Psal 106.21 them I might adde hereunto 4. Absolutely necessary that wee haue nothing else to giue vnto God but onely the calues of our o Hos 14. lips prayse and thankes Which Dauid knowing full well doth question himselfe What shall I giue vnto the Lord for all his benefits bestowed p Psal 116.12 vpon mee Is there any thing in me but sinne Haue I any thing but what I haue receiued of him Is not he the portion of mine q Psal 16.5 inheritance Hath not hee prepared my Table anoynted my head with Oyle and made my cup to r Psal 23.5 ouerflow yet will I not be vngratefull for I will take the cup of saluation and call upon the Name of the Lord. I will offer sacrifice of prayse I will thanke him for his benefits in the presence of all his people in the Courts of the Lords House and in the midst of f Psal 116.17 18 19. Ierusalem Againe ingratitude is a thing so hatefull to God 5. It is benesiciall whereas ingratirude is hurtfull that he will not let it goe vnpunished Saul for his vnthankefulnesse is depriued of his Crowne the old Israelites for their forgetfulnesse of Gods goodnesse were not suffered to enter into the Land of promise Nay hee would not spare good Ezekiah for his vnmindfulnesse of his great deliuerie from the King of Ashur but strikes him with a deadly disease Yea and it withdrawes Gods blessings bestowed vpon them Quae Deus dat gratis aufert ingratis Aug. for what God giues to the thankefull he takes from the vngratefull as he did the Crowne from Saul and gaue it vnto Dauid Ingratitude is called a parching wind Ventus vrens desiccans fontem misericordiae Ruenta gratiae Bern. serm 51. in Cant. that dryes up the Fountayne of Gods loue and goodnesse whereas thankfulnesse doth open the Garners of Gods bountie and mooues the Lord to raine downe innumerable blessings vpon vs. For as the Master made his seruant who was faithfull in a little Steward ouer much so such as are thankfull for a little God will blesse with much Gratiarum actio est ad plus dandum inuâ—â—aâ—ie Chrys in Matth. For thankesgiuing is the motiue of blessing To conclude it is a vice so distastfull that Gregorie saith He is not worthy to receiue who is not thankfull for that he hath receiued 6. Vngratefulnesse abhorred of Infidels Nay it was so abhorred of the very Infidels and Pagans that the Athenians would not permit an vngratefull person to beare rule amongst them And the old Romanes thought them worthy to be seuerely punished euen with death it selfe And Lycurgus being askt why amongst all his Lawes he had not made one against this vice answered That he lest it to the gods esteeming it so haynous a crime that it could not be sufficiently punished by man Let this teach vs to follow the aduice of the Apostle in all things t 1. Thess 5. to giue thanks And let vs exercise our selues in Psalmes Hymnes and spirituall Songs with thanksgiuing in our hearts to the u Col. 3.16 Lord. Dauid when hee was freed from all troubles and deliuered out of the hands of all his enemies sung a song of prayse vnto the x Psal 18. 2 Sam. 22. Lord. Ezekiah after he recouered out of his deadly disease pennes song and leaues it to posteritie as a monument of his thankfull heart for Gods y Is 38.9 to 21. benefits And when the Saints in the Primitiue Church were let out of prison and set at libertie being before miserably captiuated by Maxentius and Maximinus they publikely through the open Streets and Market places did walke in troopes and assemblies praysing and thanking the Lord in Psalmes and Songs When blind Bartimeus receiued his sight Euseb hist Ecc ' lib. 9. cap. 1. he was so thankfull that hee would not part with our Sauiour but followed praysing and glorifying z Maâ— 10.46 Luke 18.43 God And vvhen Peter restored the lame to his limmes hee vvent into the Temple vvith Peter and Iohn vvalking leaping and praysing a Acts 3.8 God In a word therefore If vve be deliuered from the hands of our enemies as Dauid was If we be brought from the gates of the Graue as Ezekiah was If we be brought out of prison as the Saints were and out of captiuitie as the Iewes were If we haue our sight restored to vs as Bartimeus had our limmes as the cripple had and our health as AEneas b Acts 9.33 had Let vs offer vnto the Lord the sactifice of Prayse and render to him the calues of our c Heb. 13.15 lips with Ionah sacrificing vnto God with the voyce of d Ion. 2.9 thanksgiuing and with Dauid sing vnto him all our life and whilst we liue to prayse e Psal 104.33 him But if wee remember and thinke with our selues how wee are redeemed from the captiuitie wee were in vnder Sinne and Satan how vvee are freed from the power of Death and Hell by our Lord and Sauiour Iesus Christ as vve haue great cause to reioyce so haue wee reason to be thankfull to God for the same At the birth of our Sauiour vvho vvas borne for the saluation of Man the Angels and whole Armies of heauenly Souldiers praysed God saying Glorie be to God in Heauen in Earth peace and good will towards f Luk. 2.13.14 men Elizabeths Salutation Maries Hymne Zacharias Psalme and old Simeons Song are all motiues to stirre vs vp to thankfulnesse for so vnvaluable a blessing Let euery one of vs therefore endeauour to shew our selues thankfull in word * Nec verbo c. and in worke vvith heart and hand Nec verbo tantum vel linguâ— sed opere veritate exhibâ—amus nos gratos quod gratiarum actionem magis quam dictionem à nobis exigit datur grâ—tiarum Bern. ser comâ—â— vitium ingratitudinâ—s awaking our drowsie soules and reciting them vvith Dauid to prayse the Lord saying My soule prayse thou the Lord and all that is within me prayse his holy Name My soule prayse thou the Lord and forget not all his benefits who forgiueth all thine iniquities and healeth all thine infirmities who redeemeth thy life from the graue and crowneth thee with mercy and compassion who satisfieth thy mouth with good things and reneweth thy youth like the Eagles my soule prayse thou the g Psal 103.1 2 3 4. The tongue the instrument to set forth Gods prayse Lord. For thus should our mouth bee filled with laughter and our tongue vvith singing The instrument for setting forth and publishing of Gods prayse is the tongue for it is the Interpreter of the Minde and by it vvee expresse vvhat before wee conceiued in minde For vvhat the heart thinkes the mouth speakes Dauids heart is meditating some good matter and his tongue is the pen of a readie h Psa 45.1 Writer For
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
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
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
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