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SIONS SALVATION, OR THE DECLARATION OF THE IEWES deliuerance. THE FIRST SERMON. PSAL. 126. When the Lord brought againe the captiuitie of Sion.
SIONS SALVATION, OR THE DECLARATION OF THE IEWES deliverance. THE FIRST SERMON. PSALM 126. When the Lord brought again the captivity of Sion.
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TO passe ouer the Title of this Psalme, A song of degrees, as not much materiall,
TO pass over the Title of this Psalm, A song of Degrees, as not much material,
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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;
whither it be so called, for the lifting up of the voice in the tune, as Some have conjectured, or, Because it was sung upon the Stairs of the Temple, as Others have guessed;
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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:
or for the excelcellency of it, which is most probable, sith it contains a Declaration of the Iewes deliverance from the servitude and slavery of the brutish Babylonians and cruel Chaldaeans:
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which was a type and figure of our redemption, from the bondage and captiuitie of sinne and Satan:
which was a type and figure of our redemption, from the bondage and captivity of sin and Satan:
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it may be diuided into these three principall parts or mayne branches, viz. 1. 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,
it may be divided into these three principal parts or main branches, viz. 1. A commemoration of their deliverance, together with the sequels ensuing thereupon, from the First Verse unto the fift, viz. 1. Their coadmiration, Vers. 1. 2. Their congratulation, Vers. 2. 3. The heathens Confessi, Vers. 3. 4. Their own confirmation, Vers. 4. 2. A comprecation,
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or a supplication to God, for the accomplishing and perfiting of the same, Vers. 5. 3. A consolation to the captiue Iewes in speciall:
or a supplication to God, for the accomplishing and perfiting of the same, Vers. 5. 3. A consolation to the captive Iewes in special:
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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, 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.
but generally to all the faithful that lie under the cross, and groan under the burden of their Sins, Vers. 6, 7. In the Declaration or Relation of their deliverance, in these words, When the Lord brought again the captivity of Sion, we may observe: 1. A Redeemer, The Lord. 2. The party redeemed, Sion. 3. The redemption, in bringing again their captivity.
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4. The circumstance of time noted out in the particle, When. Their deliuerer was principall, and instrumental; principall God himselfe.
4. The circumstance of time noted out in the particle, When. Their deliverer was principal, and instrumental; principal God himself.
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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, Instrumental, Cyrus whom the Lord stirred up to Set his people At liberty, who had now served under the yoke of the King of Babel, no less then three score and ten Years,
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as it was prophesied aboue an hundred yeeres before the birth of Cyrus. Cyrus, thou art my Sheepheard, and shalt performe all my desire, saying to Ierusalem, thou shalt be built;
as it was prophesied above an hundred Years before the birth of Cyrus. Cyrus, thou art my Shepherd, and shalt perform all my desire, saying to Ierusalem, thou shalt be built;
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and to the Temple, thy foundation shall surely be laid; and to the Temple, thy Foundation shall surely be laid;
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and albeit Cyrus may be thought to haue beene wise and hardie, noble, and expert in marshall policie,
and albeit Cyrus may be Thought to have been wise and hardy, noble, and expert in marshal policy,
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yet because that valour auaileth man nothing, if hee haue not the Lord aiding and assisting:
yet Because that valour avails man nothing, if he have not the Lord aiding and assisting:
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the Psalmist doth ascribe their deliuerance to the Lord onely, Nameius est liber are cuius est in captiuitatem tradere;
the Psalmist does ascribe their deliverance to the Lord only, Nameius est liber Are cuius est in captiuitatem Tradere;
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for as by the Lords permission they were led into captiuitie, so onely by his power they were set at libertie.
for as by the lords permission they were led into captivity, so only by his power they were Set At liberty.
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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,
When the Israelites had served in a strange Land foure hundred Years, it was not Moses, but Jehovah, that brought them out of the Land of Egypt,
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and out of the House of boudage.
and out of the House of boudage.
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In like manner it was Hee and not Deborah, that freed them from Iabin, after they had beene vexed twentie yeeres vnder the Cananites.
In like manner it was He and not Deborah, that freed them from Iabin, After they had been vexed twentie Years under the Canaanites.
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It was Hee and not Gideon, that brought them out of the hands of the Midianites, after seuen yeeres seruitude.
It was He and not gideon, that brought them out of the hands of the midianites, After seuen Years servitude.
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It was Hee and not Ipthab, that deliuered them from the Phylistims and Ammorites, after eighteene yeeres oppression.
It was He and not Ipthab, that Delivered them from the Physicists and Amorites, After eighteene Years oppression.
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Although in all these Hee did imploy Moses and Deborah, Gideon and Ipthah as instruments for their deliuerance;
Although in all these He did employ Moses and Deborah, gideon and Ipthah as Instruments for their deliverance;
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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 so it was not Cyrus valour, but the lords power, not his policy, but God's Wisdom that overthrowing the enemy gave to Cyrus the victory,
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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 put it into his heart to Set his people At liberty, for he upheld his hands to subdue nations, He did weaken the loins of Kings,
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and did open the doores before him, he did goe before him, and made the crooked places straight;
and did open the doors before him, he did go before him, and made the crooked places straight;
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and hee did breake the brazen doores, and burst the yron barres. From whence wee may see that if the Lord had not inabled Cyrus, hee of himselfe could haue done nothing, and he did break the brazen doors, and burst the iron bars. From whence we may see that if the Lord had not enabled Cyrus, he of himself could have done nothing,
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and therefore their deliuerance is attributed to God alone, who is here for his power called Iehouah the Lord.
and Therefore their deliverance is attributed to God alone, who is Here for his power called Jehovah the Lord.
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Neither without reason, seeing he was onely able to free them from the seruitude of that proud King and sauage Nation.
Neither without reason, seeing he was only able to free them from the servitude of that proud King and savage nation.
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Ierusalem was made so solitarie, that notwithstanding her continuall lamentation among all her Loners, shee found none to comfort her: Ierusalem was made so solitary, that notwithstanding her continual lamentation among all her Loners, she found none to Comfort her:
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all her friends were become her enemies: all her Friends were become her enemies:
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Mount Sion was so desolate, that Foxes runne vpon 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 thee? for her bruising was incurable, her wounds were dolorous, there was none to pleade her cause, none to apply a plaister;
Mount Sion was so desolate, that Foxes run upon it. What thing (Says Jeremiah) shall I liken to thee, Oh daughter of Ierusalem, what shall I equal to thee, that I may Comfort thee, Oh Virgae, daughter of Sion? for thy breach is great like the Sea who can heal thee? for her bruising was incurable, her wounds were dolorous, there was none to plead her cause, none to apply a plaster;
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there were no medicines nor belpe for her;
there were no medicines nor belpe for her;
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all her Loners had forgotten her, and sought her not, for the Lord had striken her with a sharpe chastisement,
all her Loners had forgotten her, and sought her not, for the Lord had stricken her with a sharp chastisement,
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and with the wound of an 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 with the wound of an enemy: and now it only remaineth, that vnde morbus irrepsit, inde remedium intret, from whence Come the soar, from thence should come the salve,
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and it is the Lord that killeth and giueth life: woundeth and maketh whole, bringeth downe to the graue, and raiseth vp:
and it is the Lord that kills and gives life: wounds and makes Whole, brings down to the graven, and Raiseth up:
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who according to his promise gaue health vnto her, and healed her of her wounds.
who according to his promise gave health unto her, and healed her of her wounds.
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This serueth for our instruction, whensoeuer we are deliuered out of any trouble or affliction, to impute all the praise to God alone.
This serveth for our instruction, whensoever we Are Delivered out of any trouble or affliction, to impute all the praise to God alone.
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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 thereof. Jehoshaphat, when the Lord had given him a marvelous victory against his enemies, he returns to Ierusalem praising God with Viols, Harps and Trumpets, ascribing unto the Lord all the glory thereof.
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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.Theodosius being told of the wonderful overthrow of the Usurper, John his adversary, he and all his followers resorted to the Temple, where they passed over the day with praise and thanksgiving, acknowledging that God by his own Arm and power had cast down that Tyrant.
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And Fl. Heraclius being deliuered from Cosroe the King of the Persians, and hauing his Kingdome freed from his tyrannie, did in the hight of his triumph at Bizantium, openly praise God for his deliuerie,
And Fl. Heraclius being Delivered from Cosroe the King of the Persians, and having his Kingdom freed from his tyranny, did in the hight of his triumph At Byzantium, openly praise God for his delivery,
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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,
and the more to show his thankfulness, did cause to be stamped upon his coin with his own Image, these words, Glory be to God in heaven,
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because he hath broken the yron doores, and hath deliue••d the holy Kingdome of Heraclius: Because he hath broken the iron doors, and hath deliue••d the holy Kingdom of Heraclius:
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if then wee bee freed from persecution, let vs confesse with Dauid, that saluation is of the 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 mee: and if wee bee brought from the deepe of destruction,
if then we be freed from persecution, let us confess with David, that salvation is of the Lord: if we be brought from the Jaws of death and the gates of the graven, let us say with Hezekiah, the Lord was ready to save me: and if we be brought from the deep of destruction,
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and the very gulfe of hell;
and the very gulf of hell;
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let vs acknowledge with Iona, that mercy and saluation is of the Lord, for the saluation of the righteous is from the Lord:
let us acknowledge with Iona, that mercy and salvation is of the Lord, for the salvation of the righteous is from the Lord:
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and he is their strength in the day of trouble: and therefore it is said here, that the Lord brought againe the captiuitie of Sion. and he is their strength in the day of trouble: and Therefore it is said Here, that the Lord brought again the captivity of Sion.
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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,
Moreover, Here we ought to Learn in whom we should put our confidence, and on whom we should rely in time of trouble, not in man,
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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 God:
nor in his strength, for cursed is the man that putteth his trust in man, and makes Flesh his arm, and withdraweth his heart from God:
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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 indignation:
not in riches, nor gold, for they cannot save us in the day of the lords anger and wrath, they cannot deliver us in time of vengeance and Indignation:
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not in the multitude of alliance and acquaintance, for they, in time of aduersitie, like Dauids familiars, will flee from vs;
not in the multitude of alliance and acquaintance, for they, in time of adversity, like David familiars, will flee from us;
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and like Iobs friends, will forsake vs, not in Idols and works of mens hands, which haue eyes and see not, eares and heare not, and so cannot helpe vs;
and like Jobs Friends, will forsake us, not in Idols and works of men's hands, which have eyes and see not, ears and hear not, and so cannot help us;
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nor yet in Saints deceased, who neither heare nor see vs, all these like an Egyptian reede,
nor yet in Saints deceased, who neither hear nor see us, all these like an Egyptian reed,
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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 like a broken staff will fail us, if we lean unto them; but we must trust in him, whose All-seeing eye does behold our afflictions;
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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;
and whose All-hearing ear is ever open to harken to our lamentations; and whose powerful hand is ever able to help us out of all our tribulations;
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in him we must trust, who onely can see the seruitude of his Israelites;
in him we must trust, who only can see the servitude of his Israelites;
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in him who can heare the complaint of Dauid; in him that can bring Ioseph out of prison; Daniel out of the Den;
in him who can hear the complaint of David; in him that can bring Ioseph out of prison; daniel out of the Den;
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and Ieremiah out of the Dungeon:
and Jeremiah out of the Dungeon:
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in him who can restore sight to blind Bartimeus; health to sicke Ezekias; limmes to lame Aeneas; and life to dead Lazarus; yea,
in him who can restore sighed to blind Bartimaeus; health to sick Ezekias; limbs to lame Aeneas; and life to dead Lazarus; yea,
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and blessed are they whose hope is in God, and who trust in, the Lord that brought againe the captiuitie of Sion.
and blessed Are they whose hope is in God, and who trust in, the Lord that brought again the captivity of Sion.
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Their instrumentall and subordinate deliuerer was 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,
Their instrumental and subordinate deliverer was Cyrus, of whom (though he be not nam in this place) it shall not be much impertinent to the purpose, to speak of Some things commended in him,
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and to bee imitated of vs, as First, his worthy acknowledgement of Gods gracious goodnesse towards him, in his preferment and promotion,
and to be imitated of us, as First, his worthy acknowledgement of God's gracious Goodness towards him, in his preferment and promotion,
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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:
for whereas the Lord had given into his hands all the nations of the Earth, and had made him as sole Monarch in the East:
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hee did not take the praise thereof to himselfe, like Zaneherib, bragging of his owne strength:
he did not take the praise thereof to himself, like Sennacherib, bragging of his own strength:
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nor like Nebuchadnezzar, boasting of his owne power;
nor like Nebuchadnezzar, boasting of his own power;
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but hee acknowledged all to haue proceeded from the God of 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,
but he acknowledged all to have proceeded from the God of heaven, a memorable president to be imitated and Thought upon, by all who Are beyond their expectation placed upon the Stage of preferment, for promotion comes neither from the East,
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nor from the West, but from him who arrayed Ioseph with fine lining and gold rings; nor from the West, but from him who arrayed Ioseph with fine lining and gold rings;
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Mordecai with the Kings apparell and Crowne Royall; Daniel with purple and chaines of gold; and who brought Saul from seeking his fathers Asses; Mordecai with the Kings apparel and Crown Royal; daniel with purple and chains of gold; and who brought Saul from seeking his Father's Asses;
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and Dauid from the sheep-cote, to hold the Scepter and weare the Crownes of Princes;
and David from the sheepcote, to hold the Sceptre and wear the Crowns of Princes;
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for thus shall it bee done to the man whom the King (the King of Kings) will honour. for thus shall it be done to the man whom the King (the King of Kings) will honour.
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Secondly, his mindfulnesse of Gods Precepts, whereby it was foretold many yeeres before, that Ierusalem and the Temple should bee reedified and repayred by him,
Secondly, his mindfulness of God's Precepts, whereby it was foretold many Years before, that Ierusalem and the Temple should be reedified and repaired by him,
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and withall his willingnesse and obedience to performe the same;
and withal his willingness and Obedience to perform the same;
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for first, by publike Proclamation hee giues the Iewes libertie to returne to raise the walls of the Citie,
for First, by public Proclamation he gives the Iewes liberty to return to raise the walls of the city,
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and to reare the Temple againe;
and to rear the Temple again;
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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.
and beside he restores all the Vessels of gold and silver, to the number of fiue thousand and foure hundred to Zerubbabel the Prince of ludah, which Nebuchadnezzar had taken out of the Temple.
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A commendable patterne to be followed of all Peeres and higher powers, they ought not with Manasses to pollute the House of God:
A commendable pattern to be followed of all Peers and higher Powers, they ought not with Manasses to pollute the House of God:
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with Shishake, King of Egypt, to rob it; or with Antiochus to ransacke it, but with Ioash to repayre it; with Iosiah to renew it;
with Shishake, King of Egypt, to rob it; or with Antiochus to ransack it, but with Joash to repair it; with Josiah to renew it;
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and with Cyrus to reare it and raise it againe.
and with Cyrus to rear it and raise it again.
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Thirdly, he was benigne and bountifull and liberall, to all such as were imployed in this worke, or resorted home to Ierusalem;
Thirdly, he was benign and bountiful and liberal, to all such as were employed in this work, or resorted home to Ierusalem;
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for all such as through pouertie were not able to returne, hee caused to bee releeued with siluer, gold, substance, cattell,
for all such as through poverty were not able to return, he caused to be relieved with silver, gold, substance, cattle,
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and willing offerings, strictly charging and commanding that for the building of Gods House, the expences and charges should be raised out of his reuenues:
and willing offerings, strictly charging and commanding that for the building of God's House, the expenses and charges should be raised out of his revenues:
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if all Christian Princes were as forward as he was, the Foxes durst not so boldly walke vpon Mount Sion,
if all Christian Princes were as forward as he was, the Foxes durst not so boldly walk upon Mount Sion,
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nor the little Cubs destroy her Vines, nor deuour her Grapes.
nor the little Cubs destroy her Vines, nor devour her Grapes.
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What is the cause that euery where wee see so many Churches ruinated, and so many Chappels razed to the ground;
What is the cause that every where we see so many Churches ruinated, and so many Chapels razed to the ground;
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the Lords Houses so defaced, and his Seruants so disgraced? but because Naboths Vineyard is impropriated to be Ahabs Orchard;
the lords Houses so defaced, and his Servants so disgraced? but Because Naboth's Vineyard is impropriated to be Ahabs Orchard;
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and Strangers eate Panem sanctisicatum, the hallowed bread which belonged to Aaron and his sonnes:
and Strangers eat Bread sanctisicatum, the hallowed bred which belonged to Aaron and his Sons:
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and our great ones like Nebuzaradan, with their vnhallowed hands doe rob Gods House of it treasure.
and our great ones like Nebuzaradan, with their unhallowed hands do rob God's House of it treasure.
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Hence it is that in many places the estate of the Church is like vnto that of the Iewes:
Hence it is that in many places the estate of the Church is like unto that of the Iewes:
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The carued worke of Gods House is broken downe with Axes and Hammers: The carved work of God's House is broken down with Axes and Hammers:
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the Synagogues of God are burnt vp, and the dwelling place of his Name is euen defiled,
the Synagogues of God Are burned up, and the Dwelling place of his Name is even defiled,
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and pulled downe to the ground. Hence it is that so many poore Ministers are dieted with Michaia with bread and water, and pulled down to the ground. Hence it is that so many poor Ministers Are dieted with Michaiah with bred and water,
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and are apparelled with Dauids seruants, with garments cut off by the buttocks, and goe like famished Nazarites, with a visage blacker then a cole,
and Are appareled with David Servants, with garments Cut off by the buttocks, and go like famished nazarites, with a visage blacker then a coal,
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and trauell like the Gibeonites with torne clothes and clouted shooes, but let all Symoniacall and sactilegious persons take heed of the curse that hangs ouer them,
and travel like the Gibeonites with torn clothes and clouted shoes, but let all Simoniacal and sactilegious Persons take heed of the curse that hangs over them,
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for spoiling of Gods Church, and pilling of his Ministers;
for spoiling of God's Church, and pilling of his Ministers;
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For you are cursed with a curse, because you haue spoiled mee (saith the Lord) in Tithes and Offerings. For you Are cursed with a curse, Because you have spoiled me (Says the Lord) in Tithes and Offerings.
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Fourthly, I may obserue in Cyrus, wisedome ioyned with valour, policy with power:
Fourthly, I may observe in Cyrus, Wisdom joined with valour, policy with power:
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the Prophet setteth downe, the fiercenesse and furiousnesse of the Chaldaeans, by comparing them for forwardnesse, to Leopards:
the Prophet sets down, the fierceness and furiousness of the Chaldaeans, by comparing them for forwardness, to Leopards:
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and for their fiercenesse, to Wolues; beasts so rauenous, that the one for eagernesse leapes and jumps;
and for their fierceness, to Wolves; beasts so ravenous, that the one for eagerness leaps and jumps;
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and the other, with open mouth, for greedinesse runnes vpon the prey: by which comparisons, hee manifestly expresseth the nature and condition of that sauage Nation;
and the other, with open Mouth, for greediness runs upon the prey: by which comparisons, he manifestly Expresses the nature and condition of that savage nation;
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yet the Lord inabled Cyrus to subdue them, and girded him with strength and power to ouer-come them;
yet the Lord enabled Cyrus to subdue them, and girded him with strength and power to overcome them;
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and as bee inabled him with power and valour, so he indued him with wisdome and policy.
and as be enabled him with power and valour, so he endued him with Wisdom and policy.
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Babylon was immured with strong Walls, so fortified with Rampires and Towres, so impeopled with thousands of Souldiers, Babylon was immured with strong Walls, so fortified with Rampires and Towers, so impeopled with thousands of Soldiers,
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and so fenced with the Riuer Euphrates, that to the Inhabitants it seemed invinsible;
and so fenced with the River Euphrates, that to the Inhabitants it seemed invincible;
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and therefore Balthasar with his Princes fearing no danger, sits securely, feasting and drinking in the sacred Cups:
and Therefore Balthasar with his Princes fearing no danger, sits securely, feasting and drinking in the sacred Cups:
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but Cyrus diuides the Riuer into so many Channels, that hee with his Souldiers passe through safely,
but Cyrus divides the River into so many Channels, that he with his Soldiers pass through safely,
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and so comes vpon the Chaldaeans, as Gideon came vpon the Amalekites, at vnawares;
and so comes upon the Chaldaeans, as gideon Come upon the Amalekites, At unawares;
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and whilst they are in the height of their jollitie, the Medes Inuadunt vrbem somno vino { que } sepultam.
and while they Are in the height of their jollity, the Medes Inuadunt vrbem Somno vino { que } sepultam.
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enter into Babylon, as the Graecians entered Troy, whilst some of them are drowsie through sleepe, and some drunke with wine.
enter into Babylon, as the Greeks entered Troy, while Some of them Are drowsy through sleep, and Some drunk with wine.
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Wisedome and valour are required and expected in Rulers, and specially in a Warriour; hee must not be like Rehoboam, a child and faint-hearted:
Wisdom and valour Are required and expected in Rulers, and specially in a Warrior; he must not be like Rehoboam, a child and fainthearted:
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nor yet like Ahab, too aduenturesome and forward; but like Iudith, bold as a Lyon, and yet like Dan, wise as a Serpent.
nor yet like Ahab, too aduenturesome and forward; but like Iudith, bold as a lion, and yet like Dan, wise as a Serpent.
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Iosuah, though hee was animated and incouraged by the Lord himselfe to fight against all the Kings of Canaan; Joshua, though he was animated and encouraged by the Lord himself to fight against all the Kings of Canaan;
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yet warily he sends Spyes to view and search the Land, and politikely lyes in ambush,
yet warily he sends Spies to view and search the Land, and politicly lies in ambush,
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and takes the Citie of Ai. Iudas Macchabaeus was strong & valiant from his youth;
and Takes the city of Ai. Iudas Maccabaeus was strong & valiant from his youth;
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yet priuily he assaults his Enemies in the night, comes vpon them at vnawares, and burnes vp their Townes and Cities on a sudden.
yet privily he assaults his Enemies in the night, comes upon them At unawares, and burns up their Towns and Cities on a sudden.
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Now omitting to speake of Cyrus his education, which some haue thought to haue beene vnder Daniel in the Palace of Shusan, in the Prouince of Elam,
Now omitting to speak of Cyrus his education, which Some have Thought to have been under daniel in the Palace of Susan, in the Province of Elam,
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and other memorable gifts wherewith God had indued him, lest I should bee too prolixe and tedious;
and other memorable Gifts wherewith God had endued him, lest I should be too prolix and tedious;
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yet in that the Lord vseth him as an instrument, to deliuer his people out of the hands of their Enemies:
yet in that the Lord uses him as an Instrument, to deliver his people out of the hands of their Enemies:
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it should animate and encourage all Christian Princes to sight the Lords battels manfully, in resisting all the Enemies of the Truth, to Gods glorie and the good of his Church.
it should animate and encourage all Christian Princes to sighed the lords battles manfully, in resisting all the Enemies of the Truth, to God's glory and the good of his Church.
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God promised and purposed to roote out the prophane inhabitants of Canaan, and yet he excites Moses and Aaron, Iosua and Caleb, to warre against them:
God promised and purposed to root out the profane inhabitants of Canaan, and yet he excites Moses and Aaron, Iosua and Caleb, to war against them:
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the Lord can with water drowne his Enemies, as hee did the Egyptians: by an Angell destroy them, as he did the Assyrians:
the Lord can with water drown his Enemies, as he did the egyptians: by an Angel destroy them, as he did the Assyrians:
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with a noyse to affright them, as he did the Aramites: and fell them with hailestones, as he did the Ammorites:
with a noise to affright them, as he did the Aramites: and fell them with hailstones, as he did the Amorites:
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yet to verifie his word, Whosoeuer sheddeth mans blood, by man his blood shall bee shed: Hee will vse man as an instrument, to punish the crueltie of man.
yet to verify his word, Whosoever sheds men blood, by man his blood shall be shed: He will use man as an Instrument, to Punish the cruelty of man.
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God in his Decree and iust Iudgement, hath determined to destroy and ouerthrow this Westerne Babylon,
God in his decree and just Judgement, hath determined to destroy and overthrow this Western Babylon,
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and though hee might destroy it with fire from Heauen, as he did Sodom; yet will he haue the Inhabitants of the earth to bee instruments and agents herein.
and though he might destroy it with fire from Heaven, as he did Sodom; yet will he have the Inhabitants of the earth to be Instruments and agents herein.
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For the Kings of the earth shall make her desolate and naked, they shall eate her flesh and burne her with fire. And who knowes whether euen this bee not the time appointed, For the Kings of the earth shall make her desolate and naked, they shall eat her Flesh and burn her with fire. And who knows whither even this be not the time appointed,
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for the destruction and desolation of that whorish Citie and bloody See? For the deliuerance of Gods Saints from all Antichristian and Babylonish bondage,
for the destruction and desolation of that whorish city and bloody See? For the deliverance of God's Saints from all Antichristian and Babylonish bondage,
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and for bringing againe the captiuitie of Sion.
and for bringing again the captivity of Sion.
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But mee thinks, I heare how the Aduersarie insults ouer the Saints, as if they had the better of them;
But me thinks, I hear how the Adversary insults over the Saints, as if they had the better of them;
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nay, the whole victorie, and had carryed them already into captiuitie, boasting and bragging of the equitie of their Cause, the truth of their Profession,
nay, the Whole victory, and had carried them already into captivity, boasting and bragging of the equity of their Cause, the truth of their Profession,
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and the soundnesse of their Religion:
and the soundness of their Religion:
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but I answere them, It was for no goodnesse that was in Nebuchadnezzar, that the Lord deliuered his people into his hands,
but I answer them, It was for no Goodness that was in Nebuchadnezzar, that the Lord Delivered his people into his hands,
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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,
for his Idolatry was great, greater was his cruelty, and greatest was his pride. As for his Idolatry, it was such, that according to the custom of other Heathen,
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when they were about to enterprise any thing, they were wont to immolate and sacrifice vnto their heathenish Gods,
when they were about to enterprise any thing, they were wont to immolate and sacrifice unto their Heathenish God's,
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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;
and by the looking into the entrails of the beast sacrificed (where the devil gave them Some Signen) they conjectured what would be the end and event of their enterprise;
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so Nebuchadnezzar, doubting whether hee should wage warre against Ierusalem or the Ammonites, did immolate and offer sacrifice vnto his Idols and Gods. — Pecudum { que } reclusis. Pectoribus, inhians spirantia consulit exta.
so Nebuchadnezzar, doubting whither he should wage war against Ierusalem or the Ammonites, did immolate and offer sacrifice unto his Idols and God's — Pecudum { que } reclusis. Pectoribus, inhians spirantia consulit exta.
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He stood at the parting of the way, and did looke into the liuer. As for his crueltie, hee made the whole world as a wildernesse, he destroyed the Cities thereof, He stood At the parting of the Way, and did look into the liver. As for his cruelty, he made the Whole world as a Wilderness, he destroyed the Cities thereof,
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and opened not the house of his prisoners. And as for his pride, the holy Ghost calls him Lucifer, the sonne of the morning, who said in his heart, 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 opened not the house of his Prisoners. And as for his pride, the holy Ghost calls him Lucifer, the son of the morning, who said in his heart, that he would ascend into heaven, and exalt his Throne above the Throne of God, he would ascend above the heighth of the Clouds,
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and bee like the most High. and be like the most High.
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Now, I hope, our Aduersarie will not say, that for any desert in Nebuchadnezzar, the Lord put his people into his hands;
Now, I hope, our Adversary will not say, that for any desert in Nebuchadnezzar, the Lord put his people into his hands;
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no more is it (may I say) for their merits or works of supererogation,
no more is it (may I say) for their merits or works of supererogation,
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or for the worth and worthinesse of their Nebuchadnezzar, their high Priest, their Prince, their God, that the Lord suffered,
or for the worth and worthiness of their Nebuchadnezzar, their high Priest, their Prince, their God, that the Lord suffered,
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and in many places as yet doth suffer his owne to bee vnder them in captiuitie:
and in many places as yet does suffer his own to be under them in captivity:
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for their breaden God, their woodden Images, their canonized Saints, &c. paint out their foule Idolatrie;
for their breaden God, their wooden Images, their canonized Saints, etc. paint out their foul Idolatry;
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their torturing and tormenting, martyring and massacring of Gods Seruants, doth sully paint out their crueltie;
their torturing and tormenting, martyring and massacring of God's Servants, does sully paint out their cruelty;
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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.
and his Holiness assuming unto himself, and their attributing unto him all power in Heaven, Earth and Hell, does demonstrate their vanity and ignorance, and his ambition and insolence.
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But as the Iewes transgressions were the cause of their captiuitie, so our sinnes are the cause of our afflictions.
But as the Iewes transgressions were the cause of their captivity, so our Sins Are the cause of our afflictions.
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And if you would be further satisfied why the Lord did, and doth often suffer the wicked to preuaile against the godly:
And if you would be further satisfied why the Lord did, and does often suffer the wicked to prevail against the godly:
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let vs to his glorie and our owne shame confesse, first, that our wickednesse is the cause thereof.
let us to his glory and our own shame confess, First, that our wickedness is the cause thereof.
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Why was the children of Israel deliuered into the hands of the Philistimes fortie yeeres? because they did euill in the sight of the Lord. The case is ours, it is for our sinnes that the Lord suffers vs often to haue the ouerthrow of our enemies.
Why was the children of Israel Delivered into the hands of the Philistines fortie Years? Because they did evil in the sighed of the Lord. The case is ours, it is for our Sins that the Lord suffers us often to have the overthrow of our enemies.
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The wicked flee when no man pursueth, but the righteous are bold as a Lyon, saith Salomon; doth not the Lord himselfe plainly tell vs, that if we harken diligently vnto his Voyce, The wicked flee when no man pursueth, but the righteous Are bold as a Lyon, Says Solomon; does not the Lord himself plainly tell us, that if we harken diligently unto his Voice,
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and doe his Commandements, then we shall be blessed when we come in, and blessed when wee goe forth;
and do his commandments, then we shall be blessed when we come in, and blessed when we go forth;
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our enemies shall bee smitten before our face, they shall come out one way against vs,
our enemies shall be smitten before our face, they shall come out one Way against us,
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and flee seuen wayes before vs: and flee seuen ways before us:
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but if we doe not harken to the Voyce of the Lord, nor obserue his Statutes,
but if we do not harken to the Voice of the Lord, nor observe his Statutes,
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then the Lord will cause vs to bee smitten before our enemies: Wee shall goe out one way against them, and flee seuen wayes before them.
then the Lord will cause us to be smitten before our enemies: we shall go out one Way against them, and flee seuen ways before them.
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Againe, it is to be doubted there bee too many cursed Achans amongst vs, 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,
Again, it is to be doubted there be too many cursed Achans among us, whose heart is only Set upon the accursed thing, I mean, their mind is not to fight so much for God's glory and the good of his Church,
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as it is for the prey, the accursed Babylonish garment and siluer Shekels, this forced the children of Israel to flie before the men of Ai,
as it is for the prey, the accursed Babylonish garment and silver Shekels, this forced the children of Israel to fly before the men of Ai,
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and this may be the cause why we flie before the face of our Enemie. Thirdly, there is but too little deuotion amongst vs:
and this may be the cause why we fly before the face of our Enemy. Thirdly, there is but too little devotion among us:
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we are not so feruent in prayer, nor so zealous in our supplications to God as wee ought:
we Are not so fervent in prayer, nor so zealous in our supplications to God as we ought:
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doe wee not remember that when Moses hand was lifted vp that Israel preuailed, but when his hand fell downe, then Amalek preuailed:
do we not Remember that when Moses hand was lifted up that Israel prevailed, but when his hand fell down, then Amalek prevailed:
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it was not Iosuahs sword, but Moses wordes: not Iosuahs power, but Moses his prayer that discomfited Amalek.
it was not Iosuahs sword, but Moses words: not Iosuahs power, but Moses his prayer that discomfited Amalek.
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Lastly, the Lord doth often suffer the wicked to haue the better hand of the godly,
Lastly, the Lord does often suffer the wicked to have the better hand of the godly,
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for the ones humiliation, and for the others destruction.
for the ones humiliation, and for the Others destruction.
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Doe we not read in that lamentable conflict betwixt the children of Beniamin, and the children of Israel: Israel had the better part,
Do we not read in that lamentable conflict betwixt the children of Benjamin, and the children of Israel: Israel had the better part,
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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,
First, in the equity of the cause, for both the wickedness was committed among the Benjaminites; and then they maintained their folly in not Harkening unto the good Advice of Israel, and delivering up the offenders the children of Belial, to suffer for their Lewdness and to put away evil from Israel. Secondly, there was great odds in number,
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for Israel was almost twentie for one. Lastly, they were permitted and licensed by the Lords owne mouth to goe against them,
for Israel was almost twentie for one. Lastly, they were permitted and licensed by the lords own Mouth to go against them,
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and yet for all these they were twice discomfited, and fortie thousand of Israel slaine;
and yet for all these they were twice discomfited, and fortie thousand of Israel slain;
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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,
but what, did this work contrition and humiliation in Israel, for they sorrowed and wept before the Lord, but in the other pride and presumption,
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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;
for they said among themselves, they Are smitten down before us as At the First; but what followed in the end, Israel hath the victory;
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the Beniamites are wholly ouerthrowne, sauing a sew that fled to the wildernesse vnto the rocke Rinnon;
the Benjaminites Are wholly overthrown, Saving a sew that fled to the Wilderness unto the rock Rinnon;
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these are the reasons why the Lord doth often suffer the godly to haue the ouerthrow by their Aduersarie;
these Are the Reasons why the Lord does often suffer the godly to have the overthrow by their Adversary;
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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,
but if the godly would prevail against their Enemy, they must not do evil in the sighed of the Lord, they must stone out all accursed Achans forth from among them, they must lift up their hands nay, their hearts unto the Lord,
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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:
and they must weep and lament before him, then gird your swords upon your thigh, Oh you most mighty, according to your worship and renown:
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good lucke haue you with your Honour, ride on because of the Word of Truth, of Meeknesse,
good luck have you with your Honour, ride on Because of the Word of Truth, of Meekness,
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and of Righteousnesse, and your right hand shall teach you terrible things: pull downe the walls of Iericho; and of Righteousness, and your right hand shall teach you terrible things: pull down the walls of Jericho;
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strew the gates of Sichem with salt;
strew the gates of Sichem with salt;
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burne vp the Citie of A•, for blessed is hee that rewardeth Babylon as shee hath serued vs,
burn up the city of A•, for blessed is he that Rewardeth Babylon as she hath served us,
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yea, blessed shall hee bee that dasheth her children against the stones, and assure your selues, that as the Lord hath decreed,yea, blessed shall he be that dasheth her children against the stones, and assure your selves, that as the Lord hath decreed,
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so in his owne time he will bring againe the captiuitie of Sion.
so in his own time he will bring again the captivity of Sion.
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Captiuitie is twofold, Corporall of the body, and that either imprisonment, as Ioseph in Pharaohs chiefe Stewards house;
Captivity is twofold, Corporal of the body, and that either imprisonment, as Ioseph in Pharaohs chief Stewards house;
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and Ieremie in the house of Ionathan the Scribe, or else seruitude and subiection that one Nation is to another,
and Ieremie in the house of Ionathan the Scribe, or Else servitude and subjection that one nation is to Another,
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as Israel to Egypt, and Iudah to Babylon. Captiuitie Spirituall of the Soule, is either of the regenerate through the corruption of nature;
as Israel to Egypt, and Iudah to Babylon. Captivity Spiritual of the Soul, is either of the regenerate through the corruption of nature;
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for there is a Law in our members rebelling against the Law of our minds,
for there is a Law in our members rebelling against the Law of our minds,
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and leades vs captiue to the Law of sinne: or of the reprobate whose hearts are hardned in their wickednesse, and leads us captive to the Law of sin: or of the Reprobate whose hearts Are hardened in their wickedness,
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for be that committeth sinne is the seruant of sinne: and, of whom a man is ouercome, of the same hee is brought in bondage: now the latter of these is the cause of the former,
for be that Committeth sin is the servant of sin: and, of whom a man is overcome, of the same he is brought in bondage: now the latter of these is the cause of the former,
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as the Prophet saith, The Lord afflicted Iudah for the multitude of her transgressions, and her children are gone into captiuitie before the enemie.
as the Prophet Says, The Lord afflicted Iudah for the multitude of her transgressions, and her children Are gone into captivity before the enemy.
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Now, in the bringing againe of Sions captiuitie, wee must first obserue the manner, and then the time.
Now, in the bringing again of Zions captivity, we must First observe the manner, and then the time.
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The Time is noted out in the particle When, the Manner is here not mentioned,
The Time is noted out in the particle When, the Manner is Here not mentioned,
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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:
but it was thus, First, The Lord enabled Cyrus to subdue their Enemy, and then put it into his heart to Set them At liberty:
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and hence wee might gather for our consolation, that God will not onely free his Church and Children out of all their troubles,
and hence we might gather for our consolation, that God will not only free his Church and Children out of all their Troubles,
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but also ouerthrow all their Oppressors and Disturbers: for as a Father burnes the rod when he hath chastised his child;
but also overthrow all their Oppressors's and Disturbers: for as a Father burns the rod when he hath chastised his child;
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euen so deales God with the wicked, whom he vseth as a rod to correct his Children, in his indignation hee burnes them,
even so deals God with the wicked, whom he uses as a rod to correct his Children, in his Indignation he burns them,
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and in his fiery wrath he consumes them.
and in his fiery wrath he consumes them.
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But is it not iniustice in God, first, to put his people into the hands of the Heathen,
But is it not injustice in God, First, to put his people into the hands of the Heathen,
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and after to punish the Heathen for their cause?
and After to Punish the Heathen for their cause?
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No, 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.
No, Because the ungodly, whensoever the Lord does glue his people over into their hands, they oppress and vex them without all measure or mean injustice.
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Now wee know that the strictest Law proues greatest wrong; Now we know that the Strictest Law Proves greatest wrong;
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and Seneca calls all such cruell, who hauing cause to punish, yet haue no measure in punishment;
and Senecca calls all such cruel, who having cause to Punish, yet have no measure in punishment;
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this crueltie kindled the Lords wrath against the Chaldaeans.
this cruelty kindled the lords wrath against the Chaldaeans.
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I am iealous, saith the Lord of Hosts, ouer Ierusalem and Sion, with a great zeale, I am jealous, Says the Lord of Hosts, over Ierusalem and Sion, with a great zeal,
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and am greatly angrie against the carelesse Heathen, for I was angrie but a little, and they helped forward the affliction. and am greatly angry against the careless Heathen, for I was angry but a little, and they helped forward the affliction.
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Againe, the wicked are not content to exercise this crueltie vpon delinquents and offenders;
Again, the wicked Are not content to exercise this cruelty upon delinquents and offenders;
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but besides they dare lay violent hands vpon the Lords seruants, whereas it agrees better with equitie to let the guiltie goe as innocent,
but beside they Dare lay violent hands upon the lords Servants, whereas it agrees better with equity to let the guilty go as innocent,
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then to punish the innocent wrongfully, yea, and is is better, faith one, vniustly to absolue, then wrongfully to condemne;
then to Punish the innocent wrongfully, yea, and is is better, faith one, unjustly to absolve, then wrongfully to condemn;
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and why? The one is an offence and iniquitie, and the other wickednesse and impietie. and why? The one is an offence and iniquity, and the other wickedness and impiety.
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Now the Babylonians kild the Prophets, and murthered the Preachers of the Lord, hanged vp their Princes, dishonoured their Elders, defiled their Matrons,
Now the Babylonians killed the prophets, and murdered the Preachers of the Lord, hanged up their Princes, dishonoured their Elders, defiled their Matrons,
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and deflowred their Virgins, and villainously abused them without all distinction of sexe, or exception of persons:
and deflowered their Virgins, and villainously abused them without all distinction of sex, or exception of Persons:
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this inhumanitie added vnto their former crueltie, did whet the Lords anger, and did prouoke him to wrath against them,
this inhumanity added unto their former cruelty, did whet the lords anger, and did provoke him to wrath against them,
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as wee may see, by his threatning of them by the mouth of his Prophet.
as we may see, by his threatening of them by the Mouth of his Prophet.
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Sit still (saith he) and get thee into darknesse, O daughter of the Chaldeans, Fit still (Says he) and get thee into darkness, Oh daughter of the Chaldeans,
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for thou shalt no more bee called the Lady of the Kingdomes.
for thou shalt no more be called the Lady of the Kingdoms.
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I was wroth with my people, I haue polluted mine inheritance, and giuen them into thine hand, thou didst shew them no mercy:
I was wroth with my people, I have polluted mine inheritance, and given them into thine hand, thou didst show them no mercy:
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but thou didst lay a very heauy yoke vpon the Ancient, therefore shall euill come vpon thee,
but thou didst lay a very heavy yoke upon the Ancient, Therefore shall evil come upon thee,
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and thou shalt not know the morning thereof, destruction shall come vpon thee, which thou shalt not be able to put away:
and thou shalt not know the morning thereof, destruction shall come upon thee, which thou shalt not be able to put away:
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destruction shall come vpon thee suddenly ere thou be aware. destruction shall come upon thee suddenly ere thou be aware.
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Let this teach men to take heed, how they vexe or molest Gods Saints, for as Dauid slue the Lion,
Let this teach men to take heed, how they vex or molest God's Saints, for as David slew the lion,
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and kild the Beare, because they medled with his Lambs:
and killed the Bear, Because they meddled with his Lambs:
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so shall the Lord smite, wound and slay, such as deuour his Lambs, whom hee tenders as the apple of his eye:
so shall the Lord smite, wound and slay, such as devour his Lambs, whom he tenders as the apple of his eye:
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and as Moses killed the Egyptian, because he did contend with an Hebrew, euen so the Lord will deale with all that dare enter the lists or contend with his Seruants;
and as Moses killed the Egyptian, Because he did contend with an Hebrew, even so the Lord will deal with all that Dare enter the lists or contend with his Servants;
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for it is a righteous thing with him, to recompence tribulation to them that trouble them,
for it is a righteous thing with him, to recompense tribulation to them that trouble them,
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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 Therefore he will assuredly require the blood of Abel At the hands of Cain; he will be avenged on the egyptians, for oppressing his Israelites;
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and he will repay double the crueltie of the Chaldeans, when the Lord brings againe the captiuitie of Sion.
and he will repay double the cruelty of the Chaldeans, when the Lord brings again the captivity of Sion.
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The time of their deliuerance, is noted out in this particle, When, and that was not before the threescore and ten yeares, foreprophesied by Ieremiah, were expired.
The time of their deliverance, is noted out in this particle, When, and that was not before the threescore and ten Years, foreprophesied by Jeremiah, were expired.
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But why did the Lord suffer his people to continue so long in captiuitie?
But why did the Lord suffer his people to continue so long in captivity?
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The reason is, because they abhorred the Lawes of God, they despised his Ordinances, they did violate his Couenant,
The reason is, Because they abhorred the Laws of God, they despised his Ordinances, they did violate his Covenant,
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and they did not keepe his Sabbaths, and therefore the Lord dealt with them according to his Word:
and they did not keep his Sabbaths, and Therefore the Lord dealt with them according to his Word:
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if thou wilt not obay mee, nor keepe all these Commandements, I will scatter you among the Heathen,
if thou wilt not obey me, nor keep all these commandments, I will scatter you among the Heathen,
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and I will draw out a sword after you, and your Land shall be waste, and your Cities shall bee desolate;
and I will draw out a sword After you, and your Land shall be waste, and your Cities shall be desolate;
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then shall the Land enjoy her Sabbaths, as long as it lyeth waste. Where wee see that they continued thus long in captiuitie, First, because of their sinnes. then shall the Land enjoy her Sabbaths, as long as it lies waste. Where we see that they continued thus long in captivity, First, Because of their Sins.
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Secondly, that the Lords Word might bee verified, and his Threatnings accomplished. Thirdly, that the Land might rest and enioy her Sabbaths:
Secondly, that the lords Word might be verified, and his Threatenings accomplished. Thirdly, that the Land might rest and enjoy her Sabbaths:
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now the Land had fulfilled ten Sabbaths in these threescore and ten yeeres. Further, Daniel alludeth his three score and ten weeks vnto these threescore and ten yeeres;
now the Land had fulfilled ten Sabbaths in these threescore and ten Years. Further, daniel alludeth his three score and ten weeks unto these threescore and ten Years;
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as they were threescore and ten yeeres in captiuitie, before they were deliuered:
as they were threescore and ten Years in captivity, before they were Delivered:
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so it should be but seuentie seuens, foure hundred and ninetie yeeres, till our Redemption should be wrought by Christ, by his death to abolish sinne, bring in iustice, demolish iniquitie, performe euery vision and prophesie, and to anoint the most Holy.
so it should be but seuentie seuens, foure hundred and ninetie Years, till our Redemption should be wrought by christ, by his death to Abolah sin, bring in Justice, demolish iniquity, perform every vision and prophesy, and to anoint the most Holy.
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The obseruation which I gather from this place, is, as Salomon saith, That to all things there is an appointed time,
The observation which I gather from this place, is, as Solomon Says, That to all things there is an appointed time,
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and a time to euery purpose under the heauen, a time to bee borne, and a time to die;
and a time to every purpose under the heaven, a time to be born, and a time to die;
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a time to seeke, and a time to lose; a time to reape, and a time to sow;
a time to seek, and a time to loose; a time to reap, and a time to sow;
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a time of warre, and a time of peace: a time of bondage, and a time of freedome; a time of war, and a time of peace: a time of bondage, and a time of freedom;
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a time of captiuitie, and a time of libertie;
a time of captivity, and a time of liberty;
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there is a time of foure hundred yeeres for Israel to bee in Egypt, a time of twentie yeeres for Iacob to be with Laban, a time of two yeeres for Ioseph to be in prison,
there is a time of foure hundred Years for Israel to be in Egypt, a time of twentie Years for Iacob to be with Laban, a time of two Years for Ioseph to be in prison,
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and a time of threescore and ten yeeres for Iudah to be in Babylon; yet when these Times are expired, Israel shall come out of Egypt;
and a time of threescore and ten Years for Iudah to be in Babylon; yet when these Times Are expired, Israel shall come out of Egypt;
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Iacob shall part with Laban; Ioseph shall bee brought out of prison; and Iudah out of Babylon.Iacob shall part with Laban; Ioseph shall be brought out of prison; and Iudah out of Babylon.
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This should teach vs, to rest contented in abiding the Lords leasure, and not presumptuously to appoint him,
This should teach us, to rest contented in abiding the lords leisure, and not presumptuously to appoint him,
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as it were, a time to free vs out of affliction; wee must refer that to him:
as it were, a time to free us out of affliction; we must refer that to him:
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for, when I see conuenient time (saith the Lord) I will iudge righteously. Daniel was patient,
for, when I see convenient time (Says the Lord) I will judge righteously. daniel was patient,
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vntill he vnderstood that the three score and ten yeeres were accomplished, and then in all true humilitie he powred out his Prayers and Supplications to the Lord for their inlargement:
until he understood that the three score and ten Years were accomplished, and then in all true humility he poured out his Prayers and Supplications to the Lord for their enlargement:
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so let vs in time of affliction call vpon God, to be out Deliuerer;
so let us in time of affliction call upon God, to be out Deliverer;
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and yet in the interim, rest contented and wait patiently for the time appointed of God:
and yet in the interim, rest contented and wait patiently for the time appointed of God:
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for we see that Christ our Mediator will interceed for vs in due time, and God will both heare vs in an acceptable time,
for we see that christ our Mediator will intercede for us in due time, and God will both hear us in an acceptable time,
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and helpe vs in a day of saluation. Againe, seeing they were not deliuered before these three score and ten yeeres were expired:
and help us in a day of salvation. Again, seeing they were not Delivered before these three score and ten Years were expired:
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it puts vs in mind that so long as wee are in this body, wee are as it were in captiuitie:
it puts us in mind that so long as we Are in this body, we Are as it were in captivity:
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for here we haue no case, for we are borne to labour; wee haue no rest, for our life is a warfare;
for Here we have no case, for we Are born to labour; we have no rest, for our life is a warfare;
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wee haue no home, for we are but sojourners; wee may looke for no rest, for the Deuill doth maligne vs; we have no home, for we Are but sojourners; we may look for no rest, for the devil does malign us;
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and wee are sure to haue no peace, for the world doth malice vs;
and we Are sure to have no peace, for the world does malice us;
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but when the yeeres of this seruile thraldome are accomplished, we shall be freed from the world;
but when the Years of this servile thraldom Are accomplished, we shall be freed from the world;
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purged from sinne, and deliuered from Satan, and yet this is not till the consummation of our life,
purged from sin, and Delivered from Satan, and yet this is not till the consummation of our life,
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and the houre of our death.
and the hour of our death.
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For the time of our life is three score yeeres and ten, Psal. 90. vers. 10.For the time of our life is three score Years and ten, Psalm 90. vers. 10.
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One question further may here bee demanded, when these three score and ten yeeres did begin,
One question further may Here be demanded, when these three score and ten Years did begin,
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and when they did end?
and when they did end?
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They did neither begin in the yeere of the World 3364. but before Christ 606. nor ended in the yeere of our creation 3434. before the natiuitie 536. as some haue coniectured,
They did neither begin in the year of the World 3364. but before christ 606. nor ended in the year of our creation 3434. before the Nativity 536. as Some have conjectured,
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for this their opinion will not agree with Daniels three score and ten weeks [ 490 yeeres ] for they will differ sixe and fortie yeeres;
for this their opinion will not agree with Daniel's three score and ten weeks [ 490 Years ] for they will differ sixe and fortie Years;
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nor yet are they to bee numbred from the beginning of Iehoiakims reigne, as others haue thought,
nor yet Are they to be numbered from the beginning of Iehoiakims Reign, as Others have Thought,
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for then there should bee more then three score and ten, which is not to bee warranted;
for then there should be more then three score and ten, which is not to be warranted;
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nor yet are they to bee reckoned from Ieconiahs carrying away, for then there should be seuen short, which is not to be allowed;
nor yet Are they to be reckoned from Ieconiahs carrying away, for then there should be seuen short, which is not to be allowed;
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but wee must begin our account at the carrying away of Daniel, and other Nobles, which was in the first yeere of Nebuchadnezzars reigne, the fourth yeere of Iehoiakims reigne,
but we must begin our account At the carrying away of daniel, and other Nobles, which was in the First year of Nebuchadnezar's Reign, the fourth year of Iehoiakims Reign,
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and seuen yeeres before the carrying away of Ieconiahs, and these yeeres were ended the first yeere that Cyrus wonne Babylon.
and seuen Years before the carrying away of Ieconiahs, and these Years were ended the First year that Cyrus won Babylon.
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Here wee might obserue, how truely the Lord obserueth his promise made vnto his Children.
Here we might observe, how truly the Lord observeth his promise made unto his Children.
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When the foure hundred and ninetie yeeres of Israels being in Egypt was expired, euen the selfe same day departed all the Hosts of the Lord out of Egypt, in the same time that he promised Abraham a sonne, Sarah conceaued and bare Isaak, at the same season that God told Abraham. And hereafter the three score and ten yeeres are fulfilled, bee brings the Iewes out of Babylon,
When the foure hundred and ninetie Years of Israel's being in Egypt was expired, even the self same day departed all the Hosts of the Lord out of Egypt, in the same time that he promised Abraham a son, Sarah conceived and bore Isaac, At the same season that God told Abraham. And hereafter the three score and ten Years Are fulfilled, be brings the Iewes out of Babylon,
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and brings againe the captiuitie of Sion. But now, before wee proceed, let vs compare their Deliuerance with our Redemption.
and brings again the captivity of Sion. But now, before we proceed, let us compare their Deliverance with our Redemption.
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First, as they of themselues were not able to free themselues from the bondage of the Chaldeans,
First, as they of themselves were not able to free themselves from the bondage of the Chaldeans,
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and therefore the Lord sent Cyrus to be their Deliuerer;
and Therefore the Lord sent Cyrus to be their Deliverer;
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so man of himselfe had power to taste malum malum, that cursed apple, which like the apple of Sodom, was pleasing to the eye,
so man of himself had power to taste malum malum, that cursed apple, which like the apple of Sodom, was pleasing to the eye,
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but poyson to the tooth, and so falling mad himselfe and all his posteritie, seruants to Sinne, and slaues to Satan;
but poison to the tooth, and so falling mad himself and all his posterity, Servants to Sin, and slaves to Satan;
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but of himselfe was vnable to recouer his fall, and free himselfe and vs from that slauerie:
but of himself was unable to recover his fallen, and free himself and us from that slavery:
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yet the loue of God toward Man was such, that he sent his owne Sonne, coequall and coeternall with himselfe, who payed the price of our Redemption,
yet the love of God towards Man was such, that he sent his own Son, coequal and coeternal with himself, who paid the price of our Redemption,
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and deliuered vs from the Deuils seruile thraldome;
and Delivered us from the Devils servile thraldom;
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for Man hauing once offended God, could not againe haue pacified his wrath, satisfied his iustice, made recompence for the offence,
for Man having once offended God, could not again have pacified his wrath, satisfied his Justice, made recompense for the offence,
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nor reconcild vs to his fauour:
nor reconciled us to his favour:
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and therefore Christ our Redeemer hath cancelled the Hand-writing that was against vs, vanquished death, ouercome hell, ouerthrowne sinne, and subdued Satan;
and Therefore christ our Redeemer hath canceled the Handwriting that was against us, vanquished death, overcome hell, overthrown sin, and subdued Satan;
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he hath triumphed ouer all our Enemies, ascended on high and led captiuitie captiue;
he hath triumphed over all our Enemies, ascended on high and led captivity captive;
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and like a victorious Conqueror hath entred into heauen in our behalfe, and purchased for vs the hope of a better Inheritance:
and like a victorious Conqueror hath entered into heaven in our behalf, and purchased for us the hope of a better Inheritance:
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that as Cyrus was the Lords anointed, to bring his people out of Babel, so Christ was anointed with the Oyle of gladnesse aboue his fellowes, to free vs from the Graue and Hell.
that as Cyrus was the lords anointed, to bring his people out of Babel, so christ was anointed with the Oil of gladness above his Fellows, to free us from the Grave and Hell.
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As Cyrus was the Lords Shepheard, to bring his sheep out of the mouth of Daniels Lion, the King of Babylon;
As Cyrus was the lords Shepherd, to bring his sheep out of the Mouth of Daniel's lion, the King of Babylon;
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so Christ was the chiefe Shepheard and Bishop of our soules, to bring vs out of the jawes of the deuill, who goeth about like a roaring Lion seeking whom he may deuour.
so christ was the chief Shepherd and Bishop of our Souls, to bring us out of the Jaws of the Devil, who Goes about like a roaring lion seeking whom he may deuour.
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As Cyrus releeued the poore and impotent with siluer, gold, and substance:
As Cyrus relieved the poor and impotent with silver, gold, and substance:
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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 Christ.
so christ, ascending on high gave Gifts unto men, for to every one of us is given grace, according to the measure of the gift of christ.
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As by Cyrus, the Temple was replenished and beautified againe, with vessels of gold and siluer:
As by Cyrus, the Temple was replenished and beautified again, with vessels of gold and silver:
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so through Christ, the Temple was purged from Pharisaicall leauen, and the Church beautified againe with the pure and vndefiled Word.
so through christ, the Temple was purged from Pharisaical leaven, and the Church beautified again with the pure and undefiled Word.
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And as by Cyrus, the Lord deliuered the Iewes after Ieremiahs threescore and ten yeeres were expired:
And as by Cyrus, the Lord Delivered the Iewes After Jeremiah's threescore and ten Years were expired:
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euen so, when Daniels threescore and ten weeks, foure hundred and ninetie yeeres were fulfilled,
even so, when Daniel's threescore and ten weeks, foure hundred and ninetie Years were fulfilled,
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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 Law, at what time the Lord brought againe the captiuitie of Sion.
even in the fullness of time God sent his Son, born of a woman, and made under the Law, to Redeem us which were under the Law, At what time the Lord brought again the captivity of Sion.
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Sion was a Mountayne by Ierusalem, so famous amongst all the Mountaynes of Iudaea; that not onely the Iewes, Ierusalem;
Sion was a Mountain by Ierusalem, so famous among all the Mountains of Iudaea; that not only the Iewes, Ierusalem;
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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,
nay, nor yet the Whole Kingdom of Iudaea, but even the Whole universal Church, consisting both of Iewes and Gentiles, Are comprehended under that name,
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for Mount sion lying Northward, is faire in situation, it is the ioy of the whole Earth,
for Mount sion lying Northward, is fair in situation, it is the joy of the Whole Earth,
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and Citie of the 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 euill; and city of the great King; but in this place it is taken for the remnant of the Iewes, that were permitted to return from Babylon to Ierusalem, from Chaldaea to Iudaea, according as it was showed to Jeremiah in a vision, wherein he saw two baskets of Figs, the one exceeding good, the other exceeding evil;
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by which was signified, that the prophane and rebellious amongst the people, should be destroyed with the sword, famine and pestilence:
by which was signified, that the profane and rebellious among the people, should be destroyed with the sword, famine and pestilence:
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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 upon part of the people, God would Set his eyes for good, built them and not destroy them, plant them and not root them out. One part of Ezekiel's hairs were Cut with a knife, Another burned with fire, the third scattered in the wind,
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but a few in number were bound vp in his lap. The Prophet saw sixe men, euery one hauing a weapon readie to destroy;
but a few in number were bound up in his lap. The Prophet saw sixe men, every one having a weapon ready to destroy;
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and yet they that mourned were markt in their foreheads.
and yet they that mourned were marked in their foreheads.
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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;
By these figurative comparisons we may see, that it is the godly who Are but few in number (compared to the wicked) that mourn and grieve for their Sins, to whom properly belongs the tender mercy and free love of God;
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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,
it is Mount Sion, the lords Church and Children, whom he tenders as the apple of his eye, whom he covers under his wings, whose Mouth he fills with good things, whose days he renews like the Eagles, whose life he Redeemeth from the graven,
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and whose soule hee freeth from corruption.
and whose soul he freeth from corruption.
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But thou wilt say, were there none else but the Elect of God onely set at libertie,
But thou wilt say, were there none Else but the Elect of God only Set At liberty,
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and freed from this captiuitie? Yea truely;
and freed from this captivity? Yea truly;
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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, For I know that in Noahs Ark there was the lion and the Lamb, blessed Shem and cursed Cham, who were together Delivered from the Deluge, representing the visible Church, wherein many wicked as well as the godly, Are freed from corporal Troubles,
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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,
and do frequently participate of temporal blessings, as Here no question, but many of the ungodly as well as the Saints of God, did receive the benefit of this deliverance,
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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;
but they have no part in our Redemption, they do not participate of Zions salvation: for Cham may be in the Ark with Shem, and yet be accursed;
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and Iudas may be in the ship with Peter, and yet bee damned;
and Iudas may be in the ship with Peter, and yet be damned;
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and herein doth their deliuerance differ from our Redemption, although the one was a type of the other.
and herein does their deliverance differ from our Redemption, although the one was a type of the other.
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For their deliuerance by Cyrus out of Babylon, was common to the vngodly with the godly,
For their deliverance by Cyrus out of Babylon, was Common to the ungodly with the godly,
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but our Redemption from hell through Christ, is proper and peculiar to the Elect onely.
but our Redemption from hell through christ, is proper and peculiar to the Elect only.
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Let not vs therefore, from this their deliuerance, conclude a generall Redemption, like the Origenists, who hold an vniuersall saluation of Men and Deuils.
Let not us Therefore, from this their deliverance, conclude a general Redemption, like the Origenists, who hold an universal salvation of Men and Devils.
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God hath shut vp all vnder vnbeliefe, that he might haue mercy on all, this and such like Texts they wrest and misse-construe; God hath shut up all under unbelief, that he might have mercy on all, this and such like Texts they wrest and misse-construe;
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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,
but we must know that this word is sometime taken universally, for all mankind, as in that place, In Adam all die; sometime more strictly,
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for some, viz. the Elect onely, as in the words following, In Christ all shall be made aline;
for Some, viz. the Elect only, as in the words following, In christ all shall be made aline;
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sometimes indefinitely, as in that place, All held Iohn as a Prophet, that is, many: for all neither saw, nor acknowledged, nor beleeued Iohn, I, thousands neuer heard of him.
sometime indefinitely, as in that place, All held John as a Prophet, that is, many: for all neither saw, nor acknowledged, nor believed John, I, thousands never herd of him.
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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,
Lastly, Augustine himself, who for a time was much blemished with this error, but After espying the danger thereof, he mightily confutes this erroneous opinion,
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and wisely answeres such fond obiections.
and wisely answers such found objections.
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This All, saith he, must be vnderstood, not of euery man, but of men of euery sort;
This All, Says he, must be understood, not of every man, but of men of every sort;
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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,
the Gentile as well as the Iew, the poor as well as the rich, & contra, for there is no difference betwixt the Iew and the Grecian,
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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 be saued. for he that is Lord over all, is rich unto all that call upon him, and whosoever shall call upon the name of the Lord, shall be saved.
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Now, why is the Church compared to Mount Sion? First, for the situation; and secondly, for the signification of it:
Now, why is the Church compared to Mount Sion? First, for the situation; and secondly, for the signification of it:
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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.
as for the situation of it, one Says, that it was a Hill, Great altitudinis, fortitudinis, plenitudinis, pulchritudinis, of great height, strength, fruitfulness and pleasure.
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First, a Hill of great heighth and sublimitie, whereon the Temple of Salomon was built, and not below in a Valley.
First, a Hill of great height and sublimity, whereon the Temple of Solomon was built, and not below in a Valley.
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Noahs Arke did rest on the Mountayne of Ararat, the figure of the Tabernacle was first shewed vpon Mount Moriah, the Law was giuen vpon Mount 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, Noahs Ark did rest on the Mountain of Ararat, the figure of the Tabernacle was First showed upon Mount Moriah, the Law was given upon Mount Sinai, and Solomon's Temple was built upon Mount Sion; all teaching us where our Conversation should be, not Here below in this thievish Cave of Cacus, in this hellish Den of Cerberus, in this woeful Valley of Tears,
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and in this fearefull Field of Blood;
and in this fearful Field of Blood;
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but as the Apostle saith, Aboue in Heauen, from whence we looke for our Sauiour, the Lord Iesus Christ.
but as the Apostle Says, Above in Heaven, from whence we look for our Saviour, the Lord Iesus christ.
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Secondly, shee is compared to Sion, to shew vs, that as a Citie that is built vpon a Hill, cannot bee hid:
Secondly, she is compared to Sion, to show us, that as a city that is built upon a Hill, cannot be hid:
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so shee and her members, should not alwayes lurke in obscuritie, nor lye hid through aduersitie:
so she and her members, should not always lurk in obscurity, nor lie hid through adversity:
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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 Ark must not ever be kept close in the House of Obed-edom. Moses Basket must not always be shrouded among the Bulrushes:
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the Prophets cannot bee continually hid in the Caue of Obadia; nor Eliah lurke still in a Caue on Mount Horeb:
the prophets cannot be continually hid in the Cave of Obadiah; nor Elijah lurk still in a Cave on Mount Horeb:
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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,
no, for it shall be in the last days, that the Mountain of the House of God, shall be prepared on the top of the Mountains,
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and shall be exalted aboue the Hills, and all Nations shall flow vnto it;
and shall be exalted above the Hills, and all nations shall flow unto it;
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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 many people shall say, come, let us go up to the Mountain of the Lord, to the House of the God of Iacob,
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and he will teach vs his wayes, and we will walke in his paths. and he will teach us his ways, and we will walk in his paths.
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Againe, 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;
Again, Sion was a Hill of great strength and security, so the Church of God is so firmly and steadfastly grounded, that the gates of hell shall not prevail against it;
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shee is that House of wisedome, surely, seated vpon seuen Pillars;
she is that House of Wisdom, surely, seated upon seuen Pillars;
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she is that goodly edifice, built vpon a Rocke, against which, though the winds blow, the floods flow,
she is that goodly edifice, built upon a Rock, against which, though the winds blow, the floods flow,
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and the raine beate, yet can shee not be moued;
and the rain beat, yet can she not be moved;
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for the Rocke whereon shee stands is Christ, how is both the groundstone that doth vphold,
for the Rock whereon she Stands is christ, how is both the groundstone that does uphold,
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and the corner stone that doth conioyne the whole building, so that neither the assaults of Satan,
and the corner stone that does conjoin the Whole building, so that neither the assaults of Satan,
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nor the attempts of man, can ouerthrow the least stone thereof.
nor the attempts of man, can overthrow the least stone thereof.
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For all that trust in the Lord, shall bee as Mount Sion, which cannot be remoued, but remayneth for euer. For all that trust in the Lord, shall be as Mount Sion, which cannot be removed, but remaineth for ever.
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Thirdly, Mount Sion was not barren through coldnesse, like the Hill Caucasus; nor through heate, like the Hill Vesuvius;
Thirdly, Mount Sion was not barren through coldness, like the Hill Caucasus; nor through heat, like the Hill Vesuvius;
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it is not cursed, like the Mountaynes of Gilboah;
it is not cursed, like the Mountains of gilboa;
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nor polluted with corruption, like Golgatha, but it is watered with dew from heauen like Hermon;
nor polluted with corruption, like Golgotha, but it is watered with due from heaven like Hermon;
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moystned with the siluer Streames, like the Springs of Lebanon; and stored with all fruitfull Plants, like Mount Ephraim:
moistened with the silver Streams, like the Springs of Lebanon; and stored with all fruitful Plants, like Mount Ephraim:
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where by wee are taught, that the Church is replenished with all spirituall blessings and heauenly graces;
where by we Are taught, that the Church is replenished with all spiritual blessings and heavenly graces;
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shee is that Mountayne, whereon the Lord doth feast all people with fined wines and fat things:
she is that Mountain, whereon the Lord does feast all people with fined wines and fat things:
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shee is that House of wisedome, wherein the Lord hath killed his victuals, drawne his wine,
she is that House of Wisdom, wherein the Lord hath killed his victuals, drawn his wine,
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and prepared a Table for his ghests:
and prepared a Table for his guests:
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shee is that Orchard, replenished with all sweet fruits, as Camphyre, and Saffron, Calamus and Cinamon:
she is that Orchard, replenished with all sweet fruits, as Camphyre, and Saffron, Calamus and Cinnamon:
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here are the waters of Life, to quensh our thirst: here is the bread of Life, to stay our hunger:
Here Are the waters of Life, to quensh our thirst: Here is the bred of Life, to stay our hunger:
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here is the precious balme of Gilead, & the costly oyle of Oliuet, to soften our wounds, and to cure our sores:
Here is the precious balm of Gilead, & the costly oil of Olivet, to soften our wounds, and to cure our sores:
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here is hony to comfort vs, milke to nourish vs, and wine to cheare our hearts;
Here is honey to Comfort us, milk to nourish us, and wine to cheer our hearts;
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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;
and in a word, the Lord will satisfy us with the fatness of his House, and will give us drink out of the rivers of his pleasures;
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for with him is the Well of Life, and in his Light shall we see light. for with him is the Well of Life, and in his Light shall we see Light.
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Lastly, Mount Sion aboue all the Mountaynes of Iudaea, was most beautifull and seemely, the situation of it being delectable and amiable.
Lastly, Mount Sion above all the Mountains of Iudaea, was most beautiful and seemly, the situation of it being delectable and amiable.
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For Mount Sion lying northward, is faire in situation, it is the ioy of the whole Earth, For Mount Sion lying northward, is fair in situation, it is the joy of the Whole Earth,
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and C•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 C•tie of the great King: whereby mystically was expressed the beauty of the Church; the Ark of the Covenant was overlaid within and without with gold;
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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 all things in Solomon's Temple were covered with gold, pointing out the glory and the beauty of the mystical Temple, the House of christ, the Hill of Holiness,
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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,
and the Tabernacle of the most High, wherein must enter no deformed Thersites, no base Abimelech, no crooked Megalo, no lame Mephibosheth, no covetous Croesus, no uncharitable Diues, no lascivious Lamea, no gadding Dinah, and no wanton Delilah, but such,
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as with Esther are purified and cleane; such as leaue their sinnes, as the Woman did her pitcher;
as with Esther Are purified and clean; such as leave their Sins, as the Woman did her pitcher;
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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,
such as forgo their iniquity, as the Apostles did their Nets; such as throw their errors away, as blind Bartimaeus did his cloak, even such like,
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and none else, must stay on this holy Mountayne, for none shall dwell in the Lords Tabernacle,
and none Else, must stay on this holy Mountain, for none shall dwell in the lords Tabernacle,
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nor rest on his holy Mountayne, but such as walke vprightly and worke righteousnesse. nor rest on his holy Mountain, but such as walk uprightly and work righteousness.
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Now, as for the signification of the word Sion; first, it is translated, a heape, and that doth shew vs,
Now, as for the signification of the word Sion; First, it is translated, a heap, and that does show us,
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first, that the Church is a company, called and collected from all the corners of the Earth, to be one body in Christ;
First, that the Church is a company, called and collected from all the corners of the Earth, to be one body in christ;
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the Iewes aboue all the Nations in the world, were chosento bee a precious people to God;
the Iewes above all the nations in the world, were chosento be a precious people to God;
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yet the inuisible Church was not limited within such narrow bounds: for euen among the Heathen, God had his throughout all Ages: yet the invisible Church was not limited within such narrow bounds: for even among the Heathen, God had his throughout all Ages:
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he called Rachab out of Iericho; Ruth, from Moab; and he had Iob in the Land of Vz;
he called Rahab out of Jericho; Ruth, from Moab; and he had Job in the Land of Vz;
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and now the partition wall is broken downe, there is but one Sheepherd and one sheep-fold.
and now the partition wall is broken down, there is but one Shepherd and one sheepfold.
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There is neither Iew nor Grecian, bond nor free, male nor female, but all are one in Christ Iesus. There is neither Iew nor Grecian, bound nor free, male nor female, but all Are one in christ Iesus.
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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.
Again, the Church being compared to a heap, conjoined and gathered together, does show us what unity and amity, what peace and tranquillity, there should be within her walls.
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Shee should be like Ierusalem, all within her selfe at vnion, and not like the Tower of Babel, full of confusion;
Shee should be like Ierusalem, all within her self At Union, and not like the Tower of Babel, full of confusion;
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like Christs Coat, all of one peece; and not like Ieroboams coat, cut into twelue peeces;
like Christ Coat, all of one piece; and not like Ieroboams coat, Cut into twelue Pieces;
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teaching vs that there ought to be no contention, no diuision, no confusion, no dissention amongst her members,
teaching us that there ought to be no contention, no division, no confusion, no dissension among her members,
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but we should all be of one soule and one minde, keeping the unitie of the Spirit in the bond of peace.
but we should all be of one soul and one mind, keeping the unity of the Spirit in the bound of peace.
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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 face, and whereby he may come to know himselfe,
Moreover, Sion signifies as much as a Glass or Speculation, Because the Law which serves for a looking glass, wherein a man may behold his natural face, and whereby he may come to know himself,
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and his corrupt nature, was first there to be read, there to be had, and there to be vnderstood.
and his corrupt nature, was First there to be read, there to be had, and there to be understood.
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For the Law came foorth of Sion, and the word of the Lord from Ierusalem. The Women brought their looking glasses,
For the Law Come forth of Sion, and the word of the Lord from Ierusalem. The Women brought their looking glasses,
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and offered them to the vse of the 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,
and offered them to the use of the Tabernacle, teaching us that if we would apparently perceive the leprous spots of our ugly Sins, to repair to the Tabernacle, to Mount Sion, where the Law is read, whereby we shall see the spots of our Souls,
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as in a looking glasse, we may see the blots of our skin. For by the Law comes the knowledge of sinne.
as in a looking glass, we may see the blots of our skin. For by the Law comes the knowledge of sin.
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Lastly, Sion is a Glasse, because whilst wee are in this militant Church, wee see not perfectly,
Lastly, Sion is a Glass, Because while we Are in this militant Church, we see not perfectly,
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but as it were, through a glasse, obscurely.
but as it were, through a glass, obscurely.
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Here wee see Christ standing behind the wall, our sinnes being like a partition betwixt Him and vs:
Here we see christ standing behind the wall, our Sins being like a partition betwixt Him and us:
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here with Moses, we see onely his backparts:
Here with Moses, we see only his Back parts:
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here with the blind man, we discerne nothing thorowly, but hereafter wee shall see face to face:
Here with the blind man, we discern nothing thoroughly, but hereafter we shall see face to face:
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here wee know but in part, but hereafter wee shall know euen as wee are knowne.
Here we know but in part, but hereafter we shall know even as we Are known.
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Thus farre haue wee spoken of the Iewes deliuerance; wherein we haue touched;
Thus Far have we spoken of the Iewes deliverance; wherein we have touched;
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First, the Deliuerer, both principall, the Lord; and instrumentall, Cyrus. Secondly, the manner of their deliuerance, which was by the ouerthrow of their Enemie.
First, the Deliverer, both principal, the Lord; and instrumental, Cyrus. Secondly, the manner of their deliverance, which was by the overthrow of their Enemy.
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Thirdly, the Time, which was, when the threescore and ten yeeres, foretold by Ieremiah, was fulfilled:
Thirdly, the Time, which was, when the threescore and ten Years, foretold by Jeremiah, was fulfilled:
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and lastly, wee haue seene the reasons, why the Church of God is comprehended vnder the name of Sion:
and lastly, we have seen the Reasons, why the Church of God is comprehended under the name of Sion:
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it followes to speake of the sequels that followed vpon this deliuerance, but let this suffice for this time:
it follows to speak of the sequels that followed upon this deliverance, but let this suffice for this time:
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and now Let vs desire, and in all humilitie pray the Lord, still to bee fauourable to Sion,
and now Let us desire, and in all humility pray the Lord, still to be favourable to Sion,
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and still to build vp the walls of Ierusalem, that the sonnes of them that haue afflicted her, may come and bow downe to her;
and still to built up the walls of Ierusalem, that the Sons of them that have afflicted her, may come and bow down to her;
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and all they that haue despised her, may fall downe at the soles of her feet,
and all they that have despised her, may fallen down At the soles of her feet,
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and call her, Citie of the Lord;
and call her, city of the Lord;
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Sion, the holy one of Israel, which the Lord grant for his onely Sonne, our onely Sauiours sake. Amen.
Sion, the holy one of Israel, which the Lord grant for his only Son, our only Saviour's sake. Amen.
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THE SAINTS SECVRITIE, OR The first sequell, that followed vpon this deliuerance, viz. Their coadmiration. THE SECOND SERMON. VERS. 1.
THE SAINTS SECURITY, OR The First sequel, that followed upon this deliverance, viz. Their coadmiration. THE SECOND SERMON. VERS. 1.
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Then were we like vnto them that dreame.
Then were we like unto them that dream.
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THese wordes contayne the first thing, that ensued after the first report of their libertie, viz. their owne astonishment,
THese words contain the First thing, that ensued After the First report of their liberty, viz. their own astonishment,
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and wondering at this vnlooked for alteration, and vnexpected change of their estate, They were like vnto them that dreame.
and wondering At this unlooked for alteration, and unexpected change of their estate, They were like unto them that dream.
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There be some that translate these wordes, like vnto them that are comforted and chearished, and make this particle, As, not to import any similitude,
There be Some that translate these words, like unto them that Are comforted and cherished, and make this particle, As, not to import any similitude,
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but rather the truth and more certaintie of their consolation;
but rather the truth and more certainty of their consolation;
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as when we say, such a man doth like an vpright man, we affirme, that such a man is honest and vpright.
as when we say, such a man does like an upright man, we affirm, that such a man is honest and upright.
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Iohn saith, The Word was made Flesh and dwelt amongst vs, and wee beheld the glorie thereof, John Says, The Word was made Flesh and dwelled among us, and we beheld the glory thereof,
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as the glorie of the onely begotten of the * Father. as the glory of the only begotten of the * Father.
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Where this particle, As, 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;
Where this particle, As, does not betoken a likeness, but the truth and propriety of the matter, that, that glory beseemed and belonged to the only begotten Son of God;
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so that the meaning should be this, That they were truely comforted and fully reioyced, when they were freed from captiuitie, and set at libertie.
so that the meaning should be this, That they were truly comforted and Fully rejoiced, when they were freed from captivity, and Set At liberty.
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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;
But Others think, that As does not insinuate a fullness, but a want of joy, Because they could not Fully be comforted, seeing they were not as yet Fully Delivered;
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their ioy could not be full, when their libertie was not in whole, but in part.
their joy could not be full, when their liberty was not in Whole, but in part.
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Neither can the ioy of the faithfull be said to be full in this world, because here we sorrow and grone.
Neither can the joy of the faithful be said to be full in this world, Because Here we sorrow and groan.
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Here we haue the Spirit our comforter: but we looke for another. Here wee are as sorro wing, and yet reioysing. Here we reioyce in hope:
Here we have the Spirit our comforter: but we look for Another. Here we Are as sorrow wing, and yet rejoicing. Here we rejoice in hope:
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and hope deferred makes a sicke heart. And therefore it pleaseth some rather to translate it, like vnto them that dreame, confirming their former assertion by this translation:
and hope deferred makes a sick heart. And Therefore it Pleases Some rather to translate it, like unto them that dream, confirming their former assertion by this Translation:
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because, whatsoeuer comfort we haue in this life, especially if it be not spirituall, is but vaine and vanishing,
Because, whatsoever Comfort we have in this life, especially if it be not spiritual, is but vain and vanishing,
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and like a dreame, it is but a shade and similitude of the comfort we shall receiue hereafter.
and like a dream, it is but a shade and similitude of the Comfort we shall receive hereafter.
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Now, to find out the true meaning of the wordes, following the latter, the most vsed, and most accepted translation.
Now, to find out the true meaning of the words, following the latter, the most used, and most accepted Translation.
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Wee must briefly touch the seuerall sorts of dreames, which are either naturall or supernaturall; supernaturall, are diabolicall and diuine.
we must briefly touch the several sorts of dreams, which Are either natural or supernatural; supernatural, Are diabolical and divine.
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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; Divine, procured by God himself, whereby he did reveal his Will unto his Servants, as to Iacob and Ioseph. And sometime he restrained by dreams the wicked from evil;
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as Laban, from hurting Iacob; and Abimeleck. from defiling Sarah. Thus God spake in dreames and visions of the night, when sleepe falleth vpon men.
as Laban, from hurting Iacob; and Abimelech. from defiling Sarah. Thus God spoke in dreams and visions of the night, when sleep falls upon men.
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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, Diabolical dreams Are such, whereby the devil deludeth and deceiveth, vexes and torments men, as he did Brutus, before his last conflict with Augustus, appearing to him fearfully in his sleep,
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and telling him that he was his euill spirit, and that hee should see him at Philippi;
and telling him that he was his evil Spirit, and that he should see him At Philippi;
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where, after he being ouercome, he desperately flue himselfe.
where, After he being overcome, he desperately slew himself.
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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 them:
By dreams he does vex and trouble the wicked, as he did the egyptians, who beside the manifold plagues inflicted upon them, the sighed of fearful dreams vexed them:
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but in this place, where the Psalmographer doth compare the Iewes, after their first hearing of their deliuerance, to men that dreame:
but in this place, where the Psalmographer does compare the Iewes, After their First hearing of their deliverance, to men that dream:
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no such dreames are to be vnderstood: no such dreams Are to be understood:
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For all dreames procured of God were true and certayne, and the euent and issue, sure and certayne:
For all dreams procured of God were true and certain, and the event and issue, sure and certain:
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but such, as proceed from the illusion and deception of the Deuill, were obscure and vncertayne,
but such, as proceed from the illusion and deception of the devil, were Obscure and uncertain,
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and the euent ambiguous and doubtfull, and it had beene no lesse sinne to beleeue the last,
and the event ambiguous and doubtful, and it had been no less sin to believe the last,
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then to doubt of the first.
then to doubt of the First.
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Naturall dreames are caused, either through the perturbation of the minde, when it is charged and disquieted with cares, for dreames come by the multitude of businesse? or from the affections thereof:
Natural dreams Are caused, either through the perturbation of the mind, when it is charged and disquieted with Cares, for dreams come by the multitude of business? or from the affections thereof:
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as the hungrie and thirstie dreame, that they are eating and drinking, when they are faint, and their soule longeth; or they proceed from the constitution of the body:
as the hungry and thirsty dream, that they Are eating and drinking, when they Are faint, and their soul Longeth; or they proceed from the constitution of the body:
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if the partie be flegmatike, his dreames are vsually of waters; if cholerike, of warres; if sanguine, then are they mirthfull;
if the party be phlegmatic, his dreams Are usually of waters; if choleric, of wars; if sanguine, then Are they mirthful;
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if melancholike, then are they mournefull.
if melancholic, then Are they mournful.
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Now, it seemes, the psalmist doth compare them, either to such, as by the ardent affection of the minde, doe dreame of things they would faine haue;
Now, it seems, the psalmist does compare them, either to such, as by the Ardent affection of the mind, do dream of things they would feign have;
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or to such, as are of a sanguine complection, and so naturally and vsually dreame of ioyfull and pleasant things.
or to such, as Are of a sanguine complexion, and so naturally and usually dream of joyful and pleasant things.
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If we follow the former exposition, wee may expound the words to their commendation, that they did so vehemently long after,
If we follow the former exposition, we may expound the words to their commendation, that they did so vehemently long After,
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and so earnestly desire their deliuerance, that sleeping and waking, it runne in their mindes; that as waking, they wisht it; so dreaming, they desired it.
and so earnestly desire their deliverance, that sleeping and waking, it run in their minds; that as waking, they wished it; so dreaming, they desired it.
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Looke how the minde of Man, in the day is exercised, so commonly his braine and his phantasie in the night is busied. The Louer, dreames of loue; the Couetous, of siluer; the Luxurious, of lust; the Gamester, of his sport;
Look how the mind of Man, in the day is exercised, so commonly his brain and his fantasy in the night is busied. The Lover, dreams of love; the Covetous, of silver; the Luxurious, of lust; the Gamester, of his sport;
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and the Souldier, of his fights; because in the day time their thoughts are occupied there with:
and the Soldier, of his fights; Because in the day time their thoughts Are occupied there with:
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as it is in the prouerbe, The hungrie Dog dreames that he is eating.
as it is in the proverb, The hungry Dog dreams that he is eating.
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So it seemes here, that the Iewes hauing their thoughts daily imployed about their deliuerance, they could not choose but dreame of it nightly. So it seems Here, that the Iewes having their thoughts daily employed about their deliverance, they could not choose but dream of it nightly.
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By the precurrent signes of the day of Iudgement, which for the most part are alreadie fulfilled, wee may coniecture;
By the precurrent Signs of the day of Judgement, which for the most part Are already fulfilled, we may conjecture;
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nay, we may assure our selues of the nearnesse and propinquitie of Christs comming for our redemption:
nay, we may assure our selves of the nearness and propinquity of Christ coming for our redemption:
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but which of vs with Daniel are casting vp the Times;
but which of us with daniel Are casting up the Times;
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or with old Simeon, are alwayes wayting for the consolation of Israel. We all liue in securitie,
or with old Simeon, Are always waiting for the consolation of Israel. We all live in security,
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and neuer minde the Day of the Lord:
and never mind the Day of the Lord:
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but many of vs prophanely (as the Apostle saith) iest at his comming, saying, Where is the promise of his comming. And as the Prophet saith, wee put farre away the euill day,
but many of us profanely (as the Apostle Says) jest At his coming, saying, Where is the promise of his coming. And as the Prophet Says, we put Far away the evil day,
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and approach to the seate of iniquitie. We neuer dreame of a Iudgement: and approach to the seat of iniquity. We never dream of a Judgement:
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we neuer thinke that we must giue an account before the Tribunall of that Iudge, that was iudged for vs. We neuer remember, that we must all receiue according to our workes.
we never think that we must give an account before the Tribunal of that Judge, that was judged for us We never Remember, that we must all receive according to our works.
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We neuer call to mind, how the wicked must goe into eternall fire; and how the godly shall be receiued into life euerlasting.
We never call to mind, how the wicked must go into Eternal fire; and how the godly shall be received into life everlasting.
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And with the Iewes, we neuer thinke vpon our last end. Wee liue in safetie, wee sleepe in securitie, like the old World in Noahs time,
And with the Iewes, we never think upon our last end. we live in safety, we sleep in security, like the old World in Noahs time,
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and like Sodome in the dayes of Lot, the one liuing in securitie, and the other lulled in sensualitie, till both were destroyed; the one, with fire;
and like Sodom in the days of Lot, the one living in security, and the other lulled in sensuality, till both were destroyed; the one, with fire;
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and the other, with the deluge:
and the other, with the deluge:
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but if wee would either giue care vnto the exhortation of Christ, who pointing out the signes that should preceed his comming;
but if we would either give care unto the exhortation of christ, who pointing out the Signs that should precede his coming;
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bids vs, when these things come to passe, lift vp our heads, for our Redemption draweth nigh;
bids us, when these things come to pass, lift up our Heads, for our Redemption draws High;
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or if we would consider, that his comming shall be sudden, like a lightning in the East, shining vnto the West; and vnexpected, like a Thiefe in the night. How the time is so neare, and the houre vncertayne:
or if we would Consider, that his coming shall be sudden, like a lightning in the East, shining unto the West; and unexpected, like a Thief in the night. How the time is so near, and the hour uncertain:
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mee thinks it should rowse and raise vs out of our dead sleepe of securitie,
me thinks it should rouse and raise us out of our dead sleep of security,
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and make vs monethly, daily, and hourely wake, watch, and wait for the Day of Christs reuelation, and our redemption:
and make us monthly, daily, and hourly wake, watch, and wait for the Day of Christ Revelation, and our redemption:
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and blessed is that man, whom the Sonne of Man shall find so doing at his comming;
and blessed is that man, whom the Son of Man shall find so doing At his coming;
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and happy is hee that after this kind, is like vnto them that dreame.
and happy is he that After this kind, is like unto them that dream.
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If we referre the people at this their vnexpected deliuerance, to such men as are of a sanguine complexion,
If we refer the people At this their unexpected deliverance, to such men as Are of a sanguine complexion,
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and so vsually in their sleepe dreame of pleasant and ioyfull things, which they thinke they haue when they haue them not:
and so usually in their sleep dream of pleasant and joyful things, which they think they have when they have them not:
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The meaning of the Psalmist must be this, that their deliuerance was so great and wonderfull, that when they first heard the first report thereof, they gaue little credit thereunto,
The meaning of the Psalmist must be this, that their deliverance was so great and wonderful, that when they First herd the First report thereof, they gave little credit thereunto,
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and valued it like a dreame;
and valued it like a dream;
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and as men in a sweet sleepe, are deluded with a vaine hope of a vanishing dreame:
and as men in a sweet sleep, Are deluded with a vain hope of a vanishing dream:
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so they thought, they had beene deceiued with an vntrue report of a true deliuerance.
so they Thought, they had been deceived with an untrue report of a true deliverance.
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Here wee may obserue, that God doth often send succour and deliuerance to the godly, in the time of their afflictions, distresse and aduersitie:
Here we may observe, that God does often send succour and deliverance to the godly, in the time of their afflictions, distress and adversity:
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that many times they themselues doe doubt of the truth thereof;
that many times they themselves do doubt of the truth thereof;
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and thinke that in very deed they are not deliuered, but rather that they haue dreamed.
and think that in very deed they Are not Delivered, but rather that they have dreamed.
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Peter being imprisoned by Herod, when he was deliuered by an Angell, for all the light that did shine in the prison;Peter being imprisoned by Herod, when he was Delivered by an Angel, for all the Light that did shine in the prison;
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though the Angell smote him on the side, and raysed him vp; though he caused the chaines to fall off his hands;
though the Angel smote him on the side, and raised him up; though he caused the chains to fallen off his hands;
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though he spake to him three seuerall times, Surge, cinge, circunda; arise quickly, gird thy selfe, and cast thy garment about thee;
though he spoke to him three several times, Surge, cinge, circunda; arise quickly, gird thy self, and cast thy garment about thee;
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though hee conducted him safely by the watches; and though he caused the yron gates to open willingly:
though he conducted him safely by the watches; and though he caused the iron gates to open willingly:
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yet for all this hee was like vnto them that dreame.
yet for all this he was like unto them that dream.
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For hee knew not that it was true that was done by the Angell, but thought that hee had seene a vision. When old Iacob was told of his sonnes, that his sonne Ioseph was aliue, his heart fayled and hee beleeued them not; For he knew not that it was true that was done by the Angel, but Thought that he had seen a vision. When old Iacob was told of his Sons, that his son Ioseph was alive, his heart failed and he believed them not;
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but when he had heard all that Ioseph had said, and when hee saw the Charets that Ioseph had sent,
but when he had herd all that Ioseph had said, and when he saw the Charets that Ioseph had sent,
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then, as it were, raysed from a sleepe, and awakened from a dreame, his spirit reniued,
then, as it were, raised from a sleep, and awakened from a dream, his Spirit reniued,
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and reioycing, he cryeth out, I haue enough, Ioseph my sonne is yet aliue.
and rejoicing, he Cries out, I have enough, Ioseph my son is yet alive.
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Lorinus seemes to excuse this their distrust, because they were so ouer-rauished with ioy, that they misse-doubted the true cause of their ioy:Lorinus seems to excuse this their distrust, Because they were so over-ravished with joy, that they misse-doubted the true cause of their joy:
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like the Apostles, who hauing Christ after his Resurrection standing before them, they were so exceedingly ioyed, that reioycing they wondred and doubted;
like the Apostles, who having christ After his Resurrection standing before them, they were so exceedingly joyed, that rejoicing they wondered and doubted;
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and like the two Maries, when the Angell told them of our Sauiour Christs Resurrection, they returned from the Sepulcher reioycing, and yet withall feating.
and like the two Mary's, when the Angel told them of our Saviour Christ Resurrection, they returned from the Sepulcher rejoicing, and yet withal feating.
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It may be they feared the truth of so glad newes, and doubted lest they were deceiued by some apparition.
It may be they feared the truth of so glad news, and doubted lest they were deceived by Some apparition.
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Thus as Liuius reports, when the Grecians being vanquished by the Romanes, hearing that their libertie was granted vnto them by the Romanes, they did reioyce excessiuely,
Thus as Lucius reports, when the Greeks being vanquished by the Romans, hearing that their liberty was granted unto them by the Romans, they did rejoice excessively,
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but yet beleeued it not fully, and looking one vpon another, wondring at this vnlooked for freedome, they suspected themselues to be but deluded with a vaine hope, with an idle dreame.
but yet believed it not Fully, and looking one upon Another, wondering At this unlooked for freedom, they suspected themselves to be but deluded with a vain hope, with an idle dream.
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So here, the Iewes ouerioyed with the glad tydings of their deliuerance, doubt, like the Grecians, of their freedome,
So Here, the Iewes ouerioyed with the glad tidings of their deliverance, doubt, like the Greeks, of their freedom,
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and are mistrustfull, lest they be deceiued, like men that dreame.
and Are mistrustful, lest they be deceived, like men that dream.
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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;
But the truth is, the incredulity of the Saints is often such, that they think their deliverance a thing almost impossible to be brought to pass;
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so that when they are in effect deliuered, beyond their expectation, they are doubtfull and mistrustfull,
so that when they Are in Effect Delivered, beyond their expectation, they Are doubtful and mistrustful,
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and thinke themselues to haue but dreamed.
and think themselves to have but dreamed.
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When godly Ezekiah lay si•ke vnto death, and in a manner did altogether despaire of his recouerie, the Prophet Isaiah comes to him,
When godly Hezekiah lay si•ke unto death, and in a manner did altogether despair of his recovery, the Prophet Isaiah comes to him,
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and tels him from the Lords owne mouth, that the Lord had heard his prayers, seene his teares,
and tells him from the lords own Mouth, that the Lord had herd his Prayers, seen his tears,
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and that he would adde vnto his dayes fifteene yeeres: but Ezekiah, as it seemes, expecting nothing but death;
and that he would add unto his days fifteene Years: but Hezekiah, as it seems, expecting nothing but death;
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and as doubting of his recouerie, for his better satisfaction, requires a signe:
and as doubting of his recovery, for his better satisfaction, requires a Signen:
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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;
yea, and esteeming it but a small matter, a Light thing, for the Sun to go forward in the Dial of his father Ahaz, ten Degrees;
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hee desired that it might goe backe so many: till what time; he was like to them that dreame.
he desired that it might go back so many: till what time; he was like to them that dream.
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Againe, their ignorance doth often cause this doubtfulnesse and astonishment;
Again, their ignorance does often cause this doubtfulness and astonishment;
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as wee may see in the old Israelites, when they were hedged in on either side with Mountaynes, when they had the Sea before them,
as we may see in the old Israelites, when they were hedged in on either side with Mountains, when they had the Sea before them,
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and the Egyptians marching after them, they despaired of their deliuerie, and murmured against Moses. But what was the cause? Because they vnderstood not the wanders that the Lord wrought for them in Egypt,
and the egyptians marching After them, they despaired of their delivery, and murmured against Moses. But what was the cause? Because they understood not the wanders that the Lord wrought for them in Egypt,
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neither remembred they the multitude of his mercies, but rebelled at the sea, euen at the red Sea: and because they were like vnto them that dreame. neither remembered they the multitude of his Mercies, but rebelled At the sea, even At the read Sea: and Because they were like unto them that dream.
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Thirdly, the Saints of God are too often too forgetfull of the Lords former mercies, and care of them.
Thirdly, the Saints of God Are too often too forgetful of the lords former Mercies, and care of them.
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The old Patriarch Iacob, when he heard how his brother Esau was coming against him, with foure hundred men, was mightily afraid,
The old Patriarch Iacob, when he herd how his brother Esau was coming against him, with foure hundred men, was mightily afraid,
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and doubted of his owne and his companies safetie;
and doubted of his own and his companies safety;
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and forgets, as it seemes, the Lords former kindnesse, in protecting him so lately from the rage of his Vncle Laban. Neither was this weaknesse wanting in godly Dauid; who,
and forgets, as it seems, the lords former kindness, in protecting him so lately from the rage of his Uncle Laban. Neither was this weakness wanting in godly David; who,
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when he was to encounter with the Champion of the Philistimes, and enter the duell with Goliah of Gath;
when he was to encounter with the Champion of the Philistines, and enter the duel with Goliath of Gaza;
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hee remembred how the Lord had deliuered him both from the iawes of the Lion, & the paw of the Beare;
he remembered how the Lord had Delivered him both from the Jaws of the lion, & the paw of the Bear;
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and the remembrance thereof, assured him of the victorie against this vnci•cumcised Heathen. But when Saul hunted after his life, and thirsted after his soule:
and the remembrance thereof, assured him of the victory against this vnci•cumcised Heathen. But when Saul hunted After his life, and thirsted After his soul:
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Dauid doubts so much of his safetie, that hee protests vnto Ionathan, as the Lord liued, there was but a step betweene him and death; David doubts so much of his safety, that he protests unto Ionathan, as the Lord lived, there was but a step between him and death;
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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 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.
yea, and After a sort forgetting how the lords hand wonderfully protected him from the hand of Saul, he Says to himself in his own heart, one day I shall perish by the band of Saul; and so in this case whilst David doubts of his escape from Saul, and Iacob fears his safety from the hand of Esau, they were both like unto them that dream.
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These three things, first, the seeming impossibilitie of the deliuerance to bee performed, and mans ignorance of Gods power to effect it;
These three things, First, the seeming impossibility of the deliverance to be performed, and men ignorance of God's power to Effect it;
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and withall our forgetfulnesse of the Lords former mercies so often manifested, doe cause this astonishment and amazement in vs:
and withal our forgetfulness of the lords former Mercies so often manifested, do cause this astonishment and amazement in us:
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yea, distrust and doubtfulnesse, when beyond our expectation such things come to passe;
yea, distrust and doubtfulness, when beyond our expectation such things come to pass;
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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;
as Here, the Iewes being so long detained captives under so fierce & furious a nation, they Thought it a thing impossible to be Set At liberty;
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withall, being either ignorant of Gods sufficiency, or forgetfull of his former clemency, they expected nothing lesse then their deliuerie;
withal, being either ignorant of God's sufficiency, or forgetful of his former clemency, they expected nothing less then their delivery;
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and therefore, when they were indeed deliuered, they were doubtfull and amazed, like vnto them that dreame.
and Therefore, when they were indeed Delivered, they were doubtful and amazed, like unto them that dream.
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But let not vs in our greatest extremities doubt of Gods mercies:
But let not us in our greatest extremities doubt of God's Mercies:
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and albeit our case, to our thinking, be neuer so desperate, yet let vs not be distrustfull of the Lords power;
and albeit our case, to our thinking, be never so desperate, yet let us not be distrustful of the lords power;
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for though Ezekiah expect nothing but death; though Ionah be wearie of his life; and Eliah in great anguish desire to die;
for though Hezekiah expect nothing but death; though Jonah be weary of his life; and Elijah in great anguish desire to die;
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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 God is both willing and able to succour and to save them: and albeit, the Iewes deliverance seemed impossible in their own eyes;
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yet, was it not impossible in the sight of the Lord of Hosts.
yet, was it not impossible in the sighed of the Lord of Hosts.
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For hee could bring them againe from the East countrie, and from the West, and cause them to dwell in the midst of Ierusalem,
For he could bring them again from the East country, and from the West, and cause them to dwell in the midst of Ierusalem,
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euen when they were like vnto them that dreame. Let vs auoid these two inconueniences, ignorance and incredulitie.
even when they were like unto them that dream. Let us avoid these two inconveniences, ignorance and incredulity.
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For Sarah being ignorant of Gods power, when the Lord promised her a sonne, shee laughed,
For Sarah being ignorant of God's power, when the Lord promised her a son, she laughed,
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for which shee was sharply reproued, and rebuked of the Angell:
for which she was sharply reproved, and rebuked of the Angel:
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and the young Captayne being distrustfull of Gods sufficiencie to succour hispeople in the great famine, was trodden to death in the Gates of Samaria.
and the young Captain being distrustful of God's sufficiency to succour hispeople in the great famine, was trodden to death in the Gates of Samaria.
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Wherefore let vs not at any time be faithlesse, but beleeue:
Wherefore let us not At any time be faithless, but believe:
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for if we haue faith, all things are possible, euen to those that are like vnto them that dreame.
for if we have faith, all things Are possible, even to those that Are like unto them that dream.
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Moreouer, this their wondring at their vnexpected deliuerance, should still put vs in mind of our Redemption.
Moreover, this their wondering At their unexpected deliverance, should still put us in mind of our Redemption.
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Before the comming of our Sauiour, all mankind was captiuated, the Gentiles in Idolatrie, and the Iewes vnder the Law and Traditions.
Before the coming of our Saviour, all mankind was captivated, the Gentiles in Idolatry, and the Iewes under the Law and Traditions.
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But at the comming of Christ, the Gentiles were freed from Idolatrie, and the Iewes from Traditions and the rigour of the Law:
But At the coming of christ, the Gentiles were freed from Idolatry, and the Iewes from Traditions and the rigour of the Law:
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yet, euen then were they like vnto them that dreame.
yet, even then were they like unto them that dream.
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Zacharias gaue no credit vnto the Angels words, Luke 1. 20. and Mary her selfe said, How shall this be? vers. Zacharias gave no credit unto the Angels words, Lycia 1. 20. and Marry her self said, How shall this be? vers.
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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;
34. and At his birth, the Angel did preach his Nativity to the Shepherds, and although they herd a multitude of heavenly Soldiers praising God for it;
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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:
yet for their better assurance, they must go & see, Luk. 2.15. and when they had scene it, they published it abroad, and all they that herd it, wondered:
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but, alas, too few beleeued it;
but, alas, too few believed it;
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they were so sorgetfull, so ignorant, 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.
they were so sorgetfull, so ignorant, and so incredulous, although the prophets had Set down the certainty, Isaiah 7.14. and 9.6. and daniel had noted out the time, Dan. 9.25, 26, 27. of his coming, yet were they like unto them that dream.
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Now, before I conclude this first sequell, that followed vpon their deliuerance, viz. their coadmiration, their wondering,
Now, before I conclude this First sequel, that followed upon their deliverance, viz. their coadmiration, their wondering,
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and meruailing at this their vnexpected freedome, which made them like vnto men that dreame:
and marvelling At this their unexpected freedom, which made them like unto men that dream:
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I suppose, the curious Obseruer of dreames supposeth, that I should obserue somewhat else of the lawfulnesse,
I suppose, the curious Observer of dreams Supposeth, that I should observe somewhat Else of the lawfulness,
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or vnlawfulnesse of the obseruation of dreames.
or unlawfulness of the observation of dreams.
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I purpose not to wearie the godly eare, in relating the curious and fond coniectures of the idle Expositors of dreames, onely this which is not very dissonant from this place,
I purpose not to weary the godly ear, in relating the curious and found Conjectures of the idle Expositors of dreams, only this which is not very dissonant from this place,
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but rather seemeth to bee implyed in the words. For whilst the Psalmist sheweth the peoples incredulitie, by comparing them to such as dreame:
but rather seems to be employed in the words. For while the Psalmist shows the peoples incredulity, by comparing them to such as dream:
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he doth couertly taxe the vanitie and deceitfulnesse of dreames.
he does covertly Tax the vanity and deceitfulness of dreams.
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So that I say, we may conclude, that it is absolutely vnlawfull to bee too curious an Obseruer of dreames. For first, they are forbidden;
So that I say, we may conclude, that it is absolutely unlawful to be too curious an Observer of dreams. For First, they Are forbidden;
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You shall not soothsay, nor obserue dreames. Secondly, they are in themselues vaine and idle. Where there are many dreames, there are many vanities. You shall not soothsay, nor observe dreams. Secondly, they Are in themselves vain and idle. Where there Are many dreams, there Are many vanities.
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Thirdly, they are deceitfull and erroneous, for dreames haue caused many to erre. But thou wilt say, are not diuine dreames lawfull and laudable?
Thirdly, they Are deceitful and erroneous, for dreams have caused many to err. But thou wilt say, Are not divine dreams lawful and laudable?
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Yes truely, they were to be receiued and beleeued, but now there are none such, or they are not frequent nor vsuall.
Yes truly, they were to be received and believed, but now there Are none such, or they Are not frequent nor usual.
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How then (wilt thou say) doe I vnderstand that place of Ioel? I will powre out my Spirit vpon all flesh, and your sonnes and your daughters shall prophesie;
How then (wilt thou say) do I understand that place of Joel? I will pour out my Spirit upon all Flesh, and your Sons and your daughters shall prophesy;
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your old men shall dreame dreames, and your young men shall see visions. your old men shall dream dreams, and your young men shall see visions.
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I vnderstand it as the Apostle expounds it, that by these words are meant the gifts and graces of Gods Spirit, which vnder the Gospell should be giuen to the Church in greater abundance, then in times past;
I understand it as the Apostle expounds it, that by these words Are meant the Gifts and graces of God's Spirit, which under the Gospel should be given to the Church in greater abundance, then in times past;
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and whereas in old times they had dreames and visions; so vnder Christ, they should haue cleare reuelations;
and whereas in old times they had dreams and visions; so under christ, they should have clear revelations;
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and this was verified, when on the day of Pentecost, the holy Ghost descended in the visible forme of fiery clouen tongues,
and this was verified, when on the day of Pentecost, the holy Ghost descended in the visible Form of fiery cloven tongues,
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and sate vpon the Apostles, and when the House was filled with an audible sound from heauen,
and sat upon the Apostles, and when the House was filled with an audible found from heaven,
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as of a mightie rushing wind:
as of a mighty rushing wind:
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whereupon the Apostles were all filled with the holy Ghost, and began to speake with other tongues,
whereupon the Apostles were all filled with the holy Ghost, and began to speak with other tongues,
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as the Spirit gaue them vtterance.
as the Spirit gave them utterance.
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Againe, if you take that place of Ioel literally, yet was it fulfilled in the time of the Apostles.
Again, if you take that place of Joel literally, yet was it fulfilled in the time of the Apostles.
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When the Lord powred out his Spirit vpon all flesh, Man and Woman, Iew and Grecian:
When the Lord poured out his Spirit upon all Flesh, Man and Woman, Iew and Grecian:
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your sonnes and your daughters shall prophesie, as did Agabus, and the foure daughters of Philip the Euangelist.your Sons and your daughters shall prophesy, as did Agabus, and the foure daughters of Philip the Evangelist.
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Your young men shall see visions, and your old men shall dreame dreames: as did old Peter in his * trance; Your young men shall see visions, and your old men shall dream dreams: as did old Peter in his * trance;
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and the young man Paul, when hee was rapt vp into the third Heauen.
and the young man Paul, when he was rapt up into the third Heaven.
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Yet thou wilt say, is there no vse at all then to be made of dreames?
Yet thou wilt say, is there no use At all then to be made of dreams?
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I answere, as for those dreames that are procured by the Deuill, whose end is either to vexe or disquiet the godly:
I answer, as for those dreams that Are procured by the devil, whose end is either to vex or disquiet the godly:
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as by Gods permission he did Iob, who complayneth, that in his Couch where hee sought for rest,
as by God's permission he did Job, who Complaineth, that in his Couch where he sought for rest,
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and in his bed, where hee did hope for comfort, euen there and then he was affrighted with dreames,
and in his Bed, where he did hope for Comfort, even there and then he was affrighted with dreams,
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and astonished with y visions, or else to hinder the good and saluation of man;
and astonished with y visions, or Else to hinder the good and salvation of man;
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as his intent was to hinder mans saluation, by moouing Pilates Wise in a dreame, to mooue her husband not to intermedle with our Sauiour:
as his intent was to hinder men salvation, by moving Pilate's Wise in a dream, to move her husband not to intermeddle with our Saviour:
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knowing, that vnlesse Christ suffered, Man could not be saued.
knowing, that unless christ suffered, Man could not be saved.
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Thirdly, if he cannot bew••ch the heart of Man, yet his end is to defilo the body by obscene and filthy thoughts;
Thirdly, if he cannot bew••ch the heart of Man, yet his end is to defilo the body by obscene and filthy thoughts;
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as that pollution of the body which happens to man in the night, for which man was accounted vncleane vntill the euen, was, as that pollution of the body which happens to man in the night, for which man was accounted unclean until the even, was,
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and is certainly procured by dreames, proceeding from the Deuill.
and is Certainly procured by dreams, proceeding from the devil.
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Lastly, hee striues there by to infect the ignorant with superstition, thereby to diuert and turne away their hearts from the true worship and seruice of God:
Lastly, he strives there by to infect the ignorant with Superstition, thereby to divert and turn away their hearts from the true worship and service of God:
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to such, I say, we ought at no time to giue credit, but abhor them and pray against such dreames.
to such, I say, we ought At no time to give credit, but abhor them and pray against such dreams.
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As for the vse of naturall dreames, it is onely physicall; for thereby wee coniecture of the bodies constitution;
As for the use of natural dreams, it is only physical; for thereby we conjecture of the bodies constitution;
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as hee that dreames of blacke mists, darke fumes, and cloudie smokes, abounds with melancholy. And hee that dreames of strife and contention, is ouer-charged with choller:
as he that dreams of black mists, dark fumes, and cloudy smokes, abounds with melancholy. And he that dreams of strife and contention, is overcharged with choler:
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or by them we may ghesse of the nearnesse and propinquitie of some disease.
or by them we may guess of the nearness and propinquity of Some disease.
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As if a man dreame of bathing in hot bathes, it is likely hee shall shortly after fall into some hot Ague.
As if a man dream of bathing in hight baths, it is likely he shall shortly After fallen into Some hight Ague.
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This is the vse that Galen, Hippocratas, and Aristotle, doe make of dreames; and other I know none, and therefore I conclude with that vulgar Verse.
This is the use that Galen, Hippocratas, and Aristotle, do make of dreams; and other I know none, and Therefore I conclude with that Vulgar Verse.
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Somnia ne cures nam fallunt somnia plures. For dreames, regard not any, for dreames deceiue many.
Somnia ne cures nam fallunt somnia plures. For dreams, regard not any, for dreams deceive many.
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And with the aduise of the Wise-man, who saith, that Diuinations, Sooth-sayings, and Dreames are vaine;
And with the advise of the Wiseman, who Says, that Divinations, Soothsayings, and Dreams Are vain;
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and the heart fancieth, as a Womans heart in trauell: if they bee not sent to thee from the most High;
and the heart fancieth, as a Woman's heart in travel: if they be not sent to thee from the most High;
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in time of thy visitation, set not thy heart upon them;
in time of thy Visitation, Set not thy heart upon them;
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for dreames haue deceiued many, and they haue fayled that haue put trust in them. And now to make an end, our Redemption shall bee like vnto the Iewes deliuerance, on a sudden, for dreams have deceived many, and they have failed that have put trust in them. And now to make an end, our Redemption shall be like unto the Iewes deliverance, on a sudden,
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and when wee least expect it.
and when we least expect it.
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And as Cyrus came into Babylon, to set the Iewes at libertie, and to bee auenged on the Chaldaeans for their crueltie, before they were aware:
And as Cyrus Come into Babylon, to Set the Iewes At liberty, and to be avenged on the Chaldaeans for their cruelty, before they were aware:
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euen so, Christ the Sonne of Man, will come to redeeme his Elect, and to iudge the wicked at an houre, when yee thinke not:
even so, christ the Son of Man, will come to Redeem his Elect, and to judge the wicked At an hour, when ye think not:
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bee not you therefore like the foolish Virgins, sleeping and slumbring without Oyle in your Lamps,
be not you Therefore like the foolish Virgins, sleeping and slumbering without Oil in your Lamps,
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when the Bridegroome comes to his marriage.
when the Bridegroom comes to his marriage.
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Bee not you like vnto the euill seruant, beating your fellowes, and giuing your selues ouer to gluttonie and drunkennesse:
be not you like unto the evil servant, beating your Fellows, and giving your selves over to gluttony and Drunkenness:
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For the Lord, of such a seruant will come in a day, when hee looketh not for him,
For the Lord, of such a servant will come in a day, when he looks not for him,
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and in an houre that hee is not aware of, and will cut him in sunder,
and in an hour that he is not aware of, and will Cut him in sunder,
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and will appoint him his portion with vnbeleeuers.
and will appoint him his portion with unbelievers.
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But let your loynes be girded about, and your lights burning, and yee your selues like vnto men that waite for their Lord,
But let your loins be girded about, and your lights burning, and ye your selves like unto men that wait for their Lord,
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when he shall returne from the Wedding, that when hee commeth and knocketh, they may open to him immediatly.
when he shall return from the Wedding, that when he comes and knocketh, they may open to him immediately.
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Now the Lord grant vs grace (seeing wee know not when the Master of the house commeth, at euen,
Now the Lord grant us grace (seeing we know not when the Master of the house comes, At even,
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or at midnight, or at Cocke crowing, or in the morning) to watch, and pray,
or At midnight, or At Cock crowing, or in the morning) to watch, and pray,
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lest comming suddenly, hee find vs sleeping, and like vnto men that dreame. Amen.
lest coming suddenly, he find us sleeping, and like unto men that dream. Amen.
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THE FREE-MANS FRANK-INCENSE: OR The second sequell, that followed vpon this deliuerance, viz. Their congratulation. THE THIRD SERMON. VERS. 2.
THE FREE-MANS FRANK-INCENSE: OR The second sequel, that followed upon this deliverance, viz. Their congratulation. THE THIRD SERMON. VERS. 2.
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Then was our mouth filled with laughter, and our tongue with singing. HEere is the second thing that did follow vpon their deliuerance:
Then was our Mouth filled with laughter, and our tongue with singing. Here is the second thing that did follow upon their deliverance:
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to wit, Congratulation, and ioy conceaued there upon. No sooner did they know assuredly, that the Lord graciously had set them at libertie: to wit, Congratulation, and joy conceived there upon. No sooner did they know assuredly, that the Lord graciously had Set them At liberty:
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but forthwith they are glad and reioyce: and sing Psalmes of praise and thanksgiuing vnto the Lord.
but forthwith they Are glad and rejoice: and sing Psalms of praise and thanksgiving unto the Lord.
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In the words wee may note two things. 1. Their Ioyfulnesse, Then was our mouth filled with laughter.
In the words we may note two things. 1. Their Joyfulness, Then was our Mouth filled with laughter.
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2. Their Thankfulnesse, And our tongue with singing. Their mouth was filled with laughter: but not with a vaine and carnall, but with a true and spirituall laughter. First.
2. Their Thankfulness, And our tongue with singing. Their Mouth was filled with laughter: but not with a vain and carnal, but with a true and spiritual laughter. First.
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The wicked, when they take delight in sinne, are said to laugh: The wicked, when they take delight in sin, Are said to laugh:
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In laughing the Foole committeth wickednesse. but that is a wicked laughter, when their sport is in the pleasure of sinne. In laughing the Fool Committeth wickedness. but that is a wicked laughter, when their sport is in the pleasure of sin.
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Secondly, The light behauiour of man is tearmed a laughter.
Secondly, The Light behaviour of man is termed a laughter.
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A foole lifteth up his voice in laughter, but a wise man doth scarely smile. But that is a foolish laughter: A fool lifts up his voice in laughter, but a wise man does scarely smile. But that is a foolish laughter:
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for a mans excessiue laughter and going declares what he is. Thirdly, The pleasures and prosperous estate of man in worldly matters is called a laughter.
for a men excessive laughter and going declares what he is. Thirdly, The pleasures and prosperous estate of man in worldly matters is called a laughter.
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They prepare bread for laughter, and wine to comfort the liuing. But that is a mad laughter. They prepare bred for laughter, and wine to Comfort the living. But that is a mad laughter.
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I said of laughter, thou art mad: and of ioy, what is this that thou doest. I said of laughter, thou art mad: and of joy, what is this that thou dost.
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Fourthly, The wickeds scoffing and deriding of the godly in time of trouble, is termed a laughter.
Fourthly, The wickeds scoffing and deriding of the godly in time of trouble, is termed a laughter.
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O Lord giue not thy Scepter vnto them that bee nothing, lest they laugh at vs in the time of our miserie. But that is a proud and disdainfull laughter, Oh Lord give not thy Sceptre unto them that be nothing, lest they laugh At us in the time of our misery. But that is a proud and disdainful laughter,
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and in the end they shal find that the Lord will laugh at their destruction.
and in the end they shall find that the Lord will laugh At their destruction.
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Lastly, That ioy and gladnesse of heart, which the Lord g•u•s vnto the godly, may be named a laughter.
Lastly, That joy and gladness of heart, which the Lord g•u•s unto the godly, may be nam a laughter.
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So Bildad said to Iob. Behold Godwill not cast away an upright man: neither will hee take the wicked by the hand, till hee haue filled thy mouth with laughter,
So Bildad said to Job Behold Godwill not cast away an upright man: neither will he take the wicked by the hand, till he have filled thy Mouth with laughter,
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and thy tongue with reioycing. Hee will not forsake thee if thou bee righteous, nor reiect thee if thou bee godly, and thy tongue with rejoicing. He will not forsake thee if thou be righteous, nor reject thee if thou be godly,
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but hee will giue thee occasion to reioyce.
but he will give thee occasion to rejoice.
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Heere it is taken for the comfort and ioy, which the godly conceaue from the testimonie of Gods goodnesse, in relieuing them out of aduersitie and releasing them from captiuitie.
Here it is taken for the Comfort and joy, which the godly conceive from the testimony of God's Goodness, in relieving them out of adversity and releasing them from captivity.
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I, and as great was Gods goodnesse therein, so great was their gladnesse thereof: euen so great, that for ioy they brake foorth into laughing and thankesgiuing.
I, and as great was God's Goodness therein, so great was their gladness thereof: even so great, that for joy they brake forth into laughing and thanksgiving.
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The obscruation which I gather from this place, is once againe to vse the words of Salomon, that to all things there is an appointed time:
The obscruation which I gather from this place, is once again to use the words of Solomon, that to all things there is an appointed time:
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a time to weepe, and a time to laugh, a time to mourne, and a time to dance. a time to weep, and a time to laugh, a time to mourn, and a time to dance.
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It is reported of Heraclytus, that hee was euer weeping: and of Democritus, that hee was euer laughing.
It is reported of Heraclitus, that he was ever weeping: and of Democritus, that he was ever laughing.
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But it is not so with a Christian: there is an intercourse betwixt these two, the one followes after the other:
But it is not so with a Christian: there is an intercourse betwixt these two, the one follows After the other:
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sometimes hee hath cause to sorrow, and sometimes occasion to reioyce.
sometime he hath cause to sorrow, and sometime occasion to rejoice.
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As for example, the Israelites when they were oppressed with the intollerable crueltie of Pharaoh and the Taske-masters, they had a time of mourning.
As for Exampl, the Israelites when they were oppressed with the intolerable cruelty of Pharaoh and the Taskmasters, they had a time of mourning.
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But when they were deliuered from his tyrannie, and saw their enemies ouer whelmed horse and horsemen in the sea, they found a time for dancing.
But when they were Delivered from his tyranny, and saw their enemies over whelmed horse and horsemen in the sea, they found a time for dancing.
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Dauid when hee washt his bed and watered his couch with teares, hee had a time of weeping. David when he washed his Bed and watered his couch with tears, he had a time of weeping.
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When Nathan pronounced the sentence of absolution vnto him from the bloud of Uriah, which was such a corasiue to his conscience, hee had a time of laughing.
When Nathan pronounced the sentence of absolution unto him from the blood of Uriah, which was such a Corasiue to his conscience, he had a time of laughing.
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And here the Iewes during the time of their captiuitie: when they seemed as vtterly reiected, of all reproached, of none regarded.
And Here the Iewes during the time of their captivity: when they seemed as utterly rejected, of all reproached, of none regarded.
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When they wept continually in the night: and when their eyes did drop downe teares, and cast out riuers of water:
When they wept continually in the night: and when their eyes did drop down tears, and cast out Rivers of water:
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they had a long and dolefull time of weeping:
they had a long and doleful time of weeping:
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but now when the Lord hath cast downe their enemie, set them at libertie, and brought againe their captiuitie.
but now when the Lord hath cast down their enemy, Set them At liberty, and brought again their captivity.
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And whereas now in Ierusalem, there might bee heard againe the voice of ioy, and the voice of gladnesse:
And whereas now in Ierusalem, there might be herd again the voice of joy, and the voice of gladness:
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the voice of the Bridegroome, and the voice of the Bride. They haue a ioyfull and glad time for laughing. the voice of the Bridegroom, and the voice of the Bride. They have a joyful and glad time for laughing.
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According to this the Iewes Antheme: Then was our mouth filled with laughter: Againe, where as it is said, Our mouth is filled with laughter.
According to this the Iewes Anthem: Then was our Mouth filled with laughter: Again, where as it is said, Our Mouth is filled with laughter.
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Wee may see how a little sorrow causeth to the godly a great deale of ioy. we may see how a little sorrow Causes to the godly a great deal of joy.
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A woman when shee is in trauell hath sorrow, which certainly is most grieuous, and yet short, of some few houres continuance:A woman when she is in travel hath sorrow, which Certainly is most grievous, and yet short, of Some few hours Continuance:
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But assoone as shee is deliuered of the clild, shee remembreth no more the anguish, But As soon as she is Delivered of the clild, she Remember no more the anguish,
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for ioy that a man is borne into the world. Truely, euen so momentanie sorrowes of the righteous bring foorth euerlasting ioyes, which doe extirpate and exstinguish all remembrance of former heauinesse. for joy that a man is born into the world. Truly, even so momentary sorrows of the righteous bring forth everlasting Joys, which do extirpate and extinguish all remembrance of former heaviness.
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Iobes grieuances were great, and endured long, yet was it but for the space of some moneths, Job's grievances were great, and endured long, yet was it but for the Molle of Some months,
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as some haue collected from his owne words. Iob 7.3. for which short season Iob was comforted and reioyced an hundred an fortie yeares.
as Some have collected from his own words. Job 7.3. for which short season Job was comforted and rejoiced an hundred an fortie Years.
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Old Tobit lost his sight for the space of eight yeares: but hee enioyed it for the space of threescore yeares after.
Old Tobit lost his sighed for the Molle of eight Years: but he enjoyed it for the Molle of threescore Years After.
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So that, both Iob and Tobit, for a short time of heauinesse, were recompenced with a long space of gladnesse:
So that, both Job and Tobit, for a short time of heaviness, were recompensed with a long Molle of gladness:
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and for a little griese, they had their mouthes filled with laughter.
and for a little griese, they had their mouths filled with laughter.
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Moreouer, in that the ioy of the faithfull is heere called laughter, and in that they are said to haue their mouth filled therewith:
Moreover, in that the joy of the faithful is Here called laughter, and in that they Are said to have their Mouth filled therewith:
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wee may further obserue that there is no ioy, to the ioy of the godly: for the ioy of the wicked is no perfect ioy: and why?
we may further observe that there is no joy, to the joy of the godly: for the joy of the wicked is no perfect joy: and why?
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First, because it is alwaies mixed with griese and horrour of conscience:
First, Because it is always mixed with griese and horror of conscience:
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for euen in laughing, their heart is sorrowfull. But when the godly are possessed with true ioy and gladnesse, all sorrow and mourning flees away.
for even in laughing, their heart is sorrowful. But when the godly Are possessed with true joy and gladness, all sorrow and mourning flees away.
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Secondly, Thereioycing of the wicked is but shert, and the ioy of hypocrites is but for a moment. But our Sauiour tells vs, that our sorrow shall be turned into ioy,
Secondly, Thereioycing of the wicked is but shert, and the joy of Hypocrites is but for a moment. But our Saviour tells us, that our sorrow shall be turned into joy,
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and our ioy no man shall take from vs. Thirdly, The ioy of the vngodly ariseth from worldly pleasures and vanities. and our joy no man shall take from us Thirdly, The joy of the ungodly arises from worldly pleasures and vanities.
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Diues soule reioyceth in y his riches. Nabals heart is merrie in his drunkennesse. Haman is ioyfull of his preferment: Diues soul rejoices in y his riches. Nabals heart is merry in his Drunkenness. Haman is joyful of his preferment:
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and foolishnesse is ioy to a foole. But the godly can not, nor will not fill their mouthes with such laughter:
and foolishness is joy to a fool. But the godly can not, nor will not fill their mouths with such laughter:
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for they know, that all such ioy is like Ionahs gourd, greene ouer night, but withered in the morning:
for they know, that all such joy is like Jonahs gourd, green over night, but withered in the morning:
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and like Iohns book, sweet in the mouth, but bitter in the bellie.
and like Iohns book, sweet in the Mouth, but bitter in the belly.
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But with Habakuk, they reioyce in the Lord, and ioy in the God of their saluation.
But with Habakkuk, they rejoice in the Lord, and joy in the God of their salvation.
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Lastly, The wickeds ioy doth end in sorrow:
Lastly, The wickeds joy does end in sorrow:
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and all their earthly pleasures are like the Mannah kept ouernight, full of wormes in the morning.
and all their earthly pleasures Are like the Manna kept overnight, full of worms in the morning.
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They are like Nabuchadnezzars Image, with a golded head, but with feet of clay.
They Are like Nebuchadnezars Image, with a golded head, but with feet of clay.
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And though they take the timbrell, and the harpe, and reioyce at the sound of the organs;
And though they take the timbrel, and the harp, and rejoice At the found of the organs;
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and though they spend their dayes in wealth, yet suddenly they goe downe into the pit. And the end of all their mirth is heauinesse. But the ioy of the godly shall more and more increase.
and though they spend their days in wealth, yet suddenly they go down into the pit. And the end of all their mirth is heaviness. But the joy of the godly shall more and more increase.
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For the hope of the righteous is gladnesse, but the hope of the wicked shall perish. Crosses, calamities, troubles, tribulations, diseases,
For the hope of the righteous is gladness, but the hope of the wicked shall perish. Crosses, calamities, Troubles, tribulations, diseases,
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nor yet death it selfe, can terminate or end their ioy: for, euen then shall the faithfull enter into their Masters ioy:
nor yet death it self, can terminate or end their joy: for, even then shall the faithful enter into their Masters joy:
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where there is fulnesse of ioy and pleasures for euermore: which shall fill their mouth with laughter.
where there is fullness of joy and pleasures for evermore: which shall fill their Mouth with laughter.
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Now, mee thinkes, if wee but rightly considered the vanitie of these earthly pleasures, and the vexation that comes by these momentany ioyes.
Now, me thinks, if we but rightly considered the vanity of these earthly pleasures, and the vexation that comes by these momentany Joys.
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First, how that they are not simple, but euer compound and mixed with care and heauinesse of mind:
First, how that they Are not simple, but ever compound and mixed with care and heaviness of mind:
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like Babels cup, the outside of gold, but filled within with abominations and vncleannesse. Secondly, how that they are short, and of no continuance.
like Babels cup, the outside of gold, but filled within with abominations and uncleanness. Secondly, how that they Are short, and of no Continuance.
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For, the hope of the ungodly is like dust that is blowne away with the wind,
For, the hope of the ungodly is like dust that is blown away with the wind,
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like a thinne froth that is driuen away with the storme, and like smoke that is dispersed heere and there with a tempest. Thirdly, like a thin froth that is driven away with the storm, and like smoke that is dispersed Here and there with a tempest. Thirdly,
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how that they arise from things as vaine as themselues.
how that they arise from things as vain as themselves.
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As for example, suppose a man be rich, and reioyce in his sudstance, as Diues did:
As for Exampl, suppose a man be rich, and rejoice in his sudstance, as Diues did:
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yet, if hee fall but into any little sicknesse, his riches affoord him no ease.
yet, if he fallen but into any little sickness, his riches afford him no ease.
av, cs pns31 vvi cc-acp p-acp d j n1, po31 n2 vvi pno31 dx n1.
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If a man be honorable, yet fall into pouertie, what comfort or reliefe shall hee haue from his honour? Yea, grant that hee bee rich, honourable, and healthfull:
If a man be honourable, yet fallen into poverty, what Comfort or relief shall he have from his honour? Yea, grant that he be rich, honourable, and healthful:
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yet will the least misfortune or crosse trouble and grieue him, as if hee were of all men most miserable.
yet will the least misfortune or cross trouble and grieve him, as if he were of all men most miserable.
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Haman called his friends, and Zeresh his wife, and told them of the glorie of his riches,Haman called his Friends, and Zeresh his wife, and told them of the glory of his riches,
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and how the King had aduanced him aboue all his Princes and Seruants: yea, and how, hee onely was admitted vnto the Queenes banquet:
and how the King had advanced him above all his Princes and Servants: yea, and how, he only was admitted unto the Queens banquet:
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yet all this auailed him nothing:
yet all this availed him nothing:
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his health, riches, honour, and the Kings fauour, could not fill his mouth with laughter, when hee remembred how Mordecai did not bow the knee, nor reuerenced him.
his health, riches, honour, and the Kings favour, could not fill his Mouth with laughter, when he remembered how Mordecai did not bow the knee, nor reverenced him.
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And lastly, if wee did but thinke with our selues, how all these earthly ioyes are like the Locusts that ascended out of the bottomlesse pit, with a goodly visage, but with a stinging tayle:
And lastly, if we did but think with our selves, how all these earthly Joys Are like the Locusts that ascended out of the bottomless pit, with a goodly visage, but with a stinging tail:
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certainly abhorring and abandoning all such ioyes, mee thinkes, wee should with godly Dauid, call vnto the Lord,
Certainly abhorring and abandoning all such Joys, me thinks, we should with godly David, call unto the Lord,
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and after this manner intreat him: Remember mee, O Lord, with the fauour that thou bearest vnto thy people:
and After this manner entreat him: remember me, Oh Lord, with the favour that thou bearest unto thy people:
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O visit mee with thy saluation:
Oh visit me with thy salvation:
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that I may see the good of thy chosen, that I may reioyce in the gladnesse of thy nation:
that I may see the good of thy chosen, that I may rejoice in the gladness of thy Nation:
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that I may glorie with thine inheritance. But how shall wee attaine vnto this ioy: and by what meanes shall wee obtaine it? that I may glory with thine inheritance. But how shall we attain unto this joy: and by what means shall we obtain it?
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First, wee must truly humble our selues before wee bee comforted: and vnfainedly sorrow before wee can reioyce:
First, we must truly humble our selves before we be comforted: and unfeignedly sorrow before we can rejoice:
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the prodigali humbled himselfe before hee was entertained with melodie and dancing:
the prodigali humbled himself before he was entertained with melody and dancing:
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wine is only to be giuen to the sorrowfull of heart, that hee may forget his griese,
wine is only to be given to the sorrowful of heart, that he may forget his griese,
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and as light was created after darkenesse, so ioy comes after heauinesse. Secondly, wee must labour for a peaceable conscience.
and as Light was created After darkness, so joy comes After heaviness. Secondly, we must labour for a peaceable conscience.
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For, a quiet conscience is a continuall feast: that is, a continuall ioy:
For, a quiet conscience is a continual feast: that is, a continual joy:
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and truly there is no ioy vnto that, Nil conscire sibi, nulla { que } pallescere culpa.
and truly there is no joy unto that, Nil Conscire sibi, nulla { que } pallescere culpa.
cc av-j a-acp vbz dx n1 p-acp d, fw-la fw-la fw-la, fw-la { fw-fr } fw-la fw-la.
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Thirdly, wee must delight in the reading of the Word: for as Dauid affirmeth: The testimonies of the Lord were the reioycing of the heart:
Thirdly, we must delight in the reading of the Word: for as David Affirmeth: The testimonies of the Lord were the rejoicing of the heart:
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and therefore they were his songs in his pilgrimage.
and Therefore they were his songs in his pilgrimage.
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Lastly, wee must earnestly pray for it as Salomon did for wisedome, saying with the Psalmist, Make mee to heare of ioy and gladnesse, that the bones which thou hast broken may reioyce. And againe, Reioyce the soule of thy seruant,
Lastly, we must earnestly pray for it as Solomon did for Wisdom, saying with the Psalmist, Make me to hear of joy and gladness, that the bones which thou hast broken may rejoice. And again, Rejoice the soul of thy servant,
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for vnto thee (O Lord) doe I lift up my soule. If these rules wee obserue in seeking after this heauenly ioy: for unto thee (Oh Lord) do I lift up my soul. If these rules we observe in seeking After this heavenly joy:
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wee shall find in the end, that the Lord will put gladnesse into our heart, and fill our mouth with laughter. And our to•gue with singing.
we shall find in the end, that the Lord will put gladness into our heart, and fill our Mouth with laughter. And our to•gue with singing.
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Out of the aboundance of the heart the mouth speaks: and if the heart bee glad the tongue is glib. Out of the abundance of the heart the Mouth speaks: and if the heart be glad the tongue is glib.
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Ioy cannot be suppressed in the heart, but it must bee expressed with the tongue. Dauid being in great perplexitie, resolued to be silent:
Joy cannot be suppressed in the heart, but it must be expressed with the tongue. David being in great perplexity, resolved to be silent:
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and to rule his tongue, as it were with a bridle: and to Rule his tongue, as it were with a bridle:
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but being ouercharged with griese, out of the bitternesse of his soule, his tongue burst out:
but being overcharged with griese, out of the bitterness of his soul, his tongue burst out:
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O Lord, let mee know how long I haue to liue; let mee know mine end, and the number of my dayes: Oh Lord, let me know how long I have to live; let me know mine end, and the number of my days:
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for, thou hast made them, as it were a span long, and mine age is nothing in respect of thee:
for, thou hast made them, as it were a span long, and mine age is nothing in respect of thee:
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and euery man liuing is altogether vanuie. Whereas elsewhere, being deliuered from great danger, and therewith greatly ioyed: and every man living is altogether vanuie. Whereas elsewhere, being Delivered from great danger, and therewith greatly joyed:
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his tongue explaines, what ioy his heart containes.
his tongue explains, what joy his heart contains.
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Thou hast turned (sayth hee) my mourning into ioy: thou hast loosed my sacke, and girded mee with gladnesse; Thou hast turned (say he) my mourning into joy: thou hast loosed my sack, and girded me with gladness;
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therefore shall my tongue praise thee, and not cease:
Therefore shall my tongue praise thee, and not cease:
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O Lord my God, I will giue praise vnto thee for euer. The Iewes, when they sate by the riuers of Babel weeping, in great anguish, Oh Lord my God, I will give praise unto thee for ever. The Iewes, when they sat by the Rivers of Babel weeping, in great anguish,
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and sorrow of heart, their fingers would not frame to strike vpon their sweet sounding instruments:
and sorrow of heart, their fingers would not frame to strike upon their sweet sounding Instruments:
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their tongues would not vtter any melodious Psalmes of mirth, but all their songs were mournfull Elegies, dolefull tunes,
their tongues would not utter any melodious Psalms of mirth, but all their songs were mournful Elegies, doleful Tunis,
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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 woeful lamentations, But now being permitted to return from Babylon home to Ierusalem, the Virgins rejoice in the dance, they shout for joy among the Gentiles,
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and their mouth is filled with laughter, and their tongue, &c. But what were their Songs, and what was the subiect thereof?
and their Mouth is filled with laughter, and their tongue, etc. But what were their Songs, and what was the Subject thereof?
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They were Cantica Sionis, Songs of Sion: Cantica Salutis, Songs of Saluation.
They were Cantica Sionis, Songs of Sion: Cantica Salutis, Songs of Salvation.
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Such songs as they were wont to sing in Sion, to the honour and glorie of God.
Such songs as they were wont to sing in Sion, to the honour and glory of God.
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Such Songs as they vsed to manifest their thankefulnesse vnto the Lord, for their deliuerance and saluation.
Such Songs as they used to manifest their thankfulness unto the Lord, for their deliverance and salvation.
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So from hence wee may learne two things. First, what kinde of songs beseemes and befits the godly.
So from hence we may Learn two things. First, what kind of songs beseems and befits the godly.
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Secondly, the end of the godlyes songs.
Secondly, the end of the godlyes songs.
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As for the first, they must be such as tend to the honour and glorie of God:
As for the First, they must be such as tend to the honour and glory of God:
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they must bee Psalmes, Hymnes, and spirituall Songs. Such songs did the sweet Singer of Israel sing.
they must be Psalms, Hymns, and spiritual Songs. Such songs did the sweet Singer of Israel sing.
pns32 vmb vbi n2, n2, cc j n2. d n2 vdd dt j n1 pp-f np1 vvi.
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Such songs did his sonne Salomon penne. And such songs were appointed to the Singers of the Temple to sing.
Such songs did his son Solomon pen. And such songs were appointed to the Singers of the Temple to sing.
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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 understanding.
This is that melody which we must make to God in our hearts: and these Are the songs which we must sing with the Spirit and understanding.
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I will not heere bee too prolixe in rebuking the baser sort of people, whose delight is only in lasciuious ballets, and wanton sonnets, to satisfie lust, and content their carnall appetite:
I will not Here be too prolix in rebuking the baser sort of people, whose delight is only in lascivious ballets, and wanton sonnets, to satisfy lust, and content their carnal appetite:
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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.
only this they Are unlawful, and to be abhorred by all regenerate Christians. First, Because they proceed from an unclean and carnal heart, as the efficient cause.
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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.
For, as a clear fountain does not send forth muddy streams, or filthy puddle, no more can the heart be clean from whence comes these obscoene and filthy songs.
p-acp, c-acp dt j n1 vdz xx vvi av j n2, cc j n1, av-dx dc vmb dt n1 vbb j p-acp q-crq vvz d j cc j n2.
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Secondly, they are to be distasted for the material cause: the matter and subiect of them being vaine and carnall.
Secondly, they Are to be distasted for the material cause: the matter and Subject of them being vain and carnal.
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Thirdly, they are not to be followed, in regard of the formall cause:
Thirdly, they Are not to be followed, in regard of the formal cause:
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because the forme and composition of them is carnall, consisting for the most part of words lasciuious, and full of lyes.
Because the Form and composition of them is carnal, consisting for the most part of words lascivious, and full of lies.
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Neither are they to bee embraced, but chiefly to be reiected, because of the finall cause, for it is likewise carnall:
Neither Are they to be embraced, but chiefly to be rejected, Because of the final cause, for it is likewise carnal:
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They tend not to Gods glorie, nor to edification;
They tend not to God's glory, nor to edification;
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but their end is either to flirte vp lust, or for gaine, or to gaine fauour,
but their end is either to flirte up lust, or for gain, or to gain favour,
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and as (we say) to deceiue the Time.
and as (we say) to deceive the Time.
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Now I wish vs all onely to remember that vncleannesse, filthinesse, and foolish talking, ought not once to bee named amongst Christians;
Now I wish us all only to Remember that uncleanness, filthiness, and foolish talking, ought not once to be nam among Christians;
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for euery idle word we must giue account at the day of Iudgement; and therefore our tongue must be imployed in spirituall singing.
for every idle word we must give account At the day of Judgement; and Therefore our tongue must be employed in spiritual singing.
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The end and scope of the godlies Songs and Psalmes, should be to shew their thankfulnesse, in praysing and lauding the Lord, whensoeuer they are deliuered out of any trouble,
The end and scope of the Godlies Songs and Psalms, should be to show their thankfulness, in praising and lauding the Lord, whensoever they Are Delivered out of any trouble,
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or haue receiued any blessings or benefit of God:
or have received any blessings or benefit of God:
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as here the Iewes did, after the Lord had compassion on them, and brought againe the captiuitie of Iacobs Tents,
as Here the Iewes did, After the Lord had compassion on them, and brought again the captivity of Iacobs Tents,
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and comforted the desolations of Sion, and made her desert plentifull like Eden, then ioy and gladnesse, prayse,
and comforted the desolations of Sion, and made her desert plentiful like Eden, then joy and gladness, praise,
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and the voyce of singing was amongst them, and the voyce of the ioyfull and thanksgiuing did proceed from them.
and the voice of singing was among them, and the voice of the joyful and thanksgiving did proceed from them.
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Here then, in these words, and our tongue with singing:
Here then, in these words, and our tongue with singing:
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First, wee see what should bee our practice, viz. continually to prayse God for all his mercies, loue,
First, we see what should be our practice, viz. continually to praise God for all his Mercies, love,
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and kindnesse, shewed vnto vs. And next, that it is the tongues office, to be the instrument to shew forth this prayse.
and kindness, showed unto us And next, that it is the tongues office, to be the Instrument to show forth this praise.
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As for the first, it hath euer beene practised of all the faithfull. After the peoples deliuerance out of Egypt, Moses and Aaron, and all the people sung:
As for the First, it hath ever been practised of all the faithful. After the peoples deliverance out of Egypt, Moses and Aaron, and all the people sung:
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Miriam, and the Women, played vpon Tymbrels, songs of prayse and thanksgiuing vnto the Lord. Miriam, and the Women, played upon Timbrels, songs of praise and thanksgiving unto the Lord.
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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 thankfulnesse. Hannah, when the Lord opened her womb, and enlarged her Mouth over her enemies, so that Peninnah could no longer upbraid her for her Barrenness, she sings a song of praise to show her thankfulness.
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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:
We find the like in Deborah, After the overthrow of Sisera: of the Israelites, At the death of Goliath; and of Iudith, when she had slain Holofernes, all their songs should serve for Examples, to stir us up to thankfulness:
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for diuers motiues there bee to mooue vs thereunto. First, it is commanded:
for diverse motives there be to move us thereunto. First, it is commanded:
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Thou shalt call upon mee in the day of trouble, and I will deliuer thee, and thou shalt glorifie mee. Where the Lord promising to deliuer vs out of trouble, giues vs a twofold precept: Thou shalt call upon me in the day of trouble, and I will deliver thee, and thou shalt Glorify me. Where the Lord promising to deliver us out of trouble, gives us a twofold precept:
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first, to pray vnto him for it, and then, after we are deliuered to prayse him. Secondly, it is commended:
First, to pray unto him for it, and then, After we Are Delivered to praise him. Secondly, it is commended:
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Noah, after his deliuerance from that vniuersall Deluge, to shew his thankfulnesse, built an Altar, and offered an burnt offering therevpon:Noah, After his deliverance from that universal Deluge, to show his thankfulness, built an Altar, and offered an burned offering thereupon:
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which is so commended, that the Lord is said to smell a sauour of rest; and thereby shewed himselfe appeased, and his anger pacified.
which is so commended, that the Lord is said to smell a savour of rest; and thereby showed himself appeased, and his anger pacified.
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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 them.
Thirdly, the neglect of this duty is condemned in the old Israelites, who, to their great ignominic and shame, Are branded with this blot, that they foregate God their Saviour, who had done great things for them.
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I might adde hereunto, that wee haue nothing else to giue vnto God, but onely the calues of our lips, prayse and thankes.
I might add hereunto, that we have nothing Else to give unto God, but only the calves of our lips, praise and thanks.
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Which Dauid knowing full well, doth question himselfe; What shall I giue vnto the Lord, for all his benefits bestowed vpon mee.
Which David knowing full well, does question himself; What shall I give unto the Lord, for all his benefits bestowed upon me.
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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 inheritance? Hath not hee prepared my Table, anoynted my head with Oyle,
Is there any thing in me but sin? Have I any thing, but what I have received of him? Is not he the portion of mine inheritance? Hath not he prepared my Table, anointed my head with Oil,
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and made my cup to ouerflow? yet will I not be vngratefull, for I will take the cup of saluation,
and made my cup to overflow? yet will I not be ungrateful, for I will take the cup of salvation,
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and call upon the Name of the Lord.
and call upon the Name of the Lord.
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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,
I will offer sacrifice of praise, I will thank him for his benefits, in the presence of all his people, in the Courts of the lords House,
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and in the midst of Ierusalem. and in the midst of Ierusalem.
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Againe, ingratitude is a thing so hatefull to God, that he will not let it goe vnpunished.
Again, ingratitude is a thing so hateful to God, that he will not let it go unpunished.
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Saul, for his vnthankefulnesse, is depriued of his Crowne:Saul, for his unthankfulness, is deprived of his Crown:
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the old Israelites, for their forgetfulnesse of Gods goodnesse, were not suffered to enter into the Land of promise.
the old Israelites, for their forgetfulness of God's Goodness, were not suffered to enter into the Land of promise.
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Nay, hee would not spare good Ezekiah, for his vnmindfulnesse of his great deliuerie from the King of Ashur,
Nay, he would not spare good Hezekiah, for his unmindfulness of his great delivery from the King of Ashur,
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but strikes him with a deadly disease. Yea, and it withdrawes Gods blessings bestowed vpon them:
but strikes him with a deadly disease. Yea, and it withdraws God's blessings bestowed upon them:
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for what God giues to the thankefull, he takes from the vngratefull; for what God gives to the thankful, he Takes from the ungrateful;
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as he did the Crowne from Saul, and gaue it vnto Dauid. Ingratitude is called a parching wind, that dryes up the Fountayne of Gods loue and goodnesse;
as he did the Crown from Saul, and gave it unto David. Ingratitude is called a parching wind, that dries up the Fountain of God's love and Goodness;
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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:
whereas thankfulness does open the Garners of God's bounty, and moves the Lord to rain down innumerable blessings upon us For as the Master made his servant, who was faithful in a little, Steward over much:
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so such as are thankfull for a little, God will blesse with much. For, thankesgiuing is the motiue of blessing.
so such as Are thankful for a little, God will bless with much. For, thanksgiving is the motive of blessing.
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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.
To conclude, it is a vice so distasteful, that Gregory Says, He is not worthy to receive, who is not thankful for that he hath received.
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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. Nay, it was so abhorred of the very Infidels and Pagans, that the Athenians would not permit an ungrateful person to bear Rule among them.
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And the old Romanes thought them worthy to be seuerely punished, euen with death it selfe.
And the old Romans Thought them worthy to be severely punished, even with death it self.
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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.
And Lycurgus being asked, why among all his Laws, he had not made one against this vice, answered, That he lest it to the God's, esteeming it so heinous a crime, that it could not be sufficiently punished by man.
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Let this teach vs, to follow the aduice of the Apostle in all things, to giue thanks.
Let this teach us, to follow the Advice of the Apostle in all things, to give thanks.
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And let vs exercise our selues in Psalmes, Hymnes, and spirituall Songs, with thanksgiuing in our hearts to the Lord.
And let us exercise our selves in Psalms, Hymns, and spiritual Songs, with thanksgiving in our hearts to the Lord.
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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 Lord. David, when he was freed from all Troubles, and Delivered out of the hands of all his enemies, sung a song of praise unto the Lord.
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Ezekiah, after he recouered out of his deadly disease, pennes song, and leaues it to posteritie,Hezekiah, After he recovered out of his deadly disease, pens song, and leaves it to posterity,
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as a monument of his thankfull heart for Gods benefits.
as a monument of his thankful heart for God's benefits.
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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.
And when the Saints in the Primitive Church were let out of prison, and Set At liberty, being before miserably captivated by Maxentius and Maximinus, they publicly through the open Streets and Market places, did walk in troops and assemblies, praising and thanking the Lord in Psalms and Songs.
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When blind Bartimeus receiued his sight, he was so thankfull, that hee would not part with our Sauiour,
When blind Bartimaeus received his sighed, he was so thankful, that he would not part with our Saviour,
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but followed praysing and glorifying God.
but followed praising and glorifying God.
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And vvhen Peter restored the lame to his limmes, hee vvent into the Temple vvith Peter and Iohn, vvalking, leaping, and praysing God. In a word therefore:
And when Peter restored the lame to his limbs, he went into the Temple with Peter and John, walking, leaping, and praising God. In a word Therefore:
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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 Delivered from the hands of our enemies, as David was. If we be brought from the gates of the Grave, as Hezekiah was:
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If we be brought out of prison, as the Saints were; and out of captiuitie as the Iewes were:
If we be brought out of prison, as the Saints were; and out of captivity as the Iewes were:
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If we haue our sight restored to vs, as Bartimeus had; our limmes, as the cripple had;
If we have our sighed restored to us, as Bartimaeus had; our limbs, as the cripple had;
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and our health, as AEneas had.
and our health, as AEneas had.
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Let vs offer vnto the Lord the sactifice of Prayse, and render to him the calues of our lips;
Let us offer unto the Lord the sactifice of Praise, and render to him the calves of our lips;
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with Ionah sacrificing vnto God, with the voyce of thanksgiuing;
with Jonah sacrificing unto God, with the voice of thanksgiving;
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and with Dauid, sing vnto him all our life, and whilst we liue to prayse him.
and with David, sing unto him all our life, and while we live to praise him.
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But if wee remember and thinke with our selues, how wee are redeemed from the captiuitie wee were in, vnder Sinne and Satan;
But if we Remember and think with our selves, how we Are redeemed from the captivity we were in, under Sin and Satan;
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how vvee are freed from the power of Death and Hell, by our Lord and Sauiour Iesus Christ:
how we Are freed from the power of Death and Hell, by our Lord and Saviour Iesus christ:
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as vve haue great cause to reioyce, so haue wee reason to be thankfull to God for the same.
as we have great cause to rejoice, so have we reason to be thankful to God for the same.
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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,
At the birth of our Saviour, who was born for the salvation of Man, the Angels and Whole Armies of heavenly Soldiers, praised God, saying, Glory be to God in Heaven, in Earth peace,
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and good will towards 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. and good will towards men. Elizabeths Salutation, Mary's Hymn, Zacharias Psalm, and old Simeons Song, Are all motives to stir us up to thankfulness, for so unvaluable a blessing.
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Let euery one of vs therefore endeauour to shew our selues thankfull, in word and in worke, vvith heart and hand, awaking our drowsie soules,
Let every one of us Therefore endeavour to show our selves thankful, in word and in work, with heart and hand, awaking our drowsy Souls,
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and reciting them vvith Dauid, to prayse the Lord, saying, My soule, prayse thou the Lord,
and reciting them with David, to praise the Lord, saying, My soul, praise thou the Lord,
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and all that is within me, prayse his holy Name. My soule, prayse thou the Lord, and forget not all his benefits;
and all that is within me, praise his holy Name. My soul, praise thou the Lord, and forget not all his benefits;
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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 forgives all thine iniquities, and heals all thine infirmities; who Redeemeth thy life from the graven, and Crowneth thee with mercy and compassion;
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who satisfieth thy mouth with good things, and reneweth thy youth like the Eagles, my soule, prayse thou the Lord. For thus should our mouth bee filled with laughter, and our tongue vvith singing. who Satisfieth thy Mouth with good things, and Reneweth thy youth like the Eagles, my soul, praise thou the Lord. For thus should our Mouth be filled with laughter, and our tongue with singing.
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The instrument for setting forth and publishing of Gods prayse, is the tongue;
The Instrument for setting forth and publishing of God's praise, is the tongue;
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for it is the Interpreter of the Minde, and by it vvee expresse vvhat before wee conceiued in minde.
for it is the Interpreter of the Mind, and by it we express what before we conceived in mind.
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For vvhat the heart thinkes, the mouth speakes.
For what the heart thinks, the Mouth speaks.
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Dauids heart is meditating some good matter, and his tongue is the pen of a readie Writer. David heart is meditating Some good matter, and his tongue is the pen of a ready Writer.
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For this cause the tongue is called, mans glorie. My heart reioyced and my tongue, or my glorie was glad: because it is the instrument to set forth Gods prayse and glo••e.
For this cause the tongue is called, men glory. My heart rejoiced and my tongue, or my glory was glad: Because it is the Instrument to Set forth God's praise and glo••e.
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For it is right and reason, that it be called by that name, vvhich agrees with the thing wherein it is imployed.
For it is right and reason, that it be called by that name, which agrees with the thing wherein it is employed.
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We must not then vvith our tongues blaspheme God, vvith Zaneherib. Nor by our tongue seeke our owne glorie,
We must not then with our tongues Blaspheme God, with Sennacherib. Nor by our tongue seek our own glory,
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like Herod. Nor there with lye against the holy Ghost, vvith Ananias: but vvith the tongue,
like Herod. Nor there with lie against the holy Ghost, with Ananias: but with the tongue,
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like Dauid, prayse the Lord vncessantly: like Steuen, professe Christ constantly; and with Peter, preach him boldly.
like David, praise the Lord uncessantly: like Stephen, profess christ constantly; and with Peter, preach him boldly.
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For euery knee must how unto the Lord, and all tongues must confesse unto God: and for the better performing of this office, let vs obserue these Rules.
For every knee must how unto the Lord, and all tongues must confess unto God: and for the better performing of this office, let us observe these Rules.
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First, because naturall corruption doth stay our tongue and the Enemie, the Deuill like the Iewes aduersaries, labours to shut vp the mouthes of all that prayse God.
First, Because natural corruption does stay our tongue and the Enemy, the devil like the Iewes Adversaries, labours to shut up the mouths of all that praise God.
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Let vs earnestly crie vnto the Lord with Dauid, to open our lips, that our mouth may shew forth his prayse.
Let us earnestly cry unto the Lord with David, to open our lips, that our Mouth may show forth his praise.
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The Man in the Gospel, is said to haue beene possessed with a dumb spirit;
The Man in the Gospel, is said to have been possessed with a dumb Spirit;
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but he is said to haue beene dumbe, because hee stopt his mouth, and stayed his tongue from vttering any thing, which might bee to Gods glorie and prayse:
but he is said to have been dumb, Because he stopped his Mouth, and stayed his tongue from uttering any thing, which might be to God's glory and praise:
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but God, who giues the mouth to man, must bee with Moses his mouth, and rule his stammering tongue.
but God, who gives the Mouth to man, must be with Moses his Mouth, and Rule his stammering tongue.
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For it is hee that must cast out the Deuill, and make the dumbe to speake.
For it is he that must cast out the devil, and make the dumb to speak.
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For he hath the key of Dauid, which shutteth, and no man openeth, and openeth and no man shutteth.
For he hath the key of David, which shutteth, and no man Openeth, and Openeth and no man shutteth.
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Secondly, if we would haue our tongues to prayse God rightly: Wee must first wash the inside of the Cup:
Secondly, if we would have our tongues to praise God rightly: we must First wash the inside of the Cup:
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wee must purge and prepare our hearts within.
we must purge and prepare our hearts within.
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For the tongue and all the rest of our members and senses, waite vpon their heart, as their Mistresse.
For the tongue and all the rest of our members and Senses, wait upon their heart, as their Mistress.
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If it bee like the heart of Pharao, hardned and vnmoueable. Then like old Tobit, our eyes are blinded.
If it be like the heart of Pharaoh, hardened and Unmovable. Then like old Tobit, our eyes Are blinded.
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Like the Man in the Gospell, wee are deafe and heare not. Like Ieroboam, our hands are withered.
Like the Man in the Gospel, we Are deaf and hear not. Like Jeroboam, our hands Are withered.
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Wee are lame in our feet, like Mephibosheth: and we are tongue-tyed, like Zacharias. Nay, rather possessed with a dumbe Deuill, that we can neither heare, see,
we Are lame in our feet, like Mephibosheth: and we Are tongue-tied, like Zacharias. Nay, rather possessed with a dumb devil, that we can neither hear, see,
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nor speake any thing to the honour of God; much lesse walke in the wayes, or worke the works of righteousnesse:
nor speak any thing to the honour of God; much less walk in the ways, or work the works of righteousness:
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but if our hearts bee like the heart of Dauid, prepared. Then are our eares like vnto Maries, attentiue to heare:
but if our hearts be like the heart of David, prepared. Then Are our ears like unto Mary's, attentive to hear:
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our eyes like vnto the Eunuches, intentiue to reade: our hands, like the hands of Cornelius, full of good works;
our eyes like unto the Eunuchs, intentive to read: our hands, like the hands of Cornelius, full of good works;
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and our tongue like Isaiahs; a tongue of the learned, to minister a word in season.
and our tongue like Isaiah's; a tongue of the learned, to minister a word in season.
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Lastly, wee ought to follow the aduice of Saint Hierome, deliberately to consider with our eclues, what wee ought to speake,
Lastly, we ought to follow the Advice of Saint Jerome, deliberately to Consider with our eclues, what we ought to speak,
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and how wee should set forth his prayse.
and how we should Set forth his praise.
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The tongue glides nimbly, and so defiles quickly, saith Saint Bernard. Yet as Gregorie hath obserued, it is inclosed with a double hedge, the lips,
The tongue glides nimbly, and so defiles quickly, Says Saint Bernard. Yet as Gregory hath observed, it is enclosed with a double hedge, the lips,
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and the teeth, that our words might passe by the trying file of castigation, before they come by the twatling tongue of confusion.
and the teeth, that our words might pass by the trying file of castigation, before they come by the twatling tongue of confusion.
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For it is not enough for man to pray, but hee must pray with the heart and with knowledge:
For it is not enough for man to pray, but he must pray with the heart and with knowledge:
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and it is not enough for vs to sing with the tongue, but wee must sing with the Spirit, and with vnderstanding also.
and it is not enough for us to sing with the tongue, but we must sing with the Spirit, and with understanding also.
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Wherefore, let vs duely ponder and truely weigh with our selues, vvhat we are about to doe,
Wherefore, let us duly ponder and truly weigh with our selves, what we Are about to do,
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before we take the Name of God in our mouthes, or dare talke of his praise.
before we take the Name of God in our mouths, or Dare talk of his praise.
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If we truely obserue these three, Prayer, Premeditation, and Preparation; twisting them together like Salomons threefold cord;
If we truly observe these three, Prayer, Premeditation, and Preparation; twisting them together like Solomon's threefold cord;
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vvee shall finde that the words of our lips shall bee like appels of gold, with pictures of siluer:
we shall find that the words of our lips shall be like appels of gold, with pictures of silver:
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and that our tongues shall bee like the sweet fingers of Israel, a fit instrument to laude and magnifie the Lord.
and that our tongues shall be like the sweet fingers of Israel, a fit Instrument to laud and magnify the Lord.
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But, O, the peruersnesse and wickednesse of wretched man!
But, Oh, the perverseness and wickedness of wretched man!
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How is his tongue become an Organ of all euill? Lasciuious Ammons songs are of lust and vvantonnesse.
How is his tongue become an Organ of all evil? Lascivious Ammons songs Are of lust and wantonness.
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Rayling Rabshakehs are euer blaspheming the good God of Israel. Malicions Sheime•s tongue is full of cursing;
Railing Rabshakehs Are ever blaspheming the good God of Israel. Malicious Sheime•s tongue is full of cursing;
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and treacherous Ioabs lips are full of guile; and bloodie Lamech is euer boasting of crueltie.
and treacherous Ioabs lips Are full of guile; and bloody Lamech is ever boasting of cruelty.
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Is this the vvay to prayse the Name of God? Is this the way to magnifie the Lord? No, no, vncleannesse must not be named amongst vs. We must nor blaspheme God,
Is this the Way to praise the Name of God? Is this the Way to magnify the Lord? No, no, uncleanness must not be nam among us We must nor Blaspheme God,
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and cruse his Name to be euill spoken of. Wee must not blesse God, and curse our Neighbour:
and cruse his Name to be evil spoken of. we must not bless God, and curse our Neighbour:
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and vvee ought not to talke deceitfully one vnto another.
and we ought not to talk deceitfully one unto Another.
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Once againe, let vs remember that the tongue is called mans glorie. First, as I haue said, Once again, let us Remember that the tongue is called men glory. First, as I have said,
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because therewith vve ought to glorifie God;
Because therewith we ought to Glorify God;
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and besides, it is the glorie and prayse of man, to gouerne and rule his tongue.
and beside, it is the glory and praise of man, to govern and Rule his tongue.
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Iobs commendation vvas, that hee did not sinne vvith his lips: and Dauids, that he kept his mouth, as it vvere, vvith a bridle: Jobs commendation was, that he did not sin with his lips: and David, that he kept his Mouth, as it were, with a bridle:
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and he that sinnes not in vvord, •s a perfect man, saith Iames. But. alas, the tongue is an vnruly euill, a world of wickednesse, full of deadly poyson, a little member that no man can tame.
and he that Sins not in word, •s a perfect man, Says James But. alas, the tongue is an unruly evil, a world of wickedness, full of deadly poison, a little member that no man can tame.
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What then must vvee doe? What course shall vve take therewith? With the Psalmist vve must haue our recourse to God, praying him to set a vvatch before our mouth,
What then must we do? What course shall we take therewith? With the Psalmist we must have our recourse to God, praying him to Set a watch before our Mouth,
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and to keepe the doore of our lips, that so they may bee close shut, that no euill passe through them;
and to keep the door of our lips, that so they may be close shut, that no evil pass through them;
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and yet stand open, that vvee may still prayse him.
and yet stand open, that we may still praise him.
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Neither is it to bee omitted, that Lorinus the Iesuite hath obserued, viz. that the Psalmist nominates the mouth and tongue in the singular, not mouthes and tongues in the plurall:
Neither is it to be omitted, that Lorinus the Iesuite hath observed, viz. that the Psalmist nominates the Mouth and tongue in the singular, not mouths and tongues in the plural:
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because all the faithfull, and the vvhole congregation of the Iewes vnivocè, vvith one voyce, vvith one consent,
Because all the faithful, and the Whole congregation of the Iewes vnivocè, with one voice, with one consent,
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and as it vvere, vvith one mouth, did prayse and glorifie the Lord.
and as it were, with one Mouth, did praise and Glorify the Lord.
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For our instruction, if wee would but learne it, vnanimiter, vnivoce, with one heart and one tongue, to prayse and magnific God.
For our instruction, if we would but Learn it, Unanimously, vnivoce, with one heart and one tongue, to praise and magnific God.
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But to leaue the ceremonious worship of the Iewes, and the superstitious seruice of the Papist:
But to leave the ceremonious worship of the Iewes, and the superstitious service of the Papist:
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it is to be admired, and as much to bee lamented, the difference amongst our selues,
it is to be admired, and as much to be lamented, the difference among our selves,
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though not in fundamentall points of Religion, yet in the seemely order of seruing of God.
though not in fundamental points of Religion, yet in the seemly order of serving of God.
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Some of vs crie out against the Kings supremacie, some raile against the reuerend Priesthood and Prelacie,
some of us cry out against the Kings supremacy, Some rail against the reverend Priesthood and Prelacy,
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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 too many of us whet our tongues, and sharpen our pens to speak, and write against the 〈 … 〉 & chaste ceremonies and discipline of this Church of England;
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and so wee must fill vp our Sermons with 〈 … 〉 inuectiues, exclayming against the 〈 … 〉 forsooth,
and so we must fill up our Sermons with 〈 … 〉 invectives, exclaiming against the 〈 … 〉 forsooth,
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and withall falsly reproching the 〈 … 〉 Ecclesiasticall, as full of superstition and Poperie.
and withal falsely reproaching the 〈 … 〉 Ecclesiastical, as full of Superstition and Popery.
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Wee call euery thing in question and raise doubts, where the matter is as ••eare and euident,
we call every thing in question and raise doubts, where the matter is as ••eare and evident,
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as the light of the Su•••.
as the Light of the Su•••.
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By 〈 ◊ 〉 doing, wee giue our Adue•saries iust cau•e to 〈 … 〉, in hope of aduantage.
By 〈 ◊ 〉 doing, we give our Adue•saries just cau•e to 〈 … 〉, in hope of advantage.
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Wee cause the Word of 〈 … 〉 sp•ken of, and bring many of the ignorant sort to waue and wander in their opinions, stumbling at euery straw,
we cause the Word of 〈 … 〉 sp•ken of, and bring many of the ignorant sort to wave and wander in their opinions, stumbling At every straw,
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and starting aside at euery crosse;
and starting aside At every cross;
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and is to bee seared, erelong, the complant of Chrysostome, in a case not much different, bee not verified amongst vs,
and is to be seared, erelong, the complant of Chrysostom, in a case not much different, be not verified among us,
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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:
while we Are doubtful in questions: there be but few true Christians: there is but one Faith, one Truth, and one Baptism: one Law, and one Gospel:
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and why should there not bee one heart and one soule:
and why should there not be one heart and one soul:
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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:
one tongue to preach, and one hand to pen the only Truth? these jars about Light and slight queres, befits not true Christians, there is but one harmony among the Saints in heaven:
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and there should bee but one harmonie amongst the Saints on earth.
and there should be but one harmony among the Saints on earth.
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Christ is of all, with one voyce praysed in the Church triumphant, and should be so also in the true Churches militant.
christ is of all, with one voice praised in the Church triumphant, and should be so also in the true Churches militant.
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Wherefore let vs imitate and follow the Apostles, who with one consent, continued landing and praysing God.
Wherefore let us imitate and follow the Apostles, who with one consent, continued landing and praising God.
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Now Lord, we beseech thee, to be with our mouth, as thou wast with Moses; to open our lips,
Now Lord, we beseech thee, to be with our Mouth, as thou wast with Moses; to open our lips,
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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:
as thou did deft David; and to touch our tongue, as thou did dest Ezekiel's; and to open to us a door of utterance, as thou did-deft thy Apostle:
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that so we may continually pray vnto thee, and daily prayse thee, so long as we liue vpon the face of this earth;
that so we may continually pray unto thee, and daily praise thee, so long as we live upon the face of this earth;
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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.
that hereafter we may with Quires of Saints and Angels sing unto thee in the highest Heavens, praise and glory, Wisdom and thanks, honour and power for evermore. Amen.
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THE ATHEISTS ACKNOWLEDGEMENT. OR The third sequell, that followed vpon their deliuerance, viz. The Heathens confession. THE FOVRTH SERMON. VERS. 3.
THE ATHEISTS ACKNOWLEDGEMENT. OR The third sequel, that followed upon their deliverance, viz. The heathens Confessi. THE FOURTH SERMON. VERS. 3.
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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.
Then said they among the Heathen, the Lord hath done great things for them. IN these words, you have the third sequel that followed upon this deliverance.
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viz. The Heathens confession, what God had done for his people.viz. The heathens Confessi, what God had done for his people.
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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:
When the land of Israel was desolate, and when the house of Iudah went into captivity the Amorites rejoiced At their fallen, crying, would would, against them:
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they clapt their hands, they stamped with their feet, and reioyced in heart against the land of Israel.
they clapped their hands, they stamped with their feet, and rejoiced in heart against the land of Israel.
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The Moabites insulted ouer them, the Edomites molested them;
The Moabites insulted over them, the Edomites molested them;
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and the Philistimes did reuenge themselues for their old hatred vnto them, and all that p•ssed by Ierusalem opened their mouth, they 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 Philistines did revenge themselves for their old hatred unto them, and all that p•ssed by Ierusalem opened their Mouth, they hissed, they gnashed their teeth, they wagged their Heads, they clapped their hands, saying, is this the city that men call the perfection of beauty,
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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. and the joy of the Whole earth. Come, let us devour it: for, Certainly this is the day we have seen it, and found it.
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Thus did the prophane Heathen insult ouer Gods People and Sanctuarie.
Thus did the profane Heathen insult over God's People and Sanctuary.
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but, now when they see that they haue found fauour againe with God, and that hee hath graciously brought againe their captiuitie;
but, now when they see that they have found favour again with God, and that he hath graciously brought again their captivity;
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and in his wrath, cast downe their enemies, they are confounded for all their power, and they lay their hands vpon their mouth:
and in his wrath, cast down their enemies, they Are confounded for all their power, and they lay their hands upon their Mouth:
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not daring to barke or bay any more at them:
not daring to bark or bay any more At them:
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but amazed and astonished, they are forced to confesse that The Lord hath done great things for them.
but amazed and astonished, they Are forced to confess that The Lord hath done great things for them.
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In the words, 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:
In the words, we may observe. First, The Confessors: the Heathen. Secondly, the thing confessed: the Lord hath done great things for them. And therein we may note:
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First, the Agent, the Lord. Secondly, the Act, hath done great things. And thirdly, the Persons for whom, for them, viz. the Iewes.
First, the Agent, the Lord. Secondly, the Act, hath done great things. And Thirdly, the Persons for whom, for them, viz. the Iewes.
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The parties confessing were the Heathen, euen they who before did deride them, and thought them a people forsaken, and not regarded.
The parties confessing were the Heathen, even they who before did deride them, and Thought them a people forsaken, and not regarded.
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So that, here wee may learne, that often, they who laugh at Gods people and children, in time of their afflictions,
So that, Here we may Learn, that often, they who laugh At God's people and children, in time of their afflictions,
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and reproch them, in time of their miserie: euen they, in the end are constrained to acknowledge Gods goodnesse towards them:
and reproach them, in time of their misery: even they, in the end Are constrained to acknowledge God's Goodness towards them:
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and whereas before they opened their mouthes against them, so in the end they are forced to commend them.
and whereas before they opened their mouths against them, so in the end they Are forced to commend them.
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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 herein is both the power and love of God manifested, when he forceth his Children's enemies to be the trumpets of their praise.
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And so, whilest the Viper is vpon Paules hand, the Barbarians abhorre him as a murtherer:
And so, whilst the Viper is upon Paul's hand, the Barbarians abhor him as a murderer:
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but when he casts it off without harme they thinke him a God.
but when he Cast it off without harm they think him a God.
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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;
Whilst Job lies a woeful wretch upon the dunghill, his neighbours forsake him, his acquaintance forget him, his wife disdains him: his Servants him; his wife disdains him; his Servants disobey him; the wicked despise him;
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and euen vagabonds and villaines deride him.
and even vagabonds and villains deride him.
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But when the Lord brought againe the captiuitie of Iob: then they came all to him, feast and reioyce with him.
But when the Lord brought again the captivity of Job: then they Come all to him, feast and rejoice with him.
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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 him:
As David went out of Ierusalem sleeing from Absalom, wicked Shimei upbraids him, as a bloody man, and a man of Belial; curses him, and throws stones At him:
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but as Dauid returned to Ierusalem, hee was one of the first that went to meet him;
but as David returned to Ierusalem, he was one of the First that went to meet him;
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falls downe before him, acknowledges him for his Lord and Soueraigne, confesses his fault, and craues his gracious pardon.
falls down before him, acknowledges him for his Lord and Sovereign, Confesses his fault, and craves his gracious pardon.
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Our Sauiour himselfe, whilest he suffered vnder and vpon the Crosse, was stripped, scoffed at, crowned,
Our Saviour himself, whilst he suffered under and upon the Cross, was stripped, scoffed At, crowned,
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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:
and Crucified of the Soldiers, and the high Priest, Scribes and Pharisees mocked him, saying, He trusted in God, let him deliver him now, if he will have him:
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Yet, when the vaile of the Temple rent asunder; when the Heauens were darkened; and the Sunne obscured:
Yet, when the veil of the Temple rend asunder; when the Heavens were darkened; and the Sun obscured:
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when the Graues opened, and the Earth quaked:
when the Graves opened, and the Earth quaked:
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the Centurion and his companie were all stricken with an exceeding feare, and confessed that he was the sonne of God.
the Centurion and his company were all stricken with an exceeding Fear, and confessed that he was the son of God.
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And so the Iewes, in their miserie and extremity, became an open shame vnto their enemies:
And so the Iewes, in their misery and extremity, became an open shame unto their enemies:
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a very scorne and derision vnto all that were about them.
a very scorn and derision unto all that were about them.
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And the Heathen said, Where is now their God? But now, perceiuing how powerfull the Lord was, in deliuering them:
And the Heathen said, Where is now their God? But now, perceiving how powerful the Lord was, in delivering them:
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and how mindfull hee was of them, they are forced to confesse, that the Lord had done great things for them.
and how mindful he was of them, they Are forced to confess, that the Lord had done great things for them.
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Here wee may see, what is the nature and condition of this wretched world:
Here we may see, what is the nature and condition of this wretched world:
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it blesseth, honoureth, and reuerenceth all such, as they see the Lord to blesse with worldly honours and preferment:
it Blesses, Honoureth, and reverenceth all such, as they see the Lord to bless with worldly honours and preferment:
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and on the other part, they curse, hate, and abhorre all such, whom it pleaseth the Lord any wayes to afflict outwardly:
and on the other part, they curse, hate, and abhor all such, whom it Pleases the Lord any ways to afflict outwardly:
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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:
yea, one and the selfsame man shall be regarded and reproached by the world, as his case and estate does change and altar in the world:
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as you haue heard Iob for an example:
as you have herd Job for an Exampl:
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who first, in the time of his prosperitie, hee was honoured of all, all bowed the knee to him:
who First, in the time of his Prosperity, he was honoured of all, all bowed the knee to him:
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but in his miserie and aduersitie, they all fled from him, forsooke him; yea, and laught him to scorne:
but in his misery and adversity, they all fled from him, forsook him; yea, and laughed him to scorn:
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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:
yet, when the Lord restered him to his former health, and blessed his estate: his Friends, kindred, and acquaintance, did all flock to him, and feasted with him:
av, c-crq dt n1 vvn pno31 p-acp po31 j n1, cc vvd po31 n1: po31 n2, n1, cc n1, vdd d n1 p-acp pno31, cc vvd p-acp pno31:
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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.
yea, of their own accord, they brought presents to him, and comforted him, when they saw what great things the Lord had done for him.
uh, pp-f po32 d n1, pns32 vvd n2 p-acp pno31, cc vvd pno31, c-crq pns32 vvd r-crq j n2 dt n1 vhd vdn p-acp pno31.
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Let this bridle the disdainfull ambition of all such, as dare reproch any of Gods seruants, in time of their crosse and calamitie:
Let this bridle the disdainful ambition of all such, as Dare reproach any of God's Servants, in time of their cross and calamity:
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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 innumerable:
as if, for their transcending Sins, the Lord had forsaken them, like Job's Friends, who from the greatness of Job's torments did conclude, that he had been unthankful, unmerciful, uncharitable, his wickedness great, and his iniquities innumerable:
c-acp cs, p-acp po32 j-vvg n2, dt n1 vhd vvn pno32, av-j np1 n2, r-crq p-acp dt n1 pp-f np1 n2 vdd vvi, cst pns31 vhd vbn j, j-u, j, po31 n1 j, cc po31 n2 j:
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or, with churlish Nabal, because Dauid was in need and want, held him as a ru•agate, and a runaway.
or, with churlish Nabal, Because David was in need and want, held him as a ru•agate, and a runaway.
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And the neighbouring nations about Ierusalem, because of her infinite afflictions, thinke the Iewes to bee abiects and cast awayes,
And the neighbouring Nations about Ierusalem, Because of her infinite afflictions, think the Iewes to be abjects and cast aways,
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and so reioyce at their fall, and helpe forward their afflictions. Let vs not thus peruersely iudge of the Saints of God.
and so rejoice At their fallen, and help forward their afflictions. Let us not thus perversely judge of the Saints of God.
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Let vs not thus adde affliction to the afflicted.
Let us not thus add affliction to the afflicted.
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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, Nabal shall sinart for his churlishness to David. Eliphaz and his Sodales, shall be sharply reproved for their uncharitable judgement of Job And the Heathen shall suffer for the unadvised and wrongful censure of God's people.
p-acp, np1 vmb vvi p-acp po31 n1 p-acp np1. np1 cc po31 n2, vmb vbi av-j vvn p-acp po32 j n1 pp-f zz cc dt j-jn vmb vvi p-acp dt j cc j n1 pp-f npg1 n1.
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For, the Lord will purchase vnto his seruants, praise and fame, throughout all the land of their shame: which shal make their enemies confesse, that the Lord hath done great things for them.
For, the Lord will purchase unto his Servants, praise and fame, throughout all the land of their shame: which shall make their enemies confess, that the Lord hath done great things for them.
p-acp, dt n1 vmb vvi p-acp po31 n2, n1 cc n1, p-acp d dt n1 pp-f po32 n1: r-crq vmb vvi po32 n2 vvi, cst dt n1 vhz vdn j n2 p-acp pno32.
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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 second observation, that Offereth it self to be considered in these words, is, that God does not only deliver his Church and Children:
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but hee doth so deliuer them, that the wicked stand amazed and astonished thereat. but he does so deliver them, that the wicked stand amazed and astonished thereat.
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When the King of Iericho heard, how the Lord had dried vp the waters of the red Sea before the Israelites:
When the King of Jericho herd, how the Lord had dried up the waters of the read Sea before the Israelites:
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and what a glorious victorie hee had giuen them, of the two Kings of the Ammorites:
and what a glorious victory he had given them, of the two Kings of the Amorites:
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hee and all the inhabitants of the land were sore amazed, they were greatly affrighted, their heart fainted, and their courage was abated.
he and all the inhabitants of the land were soar amazed, they were greatly affrighted, their heart fainted, and their courage was abated.
pns31 cc d dt n2 pp-f dt n1 vbdr av-j vvn, pns32 vbdr av-j vvn, po32 n1 vvd, cc po32 n1 vbds vvn.
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Proud Nebuchadonosor, at the miraculous deliuerance of the three Children out of the fiery furnace, was so much astonished there at:
Proud Nebuchadnezzar, At the miraculous deliverance of the three Children out of the fiery furnace, was so much astonished there At:
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that hee was constrained to acknowledge, and confesse the mightie signes and great wonders of God.
that he was constrained to acknowledge, and confess the mighty Signs and great wonders of God.
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And when Paul and Sylas being cast into prison, and hauing their feet made fast in the stockes:
And when Paul and Silas being cast into prison, and having their feet made fast in the stocks:
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so that in the Iaylors opinion they were sure enough:
so that in the Jailors opinion they were sure enough:
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at midnight, the foundation of the prison was shaken, the doores opened, and euery mans bonds loosed:
At midnight, the Foundation of the prison was shaken, the doors opened, and every men bonds loosed:
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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 them.
the Jailer awakened, and would have killed himself, being so suddenly affrighted, and amazed At the sighed of those great things which the Lord had done for them.
dt n1 vvn, cc vmd vhi vvn px31, vbg av av-j vvn, cc vvn p-acp dt n1 pp-f d j n2 r-crq dt n1 vhd vdn p-acp pno32.
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Thus, the Lord will deliuer his owne children.
Thus, the Lord will deliver his own children.
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First, to manifest his power and glorie, that the Gentiles may know, that hee is the God of saluation.
First, to manifest his power and glory, that the Gentiles may know, that he is the God of salvation.
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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 great a victorie.
To this end, he would have gideon to encounter with the Amalekites, and Midianites, with no more then three hundred men, that his power might be the better known in so great a victory.
p-acp d n1, pns31 vmd vhi np1 pc-acp vvi p-acp dt n2, cc np2, p-acp dx dc cs crd crd n2, cst po31 n1 vmd vbi dt av-jc vvn p-acp av j dt n1.
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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:
And so, by his wonderful plagues inflicted upon the egyptians, and by the miraculous bringing of his people out of Egypt, he did vindicate to himself, glory and worship:
cc av, p-acp po31 j n2 vvn p-acp dt njp2, cc p-acp dt j n-vvg pp-f po31 n1 av pp-f np1, pns31 vdd vvi p-acp px31, n1 cc n1:
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for, the Scripture sayth vnto Pharaoh, For this same purpose haue I exalted thee, that I might shew my power on thee,
for, the Scripture say unto Pharaoh, For this same purpose have I exalted thee, that I might show my power on thee,
c-acp, dt n1 vvz p-acp np1, c-acp d d n1 vhb pns11 vvn pno21, cst pns11 vmd vvi po11 n1 p-acp pno21,
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and that my name might bee declared through all the earth. To make the Heathen confesse, that the Lord hath done great things for Israel. and that my name might be declared through all the earth. To make the Heathen confess, that the Lord hath done great things for Israel.
cc cst po11 n1 vmd vbi vvn p-acp d dt n1. pc-acp vvi dt j-jn vvb, cst dt n1 vhz vdn j n2 p-acp np1.
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Againe, to let the wicked see that there is nothing can hinder or let the libertie,
Again, to let the wicked see that there is nothing can hinder or let the liberty,
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and deliuerance of the godly, when God once purposeth to redeeme and saue them. The Sea shall diuide it selfe;
and deliverance of the godly, when God once Purposes to Redeem and save them. The Sea shall divide it self;
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Iordan shall start backe, that they may passe safely:
Iordan shall start back, that they may pass safely:
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a Pillar of fire shall giue them light by night, and a cloud shall ouer-shadow them by day:
a Pillar of fire shall give them Light by night, and a cloud shall overshadow them by day:
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the Heauens shall raine downe meate, and the drie Rocks shall powre out drinke vnto them:
the Heavens shall rain down meat, and the dry Rocks shall pour out drink unto them:
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no power, no might, and no policie in man can detayne them:
no power, no might, and no policy in man can detain them:
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for, hee maketh warres to cease in all the earth, hee breaketh the Bowe, and knappeth the Speare in sunder,
for, he makes wars to cease in all the earth, he breaks the Bow, and Knappeth the Spear in sunder,
c-acp, pns31 vvz n2 pc-acp vvi p-acp d dt n1, pns31 vvz dt n1, cc vvz dt n1 p-acp av,
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and burneth the Chariots in the fire. Hee breaketh the gates of brasse, and bursteth the yron doores: hee vnlooseth the capriues bonds: and burns the Chariots in the fire. He breaks the gates of brass, and bursteth the iron doors: he unlooseth thee capriues bonds:
cc vvz dt n2 p-acp dt n1. pns31 vvz dt n2 pp-f n1, cc vvz dt n1 n2: pns31 vvz pno32 vvz n2:
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hee deliuereth the prisoners out of the stocks; and brings them out of the Pit wherein there is no water;
he Delivereth the Prisoners out of the stocks; and brings them out of the Pit wherein there is no water;
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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;
that the Heathen may confess, that the Lord does great things for them. O, how should this encourage us, whensoever we Are molested, and oppressed of the wicked;
cst dt j-jn vmb vvi, cst dt n1 vdz j n2 p-acp pno32. fw-la, q-crq vmd d vvi pno12, c-crq pns12 vbr vvn, cc vvn pp-f dt j;
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though they with Zanecherib thinke, that God is not able to deliuer Ezekiah out of his hands;
though they with Zanecherib think, that God is not able to deliver Hezekiah out of his hands;
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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 Nebuchadnezzar, do confidently believe, that it is impossible, that God should preserve Ananiah, Mishael, and Azariah, from so cruel a death;
cc p-acp np1, vdb av-j vvi, cst pn31 vbz j, cst np1 vmd vvi np1, np1, cc np1, p-acp av j dt n1;
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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;
and with Pharaoh, blasphemously say, who is the Lord that I should hear his voice, and let Israel go? yet need we not to Fear, nor be discouraged;
cc p-acp np1, av-j vvb, r-crq vbz dt n1 cst pns11 vmd vvi po31 n1, cc vvb np1 vvi? av vvb pns12 xx pc-acp vvi, ccx vbi vvn;
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but euery one of vs, with Dauid ought to say, in God is my trust, and I feare not what man can doe vnto mee.
but every one of us, with David ought to say, in God is my trust, and I Fear not what man can do unto me.
cc-acp d crd pp-f pno12, p-acp np1 vmd pc-acp vvi, p-acp np1 vbz po11 n1, cc pns11 vvb xx r-crq n1 vmb vdi p-acp pno11.
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It was the saying of Euripides, when the Athenians sought against the Thebans: Iupiter is my helper, and I doe not feare.
It was the saying of Euripides, when the Athenians sought against the Thebans: Iupiter is my helper, and I do not Fear.
pn31 vbds dt n-vvg pp-f np1, c-crq dt njp2 vvd p-acp dt njp2: np1 vbz po11 n1, cc pns11 vdb xx vvi.
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Now whereas wee haue the liuing Lord, and not a Paynim God for our helper;
Now whereas we have the living Lord, and not a Paynim God for our helper;
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should any of vs distrust, or be in feare? For our God is not as their god,
should any of us distrust, or be in Fear? For our God is not as their god,
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euen our enemies be iudges, that the Heathen may confesse, that the Lord hath done great things for vs.
even our enemies be judges, that the Heathen may confess, that the Lord hath done great things for us
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O, how should this asswage the tyrannie, and abate the cruell insolencie of the wicked ouer Gods Children,
Oh, how should this assuage the tyranny, and abate the cruel insolency of the wicked over God's Children,
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sith the Lord, to their owne astonishment, can set them at libertie, and let them see that they are neither able to detayne them,
sith the Lord, to their own astonishment, can Set them At liberty, and let them see that they Are neither able to detain them,
c-acp dt n1, p-acp po32 d n1, vmb vvi pno32 p-acp n1, cc vvb pno32 vvi cst pns32 vbr dx j pc-acp vvi pno32,
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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;
nor powerful to restrain them, whensoever the God of salvation Purposes to deliver them. For albeit, the Philistines think, they have samson safe enough in cords;
ccx j pc-acp vvi pno32, c-crq dt n1 pp-f n1 vvz pc-acp vvi pno32. p-acp cs, dt n2 vvb, pns32 vhb np1 j av-d p-acp n2;
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though the Goaler thinke, he hath Paul sure enough in the stocks;
though the Goalkeeper think, he hath Paul sure enough in the stocks;
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and although the Quaternions of Souldiers are perswaded, that they haue Peter fast enough in fetters, yet shall they be deceiued.
and although the Quaternions of Soldiers Are persuaded, that they have Peter fast enough in fetters, yet shall they be deceived.
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For the snares shall be broken, and wee deliuered.
For the snares shall be broken, and we Delivered.
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969
For our helpe is in the Name of the Lord, which hath made Heauen and Earth;
For our help is in the Name of the Lord, which hath made Heaven and Earth;
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and the Lord of Hosts is with vs, and the God of Iacob is our refuge: to make the very heathen confesse, that the Lord hath done great things for vs. and the Lord of Hosts is with us, and the God of Iacob is our refuge: to make the very heathen confess, that the Lord hath done great things for us
cc dt n1 pp-f n2 vbz p-acp pno12, cc dt n1 pp-f np1 vbz po12 n1: pc-acp vvi dt j j-jn vvb, cst dt n1 vhz vdn j n2 p-acp pno12
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Now, whom doe the Heathen acknowledge to be the Iewes deliuerer? Not Ashteroth, the god of the Sydoniaus;
Now, whom do the Heathen acknowledge to be the Iewes deliverer? Not Ashtaroth, the god of the Sydoniaus;
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nor Chemosh, the Idoll of the Moabites; nor Milchom, the abhomination of the Ammonites, for all these are but vanities:
nor Chemosh, the Idol of the Moabites; nor Milchom, the abomination of the Ammonites, for all these Are but vanities:
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but the Lord, whose power is inexplicable, whose wisedome is ineffable, and whose greatnesse is incomprehensible.
but the Lord, whose power is inexplicable, whose Wisdom is ineffable, and whose greatness is incomprehensible.
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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;
Now they perceive, that these God's Are but gold and silver, the works of men's hands, they have mouths and speak not; ears, and hear not; eyes, and see not; hands, and touch not;
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and feet, and walke not: so that they are not able to doe any thing, much lesse so great things, and feet, and walk not: so that they Are not able to do any thing, much less so great things,
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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,
as to work the overthrow of Babylon, and bring again the captivity of Sion. Therefore they Are forced to confess, that he, who is great, and Lord above all God's,
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and who worketh, whatsoeuer pleaseth him, in heauen and in earth, in the Sea, and in all deepe places;
and who works, whatsoever Pleases him, in heaven and in earth, in the Sea, and in all deep places;
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who bringeth vp the clou•es from the ends of the earth;
who brings up the clou•es from the ends of the earth;
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and who causeth the lightning with the raine: that he, I say, and none but he, dealt so graciously with his people, and who Causes the lightning with the rain: that he, I say, and none but he, dealt so graciously with his people,
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and did so great things for them.
and did so great things for them.
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Thus God by the manifestation of his power, will let the wicked know, that hee is the God of Gods, and Lord of Lords.
Thus God by the manifestation of his power, will let the wicked know, that he is the God of God's, and Lord of lords.
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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;
When fire descended from heaven, At the prayer of Elijah, and consumed the burned offering, the idolatrous people forsaking Baal and his Priests, fell upon their faces, and cried out, saying;
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The Lord is God, the Lord is God. Darius, who doubted of Gods sufficiencie, to rescue Daniel, from the jawes of the Lions: The Lord is God, the Lord is God. Darius, who doubted of God's sufficiency, to rescue daniel, from the Jaws of the Lions:
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when hee saw Daniel come forth safe, without hurt or harme, he acknowledged Gods power in his deliuerance,
when he saw daniel come forth safe, without hurt or harm, he acknowledged God's power in his deliverance,
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& made a decree throughout all the prouinces of his Empire, that men should tremble and feare before the God of 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, 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.
& made a Decree throughout all the Provinces of his Empire, that men should tremble and Fear before the God of daniel. And the profane heathen, seeing the wonderful power of God manifested in his fatherly care, in delivering his Saints from the cruelty of Maxentius and Maximinus, and in changing their woeful captivity into a joyful liberty, were so much astonished and confounded thereat, that they were forced to confess, that the God of the Christians, was the only true and omnipotent God.
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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,
Oh, how could this but confound the idolatrous Heathen, if that they had but duly and truly considered, the omnipotency and power of this great God Jehovah, who feigned unto themselves so many God's, impotent & weak, to succour them in adversity,
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and to doe any thing for them. Among all their gods, Iupiter was in greaterst estimation, as Father and King of Gods,
and to do any thing for them. Among all their God's, Iupiter was in greaterst estimation, as Father and King of God's,
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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.
and was called Iupiter quasi juvans pater, a helping Father; yet, as the Poets fain, he wept when he could not Set Sarpedon At liberty.
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Such imbecillitie and such impotencie, vvas in these Heathenish Idols and Paynim Gods: but the Lords hand is neuer shortned, that it cannot helpe:
Such imbecility and such impotency, was in these Heathenish Idols and Paynim God's: but the lords hand is never shortened, that it cannot help:
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hee is euer able to deliuer vs, and he is alwayes readie to releeue vs,
he is ever able to deliver us, and he is always ready to relieve us,
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if our iniquities make not a separation betwixt him and vs, and if our sinnes hide not his mercies,
if our iniquities make not a separation betwixt him and us, and if our Sins hide not his Mercies,
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for amongst the Gods there is none like vnto him (saith the Psalmist) there is none that can doe like vnto his vvorks:
for among the God's there is none like unto him (Says the Psalmist) there is none that can do like unto his works:
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all Nations shall come and vvorship before him, and glorifie his Name, for hee is great and doth wondrous things, he is God alone,
all nations shall come and worship before him, and Glorify his Name, for he is great and does wondrous things, he is God alone,
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and therefore the Heathen now vpon the Iewes deliuerance, confesse, that he hath done great things for them.
and Therefore the Heathen now upon the Iewes deliverance, confess, that he hath done great things for them.
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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,
O, that the foolish Atheists, who say in their heart, that there is no God, would but list up their eyes, to behold the daily wonders,
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and wonderfull miracles, whereby the Lords power and omnipotencie is daily shewed, that hee might bewaile this blindnesse,
and wonderful Miracles, whereby the lords power and omnipotency is daily showed, that he might bewail this blindness,
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and repent them of their ignorance and wilfull error.
and Repent them of their ignorance and wilful error.
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Fot, as when Iohns Disciples came to our Sauiour, and enquired of him, whether he were the Messiah that should come;
Fot, as when Iohns Disciples Come to our Saviour, and inquired of him, whither he were the Messiah that should come;
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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;
christ bids them go back again to John, and show him, what things they had seen; how the blind did see; the deaf did hear; the halt did go; the dead were raised;
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and the poore, receiued the Gospell. By these miracles giuing them to vnderstand, that he was the Messiah indeed.
and the poor, received the Gospel. By these Miracles giving them to understand, that he was the Messiah indeed.
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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,
Eve so the daily wonders which God does work (beside the great things that he brings to pass) as the streaming of the Heavens, the shooting of the Stars, the thundering of the Air, the inundation of Seas, the shaking of the Earth,
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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.
and such like, do plainly demonstrate unto the most ignorant Atheist, that there is a God omnipotent and omniscient, who is the efficient Causer of these things.
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For, as the Ie wes might haue knowne our Sauiour by the miracles he did.
For, as the Ie wes might have known our Saviour by the Miracles he did.
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Euen so, by the works of God, all men may see, that there is a God, Creator and Conseruer of all.
Eve so, by the works of God, all men may see, that there is a God, Creator and Conserver of all.
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For the heavens declare the glorie of God, and the firmament sheweth forth his power; one day telleth another, and one night certifieth another. For the heavens declare the glory of God, and the firmament shows forth his power; one day Telleth Another, and one night certifieth Another.
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Wee reade of Archimides, that hee was much so•nended among the He•then, for his skill in contriuing and compacting the motions of the Sunne, Moone,
we read of Archimedes, that he was much so•nended among the He•then, for his skill in contriving and compacting the motions of the Sun, Moon,
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and Planets, with the course of the Heauens and celestiall Spheares in his Horologie.
and Planets, with the course of the Heavens and celestial Spheres in his Horology.
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We reade like wise of Architus, whose Art was admired of them, for causing a Doue of wood to hang in the Aire.
We read like wise of Architus, whose Art was admired of them, for causing a Dove of wood to hang in the Air.
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We reade of the two painters, Apelles and Zeuxis, whose cunning was wondred at, the one,
We read of the two Painters, Apelles and Zeuxis, whose cunning was wondered At, the one,
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for deceiuing the beholders with an artificiall Fly; and the other, the Birds, with liuely painted grapes.
for deceiving the beholders with an artificial Fly; and the other, the Birds, with lively painted grapes.
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But if the Atheists would with Dauid consider the Heauens, the works of Gods fingers, the Moone and the Starres, which he hath made:
But if the Atheists would with David Consider the Heavens, the works of God's fingers, the Moon and the Stars, which he hath made:
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and with Iob, lift vp their eyes to contemplate the celestiall Spheares: and vvith Salomon, obserue the nature of the Flies and Pismires.
and with Job, lift up their eyes to contemplate the celestial Spheres: and with Solomon, observe the nature of the Flies and Pismires.
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How could they but admire the vvisedome and power, by which all these were created,
How could they but admire the Wisdom and power, by which all these were created,
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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.
and still Are governed? And how can they be ignorant, and plead want of knowledge of God? When the invisible things of God, that is, his Eternal Power and Godhead, Are seen 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 confess, that it is the Lord that does great things.
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They, for whom the Lord had done so great things, and vpon whom he had conferred this great blessing of so gracious a deliuerance;
They, for whom the Lord had done so great things, and upon whom he had conferred this great blessing of so gracious a deliverance;
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were the Iewes his owne people, and Sion his owne inheritance, as I shewed before.
were the Iewes his own people, and Sion his own inheritance, as I showed before.
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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.
But in that Here the Heathen take notice of God's Goodness unto them, we may Learn how ready the wicked Are to take notice of God's favour showed unto Others, never minding how good and gracious he is to themselves.
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Labans children haue an eye to Iacob and his substance; but they forget how the Lord blessed their Fathers estate, for Iacobs sake.Labans children have an eye to Iacob and his substance; but they forget how the Lord blessed their Father's estate, for Iacobs sake.
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Ahab thinks Naboth happy of his little Vineyard, and neuer calls to minde, how God had bestowed on himselfe a great Kingdome.Ahab thinks Naboth happy of his little Vineyard, and never calls to mind, how God had bestowed on himself a great Kingdom.
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And here the Heathen can see, how good the Lord is to the Iewes, not considering how good he is to themselues.
And Here the Heathen can see, how good the Lord is to the Iewes, not considering how good he is to themselves.
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If it were in nothing, but in him they liue, moue, and haue their being;
If it were in nothing, but in him they live, move, and have their being;
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and in that he causeth the raine to fall vpon them, as well as vpon his owne children;
and in that he Causes the rain to fallen upon them, as well as upon his own children;
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and maketh the Sunne to shine, as well vpon them as vpon the righteous, they are much bound to so prouident a God,
and makes the Sun to shine, as well upon them as upon the righteous, they Are much bound to so provident a God,
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yet such is their ignorance that they cannot perceiue it:
yet such is their ignorance that they cannot perceive it:
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and such is their ingratitude, that they will not acknowledge it, but still say, who will shew vs any good.
and such is their ingratitude, that they will not acknowledge it, but still say, who will show us any good.
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I pray God that this sinne be not too frequent amongst vs Christians;
I pray God that this sin be not too frequent among us Christians;
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that in many of vs, euen whilest our eyes stand our with fatnesse, and when wee haue more then our hearts can wish, it bee not verified, which was propounded to Dauid in a parable, that being rich in substance and cattle;
that in many of us, even whilst our eyes stand our with fatness, and when we have more then our hearts can wish, it be not verified, which was propounded to David in a parable, that being rich in substance and cattle;
cst p-acp d pp-f pno12, av cs po12 n2 vvb po12 c-acp n1, cc c-crq pns12 vhb av-dc cs po12 n2 vmb vvb, pn31 vbb xx vvn, r-crq vbds vvn p-acp np1 p-acp dt n1, cst vbg j p-acp n1 cc n2;
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wee grudge that a poore man by vs should haue so much as one Sheepe,
we grudge that a poor man by us should have so much as one Sheep,
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and so violently perforce bereaue him of it, thinking him to bee more happy in that one,
and so violently perforce bereave him of it, thinking him to be more happy in that one,
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and more bound to God for it, then they themselues for their hundreds & thousands.
and more bound to God for it, then they themselves for their hundreds & thousands.
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But because I touched ingratitude before, and shall hereafter haue occasion to speake of the like point.
But Because I touched ingratitude before, and shall hereafter have occasion to speak of the like point.
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I thus briefly passe it ouer at this present. Then said they among the Heathen.
I thus briefly pass it over At this present. Then said they among the Heathen.
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The most of the ancient Expositors are of opinion, that these Heathen were such, as vpon so wonderfull a deliuerance of the Iewes, were conuerted to Iudaisme,
The most of the ancient Expositors Are of opinion, that these Heathen were such, as upon so wonderful a deliverance of the Iewes, were converted to Judaism,
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and brought to the knowledge and to the worship of the true God of Israel;
and brought to the knowledge and to the worship of the true God of Israel;
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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.
and Because their deliverance (as I have often said) was so lively a type of our redemption, I am the more Easily induced to assent unto their opinion.
cc c-acp po32 n1 (c-acp pns11 vhb av vvn) vbds av j dt n1 pp-f po12 n1, pns11 vbm dt av-dc av-j vvn pc-acp vvi p-acp po32 n1.
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The Prophet Zacharie, 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,
The Prophet Zacharias, After he had made mention of the peoples return to Ierusalem, speaks of the great zeal that God would give the Gentiles to come to his Church,
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and to ioyne with the Iewes in his true Religion.
and to join with the Iewes in his true Religion.
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A great people and mightie Nations, shall come to seeke the Lord of Hosts in Ierusalem, A great people and mighty nations, shall come to seek the Lord of Hosts in Ierusalem,
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and to pray vnto the Lord;
and to pray unto the Lord;
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and shall take hold of the skirt of him that is a lew, and say, wee will goe with you,
and shall take hold of the skirt of him that is a levum, and say, we will go with you,
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for wee haue heard that God is with you. And when the Iewes were deliuered from their vtter destruction, plotted and contriued by Haman: they all greatly reioyced, for we have herd that God is with you. And when the Iewes were Delivered from their utter destruction, plotted and contrived by Haman: they all greatly rejoiced,
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and many of the people of the Land, became Iewes, and conformed formed themselues to their Religion.
and many of the people of the Land, became Iewes, and conformed formed themselves to their Religion.
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Both these did but typically, the coniunction and communion of the Iewes and Gentiles vnder Christ;
Both these did but typically, the conjunction and communion of the Iewes and Gentiles under christ;
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who was a Sauiour to both, and suffered for both. True it is, that it was written aboue his head;
who was a Saviour to both, and suffered for both. True it is, that it was written above his head;
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Rex Iudeorum, The King of the Iewes, because according to his lineall discent, hee was their true and right King:Rex Judeorum, The King of the Iewes, Because according to his lineal dissent, he was their true and right King:
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but this Title was written in three seuerall languages, because hee was King ouer Greekes, Romanes, Gentiles, Iewes, and all:
but this Title was written in three several languages, Because he was King over Greeks, Romans, Gentiles, Iewes, and all:
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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:
and he suffered (Says one) without the Gates of Ierusalem, that his Cross might not be the Altar of the Iewes only, but of the Whole World:
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Also, to make the very Heathen confesse, that the Lord had done great things for them.
Also, to make the very Heathen confess, that the Lord had done great things for them.
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The conuersion of the Gentiles was plainly soretold by the Prophets. The conversion of the Gentiles was plainly soretold by the prophets.
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Their espousing to Christ was shadowed out by Salons taking to wife the daughter of Pharao; and their communion with the Iewes, most clearly figured by Ruth the Moabitish woman, fast cleauing vnto Naemie, her Iewish mother in law;
Their espousing to christ was shadowed out by Salons taking to wife the daughter of Pharaoh; and their communion with the Iewes, most clearly figured by Ruth the Moabitish woman, fast cleaving unto Naemie, her Jewish mother in law;
po32 vvg p-acp np1 vbds vvn av p-acp np1 vvg p-acp n1 dt n1 pp-f np1; cc po32 n1 p-acp dt np2, ds av-j vvn p-acp n1 dt jp n1, av-j vvg p-acp n1, po31 jp n1 p-acp n1;
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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.
and now, blessed be God, there is neither Iew nor Gentile, Bound nor Free, but all Are one in christ Iesus, which makes them say among the Heathon, the Lord hath done great things for them.
cc av, j-vvn vbb np1, pc-acp vbz dx np1 ccx j, n1 ccx j, cc-acp d vbr pi p-acp np1 np1, r-crq vvz pno32 vvi p-acp dt np1, dt n1 vhz vdn j n2 p-acp pno32.
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This deliuerance was no sooner proclaymed, and the Iewes libertie (as it seemeth) mentioned, but euen then, without any intermission of time, the Gentiles take notice of it, the Heathen publish and confesse it:
This deliverance was no sooner proclaimed, and the Iewes liberty (as it seems) mentioned, but even then, without any intermission of time, the Gentiles take notice of it, the Heathen publish and confess it:
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euen so, out Redemption through Christ was so great, that euen the Gentiles publish it.
even so, out Redemption through christ was so great, that even the Gentiles publish it.
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And at the birth of our Sauior, though the Shepheards had published his Natiuitie about Bethlem;
And At the birth of our Saviour, though the Shepherds had published his Nativity about Bethlehem;
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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;
the First that took notice of it, and did divulge it At Ierusalem, were wise men, Gentiles, who had come from the East to worship him;
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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 did observe the apparition of the Star; they were they that First did him homage;
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they were the first that presented him with costly gifts of Gold, Frankincense, and Myrthe. There were many things at our Sauiours Natiuit•ie to be admired:
they were the First that presented him with costly Gifts of Gold, Frankincense, and Mirth. There were many things At our Saviour's Natiuit•ie to be admired:
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but this not the least, that by the Gentiles hee was first acknowledged and worshipped; wonderfull was the Starres apparition;
but this not the least, that by the Gentiles he was First acknowledged and worshipped; wonderful was the Stars apparition;
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wonderfull was the Angels attestation, but more wonderfull was the Wise-mens adoration. wonderful was the Angels attestation, but more wonderful was the Wisemen's adoration.
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Yet not to be too curious, let it suffice vs to know, that he was borne a light to the Gentiles,
Yet not to be too curious, let it suffice us to know, that he was born a Light to the Gentiles,
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and the glorie of his people Israel; that the Heathen might now confesse, that the Lord had done great things for them. and the glory of his people Israel; that the Heathen might now confess, that the Lord had done great things for them.
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The Propher, speaking of the zeale and forwardnesse of the Gentiles, to associate themselues with the Iewes,
The Propher, speaking of the zeal and forwardness of the Gentiles, to associate themselves with the Iewes,
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and to come to the Church, makes Gods goodnesse and loue to the Iewes, as a great reason, enducing them thereunto.
and to come to the Church, makes God's Goodness and love to the Iewes, as a great reason, inducing them thereunto.
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We will goe with you, saith the Gentiles to the Iewes:We will go with you, Says the Gentiles to the Iewes:
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and why? For we haue heard that God is with you, that hee doth loue and affect you, that hee wonderfully preserues you,
and why? For we have herd that God is with you, that he does love and affect you, that he wonderfully preserves you,
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and miraculously deliuers you, that with his Word hee instructs you, and with his Spirit sanctifies;
and miraculously delivers you, that with his Word he instructs you, and with his Spirit Sanctifies;
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and briefly, that hee is with you.
and briefly, that he is with you.
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Thus Gods goodnesse vnto others, is often the meanes to conuert many, to strengthen their faith,
Thus God's Goodness unto Others, is often the means to convert many, to strengthen their faith,
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and to enlarge their mouthes, to set foorth Gods prayse. When our Sauiour raysed Lazarus to life, many of the Iewes beleeued in him.
and to enlarge their mouths, to Set forth God's praise. When our Saviour raised Lazarus to life, many of the Iewes believed in him.
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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 saued.
When the Gaoler saw what God had done for Paul and Silas, he fell down before them, desiring to know what he must do to be saved.
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And the woman, who had the issue of blood, beholding what wonderfull cures our Sauiour did,
And the woman, who had the issue of blood, beholding what wonderful cures our Saviour did,
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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 how willingly he restored health to all that believed persuades her self that if she but touched the hem of his garment, she should be cured,
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and therefore thronged fast through the prease, vntill she had touched him:
and Therefore thronged fast through the press, until she had touched him:
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and when Christ restored health to the sicke of the palsie, all that were there spectators glorified God.
and when christ restored health to the sick of the palsy, all that were there spectators glorified God.
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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;
And to conclude this point, Here the Heathen seeing and observing God's Goodness to the Iewes, with an inward assurance as it were, that he would do no less for them;
cc pc-acp vvi d n1, av dt j-jn n-vvg cc vvg npg1 n1 p-acp dt np2, p-acp dt j n1 c-acp pn31 vbdr, cst pns31 vmd vdi dx dc p-acp pno32;
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setting apart, as it seemes, their foolish Idols, they affirme him to be Iehouah, confesse his power,
setting apart, as it seems, their foolish Idols, they affirm him to be Jehovah, confess his power,
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and acknowledge his fauour to his people, in that hee hath done great things for them.
and acknowledge his favour to his people, in that he hath done great things for them.
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One thing before we conclude this sequell: One thing before we conclude this sequel:
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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.
and that is, that it is to be observed, that the Psalmist say not, Then said the Heathen, but, they among the Heathen: Because, not all, but Some of all sorts shall be saved.
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Salomon sayth, he saw a little Citie, and a few men in it:
Solomon say, he saw a little city, and a few men in it:
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and a great King came against it, and compassed it about, and builded Forts against it:
and a great King Come against it, and compassed it about, and built Forts against it:
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and there was found therein, a poore wise man, who deliuered the Citie: but none regarded the poore man. To vnfold this Allegorie: and there was found therein, a poor wise man, who Delivered the city: but none regarded the poor man. To unfold this Allegory:
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The Church is this Citie, so called, because her members are in loue vnited one vnto another,
The Church is this city, so called, Because her members Are in love united one unto Another,
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like a Citie whose edisices are conioyned and compacted together:
like a city whose Edifices Are conjoined and compacted together:
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for, Ierusalem is builded like a Citie that is at unitie within it selfe: But shee is a little Citie.
for, Ierusalem is built like a city that is At unity within it self: But she is a little city.
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For, what is Ierusalem in bignesse to Babylon? The one, but sixe miles; the other, aboue threescore in compasse.
For, what is Ierusalem in bigness to Babylon? The one, but sixe miles; the other, above threescore in compass.
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And what is the Church of Christ in largenesse to the Synagogue of Satan? The inhabitants are but few:
And what is the Church of christ in largeness to the Synagogue of Satan? The inhabitants Are but few:
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for, narrow is the way, and straight is the gate, and few there be that enter in thereat. The great King that comes against it, is the Deuill:
for, narrow is the Way, and straight is the gate, and few there be that enter in thereat. The great King that comes against it, is the devil:
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the Prince of darkenesse; the Prince of this world; and the Prince that ruleth in the aire. Hee compasseth it: the Prince of darkness; the Prince of this world; and the Prince that Ruleth in the air. He Compasseth it:
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for, he trauerseth the earth to and fro:
for, he traverseth the earth to and from:
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and goeth about like a roaring Lion seeking whom he may deuoure. Infinite wayes doth hee assault,
and Goes about like a roaring lion seeking whom he may devour. Infinite ways does he assault,
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and seekes to ouerthrow this little Citie:
and seeks to overthrow this little city:
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but Christ is that poore man, who though he was the King of Kings, and God of glorie,
but christ is that poor man, who though he was the King of Kings, and God of glory,
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yet in mans ijgnorant iudgement, he was thought base and vile:
yet in men ijgnorant judgement, he was Thought base and vile:
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and who being rich, for our sakes became poore, that wee through his pouertie might bee made rich. But Christ is the poore wise man,
and who being rich, for our sakes became poor, that we through his poverty might be made rich. But christ is the poor wise man,
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for he is wisdome it selfe: the hidden wisdome of his Father:
for he is Wisdom it self: the hidden Wisdom of his Father:
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and was made vnto vs wisedome and righteonsnesse, sanctification and redemption. Hee saued this little Citie from the enemie:
and was made unto us Wisdom and righteousness, sanctification and redemption. He saved this little city from the enemy:
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for, he trode vpon the head of the serpent: he disarmed the strong man and tooke possession of the house himselfe.
for, he trodden upon the head of the serpent: he disarmed the strong man and took possession of the house himself.
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He put downe the great Leuiathan: and loosed all the workes of the deuill. Thus wee see that the Church of Christ is but a little Citie; the inhabitants few;
He put down the great Leviathan: and loosed all the works of the Devil. Thus we see that the Church of christ is but a little city; the inhabitants few;
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and the enemie, the deuill, both cruell and craftie. Let vs labour therefore to enter in at the straite gate:
and the enemy, the Devil, both cruel and crafty. Let us labour Therefore to enter in At the strait gate:
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that we may be of this small number, and of Christs little flocke: for many are called, but few are chosen.
that we may be of this small number, and of Christ little flock: for many Are called, but few Are chosen.
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A few, but of Ezekiels haires were kept vp in his lappe. The basket of good figs was only approued Gods;
A few, but of Ezekiel's hairs were kept up in his lap. The basket of good figs was only approved God's;
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children were only marked in their foreheads. And heere but some among the Heathen confesse and acknowledge the Lord.
children were only marked in their foreheads. And Here but Some among the Heathen confess and acknowledge the Lord.
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Let vs striue to make it appeare that wee are some of these few haires, good figs,
Let us strive to make it appear that we Are Some of these few hairs, good figs,
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and of the number of those who are markt in their foreheads.
and of the number of those who Are marked in their foreheads.
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For, God will make a short account of all the earth: and, but a few shall be saued:
For, God will make a short account of all the earth: and, but a few shall be saved:
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therefore, but a few among the Heathen confesse that God had done great things for Israel.
Therefore, but a few among the Heathen confess that God had done great things for Israel.
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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;
Now Lord fulfil the number of thy Servants, bring in the fullness of the Gentiles: gather together the dispersed sheep of the house of Israel;
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that both they and wee, being gathered into one fold, may both together follow and worship one Sauiour Christ Iesus, the only Shepheard and Bishop of our soules:
that both they and we, being gathered into one fold, may both together follow and worship one Saviour christ Iesus, the only Shepherd and Bishop of our Souls:
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to whom with thee and thy holy Spirit, wee ascribe all praise and honour, now and for euer. Amen.
to whom with thee and thy holy Spirit, we ascribe all praise and honour, now and for ever. Amen.
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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.
GOD'S GOODNESSE, OR The last sequel, that followed upon this deliverance, viz. The Iewes own confirmation of that which before the Heathen had confessed. THE FIFT SERMON. VERS. 3.
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The Lord hath done great things for vs. HEere the Iewes doe confirme, what before the heathen did confesse:
The Lord hath done great things for us Here the Iewes do confirm, what before the heathen did confess:
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that God had dealt graciously with them, in doing so great things for them: as if they said, it is true; that God had dealt graciously with them, in doing so great things for them: as if they said, it is true;
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yea, truth it selfe, that you haue spoken: and wee, hauing felt and found the truth thereof, may and will affirme it.
yea, truth it self, that you have spoken: and we, having felt and found the truth thereof, may and will affirm it.
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We acknowledge the greatnesse of the benefit to exceed our thought, and to be aboue our expectation:
We acknowledge the greatness of the benefit to exceed our Thought, and to be above our expectation:
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and much more, to excell our desert and merit. In the words wee may consider.
and much more, to excel our desert and merit. In the words we may Consider.
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First, Gods power, both implied in his name Iehouah, and set downe in the Act, 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,
First, God's power, both implied in his name Jehovah, and Set down in the Act, in doing great things. Secondly, The Iewes approptiating the end of these works unto themselves, for us But, by the Way, let us observe Some general obsertations,
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before we follow the parts in particular.
before we follow the parts in particular.
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As first, seeing they make vse of the Heathens words, repeating the selfesame, without either addition or diminution, we may gather with Lorinus, that it is not amisse, sometimes to vse the testimonie and sayings of others:
As First, seeing they make use of the heathens words, repeating the selfsame, without either addition or diminution, we may gather with Lorinus, that it is not amiss, sometime to use the testimony and sayings of Others:
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albeit the first authors of such phrases, sentences, and assertions, bee our enemies; yea, prophane and Heathen, and why?
albeit the First Authors of such phrases, sentences, and assertions, be our enemies; yea, profane and Heathen, and why?
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First, because their owne weapon, is of greater force to confute and confound their erroneous opinions:
First, Because their own weapon, is of greater force to confute and confound their erroneous opinions:
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as Goliahs sword serued to cut off his owne head: as Goliath's sword served to Cut off his own head:
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and therefore the Apostle Paul, seeing that inscription at Athens to the vnknowne God: He tooke occasion to dispute against their superstition.
and Therefore the Apostle Paul, seeing that inscription At Athens to the unknown God: He took occasion to dispute against their Superstition.
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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.
And in like manner with the Verses of Aratus, and Maenander, and other Heathenish Poets, he condemned them of gluttony, idleness, Drunkenness, and lewd behaviour.
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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:
Again, the necessity of using such Writers, is sometime such: that without them, Some places of Scripture can not be truly expounded. As for Exampl:
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Christ promiseth •o him that ouercommeth, a white stone.
christ promises •o him that Overcometh, a white stone.
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Now, how shal we find out the sence and meaning of that place, vnlesse we bring it from some heathen Writer:
Now, how shall we find out the sense and meaning of that place, unless we bring it from Some heathen Writer:
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who affirme that amongst them, there was a custome vpon any mans arraignement, if he were found faultie or guil•ie, to giue him a blacke stone, in signe that he was condemned: who affirm that among them, there was a custom upon any men arraignment, if he were found faulty or guil•ie, to give him a black stone, in Signen that he was condemned:
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but if he were sound innocent, then had he a white stone, in token of absolution.
but if he were found innocent, then had he a white stone, in token of absolution.
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And so in any single conflict, the vanquished had a blacke stone, and the victor a white.
And so in any single conflict, the vanquished had a black stone, and the victor a white.
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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:
In the thirteenth of the Revelation, the holy Ghost describing the Beast, say, His name is the name of a man, 666. Now, where have we the like Exampl in all the Scriptures Else:
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yet, one of the Sibils, whose Prophesies agree in many things with Iohns Reuelation:
yet, one of the Sibyls, whose prophecies agree in many things with Iohns Revelation:
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speaking of our Sauiour, sayth, that his name containeth the number of 888. and so doth the blessed name Iesus, by this computation.
speaking of our Saviour, say, that his name Containeth the number of 888. and so does the blessed name Iesus, by this computation.
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Thus you see then to vse the similitude of the Papist Pintus, that, as out of base earth, precious gold is brought forth:
Thus you see then to use the similitude of the Papist Pintus, that, as out of base earth, precious gold is brought forth:
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so, God permitting it, from very Infidels and Heathen men proceeds often sauorie and wholsome doctrine.
so, God permitting it, from very Infidels and Heathen men proceeds often savoury and wholesome Doctrine.
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And as the gold is accepted, and the earth refused: so wee ought (as wee may) take from the wicked any sound doctrine,
And as the gold is accepted, and the earth refused: so we ought (as we may) take from the wicked any found Doctrine,
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but yet, abhorring their lewd life, and absurd manners. But I will not further insist in this point:
but yet, abhorring their lewd life, and absurd manners. But I will not further insist in this point:
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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:
only I wish a moderation in the use and quotation of such Authors. The second general observation, is this, seeing they iffirme what the Heathen did aver:
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yea, and publikely professe and confesse the same:
yea, and publicly profess and confess the same:
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wee learne, that it is not enough for vs to praise God priuately for his memorable workes,
we Learn, that it is not enough for us to praise God privately for his memorable works,
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and for our selues to be mindfull of his benefits, but withall, we should publish and diuulge the same.
and for our selves to be mindful of his benefits, but withal, we should publish and divulge the same.
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The Lord himselfe did enioyne the Israilites to shew, the wonders that he had done for them in Egypt, to their posteritie.
The Lord himself did enjoin the Israilites to show, the wonders that he had done for them in Egypt, to their posterity.
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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:David, when he had placed the Ark in the Tabernacle, he appointed to Asaph and his Fellows a Psalm, whereby the people might be put in remembrance of God's benefits unto them:
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as also thereby to be stirred vp to declare abroad his maruelous workes, his wonders, and the iudgements of his mouth.
as also thereby to be stirred up to declare abroad his marvelous works, his wonders, and the Judgments of his Mouth.
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And the people of God, at the destruction of Babylon, exhort one another to goe to Sion to praise God,
And the people of God, At the destruction of Babylon, exhort one Another to go to Sion to praise God,
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and there to publish the workes of the Lord.
and there to publish the works of the Lord.
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Which here the faithfull doe, in declaring how the Lord had done great things for them.
Which Here the faithful doe, in declaring how the Lord had done great things for them.
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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.
The publishing of God's works serves, First, to strengthen the hearers thereof in the faith: yea, and so settle their affections in the true worship of God.
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When Moses told Iethro his father in law, all that the Lord had done to Pharaoh, and the Egyptians for Israels sake,
When Moses told Jethro his father in law, all that the Lord had done to Pharaoh, and the egyptians for Israel's sake,
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and how hee had deliuered them:
and how he had Delivered them:
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Iethro praised God, and affirmed that now hee knew that the Lord was greater then all the gods. Jethro praised God, and affirmed that now he knew that the Lord was greater then all the God's.
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And when the woman of Samaria heard our Sauiour tell her all things that euer shee did, shee runnes from the Well,
And when the woman of Samaria herd our Saviour tell her all things that ever she did, she runs from the Well,
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and goes into the Citie, declaring so much to the inhabitants; and many of the Samaritans, vpon her report, beleeued in Christ.
and Goes into the city, declaring so much to the inhabitants; and many of the Samaritans, upon her report, believed in christ.
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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.
For this cause Therefore (if there were no other reason to move) we ought publicly with the Iewes to confess, what great things the Lord hath done for us
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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:
Again, it argues that we Are not ashamed of our profession, and that we Are not affrighted by the face of man, to Set forth God's praise, and to show our vocation. For this cause David said:
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I will declare thy iudgements before Kings, and will not be 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, murthering his Prophets, I will declare thy Judgments before Kings, and will not be ashamed: For this cause, the Protomartyr Stephen repeated unto the Iewes, from the First Covenant that God made with Abraham, unto that present time, summarily God's benefits towards them, briefly relating their ingratitude towards God, by breaking his Covenant, violating his Laws, murdering his prophets,
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and at last, cruelly crucifying our S AVIOVR the Iust:
and At last, cruelly crucifying our S AVIOVR the Just:
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besides, euen vnto death hee boldly reprooued them for their hardnesse of heart and incredulitie, in that they would not remember,
beside, even unto death he boldly reproved them for their hardness of heart and incredulity, in that they would not Remember,
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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.
and confess, how the Lord had done so great things for them. Lastly and chiefly, thereby we give glory unto God, and show our thankfulness.
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For this cause, the Man that was borne blind, did both glorifie God and manifest his thankfulnesse;
For this cause, the Man that was born blind, did both Glorify God and manifest his thankfulness;
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when so truely he related how he came to his sight, so constantly stood in defence of Christs innocency,
when so truly he related how he Come to his sighed, so constantly stood in defence of Christ innocency,
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and so boldly reprehended the Pharisies for their incredulitie:
and so boldly reprehended the Pharisees for their incredulity:
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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, and published throughout the whole Citie,
and for this end our Saviour sent back the man, our of whom he had cast a Legion of Devils, who according to Christ direction went his Way, and published throughout the Whole city,
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how great things Iesus had done vnto him. how great things Iesus had done unto him.
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Here then, first, is commended to vs our duetie, which is, with Dauid to speake of all Gods marueilous works:
Here then, First, is commended to us our duty, which is, with David to speak of all God's marvelous works:
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With the Shepheards to publish them: and with the Apostles to preach them.
With the Shepherds to publish them: and with the Apostles to preach them.
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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 them.
The Soldiers, when they saw the earth quake, and the Angel rolling away the stone from the door of the Sepulchre, with other Miracles At our Saviour's Resurrection, they were bribed by the Priests to conceal them.
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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:
When christ prayed to his Father to Glorify his Name, there Come a voice from heaven, saying, I have both glorified it, and will Glorify it again:
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which many of the Rulers hearing, did beleeue in him; but because of the Pharisies durst not confesse him.
which many of the Rulers hearing, did believe in him; but Because of the Pharisees durst not confess him.
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Yet neither mony nor malice, fauour nor feare of men, must make vs conceale Gods prayse,
Yet neither money nor malice, favour nor Fear of men, must make us conceal God's praise,
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or be silent from she wing forth his wonderfull works. For if once we beleeue in our heart, we must confesse with our mouth.
or be silent from she wing forth his wonderful works. For if once we believe in our heart, we must confess with our Mouth.
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For with the heart men beleeue vnto righteousnesse, and with the mouth they confesse vnto saluation. For with the heart men believe unto righteousness, and with the Mouth they confess unto salvation.
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Moreouer, here is condemned the slothfull dulnesse of men, who neuer enter into the consideration of Gods works done vnto them;
Moreover, Here is condemned the slothful dulness of men, who never enter into the consideration of God's works done unto them;
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nor at any time acknowledge Gods goodnesse and kindnesse towards them.
nor At any time acknowledge God's Goodness and kindness towards them.
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But, as the Prophet saith, The Harpe and Viol, the Timbrel and Pipe, are in their feasts,
But, as the Prophet Says, The Harp and Violent, the Timbrel and Pipe, Are in their feasts,
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but they regard not the worke of the Lord, neither consider the operation of his hands. but they regard not the work of the Lord, neither Consider the operation of his hands.
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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 Idols;
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 Queen of Heaven, and to their Idols;
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or like Epicures, they ascribe all to Chance and Fortune; or with the Peripatetikes, to Nature and naturall Causes;
or like Epicureans, they ascribe all to Chance and Fortune; or with the Peripatetics, to Nature and natural Causes;
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or with the Stoikes, to Fate and Destinie:
or with the Stoics, to Fate and Destiny:
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if they bee inriched with temporall things, as was Nabal; if they bee preferred to honour,
if they be enriched with temporal things, as was Nabal; if they be preferred to honour,
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as was Haman; if they bee adorned with externall bodily fauour, as was Absalom; or inwardly endued with worldly wisedome,
as was Haman; if they be adorned with external bodily favour, as was Absalom; or inwardly endued with worldly Wisdom,
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as was Achitophel; they thinke that either by Fortune or by Fate, such things come vnto them:
as was Ahithophel; they think that either by Fortune or by Fate, such things come unto them:
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neuer regarding God, nor minding Gods prouidence therein. Whereas the Apostle saith, That euery good thing, and euery perfect gift comes from aboue,
never regarding God, nor minding God's providence therein. Whereas the Apostle Says, That every good thing, and every perfect gift comes from above,
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and commeth downe from the Father of lights.
and comes down from the Father of lights.
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But let vs shake off this blindnesse, and with Dauid medicate vpon the wonderfull works of God.
But let us shake off this blindness, and with David medicate upon the wonderful works of God.
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For they are great and ought to be sought out of all that loue him: and if with Iacob we be inriched; with Ioseph extold to honour; with Ezekia deliuered from sicknesse;
For they Are great and ought to be sought out of all that love him: and if with Iacob we be enriched; with Ioseph extolled to honour; with Ezekia Delivered from sickness;
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with Israel freed from bondage and slauerie; and here with the Iewes brought out of seruitude and wofull captiuitie.
with Israel freed from bondage and slavery; and Here with the Iewes brought out of servitude and woeful captivity.
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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, to obserue in these words, was Gods power:
Let us give the glory to God, acknowledge his Goodness before the Sons of men, confessing, that the Lord hath done great things for us The First thing in particular, that I promised, to observe in these words, was God's power:
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and that first implyed in his Name, and set downe in his Worke.
and that First employed in his Name, and Set down in his Work.
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His Name Iehoua, a name which the Hebrewes called Tetragrammaton, because it consists, say they, of foure letters, as NONLATINALPHABET, with the Grecians; and Deus, with the Latines.
His Name Iehoua, a name which the Hebrews called Tetragrammaton, Because it consists, say they, of foure letters, as, with the Greeks; and Deus, with the Latins.
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They held it ineffable, not because it could not be pronounced, but because the signification of it could neuer fully be conceiued.
They held it ineffable, not Because it could not be pronounced, but Because the signification of it could never Fully be conceived.
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For some of the learned are of opinion, that the Omnipotencie, Wisedome, and Eternitie of God, are all implyed in this Name;
For Some of the learned Are of opinion, that the Omnipotency, Wisdom, and Eternity of God, Are all employed in this Name;
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of all the names of God, it was held in greatest reuerence, so that seldome the Iewes did name it,
of all the names of God, it was held in greatest Reverence, so that seldom the Iewes did name it,
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but when the occasion was weightie, and of great importance;
but when the occasion was weighty, and of great importance;
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as when the Israelites were deliuered out of Egypt, Moses and the people began their song, The Lord is a man of warre,
as when the Israelites were Delivered out of Egypt, Moses and the people began their song, The Lord is a man of war,
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and Iehouah is his Name. And here in this short Psalme, it is no lesse then foure times mentioned, the more, and Jehovah is his Name. And Here in this short Psalm, it is no less then foure times mentioned, the more,
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as it seemes, to set forth the greatnesse of their deliuerance.
as it seems, to Set forth the greatness of their deliverance.
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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.
Before our Saviour was conceived for our Redemption, he was nam of the Angel, JESUS, in which blessed Name, Some observe to be included, the vowels called Tetragrammaton, with one S of the Hebrews, wherein was a mystical or hidden signification of his Divinity.
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But not to be too curious, let vs still compare their deliuerance with our redemption, and see the Analogie betwixt these two names.
But not to be too curious, let us still compare their deliverance with our redemption, and see the Analogy betwixt these two names.
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First, as the name Iehouah was not knowne to the Israelites, the Iewes predecessors, before their deliuerance out of Egypt was at hand.
First, as the name Jehovah was not known to the Israelites, the Iewes predecessors, before their deliverance out of Egypt was At hand.
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For before this Name was not reuealed to the Patriarchs:
For before this Name was not revealed to the Patriarchs:
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and now, after their deliuerance from Babylon, they acknowledge that onely hee, whose Name is Iehouah was their Deliuerer,
and now, After their deliverance from Babylon, they acknowledge that only he, whose Name is Jehovah was their Deliverer,
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So before our redemption did approch, and before Christ was to be conceiued for our saluation, his name IESVS was not reuealed,
So before our redemption did approach, and before christ was to be conceived for our salvation, his name JESUS was not revealed,
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but the Prophets named him Emmanuel, and entituled him wonderfull Counsellor, the mightie God, the Prince of peace, all which did but explaine the true signification of this one Name:
but the prophets nam him Emmanuel, and entitled him wonderful Counsellor, the mighty God, the Prince of peace, all which did but explain the true signification of this one Name:
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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:
and now must we not expect salvation in any other. For, among men there is given no other Name, whereby we must be saved. Act. 4.12. Again, as the full signification of the Name Iehoua, cannot be conceived:
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so the full signification of this name IESVS, cannot bee expressed.
so the full signification of this name JESUS, cannot be expressed.
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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, 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.
For this one Name contains all things, which were foretold by the prophets, of the Nature and Office of christ, the fiue Letters (Says one) that Are in the Name JESUS, signifies as much as that He is, joy and jocundity to such as mourn, eternity and life to the living, sweet Comfort of the sorrowful, Prosperity and wealth to the needful, soundness and health to the diseased and sick.
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Moreouer, as the Name Iehouah, was neuer vsed amongst the Hebrewes, but with great feare and reuerence,
Moreover, as the Name Jehovah, was never used among the Hebrews, but with great Fear and Reverence,
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euen so, with the like reuerence, ought Christians to vse the Name of IESVS.
even so, with the like Reverence, ought Christians to use the Name of JESUS.
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For at this Name euery knee must bow, of things in Heauen, and things in Earth, and things vnder the Earth.
For At this Name every knee must bow, of things in Heaven, and things in Earth, and things under the Earth.
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In a word therefore, Let vs with all reuerence take these Names in our mouthes. For holy, fearefull, and reuerent, is the Name of God;
In a word Therefore, Let us with all Reverence take these Names in our mouths. For holy, fearful, and reverent, is the Name of God;
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holy, and therefore to be sanctified; terrible, and therefore to be feared. The Lord hath done great things for vs.
holy, and Therefore to be sanctified; terrible, and Therefore to be feared. The Lord hath done great things for us
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Because the Psalmist was not able to expresse all things, which the Lord did for his people at their deliuerance, from their captiuitie, he includeth the ouerthrow of their Aduersarie;
Because the Psalmist was not able to express all things, which the Lord did for his people At their deliverance, from their captivity, he includeth the overthrow of their Adversary;
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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,
their own liberty, the reparation of the Temple, and restauration of Religion, and all things Else, in two words, The Lord hath done great things for us Their Enemy was proud and powerful,
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and thought in his heart, that hee could not bee humbled. Their libertie and freedome was a thing in their eyes impossible.
and Thought in his heart, that he could not be humbled. Their liberty and freedom was a thing in their eyes impossible.
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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.
The Temple was rased to the ground, and passed all hope to be reedified again. The true Religion was generally decayed, and in their judgement could not Easily be restored.
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But God, who is Omnipotent and All-sufficient, did for their sakes bring all these things to passe.
But God, who is Omnipotent and All-sufficient, did for their sakes bring all these things to pass.
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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.
If I should Here take occasion to speak of God's power and sufficiency, and of his wonderful works, I should deservedly be taxed for presumption, in attempting a thing beyond the understanding of man.
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For he doth great things and vnsearchable, yea marueilous things and without number. But his power here is manifested, chiefly in these three: The ouerthrow of Babylon; the deliuering of Sion:
For he does great things and unsearchable, yea marvelous things and without number. But his power Here is manifested, chiefly in these three: The overthrow of Babylon; the delivering of Sion:
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and in the restoring of pure Religion. The Chaldeans were a bitter and furious Nation, terrible and fearefull.
and in the restoring of pure Religion. The Chaldeans were a bitter and furious nation, terrible and fearful.
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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 judgement and dignity proceeded of themselves. Their Horses were swifter then Leopards; their Horsemen many, and as the Eagl, hasting to the prey;
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their faces sharpe like an East wind, and they gathered the captiuitie as the Sand;
their faces sharp like an East wind, and they gathered the captivity as the Sand;
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they mockt Kings, they scorned Princes, they did deride strong Holds, they were strong and mightie, their Quiuer an open Sepulchre,
they mocked Kings, they scorned Princes, they did deride strong Holds, they were strong and mighty, their Quiver an open Sepulchre,
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and without mercy and compassion they deuoured, eate vp, and destroyed all before them:
and without mercy and compassion they devoured, eat up, and destroyed all before them:
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but how suddenly are the wicked destroyed? Euen now Pride is a chaine vnto them,
but how suddenly Are the wicked destroyed? Even now Pride is a chain unto them,
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and Crueltie couereth them as a garment; they set their mouthes against heauen, and their tongue walketh through the earth;
and Cruelty Covereth them as a garment; they Set their mouths against heaven, and their tongue walks through the earth;
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but the Lord hath set them on slippery places, and casteth them downe into desolation, they are suddenly confounded, perished,
but the Lord hath Set them on slippery places, and Cast them down into desolation, they Are suddenly confounded, perished,
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and horribly consumed. Babylon, the head Citie of Chaldea, in their iudgement was inuincible, being immured with wals of three hundred feet in heigth, and horribly consumed. Babylon, the head city of Chaldea, in their judgement was invincible, being immured with walls of three hundred feet in heighth,
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and threescore and fifteene in breadth, inuironed and intrenched with the great Riuer Euphrates, and inclosed with an hundreth Gates of brasse;
and threescore and fifteene in breadth, environed and entrenched with the great River Euphrates, and enclosed with an Hundredth Gates of brass;
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but shee is suddenly surprised, sacked, ruinated, and rased to the ground.
but she is suddenly surprised, sacked, ruinated, and rased to the ground.
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And now Babel, the glorie of the Kingdoms, the beautie and pride of the Chaldeans, is become like the destruction of Sodom and Gomorrah, And now Babel, the glory of the Kingdoms, the beauty and pride of the Chaldeans, is become like the destruction of Sodom and Gomorrah,
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an habitation of Deuils, and a cage of cleane spirits. Their libertie was a thing so farre beyond their expectation, that it seemed as impossible, as their captiuitie seemed insoluble. an habitation of Devils, and a cage of clean spirits. Their liberty was a thing so Far beyond their expectation, that it seemed as impossible, as their captivity seemed insoluble.
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Their captiuitie was such, that all their hope of deliuerance was gone; they thought themselues forsaken and cleane cut off;
Their captivity was such, that all their hope of deliverance was gone; they Thought themselves forsaken and clean Cut off;
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they were like a Bird caught in the snare of the Fowler; like a Brand burning in the fire;
they were like a Bird caught in the snare of the Fowler; like a Brand burning in the fire;
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and like dead and withered bones. Now, as there is smal hope of the insnared Bird, lesse of a burning brand,
and like dead and withered bones. Now, as there is small hope of the Ensnared Bird, less of a burning brand,
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but least of all of withered bones; so there was no great hope of their deliuerie:
but least of all of withered bones; so there was no great hope of their delivery:
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yet, saith the Psalmist, Our soule is escaped euen as a Bird out of the snare of the Fowler, the snare is broken,
yet, Says the Psalmist, Our soul is escaped even as a Bird out of the snare of the Fowler, the snare is broken,
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and we are deliuered. And the holy Ghost saith, that they were like a brand taken out of the fire: and we Are Delivered. And the holy Ghost Says, that they were like a brand taken out of the fire:
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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 the Prophet Says, that when he prophesied over the bones, the Lord caused them to come together, bone to bone, sinow to sinow,
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and they receined life and breath againe: by all these giuing them to vnderstand, that though their deliuerie was past all hope,
and they received life and breath again: by all these giving them to understand, that though their delivery was passed all hope,
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and albeit they were detayned in most strict captiuitie, burnt vp with oppression, and consumed by the wickeds crueltie;
and albeit they were detained in most strict captivity, burned up with oppression, and consumed by the wickeds cruelty;
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yet in his owne time he would breake the snares of their captiuitie, quench the flames of oppression,
yet in his own time he would break the snares of their captivity, quench the flames of oppression,
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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.
and strengthen them and make a mighty nation of them again, that they might (as Here they do) confess, The Lord hath done great things for us The reparation of the Temple, and Reformation of true Religion, was no little blessing wherewith God blessed them.
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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;Nebuchadnezzar was not content to rob the house of God of it treasure, and to carry out of it, all the vessels of gold and silver;
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but withall, he brake downe the wall, and burnt it vp with fire.
but withal, he brake down the wall, and burned it up with fire.
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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:
And whereas before their last carrying away to Babylon, the Priest and the chief of the people, polluted the house of the Lord, with all the abominations of the Heathen:
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certainely, now when they had beene in long captiuitie, and great slauery, they did much accommodate themselues to the custome of the Chaldeans;
Certainly, now when they had been in long captivity, and great slavery, they did much accommodate themselves to the custom of the Chaldeans;
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so that there could not be but a great decay of the true worship and seruice of God.
so that there could not be but a great decay of the true worship and service of God.
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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,
And if we cast our eyes to the 74. and 79. Psalms, we shall see what pathetical lamentations, the godly pour out from the bitterness of their soul,
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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;
for the insolency of the Heathen over the lords Heritage and Sanctuary: we may there behold a woeful spectacle of desolation: the Temple is defaced; the Synagogues of God destroyed;
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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;
God's Saints disgraced, and pure Religion almost extinguished and utterly decayed. But God, who is powerful in all things, will chiefly manifest his power in this;
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in repayring the Temple, and restoring pure Religion.
in repairing the Temple, and restoring pure Religion.
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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;
To what a low ebb was the service of God come, in the days of Manasseh? when the high places that Hezekiah had pulled down were Set up again;
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and the groues of Ahab were erected againe; when hee caused his sonne to passe thorow the fire;
and the groves of Ahab were erected again; when he caused his son to pass thorough the fire;
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when he offered to all the Host of heauen; and when witches, wizards, soothsayers, and inchanters were multiplied.
when he offered to all the Host of heaven; and when Witches, wizards, soothsayers, and enchanters were multiplied.
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Yet, in the time of godly Iosiah, the Temple is repaired; the Idols are put downe;
Yet, in the time of godly Josiah, the Temple is repaired; the Idols Are put down;
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the groues are burnt into ashes;
the groves Are burned into Ashes;
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the coniurers and soothsayers are flame, and the Law read vnto the people againe, so great things the Lord did for them.
the conjurers and soothsayers Are flame, and the Law read unto the people again, so great things the Lord did for them.
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Whilest wee consider the great goodnesse of God here shewed vnto the Iewes in all these:
Whilst we Consider the great Goodness of God Here showed unto the Iewes in all these:
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it should encourage vs, now in these troublesome times, when the Church of Christ is on euery side hedged in with her enemies.
it should encourage us, now in these troublesome times, when the Church of christ is on every side hedged in with her enemies.
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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 truly if we but observe, how that lamentable estate of the Church, under the yoke of Babylon, does in all points agree with the doleful condition of the Church of christ, under the tyranny of Antichrist,
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and crueltie of Rome, this westerne Babylon; wee may safely affirme, that the one was a liuely patterne of the other:
and cruelty of Room, this western Babylon; we may safely affirm, that the one was a lively pattern of the other:
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and withall, confidently assure our selues, that as the Lord deliuered the Iewes his people, from the slauerie and bondage of that easterne Babel:
and withal, confidently assure our selves, that as the Lord Delivered the Iewes his people, from the slavery and bondage of that eastern Babel:
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so in his owne time, he will assuredly fully free his Saints and seruants from the seruitude of this westerne Babel:
so in his own time, he will assuredly Fully free his Saints and Servants from the servitude of this western Babel:
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that wee may with the Iewes confesse, the Lord hath done great things for vs. Hector Pintus, 2 Papist of no small learning, would make this captiuitie to prognosticate (as hee calls it) the Lutherane heresie.
that we may with the Iewes confess, the Lord hath done great things for us Hector Pintus, 2 Papist of no small learning, would make this captivity to prognosticate (as he calls it) the Lutheran heresy.
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His words bee these, speaking of the foundation of the Church, and wresting the Scriptures to his owne ends.
His words be these, speaking of the Foundation of the Church, and wresting the Scriptures to his own ends.
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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: It is to be noted (say he) that they Are firmly founded who Are armed and fortified with faith, who embrace piety and righteousness, who Are obedient to the holy Catholic Roman Church:
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and who follow Christ the founder of the same Church.
and who follow christ the founder of the same Church.
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But on the contrarie, they are not grounded vpon the true foundation, who worship Babylon, who hold the Lutheran falshood,
But on the contrary, they Are not grounded upon the true Foundation, who worship Babylon, who hold the Lutheran falsehood,
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and who defile themselues with vice and vncleannesse:
and who defile themselves with vice and uncleanness:
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for how is it possible, that they should have any foundation, who are cast out of the Church founded in Christ:
for how is it possible, that they should have any Foundation, who Are cast out of the Church founded in christ:
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who are apostataes from the Faith, who runne headlong with euery wind of temptation;
who Are apostates from the Faith, who run headlong with every wind of temptation;
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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. who serve Nebuchadenosor, that is, the Devil, in the Kingdom of Babel, that is, in the Lutheranicall congregation, in the confusion of Heretics, in spiritual captivity.
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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:
Thus Far Pintus. But if we compare that eastern Babylon, with their Sea of Rome; and confer the pride, cruelty and idolatry of the one with the other:
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any one who is not wilfully blind, may easily discerne the liuely resemblance betwixt them. Babylon was the first Monarchie, Rome the last.
any one who is not wilfully blind, may Easily discern the lively resemblance betwixt them. Babylon was the First Monarchy, Room the last.
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Babylon most grieuously afflicted the people of God: Rome most cruelly doth handle the Church of Christ.
Babylon most grievously afflicted the people of God: Rome most cruelly does handle the Church of christ.
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Babylon subdued and oppressed Israel with wofull captiuitie: Rome doth vexe the Church more then with long and slauish captiuitie.
Babylon subdued and oppressed Israel with woeful captivity: Rome does vex the Church more then with long and slavish captivity.
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Babylon ouercame the people of God, and hauing set Ierusalem on fire, and broken downe the temple, carried Israel away captiue:
Babylon overcame the people of God, and having Set Ierusalem on fire, and broken down the temple, carried Israel away captive:
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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;
so Room, having burned Ierusalem, and rased the temple to the ground, triumphed over Israel. Babylon planted, fostered, and defended idolatry, Superstition, and all kind of abomination;
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yet at length, when shee little thought, Gods people beeing on a sudden deliuered, shee vtterly perished:
yet At length, when she little Thought, God's people being on a sudden Delivered, she utterly perished:
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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.
and so is Rome the mother and nurse of all abominations, in which, At length she shall perish, all true believers in christ being safely Delivered.
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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.
Babel signifies confusion, and a woeful confusion, Room hath brought into the Church. Now then let Pintus and all the rest of them, call her as they list.
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The Primitiue, Holy, Apostolique & Catholique Church:
The Primitive, Holy, Apostolic & Catholic Church:
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yet wee see that shee is Babylon, that great whore and mother of harlotsand abominations of the earth, who sits like a Queene,
yet we see that she is Babylon, that great whore and mother of harlotsand abominations of the earth, who sits like a Queen,
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and sayth in her heart, shee is no widdow, shee shall see no sorrow:
and say in her heart, she is no widow, she shall see no sorrow:
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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 in one day, her plagnes shall come, death, mourning and famine, she shall utterly be burned with fire, she shall become the habitation of Devils,
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and a hold of euery foule spirit, and a cage of euery vncleane and hatefull bird. Then shall Heauen, the holy Apostles and Prophets, and a hold of every foul Spirit, and a cage of every unclean and hateful bird. Then shall Heaven, the holy Apostles and prophets,
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and all the Saints reioyce ouer her, when the Lord hath auenged the bloud of his seruants at her hand:
and all the Saints rejoice over her, when the Lord hath avenged the blood of his Servants At her hand:
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and all the faithfull shall confesse, the Lord hath done great things for vs.
and all the faithful shall confess, the Lord hath done great things for us
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Hecre they acknowledge that God hath done these great things for them, and they assume and appropriate Gods fauour therein to themselues,
Here they acknowledge that God hath done these great things for them, and they assume and Appropriate God's favour therein to themselves,
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as wee may see more fully and plainely in the 85. Psalme, where they acknowledging Gods free mercie to be the cause of their deliuerance, they say;
as we may see more Fully and plainly in the 85. Psalm, where they acknowledging God's free mercy to be the cause of their deliverance, they say;
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Lord, thou hast beene fauourable vnto thy land; thou hast brought againe the captiuitie of Iacob; Lord, thou hast been favourable unto thy land; thou hast brought again the captivity of Iacob;
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thou hast forgiuen the iniquitie of thy people, and couered all their sinnes. Selah;
thou hast forgiven the iniquity of thy people, and covered all their Sins. Selac;
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thou hast withdraw•e all thine anger, and turned backe from the fiercenesse of thy displeasure. Where they make, not onely a generall acknowledgement, thou hast withdraw•e all thine anger, and turned back from the fierceness of thy displeasure. Where they make, not only a general acknowledgement,
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but a particular confession of Gods free mercie and kindnesse shewed vnto them.
but a particular Confessi of God's free mercy and kindness showed unto them.
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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 so, from this Exampl we Learn, that it is the duty of every one of us to take notice of God's singular Goodness,
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and to acknowledge his particular bountie to wards vs. The Church, in the Canticles, takes speciall notice,
and to acknowledge his particular bounty to wards us The Church, in the Canticles, Takes special notice,
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and makes a particular relation of Christs prouident care, loue, and dearenesse ouer her.
and makes a particular Relation of Christ provident care, love, and dearness over her.
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Where shee confesseth, that vnder his shadow shee tooke delight, and his fruit was sweet vnto her mouth:
Where she Confesses, that under his shadow she took delight, and his fruit was sweet unto her Mouth:
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his left hand was vnder her head, and his right hand did embrace her: So deare and carefull hee was of her, both in prou•ding all things for her, and in protecting of her.
his left hand was under her head, and his right hand did embrace her: So deer and careful he was of her, both in prou•ding all things for her, and in protecting of her.
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The princely Prophet throughout all his Psalterie, makes not onely a generall confession of Gods blessings:
The princely Prophet throughout all his Psaltery, makes not only a general Confessi of God's blessings:
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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,
but taking a special view of them, makes a particular Relation (so Far forth as he is able of them) in the 16. Psalm, he say, that the lot is fallen to him in pleasant places,
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and that he hath a goodly heritage. and that he hath a goodly heritage.
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In the 23. That the Lord prepared his table, anointed his head, and made his cup to o•erflow.
In the 23. That the Lord prepared his table, anointed his head, and made his cup to o•erflow.
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In other Psalmes, he confesseth that God vpheld him when he was readie to haue fallen.
In other Psalms, he Confesses that God upheld him when he was ready to have fallen.
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In the 30. that hee had turned his mourning into ioy; that hee had loosed his sack-cloth, and girded him with gladnesse.
In the 30. that he had turned his mourning into joy; that he had loosed his Sackcloth, and girded him with gladness.
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Thus hee confesseth Gods speciall fauour vnto him, in changing his pouertie into pleutie, his danger into safetie,
Thus he Confesses God's special favour unto him, in changing his poverty into pleutie, his danger into safety,
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and his sorrow into gladnes of heart. And is this all? No: these were indeed great things;
and his sorrow into gladness of heart. And is this all? No: these were indeed great things;
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but yet, the Lord had done greater for him.
but yet, the Lord had done greater for him.
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And therefore (sayth hee) Come all yee that feare God, and hearken, and I will tell•you what hee hath done for my soule. Hee hath forgiuen her iniquities, healed her infirmities, redeemed her from the graue,
And Therefore (say he) Come all ye that Fear God, and harken, and I will tell•you what he hath done for my soul. He hath forgiven her iniquities, healed her infirmities, redeemed her from the graven,
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and crowned her with mercie and 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 crowned her with mercy and compassion. The like we should all doe, but alas, such is our forgetfulness, that we never enter into any serious consideration with our selves, what great things God hath done for us:
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and so neuer acknowledge any benefits receiued of him. And this forgetfulnesse is, either because wee vnderstand not what God hath done for vs:
and so never acknowledge any benefits received of him. And this forgetfulness is, either Because we understand not what God hath done for us:
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like the old Israelites, who remembred not the multitude of his mercies, because they vnderstood not his wonders in Egypt. Or,
like the old Israelites, who remembered not the multitude of his Mercies, Because they understood not his wonders in Egypt. Or,
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because wee misunderstand them, and thinke all that he hath done for vs is nothing, like prophane Esau, who esteemed his birthright of no worth.
Because we misunderstand them, and think all that he hath done for us is nothing, like profane Esau, who esteemed his birthright of no worth.
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And so, from these two it proceeds, that although God hath shewed his loue vnto vs,
And so, from these two it proceeds, that although God hath showed his love unto us,
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euen in all things our hearts haue desired:
even in all things our hearts have desired:
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yet, will wee say impudently, Wherein hast thou loued vs? Because wee cannot discerne Gods loue manifested therein vnto vs;
yet, will we say impudently, Wherein hast thou loved us? Because we cannot discern God's love manifested therein unto us;
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or else, like carnall beasts wee still cry out, Who will shew vs any good? Thinking nothing good but what our beastly hearts couet:
or Else, like carnal beasts we still cry out, Who will show us any good? Thinking nothing good but what our beastly hearts covet:
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for, the naturall man perceiueth not these things which are of God.
for, the natural man perceives not these things which Are of God.
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But if wee would but seriously consider with our selues, what God did for vs in our creation:
But if we would but seriously Consider with our selves, what God did for us in our creation:
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how he made man after his owne image, little inferiour to Angels, crowned him with glorie and worship,
how he made man After his own image, little inferior to Angels, crowned him with glory and worship,
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and placed him sole soueraigne ouer all his creatures:
and placed him sole sovereign over all his creatures:
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how could wee but with admiration crie out with Dauid: O Lord, what is man, that thou art mindfull of him,
how could we but with admiration cry out with David: Oh Lord, what is man, that thou art mindful of him,
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and the sonne of man, that thou visitest him? and the son of man, that thou visitest him?
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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,
But if we take a narrow view of his love in our redemption, when he sent his only son the perfect brightness of his glory,
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and the engrauen forme of his person, to become man like vnto vs; to beare our infirmities, and in his bloud wash away our iniquities:
and the engraved Form of his person, to become man like unto us; to bear our infirmities, and in his blood wash away our iniquities:
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how could wee be but amazed thereat? O great goodnesse! O wonderfull kindnesse!
how could we be but amazed thereat? O great Goodness! O wonderful kindness!
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O vnspeakable loue of God! The Angels sinned and were not spared, but were cast downe into hell,
O unspeakable love of God! The Angels sinned and were not spared, but were cast down into hell,
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and were deliuered into chaines of darkenesse to be kept vnto condemnation:
and were Delivered into chains of darkness to be kept unto condemnation:
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and yet albeit man abode not one day in honour, but became like vnto the beasts that perish:
and yet albeit man Abided not one day in honour, but became like unto the beasts that perish:
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yet, God sent his owne sonne, who in no sort tooke on him the nature of Angels,
yet, God sent his own son, who in no sort took on him the nature of Angels,
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but tooke on him the seed of Abraham: and in all things was like vnto his brethren:
but took on him the seed of Abraham: and in all things was like unto his brothers:
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that hee might be a mercifull and faithfull high Priest in things concerning God, to make a reconciliation for our sinnes. If these great blessings, these mercies, these great things, were truly weighed of vs, that he might be a merciful and faithful high Priest in things Concerning God, to make a reconciliation for our Sins. If these great blessings, these Mercies, these great things, were truly weighed of us,
cst pns31 vmd vbi dt j cc j j n1 p-acp n2 vvg np1, pc-acp vvi dt n1 p-acp po12 n2. cs d j n2, d n2, d j n2, vbdr av-j vvn pp-f pno12,
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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 reward. And with the Iewes confesse, that hee hath done great things for vs.
how could we but admire his gracious Goodness towards us the Sons of men, and with Abraham acknowledge that he is to us an exceeding great reward. And with the Iewes confess, that he hath done great things for us
q-crq vmd pns12 p-acp vvi po31 j n1 p-acp pno12 dt n2 pp-f n2, cc p-acp np1 vvb cst pns31 vbz p-acp pno12 dt j-vvg j n1. cc p-acp dt np2 vvb, cst pns31 vhz vdn j n2 p-acp pno12
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Haimo sayth, 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, Haimo say, he hath done great things for us, in making us great, what were the Iewes more then other people by nature, what worth was in them more then in other Nations that should move the Lord to be so favourable unto them, in preferring them to all other Nations? None At all,
np1 vvz, pns31 vhz vdn j n2 p-acp pno12, p-acp vvg pno12 j, r-crq vbdr dt npg1 av-dc cs j-jn n1 p-acp n1, r-crq n1 vbds p-acp pno32 av-dc cs p-acp j-jn n2 cst vmd vvi dt n1 pc-acp vbi av j p-acp pno32, p-acp vvg pno32 p-acp d j-jn n2? pix p-acp d,
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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:
for thus say the Lord unto Ierusalem: Thy birth and thy Nativity is of the land Canaan, thy father was an Amorite, and thy mother an Hittite:
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and as for thy natiuitie in the day that thou wast borne, thy nauell was not cut,
and as for thy Nativity in the day that thou wast born, thy navel was not Cut,
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neither wast thou washed in water to supplie thee:
neither waste thou washed in water to supply thee:
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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, liue, &c. Hee made her his vineyard, hee planted her in a very fruitfull hill. thou wast not saulted At all, nor swaddled At all, none eye pitied thee, to do any of these unto thee, to have compassion upon thee, etc. Yet even when she was polluted in her blood, the Lord said unto her, live, etc. He made her his vineyard, he planted her in a very fruitful hill.
pns21 vbd2s xx vvn p-acp d, ccx vvd p-acp d, pix n1 vvd pno21, pc-acp vdi d pp-f d p-acp pno21, pc-acp vhi n1 p-acp pno21, av av av c-crq pns31 vbds vvn p-acp po31 n1, dt n1 vvd p-acp pno31, vvb, av pns31 vvd pno31 po31 n1, pns31 vvd pno31 p-acp dt j j n1.
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Hee fenced it and gathered out the stones thereof, and planted it with the choycest vine.
He fenced it and gathered out the stones thereof, and planted it with the Choicest vine.
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Hee did make choyce of them for his owne people.
He did make choice of them for his own people.
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Hee brought them out of darkenesse, and out of the shadow of death, and brake their bonds asunder.
He brought them out of darkness, and out of the shadow of death, and brake their bonds asunder.
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He did great things for them in Egypt, wonderous workes in the land of Ham, and terrible things by the red sea.
He did great things for them in Egypt, wondrous works in the land of Ham, and terrible things by the read sea.
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For their sakes hee smote great Kings, and slew famous Kings, and gaue their land for an heritage to Israel.
For their sakes he smote great Kings, and slew famous Kings, and gave their land for an heritage to Israel.
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He remembred them in their low estate, & redeemed them from their enemies. He made them Lords ouer the Heathen: and Commanders ouer the Nations.
He remembered them in their low estate, & redeemed them from their enemies. He made them lords over the Heathen: and Commanders over the nations.
pns31 vvd pno32 p-acp po32 j n1, cc vvd pno32 p-acp po32 n2. pns31 vvd pno32 n2 p-acp dt j-jn: cc n2 p-acp dt n2.
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And what were wee Gentiles by nature, a bastard-brood of Ismael; a generation of vipers; cockatrices egges;
And what were we Gentiles by nature, a Bastard brood of Ishmael; a generation of vipers; cockatrices eggs;
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the sonnes of Belial, witches children; the seed of the serpent; the chilof wrath; heires of darkenesse; dead in sinnes and trespasses:
the Sons of Belial, Witches children; the seed of the serpent; the chilof wrath; Heirs of darkness; dead in Sins and Trespasses:
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but now wee are adopted sonnes in Christ Iesus; heires of eternall life;
but now we Are adopted Sons in christ Iesus; Heirs of Eternal life;
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fellow heires, and of the same bodie, and partakers of the promise in Christ by the Gospell.
fellow Heirs, and of the same body, and partakers of the promise in christ by the Gospel.
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Wee are of seruants made sonnes; of bond-men become free;
we Are of Servants made Sons; of bondmen become free;
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of aliens from the grace of God, strangers without the couenant, & children of darknesse, we are grafted into the good oliue;
of aliens from the grace of God, Strangers without the Covenant, & children of darkness, we Are grafted into the good olive;
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receiued within the Couenant, and are become the children of light; euen so great things hath the Lord done for vs.
received within the Covenant, and Are become the children of Light; even so great things hath the Lord done for us
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And to conclude, if they bee great among men, who are rich in possessions, honour and attendance:
And to conclude, if they be great among men, who Are rich in possessions, honour and attendance:
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then hath the Lord done great things for vs, in making vs so great, that wee haue for attendants, Angels;
then hath the Lord done great things for us, in making us so great, that we have for attendants, Angels;
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for inheritance, a celestiall king dome; for riches, all are ours; and for honour, wee are Kings, Priests, and Prophets.
for inheritance, a celestial King dome; for riches, all Are ours; and for honour, we Are Kings, Priests, and prophets.
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Now vnto him that hath done so great things for vs, vnto him that loued vs, Now unto him that hath done so great things for us, unto him that loved us,
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and washed vs from our sinnes in his owne bloud, and hath made vs Kings and Priests vnto God his Father:
and washed us from our Sins in his own blood, and hath made us Kings and Priests unto God his Father:
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to him be glory and dominion for euer and euer. Amen. to him be glory and dominion for ever and ever. Amen.
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THE GODLIES GLADNES:
THE GODLIES GLADNESS:
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Being An Appendix, that doth depend vpon this last sequell, shewing the ioy they conceiued thereupon. THE SIXT SERMON. VERS. 4. Whereof wee reioyce.Being an Appendix, that does depend upon this last sequel, showing the joy they conceived thereupon. THE SIXT SERMON. VERS. 4. Whereof we rejoice.
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WE haue heard what the Lord hath done for them: now what vse they make of it, we see.
WE have herd what the Lord hath done for them: now what use they make of it, we see.
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They make Gods goodnesse the ground of their gladnesse;
They make God's Goodness the ground of their gladness;
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for the ouerthrow of their Enemies, their owne libertie, and all other blessings bestowed vpon them;
for the overthrow of their Enemies, their own liberty, and all other blessings bestowed upon them;
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now at their deliuerance did afford them occasion to reioyce. First, the ouerthrow of their Aduersaries, might, and did giue them cause of ioy.
now At their deliverance did afford them occasion to rejoice. First, the overthrow of their Adversaries, might, and did give them cause of joy.
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For when they were led captiues, they did insult and triumph ouer them, mocking their Kings,
For when they were led captives, they did insult and triumph over them, mocking their Kings,
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and scoffing their Princes, deriding and laughing all of them to scorne;
and scoffing their Princes, deriding and laughing all of them to scorn;
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opening their mouthes against Ierusalem, h•ssing and gnashing their teeth, saying, Let vs deuour it, certainly this is the day, we haue seene it and found it; but now the case is altered;
opening their mouths against Ierusalem, h•ssing and gnashing their teeth, saying, Let us devour it, Certainly this is the day, we have seen it and found it; but now the case is altered;
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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 discouered:
for Bel is bowed down, Nebo is fallen, the daughter of Babel sits upon the ground, her locks Are loosed, her feet Are made naked, her legs uncovered, and her filthiness discovered:
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her Kings are slaine, and her Princes and strong Men, made drunke with the Cup of the Lords wrath.
her Kings Are slain, and her Princes and strong Men, made drunk with the Cup of the lords wrath.
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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;
This is one cause of their joy, foretold by the Prophet: The meek in the Lord shall receive joy, and the poor man shall rejoice;
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for the cruell man shall cease, and the scornefull shall be consumed, and all that hasted to iniquitie shall be cut off: whereof the godly may and doe reioyce. for the cruel man shall cease, and the scornful shall be consumed, and all that hasted to iniquity shall be Cut off: whereof the godly may and do rejoice.
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But how may wee reioyce at the fall of our Enemies, since we are commanded to pray for them?
But how may we rejoice At the fallen of our Enemies, since we Are commanded to pray for them?
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If they only seeke the particular hurt of our bodies, then we ought to blesse them that curse vs,
If they only seek the particular hurt of our bodies, then we ought to bless them that curse us,
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and pray for them that persecute vs; or if through ignorance they maligne and trouble vs, as Saul did persecute the Saints:
and pray for them that persecute us; or if through ignorance they malign and trouble us, as Saul did persecute the Saints:
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we ought with our Sauiour to pray for them, because they know not what they doe:
we ought with our Saviour to pray for them, Because they know not what they do:
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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:
yea, though contrary to their knowledge and conscience, they thirst After our blood, yet must we with Stephen desire, that it be not laid unto their charge:
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that is (as Lyra saith) in desiring God not to punish them eternally, but to giue them repentance;
that is (as Lyram Says) in desiring God not to Punish them eternally, but to give them Repentance;
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but if our enemies bee Gods enemies, and seeke not onely our shame, but Gods dishonour;
but if our enemies be God's enemies, and seek not only our shame, but God's dishonour;
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not our particular hurt, but the ouerthrow of his Church, then we may both pray for their confusion, and reioyce at their destruction.
not our particular hurt, but the overthrow of his Church, then we may both pray for their confusion, and rejoice At their destruction.
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Secondly, their owne libertie did afford vnto them no little comfort: Captiuitie is a great miserie, and Libertie no lesse a blessing;
Secondly, their own liberty did afford unto them no little Comfort: Captivity is a great misery, and Liberty no less a blessing;
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the felicitie of the one, may be gathered from the miserie of the other.
the felicity of the one, may be gathered from the misery of the other.
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For, in captiuitie you may see Manasses in chaines, Iehoiakim in fetters, Samson at the mill, and Hoshea in prison:
For, in captivity you may see Manasses in chains, Jehoiakim in fetters, samson At the mill, and Hoshea in prison:
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in time of libertie, you may see Debora and Barak singing, the M•nstrell playing, Myriam at her Timbrel, and Dauid at his Harpe.
in time of liberty, you may see Deborah and Barak singing, the M•nstrell playing, Miriam At her Timbrel, and David At his Harp.
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In captiuitie the Land lyes waste, our Houses are giuen to Aliens, and our Possessions to strangers:
In captivity the Land lies waste, our Houses Are given to Aliens, and our Possessions to Strangers:
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but in libertie, wee may see Elisha plowing, Isaak sowing, and Boaz reaping.
but in liberty, we may see Elisha plowing, Isaac sowing, and Boaz reaping.
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1386
In captiuitie, poore bond-men are clothed like Dauids seruants, with garments cut off by the buttocks;
In captivity, poor bondmen Are clothed like David Servants, with garments Cut off by the buttocks;
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their fare shall be like Michaiahs, bread and water;
their fare shall be like Michaiahs, bred and water;
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their lodging like vnto Iacobs, the cold ground for their bed, and a hard stone for their pillow;
their lodging like unto Iacobs, the cold ground for their Bed, and a hard stone for their pillow;
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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 their tasks like the Israelites, more then they can bear: but in liberty you may see daniel and Mordecai clothed richly; Nehemiah and Ezra feasting joyfully;
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and Dauid resting on his bed securely: in a word, the Heathen themselues, obseruing the lamentable condition of a captiue:
and David resting on his Bed securely: in a word, the Heathen themselves, observing the lamentable condition of a captive:
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they thought seruitude the worst euill that could befall man;
they Thought servitude the worst evil that could befall man;
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and that the most dangerous libertie was to be preferred before the best and safest captiuitie:
and that the most dangerous liberty was to be preferred before the best and Safest captivity:
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yea, and death it selfe to be chosen before bondage. And this made Samson choose rather to die, then to continue in such seruitude:
yea, and death it self to be chosen before bondage. And this made samson choose rather to die, then to continue in such servitude:
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and Razis, rather to kill himselfe, then to yeeld to Nicanor. No maruell then if they were glad and reioyced,
and Razis, rather to kill himself, then to yield to Nicanor. No marvel then if they were glad and rejoiced,
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when they were freed from such bondage, according to that of the Psalmist, When God turneth againe the captiuitie of his people, Iacob shall reioyce and Israel shal be glad.
when they were freed from such bondage, according to that of the Psalmist, When God turns again the captivity of his people, Iacob shall rejoice and Israel shall be glad.
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Thirdly, it was a great occasion of ioy for them to returne to Sion, where they might freely without disturbance,
Thirdly, it was a great occasion of joy for them to return to Sion, where they might freely without disturbance,
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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:
and void of all Fear worship and serve the Lord in his holy Temple. For a Captive hath not so much as his conscience left free:
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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;
as we may see under Antiochus: the Iewes were compelled to transgress the Law of God, to profane the Temple, to defile the Altar, and to break the Sabbath;
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not daring once to confesse themselues to be Iewes.
not daring once to confess themselves to be Iewes.
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So in Babylon they were forced to learne the language of the Chaldeans: and constrained to worship their Idols and Images.
So in Babylon they were forced to Learn the language of the Chaldeans: and constrained to worship their Idols and Images.
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For now the walles of Ierusalem were pulled downe; the Citie made leuell with the ground; the Sanctuarie destroyed; the Prophets were silent; For now the walls of Ierusalem were pulled down; the city made level with the ground; the Sanctuary destroyed; the prophets were silent;
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and the Priests were carried captiues:
and the Priests were carried captives:
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but now in their libertie at their returne, they might see Zerubbabel and Ieshua repayring the Temple, Hagai and Zacharie prophecying:
but now in their liberty At their return, they might see Zerubbabel and Jesus repairing the Temple, Haggai and Zacharias prophesying:
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the Priests and the Leuites singing: the people building, Nehemiah defending them; and Ezra expounding the Law vnto them:
the Priests and the Levites singing: the people building, Nehemiah defending them; and Ezra expounding the Law unto them:
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and truely, all other occasions of ioy are not to be compared to this, to goe into the House of the Lord,
and truly, all other occasions of joy Are not to be compared to this, to go into the House of the Lord,
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and to stand in the Gates of Ierusalem.
and to stand in the Gates of Ierusalem.
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For as Dauid neuer danced so ioyfully as he did before the A•ke, euen so the godly neuer reioyce so gladly,
For as David never danced so joyfully as he did before the A•ke, even so the godly never rejoice so gladly,
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as when they may without molestation enter into the Courts of the Lord, serue him with gladnesse, and come before his presence with a song.
as when they may without molestation enter into the Courts of the Lord, serve him with gladness, and come before his presence with a song.
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Lastly, we might adde hereunto, that it was occasion of reioycing vnto them, to bee freed from the societie and fellowship of the wicked.
Lastly, we might add hereunto, that it was occasion of rejoicing unto them, to be freed from the society and fellowship of the wicked.
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How was the righteous soule of iust Lot •vexed from day to day, with the vnlawfull deeds of the wicked Sodomites,
How was the righteous soul of just Lot •vexed from day to day, with the unlawful Deeds of the wicked Sodomites,
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whilest hee had his conuersation amongst them? How was the peaceable soule of godly Dauid grieued,
whilst he had his Conversation among them? How was the peaceable soul of godly David grieved,
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so long as he abode with Meshech, and had his habitation amongst the Tents of Kedar,
so long as he Abided with Meshech, and had his habitation among the Tents of Kedar,
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and dwelt with those that were enemies to peace? And how were the sorrowfull soules of Gods Saints troubled,
and dwelled with those that were enemies to peace? And how were the sorrowful Souls of God's Saints troubled,
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whilest they stayed captiues amongst the prophane and idolatrous aduersaries? Now as Lot could not choose but be glad,
whilst they stayed captives among the profane and idolatrous Adversaries? Now as Lot could not choose but be glad,
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when he was brought out of So dom to Zoar: and Dauid from the Tents of Kedar, to the Courts of the Lords House.
when he was brought out of So dom to Zoar: and David from the Tents of Kedar, to the Courts of the lords House.
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So the faithfull amongst the Iewes must needs be ioyfull, when they were freed from the societie of the wicked at Babylon,
So the faithful among the Iewes must needs be joyful, when they were freed from the society of the wicked At Babylon,
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and brought to the fellowship of the Saints at Sion.
and brought to the fellowship of the Saints At Sion.
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But to leaue the occasions of their ioy, in the words we will obserue, first, How it is lawfull for the godly to reioyce.
But to leave the occasions of their joy, in the words we will observe, First, How it is lawful for the godly to rejoice.
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Secondly, What is the ground of their ioy. Thirdly, How it is onely peculiar and proper for them to reioyce:
Secondly, What is the ground of their joy. Thirdly, How it is only peculiar and proper for them to rejoice:
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and, fourthly, the generalitie of their ioy. First, from this their example wee gather, whensoeuer the Lord doth great things for vs,
and, fourthly, the generality of their joy. First, from this their Exampl we gather, whensoever the Lord does great things for us,
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whether it be in remouing his Iudgements, or blessing vs with some happy deliuerance:
whither it be in removing his Judgments, or blessing us with Some happy deliverance:
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or conferring some good benefit vpon vs, it is both lawfull and commendable for vs to reioyce and bee glad.
or conferring Some good benefit upon us, it is both lawful and commendable for us to rejoice and be glad.
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For wee haue both Precepts to command it, and precedents to approue it. First, wee haue Precepts for it, Ioel 2.21, 23. Zeph. 3.14.15. Reioyce yee righteous in the Lord, and bee ioyfull all yee true of heart, saith the Psalmist, and reioyce in the Lord alwayes;
For we have both Precepts to command it, and precedents to approve it. First, we have Precepts for it, Joel 2.21, 23. Zephaniah 3.14.15. Rejoice ye righteous in the Lord, and be joyful all ye true of heart, Says the Psalmist, and rejoice in the Lord always;
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againe, I say, 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 Egypt. again, I say, rejoice, Says the Apostle. Secondly, I say, we have precedents for it. Moses and Miriam, with their several Companies, rejoiced for their deliverance out of Egypt.
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So Deborah and Barak exercised the people for their deliuerance from the Canaanites: and so reioyced the Saints for their deliuerance, from Hamans cruell conspiracie.
So Deborah and Barak exercised the people for their deliverance from the Canaanites: and so rejoiced the Saints for their deliverance, from Hamans cruel Conspiracy.
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This condemneth the Stoicall opinion of some, who are so farre from reioycing, that they abandon all comfort,
This Condemneth the Stoical opinion of Some, who Are so Far from rejoicing, that they abandon all Comfort,
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and repell all occasions of ioy; delighting onely to nourish griese, and to entertayne a pensiue soule.
and repel all occasions of joy; delighting only to nourish griese, and to entertain a pensive soul.
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I may say to them, as the Prophet saith, Quis quaesiuit h•• de manibus vestris? Who required these things of you?
I may say to them, as the Prophet Says, Quis quaesiuit h•• de manibus vestris? Who required these things of you?
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But perhaps thou wilt say, doth not the Apostle will vs to sorrow, to suffer affliction, to weepe, to change our laughter into mourning,
But perhaps thou wilt say, does not the Apostle will us to sorrow, to suffer affliction, to weep, to change our laughter into mourning,
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and our ioy into heauinesse? Wee must consider to whom the Apostle speaks; they were prophane, wicked, dissolute, double minded;
and our joy into heaviness? we must Consider to whom the Apostle speaks; they were profane, wicked, dissolute, double minded;
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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:
who being puffed up with worldly Prosperity, their hearts rejoiced in voluptuous pleasures: such kind of people the Apostle bids sorrow, whereas they laughed; and mourn, whereas they rejoiced:
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lest, whilst (as Iob saith) they dance with the Tabret, and the Harpe,
lest, while (as Job Says) they dance with the Tabret, and the Harp,
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and reioyce at the sound of the Organs, spending their dayes in wealth, they suddenly goe downe into the pit; into that pit of darknesse where there is weeping and gnashing of teeth. For vnto all such belongs that curse, Woe be vnto them that now laugh, for they shall mourne. and rejoice At the found of the Organs, spending their days in wealth, they suddenly go down into the pit; into that pit of darkness where there is weeping and gnashing of teeth. For unto all such belongs that curse, Woe be unto them that now laugh, for they shall mourn.
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Againe, the Apostle Paul saith, there is a sorrow to God-ward, and a sorrow to death-ward.
Again, the Apostle Paul Says, there is a sorrow to Godward, and a sorrow to death-ward.
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A godly sorrow, and a worldly sorrow: the one causeth death, but the other repentance vnto saluation.
A godly sorrow, and a worldly sorrow: the one Causes death, but the other Repentance unto salvation.
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Now the Apostle Iames, where he wills them to change their laughing into mourning:
Now the Apostle James, where he wills them to change their laughing into mourning:
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his meaning is to change their worldly ioy, into a true godly sorrow, leauing their abominable sinnes,
his meaning is to change their worldly joy, into a true godly sorrow, leaving their abominable Sins,
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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 returning unto the Lord with fasting, weeping, and with mourning. Let us Therefore cast off and abandon all lumpish deadness, all dull pensiveness:
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and let vs sing vnto the Lord, and heartily reioyce in the strength of our saluation. and let us sing unto the Lord, and heartily rejoice in the strength of our salvation.
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But thou wilt say, thy sorrow and thy pensiuenesse, is for thy sinnes:
But thou wilt say, thy sorrow and thy pensiveness, is for thy Sins:
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and so thou mayest aske mee, can a man sinne in sorrowing for sinne, or transgresse in mourning for his transgressions?
and so thou Mayest ask me, can a man sin in sorrowing for sin, or transgress in mourning for his transgressions?
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True it is, we ought with Dauid euer to haue our sinnes before vs: and the continuall remembrance of them, should daily draw teares from our drie eyes:
True it is, we ought with David ever to have our Sins before us: and the continual remembrance of them, should daily draw tears from our dry eyes:
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yet must wee not sorrow for them as men without hope;
yet must we not sorrow for them as men without hope;
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for then they should bring vs to desperation with Cain and Iudas, and this desperation should throw vs head-long into eternall damnation:
for then they should bring us to desperation with Cain and Iudas, and this desperation should throw us headlong into Eternal damnation:
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but as the fearefull sight of our sinnes, with the terrible aspect of Gods iustice, should cast vs downe with sorrow;
but as the fearful sighed of our Sins, with the terrible aspect of God's Justice, should cast us down with sorrow;
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so the sweet consideration of Gods mercies, and the contemplation of Christs merits should raise vs vp againe with ioy.
so the sweet consideration of God's Mercies, and the contemplation of Christ merits should raise us up again with joy.
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For as the Apostle saith, wee must weepe, as though we wept not: and in our sorrowing, bee alwayes reioycing; lest we bee swallowed vp with ouer-much heauinesse.
For as the Apostle Says, we must weep, as though we wept not: and in our sorrowing, be always rejoicing; lest we be swallowed up with overmuch heaviness.
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Againe, all worldly sorrow, whether it be for losse of commodities and goods, or through sense and feare of euill, is here condemned.
Again, all worldly sorrow, whither it be for loss of commodities and goods, or through sense and Fear of evil, is Here condemned.
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God requireth no sorrow, but sorrow for sinne: no feare, but feare to offend: no griefe, but griefe because wee haue grieued him.
God requires no sorrow, but sorrow for sin: no Fear, but Fear to offend: no grief, but grief Because we have grieved him.
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Many inconueniences follow vpon this sorrow: Many inconveniences follow upon this sorrow:
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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:
for it darkens our countenance, it dulls the mind, it impairs our health, it Cast down the heart, it brings on old age, it Causes sickness and hasteneth death:
c-acp pn31 vvz po12 n1, pn31 vvz dt n1, pn31 n2 po12 n1, pn31 vvz a-acp dt n1, pn31 vvz p-acp j n1, pn31 vvz n1 cc vvz n1:
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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.
on the other part, joy and gladness clears the countenance, cheers the heart, procures health, and prolongs our life, which makes the Lord afford his children matter whereof they rejoice.
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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.
Many, as you have herd, were the occasions of the faithfuls joy. As, First, The overthrow of their enemies. Secondly, Their own liberty. Thirdly, The restauration of Religion.
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Fourthly, Their deliuerance from the fellowship of the wicked, and other great things which the Lord had done for them, whereof they did reioyce.
Fourthly, Their deliverance from the fellowship of the wicked, and other great things which the Lord had done for them, whereof they did rejoice.
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From whence wee may learne that Gods goodnesse is the ground of the godlies gladnesse. Let the naturall man reioyce in his health and strength, as Goliah did;
From whence we may Learn that God's Goodness is the ground of the Godlies gladness. Let the natural man rejoice in his health and strength, as Goliath did;
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the worldly man in his wealth and substance, as the Lawyer did; the sensuall man in his voluptuousnesse, as Ammon did;
the worldly man in his wealth and substance, as the Lawyer did; the sensual man in his voluptuousness, as Ammon did;
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the young man in his pleasures, as the Prodigall did; the prophane man in his wickednesse, as Lamech did:
the young man in his pleasures, as the Prodigal did; the profane man in his wickedness, as Lamech did:
dt j n1 p-acp po31 n2, c-acp dt n-jn vdd; dt j n1 p-acp po31 n1, c-acp vvb vdd:
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yet, the faithfull reioyce onely in God and his goodnesse:
yet, the faithful rejoice only in God and his Goodness:
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Dauid was glad, and his tongue reioyced, because the Lord was at his right hand, his preseruer and keeper;David was glad, and his tongue rejoiced, Because the Lord was At his right hand, his preserver and keeper;
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the faithfull reioyce because of the Gospell;
the faithful rejoice Because of the Gospel;
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the Apostles are glad that they are accounted worthie to suffer for the name of Christ;
the Apostles Are glad that they Are accounted worthy to suffer for the name of christ;
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and the Disciples reioyced that their names were written in heauen.
and the Disciples rejoiced that their names were written in heaven.
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Wee must not therefore reioyce with the wicked, but be glad with the godly, noli laetar• Israel, reioyce not, O Israel,
we must not Therefore rejoice with the wicked, but be glad with the godly, noli laetar• Israel, rejoice not, Oh Israel,
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as other people, qui latantur cùm male fecerint, who reioyce in euill doing:
as other people, qui latantur cùm male fecerint, who rejoice in evil doing:
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but with the righteous, be glad in the Lord, and with the Prophet, ioy in the God of our saluation.
but with the righteous, be glad in the Lord, and with the Prophet, joy in the God of our salvation.
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Now they that reioyce were the Iewes themselues, the Heathen onely stand amazed and astonished at these things:
Now they that rejoice were the Iewes themselves, the Heathen only stand amazed and astonished At these things:
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but the Faithfull, who had tasted the sweetnesse and fruit of them, they onely are glad and reioyce in them.
but the Faithful, who had tasted the sweetness and fruit of them, they only Are glad and rejoice in them.
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So here, wee collect that it is onely peculiar and proper to the godly and faithfull to reioyce truely in Gods blessings.
So Here, we collect that it is only peculiar and proper to the godly and faithful to rejoice truly in God's blessings.
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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 Servants (say the Lord) shall eat, and ye (meaning the wicked) shall be hungry: my Servants shall drink, and ye shall be thirsty:
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my seruants shall reioyce, and yee shall be ashamed:
my Servants shall rejoice, and ye shall be ashamed:
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my seruants shall sing for ioy of heart, and yee shall crie for sorrow of heart,
my Servants shall sing for joy of heart, and ye shall cry for sorrow of heart,
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and howle for vexation of mind. Exultate iusti, non iniusti; bee glad yee righteous, not yee vnrighteous: and howl for vexation of mind. Exultate Justi, non iniusti; be glad ye righteous, not ye unrighteous:
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laetentur Sancti, and let the Saints bee glad, and not, let the wicked be glad, sayth the Psalmist. laetentur Sancti, and let the Saints be glad, and not, let the wicked be glad, say the Psalmist.
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And comfort my people, not, comfort mine enemies, sayth the Lord. The godly haue only true cause of ioy, because they haue a good conscience.
And Comfort my people, not, Comfort mine enemies, say the Lord. The godly have only true cause of joy, Because they have a good conscience.
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Our reioycing is this, the testimonie of our conscience, sayth the Apostle. Now, the wickeds conscience is euer vexed; Our rejoicing is this, the testimony of our conscience, say the Apostle. Now, the wickeds conscience is ever vexed;
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for, euen in laughter the heart is sorrowfull: so that there is a mixture of dissembled ioy with a desperate griefe.
for, even in laughter the heart is sorrowful: so that there is a mixture of dissembled joy with a desperate grief.
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Besides, to the godly is onely sent the true Comforter, the holy Ghost.
Beside, to the godly is only sent the true Comforter, the holy Ghost.
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I will, (sayth our Sauiour) pray to the Father and hee shall giue you another Comforter, that hee may abide with you for euer, I will, (say our Saviour) pray to the Father and he shall give you Another Comforter, that he may abide with you for ever,
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euen the Spirit of Truth, whom the world cannot receiue, because it seeth him not, neither knoweth him:
even the Spirit of Truth, whom the world cannot receive, Because it sees him not, neither Knoweth him:
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but yee know him, for hee dwelleth with you, and shall be in you. but ye know him, for he dwells with you, and shall be in you.
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Heere then we see that the ioy of the wicked, be what it will, is in effect no ioy, but a counterfeit:
Here then we see that the joy of the wicked, be what it will, is in Effect no joy, but a counterfeit:
av av pns12 vvb cst dt n1 pp-f dt j, vbb r-crq pn31 vmb, vbz p-acp n1 dx n1, cc-acp dt n-jn:
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for, there is no peace, but the peace of conscience; no ioy, but the ioy of the holy Ghost;
for, there is no peace, but the peace of conscience; no joy, but the joy of the holy Ghost;
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no comfort, but from the Sonne of consolation.
no Comfort, but from the Son of consolation.
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Now the wicked they haue not this peace, non est pax impijs: for, there is no peace to the wicked.
Now the wicked they have not this peace, non est pax impijs: for, there is no peace to the wicked.
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They haue not this ioy, because they haue not the holy Ghost:
They have not this joy, Because they have not the holy Ghost:
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and they haue not this comfort, because they haue no part in Christ the God of comfort.
and they have not this Comfort, Because they have no part in christ the God of Comfort.
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But the godly are said to be anointed with the oyle of ioy. Because a ioyfull heart maketh a chearefull countenance:
But the godly Are said to be anointed with the oil of joy. Because a joyful heart makes a cheerful countenance:
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and clothed with the garment of gladnesse. Because inwardly they are clothed with the robes of righteousnesse.
and clothed with the garment of gladness. Because inwardly they Are clothed with the robes of righteousness.
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This ioy was so great and so generall amongst the Saints: that as their captiuitie brought vnto them an vniuersall sorrow:
This joy was so great and so general among the Saints: that as their captivity brought unto them an universal sorrow:
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so their deliuerance brings with it a generall ioy.
so their deliverance brings with it a general joy.
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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.
And so the Psalmist does express it, whilst he say indefinitely in the person of them all, whereof we rejoice. From whence we note, that a Common good should work in us a Common gladness.
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Moses and Myriam did not onely themselues reioyce: Moses and Miriam did not only themselves rejoice:
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but the whole congregation with them, the men with Moses, and the women with Myriam: for their deliuerance out of Egypt.
but the Whole congregation with them, the men with Moses, and the women with Miriam: for their deliverance out of Egypt.
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Mordecas and Esther reioyced not alone•, but the whole Church, for their deliuerance from Hamans intended massacre.Mordecas and Esther rejoiced not alone•, but the Whole Church, for their deliverance from Hamans intended massacre.
np1 cc np1 vvd xx n1, cc-acp dt j-jn n1, p-acp po32 n1 p-acp np1 j-vvn n1.
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For this cause both God hath commanded, and the Church haue obserued cer•aine dayes set apart, whereon they might generally feast, reioyce,
For this cause both God hath commanded, and the Church have observed cer•aine days Set apart, whereon they might generally feast, rejoice,
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and bee thankefull, in remembrance of Gods mercies manifested in their deliuerance from the hands of their enemies. As for example:
and be thankful, in remembrance of God's Mercies manifested in their deliverance from the hands of their enemies. As for Exampl:
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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 deliuerance.
the Iewes kept the fourteenth day of the Monn Adar, with joy and feasting, and to this day it is a joyful day unto them, in remembrance of the before mentioned deliverance.
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And Iudas Maccabeus did institute the Feast of the dedication, in remembrance of the purging of the Temple from the prophanations of Antiochus: a feast which our Sauiour seemed to approoue by his owne presence.
And Iudas Maccabeus did institute the Feast of the dedication, in remembrance of the purging of the Temple from the profanations of Antiochus: a feast which our Saviour seemed to approve by his own presence.
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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:
So often as we Consider this, it should put us in mind of the public and general good, both the Church and Commonwealth, received on the fift of November:
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when the Lord by his wonderfull prouidence, reuealed the horrible treasons and damnable plots of these Romish Locusts, who laboured, sought after,
when the Lord by his wonderful providence, revealed the horrible treasons and damnable plots of these Romish Locusts, who laboured, sought After,
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and attempted the ouerthrow of Prince and Subiect, Priest and people, and aboue all, the extinguishing of the Gospell:
and attempted the overthrow of Prince and Subject, Priest and people, and above all, the extinguishing of the Gospel:
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As there is none of vs, no not from Salomon himselfe that sits vpon his throne,
As there is none of us, no not from Solomon himself that sits upon his throne,
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vnto poore Lazarus that hes at our gates; but they haue reapt good and comfort thereby:
unto poor Lazarus that hes At our gates; but they have reaped good and Comfort thereby:
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so let there be none of vs, that will not obserue this day as holy vnto the Lord.
so let there be none of us, that will not observe this day as holy unto the Lord.
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On this day, this happie day, this blessed fift of Nouember, which the Lord turned to vs from sorrow to ioy,
On this day, this happy day, this blessed fift of November, which the Lord turned to us from sorrow to joy,
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and from mourning into a ioyfull day. The Lord did wonderfull & great things for vs, whereof we reioyce.and from mourning into a joyful day. The Lord did wonderful & great things for us, whereof we rejoice.
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He subdued those vnder our feet that rose vp against vs. Hee broke the snares and deliuered 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 Altar:
He subdued those under our feet that rose up against us He broke the snares and Delivered us And whereas the enemy had resolved to shut up the mouths of all that praised God, to quench the glory of his Temple and of his Altar:
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and to open the mouthes of the Heathen to praise their idols.
and to open the mouths of the Heathen to praise their Idols.
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The Lord hath shut their mouthes, and put his Word into the mouthes of his seruants:
The Lord hath shut their mouths, and put his Word into the mouths of his Servants:
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still to speake vnto vs all that hee commands them.
still to speak unto us all that he commands them.
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In all these respects and many moe, the Lord hath made vs this day to reioyce ouer our enemies:
In all these respects and many more, the Lord hath made us this day to rejoice over our enemies:
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For which great blessings let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation.
For which great blessings let us sing unto the Lord, let us heartily rejoice in the strength of our salvation.
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Let vs come before his presence with thankesgiuing, and shew our selues glad in him with Psalmes.
Let us come before his presence with thanksgiving, and show our selves glad in him with Psalms.
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For the Lord is a great God, and agreat King aboue all gods. Hee hath beene fauourable vnto his owne Land. He hath brought againe the captiuitie of Iacob. For the Lord is a great God, and agreat King above all God's. He hath been favourable unto his own Land. He hath brought again the captivity of Iacob.
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Hee hath forgiuen the iniquitie of his People, and couered all their sinner, Selah. He hath forgiven the iniquity of his People, and covered all their sinner, Selac.
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O this is the day that the Lord hath made, let vs reioyce and be glad in it. Oh this is the day that the Lord hath made, let us rejoice and be glad in it.
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But how shall wee keepe such holy dayes, and how shall wee reioyce at such feastiuall times?
But how shall we keep such holy days, and how shall we rejoice At such festival times?
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In the eight of Nehemiah wee read, that presently after the walls of Ierusalem were finished, the people feasted and reioyced;
In the eight of Nehemiah we read, that presently After the walls of Ierusalem were finished, the people feasted and rejoiced;
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but marke what order and decorum they kept.
but mark what order and decorum they kept.
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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.
First, Their zeal was so great to hear the Word of God, that they earnestly require Ezra the Scribe to read the Law unto them.
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Secondly, They giue diligent attention vnto him whilest hee is reading. Thirdly, With all humiliation and reuerence they praise and worship the Lord.
Secondly, They give diligent attention unto him whilst he is reading. Thirdly, With all humiliation and Reverence they praise and worship the Lord.
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Fourthly, When they considered their offences against the Law, they sorrowed and wept. All these they did before they feasted and reioyced.
Fourthly, When they considered their offences against the Law, they sorrowed and wept. All these they did before they feasted and rejoiced.
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A good president for vs to begin all our feasts with a holy feare, and all our festiuals with Diuine worship. A good president for us to begin all our feasts with a holy Fear, and all our festivals with Divine worship.
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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,
First, we must worship, fallen down and kneel before the Lord our maker: for he is the Lord our God, and we Are the sheep of his pasture,
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and the people of his hands. and the people of his hands.
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When wee haue done this, then with the Iewes, Wee may goe eate of the fat,
When we have done this, then with the Iewes, we may go eat of the fat,
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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 drink of the sweet, so that we commit no excess therein, either in Drunkenness with Nabal, or in gluttony with Diues. and beside, in our feasts we must Remember the poor, and send part unto them for whom none is prepared.
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And then after our feasting wee may reioyce, and make great ioy.
And then After our feasting we may rejoice, and make great joy.
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Yet, our ioy must not bee like the carnall Israelites, who sate them downe to eate and drinke,
Yet, our joy must not be like the carnal Israelites, who sat them down to eat and drink,
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and rose vp againe to play. But wee must reioyce as Dauid did, when hee danced before the Arke.and rose up again to play. But we must rejoice as David did, when he danced before the Ark.
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And as Myriam did, when shee played vpon a Timbrell, and sung praises vnto the Lord.
And as Miriam did, when she played upon a Timbrel, and sung praises unto the Lord.
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Further, the people here made great ioy: but why? because they vnderstood the words that the Leuites had taught them.
Further, the people Here made great joy: but why? Because they understood the words that the Levites had taught them.
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Teaching vs to be much more glad for the Spirituall blessings, then for any temporall benefits wee receiued by the like deliuerance.
Teaching us to be much more glad for the Spiritual blessings, then for any temporal benefits we received by the like deliverance.
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Many were the blessings the Lord conferred vpon vs, when hee deliuered vs from that tragicall Conspiracie:
Many were the blessings the Lord conferred upon us, when he Delivered us from that tragical conspiracy:
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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:
but these were the principal, the Church was not subverted: our gracious Prince the Churches Head under christ and his royal Progeny was not destroyed:
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nor the light of the Gospell extinguished. And these should giue vs iust occasion to reioyce.
nor the Light of the Gospel extinguished. And these should give us just occasion to rejoice.
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First, with the Iewes, Wee must preferre Ierusalem to our chiefe ioy. Then with Mephibosheth, wee ought to preferre our Masters safetie, reioycing that our Lord the King is come home in peace.
First, with the Iewes, we must prefer Ierusalem to our chief joy. Then with Mephibosheth, we ought to prefer our Masters safety, rejoicing that our Lord the King is come home in peace.
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And thirdly, Heere, with the Iewes, wee should make great ioy, that wee haue the Law and the Leuites still amongst vs. Thus must we reioyce:
And Thirdly, Here, with the Iewes, we should make great joy, that we have the Law and the Levites still among us Thus must we rejoice:
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after this sort must wee exercise our selues at all such times:
After this sort must we exercise our selves At all such times:
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but not giue our selues wholly ouer to delicacie and Musicke, as the Israelites did in Amos time:
but not give our selves wholly over to delicacy and Music, as the Israelites did in Amos time:
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nor yet, spend the day in drunkennesse and wantonnesse, as the Iewes did in Isaiahs time.
nor yet, spend the day in Drunkenness and wantonness, as the Iewes did in Isaiah's time.
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For, they had the violl, harpe, timbrell, pipe, and wine in their feasts: but they regarded not the worke of the Lord:
For, they had the viol, harp, timbrel, pipe, and wine in their feasts: but they regarded not the work of the Lord:
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neither considered the operation of his hands. neither considered the operation of his hands.
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But, may wee not at such time vse lawfull sports, and exercise our selues in honest recreations? Yea;
But, may we not At such time use lawful sports, and exercise our selves in honest recreations? Yea;
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For first these pleasures of the bodie and mind which are of good report, are indifferent, if modestly vsed.
For First these pleasures of the body and mind which Are of good report, Are indifferent, if modestly used.
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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. Secondly, honest exercise does much relieve the debility of nature, and does quicken the dull spirits, which Else would be depressed, and overladen with immoderate labour.
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Yet, in the vse of these lawfull pleasures, some cautions must be obserued. First, they must be iust and lawfull.
Yet, in the use of these lawful pleasures, Some cautions must be observed. First, they must be just and lawful.
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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, Whatsoever things Are true, whatsoever things Are honest, whatsoever things Are just, whatsoever things Are worthy love, whatsoever things Are pure, whatsoever things Are of good report, of there be any virtue,
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or if there be any praise, thinke on these things, sayth the Apostle. Secondly, wee must take heed we• offend not thereby our weake brother: or if there be any praise, think on these things, say the Apostle. Secondly, we must take heed we• offend not thereby our weak brother:
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though in themselues they be indifferent:
though in themselves they be indifferent:
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yet, must wee abstaine from the vse of things indifferent, if they giue any offence to the weake.
yet, must we abstain from the use of things indifferent, if they give any offence to the weak.
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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;
Thirdly, lawful recreations must be At seasonable times. Upon the Sabbath we must not do our own will, it is the lords day, and we must consecrate it;
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as glorious to the Lord in honoring him, not doing our owne wayes, nor seeking our owne will, nor speaking a vaine word.
as glorious to the Lord in honouring him, not doing our own ways, nor seeking our own will, nor speaking a vain word.
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Lastly, wee must not exceede, but wee must keepe a moderation in the vsing of these lawfull pleasures:
Lastly, we must not exceed, but we must keep a moderation in the using of these lawful pleasures:
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for, he that reioyceth, must bee as though he reioyced not. Wee must vse them as Ionathan tasted the honie, onely for his necessarie refreshment:
for, he that rejoices, must be as though he rejoiced not. we must use them as Ionathan tasted the honey, only for his necessary refreshment:
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and as Timothie was to drinke wine, onely a little to preserue his health, and to relieue the debilitie of nature:
and as Timothy was to drink wine, only a little to preserve his health, and to relieve the debility of nature:
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and like Gideons Souldiers wee must onely but lap with the tongue, and not drinke a full draught of them:
and like Gideons Soldiers we must only but lap with the tongue, and not drink a full draught of them:
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otherwise wee prooue our selues to be of the number of those who are called louers of pleasure, more then louers of God.
otherwise we prove our selves to be of the number of those who Are called lovers of pleasure, more then lovers of God.
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Now, if wee obserue the words some what narrowly, it must not be omitted, that the vulgar Latine hath it, Wee were made glad: and not wee reioyced.
Now, if we observe the words Some what narrowly, it must not be omitted, that the Vulgar Latin hath it, we were made glad: and not we rejoiced.
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Because, as Hugo sayth, Hee that bestowes the blessing, giues also grace to reioyce in the blessing:
Because, as Hugo say, He that bestows the blessing, gives also grace to rejoice in the blessing:
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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 that delivers us, does also cause us rejoice in our delivery. From whence we gather, that God is the only Author of all true joy;
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and he alone doth comfort vs after all our troubles. It is he that changeth our griefe into gladnesse, our mourning into mirth;
and he alone does Comfort us After all our Troubles. It is he that changes our grief into gladness, our mourning into mirth;
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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 that wipes away all tears from our eyes, and crowns us with everlasting joy which no man can take from us And Therefore David being troubled in soul,
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and grieued in mind, prayes thus vnto the Lord:
and grieved in mind, prays thus unto the Lord:
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Make mee to beare of ioy and gladnesse, that the bones which thou hast broken may reioyce. Make me to bear of joy and gladness, that the bones which thou hast broken may rejoice.
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But thou wilt now aske mee, how thou mayest know that ioy that comes from the Lord, from all other ioy? I answere; First, by the antecedent signes:
But thou wilt now ask me, how thou Mayest know that joy that comes from the Lord, from all other joy? I answer; First, by the antecedent Signs:
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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:
as First, true humiliation, for as God gives grace to none but to the lowly, so he gives joy to none but to the humble:
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and as darkenesse was before light, so there must be first true contrition, and then will follow true consolation.
and as darkness was before Light, so there must be First true contrition, and then will follow true consolation.
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Secondly, it proceeds from a liuely hope; for wee reioyce vnder hope:
Secondly, it proceeds from a lively hope; for we rejoice under hope:
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as the hope that Abraham had of Christs Incarnation, caused him exceedingly to reioyce for mans saluation.
as the hope that Abraham had of Christ Incarnation, caused him exceedingly to rejoice for men salvation.
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Againe, it is knowen by the concomitants: as first, righteousnesse of life.
Again, it is known by the concomitants: as First, righteousness of life.
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For, the kingdome of God is not in meat and drinke, but in righteousnesse and peace,
For, the Kingdom of God is not in meat and drink, but in righteousness and peace,
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and ioy in the holy Ghost. Then it is alwaies accompanied with these two associats. First, A holy feare: and joy in the holy Ghost. Then it is always accompanied with these two associates. First, A holy Fear:
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serue the Lord in feare, (sayth Dauid ) and reioyce before him with trembling. Secondly, A quiet conscience: serve the Lord in Fear, (say David) and rejoice before him with trembling. Secondly, A quiet conscience:
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and so the Apostle Paul reioyced for the testimonie of his conscience, that in simplicitie and godly purenesse hee had his conuersation in the world.
and so the Apostle Paul rejoiced for the testimony of his conscience, that in simplicity and godly pureness he had his Conversation in the world.
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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 patience.
Thirdly, it may be known by the consequents or effects. First, Patience in adversity: we rejoice (say Paul) in tribulations, knowing that tribulation brings forth patience.
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Secondly, it causeth vs to vilipend and vnder-value all other ioy:
Secondly, it Causes us to vilipend and undervalue all other joy:
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God forbid (sayth the Apostle) that I should glorie or reioyce in any thing, God forbid (say the Apostle) that I should glory or rejoice in any thing,
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but in the Crosse of Christ. Now, if the Lord hath giuen thee grace to bee truely humbled for thy sinnes:but in the Cross of christ. Now, if the Lord hath given thee grace to be truly humbled for thy Sins:
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and hath giuen thee a liuely hope in the death of his Sonne: and withall, hath endued thee with a holy feare:
and hath given thee a lively hope in the death of his Son: and withal, hath endued thee with a holy Fear:
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if thy conscience bee at peace with God: if thou be patient in aduersitie; and if you contemne all earthly and worldly ioy:
if thy conscience be At peace with God: if thou be patient in adversity; and if you contemn all earthly and worldly joy:
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and yet inwardly thou art glad and ioyfull, assure thy selse that that ioy, that gladnesse proceeds of the Lord:
and yet inwardly thou art glad and joyful, assure thy selse that that joy, that gladness proceeds of the Lord:
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and all such may say here, with the faithfull wee are made glad.
and all such may say Here, with the faithful we Are made glad.
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To conclude, Lorinus sayth, Wee are comforted or made glad, as hauing forgotten their former troubles, so that the Iewes being now as it were rauished, with their present felicitie and jocunditie, they altogether forget their former woe and miserie.
To conclude, Lorinus say, we Are comforted or made glad, as having forgotten their former Troubles, so that the Iewes being now as it were ravished, with their present felicity and jocundity, they altogether forget their former woe and misery.
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Certainely, they were greatly ioyed, and great was their ioy:
Certainly, they were greatly joyed, and great was their joy:
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and therefore Chrysostome say•h, that the duplication and iteration of the words, the Lord hath done great things, is not rashly set downe by the Prophet,
and Therefore Chrysostom say•h, that the duplication and iteration of the words, the Lord hath done great things, is not rashly Set down by the Prophet,
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but to shew the great ioy they conceiued at their deliuerance.
but to show the great joy they conceived At their deliverance.
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O vnspeakable ioy that possesseth the Saints, that they doe not once remember the woe and miserie they haue sustained.
O unspeakable joy that Possesses the Saints, that they do not once Remember the woe and misery they have sustained.
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A woman when shee is in trauell hath sorrow, because her houre is come, but as soone as shee is deliuered, shee remembreth no more the anguish, A woman when she is in travel hath sorrow, Because her hour is come, but as soon as she is Delivered, she Remember no more the anguish,
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for ioy that a man is borne into the world. for joy that a man is born into the world.
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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.
Even so it is with the godly, when they Are Fully freed from all their woe and misery, they Are so filled with joy and gladness, that they forget all their former heaviness.
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When our Sauiour questioned the two Disciples that were going to Emmaus, of their serious communications, When our Saviour questioned the two Disciples that were going to Emmaus, of their serious communications,
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and the cause of their sadnesse: and they answering by way of interrogation:
and the cause of their sadness: and they answering by Way of interrogation:
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Art thou onely a stranger in Ierusalem, and hast not knowen these things, which are come to passe there in these dayes? Christ replied, Quae? What things? as hauing forgotten the infinite iniuries offered to him: Art thou only a stranger in Ierusalem, and hast not known these things, which Are come to pass there in these days? christ replied, Quae? What things? as having forgotten the infinite injuries offered to him:
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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;
the unspeakable torments he suffered, and the grievous passion he endured. Now, the God of all Comfort and consolation, which comforts us in all our tribulation;
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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.
Comfort your hearts, and give you everlasting consolation, that as the Apostle say, both your heart and your Flesh may rejoice in the living God, that you may walk in the Fear of the Lord, by the Comfort of the holy Ghost. Amen.
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THE SECOND GENERALL PART OF THIS PSALME:
THE SECOND GENERAL PART OF THIS PSALM:
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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.Viz. The faithfuls comprecation, or supplication to God, for the accomplishing and perfiting their deliverance, contained in one Sermon, viz. The Prisoners Petition. THE SEVENTH SERMON. VERS ▪ 5. O Lord, bring again our captivity, as the rivers in the south.
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CArdinall Hugo saith, that the Prophet in the person of all the faithfull, prayes for an vniuersall and full deliuerance.
CArdinall Hugo Says, that the Prophet in the person of all the faithful, prays for an universal and full deliverance.
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But what, are they not as yet deliuered? In the former Verses he makes mention of their libertie:
But what, Are they not as yet Delivered? In the former Verses he makes mention of their liberty:
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and here he prayes for their inlargement, and that for which as alreadie effected, hee had praysed God:
and Here he prays for their enlargement, and that for which as already effected, he had praised God:
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now for the same, as not yet accomplished and performed, he prayes vnto God.
now for the same, as not yet accomplished and performed, he prays unto God.
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True it is, the Iewes had libertie to returne, freely granted them of Cyrus, in the beginning of his reigne:
True it is, the Iewes had liberty to return, freely granted them of Cyrus, in the beginning of his Reign:
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yet but a few at the first returned, for some stayed still in Babylon willingly, and with their owne consent;
yet but a few At the First returned, for Some stayed still in Babylon willingly, and with their own consent;
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others were stayed violently and by constraint. As for those, that of their owne accord remayned behind:
Others were stayed violently and by constraint. As for those, that of their own accord remained behind:
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some stayed, because they feared the dangers and troubles which were like to fall out as they returned,
Some stayed, Because they feared the dangers and Troubles which were like to fallen out as they returned,
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and whilst they should repaire the decayed walls of their commonwealth. Others abode still through idlenesse and lazinesse:
and while they should repair the decayed walls of their commonwealth. Others Abided still through idleness and laziness:
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and not a few tarried behind, because their worldly pleasures, their goods, their grounds, which they had now purchased,
and not a few tarried behind, Because their worldly pleasures, their goods, their grounds, which they had now purchased,
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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 for the affinity and friendship which they had contracted with the Heathen: Wherefore the Prophet Zacharias affirms, a remnant only, to have returned;
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and the Prophet Isaiah foretold, that though the people of Israel were as the sand of the Sea,
and the Prophet Isaiah foretold, that though the people of Israel were as the sand of the Sea,
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yet but a remnant should returne; and therefore the Psalmographer here prayeth, O Lord, bring againe our captiuitie:
yet but a remnant should return; and Therefore the Psalmographer Here Prayeth, Oh Lord, bring again our captivity:
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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.
that is, let neither the pleasures of Babylon retain them, but cause them all willingly and forwardly to return from the land of their captivity.
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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.
The same impediments, that did let the Iewes from returning from Babylon to Ierusalem, does hinder many from becoming of a Heathen a true Christian.
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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.
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 profess that profession.
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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.
True it is, that from the beginning, Righteousness hath suffered violence. As soon as God began to be worshipped, so soon began Religion to be envied.
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Hee that labours to please God, and vnto whom God hath respect, is murthered, and that by his owne brother.
He that labours to please God, and unto whom God hath respect, is murdered, and that by his own brother.
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Yet ought not this to discourage any, but rather to encourage them. For, whosoeuer will saue his life, shall lose it;
Yet ought not this to discourage any, but rather to encourage them. For, whosoever will save his life, shall loose it;
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and whosoeuer will lose his life, shall find it. Others, through idlenesse, leading an Epicurean life, in eating, drinking, and sleeping:and whosoever will loose his life, shall find it. Others, through idleness, leading an Epicurean life, in eating, drinking, and sleeping:
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and others, because they are besotted with this world, and blinded with these earthly pleasures.
and Others, Because they Are besotted with this world, and blinded with these earthly pleasures.
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The like we may say, doth impede and stay many from leauing this Westerne Babylon, the mother of abominations.
The like we may say, does impede and stay many from leaving this Western Babylon, the mother of abominations.
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First, the fire and faggots doth terrifie them: but we should cast off this faint-heartednesse, and shake off this feare;
First, the fire and faggots does terrify them: but we should cast off this faintheartedness, and shake off this Fear;
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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 willingly with daniel go to the Lions, with Saiah to the saw, with Jeremiah to the stones, with Amos to the rack, with Paul to the sword,
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and be content with Antipas that faithfull martyr, euen to suffer where Satans seate is. Others for idlenesse doe loyter and linger, desiring rather to stand idle in the Market place,
and be content with Antipas that faithful martyr, even to suffer where Satan seat is. Others for idleness doe loiter and linger, desiring rather to stand idle in the Market place,
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then to labour in the Lords Vineyard: and to loyter at home like the inhabitants of Iabesh Gilead;
then to labour in the lords Vineyard: and to loiter At home like the inhabitants of Jabesh Gilead;
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then with the rest of Israel to goe vp to Mizpeh to the Lord:
then with the rest of Israel to go up to Mizpeh to the Lord:
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and many hauing drunke of the cup of Babel, and waxed rich through the abundance of her delicacies, wallowing themselues in sensuall pleasures, will not forgoe her.
and many having drunk of the cup of Babel, and waxed rich through the abundance of her delicacies, wallowing themselves in sensual pleasures, will not forgo her.
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Oh, how loth are the Israelites to part with the flesh pots of Egypt? Oh,
O, how loath Are the Israelites to part with the Flesh pots of Egypt? O,
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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:
how unwilling is Lots wife to leave Sodom? And how backward Are many of the Iewes to come out of Babylon? And how woe Are we to leave that mother of abominations, and to return to Sion:
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and therefore, here with the Prophet wee still must pray; O Lord, bring againe our captiuitie.
and Therefore, Here with the Prophet we still must pray; O Lord, bring again our captivity.
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Againe, there were many stayed violently and by constraint.
Again, there were many stayed violently and by constraint.
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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:
For albeit they had full freedom granted unto them by Cyrus, to return, and withal a Commandment to repair the walls of Ierusalem, and to re-edify the Temple:
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yet these gladsome beginnings were suddenly changed, this their libertie was restrayned, and all they that were not as yet returned, were detayned.
yet these gladsome beginnings were suddenly changed, this their liberty was restrained, and all they that were not as yet returned, were detained.
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For Cyrus himselfe being abroad, imployed and busied in the Scythian warres, and leauing Cambyses his sonne at Babylon Lieutenant in his stead;
For Cyrus himself being abroad, employed and busied in the Scythian wars, and leaving Cambyses his son At Babylon Lieutenant in his stead;
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who (being incensed against the Iewes by the false accusatorie Letters, sent vnto him by the Aduersaries of Iudah and Beniamin; who,
who (being incensed against the Iewes by the false accusatory Letters, sent unto him by the Adversaries of Iudah and Benjamin; who,
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1635
because they were not accepted with the Iewes, in the building of the Temple, endeuoured euery way to hinder it:
Because they were not accepted with the Iewes, in the building of the Temple, endeavoured every Way to hinder it:
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1636
as also being led away with the perswasions and vntrue suggestions of corrupt counsellers, who were hired against them;
as also being led away with the persuasions and untrue suggestions of corrupt Counsellers, who were hired against them;
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1637
and withall, hee himselfe being of a cruell nature and crabbed disposition, doubting danger where there was none, and fearing the worst:
and withal, he himself being of a cruel nature and crabbed disposition, doubting danger where there was none, and fearing the worst:
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1638
hee gaue a countermand to his father Cyrus former command, strictly charging them to cease from building,
he gave a countermand to his father Cyrus former command, strictly charging them to cease from building,
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1639
and gaue full authoritie to their aduersaries by force to stay them:
and gave full Authority to their Adversaries by force to stay them:
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1640
and therefore the Psalmist, after he had made mention of their former libertie, granted by Cyrus, and considering their wofull restraint vnder Cambyses, powres out this prayer vnto the Lord, O Lord, bring againe our captiuitie.
and Therefore the Psalmist, After he had made mention of their former liberty, granted by Cyrus, and considering their woeful restraint under Cambyses, Powers out this prayer unto the Lord, Oh Lord, bring again our captivity.
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This hath euer beene, and at this houre is in many places, the lamentable estate of the Saints;
This hath ever been, and At this hour is in many places, the lamentable estate of the Saints;
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1642
what by the false accusations of their Aduersaries, and the subtile suggestions of corrupt Counsellers,
what by the false accusations of their Adversaries, and the subtle suggestions of corrupt Counsellers,
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1643
and perhaps without any malicious disposition, or cruell inclination in the Chiefe vnder whom they liue. They are still in captiuitie;
and perhaps without any malicious disposition, or cruel inclination in the Chief under whom they live. They Are still in captivity;
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1644
Their Aduersaries calumniously doe lay against them most false accusations;
Their Adversaries calumniously do lay against them most false accusations;
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1645
and many Counsellers, who are in Religion either eagerly opposite, or vtterly indifferent, or key-cold, are easily courted; nay, with bribes corrupted:
and many Counsellers, who Are in Religion either eagerly opposite, or utterly indifferent, or key-cold, Are Easily courted; nay, with Bribes corrupted:
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1646
and Princes that are not soundly grounded in Religion, are easily seduced.
and Princes that Are not soundly grounded in Religion, Are Easily seduced.
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1647
And to speake the truth, this hath beene, and is, the practice of our aduersaries the papists, against the Church, Saints, and seruants of Christ; And to speak the truth, this hath been, and is, the practice of our Adversaries the Papists, against the Church, Saints, and Servants of christ;
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1648
they take all occasions to accuse to the Prince his reformed subiects;
they take all occasions to accuse to the Prince his reformed Subjects;
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1649
they professe themselues the defenders of the Kings authoritie, and the professors of the Apostolique and Catholike faith.
they profess themselves the defenders of the Kings Authority, and the professors of the Apostolic and Catholic faith.
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1650
They lay to their charge (as Darius Princes accused Daniel ) that they regard not their King, nor his Decrees: as Haman did the Iewes, that they kept not the Kings laws; and as the Iewes did our Sauiour, that hee is not Caesars friend. Nay, ouer and besides,
They lay to their charge (as Darius Princes accused daniel) that they regard not their King, nor his Decrees: as Haman did the Iewes, that they kept not the Kings laws; and as the Iewes did our Saviour, that he is not Caesars friend. Nay, over and beside,
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1651
like the aduersaries of Iudah and Beniamin, they are not onely content, contum•liously to reproch them,
like the Adversaries of Iudah and Benjamin, they Are not only content, contum•liously to reproach them,
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1652
as rebellious maintayners of tumults and sedition; but also they hire Counsellers against them: and so, whilest they craftily and subtilly circumuent and bewitch vnwary Princes.
as rebellious maintainers of tumults and sedition; but also they hire Counsellers against them: and so, whilst they craftily and subtly circumvent and bewitch unwary Princes.
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1653
The seruants of God, and members of Christ, are most cruelly vsed, as wee may euen at this instant see in some of our neighbouring Nations, where they are persecuted with fire and sword;
The Servants of God, and members of christ, Are most cruelly used, as we may even At this instant see in Some of our neighbouring nations, where they Are persecuted with fire and sword;
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1654
but Lord, free thy seruants from such persecution, free thy Saints from their crueltie, and for thy Names sake, O Lord, bring againe their captiuitie.
but Lord, free thy Servants from such persecution, free thy Saints from their cruelty, and for thy Names sake, Oh Lord, bring again their captivity.
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1655
Now last of all, let vs see how the Cardinall answereth this question himselfe.
Now last of all, let us see how the Cardinal Answers this question himself.
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1656
First, hee faith, that the Psalmist here doth pray for their enlargement, whereas before hee mentioned their deliuerance;
First, he faith, that the Psalmist Here does pray for their enlargement, whereas before he mentioned their deliverance;
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1657
because what was alreadie done in Gods foreknowledge and prouidence, should bee accomplished and effected in its owne time;
Because what was already done in God's foreknowledge and providence, should be accomplished and effected in its own time;
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1658
and so the Psalmist prayes, that it may be in the sight of man performed, what God in his owne counsell had purposed,
and so the Psalmist prays, that it may be in the sighed of man performed, what God in his own counsel had purposed,
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1659
or as Saint Hilarie saith, that the Psalmist, by a propheticall foreknowledge, did speake of things to be acted,
or as Saint Hillary Says, that the Psalmist, by a prophetical foreknowledge, did speak of things to be acted,
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1660
as if they had beene alreadie effected. Againe, partly it was done, and partly to bee done:
as if they had been already effected. Again, partly it was done, and partly to be done:
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1661
for in that they were deliuered from the tyrannie of Babel, when Daniels Lion had his wings pluckt off,
for in that they were Delivered from the tyranny of Babel, when Daniel's lion had his wings plucked off,
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1662
& the Monarchy taken from the Chaldeans;
& the Monarchy taken from the Chaldeans;
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1663
and when by the permission of Cy•• 42360. of the Congregation, besides 7337. Maides and Seruants, went vp to Ierusalem, who by Cyrus proclamation they were releeued with siluer, gold, substance, cattle,
and when by the permission of Cy•• 42360. of the Congregation, beside 7337. Maids and Servants, went up to Ierusalem, who by Cyrus proclamation they were relieved with silver, gold, substance, cattle,
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1664
and with willing offerings, carrying with them the vessels of siluer and gold, which Nebuchadonosor had carried from thence, they might seeme to bee deliuered,
and with willing offerings, carrying with them the vessels of silver and gold, which Nebuchadnezzar had carried from thence, they might seem to be Delivered,
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1665
but it was in part onely.
but it was in part only.
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1666
For this their happy estate continued not long, but soone after there arose another King, who kn•w not Ioseph; for Cambyses dasht all;
For this their happy estate continued not long, but soon After there arose Another King, who kn•w not Ioseph; for Cambyses dashed all;
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1667
the building of the Temple was stayed, besides infinite other troubles, the poore Iewes sustayned vnder other Persian Monarchs,
the building of the Temple was stayed, beside infinite other Troubles, the poor Iewes sustained under other Persian Monarchs,
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1668
and so they were as yet partly captiues.
and so they were as yet partly captives.
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1669
The Psalmist therefore did prayse God, reioycing for that libertie they had alreadie obtayned, and did pray vnto God to finish what he had begun.
The Psalmist Therefore did praise God, rejoicing for that liberty they had already obtained, and did pray unto God to finish what he had begun.
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1670
Lastly, saith Hugo, hee prayeth that what is yet vndone may be done; and that what is done, the Lord, who did it, would conserue it.
Lastly, Says Hugo, he Prayeth that what is yet undone may be done; and that what is done, the Lord, who did it, would conserve it.
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1671
From these expositions wee might rayse many obseruations.
From these expositions we might raise many observations.
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1672
First, That God in his secret counsell, hath decreed and determined to deliuer his Church and Children from afflictions,
First, That God in his secret counsel, hath decreed and determined to deliver his Church and Children from afflictions,
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1673
before they fall into any affliction. For as a burden is appointed to be taken off, before it bee laid on:
before they fallen into any affliction. For as a burden is appointed to be taken off, before it be laid on:
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1674
so our afflictions, which are our burdens, are appointed to be taken off vs, before they be laid vpon vs. Secondly;
so our afflictions, which Are our burdens, Are appointed to be taken off us, before they be laid upon us Secondly;
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1675
That God doth not alwayes free his Church and Children from all their troubles at one instant, nor at one time destroy all their Aduersaries.
That God does not always free his Church and Children from all their Troubles At one instant, nor At one time destroy all their Adversaries.
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1676
Israel had not all his enemies discomfited at once; there were left some, to be pricks in their sides, and thornes in their eyes, for to exercise them: Israel had not all his enemies discomfited At once; there were left Some, to be pricks in their sides, and thorns in their eyes, for to exercise them:
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1677
and here the Iewes are freed from the iawes of Daniels Lion, and yet they are kept vnder the pawes of Daniels Beare.
and Here the Iewes Are freed from the Jaws of Daniel's lion, and yet they Are kept under the paws of Daniel's Bear.
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1678
I meane, they are deliuered from the cruell Chaldeans, and yet much molested by the peeuish Persians. Thirdly;
I mean, they Are Delivered from the cruel Chaldeans, and yet much molested by the peevish Persians. Thirdly;
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1679
That nothing in this life is stable and permanent, vnlesse the Lord doe preserue and confirme it:
That nothing in this life is stable and permanent, unless the Lord do preserve and confirm it:
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1680
and from these and such like, wee may gather good obseruations for our selues, touching our redemption through Christ.
and from these and such like, we may gather good observations for our selves, touching our redemption through christ.
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1681
First, That as God appointed his people deliuerance, before euer they went into captiuitie: so before the fall of man;
First, That as God appointed his people deliverance, before ever they went into captivity: so before the fallen of man;
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1682
nay, before euer man was created, God had determined his Sonne should be the Redeemer of Man:
nay, before ever man was created, God had determined his Son should be the Redeemer of Man:
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1683
yea, as the Apostle saith, before the foundations of the world.
yea, as the Apostle Says, before the foundations of the world.
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1684
Againe, As they were the first yeare of Cyrus reigne set at libertie, and after restrayned by Cambyses his sonne:
Again, As they were the First year of Cyrus Reign Set At liberty, and After restrained by Cambyses his son:
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1685
so although by our Sauiour we be redeemed from the tyrannie of Sinne and Satan; so although by our Saviour we be redeemed from the tyranny of Sin and Satan;
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1686
yet, still are we molested by the temptations of the one, and polluted with the dregs of the other.
yet, still Are we molested by the temptations of the one, and polluted with the dregs of the other.
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1687
True it is, the price of our redemption is paid, and the hand-writing is cancelled; but the full consummation of our redemption shall be in the end of the world.
True it is, the price of our redemption is paid, and the handwriting is canceled; but the full consummation of our redemption shall be in the end of the world.
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1688
For as the Apostle saith, wee haue receiued the earnest of our Inheritance, vntill the redemption of the purchased libertie,
For as the Apostle Says, we have received the earnest of our Inheritance, until the redemption of the purchased liberty,
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1689
vnto the prayse of Gods glorie. Lastly, As they could not maintayne their owne libertie without Gods assistance: unto the praise of God's glory. Lastly, As they could not maintain their own liberty without God's assistance:
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1690
no more can we, being deliuered from any grieuous sinne, continue from falling thereinto againe, or into the like, without the assistance of Gods Spirit.
no more can we, being Delivered from any grievous sin, continue from falling thereinto again, or into the like, without the assistance of God's Spirit.
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1691
For when wee thinke our selues to stand fastest, we are in danger to fall soonest.
For when we think our selves to stand fastest, we Are in danger to fallen soonest.
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1692
Thus wee see, that in all these respects, the Iewes had, and we still haue reason to pray, O Lord, bring againe our captiuitie.
Thus we see, that in all these respects, the Iewes had, and we still have reason to pray, Oh Lord, bring again our captivity.
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1693
In this prayer, I pray you obserue the Matter, O Lord, bring againe our captiuitie: and the Manner, as the Riuers in the South.
In this prayer, I pray you observe the Matter, Oh Lord, bring again our captivity: and the Manner, as the rivers in the South.
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In the Matter, first, wee may note the Psalmists pietie, in that he hath recourse to God onely, in this time of captiuitie, by feruent prayer;
In the Matter, First, we may note the Psalmists piety, in that he hath recourse to God only, in this time of captivity, by fervent prayer;
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and then his pittie, in that he prayes not for himselfe alone, but hauing a fellow-feeling of the Iewes sorrow, hee prayeth compassionately for all, saying, O Lord, bring againe OVR captiuitie.
and then his pity, in that he prays not for himself alone, but having a fellow-feeling of the Iewes sorrow, he Prayeth compassionately for all, saying, Oh Lord, bring again OUR captivity.
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If I would largely speake of Prayer: I might shew you how; first, there is no time limited;
If I would largely speak of Prayer: I might show you how; First, there is no time limited;
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and then, no place exempted from Prayer: I meane, from a mans priuate sacrifice, and not the publike seruice.
and then, no place exempted from Prayer: I mean, from a men private sacrifice, and not the public service.
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1698
For that the Temple was the House of Prayer: and the ninth houre was the houre of prayer: but for the other;
For that the Temple was the House of Prayer: and the ninth hour was the hour of prayer: but for the other;
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first, there is no time limited.
First, there is no time limited.
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For the Apostle wills vs to pray continually. If in the morning, learne of our Sauiour;
For the Apostle wills us to pray continually. If in the morning, Learn of our Saviour;
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if in the euening, of Isaak; if at mid-night, of Paul and Sylas; if all the night, of Samuell: learne, I say, at all times to pray.
if in the evening, of Isaac; if At midnight, of Paul and Silas; if all the night, of Samuel: Learn, I say, At all times to pray.
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For so our Sauiour bids vs, Watch and pray alwayes. Againe, no place exempted.
For so our Saviour bids us, Watch and pray always. Again, no place exempted.
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I will, saith the Apostle, that men pray euery where, lifting vp pure hands. If thou bee in thy house, learne of Cornelius: if in the field, of Isaak: if in the Temple, of Salomon: if on the Mount, of Moses: if in the Garden, of our Sauiour: I will, Says the Apostle, that men pray every where, lifting up pure hands. If thou be in thy house, Learn of Cornelius: if in the field, of Isaac: if in the Temple, of Solomon: if on the Mount, of Moses: if in the Garden, of our Saviour:
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it in thy Chamber, of Daniel: if in thy bed, of Ezekiah: if on thy Couch, of Dauid. Learne, I say, to pray.
it in thy Chamber, of daniel: if in thy Bed, of Hezekiah: if on thy Couch, of David. Learn, I say, to pray.
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These and the like generall obseruations, I might touch in Prayer, but I purpose not to discourse of Prayer common-place-wise,
These and the like general observations, I might touch in Prayer, but I purpose not to discourse of Prayer common-place-wise,
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and therefore let vs haue recourse vnto the words. O Lord, bring againe our captiuitie.
and Therefore let us have recourse unto the words. O Lord, bring again our captivity.
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The first thing that offereth it selfe to be considered, is, the Psalmists Pietie, who in this their captiuitie, earnestly doth pray vnto the Lord for their deliuerance.
The First thing that Offereth it self to be considered, is, the Psalmists Piety, who in this their captivity, earnestly does pray unto the Lord for their deliverance.
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From whence we le•rne, that in all our troubles and afflictions, we ought to flee to God onely, by seruant prayer.
From whence we le•rne, that in all our Troubles and afflictions, we ought to flee to God only, by servant prayer.
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First, I say, in our afflictions, because the mouth which is stopt in time of prosperitie, is open in time of aduersitie, witnesse the Israelites, who in their prosperitie and ease forgate God,
First, I say, in our afflictions, Because the Mouth which is stopped in time of Prosperity, is open in time of adversity, witness the Israelites, who in their Prosperity and ease foregate God,
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and did not so much as inuocate his Name:
and did not so much as invocate his Name:
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but when through aduersitie their soule sainted in them, then they cryed to the Lord in their trouble,
but when through adversity their soul sainted in them, then they cried to the Lord in their trouble,
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and hee deliuered them out of their distresse. Ag••ne; I say, in trouble we must flee to God. For so he h•th commanded:and he Delivered them out of their distress. Ag••ne; I say, in trouble we must flee to God. For so he h•th commanded:
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Thou shalt call vpon me in the day of trouble, and I will deliuer thee. And the Prophet saith, Lord, in trouble haue they visited thee, they powred out a prayer when thy chastning was vpon them. Further, we ought to call vpon God alone, Thou shalt call upon me in the day of trouble, and I will deliver thee. And the Prophet Says, Lord, in trouble have they visited thee, they poured out a prayer when thy chastening was upon them. Further, we ought to call upon God alone,
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for hee onely can heare our crie, and cure our sore, that is, he onely can heare vs. In my trouble, I called vpon the Lord, and complayned vnto my God:
for he only can hear our cry, and cure our soar, that is, he only can hear us In my trouble, I called upon the Lord, and complained unto my God:
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and hee heard my voyce out of his holy Temple:
and he herd my voice out of his holy Temple:
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and my complaint entred into his eares. saith Dauid. I haue seene the affliction of my people in Egypt,
and my complaint entered into his ears. Says David. I have seen the affliction of my people in Egypt,
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and I haue heard their crie, saith the Lord to Moses. And as he can only heare vs,and I have herd their cry, Says the Lord to Moses. And as he can only hear us,
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so he can only releeue vs. For he without all naturall meanes can cure euery disease:
so he can only relieve us For he without all natural means can cure every disease:
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aboue nature hee can stay the womans running issue: and contrarie to nature he can giue sight vnto the blind borne:
above nature he can stay the woman's running issue: and contrary to nature he can give sighed unto the blind born:
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he onely can bring Ionah out of the Whales belly: Daniel out of the Den: and his seruants out of the firie furnace.
he only can bring Jonah out of the Whale's belly: daniel out of the Den: and his Servants out of the firy furnace.
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Fourthly, we must flee to God by Prayer, for that is a present helpe to him that prayeth; Fourthly, we must flee to God by Prayer, for that is a present help to him that Prayeth;
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1722
witnesse Ezekiah, who in his extreme sicknesse is restored to his former heal ••it is a pleasant sacrifice to God;
witness Hezekiah, who in his extreme sickness is restored to his former heal ••it is a pleasant sacrifice to God;
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for like Noahs sacrifice, it smells so sweetly in the Lords Nostrills, that it diuerts away his wrath,
for like Noahs sacrifice, it smells so sweetly in the lords Nostrils, that it diverts away his wrath,
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and it is a sharpe scourge vnto the Deuill, more fearefull vnto him then Tobias perfume, to driue him from vs. Lastly, we ought in all our troubles to haue recourse so God by faithfull and feruent Prayer.
and it is a sharp scourge unto the devil, more fearful unto him then Tobias perfume, to driven him from us Lastly, we ought in all our Troubles to have recourse so God by faithful and fervent Prayer.
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For Faith and Zeale are the supporters of Prayer, like Aaron and Hur, who vpheld Moses hands whilst hee prayed.
For Faith and Zeal Are the supporters of Prayer, like Aaron and Hur, who upheld Moses hands while he prayed.
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1726
The ancient Fathers could neuer sufficiently prayse the efficacie of Prayer, and therefore Saint Augustine calls it the Key of Heauen: and truely so.
The ancient Father's could never sufficiently praise the efficacy of Prayer, and Therefore Saint Augustine calls it the Key of Heaven: and truly so.
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For by Prayer Elias opened the Heauens, when he brought both Fire and Water from thence: For by Prayer Elias opened the Heavens, when he brought both Fire and Water from thence:
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Fire, to burne vp the sacrifice; and Water, to fructifie the earth.
Fire, to burn up the sacrifice; and Water, to fructify the earth.
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1729
Chrysostome calls it the soules sunne, because as the Sunne doth inlighten the World, so Prayer illuminates the mind. Chrysostom calls it the Souls sun, Because as the Sun does inlighten the World, so Prayer illuminates the mind.
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1730
And others haue called it the Seamans Card, which brings vs through so many billowes, and so great surges of temptations, vnto our quiet H•rbour. And Others have called it the Seamans Carded, which brings us through so many billows, and so great surges of temptations, unto our quiet H•rbour.
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But for all this, thou mayest aske mee, why GOD doth not then heare vs alwayes when wee call vpon him?
But for all this, thou Mayest ask me, why GOD does not then hear us always when we call upon him?
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1732
First, it is either because wee come vnto him, as Mephibosheth came vnto Dauid, vnshauen and vnwasht:
First, it is either Because we come unto him, as Mephibosheth Come unto David, unshaven and unwashed:
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1733
and so our sinnes, as the Prophet sayth, doth hinder good things from vs.
and so our Sins, as the Prophet say, does hinder good things from us
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1734
Secondly, wee aske, and receiue not, because wee aske amisse: like vnto that man, who though hee vrged King Agesilaus with his promise:
Secondly, we ask, and receive not, Because we ask amiss: like unto that man, who though he urged King Agesilaus with his promise:
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1735
yet was denied what he demanded, because hee desired a thing that was vniust:
yet was denied what he demanded, Because he desired a thing that was unjust:
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1736
so wee obtaine not, because wee desire of God what is not conuenient for vs. For, else wee haue an assurance in him, that if wee aske any thing according to his will hee heareth vs.
so we obtain not, Because we desire of God what is not convenient for us For, Else we have an assurance in him, that if we ask any thing according to his will he hears us
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1737
Thirdly, because wee pray not feruently, as Anna did for a sonne: nor instantly, as Eliah did for raine:
Thirdly, Because we pray not fervently, as Anna did for a son: nor instantly, as Elijah did for rain:
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1738
nor faithfully, as the Canaanitish woman for her childs health: but faintly, fondly, faithlesly; otherwise his eyes are the righteous, and his eares are euer open to their prayers.
nor faithfully, as the Canaanitish woman for her child's health: but faintly, fondly, faithlesly; otherwise his eyes Are the righteous, and his ears Are ever open to their Prayers.
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1739
Heere then wee see how the wicked of our times are much condemned, who no sooner are visited with the correcting hand of God,
Here then we see how the wicked of our times Are much condemned, who no sooner Are visited with the correcting hand of God,
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1740
but presently they repaire to the Deuill and his Instruments, like Ahaziah, who beeing sicke of a fall, goes to Baalzebub the god of Eckron:
but presently they repair to the devil and his Instruments, like Ahaziah, who being sick of a fallen, Goes to Baalzebub the god of Ekron:
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1741
or with Saul, who being afraid of the Philistims, goes disguised to the Witch of Endor:
or with Saul, who being afraid of the philistines, Goes disguised to the Witch of Endor:
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1742
or with Balacke, who fearing the Israelites, sends for the Wisard Bal•am: or with Pharaoh, whom no sooner God began to punish for his obstinacie and hardnesse of heart,
or with Balack, who fearing the Israelites, sends for the Wizard Bal•am: or with Pharaoh, whom no sooner God began to Punish for his obstinacy and hardness of heart,
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1743
but presently hee calls for his Sorcerers:
but presently he calls for his Sorcerers:
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1744
or with Baltazar, who seeing Gods iudgements before his eyes, sends for his soothsayers, and Inchanters:
or with Balthazar, who seeing God's Judgments before his eyes, sends for his soothsayers, and Enchanters:
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1745
or like Sannacherth, who being wonderfully discomfited by an Angel, when he besieged Ierusalem, repaired to his temple,
or like Sannacherth, who being wonderfully discomfited by an Angel, when he besieged Ierusalem, repaired to his temple,
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1746
and worshipped his god Nisroch. Nay, I wish to God, that many amongst vs, who seeme most forward in their deuotion, were not too much besotted with this errour, that when the Lord doth visite them with sicknesse,
and worshipped his god Nisroch. Nay, I wish to God, that many among us, who seem most forward in their devotion, were not too much besotted with this error, that when the Lord does visit them with sickness,
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1747
or any other affliction, though they doe not directly goe to the Deuill, like Ahaziah, yet Asa - like they will seeke to the Physicians, and not to the Lord.
or any other affliction, though they do not directly go to the devil, like Ahaziah, yet Asa - like they will seek to the Physicians, and not to the Lord.
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1748
Or, if they call vpon God, yet they come to him as the wife of Ieroboam came to Ahijah, disguised with an hypocriticall heart, and counterseit countenance:
Or, if they call upon God, yet they come to him as the wife of Jeroboam Come to Ahijah, disguised with an hypocritical heart, and counterfeit countenance:
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1749
but yet in heart they looke not vnto the holy One of Israel: they seeke not vnto the Lord; but yet in heart they look not unto the holy One of Israel: they seek not unto the Lord;
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1750
and yet none shall bee saued but such as call vpon the Name of the Lord.
and yet none shall be saved but such as call upon the Name of the Lord.
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As heere the Psalmist doth, saying: O Lord bring againe our captiuitie. As Here the Psalmist does, saying: Oh Lord bring again our captivity.
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Againe, what should we thinke of the Romish Locusts, who direct not their prayers to God alone:
Again, what should we think of the Romish Locusts, who Direct not their Prayers to God alone:
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but to Saints and Angels, making them like vnto God omnipotent, and omniscient.
but to Saints and Angels, making them like unto God omnipotent, and omniscient.
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For, in time of famine they call vpon Saint Ʋrban; in tempest, vpon Saint Nicholas; in warre vpon Saint George; and in captiuitie vpon Saint Leonard. Thus they forsake the Lord, the fountaine of liuing waters,
For, in time of famine they call upon Saint Ʋrban; in tempest, upon Saint Nicholas; in war upon Saint George; and in captivity upon Saint Leonard. Thus they forsake the Lord, the fountain of living waters,
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and digge vnto themselues pits that hold no water. Paul and Barnabas, would not be worshipped when they were liuing, and dig unto themselves pits that hold no water. Paul and Barnabas, would not be worshipped when they were living,
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1756
and shall wee inuocate them when they are dead? Peter would not suffer Cornelius to fall downe before him:
and shall we invocate them when they Are dead? Peter would not suffer Cornelius to fallen down before him:
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and shall wee kneele vnto his image? The Apostles confessed themselues to be but men:
and shall we kneel unto his image? The Apostles confessed themselves to be but men:
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and shall wee now reuerence them as gods.
and shall we now Reverence them as God's.
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Fie vpon such foolish fondnesse, away with this deuillish doctrine, and let vs all that feare God, flee vnto God onely in all our afflictions:
Fie upon such foolish fondness, away with this devilish Doctrine, and let us all that Fear God, flee unto God only in all our afflictions:
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for, they that wait on lying vanities, forsake their owne mercie, but saluation is of the Lord. Therefore pray wee with the Iewes:
for, they that wait on lying vanities, forsake their own mercy, but salvation is of the Lord. Therefore pray we with the Iewes:
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O Lord bring againe our captiuitie. The second thing, wee obserue in this Prayer is the Psalmists pittie:Oh Lord bring again our captivity. The second thing, we observe in this Prayer is the Psalmists pity:
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for hee prayeth not for himselfe alone, bur for all the afflicted members of the Church, teaching vs to doe the like for all our fellow-members in Christ Iesus, who are either detained vnder the Turkish tyrannie,
for he Prayeth not for himself alone, burr for all the afflicted members of the Church, teaching us to do the like for all our Fellow members in christ Iesus, who Are either detained under the Turkish tyranny,
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or are oppressed vnder the Antichristian yoke:
or Are oppressed under the Antichristian yoke:
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let vs, as hauing a fellow-feeling of their grieuances, compassionate them, and powre out our supplications for them here with the Psalmist:
let us, as having a fellow-feeling of their grievances, compassionate them, and pour out our supplications for them Here with the Psalmist:
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O Lord bring againe our captiuitie. The duties we owe vnto such as are afflicted, are chiefly foure. First, To compassionate them. Secondly, To comfort them. Thirdly, To instruct them. Fourthly, To pray for them. Oh Lord bring again our captivity. The duties we owe unto such as Are afflicted, Are chiefly foure. First, To compassionate them. Secondly, To Comfort them. Thirdly, To instruct them. Fourthly, To pray for them.
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1766
The first two of these wee see to haue beene intended of Iobs friends.
The First two of these we see to have been intended of Jobs Friends.
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1767
For, when they heard of his miserie, they agreed to goe and lament with him, and to comfort him. The third, wee learne of Isaiah, when hee visited Ezekiah in his bed of sicknesse.
For, when they herd of his misery, they agreed to go and lament with him, and to Comfort him. The third, we Learn of Isaiah, when he visited Hezekiah in his Bed of sickness.
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1768
And the last is both commanded by the Apostle, and commended by example. First, I say, wee ought to compassionate them.
And the last is both commanded by the Apostle, and commended by Exampl. First, I say, we ought to compassionate them.
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1769
Nehemiah when Artaxerxes asked him the cause of his sadnesse;Nehemiah when Artaxerxes asked him the cause of his sadness;
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1770
answered, Why should not my countenance bee sad, when the Citie, the place of my fathers sepulehres lieth waste,
answered, Why should not my countenance be sad, when the city, the place of my Father's sepulehres lies waste,
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1771
and the gates thereof are consumed with fire? Ieremiah did so compassionately lament the destruction of Ierusalem, that his eyes did faile with teares, his bowels swelled, and the gates thereof Are consumed with fire? Jeremiah did so compassionately lament the destruction of Ierusalem, that his eyes did fail with tears, his bowels swelled,
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1772
and his liuer was, as it were, powred out vpon the earth.
and his liver was, as it were, poured out upon the earth.
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1773
Wee ought not, with the Priest and Leuite, with a hard heart passe by the wounded:
we ought not, with the Priest and Levite, with a hard heart pass by the wounded:
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1774
but, with the good Samaritan, bi•d vp his wounds, wash his sores with wine, and soften them with oyle.
but, with the good Samaritan, bi•d up his wounds, wash his sores with wine, and soften them with oil.
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1775
For, as wee reioyce with them that reioyce, so should wee weepe with them that weepe:
For, as we rejoice with them that rejoice, so should we weep with them that weep:
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1776
as Iob did, who wept with them that were in trouble, and whose soule was in heauinesse. And especially wee ought to compassionate the captiued Saints.
as Job did, who wept with them that were in trouble, and whose soul was in heaviness. And especially we ought to compassionate the captived Saints.
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1777
Remember them that are in bonds, as bound with them, and them that suffer aduersitie, as beeing your selues also in the bodie. sayth the Apostle. remember them that Are in bonds, as bound with them, and them that suffer adversity, as being your selves also in the body. say the Apostle.
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1778
Secondly, wee ought to comfort them. When Hannah grieued in her soule, being daily vpbraided by Peninnah for her barrennesse:
Secondly, we ought to Comfort them. When Hannah grieved in her soul, being daily upbraided by Peninnah for her Barrenness:
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1779
her husband Elkanah goes and comforts her.
her husband Elkanah Goes and comforts her.
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1780
When Dauid fled from Saul, and remayned in the wildernesse, in feare of his life, Ionathan, Sauls sonne arose, went to him,
When David fled from Saul, and remained in the Wilderness, in Fear of his life, Ionathan, Saul's son arose, went to him,
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1781
and comforted him. When Bathshebah mourned for the death of her child, Dauid went in vnto her,
and comforted him. When Bathsheba mourned for the death of her child, David went in unto her,
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1782
and comforted her. And when our Sauiour was in his bitter agonie, sweating drops of bloud, trickling down vnto the ground. and comforted her. And when our Saviour was in his bitter agony, sweating drops of blood, trickling down unto the ground.
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1783
There appeared an Angel vnto him from heauen comforting him. And in a word, hee that is in miserie ought to be comforted of his neighbour. There appeared an Angel unto him from heaven comforting him. And in a word, he that is in misery ought to be comforted of his neighbour.
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1784
Thirdly, wee should instruct them that all their afflictions, whether they be outwardly in bodie,
Thirdly, we should instruct them that all their afflictions, whither they be outwardly in body,
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1785
or inwardly in soule, as they are to the Godly, sufferings, so they are instructions. And so with Ieremiah, wee should tell them, that Man suffereth for his sinne: and therefore they are chastisements for his transgressions:
or inwardly in soul, as they Are to the Godly, sufferings, so they Are instructions. And so with Jeremiah, we should tell them, that Man suffers for his sin: and Therefore they Are chastisements for his transgressions:
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1786
and with Salomon tell them, That the Lord correcteth whom hee loueth, euen as a father his child in whom hee delighteth. And so they are not the scourge of a rigorous Iudge,
and with Solomon tell them, That the Lord Correcteth whom he loves, even as a father his child in whom he delights. And so they Are not the scourge of a rigorous Judge,
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1787
but a correcting rod of a louing father: yea, signes of his affection. For, As many as I loue I rebuke and chastise, be zealous therefore and amend:
but a correcting rod of a loving father: yea, Signs of his affection. For, As many as I love I rebuke and chastise, be zealous Therefore and amend:
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1788
sayth Christ to the Angel of the Church of Laodicea.
say christ to the Angel of the Church of Laodicea.
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1789
And wee ought to let the patient know, that afflictions are the harbengers, that goe before death,
And we ought to let the patient know, that afflictions Are the harbingers, that go before death,
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1790
and therefore they should daily prepare them for their end:
and Therefore they should daily prepare them for their end:
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1791
as Isaiah wished Ezekiah to put his house in order, for hee should die and not liue.
as Isaiah wished Hezekiah to put his house in order, for he should die and not live.
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1792
Lastly, wee ought to pray for them. When Myriam was stricken with a fearefull leprosie, Moses prayed for her.
Lastly, we ought to pray for them. When Miriam was stricken with a fearful leprosy, Moses prayed for her.
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1793
When the pestilence was amongst the Israelites, Dauid mourned, and prayed for them.
When the pestilence was among the Israelites, David mourned, and prayed for them.
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1794
When Peter was captiuated and imprisoned by Herod, prayer was made without ceasing of the Church vnto God for him.
When Peter was captivated and imprisoned by Herod, prayer was made without ceasing of the Church unto God for him.
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1795
When Nehemiah was told of the afflictions and reproches of his countrymen the Iewes, he weepes, mournes, fasts, and prayes.
When Nehemiah was told of the afflictions and Reproaches of his countrymen the Iewes, he weeps, mourns, fasts, and prays.
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1796
And Daniel knowing that the time of their captiuitie was expired:
And daniel knowing that the time of their captivity was expired:
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1797
and considering the great miserie wherein they were detained, hee did feruently call vnto God to diuert away his wrath from them:
and considering the great misery wherein they were detained, he did fervently call unto God to divert away his wrath from them:
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1798
as you may see pathetically expressed in the ninth of his Prophecie. And truly this is a difference betwixt the godly and vngodly:
as you may see pathetically expressed in the ninth of his Prophecy. And truly this is a difference betwixt the godly and ungodly:
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1799
The godly pray both for themselues and others, as did Dauid and Ezekiah and others.
The godly pray both for themselves and Others, as did David and Hezekiah and Others.
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1800
But the wicked they are so farre from praying for others, that they haue not so much grace as to pray for themselues:
But the wicked they Are so Far from praying for Others, that they have not so much grace as to pray for themselves:
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1801
but like Simon Magus desire Peter, and like Pharaoh require Moses, and like Ieroboam intreat the young Prophet to pray for them.
but like Simon Magus desire Peter, and like Pharaoh require Moses, and like Jeroboam entreat the young Prophet to pray for them.
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1802
But the Psalmist here hath both grace to pray for himselfe, and charitie to pray for the whole Church, and therefore hee sayth:
But the Psalmist Here hath both grace to pray for himself, and charity to pray for the Whole Church, and Therefore he say:
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1803
O Lord bring againe our captiuitie. The substance of this prayer is the conuersion of their captiuitie.
Oh Lord bring again our captivity. The substance of this prayer is the conversion of their captivity.
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1804
The word Captiuitie, sayth Chrysostome, is simple in pronunciation, and yet it hath many significations: but Captiuitie properly is when one Nation is made subiect vnto another:
The word Captivity, say Chrysostom, is simple in pronunciation, and yet it hath many significations: but Captivity properly is when one nation is made Subject unto Another:
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1805
as when the Iewes were wholly subdued by the Babylonians, their Princes, and thousands of them carried to Babel:
as when the Iewes were wholly subdued by the Babylonians, their Princes, and thousands of them carried to Babel:
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1806
they are said, to be carried away captiues out of their owne Land. Secondly, the afflictions and troubles of Gods children, are called by the name of captiuitie.
they Are said, to be carried away captives out of their own Land. Secondly, the afflictions and Troubles of God's children, Are called by the name of captivity.
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1807
Because there is no estate so lamentable in the world as is the estate of a Captiue:
Because there is no estate so lamentable in the world as is the estate of a Captive:
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1808
and therefore the most grieuous crosses that can befall Man, are expressed in one word Captiuitie.
and Therefore the most grievous Crosses that can befall Man, Are expressed in one word Captivity.
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1809
Infinite were the sufferings of Iob, when his goods were taken away by violence, his children suddenly destroyed,
Infinite were the sufferings of Job, when his goods were taken away by violence, his children suddenly destroyed,
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1810
and himselfe stricken with sore byles, from the sole of his foot to his crowne. Yet all these and many moe are included in this one word:
and himself stricken with soar biles, from the sole of his foot to his crown. Yet all these and many more Are included in this one word:
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for when the Lord restored him to his former health, doubled his estate, and blessed him with the goodllest children in the world, hee is said, To turne againe the captiuitie of Iob.
for when the Lord restored him to his former health, doubled his estate, and blessed him with the goodllest children in the world, he is said, To turn again the captivity of Job
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In both these respects, the Psalmist here doth powre out this prayer, O Lord bring againe our captiuitie:
In both these respects, the Psalmist Here does pour out this prayer, Oh Lord bring again our captivity:
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desiring God therein both to enlarge the Churches libertie, and withall to ease and release them of all their calamities.
desiring God therein both to enlarge the Churches liberty, and withal to ease and release them of all their calamities.
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Which, whilest wee consider it should put vs in mind, how the Church is not as yet fully freed from the tyrannie of this westerne Babel:
Which, whilst we Consider it should put us in mind, how the Church is not as yet Fully freed from the tyranny of this western Babel:
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witnesse the persecution in forraine places, and adioyning countries, many of Gods seruants are grieuously afflicted still vnder Antichrist, and that mother of Fornications.
witness the persecution in foreign places, and adjoining countries, many of God's Servants Are grievously afflicted still under Antichrist, and that mother of Fornications.
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Some mockt with Elisha, some persecuted with Eliah, some buffeted with Michaiah, others stocked with f Ieremiah, slaine with Vriah, and thousands murdered with Zacharia: and therfore wee must still pray heere with the Iewes:
some mocked with Elisha, Some persecuted with Elijah, Some buffeted with Michaiah, Others stocked with f Jeremiah, slain with Uriah, and thousands murdered with Zachariah: and Therefore we must still pray Here with the Iewes:
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O Lord bring againe our captiuitie. Oh Lord bring again our captivity.
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1818
Againe, for our selues whatsoeuer affliction befall vs, if any of vs be imprisoned with Ioseph, bee in fetters with Peter, or in bonds with Paul. If wee be forced to liue in exile and banishment,
Again, for our selves whatsoever affliction befall us, if any of us be imprisoned with Ioseph, be in fetters with Peter, or in bonds with Paul. If we be forced to live in exile and banishment,
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1819
as Dauid in Gath; and to flee for feare of persecution, as Eliah did from the face of Iezabel into the wildernesse.
as David in Gaza; and to flee for Fear of persecution, as Elijah did from the face of Jezebel into the Wilderness.
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If wee bee afflicted in soule as was Hannah; or sicke in bodie with Ezekiah. If wee bee brought with Iob to sit, full of sore byles on the ashheape:
If we be afflicted in soul as was Hannah; or sick in body with Hezekiah. If we be brought with Job to fit, full of soar biles on the ashheape:
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or be constrained to lie with Lazarus at the gluttous gate full of sores:
or be constrained to lie with Lazarus At the gluttous gate full of sores:
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heere is the onely remedie for our maladie, to call vnto the Lord with the Iewes:
Here is the only remedy for our malady, to call unto the Lord with the Iewes:
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O Lord bring againe our captiuitie. Now, these captuities are but corporall afflictions: but besides there is spiritual captiuities of the soule and mind.Oh Lord bring again our captivity. Now, these captuities Are but corporal afflictions: but beside there is spiritual Captivities of the soul and mind.
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For, first that euill, euen sinne that dwelleth in vs, and that corruption that is euer present with vs, is to vs a captiuitie.
For, First that evil, even sin that dwells in us, and that corruption that is ever present with us, is to us a captivity.
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For it keepeth vs from doing the good we would, and causeth vs to doe the euill wee would not:
For it Keepeth us from doing the good we would, and Causes us to do the evil we would not:
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this the Apostle affirmed, when hee said, I find a law in my members, rebelling against the law of my mind,
this the Apostle affirmed, when he said, I find a law in my members, rebelling against the law of my mind,
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1827
and leading mee captine to the law of sinne. and leading me captine to the law of sin.
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This will prooue a dangerous captiuitie, if wee doe not take heed of it, if once we suffer the slesh to get the mastrie:
This will prove a dangerous captivity, if we do not take heed of it, if once we suffer the slesh to get the mastrie:
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1829
if wee doe not wrestle against her, and resist her intisements: at first, like Eue, shee will inuite vs to the forbidden apple:
if we do not wrestle against her, and resist her enticements: At First, like Eue, she will invite us to the forbidden apple:
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1830
with Putiphars wise, shee striues to intise vs to lustfull pleasures:
with Potiphar's wise, she strives to entice us to lustful pleasures:
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but in the end, shee will serue vs as Iahel did Sisara, deceiue vs with false loue,
but in the end, she will serve us as Iahel did Sisera, deceive us with false love,
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1832
but in the end kill vs:
but in the end kill us:
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1833
And as Dalila did Samson, flatteringly let vs sleepe vpon her knees, vntill shee hath shauen our locks, bereft vs of all goodnesse,
And as Delilah did samson, flatteringly let us sleep upon her knees, until she hath shaven our locks, bereft us of all Goodness,
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and then giue vs ouer to our enemies the Philistimes, the Deuill and his instruments, who will put out the eyes of our vnderstanding,
and then give us over to our enemies the Philistines, the devil and his Instruments, who will put out the eyes of our understanding,
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1835
and chaine vs fast with fetters of death.
and chain us fast with fetters of death.
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1836
Therefore it behooues vs, with the Apostle Paul, to keepe under our body, and to bring it into subiection;
Therefore it behooves us, with the Apostle Paul, to keep under our body, and to bring it into subjection;
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1837
and in this conflict betwixt the Flesh and the Spirit, we must still pray, O Lord, bring againe our captiuitie.
and in this conflict betwixt the Flesh and the Spirit, we must still pray, Oh Lord, bring again our captivity.
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1838
Againe, when by continuance in sinne, man is not onely intrapt in the snares, but also fast settered in the chaines of Satan,
Again, when by Continuance in sin, man is not only entrapped in the snares, but also fast settered in the chains of Satan,
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1839
so that hee is ruled at his pleasure, and gouerned at his will.
so that he is ruled At his pleasure, and governed At his will.
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1840
This is a dolefull and wofull captiuitie, when not onely the body, but the soule is thus captiuated to the Deuill.
This is a doleful and woeful captivity, when not only the body, but the soul is thus captivated to the devil.
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1841
Therefore the Lord meaneth not so much the Babylonish Idols, as the Babylonians themselues, when hee saith, They are bowed downe, and their soule is gone into captiuitie.
Therefore the Lord means not so much the Babylonish Idols, as the Babylonians themselves, when he Says, They Are bowed down, and their soul is gone into captivity.
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1842
For this cause the Apostle aduiseth Timothy, to instruct those that oppose the Truth, that they may recouer themselues out of the snare of the Deuill, who are taken captiue by him to doe his will.
For this cause the Apostle adviseth Timothy, to instruct those that oppose the Truth, that they may recover themselves out of the snare of the devil, who Are taken captive by him to do his will.
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But now, sith the regenerate as well as the reprobate, are still captiues to sinne.
But now, sith the regenerate as well as the Reprobate, Are still captives to sin.
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1844
For as the wicked are taken captiues by Satan to doe his will, so the godly are led captiues to the Law of the sinne.
For as the wicked Are taken captives by Satan to do his will, so the godly Are led captives to the Law of the sin.
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1845
They may seeme both to bee in the like predicament, and both their cases wofull and desperate. I answere:
They may seem both to be in the like predicament, and both their cases woeful and desperate. I answer:
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1846
It is one thing to bee kept captiues in the snares of Satan, and another thing to be carried captiue to the Law of sinne.
It is one thing to be kept captives in the snares of Satan, and Another thing to be carried captive to the Law of sin.
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1847
The former is meant of that voluntarie bondage, whereby the wicked doe willingly mancipate and subiect themselues to Satan, to worke all uncleannesse euen with greedinesse.
The former is meant of that voluntary bondage, whereby the wicked doe willingly mancipate and Subject themselves to Satan, to work all uncleanness even with greediness.
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1848
But the Apostle complaynes that forcibly against his will; yea, he striuing against, hee is carried captiue to sinne: But the Apostle complains that forcibly against his will; yea, he striving against, he is carried captive to sin:
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1849
like a captiue, who by sorce is haled by the enemie into seruitude:
like a captive, who by source is haled by the enemy into servitude:
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1850
whereas it is not so with the wicked, for they willingly and of their owne accord, run into all kind of villany, without any wresiling against it, or resistance.
whereas it is not so with the wicked, for they willingly and of their own accord, run into all kind of villainy, without any wresiling against it, or resistance.
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1851
Ʋeloces pedes eorum ad effundendum sanguinem; Ʋeloces pedes Their ad effundendum sanguinem;
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1852
Their feete are swifi to shed blood, saith Paul. Besides, the godly haue a sight of their errors, secle their insirmities, know their owne weaknesse,Their feet Are swifi to shed blood, Says Paul. Beside, the godly have a sighed of their errors, secle their Infirmities, know their own weakness,
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1853
and knowing it, doe wrestle and striue against it. But the Deuill blinds the eyes of the wicked, that seeing they doe not s•e,
and knowing it, do wrestle and strive against it. But the devil blinds the eyes of the wicked, that seeing they do not s•e,
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1854
so that they become past seeling, and hauing their under standing darkned, they are alienated from the life of God, through the ignoranee that is in them,
so that they become passed seeling, and having their under standing darkened, they Are alienated from the life of God, through the ignoranee that is in them,
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1855
because of the blindnesse of their heart. Because of the blindness of their heart.
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1856
Now, the only way to shun and auoid this captiuitie, is with our spirituall armour, to arme our selues, that thereby wee may cast downe imaginations, and euery thing that exalteth it selfe against the knowledge of God, Now, the only Way to shun and avoid this captivity, is with our spiritual armour, to arm our selves, that thereby we may cast down Imaginations, and every thing that Exalteth it self against the knowledge of God,
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1857
and bringing into captiuitie euery thought, to the obedience of Christ. Wee must not giue our selues to lustfull pleasures. and bringing into captivity every Thought, to the Obedience of christ. we must not give our selves to lustful pleasures.
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1858
For this captiuitie, saith one, was adumbrated and shadowed out in Samson, for the Philistims had not put out Samsons eyes, had he not slept before vpon Dalilahs knees.
For this captivity, Says one, was adumbrated and shadowed out in samson, for the philistines had not put out Samsons eyes, had he not slept before upon Delilahs knees.
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1859
So the enemie shall not blind vs, nor fast binde vs in fetters, v•l•sse we be besotted in wantonnesse. So the enemy shall not blind us, nor fast bind us in fetters, v•l•sse we be besotted in wantonness.
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1860
And what would (saith he) the holy Scripture intim• e vnto vs, by Nobuchadonosors putting out of Zedekiahs eyes, binding him in chaines and carrying him to Babel? but that the Deuil doth blind all those that are wholly addicted to voluptuousnesse,
And what would (Says he) the holy Scripture intim• e unto us, by Nobuchadonosors putting out of Zedekiah's eyes, binding him in chains and carrying him to Babel? but that the devil does blind all those that Are wholly addicted to voluptuousness,
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1861
and carries them captiues to their confusion.
and carries them captives to their confusion.
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1862
Now to conclude this point, whensoeuer wee are in captiuitie, whether it bee of the body to man,
Now to conclude this point, whensoever we Are in captivity, whither it be of the body to man,
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1863
or of the mind to sinne, whether it proceed as the Iewes did, ex cordis ignorantia, from want of vnderstanding.
or of the mind to sin, whither it proceed as the Iewes did, ex Cordis ignorantia, from want of understanding.
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1864
For my people are gone into captiuitie for want of knowledge, saith the Lord;
For my people Are gone into captivity for want of knowledge, Says the Lord;
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or whether it be ex carnis insolentia, of the vnrulinesse of the flesh, rebelling against the spirit;
or whither it be ex carnis insolentia, of the unruliness of the Flesh, rebelling against the Spirit;
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1866
or whether it come from the cruel•ie and subtiltie of the Deuill.
or whither it come from the cruel•ie and subtlety of the devil.
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1867
Here is out last refuge, to crie and call vnto God with the Psalmist, O Lord, bring againe our captiuitie.
Here is out last refuge, to cry and call unto God with the Psalmist, Oh Lord, bring again our captivity.
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1868
There is bona & mala captiuitas, a good and an euill captiuitie, saith Chrysostome. You haue heard now the seuerall kindes of the worst captiuities.
There is Bona & mala captiuitas, a good and an evil captivity, Says Chrysostom. You have herd now the several Kinds of the worst Captivities.
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Now againe on the other part, that subiection of Sinne and Satan, purchased to vs by that great Conquerour, our Sauiour Christ; may bee called a captiuitie.
Now again on the other part, that subjection of Sin and Satan, purchased to us by that great Conqueror, our Saviour christ; may be called a captivity.
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For hee hath taken away the captiuitie of the mightie, and deliuered the prey of the Tyrant, and contended with them that contended with vs, and saued his Children.
For he hath taken away the captivity of the mighty, and Delivered the prey of the Tyrant, and contended with them that contended with us, and saved his Children.
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The Deuill, like a strong man armed, kept vs captiues vntill Christ, that was stronger then hee, set vs at libertie:
The devil, like a strong man armed, kept us captives until christ, that was Stronger then he, Set us At liberty:
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so that as the Deuill led into captiuitie, so he is gone into captiuitie. O blessed victorie! O happy captiuitie!
so that as the devil led into captivity, so he is gone into captivity. O blessed victory! O happy captivity!
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1873
That wee may now say with the Apostle. O Death, where is thy sting! O Graue, where is thy Victerie!
That we may now say with the Apostle. Oh Death, where is thy sting! O Grave, where is thy Victerie!
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the sting of death is sinne, and the strength of sinne is the Law, but thanks bee vnto God, who hath giuen vs victorie through our Lord Iesus Christ. But thou wilt say:the sting of death is sin, and the strength of sin is the Law, but thanks be unto God, who hath given us victory through our Lord Iesus christ. But thou wilt say:
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How is Satan captiuated? when as the Apostle tells vs, that wee must still wrestle and combate with him:
How is Satan captivated? when as the Apostle tells us, that we must still wrestle and combat with him:
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1876
And the Apostle Peter saith, that hee still go•th about like a roaring Lion, seeking whom hee may deuour. And the Apostle Peter Says, that he still go•th about like a roaring lion, seeking whom he may devour.
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1877
I answere, Christ hath trodden vnder soot his power and might, and hath ouerthrowne his Kingdome;
I answer, christ hath trodden under soot his power and might, and hath overthrown his Kingdom;
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1878
yet he goeth about, not as hauing any dominion ouer vs, but to insnare vs by his cunning allurements,
yet he Goes about, not as having any dominion over us, but to ensnare us by his cunning allurements,
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1879
and draw vs to him by his subtle intisements.
and draw us to him by his subtle enticements.
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1880
For this cause the Apostle aduising Timothy to labour, to win and conuert the opposers of Truth, whom hee calls the Deuils captiues:
For this cause the Apostle advising Timothy to labour, to win and convert the opposers of Truth, whom he calls the Devils captives:
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1881
hee vseth not the vsuall and proper word for a captiue, but a word metaphorically taken, from catching wild beasts by hunting.
he uses not the usual and proper word for a captive, but a word metaphorically taken, from catching wild beasts by hunting.
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1882
Whereby is implyed, that the Deuils power is destroyed, yet he hunts about to catch vs in his snares:
Whereby is employed, that the Devils power is destroyed, yet he hunt's about to catch us in his snares:
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1883
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.
and Therefore the holy Ghost, by the Apostles, Admonisheth us to be wary and vigilant, and not to suffer our selves to be deceived and circumvented.
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Lastly, all the ancient Expositors from these words, he ascended on high, and led captiuitie captiue, infers another Captiuitie, which is, that wae being freed from the slauerie of sinne,
Lastly, all the ancient Expositors from these words, he ascended on high, and led captivity captive, infers Another Captivity, which is, that uvae being freed from the slavery of sin,
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1885
and seruitude of Satan, are become Christs seruants. And whereas before wee were the Deuils bondslaues, now wee are Christs captiues:
and servitude of Satan, Are become Christ Servants. And whereas before we were the Devils bondslaves, now we Are Christ captives:
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1886
and whereas before wee were vnder the bondage of Satan, wee are now vnder the yoke of Christ:
and whereas before we were under the bondage of Satan, we Are now under the yoke of christ:
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1887
and blessed are they that are vnder this yoke, and are of the number of such captiues.
and blessed Are they that Are under this yoke, and Are of the number of such captives.
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1888
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.
For Here is no mourning, no murmuring, but great joying and rejoicing. For we Are redeemed from the hand of our enemies, to serve him without Fear.
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1889
Yet in regard of our naturall corruption, and the Deuils daily temptations, may we not cease to pray, O Lord, bring againe our captiuitie.
Yet in regard of our natural corruption, and the Devils daily temptations, may we not cease to pray, Oh Lord, bring again our captivity.
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1890
As the Riuers in the South.
As the rivers in the South.
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1891
The manner after which the Psalmist would haue their libertie inlarged, is set downe in these words, as the Riuers in the South.
The manner After which the Psalmist would have their liberty enlarged, is Set down in these words, as the rivers in the South.
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1892
Which of diuers are diuersly conceiued and cons•rued.
Which of diverse Are diversely conceived and cons•rued.
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1893
First, an vnnamed Greeke Author, is cited by Agellius, who would haue this place to haue reference to t•e C•tie Rhinocolura, built (as hee saith) in the frontispice of Egypt, by such people as for capitall crimes were exiled,
First, an unnamed Greek Author, is cited by Agellius, who would have this place to have Referente to t•e C•tie Rhinocolura, built (as he Says) in the Frontispice of Egypt, by such people as for capital crimes were exiled,
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1894
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 driven out of the Kingdom by Amasis: whither the Sarazens often resorted, and by violent invasion and forcible entry, robbed them of their goods and substance;
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1895
and after they had thus spoiled the impotent inhabitants, they returned to their owne Tents and Places of abode:
and After they had thus spoiled the impotent inhabitants, they returned to their own Tents and Places of Abided:
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1896
but by Gods iust iudgement and permission, the Riuer that passed by the Sarazens habitations,
but by God's just judgement and permission, the River that passed by the Sarazens habitations,
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1897
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;
and run towards Rhinocolura, After Some tempestuous rain, ouerstowing his banks, drowned the Sarazens, and with a swift current did carry down their Tents, goods and substance to Rhinocolura, with all the commodities which they before had carried from thence;
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1898
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:
so that the distressed and impoverished inhabitants of that poor Town, were by the means of this inundation both revenged of their enemies, and enriched with greater wealth:
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1899
by this allusion, the Prophet should desire both a iust reuenge of their enemies, as also a recompence for their losses.
by this allusion, the Prophet should desire both a just revenge of their enemies, as also a recompense for their losses.
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1900
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.
But to leave this conceited conjecture, and more conceited construction of this innominate Author; we come to the opinions of Others, who come nearer to the prophets meaning.
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1901
First, by these words, some thinke that hee vnderstandeth the Riuers, which the Lord caused to slow in the wildernesse,
First, by these words, Some think that he understandeth the rivers, which the Lord caused to slow in the Wilderness,
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1902
and the waters which hee caused to gush out of the stonie Rocke.
and the waters which he caused to gush out of the stony Rock.
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1903
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.
Others Are of opinion, that indefinitely he means any Waters and Springs whatsoever, which slowing in any dry ground, does fructify and make fruitful the same.
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Some coniecture by this allusion, that hee desires the Lord to cause their fellow-captiues, so copiously,
some conjecture by this allusion, that he Desires the Lord to cause their fellow-captiues, so copiously,
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1905
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.
and in such abundance to return, and with as great joy and prosit, as the thirstic ground drinks in the streams full of water passing by it.
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1906
Others, that he would signifie hereby, that their deliuerance out of captiuitie, would bee as acceptable vnto them,
Others, that he would signify hereby, that their deliverance out of captivity, would be as acceptable unto them,
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1907
as floods of water can bee to such as dwell in a drie and barren wildernesse.
as floods of water can be to such as dwell in a dry and barren Wilderness.
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1908
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,
And Others, that he Desires their liberty to be accomplished, with as great celerity as a River, being bankful, does run with a swift current,
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1909
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.
or as Genebrard Says, he would have their deliverance effected speedily, more terrentium Quick accrescentium, as rivers After rain, on a sudden do swell and rise.
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Briefly, 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.
Briefly, it is an Argument taken either from God's sufficiency to Effect it; or from the utility that would redound to themselves, when it was effected.
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1911
As for Gods sufficiency, looke with what facilitie and ease hee did formerly bring water out of the hard Rocke,
As for God's sufficiency, look with what facility and ease he did formerly bring water out of the hard Rock,
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1912
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 rivers out of the dry Wilderness for their Forefathers: with the like facility, when it pleased him, he could bring again their captivity.
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1913
And vpon the assurance of the Lords omnipotencie to effect so much, and much more, when it best liked his gracious goodnesse for them:
And upon the assurance of the lords omnipotency to Effect so much, and much more, when it best liked his gracious Goodness for them:
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1914
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.
the Prophet now entreateth him by fervent prayer, to cool and refresh their captivity, as the Springs in the South of Arabia, did cool and refresh the dry and scorched Wilderness, At the Israelites departure out of Egypt.
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As for the vtilitie they should receiue by this their libettie, we may conceiue it, if we consider;
As for the utility they should receive by this their libettie, we may conceive it, if we Consider;
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first, how the Psalmist in these few words, desires the Lord to bring home the remnant that remayned still in Babylon,
First, how the Psalmist in these few words, Desires the Lord to bring home the remnant that remained still in Babylon,
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1917
and then to reestablish such as were alreadie returned, to their former estate:
and then to reestablish such as were already returned, to their former estate:
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1918
as also looke how profitable showres of raine and coole streames, would bee vnto the Sunnebeate South:
as also look how profitable showers of rain and cool streams, would be unto the Sunnebeate South:
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no lesse profitable would their deliuerance be vnto them, being burnt vp with the burning Sunne of persecution.
no less profitable would their deliverance be unto them, being burned up with the burning Sun of persecution.
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1920
The South countrie is naturally drie and hardned, and so vnfruitfull and barren;
The South country is naturally dry and hardened, and so unfruitful and barren;
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1921
and therefore when it is moistned and mollified, besprinkled and bedewed with fresh streames and coole waters, it is made fertill and fruitfull:
and Therefore when it is moistened and mollified, besprinkled and bedewed with fresh streams and cool waters, it is made fertile and fruitful:
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1922
so here the Prophet doth couertly expresse, how hurtfull and hatefull their captiuitie was vnto them, by comparing it to barren ground:
so Here the Prophet does covertly express, how hurtful and hateful their captivity was unto them, by comparing it to barren ground:
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1923
and how pleasant and profitable their deliuerance would bee, by allusion to Riucrs in the South.
and how pleasant and profitable their deliverance would be, by allusion to Riucrs in the South.
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1924
For as where the Sunne beats hot, and where the ground is not moystned with the first and latter rayne:
For as where the Sun beats hight, and where the ground is not moistened with the First and latter rain:
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1925
the seed rots vnder the clods, the corne withereth, the grasse fadeth, the slowres are burnt vp;
the seed rots under the clods, the corn withereth, the grass fades, the slowres Are burned up;
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1926
the pastures, plants, and trees, are dryed and dead; all which tend to the great hurt and losse of man:
the pastures, plants, and trees, Are dried and dead; all which tend to the great hurt and loss of man:
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which made Achsab the daughter of Caleb, so earnestly desire of her father a blessing, which was a portion of ground, where there was Springs of water:
which made Achsab the daughter of Caleb, so earnestly desire of her father a blessing, which was a portion of ground, where there was Springs of water:
r-crq vvd vvb dt n1 pp-f np1, av av-j vvi pp-f po31 n1 dt n1, r-crq vbds dt n1 pp-f n1, c-crq pc-acp vbds np1 pp-f n1:
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yet they who remayne in those barren climates, were no more wretched and in no greater want or penurie,
yet they who remain in those barren climates, were no more wretched and in no greater want or penury,
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then these poore distressed Iewes were in their captiuitie. For their Countrie was desolate, and Foxes run vpon Mount Sion: they were hunger-beat and starued.
then these poor distressed Iewes were in their captivity. For their Country was desolate, and Foxes run upon Mount Sion: they were hunger-beat and starved.
cs d j j-vvn np2 vbdr p-acp po32 n1. p-acp po32 n1 vbds j, cc n2 vvn p-acp n1 np1: pns32 vbdr j cc j-vvn.
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For they had no water without siluer, no wood without money, no bread without hazard of their liues, no pleasure without paine, no profit without perill, no delight without danger. For they had no water without silver, no wood without money, no bred without hazard of their lives, no pleasure without pain, no profit without peril, no delight without danger.
c-acp pns32 vhd dx n1 p-acp n1, dx n1 p-acp n1, dx n1 p-acp n1 pp-f po32 n2, dx n1 p-acp n1, dx n1 p-acp n1, dx n1 p-acp n1.
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Water was no more pleasant to the liraclites, when their soules fainted in the wildernesse of Zim.
Water was no more pleasant to the liraclites, when their Souls fainted in the Wilderness of Zim.
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1932
Rayne no more welcome to Samariah after three yeares drought:
Rayne no more welcome to Samaria After three Years drought:
np1 av-dx av-dc j-jn p-acp np1 p-acp crd ng2 n1:
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streames of water no greater a blessing vnto Achsah: and fluent Riucrs no more profitable vnto the drie and sunne-be at South,
streams of water no greater a blessing unto Achsah: and fluent Riucrs no more profitable unto the dry and sunne-be At South,
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1934
then this their deliuerance and libertie would be vnto them, when they might sit vnder their owne Vines, and see the pastures growing greene, the trees bringing forth their fruit, the Pig-t•ee and the Vine giuing their force;
then this their deliverance and liberty would be unto them, when they might fit under their own Vines, and see the pastures growing green, the trees bringing forth their fruit, the Pig-t•ee and the Vine giving their force;
cs d po32 n1 cc n1 vmd vbi p-acp pno32, c-crq pns32 vmd vvi p-acp po32 d n2, cc vvi dt n2 vvg j-jn, dt n2 vvg av po32 n1, dt j cc dt n1 vvg po32 n1;
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their Barnes filled with wheat, and their presses abounding with Oyle, and when they might eate of the fat, and drinke of the sweet. their Barns filled with wheat, and their presses abounding with Oil, and when they might eat of the fat, and drink of the sweet.
po32 n2 vvn p-acp n1, cc po32 n2 vvg p-acp n1, cc c-crq pns32 vmd vvi pp-f dt j, cc n1 pp-f dt j.
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Blessed, O thrise blessed be the Lord, this Kingdome may say, what few other Nations can boast of;
Blessed, Oh thrice blessed be the Lord, this Kingdom may say, what few other nations can boast of;
vvn, uh av vvn vbi dt n1, d n1 vmb vvi, r-crq d j-jn n2 vmb vvi pp-f;
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1937
that it hath not beene subdued, nor •ath beone made subiect vnto any forren Kingdome these many hundreth yeares;
that it hath not been subdued, nor •ath beone made Subject unto any foreign Kingdom these many Hundredth Years;
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but with a conquering hand hath ouer-run other potent Countries, and made them tributarie to it selfe.
but with a conquering hand hath overrun other potent Countries, and made them tributary to it self.
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1939
We haue not had our streets swimming in blood, nor our Townes burnt vp, our Children haue not beene made fatherlesse, nor our Wiues widdowes:
We have not had our streets swimming in blood, nor our Towns burned up, our Children have not been made fatherless, nor our Wives widow's:
pns12 vhb xx vhn po12 n2 vvg p-acp n1, ccx po12 n2 vvn a-acp, po12 n2 vhb xx vbn vvn j, ccx po12 n2 n2:
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1940
yet these and many moe euils the poore Iewes did suftayne, as we may reade in the 79. Psalme.
yet these and many more evils the poor Iewes did suftayne, as we may read in the 79. Psalm.
av d cc d dc n2-jn dt j np2 vdd vvi, c-acp pns12 vmb vvi p-acp dt crd n1.
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1941
Againe, in this our great peace and tranquillitie, wee haue abounded with all store of plentie, the Heauens haue giuen vs rayne in due season, the earth hath yeelded her increase,
Again, in this our great peace and tranquillity, we have abounded with all store of plenty, the Heavens have given us rain in due season, the earth hath yielded her increase,
av, p-acp d po12 j n1 cc n1, pns12 vhb vvn p-acp d n1 pp-f n1, dt n2 vhb vvn pno12 vvi p-acp j-jn n1, dt n1 vhz vvn po31 n1,
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1942
and the trees of the field haue brought forth their fruit, our threshing hath reacht vnto the Vintage,
and the trees of the field have brought forth their fruit, our threshing hath reached unto the Vintage,
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1943
and our Vintage unto the sowing time: we have eaten our bread in plenteousnesse, and dwelt in our Land safely. and our Vintage unto the sowing time: we have eaten our bred in plenteousness, and dwelled in our Land safely.
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1944
But if we would haue these blessings continued; if with Dauid we desire to lye and rest securely in our beds;
But if we would have these blessings continued; if with David we desire to lie and rest securely in our Beds;
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1945
with Abraham, sit safely at our owne doores; with Boaz, follow after our owne Reapers; with Iudah, wash our garments in wine;
with Abraham, fit safely At our own doors; with Boaz, follow After our own Reapers; with Iudah, wash our garments in wine;
p-acp np1, vvb av-j p-acp po12 d n2; p-acp np1, vvb p-acp po12 d n2; p-acp np1, vvb po12 n2 p-acp n1;
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1946
and with Iob, bathe our pathes in butter; let vs not prouoke the Lord to wrath against vs, by our abominable sinnes.
and with Job, bathe our paths in butter; let us not provoke the Lord to wrath against us, by our abominable Sins.
cc p-acp np1, vvb po12 n2 p-acp n1; vvb pno12 xx vvi dt n1 p-acp n1 p-acp pno12, p-acp po12 j n2.
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1947
The Iewes infinite transgressions were the cause of their abominable afflictions: and their iniquitie did bring them vnto this woful captiuitie:
The Iewes infinite transgressions were the cause of their abominable afflictions: and their iniquity did bring them unto this woeful captivity:
dt np2 j n2 vbdr dt n1 pp-f po32 j n2: cc po32 n1 vdd vvi pno32 p-acp d j n1:
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1948
therefore if we would not feele the smart of the one, let vs not delight in the sugred venome of the other.
Therefore if we would not feel the smart of the one, let us not delight in the sugared venom of the other.
av cs pns12 vmd xx vvi dt n1 pp-f dt crd, vvb pno12 xx vvi p-acp dt j-vvn n1 pp-f dt j-jn.
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1949
Yet thou wilt say, Who can abstayne from sinne, seeing the iust man falleth seuen times a day? True:
Yet thou wilt say, Who can abstain from sin, seeing the just man falls seuen times a day? True:
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1950
yet though with Dauid wee fall into adulterie, with Aaron into idolatrie, with Noah into intemperancy, with Lot into incontinency, with Peter into inconstancy, and with Thomas into infidelitie;
yet though with David we fallen into adultery, with Aaron into idolatry, with Noah into intemperancy, with Lot into incontinency, with Peter into inconstancy, and with Thomas into infidelity;
av c-acp p-acp np1 pns12 vvb p-acp n1, p-acp np1 p-acp n1, p-acp np1 p-acp n1, p-acp n1 p-acp n1, p-acp np1 p-acp n1, cc p-acp np1 p-acp n1;
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1951
by reasonof the slesh rebelling against the spirit, which, leads vs captiues vnto the Law of sinne.
by reasonof the slesh rebelling against the Spirit, which, leads us captives unto the Law of sin.
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1952
Yet let not Sinne and Satan ouer-rule vs, let vs not voluntarily & willingly become murthering Cains, mocking Chams, incestuous Ammons, vnnaturall Absaloms, malicious Achitophels, and vnmercifull Hazaels. O let vs Lot captiuate our selues to drunkennesse like Nabal, to gluttonie like Diues, to the world with Demas, to couetousnesse with Ahab, nor to crueltie with Herod: but let vs breake off our sinnes betimes by vnfayned repentance;
Yet let not Sin and Satan overrule us, let us not voluntarily & willingly become murdering Cains, mocking Chams, incestuous Ammons, unnatural Absaloms, malicious Achitophels, and unmerciful Hazaels. Oh let us Lot captivate our selves to Drunkenness like Nabal, to gluttony like Diues, to the world with Demas, to covetousness with Ahab, nor to cruelty with Herod: but let us break off our Sins betimes by unfeigned Repentance;
av vvb xx n1 cc np1 vvi pno12, vvb pno12 xx av-jn cc av-j vvb j-vvg np1, vvg ng1, j np1, j npg1, j npg1, cc j-u np1. uh vvb pno12 n1 vvi po12 n2 p-acp n1 av-j np1, p-acp n1 av-j fw-la, p-acp dt n1 p-acp np1, p-acp n1 p-acp np1, ccx p-acp n1 p-acp np1: cc-acp vvb pno12 vvi a-acp po12 n2 av p-acp j n1;
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1953
and with Ezekiah call for mercy, with the Publican crie for pardon, and with the prodigall beg remission.
and with Hezekiah call for mercy, with the Publican cry for pardon, and with the prodigal beg remission.
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Now the Lord grant that our soules may bee refreshed with the Riuers of Life, that the fierie flames of sinne may be quenched,
Now the Lord grant that our Souls may be refreshed with the rivers of Life, that the fiery flames of sin may be quenched,
av dt n1 vvb cst po12 n2 vmb vbi vvn p-acp dt n2 pp-f n1, cst dt j n2 pp-f n1 vmb vbi vvn,
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1955
and our hearts replenished with all spirituall graces;
and our hearts replenished with all spiritual graces;
cc po12 n2 vvn p-acp d j n2;
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1956
that being fully freed from the captiuitie of our corruption, we may enioy the libertie and freedome of the Kingdome, purchased for vs,
that being Fully freed from the captivity of our corruption, we may enjoy the liberty and freedom of the Kingdom, purchased for us,
cst vbg av-j vvn p-acp dt n1 pp-f po12 n1, pns12 vmb vvi dt n1 cc n1 pp-f dt n1, vvn p-acp pno12,
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1957
and promised vnto vs, by Christ our Sauiour: to whom be all prayse for euer and euer. AMEN.
and promised unto us, by christ our Saviour: to whom be all praise for ever and ever. AMEN.
cc vvd p-acp pno12, p-acp np1 po12 n1: p-acp ro-crq vbb d n1 c-acp av cc av. uh-n.
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1958
THE THIRD GENERALL PART OF THIS PSALME:
THE THIRD GENERAL PART OF THIS PSALM:
dt ord n1 n1 pp-f d n1:
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Viz. A Consolation, not onely to the captiue Iewes, but generally to all the faithfull, that lie vnder the Crosse, and groane vnder the burdon of their sinnes, expounded in three Sermons, whereof the First is, The commoditie of the Crosse. THE EIGHTH SERMON. VERS. 6. They that sow in teares shall reape in ioy.Viz. A Consolation, not only to the captive Iewes, but generally to all the faithful, that lie under the Cross, and groan under the burdon of their Sins, expounded in three Sermons, whereof the First is, The commodity of the Cross. THE EIGHTH SERMON. VERS. 6. They that sow in tears shall reap in joy.
av dt n1, xx av-j p-acp dt j-jn np2, cc-acp av-j p-acp d dt j, cst vvb p-acp dt n1, cc n1 p-acp dt n1 pp-f po32 n2, vvn p-acp crd n2, c-crq dt ord vbz, dt n1 pp-f dt n1. dt ord n1. fw-la. crd pns32 d vvi p-acp n2 vmb vvi p-acp n1.
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NOw wee are come to the third generall Part of this Psalme, wherein the Psalmist doth consolate and comfort all the distressed Iewes, who were not as yet returned home to Iudea,
NOw we Are come to the third general Part of this Psalm, wherein the Psalmist does consolate and Comfort all the distressed Iewes, who were not as yet returned home to Iudea,
av pns12 vbr vvn p-acp dt ord j n1 pp-f d n1, c-crq dt n1 vdz vvi cc vvi d dt j-vvn np2, r-crq vbdr xx c-acp av vvd av-an p-acp np1,
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but still detained in Chaldea by some of the Persian Kings, vnder whom they indured not a few troubles:
but still detained in Chaldea by Some of the Persian Kings, under whom they endured not a few Troubles:
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1962
yet, the Psalmist doth tell them, that for their afflictions they shal haue case, and for their sorrow they shall reape ioy.
yet, the Psalmist does tell them, that for their afflictions they shall have case, and for their sorrow they shall reap joy.
av, dt n1 vdz vvi pno32, cst p-acp po32 n2 pns32 vmb vhi n1, cc p-acp po32 n1 pns32 vmb vvi n1.
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1963
Hugo from hence would inferre, that the godly must sow good workes in this valley of teares, Hugo from hence would infer, that the godly must sow good works in this valley of tears,
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1964
and the Iesuites Bellarmine and Lorinus doe nominate Charity and Almesdeeds. Indeed the charitable man may bee compared vnto a Sower in many respects.
and the Iesuites Bellarmine and Lorinus do nominate Charity and Almsdeeds. Indeed the charitable man may be compared unto a Sour in many respects.
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1965
First, The Sower is diligent and carefull, hee will lose no time, hee will omit no opportunitie:
First, The Sour is diligent and careful, he will loose no time, he will omit no opportunity:
ord, dt j vbz j cc j, pns31 vmb vvi dx n1, pns31 vmb vvi dx n1:
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1966
so the Godly in the morning must sow his seed, and not let his hand rest in the euening:
so the Godly in the morning must sow his seed, and not let his hand rest in the evening:
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that is, he must not like the wretched worldling, deferre his charitie till his last gaspe:
that is, he must not like the wretched worldling, defer his charity till his last gasp:
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1968
like the hog that is good for nothing till he be dead: but, whilest it is time wee must doe good vnto all.
like the hog that is good for nothing till he be dead: but, whilst it is time we must do good unto all.
av-j dt n1 cst vbz j p-acp pix p-acp pns31 vbb j: cc-acp, cs pn31 vbz n1 pns12 vmb vdi j p-acp d.
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1969
Secondly, A Sower will sow of his best seed: so, hee must not like Cain offer the worst vnto the Lord;
Secondly, A Sour will sow of his best seed: so, he must not like Cain offer the worst unto the Lord;
ord, dt n1 vmb vvi pp-f po31 js n1: av, pns31 vmb xx av-j np1 vvb dt js p-acp dt n1;
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1970
but as Iacobs children carried vnto Ioseph of the best fruits of the Land:
but as Iacobs children carried unto Ioseph of the best fruits of the Land:
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1971
so must hee honour the Lord with his riches, and with the best fruits of his encrease.
so must he honour the Lord with his riches, and with the best fruits of his increase.
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1972
Thirdly, A sower will sow wisely, discreetly obseruiag the nature of the soile, whereinto hee will cast his seed:
Thirdly, A sour will sow wisely, discreetly obseruiag the nature of the soil, whereinto he will cast his seed:
ord, dt n1 vmb vvi av-j, av-j j-vvg dt n1 pp-f dt n1, c-crq pns31 vmb vvi po31 n1:
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1973
so, must hee wisely distribute his charitie (as the Apostle sayth) doing good to all, but especially to such as are of the houshold of faith.
so, must he wisely distribute his charity (as the Apostle say) doing good to all, but especially to such as Are of the household of faith.
av, vmb pns31 av-j vvi po31 n1 (c-acp dt n1 vvz) vdg j p-acp d, cc-acp av-j p-acp d c-acp vbr pp-f dt n1 pp-f n1.
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1974
Fourthly, As a Sower soweth liberally as the ground requireth:
Fourthly, As a Sour Soweth liberally as the ground requires:
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so must hee bestow vpon the poore bountifully as hee can spare, and the other needeth.
so must he bestow upon the poor bountifully as he can spare, and the other needs.
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1976
What his hand is able to giue, hee must giue with a chearefull eye: remembring that hee that soweth sparingly, shall reape sparingly:
What his hand is able to give, he must give with a cheerful eye: remembering that he that Soweth sparingly, shall reap sparingly:
q-crq po31 n1 vbz j pc-acp vvi, pns31 vmb vvi p-acp dt j n1: vvg d pns31 cst vvz av-vvg, vmb vvi av-vvg:
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1977
and hee that soweth liberally, shall also reape liberally. Now hee that thus soweth shall not bee vnrewarded. and he that Soweth liberally, shall also reap liberally. Now he that thus Soweth shall not be unrewarded.
cc pns31 cst vvz av-j, vmb av vvi av-j. av pns31 cst av vvz vmb xx vbi j.
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1978
Shall Abrahams and Lots hospitalitie to strangers;
Shall Abrahams and Lots hospitality to Strangers;
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1979
Obadiahs care of the Prophets, the Centurions loue to the Saints, Lines bountie, and Iobs benignitie to the poore be forgotten of the Lord? No certainely:Obadiah's care of the prophets, the Centurions love to the Saints, Lines bounty, and Jobs benignity to the poor be forgotten of the Lord? No Certainly:
njp2 vvi pp-f dt n2, dt ng1 n1 p-acp dt n2, n2 n1, cc n2 n1 p-acp dt j vbi vvn pp-f dt n1? uh-dx av-j:
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1980
for Hee that gimeth vnto the poore, lendeth vnto the Lord, and the Lord will recompence him that which hee hath giuen.
for He that gimeth unto the poor, dares unto the Lord, and the Lord will recompense him that which he hath given.
c-acp pns31 cst vvz p-acp dt j, vvz p-acp dt n1, cc dt n1 vmb vvi pno31 d r-crq pns31 vhz vvn.
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1981
Let this mooue vs all to put on the bowels of compassion, to commiserate the poore estate of our distressed brother.
Let this move us all to put on the bowels of compassion, to commiserate the poor estate of our distressed brother.
vvb d vvi pno12 d pc-acp vvi p-acp dt n2 pp-f n1, pc-acp vvi dt j n1 pp-f po12 j-vvn n1.
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1982
Let vs with Cornelius feed him, with Doreas cloath him, and with the beloued Gaius, cherish and relieue him.
Let us with Cornelius feed him, with Doreas cloth him, and with the Beloved Gaius, cherish and relieve him.
vvb pno12 p-acp np1 vvb pno31, p-acp fw-la n1 pno31, cc p-acp dt j-vvn np1, vvb cc vvi pno31.
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1983
For if wee giue vnto the poore, wee shall not want.
For if we give unto the poor, we shall not want.
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1984
And if wee cast our bread vpon the waters, after many dayes wee shall find it.
And if we cast our bred upon the waters, After many days we shall find it.
cc cs pns12 vvb po12 n1 p-acp dt n2, p-acp d n2 pns12 vmb vvi pn31.
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1985
If we giue vnto the poore, wee offer vnto the Lord: and therefore, as noble Artaxerxes, remunerated poore Sinetas for a handfull of cold water;
If we give unto the poor, we offer unto the Lord: and Therefore, as noble Artaxerxes, remunerated poor Sennet for a handful of cold water;
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1986
so, and more bountifully will God reward vs:
so, and more bountifully will God reward us:
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1987
for, Whosoeuer shall giue a cup of water for Christs sake, shall not want his reward. And whosoeuer shall thus sowe in teares, hee shall reape in ioy.
for, Whosoever shall give a cup of water for Christ sake, shall not want his reward. And whosoever shall thus sow in tears, he shall reap in joy.
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1988
Others from these words gather, that they who sorrow and lament for their sinnes, shall haue their sinnes freely pardoned, and themselues fully comforted.
Others from these words gather, that they who sorrow and lament for their Sins, shall have their Sins freely pardoned, and themselves Fully comforted.
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1989
Indeed the humbled sinner may be compared vnto a Sower, for these respects. First, Because as the husband-man, first plowes his ground. Secondly, breaks the clods. Thirdly, makes it plaine: and then sowes his seede.
Indeed the humbled sinner may be compared unto a Sour, for these respects. First, Because as the husbandman, First plows his ground. Secondly, breaks the clods. Thirdly, makes it plain: and then sows his seed.
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1990
So must euery sorrowfull soule that would sowe in teares: hee must plow vp the fallow ground of the heart:
So must every sorrowful soul that would sow in tears: he must blow up the fallow ground of the heart:
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1991
rend and seauer it in pieces.
rend and seauer it in Pieces.
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1992
Rent your bearts, and not your garments. But this is not enough, proscindere, to open it vp: Rend your bearts, and not your garments. But this is not enough, proscindere, to open it up:
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1993
but withall, hee must breake the clods.
but withal, he must break the clods.
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1994
Iudah shall plow, and Iacob shall breake his clods. Neither is this enough, confringere, to breake it; Iudah shall blow, and Iacob shall break his clods. Neither is this enough, confringere, to break it;
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1995
but also hee must sarrire, breake it small, and make it plaine as with a harrow.
but also he must sarrire, break it small, and make it plain as with a harrow.
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1996
Proscindet & sarriet humum suam, Hee shall breake vp and harrow his ground. Proscindet & sarriet humum suam, He shall break up and harrow his ground.
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1997
It is not therefore sufficient to rend the fallow ground of our hearts, nor yet to breake it vp:
It is not Therefore sufficient to rend the fallow ground of our hearts, nor yet to break it up:
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1998
vnlesse wee harrow it, breake it small, and make it plaine:
unless we harrow it, break it small, and make it plain:
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1999
for it is a contrite and broken heart that wee must haue, truely mortified, mollified, bruised and beat in pieces,
for it is a contrite and broken heart that we must have, truly mortified, mollified, Bruised and beatrice in Pieces,
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2000
if wee would sowe in teares. Secondly, to euery Sower two things are requisite.
if we would sow in tears. Secondly, to every Sour two things Are requisite.
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2001
First, hee must weed out all the thistles, thornes and bryars, or else his ground will be ouergrowen by them.
First, he must weed out all the thistles, thorns and briars, or Else his ground will be overgrown by them.
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2002
So must the faithfull soule pull vp all the thistles and thornes out of his heart:
So must the faithful soul pull up all the thistles and thorns out of his heart:
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2003
hee must roote out all the tares of vice and wickednesse, or else hee labours in vaine:
he must root out all the tares of vice and wickedness, or Else he labours in vain:
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2004
for they will choke and ouergrow the good feed of repentance, so that he cannot sowe in teares.
for they will choke and overgrow the good feed of Repentance, so that he cannot sow in tears.
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2005
Thirdly, Raine is requisite to the Sower for the moistning and mollifying of his ground: that hisseed may prosper and grow:
Thirdly, Rain is requisite to the Sour for the moistening and mollifying of his ground: that hisseed may prosper and grow:
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2006
so must the drie earth of our hearts be watered with Iobs snow-water from aboue; with the raine of righteousnesse;
so must the dry earth of our hearts be watered with Jobs snow-water from above; with the rain of righteousness;
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2007
with the heauenly dew of Gods Spirit; and with waters from below, viz. the vufained teares of a sorrowfull soule:
with the heavenly due of God's Spirit; and with waters from below, viz. the vufained tears of a sorrowful soul:
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2008
else our repentance is to no end, our hearts are but a little rent and plowed vp:
Else our Repentance is to no end, our hearts Are but a little rend and plowed up:
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2009
like Ababs, Pharaohs and Iudas, which shall neuer be fertile or fruitfull:
like Ababs, Pharaohs and Iudas, which shall never be fertile or fruitful:
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2010
vnlesse with Dauid and Ezekiah, Peter and Marie Magdalen, they be truely and duely watered with flouds of teares.
unless with David and Hezekiah, Peter and marry Magdalen, they be truly and duly watered with floods of tears.
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2011
If wee thus once sow in teares, we shall sow vnto our selues in righteousnesse, and reape after the measure of mercie. Wee shall reape beautie for ashes, the oyle of ioy for mourning,
If we thus once sow in tears, we shall sow unto our selves in righteousness, and reap After the measure of mercy. we shall reap beauty for Ashes, the oil of joy for mourning,
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2012
and the garment of gladnesse for the spirit of he uinesse. I dare not passe ouer this point so slightly, and therefore I will obserue;
and the garment of gladness for the Spirit of he uinesse. I Dare not pass over this point so slightly, and Therefore I will observe;
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2013
first, the manifold reasons and occasions the godly haue to sorrow and mourne. Secondly, how needfull and behoofefull it is for them to sorrow and lament.
First, the manifold Reasons and occasions the godly have to sorrow and mourn. Secondly, how needful and behooveful it is for them to sorrow and lament.
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2014
And lastly, what profit and gaine they shall reape and gleane in the end thereby. The occasions of the godlies sorrow are infinite:
And lastly, what profit and gain they shall reap and glean in the end thereby. The occasions of the Godlies sorrow Are infinite:
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2015
some sorrow for the present miserie they sustaine, whilest they soiourne in this wretched world:
Some sorrow for the present misery they sustain, whilst they sojourn in this wretched world:
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2016
as Dauid did mourne that he dwelt in Mesech, & remained in the tents of Kedar:
as David did mourn that he dwelled in Mesech, & remained in the tents of Kedar:
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2017
and as Lot whose soule was vexed continually whilest hee was in Sodom:
and as Lot whose soul was vexed continually whilst he was in Sodom:
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2018
some for the delaying and staying of the happinesse they wisht for, which made Simeon desire to depart in peace,
Some for the delaying and staying of the happiness they wished for, which made Simeon desire to depart in peace,
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2019
and Paul wish to be dissolued. Some for the sinnes they themselues haue committed, like Mary Magdalen, and the poore Publican:
and Paul wish to be dissolved. some for the Sins they themselves have committed, like Marry Magdalen, and the poor Publican:
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2020
some for thetransgressions of their brethren; as Daniel and leremiah for the sinnes of Ierusalem:
Some for thetransgressions of their brothers; as daniel and leremiah for the Sins of Ierusalem:
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2021
some for the paucitie of the godly, as Eliah and Michaiah: some for the multitude of the wicked,
Some for the paucity of the godly, as Elijah and Michaiah: Some for the multitude of the wicked,
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2022
as did Dauid for the increase of his foes: and some for the oppression of the faithfull, as Habakuk for the Iewes:
as did David for the increase of his foes: and Some for the oppression of the faithful, as Habakkuk for the Iewes:
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2023
and in a word, what man liuing hath not a thousand occasions to sowe in teares.
and in a word, what man living hath not a thousand occasions to sow in tears.
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2024
If wee take a view of Christs life, wee shall find that hee often wept, but wee neuer read that euer he laughed.
If we take a view of Christ life, we shall find that he often wept, but we never read that ever he laughed.
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2025
First, as the ancient Writers collect out of the seuenth of Wisdome, the third verse, hee wept in his infancie:
First, as the ancient Writers collect out of the Seventh of Wisdom, the third verse, he wept in his infancy:
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2026
which did signifie the griefe wee should haue for our present miserie:
which did signify the grief we should have for our present misery:
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for a child comming into this world, weeps, prophecying of his owne calamitie and woe in this world.
for a child coming into this world, weeps, prophesying of his own calamity and woe in this world.
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Secondly, Christ wept ouer Lazarus: which signified our partaking one of anothers woe.
Secondly, christ wept over Lazarus: which signified our partaking one of another's woe.
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Who is weake and I am not weake, who is offended and I burne not? sayth Paul. Thirdly, hee wept ouer Ierusalem: Who is weak and I am not weak, who is offended and I burn not? say Paul. Thirdly, he wept over Ierusalem:
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and that shewed vs how wee should weepe for the iniquitie of our time, as the Apostle did, of whom it is said that no man could bewaile his owne sinnes more then Paul did the sinnes of others.
and that showed us how we should weep for the iniquity of our time, as the Apostle did, of whom it is said that no man could bewail his own Sins more then Paul did the Sins of Others.
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Fourthly, Christ wept vpon the Crosse, or at least, in the garden in his bitter agonie.
Fourthly, christ wept upon the Cross, or At least, in the garden in his bitter agony.
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For, In the dayes of his flesh, hee offered vp prayers and supplications, with strong crying and teares vnto him that was able to saue him from death: and this did specifie vnto vs, the sorrow wee should haue for our owne transgressions, seeing hee who was without sinne did sorrow so sore for our sinnes.
For, In the days of his Flesh, he offered up Prayers and supplications, with strong crying and tears unto him that was able to save him from death: and this did specify unto us, the sorrow we should have for our own transgressions, seeing he who was without sin did sorrow so soar for our Sins.
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These are all motiues to mooue vs, and reasons to perswade vs to sowe in teares.
These Are all motives to move us, and Reasons to persuade us to sow in tears.
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Now let vs see how needfull and behoofefull it is for vs, thus to sorrow and lament.
Now let us see how needful and behooveful it is for us, thus to sorrow and lament.
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Teares are so acceptable a sacrifice to God, that hee gathers them all into his bottler they quench the violence of his wrath,
Tears Are so acceptable a sacrifice to God, that he gathers them all into his bottler they quench the violence of his wrath,
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and they force him to heare vs. Teares are the food of our soules, the reuiuing of our senses, the cleansing of our sinnes, the refreshment of our spirits,
and they force him to hear us Tears Are the food of our Souls, the reviving of our Senses, the cleansing of our Sins, the refreshment of our spirits,
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and the font and fountaine wherein our guilt must be washed away. The Prophet Isai calls to vs, Wash you, make you cleane. Isai 1.16.
and the font and fountain wherein our guilt must be washed away. The Prophet Isaiah calls to us, Wash you, make you clean. Isaiah 1.16.
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And Ieremiah crieth out, Wash thy heart from wickednesse. Ier. 4.14. Here is wash, and bee washed:
And Jeremiah cries out, Wash thy heart from wickedness. Jeremiah 4.14. Here is wash, and be washed:
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but alasse, how should wee wash out selues cleane? Iob talketh of being washed with Snow-water: and Dauid desires to be washed with Hysopwater. But teares are the water wherein wee must bathe our selues,
but alas, how should we wash out selves clean? Job talketh of being washed with Snow-water: and David Desires to be washed with Hysopwater. But tears Are the water wherein we must bathe our selves,
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if we would be cleane from corruption:
if we would be clean from corruption:
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teares are the red sea, wherein Praraoh and his host, our immoderate affections, and the whole armie of vices, must be ouer whelmed.
tears Are the read sea, wherein Pharaoh and his host, our immoderate affections, and the Whole army of vices, must be over whelmed.
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Teares are the riuer of Paradise, to water the earth of our hearts. Teares are the poole of Siloam, where the eyes of our soules must be washed.
Tears Are the river of Paradise, to water the earth of our hearts. Tears Are the pool of Siloam, where the eyes of our Souls must be washed.
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In a word, if wee truely wash our selues in a flood of teares, we shall bee throughly purged from our sinnes,
In a word, if we truly wash our selves in a flood of tears, we shall be thoroughly purged from our Sins,
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and fully cleansed from our filth.
and Fully cleansed from our filth.
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Marie Magdalen did not so much wash with teares our Sauiours spotlesse feet, as shee did her owne leaprous soule:Marry Magdalen did not so much wash with tears our Saviour's spotless feet, as she did her own leprous soul:
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her teares made her crimson sinnes white as snow; and her scarlet soule white as wooll. Thus wee see how necessarie and expedient it is for vs all to sow in teares.
her tears made her crimson Sins white as snow; and her scarlet soul white as wool. Thus we see how necessary and expedient it is for us all to sow in tears.
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Now, as for the commoditie and profit wee shall reape after this sorrow, Wee shall reape in ioy, wee shall haue remission of our sinnes,
Now, as for the commodity and profit we shall reap After this sorrow, we shall reap in joy, we shall have remission of our Sins,
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and true consolation, and all out ward content and in ward peace. And for our better assurance, amougst many presidents, let vs cull out one.
and true consolation, and all out ward content and in ward peace. And for our better assurance, amougst many Presidents, let us cull out one.
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In the Parable of the prodigall Child, wee see, how that vnthrift, when hee riotously spent and wasted his portion, hee was brought from beeing a gallant, to become a swineheard,
In the Parable of the prodigal Child, we see, how that unthrift, when he riotously spent and wasted his portion, he was brought from being a gallant, to become a swineherd,
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and from filling his belly with dainties, to feede vpon huskes, and so being almost famished, hee resolued to returne to his father and acknowledging his offence, to craue pardon,
and from filling his belly with dainties, to feed upon husks, and so being almost famished, he resolved to return to his father and acknowledging his offence, to crave pardon,
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and to beg his fauour to entertayne him for one of his hyred seruants:
and to beg his favour to entertain him for one of his hired Servants:
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But marke the loue and compassion of a louing father, he sees him a-farre off, falls vpon his neck,
But mark the love and compassion of a loving father, he sees him afar off, falls upon his neck,
cc-acp vvb dt n1 cc n1 pp-f dt j-vvg n1, pns31 vvz pno31 j a-acp, vvz p-acp po31 n1,
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and kisses him, not with a naturall kisse, as Raguel did his daughter; nor with a treacherous kiffe, as Iudas did our Sauiour;
and Kisses him, not with a natural kiss, as Raguel did his daughter; nor with a treacherous kiffe, as Iudas did our Saviour;
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nor with a holy kisse onely, as the Saints saluted one another, but with a true loue kisse,
nor with a holy kiss only, as the Saints saluted one Another, but with a true love kiss,
ccx p-acp dt j n1 av-j, c-acp dt n2 vvd pi j-jn, cc-acp p-acp dt j n1 vvi,
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as Iacob did Ioseph: then he cals out his seruants, not to murther him, as Absalom charged his men to kill Ammon, but to embrace and welcome him:
as Iacob did Ioseph: then he calls out his Servants, not to murder him, as Absalom charged his men to kill Ammon, but to embrace and welcome him:
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next, he commands him to bee apparelled, vestitu Regio, with robes Royall, as Ahashuerosh commanded Mordecai to bee arrayed.
next, he commands him to be appareled, vestitu Regio, with robes Royal, as Ahasuerus commanded Mordecai to be arrayed.
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Fourthly, hee puts a Ring vpon his hand, as Pharaoh did his Signet vpon Iosephs finger.
Fourthly, he puts a Ring upon his hand, as Pharaoh did his Signet upon Joseph's finger.
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Fiftly, hee must bee feasted, as Abraham enterteyned the Angels, vitulo optimo & saginato, with the best and fattest Calfe.
Fifty, he must be feasted, as Abraham entertained the Angels, vitulo optimo & saginato, with the best and Fattest Calf.
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And lastly, hee must be welcommed with melodie and musicke, that hee might forget his former griefe.
And lastly, he must be welcomed with melody and music, that he might forget his former grief.
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We are all prodigal children, we haue abused and missespent, and wasted our goods;
We Are all prodigal children, we have abused and missespent, and wasted our goods;
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but if once with vnfayned teares, wee turne home to our louing Father, hee will fall vpon our necke,
but if once with unfeigned tears, we turn home to our loving Father, he will fallen upon our neck,
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and kisse vs more tenderly then euer Dauid did Absalom: He will charge his Angels to wait and attend vpou vs:
and kiss us more tenderly then ever David did Absalom: He will charge his Angels to wait and attend vpou us:
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Hee will apparell vs with broidered worke, and shooe vs with Badgers skinnes: Hee will gird vs about with sine linnen, and couer vs with silke:
He will apparel us with broidered work, and shoe us with Badgers skins: He will gird us about with sine linen, and cover us with silk:
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He will decke vs with ornaments, put bracelets vpon our hands, and a chayne on our necke.
He will deck us with Ornament, put bracelets upon our hands, and a chain on our neck.
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Yea, he will clothe vs with the golden robes of Christ Iesus, and of his Spirit:
Yea, he will cloth us with the golden robes of christ Iesus, and of his Spirit:
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He will kill victuals, prepare a table for vs, and satisfie vs vvith the fatnesse of his House:
He will kill victuals, prepare a table for us, and satisfy us with the fatness of his House:
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Hee vvill feast our soules vvith that blessed Lambe, slaine from the beginning, vvhose Flesh is meat indeed,
He will feast our Souls with that blessed Lamb, slain from the beginning, whose Flesh is meat indeed,
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and vvhose Blood is drinke indeed. Lastly, he vvill receiue vs into his ioy, and entertayne vs vvith mirth and melodie.
and whose Blood is drink indeed. Lastly, he will receive us into his joy, and entertain us with mirth and melody.
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For there is great ioy in heauen, in the presence of the Angels of God,
For there is great joy in heaven, in the presence of the Angels of God,
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for euery sinner that conuerteth. Who vvould not grieue thus to be comforted? Who would not sorrow thus to be ioyed? and who would not sow in teares, for every sinner that Converts. Who would not grieve thus to be comforted? Who would not sorrow thus to be joyed? and who would not sow in tears,
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thus to reape in ioy? Now therefore, if we either regard our owne wofull condition,
thus to reap in joy? Now Therefore, if we either regard our own woeful condition,
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or our heauenly fathers tender compassion, or our sweet Sauiours deare commiseration, or this so great remuneration of our griese,
or our heavenly Father's tender compassion, or our sweet Saviour's deer commiseration, or this so great remuneration of our griese,
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and so full consolation after our sorrow: Let vs now with Peter weepe bitterly, that wee haue denyed our Master;
and so full consolation After our sorrow: Let us now with Peter weep bitterly, that we have denied our Master;
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with Ezekiah, weepe sore for our vnthankfulnesse; and with Dauid, water our Couch, and wash our Bed with teares:
with Hezekiah, weep soar for our unthankfulness; and with David, water our Couch, and wash our Bed with tears:
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that in the end the Lord may wipe away all teares from our eyes:
that in the end the Lord may wipe away all tears from our eyes:
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and to conclude, sith this Verse doth immediately follow after the other, which contayned the Prophets prayer for the peoples inlargement:
and to conclude, sith this Verse does immediately follow After the other, which contained the prophets prayer for the peoples enlargement:
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if you expound it of the charitable man, learne hence with your pietie to your Creator, to ioyne pittie towards your brother:
if you expound it of the charitable man, Learn hence with your piety to your Creator, to join pity towards your brother:
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as did Cornelius, to whom the Angell said, Thy prayers and thy almes-deeds are come vp in remembrance before God. If you follow the latter construction, then leatne with your prayers to mixe teares:
as did Cornelius, to whom the Angel said, Thy Prayers and thy almsdeeds Are come up in remembrance before God. If you follow the latter construction, then leatne with your Prayers to mix tears:
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as Ezekiah did, witnesse God himselfe, who saith to him:
as Hezekiah did, witness God himself, who Says to him:
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I haue heard thy prayers, and I haue seene thy teares, I will adde vnto thy dayes fifteene s yeares. I have herd thy Prayers, and I have seen thy tears, I will add unto thy days fifteene s Years.
pns11 vhb vvn po21 n2, cc pns11 vhb vvn po21 n2, pns11 vmb vvi p-acp po21 n2 crd ng1 n2.
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The first of these expositions is not much dissonant from the purpose: and the second is very consonant with the words:
The First of these expositions is not much dissonant from the purpose: and the second is very consonant with the words:
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yet there is a third, which is the most generall and most receiued construction of this place, that is, by this figuratiue phrase,
yet there is a third, which is the most general and most received construction of this place, that is, by this figurative phrase,
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and allegoricall kind of speech, is meant, that all the afflictions, troubles, and tribulations of the godly shall haue an end:
and allegorical kind of speech, is meant, that all the afflictions, Troubles, and tribulations of the godly shall have an end:
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and in the appointed time shall be finished.
and in the appointed time shall be finished.
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Now our afflictions are shadowed out by sowing, and the estate of a Christian is resembled to a Husbandman.
Now our afflictions Are shadowed out by sowing, and the estate of a Christian is resembled to a Husbandman.
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First, For the antiquitie of that Calling. Adam himselfe, our great grand-father, was of that vocation:
First, For the antiquity of that Calling. Adam himself, our great grandfather, was of that vocation:
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so was hee the first that suffered affliction. Hee was exiled out of Paradise; he got his liuing with the sweat of his browes;
so was he the First that suffered affliction. He was exiled out of Paradise; he god his living with the sweat of his brows;
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he did eate his bread with sorrow; he saw his wife bring forth with paine and griefe.
he did eat his bred with sorrow; he saw his wife bring forth with pain and grief.
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Abel murthered, Cain cursed, and Lamech in all villanie, prophane and wicked. Secondly, For the vniuersalitie of that Calling, all sorts of people haue beene of it. Abel murdered, Cain cursed, and Lamech in all villainy, profane and wicked. Secondly, For the universality of that Calling, all sorts of people have been of it.
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Numa Pompilius was taken from the plow, and made the second King of the Romans. Lucnllus, Questor and Pretor, was much delighted in gardning;Numa Pompilius was taken from the blow, and made the second King of the Roman. Lucnllus, Questor and Praetor, was much delighted in gardening;
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and Cyrus himselfe, the great Monarch of the East, was much addicted to planting. But to leaue these:
and Cyrus himself, the great Monarch of the East, was much addicted to planting. But to leave these:
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Elisha the Prophet was called from the Plow: Gideon the iudge, brought from the threshing floore;Elisha the Prophet was called from the Blow: gideon the judge, brought from the threshing floor;
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and Saul the King, from seeking his fathers Asses: so afflictions are common to all degrees and sorts of men.
and Saul the King, from seeking his Father's Asses: so afflictions Are Common to all Degrees and sorts of men.
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Eliah the Prophet was persecuted by Iezabel. Zachariah the Priest murthered betwixt the Temple and the Altar.Elijah the Prophet was persecuted by Jezebel. Zachariah the Priest murdered betwixt the Temple and the Altar.
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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. samson the judge had his eyes put out, and was mocked of the Philistines: and Ezekia the King, had all his bones broken like a lion.
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Thirdly, For the great commoditie and gayne that the Husband-man reapes by that Calling: as for example.
Thirdly, For the great commodity and gain that the Husbandman reaps by that Calling: as for Exampl.
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Isaak, who hauing sowed in the Land of Gerar, within the space of one yeare, reapt a hundred fold: Isaac, who having sowed in the Land of Gerar, within the Molle of one year, reaped a hundred fold:
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So the faithfull shall reape double for their afflictions, witnesse Iob, whose afflictions were many, and losses great:
So the faithful shall reap double for their afflictions, witness Job, whose afflictions were many, and losses great:
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yet we see the Lord restored to him a thousand for fiue hundred, fourteene for seuen, and sixe for three.
yet we see the Lord restored to him a thousand for fiue hundred, fourteene for seuen, and sixe for three.
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Now seeing this latter construction is most generally receiued, as the most genuine meaning of this place.
Now seeing this latter construction is most generally received, as the most genuine meaning of this place.
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In handling this point of afflictions, I will note out; first, the certaintie of them.
In handling this point of afflictions, I will note out; First, the certainty of them.
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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.
WE must all sow in tears. Secondly, the necessity of them, NONE shall reap in joy, but such as HAVE sown in tears. And Thirdly, the utility of them, WHOSOEVER Soweth in tears, shall reap in joy.
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As the captiuitie and miserie of the Iewes in captiuitie, was many wayes prefigured; y•a, plainly foreshewed;
As the captivity and misery of the Iewes in captivity, was many ways prefigured; y•a, plainly foreshowed;
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euen so throughout all Ages, the afflictions of the Church haue beene both figuratiuely, and in plaine termes foretold.
even so throughout all Ages, the afflictions of the Church have been both figuratively, and in plain terms foretold.
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The troubles of the Iewes were figured out by leremiahs girdle, taken from about his loynes,
The Troubles of the Iewes were figured out by leremiahs girdle, taken from about his loins,
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and hid in the clift of a Rocke till it was good for nothing. By bonds and yokes sent to Zedekia King of Iudah:
and hid in the clift of a Rock till it was good for nothing. By bonds and yokes sent to Zedekiah King of Iudah:
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by the Bricke hauing vpon it the purtray of Ierusalem;
by the Brick having upon it the portray of Ierusalem;
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against which the Prophet was commanded to build a Fort, to set a Campe, to cast a Mount,
against which the Prophet was commanded to built a Fort, to Set a Camp, to cast a Mount,
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and to lay Engines of warre; by the Prophets eating his bread with trembling, and drinking his water with trouble:
and to lay Engines of war; by the prophets eating his bred with trembling, and drinking his water with trouble:
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and how plainly it was foretold, wee may see.
and how plainly it was foretold, we may see.
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Now the tribulations of the Church in old times were plainly prefigured by Noahs Arke, floting on the flowing floods: by Moses burning bush:
Now the tribulations of the Church in old times were plainly prefigured by Noahs Ark, floating on the flowing floods: by Moses burning bush:
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by the Israelites passage through the red Sea: by the taking of the Arke of God, by the vncircumcised Philistimes:
by the Israelites passage through the read Sea: by the taking of the Ark of God, by the uncircumcised Philistines:
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by the three Childrens walking vp and downe in the fierie Furnace. Againe, vnder the Gospell, by Iohns baptising of the people in Iordan:
by the three Children's walking up and down in the fiery Furnace. Again, under the Gospel, by Iohns Baptizing of the people in Iordan:
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by Peters ship tossed betwixt wind and waues:
by Peter's ship tossed betwixt wind and waves:
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by Pauls boat, tossed to and fro, with the wind Euroclydon: and by the Dragons persecuting of the Woman into the wildernesse:
by Paul's boat, tossed to and from, with the wind Euroclydon: and by the Dragons persecuting of the Woman into the Wilderness:
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all these do plainly shew forth the tribulations of the Church, and afflictions of the godly.
all these do plainly show forth the tribulations of the Church, and afflictions of the godly.
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For the whole life of man is but a warfare, and euery man that is borne of a woman bath but a short time to lius,
For the Whole life of man is but a warfare, and every man that is born of a woman bath but a short time to lius,
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and is filled with miseries. With miseries internall and externall, saith Saint Bernard: with afflictions both outward in body, and in ward in soule: and is filled with misery's. With misery's internal and external, Says Saint Bernard: with afflictions both outward in body, and in ward in soul:
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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,
as for those of the body, they Are certain and evident: as for them of the soul, they Are either from the sighed of men Sins,
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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:
when the soul of the faithful is grieved for them, witness David, where he Complaineth, that there was nothing found in his Flesh, Because of God's anger:
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neither rest in his boues because of his sinnes:
neither rest in his boues Because of his Sins:
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For his iniquities (as he confesseth) were gone ouer his bead, and were as a weighty burden, too heauy for him. Witnesse the Apostle Paul, who taking a narrow view of his naturall corruption, For his iniquities (as he Confesses) were gone over his bead, and were as a weighty burden, too heavy for him. Witness the Apostle Paul, who taking a narrow view of his natural corruption,
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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 death: or they proceed from a spiritual desertion.
and the continual rebellion of the Flesh against the Spirit, cries out, Oh wretched man that I am, who shall deliver me from this body of death: or they proceed from a spiritual desertion.
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When God withdraweth himselfe from the godly for a time, for their triall:
When God withdraweth himself from the godly for a time, for their trial:
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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,
so that they do not feel palpably in themselves the virtue, efficacy, and operation of God's Spirit, witness the Prophet, who tasting of this spiritual desertion, prays earnestly unto the Lord, to restore unto him the joy of his salvation,
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and to ectablish him with his free Spirit. And witnesse our Sauiour vpon the crosse, and to ectablish him with his free Spirit. And witness our Saviour upon the cross,
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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,
when his Divinity did for a season Obscure it self from his Humanity, He feeling the weighty burden of men Sins, his Father's wrath against sin,
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and the pangs of death for sinne, cryed out, My God, my God, why hact thou forsaken •ee.
and the pangs of death for sin, cried out, My God, my God, why hact thou forsaken •ee.
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You see now how the Saints of God are certayne to be exercised, both with afflictions, internall and externall,
You see now how the Saints of God Are certain to be exercised, both with afflictions, internal and external,
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as the Apostle saith, without with fights, within with feares. For the godly without are beset,
as the Apostle Says, without with fights, within with fears. For the godly without Are beset,
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and troubled with want, banishment, persecution, punishments, but they are vexed and grieued within with more grieuous afflictions,
and troubled with want, banishment, persecution, punishments, but they Are vexed and grieved within with more grievous afflictions,
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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,
when the soul and Spirit does wrestle with God's anger: and when the mind is troubled, and the heart conceives most sad and fearful thoughts,
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as if they were forsaken and cast away:
as if they were forsaken and cast away:
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and therefore Dauid hauing tasted of this desertion, in great sorrow and anguish of soule, powres out this lamentable complaint, crying vnto the Lord:
and Therefore David having tasted of this desertion, in great sorrow and anguish of soul, Powers out this lamentable complaint, crying unto the Lord:
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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 beart 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 death. How long wilt thou forget me Lord, for ever? How long wilt thou hide thy face from me? How long shall I take counsel in my soul, having sorrow in my beart daily? How long shall mine enemies be exalted over me? Consider and hear me, Oh Lord my God, lighten mine eyes Lecture I sleep, the sleep of death.
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Thus farre for internall afflictions, now as for out ward tribulations, we may assure our selues, whilefl wee liue in this valley of teares, that wee must sowe in teares. Afflictions will come vpon vs,
Thus Far for internal afflictions, now as for out ward tribulations, we may assure our selves, whilefl we live in this valley of tears, that we must sow in tears. Afflictions will come upon us,
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as the messengers of euill newes to Iob, one at the heeles of another;
as the messengers of evil news to Job, one At the heals of Another;
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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 persecution.
and one tribulation will follow upon Another, as the Bear Come After the lion, and Goliath After the Bear upon David. For all that lute godly in christ lesw, must suffer persecution.
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Now if any should demand, why God suffers his Children thus to be afflicted? I answere, That amongst many reasons wee may obserue these.
Now if any should demand, why God suffers his Children thus to be afflicted? I answer, That among many Reasons we may observe these.
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First, To trie vs and proue vs;
First, To try us and prove us;
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for as pepper, or any fell spice, doth shew it felnesse when it is bruised and beate in a Morter:
for as pepper, or any fell spice, does show it fellness when it is Bruised and beat in a Mortar:
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euen so Gods children, doe most manifestly declare their zeale, when they are bruised or beate in the Morter of affliction.
even so God's children, do most manifestly declare their zeal, when they Are Bruised or beat in the Mortar of affliction.
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Thus it pleased God to trie his seruants, Ioseph and Iob. Secondly, To purge from vs the drosse and dregs of sinne:
Thus it pleased God to try his Servants, Ioseph and Job Secondly, To purge from us the dross and dregs of sin:
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the siluer must bee in the fining pot before it bee pure: and the gold must passe through the furnace before it be perfect.
the silver must be in the fining pot before it be pure: and the gold must pass through the furnace before it be perfect.
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So must the Lord fine and purifie vs before we be vpright: The godly are sometimes compared vnto Seed, and sometimes to Trees.
So must the Lord fine and purify us before we be upright: The godly Are sometime compared unto Seed, and sometime to Trees.
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Now wee know that the Wheat must be fanned before it be cleane;
Now we know that the Wheat must be fanned before it be clean;
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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:
and the Trees must be pruned, if we would have them fruitful, So the Lord with the fan of afflictions, must blow away from us the chaff of our Sins:
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before we be cleane, and with the shredding knife of tribulation, prune vs before we be fruitfull:
before we be clean, and with the shredding knife of tribulation, prune us before we be fruitful:
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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.
with afflictions he will blow up the earth of our hearts, and root out the Weeds and Thistles, that it may bring forth good seed.
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Thirdly, 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:
Thirdly, To strengthen us in the faith, and confirm us in our calling. So long as we Are in Prosperity, we Are apt to forget God:
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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.
to neglect our profession, and to fallen into most grievous Sins: but when we taste of adversity, we call upon God, cleave fast to our Calling, and Fear to offend.
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As for example, Dauid when hee was free from troubles, walking securely vpon the top of his house,
As for Exampl, David when he was free from Troubles, walking securely upon the top of his house,
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and wanting nothing which his heart could wish: he falls into one most grieuous sinne after another.
and wanting nothing which his heart could wish: he falls into one most grievous sin After Another.
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Bat when the Lord strikes him with his rod, then hee falls to meditate vpon his Word, to take heed to his wayes,
Bat when the Lord strikes him with his rod, then he falls to meditate upon his Word, to take heed to his ways,
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and to walke after his Lawes.
and to walk After his Laws.
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Thus much hee confesseth, before (saith hee) I was afflicted, I went a stray;
Thus much he Confesses, before (Says he) I was afflicted, I went a stray;
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but now, I keepe thy Lawes. Fourthly, To confirme and make vs like vnto our Sauiour. but now, I keep thy Laws. Fourthly, To confirm and make us like unto our Saviour.
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For as he bare his crosse, so should we take vp our crosse and follow him.
For as he bore his cross, so should we take up our cross and follow him.
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For he hath suffered for vs, leaning vs an example that we should follow his steps. For it is a true saying, if we be dead with him, we shall also ••ue with him;
For he hath suffered for us, leaning us an Exampl that we should follow his steps. For it is a true saying, if we be dead with him, we shall also ••ue with him;
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and if wee suffer with him, wee shall also reigne with him. Finally, They serue to turne vs home vnto the Lord; and if we suffer with him, we shall also Reign with him. Finally, They serve to turn us home unto the Lord;
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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 fire.
for while we Are in Prosperity, we play our parts like Ioab, who would not come to Absalom before he had Set his corn fields on fire.
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And like the prodigall sonne, who would not returne to his father, vntill necessitie constrayned him.
And like the prodigal son, who would not return to his father, until necessity constrained him.
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Thus wee see that afflictions are not onely certayne, but necessarie.
Thus we see that afflictions Are not only certain, but necessary.
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Now the Vse wee must make of them, is to follow the Apostles aduice, to account it exceeding ioy when we fall into diuers temptations; knowing that the trying of our faith bringeth forth patience,
Now the Use we must make of them, is to follow the Apostles Advice, to account it exceeding joy when we fallen into diverse temptations; knowing that the trying of our faith brings forth patience,
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and patience experience, and experience hope, and hope maketh vs not as•amed, because the loue of God is shed abroad in our hearts by the holy Ghost, which is giuen vnto vs. Let vs therefore with Isaak carry our faggots vpon our shoulders; and patience experience, and experience hope, and hope makes us not as•amed, Because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto us Let us Therefore with Isaac carry our faggots upon our shoulders;
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with our Sauiour, our crosse vpon our backe;
with our Saviour, our cross upon our back;
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For the Word of God must be fulfilled, In the world you shall have •roubles. And certayne it is, that through many afflictions wee must enter into the Kingdome of God. And sure it is, that all the faithfull must sowe in teares.
For the Word of God must be fulfilled, In the world you shall have •roubles. And certain it is, that through many afflictions we must enter into the Kingdom of God. And sure it is, that all the faithful must sow in tears.
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The second thing that we must consider in this place, is the necessitie of afflictions.
The second thing that we must Consider in this place, is the necessity of afflictions.
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For none shall reape in ioy, but they that sowe in teares. Wee must first labour in Christs Vineyard before we receiue our wages.
For none shall reap in joy, but they that sow in tears. we must First labour in Christ Vineyard before we receive our wages.
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The Mariner, first sailes and makes his voyage, and abides many a boy sterous blast,
The Mariner, First sails and makes his voyage, and abides many a boy sterous blast,
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and rough tempest, and after receiues the commoditie of his trauels, and the benefit of his merchand•se.
and rough tempest, and After receives the commodity of his travels, and the benefit of his merchand•se.
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Euery worke-man doth toyle and labour before hee receiues his hire. The husband-man must plow and harrow before he reape:
Every workman does toil and labour before he receives his hire. The husbandman must blow and harrow before he reap:
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And so must wee sowe in teares before we reape in ioy.
And so must we sow in tears before we reap in joy.
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Diues, when hee desired the heat of his tongue to be allayed, with a drop of water from Lazarus finger:Diues, when he desired the heat of his tongue to be allayed, with a drop of water from Lazarus finger:
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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.
it was answered, That in his life time he had pleasure, and Lazarus pain: so must he now endure pain while Lazarus is in pleasure.
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If all men should reape in ioy, then of all men were the wicked most happy;
If all men should reap in joy, then of all men were the wicked most happy;
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if they should both liue at ease in this world, and reape ioy in the world to come. No;
if they should both live At ease in this world, and reap joy in the world to come. No;
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but there is no such matter. For woe be vnto them that are at ease in Sion:
but there is no such matter. For woe be unto them that Are At ease in Sion:
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woe be vnto them that are rich, for they haue receiued their consolation: woe be vnto them that are full, for they shall hunger: woe be unto them that Are rich, for they have received their consolation: woe be unto them that Are full, for they shall hunger:
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All these haue a Haruest by themselues, and a Vintage of their owne;
All these have a Harvest by themselves, and a Vintage of their own;
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when the Angell shall thrust in his sickle, and cut them downe, and throw them into that vnquenchable flame, where they shall bee in torment for euermore.
when the Angel shall thrust in his fickle, and Cut them down, and throw them into that unquenchable flame, where they shall be in torment for evermore.
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And therefore I conclude with the Philosopher, there is none more vnhappy then hee that hath not tasted of aduersitie.
And Therefore I conclude with the Philosopher, there is none more unhappy then he that hath not tasted of adversity.
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Now let vs see the commoditie, that the godly shall reape by their afflictions. Whosoeuer soweth in teares, shall reape in ioy.
Now let us see the commodity, that the godly shall reap by their afflictions. Whosoever Soweth in tears, shall reap in joy.
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The issue of their afflictions, and the commoditie of their crosse; is, they shall reape in ioy:
The issue of their afflictions, and the commodity of their cross; is, they shall reap in joy:
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As the afflictions of the Church were figured out by Noahs Arke, by Moses bush, &c. so by the same was the saluation and safetie of the Church prefigured.
As the afflictions of the Church were figured out by Noahs Ark, by Moses bush, etc. so by the same was the salvation and safety of the Church prefigured.
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Noahs Arke was carried alofton the top of the Flood, and not drowned. Moses bush burned, and was not consumed. Noahs Ark was carried alofton the top of the Flood, and not drowned. Moses bush burned, and was not consumed.
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The Israelites passed through the red Sea, and were not ouer whelmed: The three Children went vp and downe in the Furnace, but were not scorched.
The Israelites passed through the read Sea, and were not over whelmed: The three Children went up and down in the Furnace, but were not scorched.
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Daniel was in the Lions den, but not deuoured. Peters ship was tossed, but not ouer-turned. daniel was in the Lions den, but not devoured. Peter's ship was tossed, but not overturned.
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Pauls boat was carried to and fro, but not ouerthrowne: and the Woman was persecuted of the Dragon, but not ouercome.Paul's boat was carried to and from, but not overthrown: and the Woman was persecuted of the Dragon, but not overcome.
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All these plainly shew, that the persecutions, vexations and troubles of the godly, are not permanent and perpetuall.
All these plainly show, that the persecutions, vexations and Troubles of the godly, Are not permanent and perpetual.
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They shall not succumbe •or sinke in the Sea of afflictions. No; they shall once be releeued, once released, and once eased of all their griefe.
They shall not succumbe •or sink in the Sea of afflictions. No; they shall once be relieved, once released, and once eased of all their grief.
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They shall not alwayes eate of the bread of affliction: They shall not euer sup of the bitter pottage:
They shall not always eat of the bred of affliction: They shall not ever sup of the bitter pottage:
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They shall not continually drinke of the waters of Marah. No; the bitter waters shall bee salted; and the deadly pottage swe•tned:
They shall not continually drink of the waters of Marah. No; the bitter waters shall be salted; and the deadly pottage swe•tned:
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the one shall become holsome, and the other healthfull.
the one shall become wholesome, and the other healthful.
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Afflictions shall not alwayes be gnawing vpon them, like the Vulture on the heart of Prometheus.: They shall not alwayes be exercised with troubles,
Afflictions shall not always be gnawing upon them, like the Vulture on the heart of Prometheus.: They shall not always be exercised with Troubles,
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like Syciphus with the continuall •olling of a stone: nor for euer troubled with tribulation, like Ixion with the turning of a wheele:
like Syciphus with the continual •olling of a stone: nor for ever troubled with tribulation, like Ixion with the turning of a wheel:
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The faggot shall once bee taken off Isaak• backe; and crosse of Simons shoulders; and the whip from Pauls loynes;
The faggot shall once be taken off Isaak• back; and cross of Simons shoulders; and the whip from Paul's loins;
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and the fetters from Peters. limmes. For they that sowe in teares, shall reape in ioy.
and the fetters from Peter's. limbs. For they that sow in tears, shall reap in joy.
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The Lord delights not in the death of any, and therefore hee chastiseth his owne Children but in loue,
The Lord delights not in the death of any, and Therefore he Chastiseth his own Children but in love,
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and for a short time, till they amend and returne to him. For hee vvill not contend vvith them for euer, neither will he be alwayes wroth.
and for a short time, till they amend and return to him. For he will not contend with them for ever, neither will he be always wroth.
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Ezekiels Cherubines had the face of a man, mild and gentle, as well as the visage of a Lion fierce and terrible, shewing that hee is as well,Ezekiels Cherubim had the face of a man, mild and gentle, as well as the visage of a lion fierce and terrible, showing that he is as well,
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yea more merçifull to cherish vs, then hee is wroth in chastising vs:
yea more merçifull to cherish us, then he is wroth in chastising us:
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and in the Arke of the couenant was as well a pot of Mannah, as Aarons rod.
and in the Ark of the Covenant was as well a pot of Manna, as Aaron's rod.
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For our comfort, that God will as well in mercie nourish vs, as in iustice nurture vs. For, hee is mercifull and gracious, slowe to anger,
For our Comfort, that God will as well in mercy nourish us, as in Justice nurture us For, he is merciful and gracious, slow to anger,
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and of great goodnesse: who, though for a little time hee doe forsa•g vs, yet with great compassion hee doth gather vs;
and of great Goodness: who, though for a little time he do forsa•g us, yet with great compassion he does gather us;
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and though for a moment hee hide his face from vs, yet with euerlasting mercie hee hath compassion on vs. and though for a moment he hide his face from us, yet with everlasting mercy he hath compassion on us
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Moreouer, hee doth make a difference betwixt his owne elect and the reprobate: the one hee chastiseth in wrath, but the other in mercie:
Moreover, he does make a difference betwixt his own elect and the Reprobate: the one he Chastiseth in wrath, but the other in mercy:
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the ones punishment is eternall, but the others temporarie.
the ones punishment is Eternal, but the Others temporary.
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Wee read that before the old magistrates in Rome were carried bundles of rods with an axe. Rods for petie delinquents:
we read that before the old Magistrates in Room were carried bundles of rods with an axe. Rods for petie delinquents:
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but the axe for proud and incorrigible malefactors. So the Lord chastiseth the godly with small twigs:
but the axe for proud and incorrigible malefactors. So the Lord Chastiseth the godly with small twigs:
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but hee bruiseth the vngodly with a rod of yron. Hee deliuers the iuct out of temptation:
but he bruiseth the ungodly with a rod of iron. He delivers the iuct out of temptation:
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and reserues the wicked against the day of iudgement. and reserves the wicked against the day of judgement.
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Is not this to our great comfort that wee shall be relieued, our losses recompenced, our paines released, and our troubles rewarded.
Is not this to our great Comfort that we shall be relieved, our losses recompensed, our pains released, and our Troubles rewarded.
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And if wee sowe in teares, wee shall reape in ioy.
And if we sow in tears, we shall reap in joy.
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But thou wilt say, Quendo, When shall wee reape? The Apostle tells vs that in due time wee shall reape. This life is our seed-time, wherein wee must bee continually labouring, plowing and sowing;
But thou wilt say, Quendo, When shall we reap? The Apostle tells us that in due time we shall reap. This life is our seedtime, wherein we must be continually labouring, plowing and sowing;
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For man must eate in sorrow all the dayes of his life. But our haruest is in the life to come:
For man must eat in sorrow all the days of his life. But our harvest is in the life to come:
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for, Blessed are they that die in the Lord, they rect from their labours, and their workes follow them. Then as euery man hath sowen, so shall he reape.
for, Blessed Are they that die in the Lord, they rect from their labours, and their works follow them. Then as every man hath sown, so shall he reap.
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They that haue sowen dickednesse shall reape the same. Hee that hath sowen sedition and strife, shall reape irrecouerable destruction.
They that have sown dickednesse shall reap the same. He that hath sown sedition and strife, shall reap irrecoverable destruction.
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They that haue sowen the wind, shall reape the whirle-wind.
They that have sown the wind, shall reap the whirlwind.
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They that haue sowen to the flesh, shall of the flesh reape corruption, and they that haue sowen to the Spirit, shall of the Spirit reape life euerlasting.
They that have sown to the Flesh, shall of the Flesh reap corruption, and they that have sown to the Spirit, shall of the Spirit reap life everlasting.
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They that haue sowen righteousnesse, shall reape a sure reward. And they that haue sowen in teares, shall reape in ioy.
They that have sown righteousness, shall reap a sure reward. And they that have sown in tears, shall reap in joy.
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Behold now the end of all your afflictions, though you fall, yet you shall rise. If you suffer but tribulation ten dayes, a short season,
Behold now the end of all your afflictions, though you fallen, yet you shall rise. If you suffer but tribulation ten days, a short season,
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and abide faithfull vnto death, you shall receiue the crowne of life. The Lord will not suffer you to fall for euer.
and abide faithful unto death, you shall receive the crown of life. The Lord will not suffer you to fallen for ever.
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But when hee sees conuenient time hee will iudge righteously.
But when he sees convenient time he will judge righteously.
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Then hee will send good after euill, as hee created light after darkenesse, and he will change iustice into mercie,
Then he will send good After evil, as he created Light After darkness, and he will change Justice into mercy,
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as hee did water into wine. But thou wilt say, alasse the godly haue no ease at all in this life:
as he did water into wine. But thou wilt say, alas the godly have no ease At all in this life:
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•hey are in continuall sorrow, in perpetuall griefe:
•hey Are in continual sorrow, in perpetual grief:
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and hee that purposeth to liue a godly life, must resolue alwaies to sowe in teares. Truely thou art much deceiued:
and he that Purposes to live a godly life, must resolve always to sow in tears. Truly thou art much deceived:
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for as there be diuers occasions for the godly to sorrow: so there be diuers reasons for them to reioyce, in their greatest afflictions;
for as there be diverse occasions for the godly to sorrow: so there be diverse Reasons for them to rejoice, in their greatest afflictions;
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for albeit, they be heere in great trouble and tribulation:
for albeit, they be Here in great trouble and tribulation:
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yet they know that the sufferings of this present time are not worthie of the glorie that shall bee shewed vnto them. Although they longed for, & desired happinesse be delayed:
yet they know that the sufferings of this present time Are not worthy of the glory that shall be showed unto them. Although they longed for, & desired happiness be delayed:
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yet they reioyce vnder hope. Although they mourne for their corruption, yet they reioyce for the testimonie of their conscience.
yet they rejoice under hope. Although they mourn for their corruption, yet they rejoice for the testimony of their conscience.
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Though they grieue for the transgressions of their brethren, yet they reioyce in the sinners conuersion:
Though they grieve for the transgressions of their brothers, yet they rejoice in the Sinners conversion:
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and as they sorrow for the oppression of the godly, so they reioyce in the vengeance of the wicked.
and as they sorrow for the oppression of the godly, so they rejoice in the vengeance of the wicked.
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If a man would but either consider the dignitie of bearing, the societie he hath in bearing,
If a man would but either Consider the dignity of bearing, the society he hath in bearing,
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and the commoditie hee shall reape by bearing the Crosse, hee would confesse, that euen in greatest afflictions, hee hath good occasion to reioyce.
and the commodity he shall reap by bearing the Cross, he would confess, that even in greatest afflictions, he hath good occasion to rejoice.
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As for the dignitie, is it not a great honour and glorie for him, to be one of Christ militant souldiers, to beare his colours, to fight vnder his ensigne,
As for the dignity, is it not a great honour and glory for him, to be one of christ militant Soldiers, to bear his colours, to fight under his ensign,
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and to be accounted worthie to suffer for his name.
and to be accounted worthy to suffer for his name.
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As for his societie, hee hath the blessed companie of all the Saints, that haue troden this path before him:
As for his society, he hath the blessed company of all the Saints, that have trodden this path before him:
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he may say that it is some comfort to haue such fellow-companying in sorrow. Nay, if hee be a faithfull Christian, hee hath Christ himselfe accompanying him, strengthening him,
he may say that it is Some Comfort to have such fellow-companying in sorrow. Nay, if he be a faithful Christian, he hath christ himself accompanying him, strengthening him,
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and comforting him in all tribulations. And as for the commoditie hee shall reape thereby:
and comforting him in all tribulations. And as for the commodity he shall reap thereby:
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these light afflictions which are but for a moment, will cause vnto him a farre more excellent and •ternall weight of glorie. Now mee thinkes, these reasons being duely considered, they should induce vs with patience to runne the race that is set before vs,
these Light afflictions which Are but for a moment, will cause unto him a Far more excellent and •ternall weight of glory. Now me thinks, these Reasons being duly considered, they should induce us with patience to run the raze that is Set before us,
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and with patience to beare whatsoeuer it pleaseth God to lay vpon vs, saying with Ieremiah, It is my sorrow,
and with patience to bear whatsoever it Pleases God to lay upon us, saying with Jeremiah, It is my sorrow,
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and I will beare it. And if a multitude of afflictions come vpon vs, as a whole host of Philistims came vpon Samson, let vs not bee faint-hearted or discouraged, and I will bear it. And if a multitude of afflictions come upon us, as a Whole host of philistines Come upon samson, let us not be fainthearted or discouraged,
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but resolue stoutly to encounter them, saying, with stout Nehemiah, Shall such a man as I flee? And staying our selues vpon Gods protection, let vs bee as little afraid of them,
but resolve stoutly to encounter them, saying, with stout Nehemiah, Shall such a man as I flee? And staying our selves upon God's protection, let us be as little afraid of them,
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as Dauid was of his foes, when he said, I will not be afraid of ten thousands of people, that haue set themselues against mee round about.
as David was of his foes, when he said, I will not be afraid of ten thousands of people, that have Set themselves against me round about.
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But perhaps some will heere yet obiect; Our afflictions are greater then wee can iudure. The Crosse is heauier then wee can beare.
But perhaps Some will Here yet Object; Our afflictions Are greater then we can iudure. The Cross is Heavier then we can bear.
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The flesh is stubborne, and will not vndergoe it. The time is long, and the way tedious, wee cannot continue.
The Flesh is stubborn, and will not undergo it. The time is long, and the Way tedious, we cannot continue.
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This mooued Saint Bernard to crie out, Oh how few will follow thee O Lord? faine would they reigne with thee,
This moved Saint Bernard to cry out, O how few will follow thee Oh Lord? feign would they Reign with thee,
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but loath are they to suffer with thee. but loath Are they to suffer with thee.
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For your satisfaction, I referre you to the Gospell, where wee read of one Simon of Cyrene, who carried Christs Crosse.
For your satisfaction, I refer you to the Gospel, where we read of one Simon of Cyrene, who carried Christ Cross.
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This Simon was a type of all obedient Christians, who must take vp their Crosse and follow Christ, This Simon was a type of all obedient Christians, who must take up their Cross and follow christ,
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and from his example wee may learne, both matter for our good instruction and great consolation.
and from his Exampl we may Learn, both matter for our good instruction and great consolation.
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First for our instruction, as hee was forced and compelled to carrie Christs Crosse: euen so although the flesh bee stubborne and froward:
First for our instruction, as he was forced and compelled to carry Christ Cross: even so although the Flesh be stubborn and froward:
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yet it must bee constrained and compelled. A sicke man must not refuse the Pilles, because hee feareth their bitternesse;
yet it must be constrained and compelled. A sick man must not refuse the Pills, Because he fears their bitterness;
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no more must the flesh bee suffered to refuse the Crosse because of its tartnesse.
no more must the Flesh be suffered to refuse the Cross Because of its tartness.
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Secondly, Simon beare the Crosse after Christ, to shew vs that wee must not onely carrie it,
Secondly, Simon bear the Cross After christ, to show us that we must not only carry it,
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but carrying of it, follow Christ. And so our Sauiour commands vs to take vp our Crosse and follow him.
but carrying of it, follow christ. And so our Saviour commands us to take up our Cross and follow him.
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Where wee see it is not enough to suffer affliction, but wee must follow Christ in imitation.
Where we see it is not enough to suffer affliction, but we must follow christ in imitation.
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Many of vs, when wee are in any trouble or aduersitie: then wee wish wee were out of this world.
Many of us, when we Are in any trouble or adversity: then we wish we were out of this world.
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Wee long for death, and wee ioy for gladnesse, when wee can find the graue. For then wee thinke wee shall find ease and rest: we long for death, and we joy for gladness, when we can find the graven. For then we think we shall find ease and rest:
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but alasse poore foules, wee are much deceiued:
but alas poor fowls, we Are much deceived:
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for woe bee vnto them that suffer affliction, and yet neuer follow, nor care to imitate Christ in their life and conuersation.
for woe be unto them that suffer affliction, and yet never follow, nor care to imitate christ in their life and Conversation.
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Againe, a Christian may learne here for his consolation. First, as Simon carried our Sauiours Crosse when hee fainted and wearied:
Again, a Christian may Learn Here for his consolation. First, as Simon carried our Saviour's Cross when he fainted and wearied:
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so the Lord will alwaies prouide for vs some Simon, to ease vs when wee beginne to faint, Hee will not suffer vs to bee tempted aboue that wee bee able,
so the Lord will always provide for us Some Simon, to ease us when we begin to faint, He will not suffer us to be tempted above that we be able,
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but will euen giue the issue with the temptation, that wee may bee able to beare it. but will even give the issue with the temptation, that we may be able to bear it.
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Further, as Simon carried the Crosse, but first Christ had borne it, for our comfort is, that Christ sweetens all our afflictions,
Further, as Simon carried the Cross, but First christ had born it, for our Comfort is, that christ sweetens all our afflictions,
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before they bee lay de vpon vs, and like a good Physician, hee strowes the Pills thicke ouer with sugar,
before they be lay de upon us, and like a good physician, he strews the Pills thick over with sugar,
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before hee makes vs to swallow them.
before he makes us to swallow them.
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Lastly, as Simon carried Christs Crosse no further then Golgatha, a place of dead mens sculles.
Lastly, as Simon carried Christ Cross no further then Golgotha, a place of dead men's skulls.
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So, though all our life time wee be in affliction, yet the time is not long,
So, though all our life time we be in affliction, yet the time is not long,
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nor the way endlesse that wee must beare our Crosse: it is but to Golgatha, our graue, a place of dead mens sculles.
nor the Way endless that we must bear our Cross: it is but to Golgotha, our graven, a place of dead men's skulls.
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For blessed are they that die in the Lord, for they rest from their labours.
For blessed Are they that die in the Lord, for they rest from their labours.
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For which rest the Lord prepare vs, and into his blessed rest, the Lord in the time appointed bring vs, euen for Christs sake.
For which rest the Lord prepare us, and into his blessed rest, the Lord in the time appointed bring us, even for Christ sake.
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To whom with the Father and the Spirit, let vs giue hon our and praise for now and euer. Amen.
To whom with the Father and the Spirit, let us give hon our and praise for now and ever. Amen.
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THE LAST VERSE OF THIS Psalme diuided into two Sermons: the first, The carefull case of a Christian in this world.
THE LAST VERSE OF THIS Psalm divided into two Sermons: the First, The careful case of a Christian in this world.
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The second, His blessed estate in the world to come. The Captiues case. THE NINTH SERMON. VERS. 7. Hee that now goethon his way weeping, and beareth forth good seed:The second, His blessed estate in the world to come. The Captives case. THE NINTH SERMON. VERS. 7. He that now goethon his Way weeping, and bears forth good seed:
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he shall doubtlesse come againe with ioy, and bring his sheaues with him. THis verse is an amplification of the former;
he shall doubtless come again with joy, and bring his sheaves with him. THis verse is an amplification of the former;
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For what before the Psalmist doth expresse briefly, heere hee explaines most amply. Of the verse there be two parts. 1. The faithfulls godly progresse:
For what before the Psalmist does express briefly, Here he explains most amply. Of the verse there be two parts. 1. The faithfuls godly progress:
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Hee that now goeth on his way weeping and beareth forth good seed. 2. Their goodly regresse:He that now Goes on his Way weeping and bears forth good seed. 2. Their goodly regress:
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He shall doubtlesse come againe with ioy, and bring his sheaues with him. In these two, wee may obserue a threefold Antithesis, or opposition:He shall doubtless come again with joy, and bring his sheaves with him. In these two, we may observe a threefold Antithesis, or opposition:
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In the progresse, 1. A soiourning: He that now goeth on his way 2. A sorrowing: weeping. 3. A sowing: and beareth forth good seed.
In the progress, 1. A sojourning: He that now Goes on his Way 2. A sorrowing: weeping. 3. A sowing: and bears forth good seed.
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In the regresse there are three opposites vnto these. 1. A returning: He shall donbtlesse come againe. 2. A reioycing: With ioy. 3. A reaping:
In the regress there Are three opposites unto these. 1. A returning: He shall donbtlesse come again. 2. A rejoicing: With joy. 3. A reaping:
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And bring his sheaues with him. If wee take the words in order as they lye, wee may note.And bring his sheaves with him. If we take the words in order as they lie, we may note.
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First, The faithfulls peregrination, hee that goeth: Secondly, The times prescription, hee that Now goeth. Thirdly, Their perseueration, hee that now goeth O N. Fourthly, Their direct course, his way. Fiftly, Their crosse, weeping. Sixtly, Their carriage, and beareth forth good seed.
First, The faithfuls peregrination, he that Goes: Secondly, The times prescription, he that Now Goes. Thirdly, Their perseveration, he that now Goes Oh N. Fourthly, Their Direct course, his Way. Fifty, Their cross, weeping. Sixty, Their carriage, and bears forth good seed.
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Againe, in the returne we may see. First, The certaintie, hee shall doubtlesse come againe. Secondly, The iocun ditie, with ioy. Thirdly, The vtilitie, and bring his sheaues with him. Hee that goeth.
Again, in the return we may see. First, The certainty, he shall doubtless come again. Secondly, The iocun ditie, with joy. Thirdly, The utility, and bring his sheaves with him. He that Goes.
av, p-acp dt n1 pns12 vmb vvi. ord, dt n1, pns31 vmb av-j vvi av. ord, dt fw-fr n1, p-acp n1. ord, dt n1, cc vvi po31 n2 p-acp pno31. pns31 cst vvz.
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The old Israclites during their abode in the wildernesse, did not dwell in standing houses,
The old Israelites during their Abided in the Wilderness, did not dwell in standing houses,
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but in boothes and tents, still in trauell, and neuer setled, in remembrance whereof they kept the feast of Tabernacles:
but in booths and tents, still in travel, and never settled, in remembrance whereof they kept the feast of Tabernacles:
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to put them in mind how they had bene so long strangers in a strange Land. The Iewes,
to put them in mind how they had be so long Strangers in a strange Land. The Iewes,
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when they were led captiues out of their owne Land:
when they were led captives out of their own Land:
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they wandered, palantes & palentes, like wearie wights, and poore pilgrimes, through the prouinces of Babel.
they wandered, Palantes & palentes, like weary wights, and poor Pilgrims, through the Provinces of Babel.
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And therefore when Haman plorted their destruction:
And Therefore when Haman plorted their destruction:
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hee called them a scattered and dispersed people. And the first Feast they obserued after their deliuerance, was the Feast of Tabernacles:
he called them a scattered and dispersed people. And the First Feast they observed After their deliverance, was the Feast of Tabernacles:
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No question but it was in remembrance of their seuentie yeares soiourning, and sorrowing in the Land of Babel.
No question but it was in remembrance of their seuentie Years sojourning, and sorrowing in the Land of Babel.
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If wee compare either the old Israelites in Egypt, or the Iewes in Babel; with our selues poore Christians in this world:
If we compare either the old Israelites in Egypt, or the Iewes in Babel; with our selves poor Christians in this world:
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wee shall find our estate to be but a perpetuall pilgrimage, a continuall wandring to and fro without any certaine place of abode.
we shall find our estate to be but a perpetual pilgrimage, a continual wandering to and from without any certain place of Abided.
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Abraham the father of the faithfull dwelt in tents, which might be remooued from place to place: Abraham the father of the faithful dwelled in tents, which might be removed from place to place:
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and so did Isaak and Iacob, confessing themselues to haue been but strangers and pilgrims vpon earth.
and so did Isaac and Iacob, confessing themselves to have been but Strangers and pilgrim's upon earth.
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The bodie of man is called a tabernacle.
The body of man is called a tabernacle.
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I know the time is at hand that I must lay downe this my tabernacle, saith the Apostle. I know the time is At hand that I must lay down this my tabernacle, Says the Apostle.
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The life of man was called a pilgrimage:
The life of man was called a pilgrimage:
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Few and enill haue the dayes of my life beene, and I haue not attained vnto the yeares of my fathers, in the dayes of their pilgrimage. Was Iacobs answere to Pharaoh, when he questioned him how old he was; Few and enill have the days of my life been, and I have not attained unto the Years of my Father's, in the days of their pilgrimage. Was Iacobs answer to Pharaoh, when he questioned him how old he was;
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and man himselfe is but a stranger vpon earth; I am a stranger and soiourner as all my fathers were: which was Dauids acknowledgement.
and man himself is but a stranger upon earth; I am a stranger and sojourner as all my Father's were: which was David acknowledgement.
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By all these, we see what is our case in this world, wee are all but pilgrimes, strangers and soiourners.
By all these, we see what is our case in this world, we Are all but Pilgrims, Strangers and sojourners.
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And if any would know why the life of man is a perpetuall going, a continuall pilgrimage.
And if any would know why the life of man is a perpetual going, a continual pilgrimage.
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The Apostle tells vs, that heere wee haue no continuing Citie:
The Apostle tells us, that Here we have no Continuing city:
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And therefore hee sayth to the Philippians, Our connersation is in heauen. In this world wee are not vnlike the Israelites, wandering in the desarts or wildernesse out of the way, finding no Citie to dwell in, till the Lord conduct vs as he did them, by the right way, that wee may goe to a Citie of habitation, which is not in this world,
And Therefore he say to the Philippians, Our connersation is in heaven. In this world we Are not unlike the Israelites, wandering in the deserts or Wilderness out of the Way, finding no city to dwell in, till the Lord conduct us as he did them, by the right Way, that we may go to a city of habitation, which is not in this world,
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but in the kingdome of heauen Ierusalem that holy Citie which is aboue.
but in the Kingdom of heaven Ierusalem that holy city which is above.
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Is our life then a pilgrimage? mee thinks this should teach vs to behaue our selues accordingly,
Is our life then a pilgrimage? me thinks this should teach us to behave our selves accordingly,
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and to walke as Pilgrimes and Strangers. Pilgrimes they vvalke. Nec onerosi, nec otiosi. Neither ouer-loding themselues with trash, least they should bee vvearied;
and to walk as Pilgrims and Strangers. Pilgrims they walk. Nec Onerosi, nec otiosi. Neither ouer-loding themselves with trash, lest they should be wearied;
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nor yet vnprouided, least they should faint.
nor yet unprovided, lest they should faint.
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So must vve vvalke, not ouer-laying our selues, by heaping sinne vpon sinne, vvhich wee shall finde heauier in the end,
So must we walk, not overlaying our selves, by heaping sin upon sin, which we shall find Heavier in the end,
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then euer Moses his Man found his burden of sticks.
then ever Moses his Man found his burden of sticks.
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But vve must cast away euery thing that presseth downe, and sinne that hangeth so fast on: yet vvee must not goe idle;
But we must cast away every thing that Presseth down, and sin that hangs so fast on: yet we must not go idle;
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but vvemust carry our crosse and follow Christ. The one is a heauie burden:
but vvemust carry our cross and follow christ. The one is a heavy burden:
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And Christ bids vs come to him, and he vvill ease vs. Come vnto mee all yee that are wearie and heauie loden,
And christ bids us come to him, and he will ease us Come unto me all ye that Are weary and heavy laden,
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and I will ease you (saith hee) but this is a light burden. My yoke is easie, and my burden light, saith C•rist. and I will ease you (Says he) but this is a Light burden. My yoke is easy, and my burden Light, Says C•rist.
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And therefore vvee are exhorted to take vpon vs Christs yoke, not to feare it, for it is sweet;
And Therefore we Are exhorted to take upon us Christ yoke, not to Fear it, for it is sweet;
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and to hasten to vnder-goe it, for it is light; and it is good for a man when he beares his yoke from his youth.
and to hasten to undergo it, for it is Light; and it is good for a man when he bears his yoke from his youth.
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Further, To a stranger strangely entertayned in a strange Countrey, the remembrance of his natiue soile is sweet vnto him.
Further, To a stranger strangely entertained in a strange Country, the remembrance of his native soil is sweet unto him.
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So the Iewes, vvhilst they sate by the Riuers of Babylon, and remembred Sion the Mountayne of God,
So the Iewes, whilst they sat by the rivers of Babylon, and remembered Sion the Mountain of God,
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and Ierusalem the Towne of peace, which the Lord had giuen them for their inheritance.
and Ierusalem the Town of peace, which the Lord had given them for their inheritance.
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When they considered vvhat pleasures they had there, and vvhat paynes they indured vvhere they vvere, they wept and vvayled:
When they considered what pleasures they had there, and what pains they endured where they were, they wept and wailed:
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and truely, if vvee but call to minde the ioy of Heauen, vvhich is our soules natiue Countrey;
and truly, if we but call to mind the joy of Heaven, which is our Souls native Country;
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and compare the sorrowes of this World, vvith the pleasures of the World to come:
and compare the sorrows of this World, with the pleasures of the World to come:
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it vvould make vs with the Apostle desire to be dissolued, and to be vvith Christ.
it would make us with the Apostle desire to be dissolved, and to be with christ.
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For the more bitter vve feele the one, the more sweet vve shall find the other. Hee that Now goeth.
For the more bitter we feel the one, the more sweet we shall find the other. He that Now Goes.
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Some referre this Verse as a consolation to the people, at their first going into captiuitie,
some refer this Verse as a consolation to the people, At their First going into captivity,
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and translate it, They went weeping: with whom the Septuagint seemes to agree, who hath it, walking they went. Others too strictly referre it,
and translate it, They went weeping: with whom the septuagint seems to agree, who hath it, walking they went. Others too strictly refer it,
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as consolatorie speech, to the needie husbandman. Of whom the Greeke Poet is one, who saith, The husbandmen sorrowed, carrying their seed.
as consolatory speech, to the needy husbandman. Of whom the Greek Poet is one, who Says, The husbandmen sorrowed, carrying their seed.
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But the words are allegoricall, for one thing is expressed, and another vnderstood:
But the words Are allegorical, for one thing is expressed, and Another understood:
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and I referre it to the people that were still in Babylon, molested and vexed by the Persians.
and I refer it to the people that were still in Babylon, molested and vexed by the Persians.
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But to leaue them and come to our selues: Their case was no worse in Babylon, then ours is in this World.
But to leave them and come to our selves: Their case was no Worse in Babylon, then ours is in this World.
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For it is impossible for any man to liue in this world, and not to be in sorrow, trouble and danger.
For it is impossible for any man to live in this world, and not to be in sorrow, trouble and danger.
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This world is like the Citie of Athens:
This world is like the city of Athens:
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for as one said of it, It was a goodly place for a Philosopher to passe through,
for as one said of it, It was a goodly place for a Philosopher to pass through,
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for there hee should see and heare many things that might better his vnderstanding; shee being the Nurse and Mother of all learning:
for there he should see and hear many things that might better his understanding; she being the Nurse and Mother of all learning:
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but it was not good for him to stay there; because hee could hardly liue there in any safetie.
but it was not good for him to stay there; Because he could hardly live there in any safety.
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So wee may say of this World, that if a man onely passe through it, he may behold many delectable and wouderfull works of God to better his knowledge:
So we may say of this World, that if a man only pass through it, he may behold many delectable and wouderfull works of God to better his knowledge:
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but if hee once take vp his place of abode in it, then hee is in present ieopardie and danger of his life.
but if he once take up his place of Abided in it, then he is in present jeopardy and danger of his life.
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For it is no lesse dangerous for a Christian to liue in it, then it was for a Prophet to remayne in Ierusalem, which stoned all that came to her.
For it is no less dangerous for a Christian to live in it, then it was for a Prophet to remain in Ierusalem, which stoned all that Come to her.
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Let this instigate euery one of vs to despise this world, sith therein wee find nothing but trouble, sorrow, and vexation of minde.
Let this instigate every one of us to despise this world, sith therein we find nothing but trouble, sorrow, and vexation of mind.
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Augustine saith, we haue the World for a Sea, the Church for a Ship, and the Crosse for a Rudder, Augustine Says, we have the World for a Sea, the Church for a Ship, and the Cross for a Rudder,
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and happy are wee, if wee haue Christ for our Pilot, then with Peter wee may walke safely, with the Israelites passe through the red Sea securely;
and happy Are we, if we have christ for our Pilot, then with Peter we may walk safely, with the Israelites pass through the read Sea securely;
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otherwise, wee shall not onely be with Peters ship in perill to be drowned, but with Phara•hs host altogether ouer-whelmed in Mari rubro, this bloodie Sea. Noble AEneas, Troyes wandering Prince,
otherwise, we shall not only be with Peter's ship in peril to be drowned, but with Phara•hs host altogether overwhelmed in Mary rubro, this bloody Sea. Noble AEneas, Troyes wandering Prince,
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after his long nauigation, when hee landed and thought to haue taken vp his abode in Thrace (as the Poet fayneth) he heard a lamentable voyce, bid ding him to s•ee from that cruell Land,
After his long navigation, when he landed and Thought to have taken up his Abided in Thrace (as the Poet feigneth) he herd a lamentable voice, bid ding him to s•ee from that cruel Land,
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and to depart with speede from those cruell Sands:
and to depart with speed from those cruel Sands:
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but seeing the World is now, like as it was before the Deluge, filled with crueltie:
but seeing the World is now, like as it was before the Deluge, filled with cruelty:
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and like the Land of Canaan, whilst it was inhabited with the old Canaanites, polluted with all kind of iniquitie.
and like the Land of Canaan, while it was inhabited with the old Canaanites, polluted with all kind of iniquity.
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Let me exhort all faithfull Christians, not with the fabulous speech of the Poet, but with the liuely voyce of the Prophet.
Let me exhort all faithful Christians, not with the fabulous speech of the Poet, but with the lively voice of the Prophet.
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Arise, and depart, for this is not your rest, because it is polluted, it shall destroy you with a sore destruction. And therefore now goe on your way weeping. Arise, and depart, for this is not your rest, Because it is polluted, it shall destroy you with a soar destruction. And Therefore now go on your Way weeping.
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I haue heard some expound these words thus, That the godly must not deferre their repentance,
I have herd Some expound these words thus, That the godly must not defer their Repentance,
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but they must now goe weeping, that is, they must now begin to sorrow and lament for their sinnes.
but they must now go weeping, that is, they must now begin to sorrow and lament for their Sins.
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True it is, wee ought not to procrastinate our returning to God;
True it is, we ought not to procrastinate our returning to God;
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no more then the prodigall deferred his returning home to his father, who assoone as he thought with himselfe to returne,
no more then the prodigal deferred his returning home to his father, who As soon as he Thought with himself to return,
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euen then he arose, and went, we must not with some thinke to amend hereafter,
even then he arose, and went, we must not with Some think to amend hereafter,
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and in the meane time liue at libertie, and let loose the reynes to our affections.
and in the mean time live At liberty, and let lose the reins to our affections.
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For as it is true, that true repentance is neuer too late: so is it as true, that late repentance is seldome true.
For as it is true, that true Repentance is never too late: so is it as true, that late Repentance is seldom true.
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And if any obiect, that the Thiese was saued at the last gaspe.
And if any Object, that the Thiese was saved At the last gasp.
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Augustine answereth, There was one indeed saued to keepe vs from desperation, and onely one to keepe vs from presumption. Augustine Answers, There was one indeed saved to keep us from desperation, and only one to keep us from presumption.
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But because I will not force nor stretch the Text vpon the tenters: I conclude this point with the Apostles •xhortation. But Because I will not force nor stretch the Text upon the tenters: I conclude this point with the Apostles •xhortation.
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Take heed therefore that you walke circumspectly, not as fooles, but as wise, redeeming the time, Take heed Therefore that you walk circumspectly, not as Fools, but as wise, redeeming the time,
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for the dayes are euill: which makes many a one now goe on his way weeping. for the days Are evil: which makes many a one now go on his Way weeping.
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The faithfull among the Iewes, for all the troubles they endured in Babylon, did goe on in godlinesse,
The faithful among the Iewes, for all the Troubles they endured in Babylon, did go on in godliness,
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and did perseuer in their profession.
and did persever in their profession.
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Hannania and his fellowes would not fall downe and worship the golden Image, which Nebuchadonosor had erected,Hannania and his Fellows would not fallen down and worship the golden Image, which Nebuchadnezzar had erected,
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though for the same they were to bee throwne in the fierie furnace.
though for the same they were to be thrown in the fiery furnace.
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Daniel would not leaue off praying vnto God, albeit for the same he was to be cast into the Lions Den. daniel would not leave off praying unto God, albeit for the same he was to be cast into the Lions Den.
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Mordecai would not bow the knee to Haman, although he was like to bring not onely his owne,Mordecai would not bow the knee to Haman, although he was like to bring not only his own,
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but the life of his whole Countrie in danger.
but the life of his Whole Country in danger.
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So must wee in this world perseuer and proue constant vnto the end, though we are assured that the Deuill doth persecute vs,
So must we in this world persever and prove constant unto the end, though we Are assured that the devil does persecute us,
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and the world doth hate vs, and infinite troubles are like to Befall vs. When the Angels brought Lot out of Sodom, they enioyned him to scape for his life, not to looke behind him,
and the world does hate us, and infinite Troubles Are like to Befall us When the Angels brought Lot out of Sodom, they enjoined him to escape for his life, not to look behind him,
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nor to tarry in the Playne, but to flie to the Mountayne, lest hee were destroyed:
nor to tarry in the Plain, but to fly to the Mountain, lest he were destroyed:
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so wee must make no tarrying nor staying, no slipping aside, no going backe.
so we must make no tarrying nor staying, no slipping aside, no going back.
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For Lots wife, because shee lookt backe to Sodom, was turned into a pillar of Salt:
For Lots wife, Because she looked back to Sodom, was turned into a pillar of Salt:
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the Israelites, because they desired to returne to the flesh pots of Egypt, were fearefully punished:
the Israelites, Because they desired to return to the Flesh pots of Egypt, were fearfully punished:
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and Saul, because he turned a way from the Lord, the Spirit of the Lord de parted from him,
and Saul, Because he turned a Way from the Lord, the Spirit of the Lord de parted from him,
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and an euill spirit came and vexed him:
and an evil Spirit Come and vexed him:
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and therefore we must not onely goe, walke as Pilgrimes, but wee must goe on, wee must perseuer vnto the end.
and Therefore we must not only go, walk as Pilgrims, but we must go on, we must persever unto the end.
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There bee many reasons to mooue vs to perseuerance, but we will rest content with one or two.
There be many Reasons to move us to perseverance, but we will rest content with one or two.
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First, the promise is onely made vnto such as perseuere: hee that en dureth to the end shall be saued, saith our Sauiour:
First, the promise is only made unto such as persevere: he that en dureth to the end shall be saved, Says our Saviour:
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he promiseth the Angell of the Church of Smyrna the crowne of Life, but conditionally if he were fruitfull vnto death:
he promises the Angel of the Church of Smyrna the crown of Life, but conditionally if he were fruitful unto death:
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and the Apostle boasteth that there was laid vp for him a crowne of Righteousnesse, but first hee had fought his fight, hee had finished his course.
and the Apostle boasts that there was laid up for him a crown of Righteousness, but First he had fought his fight, he had finished his course.
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First, hee made righteousnesse, Munimentum militanti, a breast plate to him as hee was a Souldier;
First, he made righteousness, Munimentum militanti, a breast plate to him as he was a Soldier;
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and then he found it, ornamentum ouanti, a Crowne to him as he was a Conquerour.
and then he found it, ornamentum ouanti, a Crown to him as he was a Conqueror.
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So must we keepe the Faith, fight out our fight, finish our course, if we would haue the Crowne.
So must we keep the Faith, fight out our fight, finish our course, if we would have the Crown.
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Otherwise, if wee either fall backe or step aside.
Otherwise, if we either fallen back or step aside.
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It had beene better for vs not to haue knowne the Way of righteousnesse, then after wee haue knowne it, to turne from the holy Commandement giuen vnto vs: and therefore it stands vs in hand now to goe on. Againe, of all sinnes; It had been better for us not to have known the Way of righteousness, then After we have known it, to turn from the holy Commandment given unto us: and Therefore it Stands us in hand now to go on. Again, of all Sins;
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Apostasie is most fearefull, most hatefull to God, and most hurtfull to Man. Hatefull to God,
Apostasy is most fearful, most hateful to God, and most hurtful to Man. Hateful to God,
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for hee doth tell vs plainly, that if the Righteous turne away from his righteousnesse and commit iniquitie:
for he does tell us plainly, that if the Righteous turn away from his righteousness and commit iniquity:
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his righteousnesse shall not bee mentioned, but hee shall die in his sinne. Hurtfull it is to man: his righteousness shall not be mentioned, but he shall die in his sin. Hurtful it is to man:
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vvitnesse the Man in the Gospell, of whom our Sauiour speaketh;
witness the Man in the Gospel, of whom our Saviour speaks;
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who being dispossessed of one Deuill, yet by a relapse into sinne, vvas afterwards repossessed of the same, and seuen worse:
who being dispossessed of one devil, yet by a relapse into sin, was afterwards repossessed of the same, and seuen Worse:
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so that his latter end was vvorse then his beginning.
so that his latter end was Worse then his beginning.
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So vvhosoeuer they bee that haue escaped the pollutions of the world, through the knowledge of the Lord and Sauiour Iesus Christ, yet after they are intangled therein and ouer-come, the latter end is worse with them then the beginning.
So whosoever they be that have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Iesus christ, yet After they Are entangled therein and overcome, the latter end is Worse with them then the beginning.
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I might adde hereunto the similies, which some haue gathered from the naturall cou•se of other Creatures, which may somewhat perswade vs to perseuerance:
I might add hereunto the similes, which Some have gathered from the natural cou•se of other Creatures, which may somewhat persuade us to perseverance:
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As, first, Man is compared to a Tree, planted by the Riuer side. And some haue not stucke to call him arborem inuersam, a Tree turned vpwards.
As, First, Man is compared to a Tree, planted by the River side. And Some have not stuck to call him Arborem inuersam, a Tree turned upwards.
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Now the nature of the Tree is to extend it selfe, superius, vpwards. The nature of the Sunne is to goe, celerius, with a swift course.
Now the nature of the Tree is to extend it self, superius, upwards. The nature of the Sun is to go, celerius, with a swift course.
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For hee commeth out of his chamber, and reioyceth like a Giant to runne his race.
For he comes out of his chamber, and rejoices like a Giant to run his raze.
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The nature of the Eagle is, to soare sublimius, so high till he can behold the Sunne.
The nature of the Eagl is, to soar Sublimius, so high till he can behold the Sun.
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The nature of the Lion is to goe Vlterius, on forward, scorning for any feare to turne backe.
The nature of the lion is to go Vlterius, on forward, scorning for any Fear to turn back.
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All these should serue as motiues to perswade vs to goe on. With the trees we must grow vpwards;
All these should serve as motives to persuade us to go on. With the trees we must grow upwards;
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with the Sunne wee should run out our race.
with the Sun we should run out our raze.
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With the Eagle soare alost, till wee can behold Christ, who is the Sunne of righteousnesse: and we must not bee danted,
With the Eagl soar alost, till we can behold christ, who is the Sun of righteousness: and we must not be daunted,
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but boldly goe on (like a Lion) if need require, through a whole Armie of afflictions.
but boldly go on (like a lion) if need require, through a Whole Army of afflictions.
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But if we rightly consider the former two reasons, they will suffice to forewarne vs, to take heed of all kind of Apostacie;
But if we rightly Consider the former two Reasons, they will suffice to forewarn us, to take heed of all kind of Apostasy;
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and to teach vs to beware, that with Demas we doe not forsake the Apostles societie, and embrace this present World:
and to teach us to beware, that with Demas we do not forsake the Apostles society, and embrace this present World:
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or with Hymeneus reiect pure doctrine, and delight in prophane bablings: or like Iudas, first preach Christ, and then betray him:
or with Hymenaeus reject pure Doctrine, and delight in profane babblings: or like Iudas, First preach christ, and then betray him:
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or like Herod, euen now to heare Iohn gladly, and by and by to behead him:
or like Herod, even now to hear John gladly, and by and by to behead him:
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or with Iulian, first seeme earnest Professors, and in the end proue blasphemous Persecutors:
or with Iulian, First seem earnest Professors, and in the end prove blasphemous Persecutors:
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nor play the part of Nero, in the beginning to doe well, and in the end to thirst after all euill.
nor play the part of Nero, in the beginning to do well, and in the end to thirst After all evil.
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It is fearefull to put the hand to the Plow, and to looke backe; but it is damnable with the Dogge to returne to the vomit;
It is fearful to put the hand to the Blow, and to look back; but it is damnable with the Dog to return to the vomit;
pn31 vbz j pc-acp vvi dt n1 p-acp dt vvb, cc pc-acp vvi av; cc-acp pn31 vbz j p-acp dt n1 pc-acp vvi p-acp dt n1;
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or vvith the Sow, to the wallowing in the myre.
or with the Sow, to the wallowing in the mire.
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Wherefore as the Prophet exhorteth, let vs goe on from strength to strength, vntill we all appeare before God on Sion: And as the Apostle saith, Forgetting what is behind, still end•uour to that which is before; because He that now goeth on his WAY.
Wherefore as the Prophet exhorteth, let us go on from strength to strength, until we all appear before God on Sion: And as the Apostle Says, Forgetting what is behind, still end•uour to that which is before; Because He that now Goes on his WAY.
c-crq c-acp dt n1 vvz, vvb pno12 vvi a-acp p-acp n1 p-acp n1, c-acp pns12 d vvi p-acp np1 p-acp np1: cc p-acp dt n1 vvz, vvg r-crq vbz a-acp, av n1 p-acp d r-crq vbz a-acp; c-acp pns31 cst av vvz p-acp po31 n1.
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The life of man in this world is called a Way.
The life of man in this world is called a Way.
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The Lord maketh my way (that is, my life) vpright, saith Dauid; And mans departing out of this vvorld, is called a Way;The Lord makes my Way (that is, my life) upright, Says David; And men departing out of this world, is called a Way;
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I goe the way of all the Earth, saith Iosua, when he was about to die. I go the Way of all the Earth, Says Iosua, when he was about to die.
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In this life there is via auersi, a vvay of him that is vvay ward from the vvayes of God,
In this life there is via auersi, a Way of him that is Way ward from the ways of God,
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and this vvay is commonly trodden in by all mankind. For all are gone out of the way, there is none that doth good;
and this Way is commonly trodden in by all mankind. For all Are gone out of the Way, there is none that does good;
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no, net one. Secondly, there is via peruersi, a way of the obdured, peruerse and obstinate sinner. no, net one. Secondly, there is via peruersi, a Way of the obdured, perverse and obstinate sinner.
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Woe be vnto them, for they haue walkt in the way of Cain. And thirdly, there is via reuersi, a way of the conuert and penitent, Woe be unto them, for they have walked in the Way of Cain. And Thirdly, there is via reversion, a Way of the convert and penitent,
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and that is onely proper to the godly and approued of God.
and that is only proper to the godly and approved of God.
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For the Lord knoweth the way of the righteous, but the way of the wicked shall perish. The first two wayes are too well knowne, and too much vvalkt in:
For the Lord Knoweth the Way of the righteous, but the Way of the wicked shall perish. The First two ways Are too well known, and too much walked in:
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But this last way is that straight and narrow Way, that leadeth vnto Life, and few there be that find it.
But this last Way is that straight and narrow Way, that leads unto Life, and few there be that find it.
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All that will goe on in this vvay, must expose themselues vnto innumerable dangers. For all that will liue godly in Christ Iesus must suffer persecution.
All that will go on in this Way, must expose themselves unto innumerable dangers. For all that will live godly in christ Iesus must suffer persecution.
av-d d vmb vvi a-acp p-acp d n1, vmb vvi px32 p-acp j n2. p-acp d cst vmb vvi j p-acp np1 np1 vmb vvi n1.
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The vvay of man in this life may be compared to that way which Phoebus prescribed to his sonne Phaeton, hee must passe by the Bull, for many young Bulls haue compassed me, saith Dauid,
The Way of man in this life may be compared to that Way which Phoebus prescribed to his son Phaeton, he must pass by the Bull, for many young Bulls have compassed me, Says David,
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and mightie Bulls of Basan haue closed me about. He must passe by the Archer, for the wicked haue bent their Bow to cact downe the poore and needie,
and mighty Bulls of Basan have closed me about. He must pass by the Archer, for the wicked have bent their Bow to cact down the poor and needy,
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and to slay such as bee vpright of conuersation. And hee must passe by the jawes of the Lion. and to slay such as be upright of Conversation. And he must pass by the Jaws of the lion.
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For the vngodly compasse the godly in their steps, like a Lion that is greedie of prey, For the ungodly compass the godly in their steps, like a lion that is greedy of prey,
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and as it were a Lion lurking in secret places. And as one saith, The way of man is the path of bruit beasts; and as it were a lion lurking in secret places. And as one Says, The Way of man is the path of bruit beasts;
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For the godly are beset by the vngodly on euery side, as it were vvith bru•t beasts.
For the godly Are beset by the ungodly on every side, as it were with bru•t beasts.
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Yea, this way of the righteous is not vnlike the way that Sea-tossed AEneas had vnto Italie.
Yea, this Way of the righteous is not unlike the Way that Sea-tossed AEneas had unto Italy.
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For through many afflictions we must enter into the Kingdome of God. Seeing then our way in this life to Life eternall, is so hard and difficult.
For through many afflictions we must enter into the Kingdom of God. Seeing then our Way in this life to Life Eternal, is so hard and difficult.
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Let vs with Moses beg at Gods hands, if wee haue found fauour in his sight, to shew vs the vvay that vve may know him.
Let us with Moses beg At God's hands, if we have found favour in his sighed, to show us the Way that we may know him.
vvb pno12 p-acp np1 vvb p-acp npg1 n2, cs pns12 vhb vvn n1 p-acp po31 n1, pc-acp vvi pno12 dt n1 cst pns12 vmb vvi pno31.
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Now Christ is this Way, I am the Way, the Truth, and the Life. Will vve vvalke directly, he is the Way;
Now christ is this Way, I am the Way, the Truth, and the Life. Will we walk directly, he is the Way;
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would we not be deceiued by the Way, he is the Truth;
would we not be deceived by the Way, he is the Truth;
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and his Word which is Truth is a Lanterne to our feet, and a light vnto our pathes.
and his Word which is Truth is a Lantern to our feet, and a Light unto our paths.
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This is our way to Heauen: Hee must guide vs to our celestiall Canaan; as the Pillar of fire did the Israelites to the Land of Promise;
This is our Way to Heaven: He must guide us to our celestial Canaan; as the Pillar of fire did the Israelites to the Land of Promise;
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the Scarlet thread, the two men vnto the house of Rahab; and as the Starre did guide the wise-men to Bethlem;
the Scarlet thread, the two men unto the house of Rahab; and as the Star did guide the Wise men to Bethlehem;
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else if he be not our Leader and Directer, like the blind Sodomites, wee may wearie our selues with groping for Lots doore,
Else if he be not our Leader and Directer, like the blind Sodomites, we may weary our selves with groping for Lots door,
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like the Israelites, we may wander vp and downe in the wildernes, but wee shall neuer reach home.
like the Israelites, we may wander up and down in the Wilderness, but we shall never reach home.
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For none can come to the Father, but by him, that is the Way. He that now goeth on his way WEEPING. For none can come to the Father, but by him, that is the Way. He that now Goes on his Way WEEPING.
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The Septuagint here vse a word, which carryes a double signification:
The septuagint Here use a word, which carries a double signification:
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so that we may reade the words eitherthus, He that goeth on his way sorrowing: or thus, hee that goeth on his way suffering. By the first, may bee gathered their griefe and godly sorrow for sinne.
so that we may read the words eitherthus, He that Goes on his Way sorrowing: or thus, he that Goes on his Way suffering. By the First, may be gathered their grief and godly sorrow for sin.
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By the last, their payne and griefe sustayned for sinne: both are very consonant and agreeing with the matter.
By the last, their pain and grief sustained for sin: both Are very consonant and agreeing with the matter.
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If we receiue the former, then wee may cast our eye to Daniel, who mourned and prayed:
If we receive the former, then we may cast our eye to daniel, who mourned and prayed:
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to Ieremiah, whose eyes were like Buckets dropping downe teares: and to Nehemiah, who fasted, grieued, sorrowed, and prayed:
to Jeremiah, whose eyes were like Buckets dropping down tears: and to Nehemiah, who fasted, grieved, sorrowed, and prayed:
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and all of them confessing, that be cause of their sinnes, such things came vnto them.
and all of them confessing, that be cause of their Sins, such things Come unto them.
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A worthy example for vs al, to sorrow truely, and to weepe bitterly for our sinnes.
A worthy Exampl for us all, to sorrow truly, and to weep bitterly for our Sins.
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Esau indeed wept, and Ahab humbled himselfe; but the one was vnseasonable, and the other but temporarie.Esau indeed wept, and Ahab humbled himself; but the one was unseasonable, and the other but temporary.
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These are not pleasing to God, nor auailable to vs. For we must now goe on our way weeping. We must sorrow truely and weepe constantly.
These Are not pleasing to God, nor available to us For we must now go on our Way weeping. We must sorrow truly and weep constantly.
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One of our late Writers speaking briefly of true repentance and conuersion, hath wittily, worthily, ingeniously, One of our late Writers speaking briefly of true Repentance and conversion, hath wittily, worthily, ingeniously,
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and iudiciously obserued a threefold heart in man.
and judiciously observed a threefold heart in man.
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First, arent heart, which is like a garment ript in the seame, that may bee easily sewed vp againe.
First, arent heart, which is like a garment ripped in the seam, that may be Easily sewed up again.
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Secondly, a broken heart, which is like a beggars cloake, tottered and torne, and yet may bee patcht and pieced againe. Secondly, a broken heart, which is like a beggars cloak, tottered and torn, and yet may be patched and pieced again.
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Thirdly, a contrite heart, which is like a piece of cloth cut all into shreds, that it can neuer bee ioyned nor pieced againe.
Thirdly, a contrite heart, which is like a piece of cloth Cut all into shreds, that it can never be joined nor pieced again.
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And from these wee may learne, that it is not sufficient for vs to haue our heart like the heart of Foelix trembling,
And from these we may Learn, that it is not sufficient for us to have our heart like the heart of Felix trembling,
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when wee heare Paul disputing of iudgement: nor yet like the heart of Pharaoh, acknowledging, we haue sinned, but for a moment:
when we hear Paul disputing of judgement: nor yet like the heart of Pharaoh, acknowledging, we have sinned, but for a moment:
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nor like the heart of Ahab, euen now a little humbled, but by and by hardned:
nor like the heart of Ahab, even now a little humbled, but by and by hardened:
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nor yet like the heart of Esau, crying bitterly, but as out of measure, so out of season:
nor yet like the heart of Esau, crying bitterly, but as out of measure, so out of season:
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but neuer truely broken hearts, and truely contrite: as was Dauids, when ashes was his bread, and teares was his drinke:
but never truly broken hearts, and truly contrite: as was David, when Ashes was his bred, and tears was his drink:
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as was Ezekias, when hee chattered like a Crane and mourned like a Doue:
as was Ezekias, when he chattered like a Crane and mourned like a Dove:
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and as was poore Maries, when shee washr our Sauiours feet with her teares, and wipt them with the haires of her head.
and as was poor Mary's, when she washr our Saviour's feet with her tears, and wiped them with the hairs of her head.
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But such humbled hearts, and such contrite soules, must wee all haue, if vvee will goe on our way weeping. For as the Prophet Ioel, vvee must turne vnto the Lord with fasting, weeping, and with mourning.
But such humbled hearts, and such contrite Souls, must we all have, if we will go on our Way weeping. For as the Prophet Joel, we must turn unto the Lord with fasting, weeping, and with mourning.
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If by their weeping, wee vnderstand the troubles and sufferings they sustayned, then may we well note the difference betwixt the godly and vngodly in this vvorld.
If by their weeping, we understand the Troubles and sufferings they sustained, then may we well note the difference betwixt the godly and ungodly in this world.
cs p-acp po32 n-vvg, pns12 vvb dt n2 cc n2 pns32 vvd, av vmb pns12 av vvb dt n1 p-acp dt j cc j p-acp d n1.
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The one are euer in great trouble and perplexitie: vvhen the other are in their jollitie and prosperitie.
The one Are ever in great trouble and perplexity: when the other Are in their jollity and Prosperity.
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Whilest Ahasuerosh and Haman sit feasting and drinking, the Citie of Shusan is in great perplexitie.
Whilst Ahasuerus and Haman fit feasting and drinking, the city of Susan is in great perplexity.
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Whilest the wine that maketh merry the heart of man, is giuen to Artaxerxes the King.
Whilst the wine that makes merry the heart of man, is given to Artaxerxes the King.
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Nehemiahs owne heart vvas sorrowfull and his countenance sad.Nehemiah's own heart was sorrowful and his countenance sad.
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Thus whilst the wicked, like the rich Glutton, are clothed in purple, and are fed with delicates euery day.
Thus while the wicked, like the rich Glutton, Are clothed in purple, and Are fed with delicates every day.
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Like drunken Nabal, passe the time in feasting like a King. Like the rich wretch in the Gospell, surfet on their riches:
Like drunken Nabal, pass the time in feasting like a King. Like the rich wretch in the Gospel, surfeit on their riches:
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and like the Israelites, sit them down to eate and drinke, and rise vp againe to play.
and like the Israelites, fit them down to eat and drink, and rise up again to play.
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The godly vvith Micaiah, are fed with the bread of affliction. With the children of the Prophets, they eate of the bitter pottage.
The godly with Micaiah, Are fed with the bred of affliction. With the children of the prophets, they eat of the bitter pottage.
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And with our Sauiour they are a thirst vpon the Crosse: And all of them must goe on their way weeping.
And with our Saviour they Are a thirst upon the Cross: And all of them must go on their Way weeping.
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And if we take a narrow view of all the faithfull, from the beginning vnto this present, wee shall find this to haue beene the condition of them all.
And if we take a narrow view of all the faithful, from the beginning unto this present, we shall find this to have been the condition of them all.
cc cs pns12 vvb dt j n1 pp-f d dt j, p-acp dt n1 p-acp d j, pns12 vmb vvi d pc-acp vhi vbn dt n1 pp-f pno32 d.
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To omit Adams fall, Noahs troubles, Abrahams temptations, and Isaaks trials:
To omit Adams fallen, Noahs Troubles, Abrahams temptations, and Isaaks trials:
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was not Iacob persecuted of his brother Esau? churlishly entertained of his vnckle Laban: defrauded along time of faire Rachell, was hee not glad to take the cold ground for his bed,
was not Iacob persecuted of his brother Esau? churlishly entertained of his uncle Laban: defrauded along time of fair Rachel, was he not glad to take the cold ground for his Bed,
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and a hard stone for his pillow vnder his head? Was hee not forced to expose himselfe in the day to the heat,
and a hard stone for his pillow under his head? Was he not forced to expose himself in the day to the heat,
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and in the night to the frost? Had he not his wages by his Vnckle ten times changed? his owne bed vnnaturally defiled,
and in the night to the frost? Had he not his wages by his Uncle ten times changed? his own Bed unnaturally defiled,
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and his onely daughter deflowred? so that hee went on his way weeping.
and his only daughter deflowered? so that he went on his Way weeping.
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Iob when hee was robd of his goods, bereft of his children, when hee had the deuill tormenting him,Job when he was robbed of his goods, bereft of his children, when he had the Devil tormenting him,
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and his wife tempting him, his friends forsaking him, and his seruants forgetting him, rogues deriding him, and villaines disdaining him:
and his wife tempting him, his Friends forsaking him, and his Servants forgetting him, rogues deriding him, and villains disdaining him:
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Did not hee goe on his way weeping.
Did not he go on his Way weeping.
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Dauid when hee passed through the iawes of the Lion, the paw of the Beare, the hand of Goliah, the speare of Saul, the rebellion of Absalom, the treason of Achitophel, the death of Ammon, the seditious trumpet of Sheba, and the cursed tongue of Shimei, &c. Did not hee goe on his way weeping. David when he passed through the Jaws of the lion, the paw of the Bear, the hand of Goliath, the spear of Saul, the rebellion of Absalom, the treason of Ahithophel, the death of Ammon, the seditious trumpet of Sheba, and the cursed tongue of Shimei, etc. Did not he go on his Way weeping.
np1 c-crq pns31 vvd p-acp dt n2 pp-f dt n1, dt n1 pp-f dt n1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt n1 pp-f np1, dt j n1 pp-f np1, cc dt j-vvn n1 pp-f np1, av vdd xx pns31 vvi p-acp po31 n1 vvg.
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This should animate and encourage vs in all our afflictions, our case is not strange nor singular.
This should animate and encourage us in all our afflictions, our case is not strange nor singular.
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For infinite wayes hath Gods Church and children suffered before vs. Abel was murdered, Isaak flouted, Eliah persecuted, Elisha mocked, Micaih buffetted, Ieremiah stocked, Iohn the Baptist beheaded, Steuen stoned, Iames killed, Peter imprisoned, and our sweet Sauiour crucified.
For infinite ways hath God's Church and children suffered before us Abel was murdered, Isaac flouted, Elijah persecuted, Elisha mocked, Micaih buffeted, Jeremiah stocked, John the Baptist beheaded, Stephen stoned, James killed, Peter imprisoned, and our sweet Saviour Crucified.
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And in the primitiue Church, some were sawen in pieces in Arabia; some of the Saints had their legs broken in Capodocia;
And in the primitive Church, Some were sawen in Pieces in Arabia; Some of the Saints had their legs broken in Cappadocia;
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some hung with their heads downeward in Mesopotamia; some maimed of all their ioynts in Alexandria;
Some hung with their Heads downward in Mesopotamia; Some maimed of all their Joints in Alexandria;
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some parched and burnt before the coales in Antiochia: they were scourged, stript, fettered, stoned, slaughtered.
Some parched and burned before the coals in Antiochia: they were scourged, stripped, fettered, stoned, slaughtered.
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And as the Apostle saith, they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, they were hewen asunder, they were tempted, they were slaine with the sword, they wandered vp and downe in sheepe-skinnes, beeing destitute, afflicted and tormented.
And as the Apostle Says, they were tried by mockings and scourgings, by bonds and imprisonment, they were stoned, they were hewn asunder, they were tempted, they were slain with the sword, they wandered up and down in sheepskins, being destitute, afflicted and tormented.
cc c-acp dt n1 vvz, pns32 vbdr vvn p-acp n2 cc n2, p-acp n2 cc n1, pns32 vbdr vvn, pns32 vbdr vvn av, pns32 vbdr vvn, pns32 vbdr vvn p-acp dt n1, pns32 vvd a-acp cc a-acp p-acp n2, vbg j, j-vvn cc vvn.
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And so all of them went on their way weeping. And beareth foorth good seed.
And so all of them went on their Way weeping. And bears forth good seed.
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The Prophets digging thorow the wall, and carrying his stuffe vpon his shoulder, in the sight of the people, was for a sigue vnto them, that as he had done,
The prophets digging thorough the wall, and carrying his stuff upon his shoulder, in the sighed of the people, was for a sigue unto them, that as he had done,
dt ng1 vvg p-acp dt n1, cc vvg po31 n1 p-acp po31 n1, p-acp dt n1 pp-f dt n1, vbds p-acp dt n1 p-acp pno32, cst c-acp pns31 vhd vdn,
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so should they doe when they went into captiuitie.
so should they do when they went into captivity.
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But by this carriage is meant not a corporall, but a cordall burden, not borne on the shoulders of their bodies,
But by this carriage is meant not a corporal, but a cordall burden, not born on the shoulders of their bodies,
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but carried in the bowels of their hearrs, to wit, faith and hope in the truth of Gods promises for their deliuerance.
but carried in the bowels of their hearrs, to wit, faith and hope in the truth of God's promises for their deliverance.
cc-acp vvd p-acp dt n2 pp-f po32 n2, pc-acp vvi, n1 cc n1 p-acp dt n1 pp-f npg1 n2 p-acp po32 n1.
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By an allegoricall phrase of speech, comparing them that were waiting for their deliuerance, to the needie husband-man, expecting a fruitfull haruest:
By an allegorical phrase of speech, comparing them that were waiting for their deliverance, to the needy husbandman, expecting a fruitful harvest:
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For as hope of good encrease, maketh him to cheare himselfe in his need and pouertie:
For as hope of good increase, makes him to cheer himself in his need and poverty:
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so faith maketh vs to reioyce in tribulations. The Analogie and resemblance betwixt seed and faith are these.
so faith makes us to rejoice in tribulations. The Analogy and resemblance betwixt seed and faith Are these.
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First, As seed, though of little quantitie, cast into good ground bringeth foorth thirtie, sixtie, and an hundred fold. First, As seed, though of little quantity, cast into good ground brings forth thirtie, sixtie, and an hundred fold.
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So if a man haue but faith as much as a graine of mustard seed, it will exceed all other hearbs,
So if a man have but faith as much as a grain of mustard seed, it will exceed all other herbs,
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and out-top Nebuchadonosors tree reaching the heauen. Againe, As seed first bringeth forth the blade, then the care, and lastly corne:
and out-top Nebuchadonosors tree reaching the heaven. Again, As seed First brings forth the blade, then the care, and lastly corn:
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euen so faith sheweth it selfe by degrees, as in the Eunuch, when hee conferred with Philip, What (sayth hee) doth let mee from being baptised? There it did shew it selfe in the blade.
even so faith shows it self by Degrees, as in the Eunuch, when he conferred with Philip, What (say he) does let me from being baptised? There it did show it self in the blade.
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Secondly, he makes confession of his faith, saying, I belieue that Iesus is the Sonne of God.
Secondly, he makes Confessi of his faith, saying, I believe that Iesus is the Son of God.
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There it was in the eare.
There it was in the ear.
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Lastly, when hee went away veioycing that hee was baptised, become a Christian, and a member of Christ:
Lastly, when he went away veioycing that he was baptised, become a Christian, and a member of christ:
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there was the seed and corne of faith.
there was the seed and corn of faith.
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Thus the godly goe on from strength to strength, and the righteousnesse of God is reuealed from faith to faith. It is called precious seed: quod rarum est charum est.
Thus the godly go on from strength to strength, and the righteousness of God is revealed from faith to faith. It is called precious seed: quod Rare est charum est.
av dt j vvi p-acp p-acp n1 p-acp n1, cc dt n1 pp-f np1 vbz vvn p-acp n1 p-acp n1. pn31 vbz vvn j n1: fw-la fw-la fw-la fw-la fw-la.
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Seed was accounted precious, when all Countries came vnto Egypt to buy corne of Ioseph, and truely faith must needs bee precious, seeing when Christ comes hee shall hardly find Faith vpon the earth.
Seed was accounted precious, when all Countries Come unto Egypt to buy corn of Ioseph, and truly faith must needs be precious, seeing when christ comes he shall hardly find Faith upon the earth.
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Lastly, The necessitie of faith is such, that therefore it must needs bee precious:
Lastly, The necessity of faith is such, that Therefore it must needs be precious:
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for as the materiall seed is the onely instrumentall meanes to preserue the life of man.
for as the material seed is the only instrumental means to preserve the life of man.
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For all the spices, honie, mirth, nuts, and almonds, gold and siluer, that were in Canaan, were not sufficient for Iacob and his childrens sustenance:
For all the spices, honey, mirth, nuts, and almonds, gold and silver, that were in Canaan, were not sufficient for Iacob and his Children's sustenance:
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but they were forced to repaire vnto Egypt for corne, that they might liue and not • die.
but they were forced to repair unto Egypt for corn, that they might live and not • die.
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Euen so without faith the soule is starued: it is the food of it:
Eve so without faith the soul is starved: it is the food of it:
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For, The iust man liueth by his faith. From hence then wee see that in going on our way weeping, wee must of necessitie carrie precious seed:
For, The just man lives by his faith. From hence then we see that in going on our Way weeping, we must of necessity carry precious seed:
c-acp, dt j n1 vvz p-acp po31 n1. p-acp av av pns12 vvb cst p-acp vvg p-acp po12 n1 vvg, pns12 vmb pp-f n1 vvb j n1:
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I meane, in all our troubles and afflictions, we must haue a true and liuely faith, waiting and expecting from the truth of Gods promises a gracious deliuerance.
I mean, in all our Troubles and afflictions, we must have a true and lively faith, waiting and expecting from the truth of God's promises a gracious deliverance.
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For by faith Noah was saued from the deluge: by faith Moses conducted the Israelites out of Egypt:
For by faith Noah was saved from the deluge: by faith Moses conducted the Israelites out of Egypt:
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by faith they passed through the red Sea, as on drie land: by faith Rahab was deliuered out of Iericho:
by faith they passed through the read Sea, as on dry land: by faith Rahab was Delivered out of Jericho:
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by faith Daniel was safe from the Lions:
by faith daniel was safe from the Lions:
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by faith Dauid escaped the sword of Goliah: and by faith the three Children quenched the violence of the fire:
by faith David escaped the sword of Goliath: and by faith the three Children quenched the violence of the fire:
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by faith in Christ the blind receiue sight: by faith the Lepers wore cured: by faith the woman was deliuered from her issue of bloud:
by faith in christ the blind receive sighed: by faith the Lepers wore cured: by faith the woman was Delivered from her issue of blood:
p-acp n1 p-acp np1 dt j vvi n1: p-acp n1 dt n2 vvd vvn: p-acp n1 dt n1 vbds vvn p-acp po31 n1 pp-f n1:
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by faith the Canaanitish woman had her daughter dispossessed: by faith the widdowes sonne was restored vnto life:
by faith the Canaanitish woman had her daughter dispossessed: by faith the widow's son was restored unto life:
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by faith the sicke receiued health, the lame did walke, all sores were salued, the deuils cast out, and the dead reuiued.
by faith the sick received health, the lame did walk, all sores were salved, the Devils cast out, and the dead revived.
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O how excellent and precious thing is faith; It is the light of the soule: for by it, wee know God. It is the doore of life:
O how excellent and precious thing is faith; It is the Light of the soul: for by it, we know God. It is the door of life:
sy q-crq j cc j n1 vbz n1; pn31 vbz dt n1 pp-f dt n1: c-acp p-acp pn31, pns12 vvb np1. pn31 vbz dt n1 pp-f n1:
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for by it, wee haue boldnesse, and entrance with confidence; And the ground of our saluation:
for by it, we have boldness, and Entrance with confidence; And the ground of our salvation:
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for by grace wee are saued through faith. O the great vertue and efficacie of faith:
for by grace we Are saved through faith. Oh the great virtue and efficacy of faith:
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without it, it is impossible to please God:
without it, it is impossible to please God:
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by it wee receiue the remission of sinnes, it saueth sinners, it enlightneth the blind, enableth the vnable, it cures the penitent, it crowns the patient.
by it we receive the remission of Sins, it Saveth Sinners, it Enlighteneth the blind, enableth the unable, it cures the penitent, it crowns the patient.
p-acp pn31 pns12 vvi dt n1 pp-f n2, pn31 vvz n2, pn31 vvz dt j, vvz dt j, pn31 vvz dt j-jn, pn31 vvz dt j.
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Wherefore let vs labour in all things to haue this precious seed of faith: for, all things are possible to him that beleeueth.
Wherefore let us labour in all things to have this precious seed of faith: for, all things Are possible to him that Believeth.
q-crq vvb pno12 vvi p-acp d n2 pc-acp vhi d j n1 pp-f n1: c-acp, d n2 vbr j p-acp pno31 cst vvz.
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I know that some take this Seed, to be vnderstood of the Seed of the Word:
I know that Some take this Seed, to be understood of the Seed of the Word:
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and others, for the Seed of good workes: but the most Interpreters doe expound it, as I haue alreadie explained it.
and Others, for the Seed of good works: but the most Interpreters do expound it, as I have already explained it.
cc n2-jn, p-acp dt n1 pp-f j n2: cc-acp dt av-ds n2 vdb vvi pn31, c-acp pns11 vhb av vvn pn31.
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And now I conclude with Saint Bernards exhortation to his Sister, Keepe, I pray you,
And now I conclude with Saint Bernards exhortation to his Sister, Keep, I pray you,
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an vpright, a sincere, and a stedfast faith, that in the end, you may receiue the end of your faith,
an upright, a sincere, and a steadfast faith, that in the end, you may receive the end of your faith,
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euen the saluation of your soules. Amen. even the salvation of your Souls. Amen.
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The last Sermon of the third generall part of this Psalme, shewing the blessed estate of the faithfull in the life to come, intituled. The Christians comfort. THE TENTH SERMON. VERS. 7. Hee shall doubtlesse come againe with ioy, and bring his sheaues with him.
The last Sermon of the third general part of this Psalm, showing the blessed estate of the faithful in the life to come, entitled. The Christians Comfort. THE TENTH SERMON. VERS. 7. He shall doubtless come again with joy, and bring his sheaves with him.
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IT may raine all night, and yet cleare vp in the dawning, sayth the Poet. Sorrow may bee in the euening, but ioy commeth in the morning, sayth the Prophet.
IT may rain all night, and yet clear up in the dawning, say the Poet. Sorrow may be in the evening, but joy comes in the morning, say the Prophet.
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In the former part of this Verse wee haue noted the sorrow, griefe, trauels, and troubles of the godly in this world:
In the former part of this Verse we have noted the sorrow, grief, travels, and Troubles of the godly in this world:
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Now it followeth that in this latter part of this last Verse, I speake of the ioy and comfort that they shall haue in the world to come.
Now it follows that in this latter part of this last Verse, I speak of the joy and Comfort that they shall have in the world to come.
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As for the recompence and remuneration (if I may say) of the crosse and afflictions of the godly, I haue spoken sufficiently in the eighth Sermon:
As for the recompense and remuneration (if I may say) of the cross and afflictions of the godly, I have spoken sufficiently in the eighth Sermon:
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and therefore I shall not need to be too •edious in repetition: onely this I adde, that there is nothing more certaine then this:
and Therefore I shall not need to be too •edious in repetition: only this I add, that there is nothing more certain then this:
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that all that now goe on weeping, sorrowing, and suffering for their sinnes, if they carrie but a setled and fixed faith in God and his promises:
that all that now go on weeping, sorrowing, and suffering for their Sins, if they carry but a settled and fixed faith in God and his promises:
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they shall questionlesse bee eased of their griefe, refreshed for their afflictions, and recompenced for all their losses:
they shall questionless be eased of their grief, refreshed for their afflictions, and recompensed for all their losses:
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and therefore the Psalmist sayth, Hee shall doubtlesse (that is, without question) returne with ioy, and bring his sheaues with him. Hee shall doubtlesse returne.
and Therefore the Psalmist say, He shall doubtless (that is, without question) return with joy, and bring his sheaves with him. He shall doubtless return.
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The word returne or come againe, is diuers wayes read in the Scriptures: For, first, there is a returning of man vnto himselfe.
The word return or come again, is diverse ways read in the Scriptures: For, First, there is a returning of man unto himself.
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Secondly, a returning of man vnto God. Thirdly, a returning of God vnto himselfe. Fourthly, a returning of God vnto man.
Secondly, a returning of man unto God. Thirdly, a returning of God unto himself. Fourthly, a returning of God unto man.
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Man is said to returne to himselfe, when bethinking himselfe of his errours, and considering the wofull case he is in because of his sinne, hee resolues with himselfe to leaue his sinne,
Man is said to return to himself, when bethinking himself of his errors, and considering the woeful case he is in Because of his sin, he resolves with himself to leave his sin,
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and bewayling his former offences to become a new creature. Hee returnes vnto God, when hee puts this resolution into action;
and bewailing his former offences to become a new creature. He returns unto God, when he puts this resolution into actium;
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and this his purpose into practice, with a contrite heart, and humbled soule, falling downe before the Lord, humbly deploring his owne miseries, and heartily imploring his mercies.
and this his purpose into practice, with a contrite heart, and humbled soul, falling down before the Lord, humbly deploring his own misery's, and heartily imploring his Mercies.
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Both these wee see in the prodigall Child:
Both these we see in the prodigal Child:
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first, hee considers with himselfe in what wofull plight hee was in, by reason of his follie:
First, he considers with himself in what woeful plighted he was in, by reason of his folly:
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and vpon this consideration, hee resolues to returne to his father to confesse his offence, and to begge pardon.
and upon this consideration, he resolves to return to his father to confess his offence, and to beg pardon.
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Then, what hee purposed hee accordingly performed:
Then, what he purposed he accordingly performed:
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hee returnes to his father, cries out, Father I haue sinned against heauen and before thee,
he returns to his father, cries out, Father I have sinned against heaven and before thee,
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and am no more worthie to bee called thy sonne. and am no more worthy to be called thy son.
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God may be said to returne to himselfe, when forgetting his wrath, hee repenteth himselfe of the euill hee determined to bring vpon man.
God may be said to return to himself, when forgetting his wrath, he Repenteth himself of the evil he determined to bring upon man.
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For God in himselfe is all mercie, Deus meus misericordiae emea, my God is my mercie.
For God in himself is all mercy, Deus meus Mercy emea, my God is my mercy.
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Ipse est & ipsa est misericordiae, hee is mercie, euen mercie it selfe: For, as his greatnesse is, so is his mercie: Ipse est & ipsa est Mercy, he is mercy, even mercy it self: For, as his greatness is, so is his mercy:
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But in himselfe hee is not properly all wrath, but our sinnes prouoke him to anger:
But in himself he is not properly all wrath, but our Sins provoke him to anger:
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witnesse himselfe, speaking of Ierusalem, hee sayth, Shee hath prouoked mee vnto wrath. More clearly in the sixtie fift Chapter of Isaiah, Where hee sayth thus, I spred out my hands all the day vnto arebellious people:
witness himself, speaking of Ierusalem, he say, She hath provoked me unto wrath. More clearly in the sixtie fift Chapter of Isaiah, Where he say thus, I spread out my hands all the day unto arebellious people:
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a people that prouoked mee euen to my face. Hee is neuer angrie but when our sinnes constraine him.a people that provoked me even to my face. He is never angry but when our Sins constrain him.
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Now, when hee turnes from his wrath, for hee abideth but a while in his anger,
Now, when he turns from his wrath, for he Abideth but a while in his anger,
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and remembers his tender mercie, which endureth for euer: hee turnes from that which hee is not, to that which hee is:
and remembers his tender mercy, which Endureth for ever: he turns from that which he is not, to that which he is:
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from that which hee hates, to that which hee loues: for hee retaineth not his wrath for euer, because mercie pleaseth him.
from that which he hates, to that which he loves: for he retaineth not his wrath for ever, Because mercy Pleases him.
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Hee returnes to man, when hee hath compassion vpon him, subdues his iniquities, and casts all his sinnes into the bottome of the sea,
He returns to man, when he hath compassion upon him, subdues his iniquities, and Cast all his Sins into the bottom of the sea,
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and when hee restores him to his former happinesse and estate. This is plainely seene in the pittifull father of the penitent prodigall:
and when he restores him to his former happiness and estate. This is plainly seen in the pitiful father of the penitent prodigal:
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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:
when he sees him afar off what does he? Is his wrath remembered? Is his anger kindled? Is his Sons offence called to mind? No, no:
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there is nothing in the Father but loue and affection, mercie and compassion:
there is nothing in the Father but love and affection, mercy and compassion:
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hee runnes and meetes him, falls vpon his necke and kisses him, receiues him into his fauour, restores him into his former,
he runs and meets him, falls upon his neck and Kisses him, receives him into his favour, restores him into his former,
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nay blesseth him with a more happie estate then hee had before.
nay Blesses him with a more happy estate then he had before.
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In the precedent part of this Verse is contained, the returning of man vnto God, by going on his way weeping, by his sorrowing,
In the precedent part of this Verse is contained, the returning of man unto God, by going on his Way weeping, by his sorrowing,
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and lamenting his sinnes, and present miserie for sinne.
and lamenting his Sins, and present misery for sin.
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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,
This latter part comprehends, the returning of God unto man, in extending his mercy towards man, in causing him to return with joy, forgiving his sin,
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and changing his wofull estate, into a ioyfull and glad estate. These two must concurre together:
and changing his woeful estate, into a joyful and glad estate. These two must concur together:
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Returne to mee, and I will returne to you, sayth the Lord.Return to me, and I will return to you, say the Lord.
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For certaine it is, that hee that returnes to the Lord, by going on his way weeping:
For certain it is, that he that returns to the Lord, by going on his Way weeping:
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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;
the Lord will return to him, in causing him to return with joy, and bring his sheaves with him. See Isaiah 55.7. The words may be taken either topically, for the Iewes returning from Babylon home to Ierusalem;
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or typically for our migration out of this World, this earthly Babylon, vnto our home the heauenly Ierusalem.
or typically for our migration out of this World, this earthly Babylon, unto our home the heavenly Ierusalem.
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In both there are two things to bee obserued: The place from whence wee come; and the place whither we goe.
In both there Are two things to be observed: The place from whence we come; and the place whither we go.
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The place from whence the Iewes returned; was, De terra inimici, from the Land of their enemie:
The place from whence the Iewes returned; was, De terra Inimici, from the Land of their enemy:
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a place of confusion, crueltie, and oppression: a place of wickednesse, idolatrie and prophanenesse: a place of ambition, pride and contention:
a place of confusion, cruelty, and oppression: a place of wickedness, idolatry and profaneness: a place of ambition, pride and contention:
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a place without the feare of God:
a place without the Fear of God:
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A Land of grauen Images, where they doted vpon their Idols ▪ a Land, where the Saints of God had no content, but much discontent; A Land of graven Images, where they doted upon their Idols ▪ a Land, where the Saints of God had no content, but much discontent;
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where they were trodden vnder foot, where they drunke the cup of trembling, and the dregs of the Lords wrath. Where their necks were under persecution, where they were wearie and had no rest. where they were trodden under foot, where they drunk the cup of trembling, and the dregs of the lords wrath. Where their necks were under persecution, where they were weary and had no rest.
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The place whither they were to returne, was Ierusalem; the Towne of peace, the Citie of the great God;
The place whither they were to return, was Ierusalem; the Town of peace, the city of the great God;
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the Sanctuarie of the most High:
the Sanctuary of the most High:
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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; A city that was At Union within it self, whereunto the Tribes, even the Tribes of the Lord went up, according to the testimony to Israel, to praise the Name of the Lord;
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and where there were Thrones set for iudgement, euen the Thrones of the House of Dauid. A place which the Lord had chosen for himselfe: and where there were Thrones Set for judgement, even the Thrones of the House of David. A place which the Lord had chosen for himself:
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a place, where was the Lords House: and a place, wherein the Name of the Lord was called vpon.
a place, where was the lords House: and a place, wherein the Name of the Lord was called upon.
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The Place, from whence wee returne, is this World; which is to vs, as Babylon was to the Iewes; Egypt, to Israel;
The Place, from whence we return, is this World; which is to us, as Babylon was to the Iewes; Egypt, to Israel;
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and Sodom, to Lot. For here is nothing but confusion, oppression, and vncleannesse: a place of obscuritie, ignorance, and darknesse:
and Sodom, to Lot. For Here is nothing but confusion, oppression, and uncleanness: a place of obscurity, ignorance, and darkness:
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a place, where wee are sure of hatted and persecution:
a place, where we Are sure of hatted and persecution:
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a place, where there is nothing but vanitie and vexation of mind: a place, where the best man that euer liued, could find no content,
a place, where there is nothing but vanity and vexation of mind: a place, where the best man that ever lived, could find no content,
dt n1, c-crq pc-acp vbz pix cc-acp n1 cc n1 pp-f n1: dt n1, c-crq dt js n1 cst av vvd, vmd vvi dx n1,
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for if any man could haue found out content in this wretched world, then Salomon should haue atchiued it:
for if any man could have found out content in this wretched world, then Solomon should have achieved it:
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For be built him Houses, he planted Vineyards, he made him Gardens and Orchards with Trees of all fruit; For be built him Houses, he planted Vineyards, he made him Gardens and Orchards with Trees of all fruit;
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hee got him Seruants and Maides, Men-singers and Women-singers, and the delights of the Sonnes of men; he god him Servants and Maids, Men-singers and Women singers, and the delights of the Sons of men;
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hee had such possessions of Beeues and Ox•n, such store of Siluer and Gold, that he was great aboue all that were before him in Ierusalem;
he had such possessions of Beeves and Ox•n, such store of Silver and Gold, that he was great above all that were before him in Ierusalem;
pns31 vhd d n2 pp-f n2 cc n2, d n1 pp-f n1 cc n1, cst pns31 vbds j p-acp d cst vbdr p-acp pno31 p-acp np1;
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and whatsoeuer his eyes desired, hee with-held it not from them. and whatsoever his eyes desired, he withheld it not from them.
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But what is the end of all? Behold, saith he, all is vanitie and vexation of the 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,
But what is the end of all? Behold, Says he, all is vanity and vexation of the Spirit. What then if a man had the sumptuous buildings of Lucullus? The fruitful 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 chief Monarch upon earth,
cc-acp q-crq vbz dt n1 pp-f d? vvb, vvz pns31, d vbz n1 cc n1 pp-f dt n1. q-crq av cs dt n1 vhd dt j n2 pp-f np1? dt j n2 pp-f j? dt j n2 pp-f np1? dt j n2-j pp-f np1? cc dt j n2 pp-f np1. q-crq cs dt n1 vbds dt j-jn n1 p-acp n1,
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as was Cyrus, and might walke with Nebuchadonosor, proudly in his Royall Palace: and were Princely apparelled with Herod: and were as rich as that couetous worldling:
as was Cyrus, and might walk with Nebuchadnezzar, proudly in his Royal Palace: and were Princely appareled with Herod: and were as rich as that covetous worldling:
c-acp vbds np1, cc vmd vvi p-acp n1, av-j p-acp po31 j n1: cc vbdr j vvn p-acp np1: cc vbdr a-acp j c-acp d j n1:
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and fared delicately euery day like the Glutton:
and fared delicately every day like the Glutton:
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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.
yea, and if he had all the pleasures of this world At command, what should he reap in the end by them? The same (as the Poets fain) that Prometheus had by Pandoras Box, plagues to tormenthim.
uh, cc cs pns31 vhd d dt n2 pp-f d n1 p-acp n1, q-crq vmd pns31 vvi p-acp dt n1 p-acp pno32? dt d (c-acp dt n2 av-j) cst npg1 vhd p-acp npg1 n1, vvz pc-acp vvi.
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What Iason found in Medeas casket, wild fire to burne him: And what Hercules found in Deianiraes shirt, poysonable venome to rot him.
What Iason found in Medeas casket, wild fire to burn him: And what Hercules found in Deianira's shirt, poisonable venom to rot him.
q-crq np1 vvn p-acp npg1 n1, j n1 pc-acp vvi pno31: cc r-crq np1 vvn p-acp npg1 n1, j n1 pc-acp vvi pno31.
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More plainly what Adam found by eating the forbidden apple. What Achan got by the Babylonish garment:
More plainly what Adam found by eating the forbidden apple. What achan god by the Babylonish garment:
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and what Gehezi did reape by Naamans siluer, and two suites of rayment. For the present he shall haue vanitie and vexation:
and what Gehazi did reap by Naamans silver, and two suits of raiment. For the present he shall have vanity and vexation:
cc r-crq np1 vdd vvi p-acp np1 n1, cc crd n2 pp-f n1. p-acp dt j pns31 vmb vhi n1 cc n1:
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and hereafier, if he doe not forgoe them, death and destruction. Wee must not therefore here in this world, take vp our Station;
and hereafier, if he do not forgo them, death and destruction. we must not Therefore Here in this world, take up our Station;
cc n1, cs pns31 vdb xx vvi pno32, n1 cc n1. pns12 vmb xx av av p-acp d n1, vvb a-acp po12 n1;
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but we must returne from Babylon, that wee bee not partakers of her sinnes, and so receiue of her plagues.
but we must return from Babylon, that we be not partakers of her Sins, and so receive of her plagues.
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The place whither we must returne, is to our home, to Mount Sion, to the Citie of the liuing God, the celestiall Ierusalem;
The place whither we must return, is to our home, to Mount Sion, to the city of the living God, the celestial Ierusalem;
dt n1 c-crq pns12 vmb vvi, vbz p-acp po12 n1-an, pc-acp vvi np1, p-acp dt n1 pp-f dt j-vvg np1, dt j np1;
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whose foundation is garnished with precious stones; whose Gates are of Pearle, and Streets of pure gold, wherein there is no Temple,
whose Foundation is garnished with precious stones; whose Gates Are of Pearl, and Streets of pure gold, wherein there is no Temple,
rg-crq n1 vbz vvn p-acp j n2; rg-crq n2 vbr pp-f n1, cc n2 pp-f j n1, c-crq pc-acp vbz dx n1,
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for the Lord God Almightie is the Temple of it:
for the Lord God Almighty is the Temple of it:
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where there is no need of the Sunne, nor of the Moone to shine in it,
where there is no need of the Sun, nor of the Moon to shine in it,
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for the glo•ie of God doth inlighten it, and the Lambe is the light of it:
for the glo•ie of God does inlighten it, and the Lamb is the Light of it:
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where wee shall bee in the companie of innumerable Angels; of the Congregation of the first borne;
where we shall be in the company of innumerable Angels; of the Congregation of the First born;
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and with the Spirits of iust and perfect men; with God, the Iudge of all; and with Icsus, the Mediator of the new Testament. Gloriosa dicta sunt de te;
and with the Spirits of just and perfect men; with God, the Judge of all; and with Jesus, the Mediator of the new Testament. Gloriosa dicta sunt de te;
cc p-acp dt n2 pp-f j cc j n2; p-acp np1, dt n1 pp-f d; cc p-acp npg1, dt n1 pp-f dt j n1. fw-la fw-la fw-la fw-la fw-la;
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Most glorious things are spoken of thee, thou Citie of God, SELAH. O, who can expresse;Most glorious things Are spoken of thee, thou city of God, SELAC. O, who can express;
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nay, who can conceiue, ordinem & ornatum, The order and ornament of this celestiall Paradise. This is the House of Wisedome tightly trimmed, and curiously carued: nay, who can conceive, ordinem & ornatum, The order and ornament of this celestial Paradise. This is the House of Wisdom tightly trimmed, and curiously carved:
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This is the Palace of Salomon, the Pillars thereof are filuer, the pauement gold, the hangings purple,
This is the Palace of Solomon, the Pillars thereof Are filuer, the pavement gold, the hangings purple,
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and shee is paued with the loue of the Daughters of Ierusalem:
and she is paved with the love of the Daughters of Ierusalem:
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this is that inheritance which the Apostle calls vndefiled, that withereth not. Where he vseth two words:
this is that inheritance which the Apostle calls undefiled, that withereth not. Where he uses two words:
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The one, a name of durable precious stone: and the other, of a pleasant flower whose colour fadeth not.
The one, a name of durable precious stone: and the other, of a pleasant flower whose colour fades not.
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The one shewing, quam permanens; how that it is an euerlasting inheritance. The other, quam placens; how amiable and delectable it is.
The one showing, quam permanens; how that it is an everlasting inheritance. The other, quam placens; how amiable and delectable it is.
dt pi vvg, fw-la fw-la; c-crq cst pn31 vbz dt j n1. dt j-jn, fw-la fw-la; c-crq j cc j pn31 vbz.
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This is the euerlasting Tabernacle our Sauiour speakes of:
This is the everlasting Tabernacle our Saviour speaks of:
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This is that building giuen vs of God, which the Apostle calls a House, not made with hands but eternall in the Heauens: and which Saint Peter termes the euerlasting Kingdome of our Lord and Sauiour Iesus Christ: and as it is eternall,
This is that building given us of God, which the Apostle calls a House, not made with hands but Eternal in the Heavens: and which Saint Peter terms the everlasting Kingdom of our Lord and Saviour Iesus christ: and as it is Eternal,
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so are all things therein eternall.
so Are all things therein Eternal.
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The things which are seene are temporall, but the things which are not seene are eternall. There wee shall haue lucem aeternam; eternall light: The things which Are seen Are temporal, but the things which Are not seen Are Eternal. There we shall have lucem aeternam; Eternal Light:
dt n2 r-crq vbr vvn vbr j, cc-acp dt n2 r-crq vbr xx vvn vbr j. a-acp pns12 vmb vhi fw-la fw-la; j n1:
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For there wee shall haue no Sunne to shine by day; neither shall the brightnesse of the Moone shine vnto vs:
For there we shall have no Sun to shine by day; neither shall the brightness of the Moon shine unto us:
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for the Lord shall be our euerlasting light, and our God our glorie. There shall wee haue vitam aeternam, eternall life.
for the Lord shall be our everlasting Light, and our God our glory. There shall we have vitam aeternam, Eternal life.
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This is that record (saith Saint Iohn) to wit, that God bath giuen vs life eternal, This is that record (Says Faint John) to wit, that God bath given us life Eternal,
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and this Life is in his Sonne. There we shall haue gloriam aternam, eternall glorie. and this Life is in his Son. There we shall have gloriam aternam, Eternal glory.
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For God hath called vs vnto euerlasting glorie in Christ lesus: and there we shall haue gaudium aternum, eternall ioy.
For God hath called us unto everlasting glory in christ Jesus: and there we shall have gaudium aternum, Eternal joy.
p-acp np1 vhz vvn pno12 p-acp j n1 p-acp np1 fw-la: cc a-acp pns12 vmb vhi fw-la fw-la, j n1.
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For all that trust in the Lord, shall reioyce and triumph for euer. The other word, which the Apostle vseth, for the setting foorth of this celestiall inheritance;
For all that trust in the Lord, shall rejoice and triumph for ever. The other word, which the Apostle uses, for the setting forth of this celestial inheritance;
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is vsed of Plinie, for the name of a floure, which doth not lightly fade, nor decay; is used of Pliny, for the name of a flower, which does not lightly fade, nor decay;
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and which for pleasant colour and louely beautie, is called of some Writers, Flos amoris; in English, Floramour, or floure Gentle.
and which for pleasant colour and lovely beauty, is called of Some Writers, Flos amoris; in English, Floramour, or flower Gentle.
cc r-crq p-acp j n1 cc j n1, vbz vvn pp-f d n2, fw-la fw-la; p-acp np1, n1, cc n1 j.
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Whereby the Apostle will let vs know, that all things in this celestiall Ierusalem, are not onely durable and permanent, but also delectable & pleasant.
Whereby the Apostle will let us know, that all things in this celestial Ierusalem, Are not only durable and permanent, but also delectable & pleasant.
c-crq dt n1 vmb vvi pno12 vvi, cst d n2 p-acp d j np1, vbr xx av-j j cc j, cc-acp av j cc j.
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There is nothing that can dislike vs;
There is nothing that can dislike us;
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and there wants nothing that may delight vs. Our eares shall bee delighted with the melodious harmonie of that heauenly Halleluiah: our smel, with the odoriferous perfume of the golden Censor, The prayers of the Saints: our taste, with the pleasant fruit of the Tree of Life, which is in the middest of the Paradise of God: and our eyes, in beholding him that made vs; that saued vs;
and there Wants nothing that may delight us Our ears shall be delighted with the melodious harmony of that heavenly Halleluiah: our Smell, with the odoriferous perfume of the golden Censor, The Prayers of the Saints: our taste, with the pleasant fruit of the Tree of Life, which is in the midst of the Paradise of God: and our eyes, in beholding him that made us; that saved us;
cc a-acp vvz pix cst vmb vvi pno12 po12 n2 vmb vbi vvn p-acp dt j n1 pp-f cst j np1: po12 n1, p-acp dt j n1 pp-f dt j n1, dt n2 pp-f dt n2: po12 n1, p-acp dt j n1 pp-f dt n1 pp-f n1, r-crq vbz p-acp dt n1 pp-f dt n1 pp-f np1: cc po12 n2, p-acp vvg pno31 cst vvd pno12; cst vvd pno12;
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and ••at glorifies vs. The consideration of this, strucke Dauid into such an admiration, of this blessed Cities perfection, that being rauished with the beautie thereof,
and ••at Glorifies us The consideration of this, struck David into such an admiration, of this blessed Cities perfection, that being ravished with the beauty thereof,
cc av vvz pno12 dt n1 pp-f d, vvd np1 p-acp d dt n1, pp-f d j-vvn ng1 n1, cst vbg vvn p-acp dt n1 av,
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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;
and overcome with a longing desire to enjoy these pleasures, he could not but cry out, Oh Lord of Hosts, how amiable Are thy Dwellings! my soul Longeth;
cc vvb p-acp dt j-vvg n1 pc-acp vvi d n2, pns31 vmd xx cc-acp vvi av, uh n1 pp-f n2, c-crq j vbr po21 n2! po11 n1 vvz;
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yea, and fainteth for the Courts of the Lord. Consider wee now with our selues, from whence wee come, and whither we must returne: from seruitude and slaueric; yea, and fainteth for the Courts of the Lord. Consider we now with our selves, from whence we come, and whither we must return: from servitude and slaueric;
uh, cc vvz p-acp dt n2 pp-f dt n1. vvi pns12 av p-acp po12 n2, p-acp c-crq pns12 vvb, cc c-crq pns12 vmb vvi: p-acp n1 cc j;
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thither, where we shall be free and at libertie. Ierusalem which now is, is in bondage;
thither, where we shall be free and At liberty. Ierusalem which now is, is in bondage;
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but Ierusalem which is aboue, is free. From a place where wee sorrow, grieue, and grone: but Ierusalem which is above, is free. From a place where we sorrow, grieve, and groan:
cc-acp np1 r-crq vbz a-acp, vbz j. p-acp dt n1 c-crq pns12 n1, vvb, cc n1:
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Thither, where the Lord will wipe away all teares from our eyes; and where there is no sorrow, neither griefe, neither crying.
Thither, where the Lord will wipe away all tears from our eyes; and where there is no sorrow, neither grief, neither crying.
av, c-crq dt n1 vmb vvi av d n2 p-acp po12 n2; cc c-crq pc-acp vbz dx n1, dx n1, av-dx vvg.
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From hence, where wee can find no rest:
From hence, where we can find no rest:
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thither where our eyes shall see Ierusalem, a quiet Hahitation, and a Tabernacle that cannot be remoued. From hence, where wee haue no peace:
thither where our eyes shall see Ierusalem, a quiet Hahitation, and a Tabernacle that cannot be removed. From hence, where we have no peace:
av c-crq po12 n2 vmb vvi np1, dt j-jn n1, cc dt n1 cst vmbx vbi vvn. p-acp av, c-crq pns12 vhb dx n1:
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thither, where there shall bee no end of our peace. From hence, where we are in continuall danger and jeopardie:
thither, where there shall be no end of our peace. From hence, where we Are in continual danger and jeopardy:
av, c-crq a-acp vmb vbi dx n1 pp-f po12 n1. p-acp av, c-crq pns12 vbr p-acp j n1 cc n1:
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thither, where we shall be in safetie and securitie.
thither, where we shall be in safety and security.
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For my people shall dwelt in the Tabernacle of peace, and in sure dwellings and in safe resting places. From hence, where wee are vexed with the societie of the wicked:
For my people shall dwelled in the Tabernacle of peace, and in sure dwellings and in safe resting places. From hence, where we Are vexed with the society of the wicked:
p-acp po11 n1 vmb vvn p-acp dt n1 pp-f n1, cc p-acp j n2 cc p-acp j j-vvg n2. p-acp av, c-crq pns12 vbr vvn p-acp dt n1 pp-f dt j:
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thither, where we shall prayse God with our whole heart, in the Assembly and Congregation of the iust. From hence, where wee are in want and aduersitie:
thither, where we shall praise God with our Whole heart, in the Assembly and Congregation of the just. From hence, where we Are in want and adversity:
av, c-crq pns12 vmb vvi np1 p-acp po12 j-jn n1, p-acp dt n1 cc n1 pp-f dt j. p-acp av, c-crq pns12 vbr p-acp n1 cc n1:
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thither, where wee shall haue full facietie and content of all things;
thither, where we shall have full facietie and content of all things;
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where God shall be to vs all in all. Hither it was that old Simeon longed to returne,
where God shall be to us all in all. Hither it was that old Simeon longed to return,
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when he sung his Nunc dimittis; Lord, let thy seruant depart inpeace.
when he sung his Nunc Dimittis; Lord, let thy servant depart inpeace.
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Hither it was that blessed Steuen longed to come, when he said, Lord Iesus receiue my spirit.
Hither it was that blessed Stephen longed to come, when he said, Lord Iesus receive my Spirit.
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Hitheri• was, that the Apostle desired to be, when he wisht to be dissolued, and to be with Christ. Yea,
Hitheri• was, that the Apostle desired to be, when he wished to be dissolved, and to be with christ. Yea,
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and hither it was that Dauid thirsted to come, when he chose rather to be a doore-keeper in the House of God,
and hither it was that David thirsted to come, when he chosen rather to be a doorkeeper in the House of God,
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then to dwell in Kings Palaces. then to dwell in Kings Palaces.
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And hither let me exhort you all to returne, as the Prophet did the Iewes, to come out of this Babel,
And hither let me exhort you all to return, as the Prophet did the Iewes, to come out of this Babel,
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and to flee from the Chaldeans, the wicked Inhabitants of this world, with a voyce of ioy. Goe your way, stand not still,
and to flee from the Chaldeans, the wicked Inhabitants of this world, with a voice of joy. Go your Way, stand not still,
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but remember the Lord afarre off, and let Ierusalem come into your minde. Hee shall returne with ioy. but Remember the Lord afar off, and let Ierusalem come into your mind. He shall return with joy.
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Hee shall not returne with sorrow or griefe, but with great gladnesse and ioy.
He shall not return with sorrow or grief, but with great gladness and joy.
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The old Israelites, whilst they were in Egypt, grieued and groned, being oppressed with their grieuous taskes and burdens.
The old Israelites, while they were in Egypt, grieved and groaned, being oppressed with their grievous tasks and burdens.
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But when they were freed from thence, they marched towards Canaan with the noyse of musicke, with the sound of Timbrels, dancing and reioycing.
But when they were freed from thence, they marched towards Canaan with the noise of music, with the found of Timbrels, dancing and rejoicing.
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The Iewes sitting by the Riuers of Babel, wept: They could not sing the Songs of the Lord in a strange Land:
The Iewes sitting by the rivers of Babel, wept: They could not sing the Songs of the Lord in a strange Land:
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their tongue claue vnto their jawes;
their tongue clave unto their Jaws;
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but when the Lord turned againe their captiuitie, they returned with great gladnesse, and with the voyce of singing.
but when the Lord turned again their captivity, they returned with great gladness, and with the voice of singing.
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Their mouth was enlarged, and their tongue vntyed, to prayse the Lord with ioyfull Songs of prayse.
Their Mouth was enlarged, and their tongue untied, to praise the Lord with joyful Songs of praise.
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Euen so whilst we are captiues in this wretched world, we are full of sorrow and griefe;
Eve so while we Are captives in this wretched world, we Are full of sorrow and grief;
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but when wee returne to Sion, wee shall be as full of ioy and gladnesse.
but when we return to Sion, we shall be as full of joy and gladness.
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Verily, verily (saith our Sauiour) yee shall weepe and lament, and the world shall reioyce: Verily, verily (Says our Saviour) ye shall weep and lament, and the world shall rejoice:
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yee shall sorrow, but your sorrow shall be turned into ioy. One contratie doth follow vpon another, is an Axiome in Philosophie; ye shall sorrow, but your sorrow shall be turned into joy. One contratie does follow upon Another, is an Axiom in Philosophy;
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and here it may bee a true Position in Diuinitie. Mercy and Iudgement, Ioy and Griefe, are contraries:
and Here it may be a true Position in Divinity. Mercy and Judgement, Joy and Grief, Are contraries:
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and when the one preceeds, the other followes after.
and when the one precedes, the other follows After.
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So if the Lord, who is gracious and mercifull, slow to anger, and of great kindnesse: doe suffer the wicked in this world to reioyce in their pleasures, wayting for their amendment:
So if the Lord, who is gracious and merciful, slow to anger, and of great kindness: do suffer the wicked in this world to rejoice in their pleasures, waiting for their amendment:
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yet in iudgement, hereafter their laughter shall bee turned into mourning, and their ioy into heauinesse, vnlesse they repent betimes.
yet in judgement, hereafter their laughter shall be turned into mourning, and their joy into heaviness, unless they Repent betimes.
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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.
Witness the rich Clutton, who passed over his life in ease and Prosperity; being clothed costly, and dieted daintily, yet After wards was tormented with an unquenchable flame.
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For they that now laugh, shall weepe and wayle. So on the other part, they that now mourne shall bee made glad and ioyfull: witness.
For they that now laugh, shall weep and wail. So on the other part, they that now mourn shall be made glad and joyful: witness.
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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.
poor Lazarus, afflicted and full of soars, more pitied of Dogs then dogged Diues, who After his afflictions was carried by Angels into Abrahams bosom, the place of all happiness, pleasure and Comfort.
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For they that sowe in teares, shall reape in ioy.
For they that sow in tears, shall reap in joy.
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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,
Is not this a great Comfort to us in all our Troubles? That he that now Goes on his Way weeping, shall doubtless return with joy, cum gaudio interno, with an inward joy,
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when their conscience is quiet and their soule reioyceth; that their sinnes are pardoned, they iustified, and shall assuredly bee glorified.
when their conscience is quiet and their soul rejoices; that their Sins Are pardoned, they justified, and shall assuredly be glorified.
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Truely, there is no ioy in the World to that of a peaceable conscience:
Truly, there is no joy in the World to that of a peaceable conscience:
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witnesse Ezekiah, when in his greatest extremitie his conscience told him, that hee had walked vprightly before God:
witness Hezekiah, when in his greatest extremity his conscience told him, that he had walked uprightly before God:
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and the Apostle greatly reioyced, when he knew nothing by himselfe.
and the Apostle greatly rejoiced, when he knew nothing by himself.
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He shall returne, cum gaudion exte•no, with an out ward ioy, reioycing, as one saith, in the beautie and glorie of all the Creatures.
He shall return, cum gaudion exte•no, with an out ward joy, rejoicing, as one Says, in the beauty and glory of all the Creatures.
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For Christ shall make all things new:
For christ shall make all things new:
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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 Gad. He shall returne, cum gaudio eterno, with an euerlasting ioy.
For even the Heavens shall rejoice, and the Earth shall be glad, and all Creatures shall be joyful when they Are Delivered from the bondage of corruption into the glorious liberty of the Sons of Gad. He shall return, cum gaudio eterno, with an everlasting joy.
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The redeemed of the Lord shall returne and come to Sion with prayse; and euerlasting ioy shall hee vpon their heads; The redeemed of the Lord shall return and come to Sion with praise; and everlasting joy shall he upon their Heads;
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they shall obtayne ioy and gladnesse, and sorrow and mourning shall sies away. This is that ioy, which the Apostle calls ineffable and glorious: This is that ioy, which the Schoole-men call Intensiuum & extensiuum, so extended, that it can neuer be ended, they shall obtain joy and gladness, and sorrow and mourning shall sies away. This is that joy, which the Apostle calls ineffable and glorious: This is that joy, which the Schoolmen call Intensiuum & extensiuum, so extended, that it can never be ended,
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and so intended that is so great, and so full of ioy, as greater and fuller there cannot be.
and so intended that is so great, and so full of joy, as greater and fuller there cannot be.
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With this ioy Steuen was rauished, when he saw the Heauens open, and Christ sit•ing at the right hand of his heauenly Father.
With this joy Stephen was ravished, when he saw the Heavens open, and christ sit•ing At the right hand of his heavenly Father.
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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.
It is such a joy, whereunto being compared, all pleasure is but pain; all gladness, but grief; all sweet, but sure; and all favour, but filth.
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Thrice happy are they that are partakers of this ioy. For blessed is he that now weepes, for he shall laugh.
Thrice happy Are they that Are partakers of this joy. For blessed is he that now weeps, for he shall laugh.
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And bring his sheaues with him.
And bring his sheaves with him.
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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.
The Iewes After their deliverance was published and proclaimed by Cyrus, their great poverty and penury, v v as changed into great Prosperity and plenty.
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For they v v ere supplyed with Siluer, Gold, Cattell, vvith precious things, and with willing offerings.
For they v v ere supplied with Silver, Gold, Cattle, with precious things, and with willing offerings.
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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.
In like manner their Progenitors the Israelites, After their great Wants and scarcity of all things in Egypt (for all their fleshpots) they were brought to a Land that did flow with milk and honey, and abounded in all things.
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Both these did but typically point out the great commoditie that the faithfull shall reape by the Crosse.
Both these did but typically point out the great commodity that the faithful shall reap by the Cross.
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Our Sauiour sayth, wee shall receiue double in this world, and much more in the world to come.
Our Saviour say, we shall receive double in this world, and much more in the world to come.
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Abraham after his long pilgrimage, was seated in a fruitfull Land, and found the Lord, an exceeding great reward. Dauid after his great persecution,Abraham After his long pilgrimage, was seated in a fruitful Land, and found the Lord, an exceeding great reward. David After his great persecution,
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and long banishment, had his lot fallen into a pleasant ground. Iacob after his great seruitude, was greatly enriched.
and long banishment, had his lot fallen into a pleasant ground. Iacob After his great servitude, was greatly enriched.
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And Iob receiued double for that hee lost.
And Job received double for that he lost.
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Thus our afflictions are like the hearbe Moly, whose root is blacke, and the blossoms white:
Thus our afflictions Are like the herb Moly, whose root is black, and the blossoms white:
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like Aarons Rod, which brought foorth buds, blossoms, and ripe Almonds: and like Samsons dead Lion filled with meat and honie.
like Aaron's Rod, which brought forth buds, blossoms, and ripe Almonds: and like Samsons dead lion filled with meat and honey.
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But what are all these to that which wee shall receiue heereafter.
But what Are all these to that which we shall receive hereafter.
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The Euangelist Matthew sayth, wee shall receiue an hundred fold; a number finite, for an infinite:
The Evangelist Matthew say, we shall receive an hundred fold; a number finite, for an infinite:
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but Luke sayth, much more; because they are in number infinite, hee sets them downe indefinite.
but Lycia say, much more; Because they Are in number infinite, he sets them down indefinite.
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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 him.
And the Apostle say, that neither eye hath seen, nor ear hath herd, nor the heart of man can conceive the things, which God hath prepared for them that lone him.
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Should not this with the Apostle, make vs esteeme the afflictions of this present time, not worthie of the glorie that shall bee reuealed.
Should not this with the Apostle, make us esteem the afflictions of this present time, not worthy of the glory that shall be revealed.
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Our Sauiour wills vs with ioy and gladnesse to suffer persecution, for great is our reward in heauen.
Our Saviour wills us with joy and gladness to suffer persecution, for great is our reward in heaven.
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Our reward (sayth one) is so manifold, that it cannot be numbred; so great, that it cannot be valued;
Our reward (say one) is so manifold, that it cannot be numbered; so great, that it cannot be valued;
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so singular, that it cannot bee compared; and so lasting, that it can acuer bee ended.
so singular, that it cannot be compared; and so lasting, that it can acuer be ended.
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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. Saint Augustine speaking of the Joys and pleasures, which the godly shall have in heaven, say, that we may more Easily tell what is not there, then what is there.
n1 np1 vvg pp-f dt n2 cc n2, r-crq dt j vmb vhi p-acp n1, vvz, cst pns12 vmb av-dc av-j vvi r-crq vbz xx a-acp, av q-crq vbz a-acp.
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There is no discontent, no g•ese, nomourning, no miserie, no corruption, no death, no penurie, no pouertie.
There is no discontent, no g•ese, nomourning, no misery, no corruption, no death, no penury, no poverty.
pc-acp vbz dx n-jn, dx n1, n1, dx n1, dx n1, av-dx n1, dx n1, dx n1.
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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:
But what is there? Neither eye hath seen, nor ear hath herd: for the natural man perceives not these things, and yet there Are pleasures for evermore:
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yea, wish what thou wilt, and it shall bee there; and abhorre what thou please, and it shall not bee there.
yea, wish what thou wilt, and it shall be there; and abhor what thou please, and it shall not be there.
uh, vvb r-crq pns21 vm2, cc pn31 vmb vbi a-acp; cc vvb r-crq pns21 vvb, cc pn31 vmb xx vbi a-acp.
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Further, the consideration of this heauenly reward, these sheaues, these ioyes, should make vs lightly to esteem this present world:
Further, the consideration of this heavenly reward, these sheaves, these Joys, should make us lightly to esteem this present world:
jc, dt n1 pp-f d j n1, d n2, d n2, vmd vvi pno12 av-j pc-acp vvi d j n1:
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and cause vs not to value these corruptible things at so high a rate.
and cause us not to valve these corruptible things At so high a rate.
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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.
Shall we with the Gadarenes prefer our Swine before our salvation? With the Israelites the fleshpots of Egypt before the heavenly Manna? With Demas the pelf of this world with the pleasures of the world to come? No God forbid.
vmb pns12 p-acp dt np1 vvb po12 n1 p-acp po12 n1? p-acp dt np2 dt n2 pp-f np1 p-acp dt j np1? p-acp np1 dt n1 pp-f d n1 p-acp dt n2 pp-f dt n1 pc-acp vvi? uh-dx np1 vvi.
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This is like Isops cocke, to value a barley graine before a precious gemme:
This is like Isops cock, to valve a Barley grain before a precious gem:
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with Plutarchs Grillus to esteeme of Cyrces her swilling tub, better then of Ʋlisses his dainties.
with Plutarchs Grillus to esteem of Circles her swilling tub, better then of Ʋlisses his dainties.
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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 Glaucus - like to change coats of gold for brazen armour: or like Diocletian, to prefer a few potherbs before a Crown and Imperial Sceptre:
np1 np1 - zz pc-acp vvi n2 pp-f n1 p-acp j n1: cc av-j np1, pc-acp vvi dt d n2 p-acp dt n1 cc j-jn n1:
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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 dung:
and Esau - like, to fell our birthright for bred and pottage. But let us with the Apostle account all these things but loss and dung:
cc np1 - zz, pc-acp vvi po12 n1 p-acp n1 cc n1. cc-acp vvb pno12 p-acp dt n1 vvb d d n2 p-acp n1 cc n1:
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with the Philosopher, nothing and nothing worth: and with the Saints, let vs willingly forgoe them:
with the Philosopher, nothing and nothing worth: and with the Saints, let us willingly forgo them:
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knowing that in heauen wee haue a better and a more enduring substance: for that is meant by the godly, his bringing of his sheaues with him.
knowing that in heaven we have a better and a more enduring substance: for that is meant by the godly, his bringing of his sheaves with him.
vvg cst p-acp n1 pns12 vhb dt jc cc dt av-dc j-vvg n1: p-acp d vbz vvn p-acp dt j, po31 vvg pp-f po31 n2 p-acp pno31.
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You haue heard now whither wee shall returne, to wit, from Babylon to Sion, from this wretched world to the Land of promise, to the Citie of rest Ierusalem, that is aboue.
You have herd now whither we shall return, to wit, from Babylon to Sion, from this wretched world to the Land of promise, to the city of rest Ierusalem, that is above.
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You heare how ioyfully wee shall bee receiued; and how infinitely wee shall be rewarded. Now lest too many should be deceiued in too hastily applying this promise vnto themselues;
You hear how joyfully we shall be received; and how infinitely we shall be rewarded. Now lest too many should be deceived in too hastily applying this promise unto themselves;
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wee must know that diuers haue nothing to doe with it. First, all who place their whole happinesse in this world: we must know that diverse have nothing to do with it. First, all who place their Whole happiness in this world:
pns12 vmb vvi d j vhb pix pc-acp vdi p-acp pn31. ord, d r-crq n1 po32 j-jn n1 p-acp d n1:
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like the rich glutton farsing and fatting their bellies with delicates and dainties: like Nabal feasting like a King:
like the rich glutton farsing and fatting their bellies with delicates and dainties: like Nabal feasting like a King:
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they have do part herein for, Wee be vnto them that are full, for they shall hunger. Nor yet the rich Cormorants, who Crasus - like delight onely in their substance:
they have doe part herein for, we be unto them that Are full, for they shall hunger. Nor yet the rich Cormorants, who Crasus - like delight only in their substance:
pns32 vhb n1 n1 av c-acp, pns12 vbb p-acp pno32 cst vbr j, c-acp pns32 vmb n1. ccx av dt j n2, r-crq np1 - zz n1 av-j p-acp po32 n1:
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Midas - like wish they could change all things into Gold:Midas - like wish they could change all things into Gold:
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and like the worldling in the Gospell, who wished his soule to take rest, for it had sto•e laid vp for many yeares.
and like the worldling in the Gospel, who wished his soul to take rest, for it had sto•e laid up for many Years.
cc av-j dt n1 p-acp dt n1, r-crq vvd po31 n1 pc-acp vvi n1, c-acp pn31 vhd vbn vvn a-acp p-acp d n2.
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They have not to doe with this promise: for, Woe be vnto them that ••rich, for they have receiued thew consolation.
They have not to do with this promise: for, Woe be unto them that ••rich, for they have received thew consolation.
pns32 vhb xx pc-acp vdi p-acp d n1: c-acp, n1 vbb p-acp pno32 cst vvb, c-acp pns32 vhb vvn zz n1.
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Againe, no backslider nor reuolter, hath interest heerein, whether hee be a worldly Apostatate with Demas, or hereticall with Hym•neus; or blasphemous like Iulian, or any one that goeth not on his way,
Again, no backslider nor revolter, hath Interest herein, whither he be a worldly Apostatate with Demas, or heretical with Hym•neus; or blasphemous like Iulian, or any one that Goes not on his Way,
av, dx n1 ccx n1, vhz n1 av, cs pns31 vbb dt j n1 p-acp np1, cc j p-acp np1; cc j j np1, cc d pi cst vvz xx p-acp po31 n1,
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and perseuereth not vnto the end. For, it bad beene better for them not to have knowen the way of righteousnesse,
and persevereth not unto the end. For, it bad been better for them not to have known the Way of righteousness,
cc vvz xx p-acp dt n1. p-acp, pn31 j vbi j p-acp pno32 xx pc-acp vhi vvn dt n1 pp-f n1,
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then after they have knowen it, to turne from the holy commandement giuen vnto them. then After they have known it, to turn from the holy Commandment given unto them.
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Further, all that are plagued for their sinnes, and so may seeme to goe weeping, have no parcell in this promise:
Further, all that Are plagued for their Sins, and so may seem to go weeping, have no parcel in this promise:
jc, d cst vbr vvn p-acp po32 n2, cc av vmb vvi p-acp vvb vvg, vhb dx n1 p-acp d n1:
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for then should Cain and Nebucadonosor claime interest therein: Nor yet all they that are humbled with Gods iudgements:
for then should Cain and Nebucadonosor claim Interest therein: Nor yet all they that Are humbled with God's Judgments:
c-acp av vmd np1 cc n1 vvb n1 av: ccx av av-d pns32 cst vbr vvn p-acp npg1 n2:
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for then would Pharaoh and Ahab challenge some right heerein: Nor yet they, who too lately weepe and confesse their errours:
for then would Pharaoh and Ahab challenge Some right herein: Nor yet they, who too lately weep and confess their errors:
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for then Esan and Iudas might have some hope heerein.
for then Esan and Iudas might have Some hope herein.
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But such as suffer for the triall of faith, as did Ioseph and Iob: such as grieue and mourne for their sinnes,
But such as suffer for the trial of faith, as did Ioseph and Job: such as grieve and mourn for their Sins,
p-acp d c-acp vvi p-acp dt n1 pp-f n1, c-acp vdd np1 cc np1: d c-acp vvb cc vvi p-acp po32 n2,
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2738
as did the poore Publican, and Marie Magdalen; euen vnto them it is said, Blessed are yee that mourne, for yee shall be comforted.
as did the poor Publican, and marry Magdalen; even unto them it is said, Blessed Are ye that mourn, for ye shall be comforted.
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Lastly, all that seemingly have faith have no part heerein:
Lastly, all that seemingly have faith have no part herein:
ord, d cst av-vvg vhn n1 vhb dx n1 av:
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for the wicked and the deuills themselues have a kind of saith, which is only historicall, without any confidence or trust in God.
for the wicked and the Devils themselves have a kind of Says, which is only historical, without any confidence or trust in God.
c-acp dt j cc dt n2 px32 vhb dt n1 pp-f vvz, r-crq vbz av-j j, p-acp d n1 cc n1 p-acp np1.
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Others have a better faith then this, but it is momentanie and temporarie, it falls and failes when tribulation comes:
Others have a better faith then this, but it is momentary and temporary, it falls and fails when tribulation comes:
ng2-jn vhb dt jc n1 cs d, cc-acp pn31 vbz j cc j, pn31 vvz cc vvz c-crq n1 vvz:
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2742
like seed sowne in stonie ground, which being parched with the Sunne fadeth and withereth:
like seed sown in stony ground, which being parched with the Sun fades and withereth:
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for wee must not onely carrie seed, but precious seed; a sauing faith, a liuely hope:
for we must not only carry seed, but precious seed; a Saving faith, a lively hope:
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2744
such a faith, whereof the holy Ghost is the efficient cause: for, Faith is the gift of God. The Gospell, the instrumentall cause:
such a faith, whereof the holy Ghost is the efficient cause: for, Faith is the gift of God. The Gospel, the instrumental cause:
d dt n1, c-crq dt j n1 vbz dt j n1: c-acp, n1 vbz dt n1 pp-f np1. dt n1, dt j n1:
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2745
for, Faith commeth by hearing of the Word. And our saluation the finall cause:
for, Faith comes by hearing of the Word. And our salvation the final cause:
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for, The end of our faith is the saluation of our soules. To conclude, such as forsake all things, as the Apostles did;
for, The end of our faith is the salvation of our Souls. To conclude, such as forsake all things, as the Apostles did;
c-acp, dt n1 pp-f po12 n1 vbz dt n1 pp-f po12 n2. pc-acp vvi, d c-acp vvi d n2, c-acp dt n2 vdd;
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2747
and desire to depart out of this wretched world, as old Simeon did; and constantly perseuere vnto death, as Saint Steuen did;
and desire to depart out of this wretched world, as old Simeon did; and constantly persevere unto death, as Saint Stephen did;
cc vvb pc-acp vvi av pp-f d j n1, c-acp j np1 vdd; cc av-j vvi p-acp n1, c-acp n1 np1 vdd;
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2748
suffer afflictions patiently, as Iob did; sorrow for their sinnes penitently, as Peter did; endure constantly, as Antipas did;
suffer afflictions patiently, as Job did; sorrow for their Sins penitently, as Peter did; endure constantly, as Antipas did;
vvi n2 av-j, c-acp np1 vdd; n1 p-acp po32 n2 av-jn, c-acp np1 vdd; vvi av-j, c-acp np1 vdd;
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and carrie a stedfast faith, as Saint Paul did: such I say have the onely right to this promise:
and carry a steadfast faith, as Saint Paul did: such I say have the only right to this promise:
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they onely shall find and feele the sweetnesse of this blessing: and they and none else shall reape these sheaues:
they only shall find and feel the sweetness of this blessing: and they and none Else shall reap these sheaves:
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for in regard that they have gone on their way weeping, they shall doubtlesse come againe with ioy,
for in regard that they have gone on their Way weeping, they shall doubtless come again with joy,
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and bring their sheaues with them. FINIS.and bring their sheaves with them. FINIS.
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