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
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
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
heart but it must bee expressed with the tongue Dauid being in great perplexitie resolued to be silent Ex trisâ—tia cordis sequitur trisâ—â—tia oris Greg. and to rule his tongue as it were with a bridle but being ouercharged with griese out of the bitternesse of his soule his tongue burst out O Lord let mee know how long I haue to liue let mee know mine end and the number of my dayes for thou hast made them as it were a span long and mine age is nothing in respect of thee and euery man liuing is altogether y Psal 39. 3. to 7. vanuie Whereas elsewhere being deliuered from great danger and therewith greatly ioyed his tongue explaines what ioy his heart containes Thou hast turned sayth hee my mourning into ioy thou hast loosed my sacke and girded mee with gladnesse therefore shall my tongue praise thee and not cease O Lord my God I will giue praise vnto thee for z Psa 30.11 72. euer The Iewes when they sate by the riuers of Babel weeping in great anguish and sorrow of heart their fingers would not frame to strike vpon their sweet sounding instruments their a Psal 137. Taâ—â—um sait nostrum gaudium vt ipsum caelare corde non potuevinius sed plena etiam facta sunt ex abundantia corâ—s ora nostra gaudio siscanticis linguis nostris laudes confessionis exu'tationâ—â— cecinimus redemptori nostro Fr. Tit. in lotum tongues would not vtter any melodious Psalmes of mirth but all their songs were mournfull Elegies dolefull tunes and wofull lamentations But now being permitted to returne from Babylon home to Ierusalem the virgins reioyce in the dance they shout for ioy among the Gentiles and their mouth is filled with laughter and their tongue c. But what were their Songs and what was the subiect thereof They were Cantica Sionis Songs of Sion Cantica Salutis What kind of songs the godly sung at this deliuerance Songs of Saluation Such songs as they were wont to sing in Sion to the honour and glorie of God Such Songs as they vsed to manifest their thankefulnesse vnto the Lord for their deliuerance and saluation So from hence wee may learne two things First what kinde of songs beseemes and befits the godly Secondly the end of the godlyes songs As for the first they must be such as tend to the honour and glorie of God they must bee Psalmes Hymnes and spirituall b Eph. 5.18 19. Songs Such songs did the sweet Singer of Israel sing Such songs did his sonne Salomon penne And such songs were appointed to the Singers of the Temple to c 2. Chr. 25. sing This is that melodie which wee must make to God in our hearts and these are the songs which we must sing with the spirit and d Col. 1.9 understanding I will not heere bee too prolixe in rebuking the baser sort of people whose delight is only in lasciuious ballets Lasciuious songs are to be auoided and wanton sonnets to satisfie lust and content their carnall appetite only this they are vnlawfull and to be abhord by all regenerate Christians First because they proceed from an vncleane and carnall heart as the efficient cause For as a cleare fountaine doth not send foorth muddie streames or filthie puddle no more can the heart be cleane from whence comes these obscoene and filthie songs Secondly they are to be distasted for the material cause the matter and subiect of them being vaine and carnall Thirdly Vide Zanch. in Eph. 5. they are not to be followed in regard of the formall cause because the forme and composition of them is carnall consisting for the most part of words lasciuious and full of lyes Neither are they to bee embraced but chiefly to be reiected because of the finall cause for it is likewise carnall They tend not to Gods glorie nor to edification but their end is either to flirte vp lust or for gaine or to gaine fauour and as we say to deceiue the Time Now I wish vs all onely to remember that vncleannesse filthinesse and foolish talking ought not once to bee named amongst e Eph. 5.3 â— Christians for euery idle word we must giue account at the day of f Matt. 12.36 37. Iudgement and therefore our tongue must be imployed in spirituall singing The end and scope of the godlies Songs and Psalmes The end of the godlies songs should be to shew their thankfulnesse in praysing and lauding the Lord whensoeuer they are deliuered out of any trouble or haue receiued any blessings or benefit of God as here the Iewes did after the Lord had compassion on them and brought againe the captiuitie of Iacobs Tents and comforted the desolations of Sion and made her desert plentifull like g Isa 51.3 Eden then ioy and gladnesse prayse and the voyce of singing was amongst them and the voyce of the ioyfull and thanksgiuing did proceed h Iâ—r 30.18 19. from them Here then in these words and our tongue with singing First wee see what should bee our practice viz. continually to prayse God for all his mercies loue and kindnesse shewed vnto vs. And next that it is the tongues office to be the instrument to shew forth this prayse As for the first Thankfulnesse first practised it hath euer beene practised of all the faithfull After the peoples deliuerance out of Egypt Moses and Aaron and all the people sung Miriam and the Women played vpon Tymbrels songs of prayse and thanksgiuing vnto the i Exod. 15. Lord. Hannah when the Lord opened her wombe and enlarged her mouth ouer her enemies so that Peninnah could no longer vpbraid her for her barrennesse shee sings a song of prayse to shew her k 1. Sam. 1. and 2. thankfulnesse We find the like in Deborah after the ouerthrow of Sisera of the Israelites at the death of Goliah and of Iudith when shee had slaine Holofernes all their songs should serue for examples to stirre vs vp to thankfulnesse for diuers motiues there bee to mooue vs thereunto First it is commanded Thou shalt call upon mee in the day of trouble and I will deliuer thee 2. Commanded and thou shalt glorifie l Psal 50.15 mee Where the Lord promising to deliuer vs out of trouble giues vs a twofold precept first to pray vnto him for it and then after we are deliuered to prayse him 3. Commended Secondly it is commended Noah after his deliuerance from that vniuersall Deluge to shew his thankfulnesse built an Altar and offered an burnt offering therevpon which is so commended that the Lord is said to smell a sauour of m Gen. 8. rest and thereby shewed himselfe appeased and his anger pacified Thirdly the neglect of this ductie is condemned in the old Israelites who to their great ignominic and shame are branded with this blot that they forgate God their Sauiour who had done great things for n
and 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
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
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
Lam. 2 13. thee for her bruising was incurable her wounds were dolorous there was none to pleade her cause none to apply a plaister there were no medicines nor belpe for her all her Loners had forgotten her and sought her not for the Lord had striken her with a sharpe chastisement and with the wound of an k Ierem. 30.12 13 14. Bern. in Cant. enemie and now it onely remayneth that vnde morbus irrepsit inde remedium intret from whence came the sore from thence should come the salue and it is the Lord that killeth and giueth l Deut. 32.39 life woundeth and maketh whole bringeth downe to the graue and raiseth m 1. Sam. 2.6 vp who according to his promise gaue health vnto her and healed her of her n Iâ—r 30.17 wounds This serueth for our instruction whensoeuer we are deliuered out of any trouble or affliction to impute all the praise to God alone Iehosaphat when the Lord had giuen him a maruelous victorie against his enemies hee returnes to Ierusalem praising God with Viols Harps and Trumpets ascribing vnto the Lord all the glorie o 2. Chron. 20â— 1.6 29. Templum Oraâ—rium thereof Theodosius being told of the wonderfull ouerthrow of the Vsurper Iohn his aduersarie he and all his followers resorted to the Temple where they passed ouer the day with praise and thanksgiuing acknowledging that God by his owne Arme and power had cast downe that Tyrant And Fl. Heraclius being deliuered from Cosroe the King of the Persians Socrat. bist Eccl. lib. 7. cap. 23. and hauing his Kingdome freed from his tyrannie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did in the hight of his triumph at Bizantium openly praise God for his deliuerie and the more to shew his thankfulnesse did cause to be stamped vpon his coyne with his owne Image these words Glorie bee to God in heauen because he hath broken the yron doores and hath deliueâ—â—d the holy Kingdome of Heraclius if then wee bee freed from persecution let vs confesse with Dauid Reusu in Symle is Caes Rom. class 2. that saluation is of the p Psal 3.8 Lord if we be brought from the jawes of death and the gates of the graue let vs say with Ezekiah the Lord was readie to saue q Isai 38.20 mee and if wee bee brought from the deepe of destruction and the very gulfe of hell let vs acknowledge with Iona that mercy and saluation is of the r Ion. 2.9 Lord for the saluation of the righteous is from the Lord and he is their strength in the day of f Psal 37.39 trouble and therefore it is said here that the Lord brought againe the captiuitie of Sion Moreouer here we ought to learne in whom we should put our confidence and on whom wee should rely in time of trouble not in man nor in his strength for cursed is the man that putteth his trust in man and maketh flesh his arme and withdraweth his heart from t Ier. 17.5 God not in riches nor gold for they cannot saue vs in the day of the Lords anger and wrath they cannot deliuer vs in time of vengeance and u Pro. 18.11 Eccles 5.1 Ezek. 7.19 indignation not in the multitude of alliance and acquaintance for they in time of aduersitie like Dauids familiars will flee from vs and like Iobs friends will forsake vs not in Idols and works of mens hands which haue eyes and see not eares and heare * Psal 115. Quis tam demens qui arbitretur aliquem quod ipse non babet â—are alteri posse Lactâ—lib 1. cap. 15. de fals Relig. not and so cannot helpe vs nor yet in Saints deceased who neither heare nor see vs all these like an Egyptian reede and like a broken staffe will faile vs if we leane vnto them but we must trust in him whose all-seeing eye doth behold our afflictions and whose all-hearing eare is euer open to harken to our lamentations and whose powerfull hand is euer able to helpe vs out of all our tribulations in him we must trust who onely can see the seruitude of his x Exod. 3.7 Israelites in him who can heare the complaint of y Psal 18.6 Dauid in him that can bring Ioseph out of prison Daniel out of the Den and Ieremiah out of the Dungeon in him who can restore sight to blind Bartimeus health to sicke Ezekias limmes to lame Aeneas and life to dead Lazarus yea and blessed are they whose hope is in God and who trust in the Lord that brought againe the captiuitie of Sion Their instrumentall and subordinate deliuerer was Cyrus The instrumentall deliuerer Cyrus of whom though hee bee not named in this place it shall not bee much impertinent to the purpose to speake of some things commended in him and to bee imitated of vs as First Many worthy and commendable parts in Cyrus First his thankfulnesse his worthy acknowledgement of Gods gracious goodnesse towards him in his preferment and promotion for whereas the Lord had giuen into his hands all the Nations of the Earth and had made him as sole Monarch in the East hee did not take the praise thereof to himselfe like Zaneherib bragging of his owne a Isa 36. and 37. chapters strength nor like Nebuchadnezzar boasting of his owne b Dan. 4.27 power but hee acknowledged all to haue proceeded from the God of c Ezâ— 1.2 1. Esd 2.3 heauen a memorable president to bee imitated and thought vpon by all who are beyond their expectation placed vpon the Stage of preferment for promotion commeth neither from the East nor from the d Psal 75.6.7 West but from him who arrayed Ioseph with fine lining and gold e Gen. 41.42 rings Mordecai with the Kings apparell and Crowne f Esth 6.8.11 Royall Daniel with purple and chaines of g Din. 5.29 gold and who brought Saul from seeking his fathers h 1. Sam. 9. Asses and Dauid from the i Psal 78.71 sheep-cote to hold the Scepter and weare the Crownes of Princes for thus shall it bee done to the man whom the King the King of Kings will honour Secondly Secondly his obedience to perform Gods will his mindfulnesse of Gods Precepts whereby it was foretold many yeeres before that Ierusalem and the Temple should bee reedified and repayred by him and withall his willingnesse and obedience to performe the same for first by publike Proclamation hee giues the Iewes libertie to returne to raise the walls of the Citie and to reare the Temple k 2. Câ—ro 36.23 〈◊〉 â— againe and besides he restores all the Vessels of gold and siluer to the number of fiue thousand and foure hundred to Zerubabel the Prince of ludah which Nebuchadnezzar had taken out of the Temple A commendable patterne to be followed of all Peeres and higher powers they ought not with Manasses to pollute the House of l 2. Chron. 33. God with Shishake
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
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
is read whereby we shall see the spots of our soules as in a looking glasse we may see the blots of our skin For by the Law comes the knowledge of i Rom. 3.20 sinne Lastly Sion is a Glasse ☜ because whilst wee are in this militant Church wee see not perfectly but as it were through a glasse obscurely Here wee see Christ standing behind the wall our sinnes being like a partition betwixt Him and k Isa 59.2 vs here with Moses we see onely his l Exod. 33.23 back-parts here with the blind man we discerne m Mark 8.24 nothing thorowly but hereafter wee shall see face to n 1. Ioh. 3.2 face here wee know but in part but hereafter wee shall know euen as wee are o 1. Cor. 13.14 knowne Thus farre haue wee spoken of the Iewes deliuerance wherein we haue touched First the Deliuerer both principall the Lord and instrumentall Cyrus Secondly the manner of their deliuerance which was by the ouerthrow of their Enemie Thirdly the Time which was when the threescore and ten yeeres foretold by Ieremiah was fulfilled and lastly wee haue seene the reasons why the Church of God is comprehended vnder the name of Sion it followes to speake of the sequels that followed vpon this deliuerance but let this suffice for this time and now Let vs desire and in all humilitie pray the Lord still to bee fauourable to Sion and still to build vp the walls of p Psal 51.18 Ierusalem that the sonnes of them that haue afflicted her may come and bow downe to her and all they that haue despised her may fall downe at the soles of her feet and call her Isa 60.14 Citie of the Lord Sion the holy one of Israel which the Lord grant for his onely Sonne our onely Sauiours sake Amen THE SAINTS SECVRITIE OR The first sequell that followed vpon this deliuerance viz. Their coadmiration THE SECOND SERMON VERS 1. Then were we like vnto them that dreame THese wordes contayne the first thing that ensued after the first report of their libertie viz. their owne astonishment and wondering at this vnlooked for alteration and vnexpected change of their estate They * Erant sicut somnâ—antes were like vnto them that dreame There be some that translate these wordes a Sicut consolati vel â—orroborati like vnto them that are comforted and chearished and make this particle b Sicut Sicut non similitudinem sed prâ—â—rieâ—aâ—emdenoâ—at Aug. As not to import any similitude but rather the truth and more certaintie of their consolation as when we say such a man doth like an vpright man we affirme that such a man is honest and vpright Iohn saith The Word was made Flesh and dwelt amongst vs and wee beheld the glorie thereof as the glorie of the onely begotten of the * Father Where this particle As 2 Ioh. 1.14 doth not betoken a likenesse but the truth and proprietie of the matter that that glorie beseemed and belonged to the onely begotten Sonne of God so that the meaning should be this Non implâ—tionem sed imperfectionâ—m Beati dici non possunt plene consolati quia nondum ipsis associati sunt omnes electi ad communis gaudy complemâ—ntum Lorin That they were truely comforted and fully reioyced when they were freed from captiuitie and set at libertie But others thinke that As doth not insinuate a fulnesse but a want of ioy because they could not fully bee comforted seeing they were not as yet fully deliuered their ioy could not be full when their libertie was not in whole but in part Neither can the ioy of the faithfull be said to be full in this world because here we sorrow and b Rom. 8.23 grone Here we haue the Spirit our c Iob. 14.16 comforter but we looke for d Rom. 8.19 another Here wee are as sorro wing and yet e 2. Cor. 6. reioysing Here we reioyce in f Rom. 12.12 hope and hope deferred makes a sicke g Prou. 13.12 Sicut somniantes Quantacunque hic sit consolatio est quasi â—mbra quaedam tantum similâ—tudo suture consolationis Remigius in locum heart And therefore it pleaseth some rather to translate it like vnto them that dreame confirming their former assertion by this translation because whatsoeuer comfort we haue in this life especially if it be not spirituall is but vaine and vanishing and like a dreame it is but a shade and similitude of the comfort we shall receiue hereafter Now to find out the true meaning of the wordes following the latter the most vsed and most accepted translation Wee must briefly touch the seuerall sorts of dreames which are either naturall or supernaturall supernaturall are diabolicall and diuine * Diuine dreames Diuine procured by God himselfe whereby hee did reueale his Will vnto his Seruants as to Iacob and Ioseph And sometimes he restrayned by dreames the wicked from euill as Laban from hurting Iacob and Abimeleck from defiling Sarah Thus God spake in dreames and visions of the night when sleepe falleth vpon h Iob 33.14.15 men * Diabolicall dreames Diabolicall dreames are such whereby the Deuill deludeth and deceiueth vexeth and tormenteth men as he did Brutus before his last conflict with Augustus appearing to him fearefully in his sleepe and telling him that he was his euill spirit and that hee should see him at Philippi where after he being ouercome he desperately flue himselfe By dreames he doth vexe and trouble the wicked as hee did the Egyptians who besides the manifold plagues inflicted vpon them the sight of fearefull dreames vexed i Wisd 18.17 them but in this place where the Psalmographer doth compare the Iewes after their first hearing of their deliuerance to men that dreame * Neither of both heere meant no such dreames are to be vnderstood For all dreames procured of God were true and certayne and the euent and issue sure and certayne but such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proceed from the illusion and deception of the Deuill were obscure and vncertayne and the euent ambiguous and doubtfull and it had beene no lesse sinne to beleeue the last then to doubt of the first Naturall dreames are caused either through the perturbation of the minde when it is charged and disquieted with cares Naturall dreames from whence they come for dreames come by the multitude of k Eccle. 5.3 businesse or from the affections thereof as the hungrie and thirstie dreame that they are eating and drinking when they are faint and their soule l Isaiah 29.8 longeth or they proceed from the constitution of the body if the partie be flegmatike his dreames are vsually of waters if cholerike of warres if sanguine then are they mirthfull if melancholike then are they mournefull Now The Psalmists meaning it seemes the psalmist doth compare them either to such as by the ardent affection of the
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
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
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
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
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
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
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
non vs dominâ—â— vllum in no babentes sid per insidizs agentes vs nos ad se pertrahant Zanch. in Eph. 4. and hath ouerthrowne his Kingdome yet he goeth about not as hauing any dominion ouer vs but to insnare vs by his cunning allurements and draw vs to him by his subtle intisements For this cause the Apostle aduising Timothy to labour to win and conuert the opposers of Truth whom hee calls the Deuils captiues hee vseth not the vsuall and proper word for a captiue but a word metaphorically taken from catching wild beasts by hunting Whereby is implyed that the Deuils power is destroyed yet he hunts about to catch vs in his snares and therefore the holy Ghost by the Apostles admonisheth vs to bee wary and vigilant and not to suffer our selues to be deceiued and circumuented Lastly all the ancient Expositors from these words he ascended on high and led captiuitie captiue August Beda Anselm in Ephes 4. infers another Captiuitie which is that wae being freed from the slauerie of sinne and seruitude of Satan are become Christs seruants And whereas before wee were the Deuils bondslaues now wee are Christs captiues and whereas before wee were vnder the bondage of Satan wee are now vnder the yoke of Christ and blessed are they that are vnder this yoke and are of the number of such captiues For here is no mourning no murmuring but great ioying and reioycing For we are redeemed from the hand of our enemies to serue him without feare Yet in regard of our naturall corruption and the Deuils daily temptations may we not cease to pray O Lord bring againe our captiuitie As the Riuers in the South The manner after which the Psalmist would haue their libertie inlarged is set downe in these words b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ageil in loc as the Riuers in the South Which of diuers are diuersly conceiued and consâ—rued First an vnnamed Greeke Author is cited by Agellius who would haue this place to haue reference to tâ—e Câ—tie Rhinocolura built as hee saith in the frontispice of Egypt by such people as for capitall crimes were exiled and driuen out of the Kingdome by Amasis whither the Sarazens often resorted and by violent inuasion and forcible entrie robbed them of their goods and substance and after they had thus spoiled the impotent inhabitants they returned to their owne Tents and Places of abode but by Gods iust iudgement and permission the Riuer that passed by the Sarazens habitations and runne towards Rhinocolura after some tempestuous raine ouerstowing his banks drowned the Sarazens and with a swift current did carry downe their Tents goods and substance to Rhinocolura with all the commodities which they before had carried from thence so that the distressed and impouerished inhabitants of that poore Towne were by the meanes of this invndation both reuenged of their enemies and inriched with greater wealth by this allusion the Prophet should desire both a iust reuenge of their enemies as also a recompence for their losses But to leaue this conceited coniecture and more conceited construction of this innominate Author we come to the opinions of others who come neerer to the Prophets meaning First by these words some thinke that hee vnderstandeth the Riuers which the Lord caused to slow in the wildernesse and the waters which hee caused to gush out of the stonie c Eâ—videtur alludi quando è pet a eduâ— it torrentem fluenta aquarum Genebr in loc Rocke Others are of opinion that indefinitely he meaneth any Waters and Springs whatsoeuer which slowing in any drie ground doth fructifie and make fruitfull the same Some coniecture by this allusion that hee desires the Lord d Captiuos nosâ—â—â—s copiose recâ—rrere saâ— tantâ—â— cum gaudio sâ—â—ctu quo terra sitiens excâ—â— it fluentes p r cam riuulos aqâ—a plenos Cornel. Iansâ—n in loc to cause their fellow-captiues so copiously and in such abundance to returne and with as great ioy and prosit as the thirstic ground drinks in the streames full of water passing by it Others that he would signifie e Voluit signisiâ— re tam graâ—am almrandem fore populâ— ex captiuitate liberationem atque esse posit si hab tanâ—lâ—ss solâ—tudines contingerent fluminâ— Bucerus in locum hereby that their deliuerance out of captiuitie would bee as acceptable vnto them as floods of water can bee to such as dwell in a drie and barren wildernesse And others that he desireth their libertie to be accomplished with as great celeritie as a Riuer being bankfull doth run with a swift current or as Genebrardus saith hee would haue their deliuerance effected speedily more terrentium cito accrescentium as Riuers after rayne on a sudden doe swell and rise Briefly Argumentum petiâ—um vel à potentia Dei vel ab vtili Vide Scult in loc it is an Argument taken either from Gods sufficiencie to effect it or from the vtilitie that would redound to themselues when it was effected As for Gods sufficiency looke with what facilitie and ease hee did formerly bring water out of the hard Rocke and Riuers out of the drie wildernesse for their forefathers with the like facilitie when it pleased him he could bring againe their captiuitie And vpon the assurance of the Lords omnipotencie to effect so much and much more when it best liked his gracious goodnesse for them the Prophet now entreateth him by feruent prayer to coole and refresh their captiuitie as the Springs in the South of Arabia did coole and refresh the drie and scorched wildernesse at the Israelites departure out of Egypt As for the vtilitie they should receiue by this their libettie we may conceiue it if we consider first how the Psalmist in these few words desires the Lord to bring home the remnant that remayned still in Babylon and then to reestablish such as were alreadie returned to their former estate as also looke how profitable showres * Quemadmâ—dum largus insbâ—r aut fluuins eiusmodi solum recreat fruges calore solis adustas mirificè resicit it a liberatio ab exilio vebementer asslictos moerore depressâ—s Israelitarum animos vicissim criget incredibili gaudio perfundet Gein in loc of raine and coole streames would bee vnto the Sunnebeate South no lesse profitable would their deliuerance be vnto them being burnt vp with the burning Sunne of persecution The South countrie is naturally drie and hardned and so vnfruitfull and barren and therefore when it is moistned and mollified besprinkled and bedewed with fresh streames and coole waters it is made fertill and fruitfull so here the Prophet doth couertly expresse how hurtfull and hatefull their captiuitie was vnto them by comparing it to barren ground and how pleasant and profitable their deliuerance would bee by allusion to Riucrs in the South For as where the Sunne beats hot and where the ground is not moystned with the first and latter
so full consolation after our sorrow Let vs now with Peter weepe bitterly that wee haue denyed our Master with Ezekiah weepe sore for our o Isa 38.1 vnthankfulnesse and with Dauid water our Couch and wash our Bed with p Psal 6.6 teares that in the end the Lord may wipe away all teares from our q Reuel 7. eyes and to conclude sith this Verse doth immediately follow after the other which contayned the Prophets prayer for the peoples inlargement if you expound it of the charitable man ☞ learne hence with your pietie to your Creator to ioyne pittie towards your brother as did Cornelius to whom the Angell said Thy prayers and thy almes-deeds are come vp in remembrance before r Act. 10. God If you follow the latter construction ☞ then leatne with your prayers to mixe teares as Ezekiah did witnesse God himselfe who saith to him I haue heard thy prayers and I haue seene thy teares I will adde vnto thy dayes fifteene s yeares The first of these expositions is not much dissonant from the purpose and the second is very consonant with the words yet there is a third Consule Fabritium in bune locum which is the most generall and most receiued construction of this place that is by this figuratiue phrase and allegoricall kind of speech is meant The afflicted Christian compared to a sower for three respects that all the afflictions troubles and tribulations of the godly shall haue an end and in the appointed time shall be finished Now our afflictions are shadowed out by sowing and the estate of a Christian is resembled to a Husbandman First For the antiquitie of that Calling Adam himselfe our great grand-father was of that vocation so was hee the first that suffered affliction Hee was exiled out of Paradise he got his liuing with the sweat of his browes he did eate his bread with sorrow he saw his wife bring forth with paine and griefe Abel murthered Cain cursed and Lamech in all villanie prophane and wicked Secondly For the vniuersalitie of that Calling 2. all sorts of people haue beene of it Numa Pompilius was taken from the plow and made the second King of the Romans Lucnllus Questor and Pretor was much delighted in gardning and Cyrus himselfe the great Monarch of the East was much addicted to planting But to leaue these Elisha the Prophet was called from the Plow Gideon the iudge brought from the threshing floore and Saul the King from seeking his fathers Asses so afflictions are common to all degrees and sorts of men Eliah the Prophet was persecuted by Iezabel Zachariah the Priest murthered betwixt the Temple and the Altar Samson the iudge had his eyes put out and was mockt of the Philistimes and Ezekia the King had all his bones broken like a Lion Thirdly For the great commoditie and gayne that the Husband-man reapes by that Calling as for example 3. Isaak who hauing sowed in the Land of Gerar within the space of one yeare reapt a hundred Å¿ Gen. 26. fold So the faithfull shall reape double for their afflictions witnesse Iob whose afflictions were many and losses great yet we see the Lord restored to him a thousand for fiue hundred fourteene for seuen and sixe for t Iob 42. three Now seeing this latter construction is most generally receiued as the most genuine meaning of this place In handling this point of afflictions I will note out first the certaintie of them WE must all sowe in teares Secondly the necessitie of them NONE shall reape in ioy but such as HAVE sowne in teares And thirdly the vtilitie of them WHOSOEVER soweth in teares shall reape in ioy As the captiuitie and miserie of the Iewes in captiuitie was many wayes prefigured yâ—a plainly foreshewed euen so throughout all Ages the afflictions of the Church haue beene both figuratiuely and in plaine termes foretold The troubles of the Iewes were figured out by leremiahs girdle ☞ taken from about his loynes and hid in the clift of a Rocke till it was good for u Ier. 19.1 to 13. nothing By bonds and yokes sent to Zedekia King of x Ier 27.1 to 9. Iudah by the Bricke hauing vpon it the purtray of Ierusalem against which the Prophet was commanded to build a Fort to set a Campe to cast a Mount and to lay Engines of y Ez 4.12 warre by the Prophets eating his bread with trembling and drinking his water with z Ezek. 4.18 trouble and how plainly it was foretold wee may * Ier. 4.5 to 19. 6. â— to 16. 8.1 to 4. 29.1 to 13. Isai 22.1 to 6. Ezek. 21.9 see Now the tribulations of the Church in old times were plainly prefigured by Noahs Arke floting on the flowing a Gen. 7.18 floods by Moses burning b Eâ—od 3.2 bush by the Israelites passage through the red c Eâ—od 14.29 Sea by the taking of the Arke of God by the vncircumcised d 1. Sam. 14.11 Philistimes by the three Childrens walking vp and downe in the fierie e Dan. 3. Furnace Againe vnder the Gospell by Iohns baptising of the people in f Ioh. 3.6 Iordan by Peters ship tossed betwixt wind and g Matt. 14.24 waues by Pauls boat tossed to and fro with the wind h Act. 17. Euroclydon and by the Dragons persecuting of the Woman into the i Reuel 12. wildernesse all these do plainly shew forth the tribulations of the Church and afflictions of the godly For the whole life of man is but a warfare Toâ—avita Clâ—istiani bominis â—â—ux martyrum câ—â— and euery man that is borne of a woman bath but a short time to lius and is filled with k Ioh 14.1 miseries With miseries internall and externall saith Saint Bernard with afflictions both outward in body and in ward in soule as for those of the body they are certayne and euident as for them of the soule ☞ they are either from the sight of mans sinnes when the soule of the faithfull is grieued for them witnesse Dauid where he complayneth that there was nothing sound in his flesh because of Gods anger neither rest in his boues because of his sinnes For his iniquities as he confesseth were gone ouer his bead and were as a weighty burden too heauy for l Psal 38. him Witnesse the Apostle Paul who taking a narrow view of his naturall corruption and the continuall rebellion of the flesh against the spirit cryes out O wretched man that I am who shall deliuer mee from this body of m Rom. 7.24 death or they proceed from a spiritual desertion When God withdraweth himselfe from the godly for a time for their triall so that they doe not feele palpably in themselues the vertue efficacie and operation of Gods Spirit witnesse the Prophet who tasting of this spirituall desertion prayes earnestly vnto the Lord to restore vnto him the ioy of his saluation and to
ectablish him with his free n Psal 51.12 Spirit And witnesse our Sauiour vpon the crosse when his Diuinitie did for a season obscure it selfe from his Humanitie Hee feeling the weightie burden of mans sinnes his Fathers wrath against sinne and the pangs of death for sinne cryed out My God my God why hact thou forsaken o Maâ—t 27.46 â—ee You see now how the Saints of God are certayne to be exercised both with afflictions internall and externall as the Apostle saith without with fights within with p 2. Cor. 7.5 feares For the godly without are beset and troubled with want banishment persecution punishments but they are vexed and grieued within with more grieuous afflictions when the soule and spirit doth wrestle with Gods anger and when the mind is troubled and the heart conceiues most sad and fearefull thoughts as if they were forsaken and cast away and therefore Dauid hauing tasted of this desertion in great sorrow and anguish of soule powres out this lamentable complaint crying vnto the Lord How long wilt thou forget me Lord for euer How long wilt thou hide thy face from mee How long shall I take counsell in my soule hauing sorrow in my bea rt daily How long shall mine enemies be exalted ouer me consider and heare me O Lord my God lighten mine eyes lect I sleepe the sleepe of q Psa 13.1 2 3. death Thus farre for internall afflictions now as for out ward tribulations we may assure our selues whilefl wee liue in this valley of r Psal 84.6 teares that wee must sowe in teares Afflictions will come vpon vs as the messengers of euill newes to Iob one at the heeles of another and one tribulation will follow vpon another as the Beare came after the Lion and Goliah after the Beare vpon Dauid For all that lute godly in Christ lesw must suffer Å¿ 2. Tim. 3. The reason why God afflicts vs. persecution Now if any should demand why God suffers his Children thus to be afflicted I answere That amongst many reasons wee may obserue these First 1. Ad prclendum To trie vs and proue vs for as pepper or any fell spice doth shew it felnesse when it is bruised and beate in a Morter euen so Gods children doe most manifestly declare their zeale when they are bruised or beate in the Morter of affliction Thus it pleased God to trie his seruants Ioseph and Iob. Secondly 2. Ad pargandum To purge from vs the drosse and dregs of sinne the siluer must bee in the fining pot before it * 〈◊〉 17.3 bee pure and the gold must passe through the furnace before it be perfect So must the Lord fine and purifie vs before we be vpright The godly are sometimes compared vnto Seed Anima fidelis prougone indâ—get 〈◊〉 ne producat malash ba. is 〈◊〉 mollâ—atar â—â—â—iesne 〈◊〉 Chrys iâ— locum and sometimes to Trees Now wee know that the Wheat must be fanned before it be cleane and the Trees must be pruned if wee would haue them fruitfull So the Lord with the fanne of afflictions must blow away from vs the chaffe of our sinnes before we be cleane and with the shredding knife of tribulation prune vs before we be fruitfull with afflictions he will plow vp the earth of our hearts and roote out the Weeds and Thistles that it may bring forth good seed Thirdly 3. Ad confirmindum To strengthen vs in the faith and confirme vs in our calling So long as we are in prosperitie we are apt to forget God to neglect our profession and to fall into most grieuous sinnes but when we taste of aduersitie wee call vpon God cleaue fast to our Calling and feare to offend As for example Dauid when hee was free from troubles walking securely vpon the top of his house and wanting nothing which his heart could wish he falls into one most grieuous sinne after another Bat when the Lord strikes him with his rod then hee falls to meditate vpon his Word to take heed to his wayes and to walke after his Lawes Thus much hee confesseth before saith hee I was afflicted I went a stray but now I keepe thy u Psal 119.67 71. Lawes Fourthly To confirme and make vs like vnto our Sauiour For as he bare his crosse 4. Ad conformaâ—dum so should we take vp our crosse and follow x Matth. 16. him For he hath suffered for vs leaning vs an example that we should follow his y 1 Pet. 1.21 steps For it is a true saying if we be dead with him we shall also â—â—ue with him and if wee suffer with him wee shall also reigne with z 2. Tim. 2.11 him Finally They serue to turne vs home vnto the Lord for whilst wee are in prosperitie wee play our parts like Ioab who would not come to Absalom before hee had set his corne fields on * 2. Sam. 14.30 fire And like the prodigall sonne who would not returne to his father vntill necessitie constrayned b Luk 15.20 him Thus wee see that afflictions are not onely certayne but necessarie Now the Vse wee must make of them is to follow the Apostles aduice to account it exceeding ioy when we fall into diuers c Iam. 1.2 3. temptations knowing that the trying of our faith bringeth forth patience and patience experience and experience hope and hope maketh vs not asâ—amed because the loue of God is shed abroad in our hearts by the holy Ghost which is giuen vnto d Rom. 5.3 4 5. vs. Let vs therefore with Isaak carry our faggots vpon our shoulders with our Sauiour our crosse vpon our backe For the Word of God must be fulfilled In the world you shall have e Ioh. 16. â—roubles And certayne it is that through many afflictions wee must enter into the Kingdome of f Act. 14. God And sure it is that all the faithfull must sowe in teares The second thing that we must consider in this place is the necessitie of afflictions For none shall reape in ioy but they that sowe in teares Wee must first labour in Christs Vineyard before we receiue our wages The Mariner first sailes and makes his voyage and abides many a boy sterous blast and rough tempest and after receiues the commoditie of his trauels and the benefit of his merchandâ—se Euery worke-man doth toyle and labour before hee receiues his hire The husband-man must plow and harrow before he reape And so must wee sowe in teares before we reape in ioy Diues when hee desired the heat of his tongue to be allayed with a drop of water from Lazarus finger it was answered That in his life time hee had pleasure and Lazarus paine so must he now endure paine whilst Lazarus is in pleasure If all men should reape in ioy then of all men were the wicked most happy if they should both liue at ease in this world and reape ioy in the world
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
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