardus Bartholomaeus Caluinus Rollocus Heshusius Bucerus Mollerus Musculus Marloratus Fabritius Helmichius Scultetus Innius ☜ ☞ Tremelius The Words of the PSALME A Song of Degrees VERSE I. WHen the Lord brought againe the captiuitie of Sion we were like vnto them that dreame VERSE II. Then was our mouth filled with laughter and our tongue with singing VERSE III. Then said they among the Heathen the Lord hath done great things for them VERSE IIII. The Lord hath done great things for vs whereof wee rieoyce VERSE V. O Lord bring againe our captiuitie as the Riuersin the South VERSE VI. They that sow in teares shall reape in ioy VERSE VII He that now goeth on his way weeping and beareth foorth good seede shall doubtlesse come againe with ioy and bring his sheaues with him SIONS SALVATION OR THE DECLARATION OF THE IEWES deliuerance THE FIRST SERMON PSAL. 126. When the Lord brought againe the captiuitie of Sion TO passe ouer the Title of this Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. consule LorinuÌ„ 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 Iewes deliuerance from the seruitude and slauerie of the brutish Babylonians and cruell Chaldaeans which was a type and figure of our redemption Lege Tilemâ—nuÌ„ 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 to haue beene wise and hardie noble 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eâ—â—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 of b Exod. 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 the c Iudg. 4.3 Cananites It was Hee and not Gideon that brought them out of the hands of the Midianites after seuen yeeres d Iudg. 5.2 seruitude It was Hee and not Ipthab that deliuered them from the Phylistims and Ammorites after eighteene yeeres e Iudg. 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 f 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 g Lam. 1.1.2 all her friends were become her enemies Mount Sion was so desolate that Foxes runne vpon h 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 i
strew the gates of Sichem with salt burne vp the Citie of Aâ— 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 e Gen. 40.3 house and Ieremie in the house of f Ier. 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 g Rom. 7.23 sinne or of the reprobate whose hearts are hardned in their wickednesse for be that committeth sinne is the seruant of h Ioh. 8.34 sinne and of whom a man is ouercome of the same hee is brought in i 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 k 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 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 l Zath 1.14 15. affliction Againe Answ 2. I st us est iniustuÌ„ 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 their m Lam. 5. Virgins and villainously abused them without all distinction of sexe or exception of n 1. Esd 1.53 54. 2. Chron. 36.17 persons this inhumanitie added vnto their former crueltie did whet the Lords 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 o 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 his p 1. 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 an q Exod. 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 trouble r 2. Thess 1.6 Insta malis haec admisso pro crimine pâ—ena est Si que fâ—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 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 Å¿ 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
Oyle of gladnesse aboue his fellowes to free vs from the Graue and Hell As Cyrus was the Lords c Isa 44.28 Shepheard to bring his sheep out of the mouth of Daniels d Dan. 7.4 Lion the King of Babylon so Christ was the chiefe Shepheard and Bishop of our e 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 f 1. Pet. 5.8 deuour As Cyrus releeued the poore and impotent with siluer gold and g Ezra 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 h 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 Pharisaicall i Luke 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 were k Dan. 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 l 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 m Psal 48.2 great 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 n 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 his o Ezek. 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 their p Ezek. 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 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 q 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 r 1. Col. 15.22 In Christ all shall be made aline sometimes indefinitely as in that place All held Iohn as a f 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 t 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 the Temple of Salomon was built and not below in a Valley Noahs Arke did rest on the Mountayne u Gen. 8.4 of Ararat the figure of the Tabernacle was first shewed vpon Mount * Heb. 8.5 Moriah the Law was giuen vpon Mount x Exod. 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 y 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 z 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 c 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 seuen g Pro. 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 ground-stone that doth vphold and the corner stone that doth conioyne the whole * Matth. 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 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 h 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 Câ—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 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 in z Rom. 12.5 Christ the Iewes aboue all the Nations in the world were chosento bee a precious people to God â— 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 c 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 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 Speâ—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 naturall f Iam. 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 g Isa 2.3 Ierusalem The Women brought their looking glasses and offered them to the vse of the h Exod. 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
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 siâ—ke vnto death and in a manner did altogether despaire of his recouerie the Prophet Isaiah comes to him and tels him from the Lords owne mouth Quando Iehoua captiues Sionicosin patriam reducere câ—â—pit prâ— gaudio ince dâ—bamus quasi somniantes quod in rel veritate magnitudine somniare videremar non reveia pâ—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 against a Eâ—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 b 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 companies c Gen. 32.7 and 11. safetie and forgets as it seemes the Lords former kindnesse in protecting him so lately from the rage of his Vncle d Gen. 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 vnciâ—cumcised e 1. 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 as the Lord liued there was but a step betweene him and f 1. 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 g 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 but h Isa 38. death though Ionah be wearie of his i Ion. 4.3 life and Eliah in great anguish desire to k 1. 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 of l Zach. 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 when the Lord promised her a sonne l 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 of m 2. King 7.22 Samaria Wherefore let vs not at any time be faithlesse but beleeue for if we haue faith all things are n Rom. 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 Sâ—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
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
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 our o Hos 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 p 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 mine q Psal 16.5 inheritance Hath not hee prepared my Table anoynted my head with Oyle and made my cup to r Psal 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 f 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 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 inuâ—â—aâ—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 the u Col. 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 the x Psal 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 thankfull heart for Gods y Is 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 glorifying z Maâ— 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 praysing a Acts 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 b Acts 9.33 had Let vs offer vnto the Lord the sactifice of Prayse and render to him the calues of our c Heb. 13.15 lips with Ionah sacrificing vnto God with the voyce of d Ion. 2.9 thanksgiuing and with Dauid sing vnto him all our life and whilst we liue to prayse e Psal 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 f 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 word * Nec verbo c. and in worke vvith heart and hand Nec verbo tantum vel linguâ— sed opere veritate exhibâ—amus nos gratos quod gratiarum actionem magis quam dictionem à nobis exigit datur grâ—tiarum Bern. ser comâ—â— vitium ingratitudinâ—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 g 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 readie h Psa 45.1 Writer For
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 â—â—eare and euident as the light of the Suâ—â—â— By 〈◊〉 doing wee giue our Adueâ—saries iust cauâ—e to 〈…〉 in hope of aduantage Wee cause the Word of 〈…〉 spâ—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 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 praysing x Act. 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 THE ATHEISTS ACKNOWLEDGEMENT OR The third sequell that followed vpon their deliuerance viz. The Heathens confession THE FOVRTH SERMON VERS 3. Then said they among the Heathen the Lord hath done great things for them 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 pâ—ssed by Ierusalem opened their g Theodoretus nonnulli aperite os pro irridere accipiunt iuxta illud Psal 22.7 14 13 14 79.4 Origen aly ex stimant referre potius mâ—rem belluae deuerare cupientes Psal 23.13 Jer. 51.34 Christoph à costro lib. 5. comment ler. mouth they h Sibilare mouere caput signa iocaâ—tis per ludibâ—ium contemnentis itaâ—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 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 The Lord hath done great things for them 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 thinke a Acts 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 him his wife disdaines him his seruants disobey him the wicked despise him and euen vagabonds and villaines deride b Iob 19. him But when the Lord brought againe the captiuitie of Iob then they came all to him feast and reioyce with c Iob 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 at * 2. 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 gracious * 2. 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 of d Matth. 27.43 God And so the Iewes in their miserie and extremity became an open shame vnto their enemies a very
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 be t Deut 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 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 wee u Psal 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 x 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 y 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 clouâ—es from the ends of the earth and who causeth the lightning with the z 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 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 b 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. â—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 cannot c Isa 50.20 helpe hee is euer able to deliuer vs and he is alwayes readie to releeue d Is 59.1.2 vs if our iniquities make not a separation betwixt him and e Iâ—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 his f Ps 86.8 9 10. vvorks all Nations shall come and vvorship before him and glorifie his Name for hee is great and doth wondrous things he is God g Is 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 the h Luke 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 he i Iob. 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 Presentemque 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 soâ—nended among the Heâ—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 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 hath k Psal 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 cannot perceiue it and such is their ingratitude that they will not acknowledge it but still say who will shew vs any n Psal 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 can o Psal 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 of p 2. 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 Then said they among the Heathen 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 q 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 formed themselues to their r Esth 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 essetâ—â—ra â—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 the f Is 2.2 Mich. 4.1 2. Psâ—l 84.4 5. Prophets Their espousing to Christ was shadowed out by Salons taking to wife the daughter of t Psal 45. Pharao and their communion with the Iewes most clearly figured by Ruth the Moabitish woman fast cleauing vnto Naemie her Iewish mother in u Râ—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 libâ—rationis Chrisis vs câ—iam â—rae dâ—cetâ—y in Geatibus Pom. in â— 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 about x Luke 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 and y Maâ—th 3. Myrthe There were many things at our Sauiours Natiuitâ—ie to be admired but this not the least that by the Gentiles hee was first acknowledged and worshipped wonderfull was the Starres apparition Mirabilis stellâ— apparitio mirabilis Angelâ—rum attestatio sed boc mirabile magis quoâ—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 z 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 a 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 be b Acts 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 touched c Mark 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 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 Ludâ—l Car in lâ—â—um Qu a in aduen iâ— Domini Genies vniuersaliter non crediaerunt sed mâ—â—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 d 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 e 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 f Matth. 7. thereat The great King that comes against it is the Deuill the Prince of darkenesse the Prince of this g 10.14 world and the Prince that ruleth in the h Eâ—b 2. aire Hee compasseth it for he trauerseth the earth to and i Iob. 1. fro and goeth about like a roaring Lion seeking whom he may k 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 and l Isa 52.14 vile and who being rich for our sakes became poore that wee through his pouertie might bee made m 2. Cor. 8.9 rich But Christ is the poore wise man for he is wisdome n Pr. 9.1 it selfe the hidden wisdome of his Father and was made vnto vs wisedome and righteonsnesse sanctification and o 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 of the house himselfe He put downe the great Leuiathan and loosed all the workes of the p 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 his q Eze. 5. lappe The basket of good figs was only r Ier. 24. approued Gods children were only marked in their f Eze. 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 t Rom. 9.28 earth and but a few shall be v Luk. 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 one x Iohn 10.34 fold may both together follow and worship one Sauiour Christ Iesus the only Shepheard and Bishop of our y 1. Pet. 2.25 soules to whom with thee and thy holy Spirit wee ascribe all praise and honour now and for euer Amen GODS GOODNESSE OR The last sequell that followed vpon this deliuerance viz. The Iewes owne confirmation of that which before the Heathen had confessed THE FIFT SERMON VERS 3. The Lord hath done great things for vs. HEere the Iewes doe confirme what before the heathen did confesse Omnine verè locuti estis experti longè melius veritatem sententiâ— vestre faâ—emur benefâ—â—â— magnitudinem superare spem cogitationemque noâ—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 Nonabsoâ—um est â—lieua vâ—â— 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 selfe-same without either addition or diminution we may gather with Lorinus that it is not amisse sometimes to vse 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. aureâ— 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 a 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 â—o him that ouercommeth a white b Râ—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 niuâ—is atâ—isque lapillis â—is damnare reâ— illis absoluâ—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 guilâ—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 onâ—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 Vtexvili terrasret osum ourum pro swordâ— sic c. insidâ—lis homint bona aliquando procedit doctrina zt aurum eligitur terta relinqustur sic nos ab iniquis salutarem doctâ—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 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 their c Exo. 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 his d 1. Câ—â—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 the e Exo. 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 in f 10.4 Christ For 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 g 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 their h Iob. 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 i 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 marueilous k Psal 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 Resurrection they were bribed by the Priests to conceale n Matth. 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 confesse o 10.12 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 their p Ier. 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 of q Lam. 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 to be sought out of all that loue r Psal 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 f 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 the Iewes predecessors before their deliuerance out of Egypt was at hand For before this Name was not reuealed to the t Pro. 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 him u Is 7.14 Emmanuel and entituled him wonderfull x Is 9.6 Counsellor the mightie God the Prince of y 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 suaâ—itas doâ—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 z 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 of * Psal 111.9 God holy and therefore to be sanctified terrible and therefore to be feared The Lord hath done great things for vs. Because the Psalmist was not able to expresse all things Gods power seâ— out in his workes 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 b 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 before c Hab. 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 confounded perished and horribly d 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 e Ier. 50.39 and Isaâ— 13.19 20 21 22. spirits Their libertie was a thing so farre beyond their expectation Tam admirabilis quam captiuitas videbatur insolubilu â—â—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 f 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 with h 2. 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 were i 2. 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 the k 2. 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 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 Catholicâ— obâ—diunt qui Christum eiusdâ—m Ecclesiae constitutorem sequuntur Contra verò cosqui Babylonem colunt qui Lutbevanam persidiam
tenent qui se vitys contaminant fundatos nullo modo esse Qui fieri â—otest vt sundamenta habean ' qui sunt eiect ab Ecclesia in Christo fundata qui deficiunt à fide qui ruunt vento tentationis qui seruiunt Nebuchadonâ—sori hoc est dâ—abolo in Babyloniae regno hoc est in Lutheranica congregatiouâ— haretiâ—â—rum confusione in spirituali captiuitaâ—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 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 l 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 m 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 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 withdrawâ—e all thine anger and turned backe from the fiercenesse of thy n 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 embrace o Cant. 2.3 6. her So deare and carefull hee was of her both in prouâ—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 oâ—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 sayth hee Come all yee that feare God and hearken and I will tellâ—you what hee hath done for my p Psa 66.16 soule Hee hath forgiuen her iniquities healed her infirmities redeemed her from the graue and crowned her with mercie and q 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 r 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 birth-right of no f Gen. 25 3â— 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 t 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 u Psal 4.6
Carnalium mentes bona pensare non zalent nisi quâ—â— 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 his x Heb. 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 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 vnto y 2 Pet. 2.4 condemnation and yet albeit man abode not one day in honour but became like vnto the beasts that z 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 a 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 b 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 nâ—â— magnos facere Cat. auâ—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 c 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 choycest d Isa 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 bonds e Ps 107.14 asunder He did great things for them in Egypt wonderous workes in the land of Ham and terrible things by the red f Psal 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 their g Psal 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 chil-of 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 THE GODLIES GLADNES Being An Appendix that doth depend vpon this last sequell shewing the ioy they conceiued thereupon THE SIXT SERMON VERS 4. Whereof wee reioyce 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 to a Hab. 1.10 Psal 137. scorne opening their mouthes against Ierusalem hâ—ssing and gnashing their teeth saying Let vs deuour it certainly this is the day we haue seene it and found b 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 filthinesse c Is 46.1 and 47.1 2 3. discouered her Kings are slaine and her Princes and strong Men made drunke with 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 d 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 for e Pro. 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 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
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 m Psal 32.12 heart saith the Psalmist and reioyce in the Lord alwayes againe I say n 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 of o Exâ— 15.1 20. Egypt So Deborah and Barak exercised the people for their deliuerance from the p Iudg. 5.1 Canaanites and so reioyced the Saints for their deliuerance from Hamans cruell q Esth 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 hâ—â— de manibus vestris Who required these things of r 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 into f Iaâ— 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 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 t Iob 21.11 12 13. pit into that pit of darknesse where there is weeping and gnashing of u 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 worldly x 2. 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 y 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 before z Psal 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 without a 1. 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 b 1. Cor. 7.30 not and in our sorrowing bee alwayes c 2. Cor. 6.10 reioycing lest we bee swallowed vp with ouer-much d 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 laetarâ— 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 f 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 be g Psal 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
h 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 the i Is 57 2â— wicked They haue not this ioy because they haue not the holy 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 k 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 aloneâ— but the whole Church for their deliuerance from Hamans intended massacre For this cause both God hath commanded and the Church haue obserued cerâ—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 mentioned l Hesâ—â— 9.19 deliuerance And Iudas Maccabeus did institute the Feast of the dedication in remembrance of the purging of the Temple from the prophanations of m 1. Mac. 4. Antiochus a feast which our Sauiour seemed to approoue by his owne n 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 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 against o Ps 18.39 vs. Hee broke the snares and deliuered p Ps 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 his q Esth 14 9. Altar and to open the mouthes of the Heathen to praise their idols The Lord hath shut their r Deut. 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 our Å¿ 2. Chro. 20. â— 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 t 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 u Psal 84.1 2. Selah O this is the day that the Lord hath made let vs reioyce and be glad in x Psaâ— 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 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 y Psal 137. chiefe 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 z 2. Sâ—â— 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 a Amos 6.4 5 6 time nor yet spend the day in drunkennesse and wantonnesse as the Iewes did in Isaiahs b 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 c Phil. 4.8 these things sayth the Apostle Secondly wee must take heed weâ— offend not thereby our weake d 1. Cor. 8. brother though in themselues they be f Rom. 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 g 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 h 1. Cor. 7.30 not Wee must vse them as Ionathan tasted the honie onely for his necessarie i 1. Sam. 14.27 refreshment and as Timothie was to drinke wine onely a little to preserue his health and to relieue the debilitie k 1. Tim. 5.23 of nature and like Gideons Souldiers wee must onely but lap with the l Iudges 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 m 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 â—os libâ—râ—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 n â—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 o 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 p 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 the q 2. 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 r 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 â—â—iorum obliti maâ—rum Lorin in locum so that the Iewes being now as it were rauished with their present felicitie and jocunditie Magnificauit magnificauit non â—emâ—è conâ—â—â—â—ur hâ—c duplicatin sed vâ— osteâ—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 sayâ—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 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 THE SECOND GENERALL PART OF THIS PSALME Viz. The faithfuls comprecation or supplication to God for the accomplishing and perfiting their deliuerance contayned in one Sermon viz. The Prisoners Petition THE SEVENTH SERMON VERS 5. O Lord bring againe our captiuitie as the Riuers in the south 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 aâ— â—unc quasi fuâ—â—â—â—m oraâ— 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 libertie to returne ☞ freely granted them of Cyrus in the beginning of his reigne yet but a few at the first returned Pâ—â—â—ique metu pericâ—â—orum quae redeuntâ—â—us in Patriam polititiam restauraturis immincre tidebantur ab hosâ—ibus aâ—â— ignauia 〈◊〉 voluptatibus suis delitijs quas exemptâ—â— agris contracta cum Gentibâ—â— assiniâ—ate percipiebant retinebantur vt omnem cogitationem de reditu aâ—â—â—cerent Mollâ—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 Others * Plurimi prâ—uam babentes mentem in omnibus diuiniâ— legibus repugnâ—â—tes regredi naluerunt Theo in lecâ—m Zach. 8.8 Is 10.21 22. A Primordio institia vim patitur statim vâ—â—oli capit Dâ—us iâ—uidiam 〈…〉 est quâ— Dâ—â— placurat â—â—â—iditur â—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 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 Market b Matth. 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 the c Iudg. 21. Lord and many hauing drunke of the cup of Babel and waxed rich d Reuel 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 yet * Haec letissimâ— initia turbata sunt partim à vicinis Samaritanis partim aulicis calumnijs cum enim pater â—yrus bellum aduersus Masaâ—atas gerâ—â—et Cambyses domi regnâ—â— et inchoati â—dâ—ficaâ—io templi edicto Cambysis prohibita est Phil. Mâ—l Chr. Carianis lib. 2. these
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 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 a * Grauis quidem est caâ—tiuit as cor poralis quâ—â—ure liberlaâ— is a misso vâ—ct ram 〈◊〉 natur subditur 〈◊〉 caâ—timtas quam insâ—â—x c. Hillâ—r in â— c. Is 46.2 â— 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 wicked doe willingly mancipate and subiect themselues to Satan to worke all uncleannesse euen with greedinesse Epâ— 4.19 Vâ—câ—oriam non 〈◊〉 obtinet carosed in inuitum 〈◊〉 licet aâ—iquaâ—do à lege pâ—ceati captiuentuâ— 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 Veloces 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 sâ—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. 1â— So the enemie shall not blind vs nor fast binde vs in fetters vâ—lâ—sse we be besotted in wantonnesse And what would saith he the holy Scripture intimâ— 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 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 cruelâ—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 goâ—th about like a roaring Lion seeking whom hee may deuour I answere Answ Christ hath trodden vnder soot his power and might Christus dâ—monum destruâ—it potentiam interim circumeunt
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 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 Laeâ—a cataâ—iâ—oâ— be omnis crux viâ—titâ—r in gaudiâ—â— 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 â—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 sweâ—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 â—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 Isaakâ— 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 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 h Eâ—od 34.6 goodnesse who though for a little time hee doe forsaâ—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 i 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 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 of l Gen. 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 m Reu. 14.13 them Then as euery man hath sowen so shall he reape They that haue sowen dickednesse shall reape the n Ioh 4.8 same Hee that hath sowen sedition and strife shall reape irrecouerable o Pro. 6.12.15 destruction They that haue sowen the wind shall reape the p Hos 8.7 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 life q Gal. 6.8 euerlasting They that haue sowen righteousnesse shall reape a sure r Pro. 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 Å¿ Mic. 7.8 rise If you suffer but tribulation ten dayes a short season and abide faithfull vnto death you shall receiue the crowne of t Reu 2.10 life The Lord will not suffer you to fall for u Psal 55.22 euer But when hee sees conuenient time hee will iudge x Psal 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 â—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 y Rom. 8.18 them Although they longed for desired happinesse be delayed yet they reioyce vnder z Rom. 12. hope Although they mourne for their corruption yet they reioyce for the testimonie of their a 2. C r. 4. conscience Though they grieue for
bee patcht and pieced againe Thirdly a contrite heart 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 of c Act. 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 his d Psal 102.9 drinke as was Ezekias when hee chattered like a Crane and mourned like a e Is 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 f 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 of g Psal 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 euery h Luk. 16.19 day Like drunken Nabal passe the time in feasting like a i 1. 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 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 lapidatâ—â— 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 some parched and burnt before the coales in * Euseh Eccl. hist lib. 8. cap. 12 â—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 and k Heb. 11.36 37 38. tormented And so all of them went on their way weeping And beareth foorth good seed 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 need l Ianes 5.7 8. and pouertie so faith maketh vs to reioyce in m Rom. 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 an n Mat. 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 lastly o Mar. 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 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 of p Act. 8. faith Thus the godly goe on from strength to q Psal 84.7 strength and the righteousnesse of God is reuealed from r Rom. 1.17 faith to faith It is called precious
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 pleaseth h Mic. 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 happinesse * Psal 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 their i Ier. 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 k 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 l Is 51.22.23 wrath Where their necks were under persecution where they were wearie and had no m 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 most n Psal 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 o 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 and p Iob. 15. and 16. persecution a place where there is nothing but vanitie and vexation of q 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 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 Oxâ—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 r 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 was Å¿ Ezra 1.2 Cyrus and might walke with Nebuchadonosor proudly in his Royall t Dan. 4.26 27. Palace and were Princely apparelled with u Act. 12.21 Herod and were as rich as that couetous x Luk. 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 forbidden y Gen. 3. apple What Achan got by the Babylonish z Ios 7. garment and what Gehezi did reape by Naamans siluer and two suites of a 2. 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 b 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 celestiall c Gal. 4.15 Heb. 12.22 Ierusalem whose foundation is garnished with precious 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 gloâ—ie of God doth inlighten it and the Lambe is the light d Apoc. 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 new e Heb. 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
curiously g Pro. 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 of h Cant. 3.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierusalem this is that inheritance which the Apostle calls * Am aâ—â—us nibil igne deperdit venificys omnibus resistit Plin. lib. 36. cap. 19. vndefiled that withereth i 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 k 2. Cor. 5.1 Heauens and which Saint Peter termes the euerlasting Kingdome of our Lord and Sauiour Iesus l 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 m 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 n Is 60.19 glorie There shall wee haue vitam aeternam eternall life This is that record saith Saint Iohn to wit that God bath giuen vs life eternal and this Life is in his o 1. Iob. 5.11 Sonne There we shall haue gloriam aternam eternall glorie For God hath called vs vnto euerlasting glorie in Christ p 1. Pet 5.10 lesus and there we shall haue gaudium aternum eternall q Is 35.10 ioy For all that trust in the Lord shall reioyce and triumph for r 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 heauenly Å¿ Reuel 5.4 and 19.1 Halleluiah our smel with the odoriferous perfume of the golden Censor The prayers of the t Reuel 8.3 Saints our taste with the pleasant fruit of the Tree of Life which is in the middest of the Paradise of u Reuel 2.7 God and our eyes in beholding him that made x Psal 100.3 vs that saued y Phil 3.20 vs and â—â—at glorifies z Rom. 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 a 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 b Gal 4.25 26. free From a place where wee sorrow grieue and c Rom. 8.22 23. grone Thither where the Lord will wipe away all teares from our eyes and where there is no sorrow neither griefe neither d Rouel 21.4 crying From hence where wee can find no rest thither where our eyes shall see Ierusalem a quiet Hahitation and a Tabernacle that cannot be e Is 33.20 remoued From hence where wee haue no peace thither where there shall bee no end of our f Is 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 g 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 h 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 vs i 1. 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 Hitheriâ— 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 k Isa 48.20 ioy Goe your way stand not still but remember the Lord afarre off and let Ierusalem come into your l Ier. 51.50 minde Hee shall returne with ioy 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 strange Land their tongue claue vnto their f Psal 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 g 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 h 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 i 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 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 before k Is 38. God and the Apostle greatly reioyced when he knew nothing by himselfe He shall returne cum gaudion exteâ—no with an out ward ioy reioycing as one saith in the beautie and glorie of all the Creatures For Christ shall make all things l Isa 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 m 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 n Isa 35.10 away This is that ioy which the Apostle calls ineffable and o 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 sitâ—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 And bring his sheaues with him 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 willing p Exrat offerings In like manner their Progenitors the Israelites after their great 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 Å¿ Matth. 19.29 fold a number finite for an infinite but Luke sayth much t 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 u 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 bee * Rom 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 gâ—ese nomourning no miserie no corruption no 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 Vlisses 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 and a Heb. 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