THE JEWS DELIVERANCE Out of BABYLON, and the MYSTERY OF OUR Redemption; Plainly demonstrated in ten Sermons, upon the 126. PSALM.  
Viz. 


1. Zion's Salvation.  
2. The Saint's security.  
3. The Freeman's frankincense.  
4. The Atheists acknowledgement.  
5. God's goodness.  
6. The Godlies' gladness.  
7. The Prisoners Petition.  
8. The commodity of the Cross.  
9 The Captives case.  
10. The Christians comfort.     
Preached in Yorkshire, By JOHN HUME, Minister of the Word; and now published by Authority.  PSAL. 53.6. 
O that the salvation of Israel were come out of Zion when God bringeth back the captivity of his people, jacob shall rejoice, and Israel shall be glad.  
LONDON, Printed by W. Stansby for Michael Spark, and are to besold in Greene-Arbor at the Sign of the Blue Bible, in the Old-bayley without Newgate, 1628.   

The names of those Commentators, who have Written upon the Book of PSALMS, from whom are many things borrowed for the adorning of this WORK.  

AVgustinus.  
Chrysostomus.  
Hieronymus.  
Hilarius.  
Basilius.  
Theodoretus.  
Gregor. Mag. in Ps. Poenit.  
Lyra.  
Hugo Cardinal.  
Dionysius Carth.  
Ludolphus Carth.  
Fran. de Puteo Carth.  
jacobus de Valentia.  
Petrus Alliacus in Psalm. Poenit.  
Bellarminus.  
Lorinus.  
Agellius.  
Remigius.  
Pomeranus.  
jansonius.  
jansenius.  
Haymo Episc. Halberst.  
Osorius.  
Tittelmannus.  
Gesnerus.  
Genebrardus.  
Bartholomaeus.  
Caluinus.  
Rollocus.  
Heshusius.  
Bucerus.  
Mollerus.  
Musculus.  
Marloratus.  
Fabritius.  
Helmichius.  
Scultetus.   
Innius ☜ ☞ Tremelius.   

The Words of the PSALM.  
A Song of Degrees.  
VERSE I. 
WHen the Lord brought again the captivity of Zion, we were like unto them that dream.  VERSE II. 
Then was our mouth filled with laughter, and our tongue with singing.  VERSE III. 
Then said they among the Heathen, the Lord hath done great things for them.  VERSE four 
The Lord hath done great things for us, whereof we rieoyce.  VERSE V. 
O Lord, bring again our captivity, as the Riversin the South.  VERSE VI. 
They that sow in tears, shall reap in joy.  VERSE. VII. 
He that now goeth on his way weeping and beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him.    

ZIONS' SALVATION, OR THE DECLARATION OF THE JEWS deliverance.  
THE FIRST SERMON.  PSAL. 126. 
When the Lord brought again the captivity of Zion.  
TO pass over the Title of this Psalm, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sept. consul Lorinun, Hugonem cardinalem, Helmichium & Fabritium, de hac inscriptione.  A song of degrees, as not much material, whether 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; or for the excelcellency of it, which is most probable, sith it contains a Declaration of the jews deliverance from the servitude and slavery of the brutish Babylonians and cruel Chaldaeans: which was a type and figure of our redemption, 
Lege Tilem●nū, Heshusium, in bunc Psalmum.  from the bondage and captivity of sin and Satan: it may be divided into these three principal parts or main branches, viz.  

1. 
The division of the Psalm.  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 confession, Vers. 3.  
4. Their own confirmation, Vers. 4.    
2. A comprecation, or a supplication to God, for the accomplishing and perfiting of the same, Vers. 5.  
3. A consolation to the captive jews in special: 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, 
The first general part.  When the Lord brought again the captivity of Zion, we may observe: 

1. A Redeemer, The Lord.  
2. The party redeemed, Zion.  
3. The redemption, in bringing again their captivity.  
4. The circumstance of time noted out in the particle, When.    
Their deliverer was principal, and instrumental; principal God himself. 
Their principal deliverer, the Lord.  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 than three score and ten years, as it was prophesied above an hundred years before the birth of Cyrus. Cyrus, thou 
* Isai. 44.23.  art my Shepherd, and shalt perform all my desire, saying to jerusalem, thou shalt be built; and to the Temple, thy foundation shall surely be laid; and albeit Cyrus may be thought to have been wise and hardy, noble, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equip. Musculus in Psal. 14.  and expert in marshal policy, yet because that valour availeth man nothing, if he have not the Lord aiding and assisting: the Psalmist doth ascribe their deliverance to the Lord only, Nameius est liber are cuius est in captivitatem tradere; for as by the Lord's permission they were led into captivity, so only by his power they were set at liberty. When the Israelites had served in a strange Land four hundred years, it was not Moses, but jehovah, that brought them out of the Land of Egypt, and out of the House of 
b Exod. 10. & Psal. 106.  bondage. In like manner it was He and not Deborah, that freed them from jabin, after they had been vexed twenty years under the 
c judg. 4.3.  Canaanites. It was He and not Gideon, that brought them out of the hands of the Midianites, after seven years 
d judg. 5.2.  servitude. It was He and not Ipthab, that delivered them from the philstines and Ammorites, after eighteen years 
e judg. 11.8.  oppression. Although in all these He did employ Moses and Deborah, Gideon and Ipthah as instruments for their deliverance; 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, and put it into his heart to set his people at liberty, for he up-held his hands to subdue Nations, He did weaken the loins of Kings, and did open the doors before him, he did go before him, and made the crooked places strait; and he did break the brazen doors, and burst the iron 
f Isai. 15.12.  bars. From whence we may see that if the Lord had not enabled Cyrus, he of himself could have done nothing, and therefore their deliverance is attributed to God alone, who is here for his power called jehovah the Lord.  
Neither without reason, seeing he was only able to free them from the servitude of that proud King and savage Nation. jerusalem was made so solitary, that notwithstanding her continual lamentation among all her Loners, she found none to comfort her: 
g Lam. 1.1.2.  all her friends were become her enemies: Mount Zion was so desolate, that Foxes run upon 
h Lam. 5.18.  it. What thing (saith jeremiah) shall I liken to thee, O daughter of jerusalem, what shall I equal to thee, that I may comfort thee, O Virgin, daughter of Zion? for thy breach is great like the Sea who can heal 
i Lam. 2 13.  thee? for her bruising was incurable, her wounds were dolorous, there was none to plead her cause, none to apply a plaster; there were no medicines nor belpe for her; all her Loners had forgotten her, and sought her not, for the Lord had stricken her with a sharp chastisement, and with the wound of an 
k jerem. 30.12, 13, 14. Bern. in Cant.  enemy: and now it only remaineth, that unde morbus irrepsit, inde remedium intret, from whence came the sore, from thence should come the salve, and it is the Lord that killeth and giveth 
l Deut. 32.39.  life: woundeth and maketh whole, bringeth down to the grave, and raiseth 
m 1. Sam. 2.6.  up: who according to his promise gave health unto her, and healed her of her 
n I●r. 30.17.  wounds.  
This serveth for our instruction, whensoever we are delivered out of any trouble or affliction, to impute all the praise to God alone. jehosaphat, when the Lord had given him a marvellous victory against his enemies, he returns to jerusalem praising God with Viols, Harps and Trumpets, ascribing unto the Lord all the glory 
o 2. Chron. 20● 1.6 29. Templum Ora●rium.  thereof. 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. And Fl. Heraclius being delivered from Cosroe the King of the Persians, 
Socrat. bist. Eccl. lib. 7. cap. 23.  and having his Kingdom freed from his tyranny, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  did in the height of his triumph at Byzantium, openly praise God for his delivery, 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, because he hath broken the iron doors, and hath delivered the holy Kingdom of Heraclius: if then we be freed from persecution, let us confess with David, 
Reusu. in Symle is Caes. Rom. class 2.  that salvation is of the 
p Psal. 3.8.  Lord: if we be brought from the jaws of death and the gates of the grave, let us say with Ezekiah, the Lord was ready to save 
q Isai. 38.20.  me: and if we be brought from the deep of destruction, and the very gulf of hell; let us acknowledge with jona, that mercy and salvation is of the 
r jon. 2.9.  Lord, for the salvation of the righteous is from the Lord: and he is their strength in the day of 
f Psal. 37.39.  trouble: and therefore it is said here, that the Lord brought again the captivity of Zion.  
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, nor in his strength, for cursed is the man that putteth his trust in man, and maketh flesh his arm, and withdraweth his heart from 
t jer. 17.5.  God: 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 
u Pro. 18.11. Eccles. 5.1. Ezek. 7.19.  indignation: not in the multitude of alliance and acquaintance, for they, in time of adversity, like David's familiars, will flee from us; 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 
* Psal. 115. Quis tam demens qui arbitretur aliquem quod ipse non babet ●are alteri posse, Lact●lib. 1. cap. 15. the fals. Relig.  not, and so cannot help us; nor yet in Saints deceased, who neither hear nor see us, all these like an Egyptian reed, and like a broken staff will fail us, if we lean unto them; but we must trust in him, whose allseeing eye doth behold our afflictions; and whose all-hearing ear is ever open to hearken to our lamentations; and whose powerful hand is ever able to help us out of all our tribulations; in him we must trust, who only can see the servitude of his 
x Exod. 3.7.  Israelites; in him who can hear the complaint of 
y Psal. 18.6.  David; in him that can bring joseph out of prison; Daniel out of the Den; and jeremiah out of the Dungeon: in him who can restore sight to blind Bartimeus; health to sick Ezekias; limbs to lame Aeneas; and life to dead Lazarus; yea, and blessed are they whose hope is in God, and who trust in, the Lord that brought again the captivity of Zion.  
Their instrumental and subordinate deliverer was Cyrus, 
The instrumental deliverer, Cyrus.  of whom (though he be not named in this place) it shall not be much impertinent to the purpose, to speak of some things commended in him, and to be imitated of us, as  
First, 
Many worthy and commendable parts in Cyrus. First, his thankfulness.  his worthy acknowledgement of God's gracious goodness towards him, in his preferment and promotion, 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: he did not take the praise thereof to himself, like Zaneherib, bragging of his own 
a Isa. 36. and 37. chapters.  strength: nor like Nabuchadnezzar, boasting of his own 
b Dan. 4.27.  power; but he acknowledged all to have proceeded from the God of 
c Ez●. 1.2. 1. Esd. 2.3.  heaven, a memorable precedent to be imitated and thought upon, by all who are beyond their expectation placed upon the Stage of preferment, for promotion cometh neither from the East, nor from the 
d Psal. 75.6.7.  West, but from him who arrayed joseph with fine lining and gold 
e Gen. 41.42.  rings; Mordecai with the King's apparel and Crown 
f Esth. 6.8.11.  Royal; Daniel with purple and chains of 
g Din. 5.29.  gold; and who brought Saul from seeking his father's 
h 1. Sam. 9  Asses; and David from the 
i Psal. 78.71.  sheepcote, to hold the Sceptre and wear the Crowns of Princes; for thus shall it be done to the man whom the King (the King of Kings) will honour.  
Secondly, 
Secondly, his obedience to perform Gods will.  his mindfulness of God's Precepts, whereby it was foretold many years before, that jerusalem and the Temple should be re-edified and repaired by him, and withal his willingness and obedience to perform the same; for first, by public Proclamation he gives the jews liberty to return to raise the walls of the City, and to rear the Temple 
k 2. C●ro. 36.23. 〈◊〉 ●.  again; and besides he restores all the Vessels of gold and silver, to the number of five thousand and four hundred to Zerubabel the Prince of ludah, which Nabuchadnezzar had taken out of the Temple. A commendable pattern to be followed of all Peers and higher powers, they ought not with Manasses to pollute the House of 
l 2. Chron. 33.  God: with Shishake, King of Egypt, to rob 
m 1. King. 14.26  it; or with Antiochus to ransack 
n 1. Macc. 1.21, 22.  it, but with joash to repair 
o 2. Chron. 24.  it; with josiah to renew 
p 2. Chron. 34.  it; and with Cyrus to rear it and raise it again.  
Thirdly, he was benign and bountiful and liberal, 
Thirdly, his liberality to the poor jews.  to all such as were employed in this work, or resorted home to jerusalem; for all such as through poverty were not able to return, he caused to be relieved with silver, gold, substance, cattles, and willing 
q Ezra 1.  offerings, strictly charging and commanding that for the building of God's House, the expenses and charges should be raised out of his 
r Ezr. 6.  revenues: if all Christian Princes were as forward as he was, the Foxes durst not so boldly walk upon Mount Zion, nor the little Cubs destroy her Vines, nor devour her Grapes. What is the cause that every where we see so many Churches ruinated, and so many Chapels razed to the ground; the Lords Houses so defaced, and his Servants so disgraced? but because Naboths' Vineyard is impropriated to be Ahab's 
f 1. King. 21.  Orchard; and Strangers eat Panem sanctisicatum, the hallowed bread which belonged to Aaron and his 
t Exed. 29.32, 33.  sons: and our great ones like Nebuzaradan, with their unhallowed hands do rob God's House of it 
u 2. King 25.  treasure. Hence it is that in many places the estate of the Church is like unto that of the jews: The carved work of God's House is broken down with Axes and Hammers: the Synagogues of God are burnt up, and the dwelling place of his Name is even defiled, and pulled down to the 
* Psal. 74.  ground. Hence it is that so many poor Ministers are dieted with Michaia with bread and 
x 1. King. 22.27.  water, and are apparelled with David's servants, with garments cut off by the 
y 2. Sam. 10.4.  buttocks, and go like famished Nazarites, with a visage blacker than a 
z Lam. 4.8.  coal, and travel like the Gibeonites with torn clothes and clouted 
a josua 9.5.  shoes, but let all simoniacal and sactilegious persons take heed of the curse that hangs over them, for spoiling of God's Church, and pilling of his Ministers; For you are cursed with a curse, because you have spoiled me (saith the Lord) in Tithes and 
b Mal. 3.8.9.  Offerings.  
Fourthly, 
Fourthly, his wisdom and valour in Martial affairs.  I may observe in Cyrus, wisdom joined with valour, policy with power: the Prophet setteth down, the fierceness and furiousness of the Chaldaeans, by comparing them for forwardness, to Leopards: and for their fierceness, 
* Hab. 1.8.  to Wolves; beasts so ravenous, that the one for eagerness leaps and jumps; and the other, with open mouth, for greediness runs upon the prey: by which comparisons, he manifestly expresseth the nature and condition of that savage Nation; yet the Lord enabled Cyrus to subdue them, and girded him with strength and power to overcome 
c Isai. 45.1, 2, 3, 4, 5.  them; and as be enabled him with power and valour, so he endued him with wisdom and policy. 
Vide Di●d. Sicul r●um antiq. l. 3. c. 4. the aedificatione Babylonis caepit ●rbem Cyrus, quam vel bumano opere extrui ●otuisse, vel bumana virtute destrui posse, v●runque pene incredile apud mortales erat. Or●sius.  Babylon was immured with strong Walls, so fortified with Rampires and Towers, so impeopled with thousands of Soldiers, and so fenced with the River Euphrates, that to the Inhabitants it seemed invinsible; and therefore Balthasar with his Princes fearing no danger, sits securely, feasting and drinking in the sacred Cups: but Cyrus divides the River into so many Channels, that he with his Soldiers pass through safely, and so comes upon the Chaldaeans, as Gideon came upon the Amalekites, at unawares; and whilst they are in the height of their jollity, the Medes Inuadunt urbem somno vinoque sepultam. enter into Babylon, as the Grecians entered Troy, whilst some of them are drowsy through sleep, and some drunk with wine. Wisdom and valour are required and expected in Rulers, and specially in a Warrior; he must not be like Rehoboam, a child and 
e 2. Chro. 13.7.  faint-hearted: nor yet like Ahab, too adventuresome and 
f 2. Chron. 18.  forward; but like judith, bold as a Lion, and yet like Dan, wise as a 
g Gen. 49.9. and 17.  Serpent. josuah, though he was animated and encouraged by the Lord himself to fight against all the Kings of 
h Ios. 1.  Canaan; yet warily he sends Spies to view and search the 
i Ios. 2.  Land, and politicly lies in ambush, and takes the City of 
k Ios. 8.  Ai. judas Macchabaeus was strong & valiant from his 
l 1. Macc. 2.66.  youth; yet privily he assaults his Enemies in the night, comes upon them at unawares, and burns up their Towns and Cities on a 
m 2. Macc. 8.6, 7. Phil. Mel. Chro. lib. 2.  sudden.  
Now omitting to speak of Cyrus his education, which some have thought to have been under Daniel in the Palace of Shusan, in the Province of Elam, and other memorable gifts wherewith God had endued him, lest I should be too prolix and tedious; yet in that the Lord useth him as an instrument, to deliver his people out of the hands of their Enemies: it should animate and encourage all Christian Princes to sight the Lords battles manfully, in resisting all the Enemies of the Truth, to God's glory and the good of his Church. God promised and purposed to root out the profane inhabitants of Canaan, and yet he excites Moses and Aaron, josua and Caleb, to war against them: the Lord can with water drown his Enemies, as he did the 
n Exod. 14.  Egyptians: by an Angel destroy them, as he did the 
o Isa. 37.36.  Assyrians: with a noise to affright them, as he did the 
p 2. King 7.6.  Aramites: and fell them with hailstones, as he did the 
q Ios. 10.11.  Ammorites: yet to verify his word, Whosoever sheddeth man's blood, by man his blood shall be 
r Gen. 9  shed: He will use man as an instrument, to punish the cruelty of man. God in his Decree and just judgement, hath determined to destroy and overthrew this Western Babylon, and though he might destroy it with fire from Heaven, as he did 
f Gen. 19  Sodom; yet will he have the Inhabitants of the earth to be instruments and agents herein. For the Kings of the earth shall make her desolate and naked, they shall eat her flesh and burn her with 
t Reuel. 17.13.16.  fire. And who knows whether even this be not the time appointed, 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, and for bringing again the captivity of Zion.  
But me thinks, I hear how the Adversary insults over the Saints, as if they had the better of them; nay, the whole victory, and had carried them already into captivity, 
It is not for any respect that God hath to the wicked, that he suffers often his children to be oppressed and vexed by them.  boasting and bragging of the equity of their Cause, the truth of their Profession, and the soundness of their Religion: but I answer them, It was for no goodness that was in Nabuchadnezzar, that the Lord delivered his people into his hands, 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, when they were about to enterprise any thing, they were wont to immolate and sacrifice unto their heathenish Gods, and by the looking into the entrails of the beast sacrificed (where the Devil gave them some sign) they conjectured what would be the end and event of their enterprise; so Nabuchadnezzar, doubting whether he should wage war against jerusalem or the Ammonites, did immolate and offer sacrifice unto his Idols and Gods.  
— Pecudumque reclusis.  
Pectoribus, inhians spirantia consulit exta.  
He stood at the parting of the way, and did look into the 
u Ezekiel 21.21.  liver. As for his cruelty, he made the whole world as a wilderness, he destroyed the Cities thereof, and opened not the house of his 
* Isa. 14.61, 17.  prisoners. And as for his pride, the holy Ghost calls him Lucifer, the son of the morning, who said in his heart, 
Ibid. vers. 12, 13, 14.  that he would ascend into heaven, and exalt his Throne above the Throne of God, he would ascend above the height of the clouds, and be like the most High. Now, I hope, our Adversary will not say, that for any desert in Nabuchadnezzar, the Lord put his people into his hands; no more is it (may I say) for their merits or works of supererogation, or for the worth and worthiness of their Nabuchadnezzar, their high Priest, their Prince, their God, that the Lord suffered, and in many places as yet doth suffer his own to be under them in captivity: for their breaden God, their wooden Images, their canonised Saints, etc. paint out their foul Idolatry; their torturing and tormenting, martyring and massacring of God's Servants, doth sully paint out their cruelty; and his Holiness assuming unto himself, and their attributing unto him all power in Heaven, Earth and Hell, doth demonstrate their vanity and ignorance, and his ambition and insolence. But as the jews transgressions were the cause of their captivity, 
Four reasons why the godly are often overthrown by the wicked.  so our sins are the cause of our afflictions. And if you would be further satisfied why the Lord did, and doth often suffer the wicked to prevail against the godly: let us to his glory and our own shame confess, first, 
1. Their own sins generally.  that our wickedness is the cause thereof. Why was the children of Israel delivered into the hands of the Philistimes forty years? because they did evil in the sight of the 
x judg. 13.1.  Lord. The case is ours, it is for our sins that the Lord suffers us often to have the overthrow of our enemies. The wicked flee when no man pursueth, but the righteous are bold as a 
y Prou. 28.1. levit. 26.36.  Lion, saith Solomon; doth not the Lord himself plainly tell us, that if we hearken diligently unto his Voice, and do his Commandments, than we shall be blessed when we come in, and blessed when we go forth; our enemies shall be smitten before our face, they shall come out one way against us, and flee seven ways before us: but if we do not hearken to the Voice of the Lord, nor observe his Statutes, than the Lord will cause us to be smitten before our enemies: We shall go out one way against them, and flee seven ways 
z Deut. 28.  before them.  
Again, it is to be doubted there be too many cursed achan's amongst us, 
2. The covetous mind of common soldiers.  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, as it is for the prey, the accursed Babylonish garment and silver Shekels, this forced the children of Israel to fly before the men 
2 Ios. 7.  of Ai, and this may be the cause why we fly before the face of our Enemy.  
Thirdly, 
3. Want of devotion amongst ourselves.  there is but too little devotion amongst us: we are not so fervent in prayer, nor so zealous in our supplications to God as we ought: do we not remember that when Moses hand was lifted up that Israel prevailed, but when his hand fell down, than Amalek 
b Exod. 17.11.  prevailed: it was not josuahs' sword, but Moses words: not josuahs' power, but Moses his prayer that discomfited Amalek.  
Lastly, 
4. For the wickeds further condemnation, and the godlies trial and humiliation.  the Lord doth often suffer the wicked to have the better hand of the godly, for the ones humiliation, and for the others destruction. Do we not read in that lamentable conflict betwixt the children of Benjamin, and the children of Israel: Israel had the better part, first, in the equity of the cause, for both the wickedness was committed amongst the Beniamites; 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, for Israel was almost twenty for one. Lastly, they were permitted and licenced by the Lords own mouth to go against them, and yet for all these they were twice discomfited, and forty thousand of Israel slain; 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, 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; the Beniamites are wholly overthrown, saving a sew that fled to the wilderness unto the rock 
c Indg. 20.  Rinnon; these are the reasons why the Lord doth often suffer the godly to have the overthrow by their Adversary; but if the godly would prevail against their Enemy, they must not do evil in the sight of the Lord, they must stone out all accursed achan's forth from amongst them, they must lift up their hands nay, their hearts unto the Lord, and they must weep and lament before him, then gird your swords upon your thigh, O you most mighty, according to your worship and renown: good luck have you with your Honour, ride on because of the Word of Truth, of Meekness, and of Righteousness, and your right hand shall teach you terrible 
d Psal. 45.  things: pull down the walls of jericho; strew the gates of Sichem with salt; burn up the City of A●, for blessed is he that rewardeth Babylon as she hath served us, yea, blessed shall he be that dasheth her children against the stones, and assure yourselves, that as the Lord hath decreed, so in his own time he will bring again the captivity of Zion.  
Captivity is twofold, Corporal of the body, and that either imprisonment, as joseph in Pharaohs chief Steward's 
e Gen. 40.3.  house; and jeremy in the house of 
f jer. 37.15.  jonathan the Scribe, or else servitude and subjection that one Nation is to another, as Israel to Egypt, and judah to Babylon.  
Captivity Spiritual of the Soul, is either of the regenerate through the corruption of nature; for there is a Law in our members rebelling against the Law of our minds, and leads us captive to the Law of 
g Rom. 7.23.  sin: or of the reprobate whose hearts are hardened in their wickedness, for be that committeth sin is the servant of 
h joh. 8.34.  sin: and, of whom a man is overcome, of the same he is brought in 
i 1. Pet. 2.19.  bondage: now the latter of these is the cause of the former, as the Prophet saith, The Lord afflicted judah for the multitude of her transgressions, and her children are gone into captivity before the 
k Lam. 1.  enemy.  
Now, in the bringing again of Sions captivity, we must first observe the manner, and then the time. The Time is noted out in the particle When, 
The manner of their deliverance.  the Manner is here not mentioned, 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: and hence we might gather for our consolation, that God will not only free his Church and Children out of all their troubles, but also overthrew all their Oppressors and Disturbers: for as a Father burns the rod when he hath chastised his child; even so deals God with the wicked, whom he useth as a rod to correct his Children, in his indignation he burns them, and in his fiery wrath he consumes them.  
But is it not injustice in God, 
Quest.  first, to put his people into the hands of the Heathen, and after to punish the Heathen for their cause?  
No, 
Answ.  because the , whensoever the Lord doth glue his people over into their hands, they oppress and vex them without all measure or mean injustice. 
Summum ius summa iniuria crudeles vocabo quicum puniendi causam habent, modum non habent, Sen. de Clem. ad Ner.  Now we know that the strictest Law proves greatest wrong; and Seneca calls all such cruel, who having cause to punish, yet have no measure in punishment; this cruelty kindled the Lords wrath against the Chaldaeans. I am jealous, saith the Lord of Hosts, over jerusalem and Zion, with a great zeal, and am greatly angry against the careless Heathen, for I was angry but a little, and they helped forward the 
l Zath. 1.14, 15.  affliction.  
Again, 
Answ. 2. Is't us est iniustum evadere just, quam iustum punire iniuste, Chrysost. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the wicked are not content to exercise this cruelty upon delinquents and offenders; but besides they dare lay violent hands upon the Lords servants, whereas it agrees better with equity to let the guilty go as innocent, then to punish the innocent wrongfully, yea, and is is better, faith one, unjustly to absolve, then wrongfully to condemn; and why? The one is an offence and iniquity, and the other wickedness and impiety. Now the Babylonians killed the Prophets, and murdered the Preachers of the Lord, hanged up their Princes, dishonoured their Elders, defiled their Matrons, and deflowered their 
m Lam. 5.  Virgins, and villainously abused them without all distinction of sex, or exception of 
n 1. Esd. 1.53, 54. 2. Chron. 36.17.  persons: this inhumanity added unto their former cruelty, did whet the Lords anger, and did provoke him to wrath against them, as we may see, by his threatening of them by the mouth of his Prophet. Sat still (saith he) and get thee into darkness, O daughter of the Chaldeans, for thou shalt no more be called the Lady of the Kingdoms. I was wroth with my people, I have polluted mine inheritance, and given them into thine hand, thou didst show them no mercy: but thou didst lay a very heavy yoke upon the Ancient, therefore shall evil come upon thee, and thou shalt not know the morning thereof, destruction shall come upon thee, which thou shalt not be able to put away: destruction shall come upon thee suddenly ere thou be 
o Isai. 47.5, 6. and 11. verse.  ware.  
Let this teach men to take heed, how they vex or molest God's Saints, for as David slew the Lion, and killed the Bear, because they meddled with his 
p 1. Sam. 17.34, 35.  Lambs: so shall the Lord smite, wound and slay, such as devour his Lambs, whom he tenders as the apple of his eye: and as Moses killed the Egyptian, because he did contend with an 
q Exod. 2.11, 12.  Hebrew, even so the Lord will deal with all that dare enter the lists or contend with his Servants; for it is a righteous thing with him, to recompense tribulation to them that trouble 
r 2. Thess 1.6. Insta malis haec, admisso pro crimine p●ena est, Si que f●cerunt eadem patiantur & ipsi.  them, 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; and he will repay double the cruelty of the Chaldeans, when the Lord brings again the captivity of Zion.  
The time of their deliverance, is noted out in this particle, 
The time of their deliverance. jer. 25.11. Dan. 9.2.  When, and that was not before the threescore and ten years, foreprophesied by jeremiah, were expired. But why did the Lord suffer his people to continue so long in captivity?  
The reason is, because they abhorred the Laws of God, they despised his Ordinances, 
Quest. Answ.  they did violate his Covenant, and they did not keep his Sabbaths, and therefore the Lord dealt with them according to his Word: if thou wilt not obey me, nor keep all these Commandments, I will scatter you among the Heathen, and I will draw out a sword after you, and your Land shall be waste, and your Cities shall be desolate; then shall the Land enjoy her Sabbaths, as long as it lieth 
s levit. 26.33, 34.  waste. Where we see that they continued thus long in captivity, First, because of their sins. Secondly, that the Lords Word might be verified, and his threatenings accomplished. Thirdly, that the Land might rest and enjoy her Sabbaths: now the Land had fulfilled ten Sabbaths in these threescore and ten years.  
Further, 
Answ. 2.  Daniel alludeth his three score and ten weeks unto these threescore and ten years; as they were threescore and ten years in captivity, before they were delivered: so it should be but seventy sevens, four hundred and ninety years, till our Redemption should be wrought by Christ, by his death to abolish sin, bring in justice, demolish iniquity, perform every vision and prophecy, 
t Dan. 9.24.  and to anoint the most Holy.  
The observation which I gather from this place, is, as Solomon saith, That to all things there is an appointed time, and a time to every purpose under the heaven, a time to be borne, and a time to die; a time to seek, and a time to lose; a time to reap, and a time to sow; a time of war, and a time of 
u Eccles. 3.1, 2.  peace: a time of bondage, and a time of freedom; a time of captivity, and a time of liberty; there is a time of four hundred years for Israel to be in Egypt, a time of twenty years for jacob to be with Laban, a time of two years for joseph to be in prison, and a time of threescore and ten years for judah to be in Babylon; yet when these Times are expired, Israel shall come out of Egypt; jacob shall part with Laban; joseph shall be brought out of prison; and judah out of Babylon.  
This should teach us, to rest contented in abiding the Lords leisure, and not presumptuously to appoint him, as it were, a time to free us out of affliction; we must refer that to him: for, when I see convenient time (saith the Lord) I will judge 
* Psal. 75.2.  righteously. Daniel was patiented, 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: so let us in time of affliction call upon God, 
Non est Deus temporibus alligatus, sed pro l berrim● sua voluntate edit opera sua quando ipsi placilum est, Polanus in Dan. cap. 9  to be out Deliverer; and yet in the interim, rest contented and wait patiently for the time appointed of God: for we see that Christ our Mediator will interceded for us in 
x Zach. 1.12.  due time, and God will both hear us in an acceptable time, and help us in a day of 
y Isai 49.8.  salvation.  
Again, seeing they were not delivered before these three score and ten years were expired: it puts us in mind that so long as we are in this body, we are as it were in captivity: for here we have no case, for we are borne to labour; we have no rest, for our life is a warfare; 
Per septuagint● ann●s in quibus filly Israel captivitatem sustinuerùnt, significatur tempus poenitentiae, viz. vila nostia in qua Dominus numerat dies quomodo expendimus tempus, Hug. Card. in Psal. 90.  we have no home, for we are but sojourners; we may look for no rest, for the Devil doth malign us; and we are sure to have no peace, for the world doth malice us; but when the years of this servile thraldom are accomplished, we shall be freed from the world; purged from sin, and delivered from Satan, and yet this is not till the consummation of our life, and the hour of our death. For the time of our life is three score years and ten, Psal. 90. vers. 10.  
One question further may here be demanded, 
Quest.  when these three score and ten years did begin, and when they did end?  
They did neither begin in the year of the World 3364. 
Answ.  but before Christ 606. nor ended in the year of our creation 3434. before the nativity 536. as some have conjectured, for this their opinion will not agree with daniel's three score and ten week's [490 years] for they will differ six and forty years; nor yet are they to be numbered from the beginning of jehoiakims' reign, as others have thought, for then there should be more than three score and ten, which is not to be warranted; nor yet are they to be reckoned from jeconiahs' carrying away, for then there should be seven short, which is not to be allowed; but we must begin our account at the carrying away of Daniel, and other Nobles, which was in the first year of Nebuchadnezzars reign, the fourth year of jehoiakims' reign, and seven years before the carrying away of jeconiahs', and these years were ended the first year that Cyrus won 
* See Dan. 1. jer. 25. Matth. 1.11. 2. Chron. 36.9. 2. King. 24.12. and 25.27. Ezra 1.1. Sequatur quisque bac in parte quod videbitur vero maxim consen: aneu●n, nan ut illa tempora suerunt turbulentissima ita temp rum suppucatio satis est, impexa. Bullingerus in Dan. homil. 1. cap. 1.  Babylon.  
Here we might observe, how truly the Lord observeth his promise made unto his Children. When the four hundred and ninety years of Israel's being in Egypt was expired, even the self same day departed all the Hosts of the Lord out of 
z Exod. 12.41. Gal. 3.17.  Egypt, in the same time that he promised Abraham a son, Sarah conceived and bare Isaak, at the same season that God told 
a Gen. 18.10. and 21.2. Rom. 9.9. The jews deliverance and our redemption, compared together. Fac●is discensus Auerni. sed revocare gradum, su, crasque evadere ad an●●is hoc o●us, hic labor est. See Col. 1. Heb. 10. Rom. 5.2. Cor. 5.1. Cor. 15.2. Tim 1. Ephes. 1. Col. 3.  Abraham. And hereafter the three score and ten years are fulfilled, be brings the jews out of Babylon, and brings again the captivity of Zion. But now, before we proceed, let us compare their Deliverance with our Redemption.  
First, as they of themselves were not able to free themselves from the bondage of the Chaldeans, and therefore the Lord sent Cyrus to be their Deliverer; so man of himself had power to taste malum malum, that cursed apple, which like the apple of Sodom, was pleasing to the eye, but poison to the tooth, and so falling mad himself and all his posterity, servants to Sin, and slaves to Satan; but of himself was unable to recover his fall, and free himself and us from that slavery: yet the love of God toward Man was such, that he sent his own Son, coequal and coeternal with himself, who paid the price of our Redemption, and delivered us from the Devil's servile thraldom; for Man having once offended God, could not again have pacified his wrath, satisfied his justice, made recompense for the offence, nor reconciled us to his favour: and therefore Christ our Redeemer hath canceled the Handwriting that was against us, vanquished death, overcome hell, overthrown sin, and subdued Satan; he hath triumphed over all our Enemies, ascended on high and led captivity captive; and like a victorious Conqueror hath entered into heaven in our behalf, and purchased for us the hope of a better Inheritance: that as Cyrus was the Lords anointed, to bring his people out of 
b Isa. 45.1.  Babel, so Christ was anointed with the Oil of gladness above his fellows, to free us from the Grave and Hell.  
As Cyrus was the Lord's 
c Isa. 44.28.  Shepherd, to bring his sheep out of the mouth of daniel's 
d Dan. 7.4.  Lion, the King of Babylon; so Christ was the chief Shepherd and Bishop of our 
e 1. Pet. 2.25.  souls, to bring us out of the jaws of the devil, who goeth about like a roaring Lion seeking whom he may 
f 1. Pet. 5.8.  devour.  
As Cyrus relieved the poor and impotent with silver, gold, and 
g Ezra. 1.  substance: 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 
h Ephes 4.7, 8.  Christ.  
As by Cyrus, the Temple was replenished and beautified again, with vessels of gold and silver: so through Christ, the Temple was purged from pharisaical 
i Luke 19  leaven, and the Church beautified again with the pure and undefiled Word.  
And as by Cyrus, the Lord delivered the jews after jeremiahs' threescore and ten years were expired: even so, when daniel's threescore and ten weeks, four hundred and ninety years were 
k Dan. 9.24.  fulfilled, even in the fullness of time God sent his Son, borne of a woman, and made under the Law, to redeem us which were under the 
l Gal. 4.4.  Law, at what time the Lord brought again the captivity of Zion.  
Zion was a Mountain by jerusalem, 
The party delivered Zion.  so famous amongst all the Mountains of judaea; that not only the jews, jerusalem; nay, nor yet the whole Kingdom of judaea, but even the whole universal Church, consisting both of jews and Gentiles, are comprehended under that name, for Mount sion lying Northward, is fair in situation, it is the joy of the whole Earth, and City of the 
m Psal. 48.2.  great King; but in this place it is taken for the remnant of the jews, that were permitted to return from Babylon to jerusalem, from Chaldaea to judaea, according as it was showed to jeremiah in a vision, wherein he saw two baskets of Figs, the one exceeding good, the other exceeding 
n jer. 24.  evil; by which was signified, that the profane and rebellious amongst the people, should be destroyed with the sword, famine and pestilence: but upon part of the people, God would set his eyes for good, build them and not destroy them, plant them and not root them out. One part of Ezekiels' hairs were cut with a knife, another burnt with fire, the third scattered in the wind, but a few in number were bound up in his 
o Ezek. 8.1. to the end.  lap. The Prophet saw six men, every one having a weapon ready to destroy; and yet they that mourned were marked in their 
p Ezek. 9  foreheads. 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; it is Mount Zion, the Lords Church and Children, whom he tenders as the apple of his eye, whom he covers under his wings, whose mouth he filleth with good things, whose days he renews like the Eagles, whose life he redeemeth from the grave, and whose soul he freeth from corruption.  
But thou wilt say, 
Quest.  were there none else but the Elect of God only set at liberty, and freed from this captivity?  
Yea truly; 
Answ. Animalia mitia & immitia.  For I know that in Noah's 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, and do frequently participate of temporal blessings, as here no question, but many of the  as well as the Saints of God, did receive the benefit of this deliverance, but they have no part in our Redemption, they do not participate of Sions salvation: for Cham may be in the Ark with Shem, and yet be accursed; and judas may be in the ship with Peter, and yet be damned; and herein doth their deliverance differ from our Redemption, 
A difference betwixt their Deliverance and our Redemption.  although the one was a type of the other. For their deliverance by Cyrus out of Babylon, was common to the  with the godly, but our Redemption from hell through Christ, is proper and peculiar to the Elect only.  
Let not us therefore, from this their deliverance, conclude a general Redemption, like the Origenists, who hold an universal salvation of Men and Devils. God hath shut up all under unbelief, 
q Rom. 11.32.  that he might have mercy on all, this and such like Texts they wrist and misse-construe; but we must know that this word is sometimes taken universally, for all mankind, as in that place, In Adam all die; sometimes more strictly, for some, viz. the Elect only, as in the words following, 
r 1. Col. 15.22.  In Christ all shall be made aline; sometimes indefinitely, as in that place, All held john as a 
f Matth. 21.26. Non de singulis generum, sed de generibus singulorum.  Prophet, that is, many: for all neither saw, nor acknowledged, nor believed john, I, thousands never heard of him. 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, and wisely answers such fond objections. This All, saith he, must be understood, not of every man, but of men of every sort; the Gentile as well as the jew, the poor as well as the rich, & contra, for there is no difference betwixt the jew and the Grecian, 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 
t Rom. 10.12, 13. Read the second Chapter to the Romans. Quest. Answ. The Church compared to Mount Zion, both for the situation and signification of Zion. First, for situation, in four respects. 1. Zion, a Hill of great height.  be saved.  
Now, why is the Church compared to Mount Zion?  
First, for the situation; and secondly, for the signification of it: as for the situation of it, one saith, that it was a Hill, magnae altitudinis, fortitudinis, plenitudinis, pulchritudinis, of great height, strength, fruitfulness and pleasure. First, a Hill of great height and sublimity, whereon the Temple of Solomon was built, and not below in a Valley. Noah's Ark did rest on the Mountain 
u Gen. 8.4.  of Ararat, the figure of the Tabernacle was first showed upon Mount 
* Heb. 8.5.  Moriah, the Law was given upon Mount 
x Exod. 20.  Sinai, and salomon's Temple was built upon Mount Zion; 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, and in this fearful Field of Blood; but as the Apostle saith, Above in Heaven, from whence we look for our Saviour, 
y Phil. 3.20.  the Lord jesus Christ.  
Secondly, 
☞  she is compared to Zion, to show us, that as a City that is built upon a Hill, 
z Match. 5.14.  cannot be hid: so she and her members, should not always lurk in obscurity, nor lie hid through adversity: the Ark must not ever be kept close in the House of Obededom. Moses Basket must not always be shrouded among the Bulrushes: the Prophets cannot be continually hid in the Cave of Obadia; nor Eliah lurk still in a Cave on Mount Horeb: 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, and shall be exalted above the Hills, and all Nations shall flow unto it; and many people shall say, come, let us go up to the Mountain of the Lord, to the House of the God of jacob, and he will teach us his ways, 
c Isai. 2.2, 3.  and we will walk in his paths.  
Again, 
2. Zion, a Hill of great strength.  Zion 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; she is that House of wisdom, 
☞  surely, seated upon seven 
g Pro. 9.1.  Pillars; she is that goodly edifice, built upon a Rock, against which, though the winds blow, the floods flow, and the rain beat, yet can she not be moved; for the Rock whereon she stands is Christ, how is both the groundstone that doth uphold, and the corner stone that doth conjoin the whole 
* Matth. 21.42, Psal. 118.22. Isa. 28.16. Acts 4.11. Rom. 9.33. 1. Pet. 2.6, 7.  building, so that neither the assaults of Satan, nor the attempts of man, can overthrew the least stone thereof. For all that trust in the Lord, shall be as Mount Zion, which cannot be removed, but remaineth for 
h Psal. 125.1.  ever.  
Thirdly, Mount Zion was not barren through coldness, 
3. Zion, a Hill very fruitful.  like the Hill Caucasus; nor through heat, like the Hill Vesuvius; it is not cursed, like the Mountains of Gilboah; nor polluted with corruption, like Golgatha, but it is watered with dew from heaven like Hermon; moistened with the silver Streams, like the Springs of Lebanon; and stored with all fruitful Plants, like Mount Ephraim: where by we are taught, 
☜  that the Church is replenished with all spiritual blessings and heavenly graces; she is that Mountain, whereon the Lord doth feast all people with fined wines and fat things: she is that House of wisdom, wherein the Lord hath killed his victuals, drawn his wine, and prepared a Table for his guests: she is that Orchard, replenished with all sweet fruits, as Camphor, and Saffron, Calamus and Cinnamon: here are the waters of Life, to quench our thirst: here is the bread of Life, to stay our hunger: here is the precious balm of Gilead, & the costly oil of Olivet, to soften our wounds, and to cure our sores: here is honey to comfort us, milk to nourish us, and wine to cheer our hearts; 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; for with him is the Well of Life, and in his Light shall we see light.  
Lastly, Mount Zion above all the Mountains of judaea, was most beautiful and seemly, 
4. Zion, a Hill most beautiful.  the situation of it being delectable and amiable. For Mount Zion lying northward, is fair in situation, it is the joy of the whole Earth, and C●tie of the great King: whereby mystically was expressed the beauty of the Church; the Ark of the Covenant was overlayed within and without with gold; and all things in salomon'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, and the Tabernacle of the most High, wherein must enter no deformed Thersiteses, no base Abimelek, no crooked Vulcan, no lame Mephibosheth, no covetous Croesus, no uncharitable Dives, no lascivious Lamea, no gadding Dinah, and no wanton Dalilah, but such, as with Esther are purified and clean; such as leave their sins, as the Woman did her pitcher; such as forgo their iniquity, as the Apostles did their Nets; such as throw their errors away, as blind Bartymeus did his cloak, even such like, and none else, 
The Church called Zion, in regard of the signification.  must stay on this holy Mountain, for none shall dwell in the Lord's Tabernacle, nor rest on his holy Mountain, but such as walk uprightly and work righteousness.  
Now, 
1. Heap, tumulus acer, nus.  as for the signification of the word Zion; first, it is translated, a heap, and that doth show us, first, that the Church is a company, 
☞  called and collected from all the corners of the Earth, to be one body in 
z Rom. 12.5.  Christ; the jews above all the Nations in the world, were chosento be a precious people to God; 
● Deut. 7.  yet the invisible Church was not limited within such narrow bounds: for even among the Heathen, God had his throughout all Ages: he called Rachab out of jericho; Ruth, from Moab; and he had job in the Land of Us; and now the partition wall is broken down, there is but one Shepherd and one sheep-fold. There is neither jew nor Grecian, bond nor free, male nor female, but all are one in 
c Gal. 3.28.  Christ jesus.  
Again, 
☞  the Church being compared to a heap, conjoined and gathered together, doth show us what unity and amity, what peace and tranquillity, there should be within her walls. She should be like jerusalem, all within herself at union, and not like the Tower of Babel, full of confusion; like Christ's Coat, all of one piece; and not like jeroboam's coat, cut into twelve pieces; teaching us that there ought to be no contention, no division, no confusion, no dissension amongst her members, but we should all be of one soul and one mind, keeping the unity of the Spirit in the bond of 
* Ephes. 4.3. 2. A Glass. Speculum. Spe●ulatio.  peace.  
Moreover, Zion signifieth as much as a Glass or Speculation, because the Law which serves for a looking glass, wherein a man may behold his natural 
f jam. 1.23.  face, 
☜  and whereby he may come to know himself, and his corrupt nature, was first there to be read, there to be had, and there to be understood. For the Law came forth of Zion, and the word of the Lord from 
g Isa. 2.3.  jerusalem. The Women brought their looking glasses, and offered them to the use of the 
h Exod. 38.8.  Tabernacle, teaching us that if we would apparently perceive the leprous spots of our ugly sins, to repair to the Tabernacle, to Mount Zion, where the Law is read, whereby we shall see the spots of our souls, as in a looking glass, we may see the blots of our skin. For by the Law comes the knowledge of 
i Rom. 3.20.  sin.  
Lastly, Zion is a Glass, 
☜  because whilst we are in this militant Church, we see not perfectly, but as it were, through a glass, obscurely. Here we see Christ standing behind the wall, our sins being like a partition betwixt Him and 
k Isa. 59.2.  us: here with Moses, we see only his 
l Exod. 33.23.  backparts: here with the blind man, we discern 
m Mark. 8.24.  nothing thoroughly, but hereafter we shall see face to 
n 1. joh. 3.2.  face: here we know but in part, but hereafter we shall know even as we are 
o 1. Cor. 13.14.  known.  
Thus fare have we spoken of the jews deliverance; wherein we have touched; First, the Deliverer, both principal, the Lord; and instrumental, Cyrus. Secondly, the manner of their deliverance, which was by the overthrow of their Enemy. Thirdly, the Time, which was, when the threescore and ten years, foretold by jeremiah, was fulfilled: and lastly, we have seen the reasons, why the Church of God is comprehended under the name of Zion: it follows to speak of the sequels that followed upon this deliverance, but let this suffice for this time: and now Let us desire, and in all humility pray the Lord, still to be favourable to Zion, and still to build up the walls of 
p Psal. 51.18.  jerusalem, that the sons of them that have afflicted her, may come and bow down to her; and all they that have despised her, may fall down at the soles of her feet, and call her, 
Isa. 60.14.  City of the Lord; Zion, the holy one of Israel, which the Lord grant for his only Son, our only Saviour's sake. Amen.   

THE SAINT'S SECURITY, OR The first sequel, that followed upon this deliverance, viz. Their coadmiration.  
THE SECOND SERMON.  VERS. 1. 
Then were we like unto them that dream.  
THese words contain the first thing, that ensued after the first report of their liberty, viz. their own astonishment, and wondering at this unlooked for alteration, and unexpected change of their estate, They 
* Erant sicut somn●antes.  were like unto them that dream.  
There be some that translate these words, 
a Sicut consolati, vel ●orroborati.  like unto them that are comforted and cherished, and make this particle, 
b Sicut. Sicut non similitudinem sed pr●●rie●a●emdeno●at, Aug.  As, not to import any similitude, but rather the truth and more certainty of their consolation; as when we say, such a man doth like an upright man, we affirm, that such a man is honest and upright. john saith, The Word was made Flesh and dwelled amongst us, and we beheld the glory thereof, as the glory of the only begotten of the * Father. Where this particle, As, 
2 joh. 1.14.  doth 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; so that the meaning should be this, 
Non impl●tionem sed imperfection●m. Beati dici non possunt plene consolati, quia nondum ipsis associati sunt omnes electi, ad communis gaudy complem●ntum, Lorin.  That they were truly comforted and fully rejoiced, when they were freed from captivity, and set at liberty. But others think, that As doth not insinuate a fullness, but a want of joy, because they could not fully be comforted, seeing they were not as yet fully delivered; their joy could not be full, when their liberty was not in whole, but in part. Neither can the joy of the faithful be said to be full in this world, because here we sorrow and 
b Rom. 8.23.  groan. Here we have the Spirit our 
c job. 14.16.  comforter: but we look for 
d Rom. 8.19.  another. Here we are as sorro wing, and yet 
e 2. Cor. 6.  rejoicing. Here we rejoice in 
f Rom. 12.12.  hope: and hope deferred makes a sick 
g Prou. 13.12. Sicut somniantes. Quantacunque hic sit consolatio est quasi ●mbra, & quaedam tantum simil●tudo suture consolationis, Remigius in locum.  heart. And therefore it pleaseth some rather to translate it, like unto them that dream, confirming their former assertion by this translation: because, whatsoever comfort we have in this life, especially if it be not spiritual, is but vain and vanishing, and like a dream, it is but a shade and similitude of the comfort we shall receive hereafter. Now, to find out the true meaning of the words, following the latter, the most used, and most accepted translation. We must briefly touch the several sorts of dreams, which are either natural or supernatural; supernatural, are diabolical and divine. 
* Divine dreams.  Divine, procured by God himself, whereby he did reveal his Will unto his Servants, as to jacob and joseph. And sometimes he restrained by dreams the wicked from evil; as Laban, from hurting jacob; and Abimeleck. from defiling Sarah. Thus God spoke in dreams and visions of the night, when sleep falleth upon 
h job 33.14.15.  men.  

* Diabolical dreams.  Diabolical dreams are such, whereby the Devil deludeth and deceiveth, vexeth and tormenteth men, as he did Brutus, before his last conflict with Augustus, appearing to him fearfully in his sleep, and telling him that he was his evil spirit, and that he should see him at Philippi; where, after he being overcome, he desperately slew himself. By dreams he doth vex and trouble the wicked, as he did the Egyptians, who besides the manifold plagues inflicted upon them, the sight of fearful dreams vexed 
i Wisd. 18.17.  them: but in this place, where the Psalmographer doth compare the jews, after their first hearing of their deliverance, to men that dream: 
* Neither of both here meant.  no such dreams are to be understood: For all dreams procured of God were true and certain, and the event and issue, sure and certain: but such, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  as proceed from the illusion and deception of the Devil, were obscure and uncertain, and the event ambiguous and doubtful, and it had been no less sin to believe the last, then to doubt of the first.  
Natural dreams are caused, either through the perturbation of the mind, when it is charged and disquieted with cares, 
Natural dreams, from whence they come.  for dreams come by the multitude of 
k Eccle. 5.3.  business? or from the affections thereof: as the hungry and thirsty dream, that they are eating and drinking, when they are faint, and their soul 
l Isaiah 29.8.  longeth; or they proceed from the constitution of the body: if the party be phlegmatic, his dreams are usually of waters; if choleric, of wars; if sanguine, then are they mirthful; if melancholic, then are they mournful.  
Now, 
The Psalmists meaning.  it seems, the psalmist doth compare them, either to such, as by the ardent affection of the mind, do dream of things they would fain have; or to such, as are of a sanguine complexion, and so naturally and usually dream of joyful and pleasant things.  
If we follow the former exposition, we may expound the words to their commendation, 
1. Acception of the words.  that they did so vehemently long after, 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.  
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; and the Soldier, of his fights; because in the day time their thoughts are occupied there with: as it is in the proverb, The hungry Dog dreams that he is eating. 
Canis panes somnias.  So it seems here, that the jews having their thoughts daily employed about their deliverance, they could not choose but dream of it nightly.  
By the precurrent signs of the day of judgement, which for the most part are already fulfilled, we may conjecture; nay, we may assure ourselves of the nearness and propinquity of Christ's coming for our redemption: but which of us with Daniel are casting up the 
m Dan. 9.2.  Times; or with old Simeon, are always waiting for the consolation of 
* Luke 2.25.  Israel. We all live in security, and never mind the Day of the Lord: but many of us profanely (as the Apostle saith) jest at his coming, saying, Where is the promise of his 
n 2. Pet. 3.4.  coming. And as the Prophet saith, we put fare away the evil day, and approach to the seat of 
o Amos 6.3.  iniquity. We never dream of a judgement: 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 
* jer. 22.9. Psal. 62.12. job 34.11. Pro. 24.12. Ezek. 33.20. Matth. 16.27. Rom. 2.6. 2. Cor. 5.10. 1. Pet. 1.17. Reuel. 22.12.  works. We never call to mind, how the wicked must go into eternal fire; and how the godly shall be received into life everlasting. And with the jews, we never think upon our last 
p Lam. 1.9.  end. We live in safety, we sleep in security, like the old World in Noah's time, 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; and the other, with the deluge: but if we would either give care unto the exhortation of Christ, who pointing out the signs that should preceded his coming; bids us, when these things come to pass, lift up our heads, 
q Luke 21.28.  for our Redemption draweth nigh; or if we would consider, that his coming shall be sudden, like a lightning in the East, shining unto the 
r Matth. 24.27  West; and unexpected, like a Thief in the 
f 1. Thess. 5.2.  night. How the time is so near, and the hour uncertain: me thinks it should rouse and raise us out of our dead sleep of security, and make us monthly, daily, and hourly wake, watch, and wait for the Day of Christ's revelation, and our redemption: and blessed is that man, whom the Son of Man shall find so doing at his 
t Matth. 24.46.  coming; and happy is he that after this kind, is like unto them that dream.  
If we refer the people at this their unexpected deliverance, 
The second acception of the words.  to such men as are of a sanguine complexion, and so usually in their sleep dream of pleasant and joyful things, which they think they have when they have them not: The meaning of the Psalmist must be this, that their deliverance was so great and wonderful, that when they first heard the first report thereof, they gave little credit thereunto, and valued it like a dream; and as men in a sweet sleep, are deluded with a vain hope of a vanishing dream: so they thought, they had been deceived with an untrue report of a true deliverance.  
Here we may observe, 
The Saint's incredulity.  that God doth often send succour and deliverance to the godly, in the time of their afflictions, 
E●senon liberari, sed somnium vidisse putant. Musculus.  distress and adversity: that many times they themselves do doubt of the truth thereof; and think that in very deed they are not delivered, but rather that they have dreamt. Peter being imprisoned by Herod, when he was delivered by an Angel, for all the light that did shine in the prison; though the Angel smote him on the side, and raised him up; though he caused the chains to fall off his hands; though he spoke to him three several times, Surge, cinge, circunda; arise quickly, gird thyself, and cast thy garment about thee; though he conducted him safely by the watches; and though he caused the iron gates to open willingly: yet for all this he was like unto them that dream. For he knew not that it was true that was done by the Angel, but thought that he had seen a 
u Acts 12.6, 7, 8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chr●shom. 65. in Gen.  vision. When old jacob was told of his sons, that his son joseph was alive, his heart failed and he believed them not; but when he had heard all that joseph had said, and when he saw the Charets that joseph had sent, then, as it were, raised from a sleep, and awakened from a dream, his spirit renived, and rejoicing, he cryeth out, I have enough, joseph my son is yet 
* Gen. 45.28. Debi'a 'em est cor cius, non credidit, somnium vel sabulam duxit: quia praconcepta opinio de josephi more nimis tenaciter inb●sit, Parcus in Gen. ca 45.  alive.  
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: like the Apostles, who having Christ after his Resurrection standing before them, they were so exceedingly joyed, that rejoicing they wondered and 
x Luke 24, 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  doubted; and like the two Maries, when the Angel told them of our Saviour Christ's Resurrection, they returned from the Sepulchre rejoicing, and yet withal fearing. It may be they feared the truth of so glad news, and doubted lest they were deceived by some 
y Matth. 28.8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Somniantes nobis videmur; ra admiratione, quasi nonverè ist● agantur, sunt enim maiora capiu nostro postquam omnia erant desperata, Pomeran.  apparition. Thus as Livius reports, when the Grecians being vanquished by the Romans, hearing that their liberty was granted unto them by the Romans, they did rejoice excessively, 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. So here, the jews ouerioyed with the glad tidings of their deliverance, doubt, like the Grecians, of their freedom, and are mistrustful, lest they be deceived, like men that dream.  
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; so that when they are in effect delivered, beyond their expectation, they are doubtful and mistrustful, and think themselves to have but dreamt. When godly Ezekiah lay si●ke unto death, and in a manner did altogether despair of his recovery, the Prophet Isaiah comes to him, and tells him from the Lords own mouth, 
Quando jehova captives Sionicosin patriam reducere c●●pit, pr● gaudio ince d●bamus, quasi somniantes quod in rel veritate, & magnitudine somniare videremar, non reveia p●rcipere illud tantum bonum quo fivebamar, Scultet.  that the Lord had heard his prayers, seen his tears, and that he would add unto his days fifteen years: but Ezekiah, as it seems, expecting nothing but death; and as doubting of his recovery, for his better satisfaction, requires a sign: yea, and esteeming it but a small matter, a light thing, for the Sun to go forwards in the Dial of his father Ahaz, ten degrees; he desired that it might go back so many: till what time; he was like to them that dream.  
Again, their ignorance doth often cause this doubtfulness and astonishment; as we may see in the old Israelites, when they were hedged in on either side with Mountains, 
Ita sunt attoniti pro carnis sensu fideles ut eximia Dei Ecclesiam, liberantis opera, pro dignitate operantis satis expendere nequeant, Mollerus.  when they had the Sea before them, and the Egyptians marching after them, they despaired of their delivery, and murmured against 
a E●od. 14.11.  Moses. But what was the cause? Because they understood not the wanders that the Lord wrought for them in Egypt, neither remembered they the multitude of his mercies, but rebelled at the sea, even at the red 
b Psal. 106.7.  Sea: and because they were like unto them that dream.  
Thirdly, the Saints of God are too often too forgetful of the Lords former mercies, and care of them. The old Patriarch jacob, when he heard how his brother Esau was coming against him, with four hundred men, was mightily afraid, and doubted of his own and his companies 
c Gen. 32.7. and 11.  safety; and forgets, as it seems, the Lords former kindness, in protecting him so lately from the rage of his Uncle 
d Gen. 31.  Laban. Neither was this weakness wanting in godly David; who, when he was to encounter with the Champion of the Philistimes, and enter the duel with Goliath of Gath; he remembered how the Lord had delivered him both from the jaws of the Lion, & the paw of the Bear; and the remembrance thereof, assured him of the victory against this uncircumcised 
e 1. Sam. 17.  Heathen. But when Saul hunted after his life, and thirsted after his soul: David doubts so much of his safety, that he protests unto jonathan, as the Lord lived, there was but a step between him and 
f 1. Sam. 20.3.  death; yea, and after a sort forgetting how the Lords hand wonderfully protected him from the hand of Saul, he says to himself in his own heart, one day I shall perish by the band of 
g 1. Sam. 27.1.  Saul; and so in this case whilst David doubts of his escape from Saul, and jacob fears his safety from the hand of Esau, they were both like unto them that dream.  
These three things, first, the seeming impossibility of the deliverance to be performed, and man's ignorance of God's power to effect it; and withal our forgetfulness of the Lords former mercies so often manifested, do cause this astonishment and amazement in us: yea, distrust and doubtfulness, when beyond our expectation such things come to pass; as here, the jews being so long detained captives under so fierce & furious a Nation, they thought it a thing impossible to be set at liberty; withal, being either ignorant of God's sufficiency, or forgetful of his former clemency, they expected nothing less than their delivery; and therefore, when they were indeed delivered, they were doubtful and amazed, like unto them that dream.  
But let not us in our greatest extremities doubt of God's mercies: and albeit our case, to our thinking, be never so desperate, yet let us not be distrustful of the Lords power; for though Ezekiah expect nothing but 
h Isa. 38.  death; though jonah be weary of his 
i jon. 4.3.  life; and Eliah in great anguish desire to 
k 1. King. 19.4.  die; yet God is both willing and able to secure and to save them: and albeit, the jews deliverance seemed impossible in their own eyes; yet, was it not impossible in the sight of the Lord of Hosts. For he could bring them again from the East country, and from the West, and cause them to dwell in the midst of 
l Zach. 8.6, 7, 9  jerusalem, even when they were like unto them that dream.  
Let us avoid these two inconveniences, ignorance and incredulity. For Sarah being ignorant of God's power, when the Lord promised her a son, 
l Gen. 18.  she laughed, for which she was sharply reproved, and rebuked of the Angel: 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 
m 2. King. 7.22.  Samaria. Wherefore let us not at any time be faithless, but believe: for if we have faith, all things are 
n Rom. 14.  possible, even to those that are like unto them that dream.  
Moreover, this their wondering at their unexpected deliverance, should still put us in mind of our Redemption. Before the coming of our Saviour, 
☞  all mankind was captivated, the Gentiles in Idolatry, and the jews under the Law and Traditions. But at the coming of Christ, the Gentiles were freed from Idolatry, 
Plura apud S●ulretum.  and the jews from Traditions and the rigour of the Law: yet, even than were they like unto them that dream. Zacharias gave no credit unto the Angel's words, Luke 1. 20. and Mary herself said, How shall this be? verse. 34. and at his birth, the Angel did preach his nativity to the Shepherds, and although they heard a multitude of heavenly Soldiers praising God for it; 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 heard it, wondered: but, alas, too few believed it; they were so sorgetfull, so ignorant, 
Isai and jeremiah.  and so incredulous, although the Prophets had set down the certainty, Isa. 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.  
Now, before I conclude this first sequel, that followed upon their deliverance, viz. their coadmiration, their wondering, and marveling at this their unexpected freedom, which made them like unto men that dream: I suppose, the curious Observer of dreams supposeth, that I should observe somewhat else of the lawfulness, or unlawfulness of the observation of dreams. I purpose not to weary the godly ear, in relating the curious and fond conjectures of the idle Expositors of dreams, only this which is not very dissonant from this place, but rather seemeth to be employed in the words. For whilst the Psalmist showeth the people's incredulity, by comparing them to such as dream: he doth covertly tax the vanity and deceitfulness of dreams. So that I say, we may conclude, 
The observation of dreams unlawful, and why.  that it is absolutely unlawful to be too curious an Observer of dreams. For first, they are forbidden; You shall not soothsay, nor observe dreams. Secondly, they are in themselves vain and idle. Where there are many dreams, there are many vanities. Thirdly, they are deceitful and erroneous, for dreams have caused many to err.  
But thou wilt say, 
Quest.  are not divine dreams lawful and laudable?  
Yes truly, they were to be received and believed, 
Answ.  but now there are none such, or they are not frequent nor usual.  
How then (wilt thou say) do I understand that place of joel? I will pour out my Spirit upon all flesh, 
Octiect.  and your sons and your daughters shall prophesy; your old men shall dream dreams, and your young men shall see 
s joel 2.28. Solutio prima.  visions.  
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; and whereas in old times they had dreams and visions; so under Christ, they should have clear revelations; and this was verified, when on the day of Pentecost, the holy Ghost descended in the visible form of fiery cloven tongues, and sat upon the Apostles, and when the House was filled with an audible sound from heaven, as of a mighty rushing wind: whereupon the Apostles were all filled with the holy Ghost, and began to speak with other tongues, as the Spirit gave them 
t Act. 2.1, 2, 3, 4. Solutio seeunda.  utterance.  
Again, if you take that place of joel literally, yet was it fulfilled in the time of the Apostles. When the Lord poured out his Spirit upon all flesh, Man and Woman, jew and Grecian: your sons and your daughters shall prophesy, as did Agabus, and the four daughters of Philip the Evangelist. Your 
n Act. 21.9.10.  young men shall see visions, and your old men shall dream dreams: as did old Peter in his * trance; and the young man Paul, when he was rapt up into the third 
x 2. Cor. 12.2, 3, 4.  Heaven.  
Yet thou wilt say, 
Quest.  is there no use at all then to be made of dreams?  
I answer, 
Answ.  as for those dreams that are procured by the Devil, whose end is either to vex or disquiet the godly: as by God's permission he did job, who complaineth, 
job 7.13.14. Non satis habuit Satan jobum ita graviter in corpore assligere, nisi etiam cius animum terrificis somnijs consternaret, Merc. in job 7.13.14.  that in his Couch where he sought for rest, and in his bed, where he did hope for comfort, even there and then he was affrighted with dreams, and astonished with the visions, or else to hinder the good and salvation of man; as his intent was to hinder man's salvation, by moving pilate's Wise in a dream, to move her husband not to intermeddle with our Saviour: knowing, that unless Christ suffered, Man could not be 
z Matt. 27.19.  saved.  
Thirdly, 
Vide Tertull de somnijs, tom. 2.  if he cannot bewitch the heart of Man, yet his end is to defilo the body by obscene and filthy thoughts; 
Vide Tho. 22. ●. 154.5.  as that pollution of the body which happens to man in the 
* levit. 15.16. Qui nocturno est pollutus som●ie.  night, for which man was accounted unclean until the even, was, and is certainly procured by dreams, proceeding from the Devil.  
Lastly, he strives there by to infect the ignorant with 
* Daemon plerunque somnoijs se immiscet implens super stitione noxia hominum animos eosque non tantum wariè de ludens, sed etiam pernitiosè de cipiens, Greg.  superstition, thereby to divert and turn away their hearts from the true worship and service of God: to such, I say, we ought at no time to give credit, but abhor them and pray against such dreams.  
As for the use of natural dreams, it is only physical; for thereby we conjecture of the body's constitution; 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: or by them we may guess of the nearness and propinquity of some disease. As if a man dream of bathing in hot baths, it is likely he shall shortly after fall into some hot Ague. This is the use that Galen, Hippocratas, and Aristotle, do make of dreams; 
Consul Aristetelem de in somnijs.  and other I know none, and therefore I conclude with that vulgar Verse.  Somnia ne cures nam fallunt somnia plures. 
For dreams, regard not any, for dreams deceive many. And with the advice of the Wiseman, who saith, 
Somnia fallaci ludunt temeraria nocte. Et pavidas mentes falsa timere iubent, Proper●● lib. 3.  that Divinations, Sooth-saying, and Dreams are vain; and the heart fancieth, as a Woman's heart in travel: if they be not sent to thee from the most High; in time of thy visitation, set not thy heart upon them; for dreams have deceived many, and they have failed that have put trust in 
b Eccl. 34.  them. And now to make an end, our Redemption shall be like unto the jews deliverance, on a sudden, and when we least expect it. And as Cyrus came into Babylon, to set the jews at liberty, and to be avenged on the Chaldaeans for their cruelty, before they were ware: even so, Christ the Son of Man, will come to redeem his Elect, and to judge the wicked at an hour, when ye 
c Luk. 12.40.  think not: be not you therefore like the foolish Virgins, sleeping and slumbering without Oil in your Lamps, when the Bridegroom comes to his 
d Mas. 25.1. to 14.  marriage.  
Be not you like unto the evil servant, beating your fellows, and giving yourselves over to gluttony and drunkenness: For the Lord, 
e Luk. 12.45, 46.  of such a servant will come in a day, when he looketh not for him, and in an hour that he is not ware of, and will cut him in sunder, and will appoint him his portion with unbelievers. But let your loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, when he shall return from the Wedding, that when he cometh and knocketh, they may open to him 
f Luke. 12.35.36.  immediately. Now the Lord grant us grace (seeing we know not when the Master of the house cometh, at even, or at midnight, or at Cock crowing, or in the 
g Mark. 13.35.36.  morning) to watch, and pray, lest coming suddenly, he find us sleeping, and like unto men that dream. Amen.   

THE FREEMAN'S FRANK-INCENSE: OR The second sequel, that followed upon this deliverance, viz. Their congratulation.  
THE THIRD SERMON.  VERS. 2. 
Then was our mouth filled with laughter, and our tongue with singing.  
Here is the second thing that did follow upon their deliverance: 
Tandem certo persuasi verè haec srastari sopulo beneficia, & totam hanc remesse u'xaep, non ●vaep (ut loquitur Pla●o) boc est, non esse falla●em imaginem in somne obiectam, sed beneficium qued revera ipsis nibil tale sperantibus aut opinansibus e●biberetur, soluti sunt in risum. Mollerus.  to wit, Congratulation, and joy conceived there upon. No sooner did they know assuredly, that the Lord graciously had set them at liberty: but forthwith they are glad and rejoice: and sing Psalms of praise and thanksgiving unto the Lord. In the words we may note two things.  

1. Their joyfulness, Then was our mouth filled with laughter.  
2. Their Thankfulness, And our tongue with singing.   
Their mouth was filled with laughter: but not with a vain and carnal, 
Non vane, sed vere. The several kinds of laughter.  but with a true and spiritual laughter.  
First. 
1. Risus nequitiae.  The wicked, when they take delight in sin, are said to laugh: In laughing the Fool committeth 
a Prou. 10.23.  wickedness. but that is a wicked laughter, when their sport is in the pleasure of 
b Eccles. 27.13.  sin.  
Secondly, 
2. Risus stultitie.  The light behaviour of man is termed a laughter. A fool lifteth up his voice in laughter, but a wise man doth scarely 
c Eccles. 21.20.  smile. But that is a foolish laughter: for a man's excessive laughter and going declares what he 
d Eccles. 19.30.  is.  
Thirdly, 
3. Risus insaniae.  The pleasures and prosperous estate of man in worldly matters is called a laughter. They prepare bread for laughter, and wine to comfort the 
e Eccles. 10.19.  living. But that is a mad laughter. I said of laughter, thou art mad: and of joy, what is this that thou 
f Eccles. 2.2.  dost.  
Fourthly, The wickeds scoffing and deriding of the godly in time of trouble, is termed a laughter. O Lord give not thy Sceptre unto them that be nothing, lest they laugh at us in the time of our 
g Esther, 14.11.  misery. But that is a proud and disdainful laughter, and in the end they shall find that the Lord will laugh at their 
h Psal. 2.4. Pr. 1.26.  destruction.  
Lastly, That joy and gladness of heart, which the Lord g●u●s unto the godly, may be named a laughter. So Bildad said to job. Behold Godwill not cast away an upright 
* Affligeris quidem aliquandiu, sed si aleum readier, is te●ta prosperabit, ut vebementer gaudeas, & praegoudio in risum so● naris. Mercerus in job. cop. 8.  man: neither will he take the wicked by the hand, till he have filled thy mouth with laughter, and thy tongue with 
i job. 8.10.21.  rejoicing. He will not forsake thee if thou be righteous, nor reject thee if thou be godly, but he will give thee occasion to rejoice.  
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 
* Vide Mollerum in lecum.  captivity. I, and as great was God's goodness therein, so great was their gladness thereof: even so great, that for joy they broke forth into laughing and 
* Non cessabit Deus benefacere bonis donec perfectè faciat beatos, ita ut prae nimi● gaudio in risum & gratiarum actionem prorumpant. Occolamp. in job 8.  thanksgiving.  
The observation which I gather from this place, is once again to use the words of Solomon, that to all things there is an appointed time: a time to weep, and a time to laugh, a time to mourn, and a time to dance. It is reported of Heraclitus, that he was ever weeping: and of Democritus, that he was ever laughing. But it is not so with a Christian: there is an intercourse betwixt these two, the one follows after the other: sometimes he hath cause to sorrow, and sometimes occasion to rejoice. As for example, the Israelites when they were oppressed with the intolerable cruelty of Pharaoh and the Taskmasters, they had a time of mourning. 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 
k Exo. 14.20.21  dancing. David when he washed his bed and watered his couch with tears, he had a time of 
l Psal. 6.6.  weeping. When Nathan pronounced the sentence of absolution unto him from the blood of 
m 2. Sam. 12.  Uriah, which was such a corasive to 
n Psal. 51.14.  his conscience, he had a time of laughing. And here the jews during the time of their captivity: 
Lam. 5.22. and 3.48.49.  when they seemed as utterly rejected, of all reproached, of none regarded. When they wept continually in the night: and when their eyes did drop down tears, and cast out rivers of water: they had a long and doleful time of weeping: but now when the Lord hath cast down their enemy, set them at liberty, and brought again their captivity. And whereas now in jerusalem, there might be heard again the voice of joy, and the voice of gladness: the voice of the Bridegroom, and the voice of the 
o jer. 33.10.11.  Bride. They have a joyful and glad time for laughing. According to this the jews Anthem: Then was our mouth filled with laughter:  
Again, where as it is said, Our mouth is filled with laughter. 
A little sorrow bringeth to the godly great joy.  We may see how a little sorrow causeth to the godly a great deal of joy. A woman when she is in travel hath sorrow, which certainly is most grievous, and yet short, of some few hour's continuance: But as soon as she is delivered of the clild, she remembreth no more the anguish, for joy that a man is borne into the 
p john 16.21.  world. Truly, even so momentany sorrows of the righteous bring forth everlasting joys, which do extirpate and extinguish all remembrance of former heaviness. 
De annis non se luisset, si annos sustinuisset. Orig. lib. 2. Vide chrysost. bom. 25. ad populum Antio●h. Pinedam Com. in job. cap. 2. vers. 8. sect. 12. Num. 4. Oecolamp. & Mer●●n job. 42.  jobes' grievances were great, and endured long, yet was it but for the space of some months, as some have collected from his own words. job 7.3. for which short season job was comforted and rejoiced an hundred an forty 
q job. 42.16, 17.  years. Old Tobit lost his sight for the space of eight years: but he enjoyed it for the space of threescore years 
r Tob. 14. The joy of the godly and  compared together.  after. So that, both job and Tobit, for a short time of heaviness, were recompensed with a long space of gladness: and for a little grief, they had their mouths filled with laughter.  
Moreover, in that the joy of the faithful is here called laughter, and in that they are said to have their mouth filled therewith: we may further observe that there is no joy, to the joy of the godly: for the joy of the wicked is no perfect 
q job. 42.16, 17.  joy: and why?  
First, because it is always mixed with grief and horror of conscience: for even in laughing, their heart is 
s Prou. 14.13.  sorrowful. But when the godly are possessed with true joy and gladness, all sorrow and mourning flees 
t Isa. 51.11.  away.  
Secondly, Thereioycing of the wicked is but shirt, and the joy of hypocrites is but for a 
u job. 23.51.  moment. But our Saviour tells us, that our sorrow shall be turned into joy, and our joy no man shall take from 
x job. 16.22.  us.  
Thirdly, The joy of the  ariseth from worldly pleasures and vanities. Dives soul rejoiceth in y his riches. Nabals' heart is merry in his 
z 1. Sam. 25.37.  drunkenness. Haman is joyful of his 
a Esth. 5.9.  preferment: and foolishness is joy to a 
b Pro. 15.21.  fool. But the godly can not, nor will not fill their mouths with such laughter: for they know, that all such joy is like jonahs' gourd, green over night, but withered in the 
c jonah. 4.6, 7.  morning: and like john's book, sweet in the mouth, but bitter in the 
d Ren. 10.10.  belly. But with Habakuk, they rejoice in the Lord, and joy in the God of their 
e Hab. 3.18.  salvation.  
Lastly, The wickeds joy doth end in sorrow: and all their earthly pleasures are like the Mannah kept overnight, full of worms in the 
f Exal. 16.  morning. They are like Nabuchadnezzars' Image, with a golded head, but with feet of 
g Dan. 3.  clay. And though they take the timbrel, and the harp, and rejoice at the sound of the organs; and though they spend their days in wealth, yet suddenly they go down into the 
h job. 21.12.13.  pit. And the end of all their mirth is 
i Pro. 14.13.  heaviness. But the joy of the godly shall more and more increase. For the hope of the righteous is gladness, but the hope of the wicked shall 
k Prou. 10.28.  perish. Crosses, calamities, troubles, tribulations, diseases, nor yet death itself, can terminate or end their joy: for, even than shall the faithful enter into their Master's 
l Mat. 25.  joy: where there is fullness of joy and pleasures for 
m Isal. 16.11.  evermore: which shall fill their mouth with laughter.  
Now, me thinks, if we but rightly considered the vanity of these earthly pleasures, and the vexation that comes by these momentany joys. First, how that they are not simple, but ever compound and mixed with care and heaviness of mind: like Babel's cup, the outside of gold, but filled within with abominations and uncleanness. Secondly, how that they are short, and of no continuance. For, the hope of the ungodly is like dust that is blown away with the wind, like a thin froth that is driven away with the storm, and like smoke that is dispersed here and there with a 
o Wis. 5.14.  tempest. Thirdly, how that they arise from things as vain as themselves. As for example, suppose a man be rich, and rejoice in his sudstance, as Dives did: yet, if he fall but into any little sickness, his riches afford him no ease. If a man be honourable, yet fall into poverty, what comfort or relief shall he have from his honour? Yea, grant that he be rich, honourable, and healthful: yet will the least misfortune or cross trouble and grieve him, as if he were of all men most miserable. Haman called his friends, and Zeresh his wife, and told them of the glory of his riches, and how the King had advanced him above all his Princes and Servants: yea, and how, he only was admitted unto the Queen's banquet: yet all this availed him nothing: his health, riches, honour, and the King's favour, could not fill his mouth with laughter, when he remembered how Mordecai did not bow the knee, nor reverenced 
p Esth. 5.  him. And lastly, if we did but think with ourselves, how all these earthly joys are like the Locusts that ascended out of the bottomless pit, with a goodly visage, but with a stinging 
q Reu. 9  tail: certainly abhorring and abandoning all such joys, me thinks, we should with godly David, call unto the Lord, and after this manner entreat him: Remember me, O Lord, with the favour that thou bearest unto thy people: O visit me with thy salvation: that I may see the good of thy chosen, that I may rejoice in the gladness of thy nation: that I may glory with thine 
r Psal. 106.4.5.  inheritance.  
But how shall we attain unto this joy: and by what means shall we obtain it?  
First, 
Four things to be done before we can attain unto the true joy of the godly.  we must truly humble ourselves before we be comforted: and unfeignedly sorrow before we can rejoice: the prodigali humbled himself before he was entertained with melody and dancing: wine is only to be given to the sorrowful of heart, that he may forget his grief, and as light was created after darkness, so joy comes after heaviness.  
Secondly, we must labour for a peaceable conscience. For, a quiet conscience is a continual 
f Pro. 15.15.  feast: that is, a continual joy: and truly there is no joy unto that, Nil conscire sibi, nullaque pallescere culpa.  
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: and therefore they were his songs in his 
t Psal. 119.54.111.  pilgrimage.  
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 
u Psal. 51.  rejoice. And again, Rejoice the soul of thy servant, for unto thee (O Lord) do I lift up my 
* Psal. 86.4.  soul. If these rules we observe in seeking after this heavenly joy: we shall find in the end, that the Lord will put gladness into our 
x Psal. 4.7.  heart, and fill our mouth with laughter.  And our tongue with singing. 
Garrulares letiti●. Sen.  
Out of the abundance of the heart the mouth speaks: and if the heart be glad the tongue is glib. joy cannot be suppressed in the heart, but it must be expressed with the tongue. David being in great perplexity, resolved to be silent: 
Ex tris●tia cordis sequitur tris●●tia oris. Greg.  and to rule his tongue, as it were with a bridle: but being overcharged with grief, out of the bitterness of his soul, his tongue burst out: O Lord, let me know how long I have to live; let me know mine end, and the number of my days: for, thou hast made them, as it were a span long, and mine age is nothing in respect of thee: and every man living is altogether 
y Psal. 39 3. to 7.  vanuie. Whereas elsewhere, being delivered from great danger, and therewith greatly joyed: his tongue explains, what joy his heart contains. Thou hast turned (saith he) my mourning into joy: thou hast loosed my sack, and girded me with gladness; therefore shall my tongue praise thee, and not cease: O Lord my God, I will give praise unto thee for 
z Psa. 30.11, 72.  ever. The jews, when they sat by the rivers of Babel weeping, in great anguish, and sorrow of heart, their fingers would not frame to strike upon their sweet sounding instruments: their 
a Psal. 137. Ta●●um sait nostrum gaudium, ut ipsum caelare corde non potuevinius sed plena etiam facta, sunt ex abundantia cor●s, ora nostra gaudio siscanticis, & linguis nostris laudes confessionis & exu'tation●● cecinimus redemptori nostro Fr. Tit. in lotum.  tongues would not utter any melodious Psalms of mirth, but all their songs were mournful Elegies, doleful tunes, and woeful lamentations, But now being permitted to return from Babylon home to jerusalem, the virgins rejoice in the dance, they shout for joy among the Gentiles, and their mouth is filled with laughter, and their tongue, etc.  
But what were their Songs, and what was the subject thereof?  
They were Cantica Sionis, Songs of Zion: Cantica Salutis, 
What kind of songs the godly sung at this deliverance.  Songs of Salvation. Such songs as they were wont to sing in Zion, to the honour and glory of God. Such Songs as they used to manifest their thankfulness unto the Lord, for their deliverance and salvation. So from hence we may learn two things. First, what kind of songs beseems and befits the godly. Secondly, the end of the godlyes songs. As for the first, they must be such as tend to the honour and glory of God: they must be Psalms, Hymns, and spiritual 
b Eph. 5.18, 19  Songs. Such songs did the sweet Singer of Israel sing. Such songs did his son Solomon pen. And such songs were appointed to the Singers of the Temple to 
c 2. Chr. 25.  sing. 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 
d Col. 1.9.  understanding.  
I will not here be too prolix in rebuking the base sort of people, whose delight is only in lascivious ballets, 
Lascivious songs are to be avoided.  and wanton sonnets, to satisfy lust, and content their carnal appetite: 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. For, as a clear fountain doth not send forth muddy streams, or filthy puddle, no more can the heart be clean from whence comes these obscene and filthy songs.  
Secondly, they are to be distasted for the material cause: the matter and subject of them being vain and carnal.  
Thirdly, 
Vide Zanch. in Eph. 5.  they are not to be followed, in regard of the formal cause: because the form and composition of them is carnal, consisting for the most part of words lascivious, and full of lies. Neither are they to be embraced, but chief to be rejected, because of the final cause, for it is likewise carnal: They tend not to God's glory, nor to edification; but their end is either to flirte up lust, or for gain, or to gain favour, and as (we say) to deceive the Time. Now I wish us all only to remember that uncleanness, filthiness, and foolish talking, ought not once to be named amongst 
e Eph. 5.3, ●.  Christians; for every idle word we must give account at the day of 
f Matt. 12.36, 37.  judgement; and therefore our tongue must be employed in spiritual singing.  
The end and scope of the godlies Songs and Psalms, 
The end of the godlies songs.  should be to show their thankfulness, in praising and lauding the Lord, whensoever they are delivered out of any trouble, or have received any blessings or benefit of God: as here the jews did, after the Lord had compassion on them, and brought again the captivity of jacob's Tents, and comforted the desolations of Zion, and made her desert plentiful like 
g Isa. 51.3.  Eden, than joy and gladness, praise, and the voice of singing was amongst them, and the voice of the joyful and thanksgiving did proceed 
h I●r. 30.18, 19  from them. Here then, in these words, and our tongue with singing: First, we see what should be our practice, viz. continually to praise God for all his mercies, love, and kindness, showed unto us. And next, that it is the tongues office, to be the instrument to show forth this praise.  
As for the first, 
Thankfulness, first practised.  it hath ever been practised of all the faithful. After the people's deliverance out of Egypt, Moses and Aaron, and all the people sung: Miriam, and the Women, played upon Timbrels, songs of praise and thanksgiving unto the 
i Exod. 15.  Lord. 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 
k 1. Sam. 1. and 2.  thankfulness. We find the like in Deborah, after the overthrow of Sisera: of the Israelites, at the death of Goliath; and of judith, when she had slain Holofernes, all their songs should serve for examples, to stir us up to thankfulness: for diverse motives there be to move us thereunto.  
First, it is commanded: Thou shalt call upon me in the day of trouble, and I will deliver thee, 
2. Commanded.  and thou shalt glorify 
l Psal. 50.15.  me. Where the Lord promising to deliver us out of trouble, gives us a twofold precept: first, to pray unto him for it, and then, after we are delivered to praise him. 
3. Commended.   
Secondly, it is commended: Noah, after his deliverance from that universal Deluge, to show his thankfulness, built an Altar, and offered an  offering thereupon: which is so commended, that the Lord is said to smell a savour of 
m Gen. 8.  rest; and thereby showed himself appeased, and his anger pacified.  
Thirdly, the neglect of this ductie is condemned in the old Israelites, who, to their great ignominic and shame, are branded with this blot, that they forgot God their Saviour, who had done great things for 
n Psal. 106.21.  them.  
I might add hereunto, 
4. Absolutely necessary.  that we have nothing else to give unto God, but only the calves of our 
o Hos. 14.  lips, praise and thankes. Which David knowing full well, doth question himself; What shall I give unto the Lord, for all his benefits bestowed 
p Psal. 116.12.  upon me. 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 
q Psal. 16.5.  inheritance? Hath not he prepared my Table, anointed my head with Oil, and made my cup to 
r Psal. 23.5.  overflow? yet will I not be ungrateful, for I will take the cup of salvation, and call upon the Name of the Lord. 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, and in the midst of 
f Psal. 116.17, 18, 19  jerusalem.  
Again, ingratitude is a thing so hateful to God, 
5. It is benesiciall, whereas ingratirude is hurtful.  that he will not let it go unpunished. Saul, for his unthankfulness, is deprived of his Crown: the old Israelites, for their forgetfulness of God's goodness, were not suffered to enter into the Land of promise. Nay, he would not spare good Ezekiah, for his unmindfulness of his great delivery from the King of Ashur, but strikes him with a deadly disease. Yea, and it withdraws Gods blessings bestowed upon them: 
Quae Deus dat gratis aufert ingratis, Aug.  for what God gives to the thankful, he takes from the ungrateful; as he did the Crown from Saul, and gave it unto David. Ingratitude is called a parching wind, 
Ventus urens desiccans fontem misericordiae, & Ruenta gratiae, Bern. serm. 51. in Cant.  that dries up the Fountain of God's love and goodness; whereas thankfulness doth 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: so such as are thankful for a little, God will bless with much. 
Gratiarum actio est ad plus dandum inu●●a●ie. Chrys. in Matth.  For, thanksgiving is the motive of blessing.  
To conclude, it is a vice so distasteful, that Gregory saith, He is not worthy to receive, who is not thankful for that he hath received. 
6. Ungratefulness abhorred of Infidels.  Nay, it was so abhorred of the very Infidels and Pagans, that the Athenians would not permit an ungrateful person to bear rule amongst them. And the old Romans thought them worthy to be severely punished, even with death itself. And Lycurgus being asked, why amongst all his Laws, he had not made one against this vice, answered, That he lest it to the gods, esteeming it so heinous a crime, that it could not be sufficiently punished by man.  
Let this teach us, to follow the advice of the Apostle in all things, 
t 1. Thess 5.  to give thanks. And let us exercise ourselves in Psalms, Hymns, and spiritual Songs, with thanksgiving in our hearts to the 
u Col. 3.16.  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 
x Psal. 18. 2 Sam. 22.  Lord. Ezekiah, after he recovered out of his deadly disease, pens song, and leaves it to posterity, as a monument of his thankful heart for God's 
y Is. 38.9. to 21.  benefits. 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. When blind Bartimeus received his sight, 
Euseb hist. Ecc'. lib. 9 cap. 1.  he was so thankful, that he would not part with our Saviour, but followed praising and glorifying 
z Ma●. 10.46. Luke 18.43.  God. And when Peter restored the lame to his limbs, he went into the Temple with Peter and john, walking, leaping, and praising 
a Acts 3.8.  God. In a word therefore: If we be delivered from the hands of our enemies, as David was. If we be brought from the gates of the Grave, as Ezekiah was: If we be brought out of prison, as the Saints were; and out of captivity as the jews were: If we have our sight restored to us, as Bartimeus had; our limbs, as the cripple had; and our health, as AEneas 
b Acts 9.33.  had. Let us offer unto the Lord the sactifice of Praise, and render to him the calves of our 
c Heb. 13.15.  lips; with jonah sacrificing unto God, with the voice of 
d jon. 2.9.  thanksgiving; and with David, sing unto him all our life, and whilst we live to praise 
e Psal. 104.33.  him.  
But if we remember and think with ourselves, how we are redeemed from the captivity we were in, under Sin and Satan; how we are freed from the power of Death and Hell, by our Lord and Saviour jesus Christ: as we have great cause to rejoice, so have we reason to be thankful to God for the same. At the birth of our Saviour, who was borne 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, and good will towards 
f Luk. 2.13.14.  men. Elizabeth's Salutation, Mary's Hymn, Zacharias Psalm, and old Simeons' Song, are all motives to stir us up to thankfulness, for so unvaluable a blessing. Let every one of us therefore endeavour to show ourselves thankful, in word 
* Nec verbo, etc.  and in work, with heart and hand, 
Nec verbo tantum vel lingu● sed opere & veritate exhib●amus nos gratos quod gratiarum actionem magis quam dictionem à nobis exigit datur gr●tiarum. Bern. ser. com●● vitium ingratitudin●s.  awaking our drowsy souls, and reciting them with David, to praise the Lord, saying, My soul, praise thou the Lord, and all that is within me, praise his holy Name. My soul, praise thou the Lord, and forget not all his benefits; who forgiveth all thine iniquities, and healeth all thine infirmities; who redeemeth thy life from the grave, and crowneth thee with mercy and compassion; who satisfieth thy mouth with good things, and reneweth thy youth like the Eagles, my soul, praise thou the 
g Psal. 103.1, 2, 3, 4. The tongue the instrument to set forth God's praise.  Lord. For thus should our mouth be filled with laughter, and our tongue with singing.  
The instrument for setting forth and publishing of God's praise, is the tongue; for it is the Interpreter of the Mind, and by it we express what before we conceived in mind. For what the heart thinks, the mouth speaks. David's heart is meditating some good matter, and his tongue is the pen of a ready 
h Psa. 45.1.  Writer. For this cause the tongue is called, man's glory. My heart rejoiced and my tongue, or my glory 
i Psal. 16.19. Deus dedit bemint linguam ad tria officia ut eun laudaret Psal. 71.23, 24. ut proximum adisicaret, Isai. 50.4. ut so coram Domi●● accusaret. job 42.6 Ius●●mest ut lingua nomen babeat, quod operiipsius ce●●espondeat. Muse.  was glad: because it is the instrument to set forth God's praise and glo●●e. For it is right and reason, that it be called by that name, which agrees with the thing wherein it is employed. We must not then with our tongues blaspheme God, with Zaneherib. Nor by our tongue seek our own glory, like Herod. Nor there with lie against the holy Ghost, with Ananias: but with the tongue, like David, praise the Lord uncessantly: like Steven, profess Christ constantly; and with Peter, preach him boldly. For every knee must how unto the Lord, and all tongues must confess unto 
k Rom. 14.11.  God: and for the better performing of this office, let us observe these Rules.  
First, 
Rules to gou●ine the tongue in praising God truly. Frist, Prayer to open ourlips.  because natural corruption doth stay our tongue and the Enemy, the Devil like the jews adversaries, labours to shut up the mouths of all that praise 
l Esth. 14.9.  God. Let us earnestly cry unto the Lord with David, to open 
m Psal. 51.15.  our lips, that our mouth may show forth his praise. The Man in the Gospel, is said to have been possessed with a dumb 
n Luk. 11.  spirit; but he is said to have been dumb, because he stopped his mouth, 
Quia mutum fecit à laude Dei. Hug. card.  and stayed his tongue from uttering any thing, which might be to God's glory and praise: but God, who gives the mouth to man, must be with Moses his mouth, and rule his stammering 
o Pro. 4.11.12.  tongue. For it is he that must cast out the Devil, and make the dumb to speak. For he hath the key of David, which shutteth, and no man openeth, and openeth and no man shutteth.  
Secondly, 
2. Preparation of the heart.  if we would have our tongues to praise God rightly: We must first wash the inside of the Cup: we must purge and prepare our hearts within. For the tongue and all the rest of our members and senses, wait upon their heart, as their Mistress. If it be like the heart of Pharaoh, hardened 
p Exad. 6.  and unmoveable. Then like old Tobit, our eyes are blinded. Like the Man in the Gospel, we are deaf and hear not. Like jeroboam, our hands are withered. 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, nor speak any thing to the honour of God; much less walk in the ways, or work the works of righteousness: but if our hearts be like the heart of David, 
q Psal. 108.1.  prepared. Then are our ears like unto Maries, attentive to hear: our eyes like unto the Eunuches, intentive to read: our hands, like the hands of Cornelius, full of good works; and our tongue like Isaiahs'; a tongue of the learned, to minister a word in season.  
Lastly, we ought to follow the advice of Saint Hierome, 
3. Serious premeditation, before we speak. Lingua facile volat ideo facile violate. Bora. Per limam priusquam per linguam, Greg.  deliberately to consider with our eclues, what we ought to speak, and how we should set forth his praise. The tongue glides nimbly, and so defiles quickly, saith Saint Bernard. Yet as Gregory hath observed, it is enclosed with a double hedge, the lips, and the teeth, that our words might pass by the trying file of castigation, before they come by the twattling tongue of confusion. For it is not enough for man to pray, but he must pray with the heart and with knowledge: and it is not enough for us to sing with the tongue, but we must sing with the Spirit, and with understanding also. Wherefore, let us duly ponder and truly weigh with ourselves, what we are about to do, before we take the Name of God in our mouths, or dare talk of his praise.  
If we truly observe these three, Prayer, Premeditation, and Preparation; twisting them together like salomon's threefold cord; we shall find that the words of our lips shall be like appels of gold, with pictures of silver: and that our tongues shall be like the sweet fingers of Israel, a fit instrument to laud and magnify the Lord. But, O, the perverseness and wickedness of wretched man! How is his tongue become an Organ of all evil? Lascivious Ammon's songs are of lust and wantonness. Railing Rabshakehs' are ever blaspheming the good God of Israel. Malitions Sheime●s tongue is full of cursing; and treacherous Joab's lips are full of guile; and bloody Lamech is ever boasting of cruelty. Is this the way to praise the Name of God? Is this the way to magnify the Lord? No, no, uncleanness must not be named amongst us. We must nor blaspheme God, and cruse his Name to be evil spoken of. We must not bless God, and curse our Neighbour: and we ought not to talk deceitfully one unto another. 
Why the tongue is called Man's glory.  Once again, let us remember that the tongue is called man's glory. First, as I have said, because therewith we ought to glorify God; and besides, it is the glory and praise of man, 
☞  to govern and rule his tongue. jobs commendation was, that he did not sin with his 
r job. 2.10.  lips: and David's, that he kept his mouth, as it were, with a 
s Psal. 38.  bridle: and he that sins not in word, ●s a perfect man, saith 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. 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, and to keep the door of our 
u Psal 141.3.  lips, that so they may be close shut, that no evil pass through them; and yet stand open, that we may still praise him.  
Neither is it to be omitted, that Lorinus the jesuite hath observed, viz. that the Psalmist nominates the mouth and tongue in the singular, not mouths and tongues in the plural: because all the faithful, and the whole congregation of the Jews univocè, with one voice, with one consent, and as it were, with one mouth, did praise and glorify the Lord. For our instruction, if we would but learn it, unanimiter, univoce, with one heart and one tongue, to praise and magnific God. But to leave the ceremonious worship of the jews, and the superstitious service of the Papist: it is to be admired, and as much to be lamented, the difference amongst ourselves, though not in fundamental points of Religion, yet in the seemly order of serving of God. Some of us cry out against the King's supremacy, some rail against the reverend Priesthood and Prelacy, 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; and so we must fill up our Sermons with 〈…〉 invectives, exclaiming against the 〈…〉 forsooth, and withal falsely reproaching the 〈…〉 Ecclesiastical, as full of superstition and Popery. We call every thing in question and raise doubts, where the matter is as ●●eare and evident, as the light of the Su●●●. By 〈◊〉 doing, we give our Adversaries just cau●e to 〈…〉, in hope of advantage. We cause the Word of 〈…〉 spoken of, and bring many of the ignorant sort to wave and wander in their opinions, stumbling at every straw, and starting aside at every cross; and is to be seared, erelong, the complant of Chrysostome, in a case not much different, be not verified amongst us, whilst 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: and why should there not be one heart and one soul: 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 amongst the Saints in heaven: and there should be but one harmony amongst the Saints on earth. Christ is of all, with one voice praised in the Church triumphant, and should be so also in the true Churches militant. Wherefore let us imitate and follow the Apostles, who with one consent, continued landing and praising 
x Act. 2.  God.  
Now Lord, we beseech thee, to be with our mouth, as thou wast with Moses; to open our lips, as thou did deft David's; and to touch our tongue, as thou did dost Ezekiels'; and to open to us a door of utterance, as thou did-deft thy Apostle: that so we may continually pray unto thee, and daily praise thee, so long as we live upon the face of this earth; 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.   

THE ATHEISTS ACKNOWLEDGEMENT. OR The third sequel, that followed upon their deliverance, viz. The Heathens confession.  
THE FOURTH SERMON.  VERS. 3. 
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. viz. The Heathens confession, what God had done for his people. When the land of Israel was desolate, and when the house of judah went into captivity the Ammorites rejoiced at their fall, crying, ha' ha', against them: they clapped their hands, they stamped with their feet, and rejoiced in heart against the land of Israel. The Moabites insulted over them, the Edomites molested them; and the Philistimes did revenge themselves for their old hatred unto them, and all that p●ssed by jerusalem opened their 
g Theodoretus & nonnulli, aperite os, pro irridere accipiunt iuxta illud. Psal. 22.7, & 14 13, 14, & 79.4. Origen & aly ex stimant refer potius m●rem belluae deverare cupientes. Psal. 23.13. Jer. 51.34. Christoph, à costro lib. 5. comment. ler.  mouth, they 
h Sibilare, & movere caput signa ioca●tis & per ludib●ium contemnentis, ita●ccipitur sibilare. Reg. 9 Zoph. 2. similiter movere caput. Psal 21.  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, 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. Thus did the profane Heathen insult over God's People and Sanctuary. but, now when they see that they have found favour again with God, and that he hath graciously brought again their captivity; and in his wrath, cast down their enemies, they are confounded for all their power, and they lay their hands upon their mouth: not daring to bark or bay any more at them: but amazed and astonished, they are forced to confess that  The Lord hath done great things for them. 
In the words, 
The parts of the Text.  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: First, the Agent, the Lord. Secondly, the Act, hath done great things. And thirdly, the Persons for whom, for them, 
By whom the godly are reproached, by the same they are often commended.  viz. the jews. The parties confessing were the Heathen, even they who before did deride them, and thought them a people forsaken, and not regarded. So that, here we may learn, that often, they who laugh at God's people and children, in time of their afflictions, and reproach them, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost. in Gen. kom. 51.  in time of their misery: even they, in the end are constrained to acknowledge God's goodness towards them: and whereas before they opened their mouths against them, so in the end they are forced to commend them. 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. And so, whilst the Viper is upon Paul's hand, the Barbarians abhor him as a murderer: but when he casts it off without harm they think 
a Acts 28.3, 4, 5  him a God. 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; and even vagabonds and villains deride 
b job 19  him. But when the Lord brought again the captivity of job: then they came all to him, feast and rejoice with 
c job 42.  him. As David went out of jerusalem fleeing from Absalon, wicked Shimei upbraids him, as a bloody man, and a man of Belial; curses him, and throws stones at 
* 2. Sam. 16.  him: but as David returned to jerusalem, he was one of the first that went to meet him; falls down before him, acknowledges him for his Lord and Sovereign, confesses his fault, and craves his gracious 
* 2. Sam. 19  pardon. Our Saviour himself, whilst he suffered under and upon the Cross, was stripped, scoffed at, crowned, and crucified of the Soldiers, and the high Priest, Scribes and Pharises mocked him, saying, He trusted in God, let him deliver him now, if he will have him: Yet, when the veil of the Temple rend asunder; when the Heavens were darkened; and the Sun obscured: when the Graves opened, and the Earth quaked: the Centurion and his company were all stricken with an exceeding fear, and confessed that he was the son of 
d Matth. 27.43  God. And so the jews, in their misery and extremity, became an open shame unto their enemies: a very scorn and derision unto all that were about them. And the Heathen said, Where is now their 
c Psal. 79.4. and 10.  God? But now, perceiving how powerful the Lord was, in delivering them: and how mindful he was of them, they are forced to confess, that the Lord had done great things for them.  
Here we may see, what is the nature and condition of this wretched world: it 
* Hoc sanè mundi est ingenium ut ijs maledi●at, & aversetur, quibus videt D●um ext●rnè maledicere, contra ei benedicat, cui externè à Domino videt benedici. Cùm sueris faelix multos numerabis amicos, tempora si fuerint nubila solus eris. Nihil ergo mirum quod Iob ●b ami●is reu●fa●ur afflictione liberatus, qui in afflictione ab omnibus suit destitutus. Merc●in job 42.  blesseth, honoureth, and reverenceth all such, as they see the Lord to bless with worldly honours and preferment: and on the other part, they curse, hate, and abhor all such, whom it pleaseth the Lord any ways to afflict outwardly: yea, one and the selfsame man shall be regarded and reproached by the world, as his case and estate doth change and alter in the world: as you have heard job for an example: who first, in the time of his prosperity, he was honoured of all, all bowed the knee to him: but in his misery and adversity, they all fled from him, forsook him; yea, and laughed him to scorn: 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: 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.  
Let this bridle the disdainful ambition of all such, as dare reproach any of God's servants, in time of their cross and calamity: as if, for their transcending sins, the Lord had forsaken them, like jobes' friends, who from the greatness of jobes' torments did conclude, that he had been unthankful, unmerciful, uncharitable, his wickedness great, and his iniquities 
f job 22.5, 6, 7, 8.  innumerable: or, with churlish Nabal, because David was in need and want, held him as a runagate, 
g 1. Sam.  and a runaway. And the neighbouring nations about jerusalem, because of her infinite afflictions, think the jews to be abjects and cast aways, and so rejoice at their fall, and help forward their afflictions. Let us not thus perversely judge of the Saints of God. Let us not thus add affliction to the afflicted. For, Nabal shall sinart for his churlishness to David. Eliphaz and his companions, 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. For, the Lord will purchase unto his servants, praise and fame, throughout all the land of their 
h Isa. 60.14 & 62.12. Z●ph. 3.18, 19, 20.  shame: which shall make their enemies confess, that the Lord hath done great things for them.  
The second observation, that offereth itself to be considered in these words, is, that God doth not only deliver his Church and Children: 
The godlies deliverance is often so miraculous, that is affrights, and astonishes the wicked.  but he doth so deliver them, that the wicked stand amazed and astonished thereat. When the King of jericho heard, how the Lord had dried up the waters of the red Sea before the Israelites: and what a glorious victory he had given them, of the two Kings of the Ammorites: he and all the inhabitants of the land were sore amazed, they were greatly affrighted, their heart fainted, and their courage was 
i job 2.9, 10.  abated. Proud Nebuchadonosor, at the miraculous deliverance of the three Children out of the fiery furnace, was so much astonished there at: that he was constrained to acknowledge, and confess the mighty signs and great 
k Dan. 3.  wonders of God. And when Paul and Sylas being cast into prison, and having their feet made fast in the stocks: so that in the jailors opinion they were sure enough: at midnight, the foundation of the prison was shaken, the doors opened, and every man's bonds loosed: the jailor awakened, and would have killed himself, being so suddenly affrighted, and amazed at the sight of those great things which the Lord had done for 
l Acts 16.  them.  
Thus, the Lord will deliver his own children. First, to manifest his power and glory, that the Gentiles may know, that he is the God of salvation. To this end, he would have Gideon to encounter with the Amalekites, and Madianites, with no more than three hundred men, that his power might be the better known in so 
m judg. 7.  great a victory. 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: for, the Scripture saith unto Pharaoh, For this same purpose have I exalted thee, that I might show my power on thee, and that my name might be declared through all the 
n Rom. 9.17.  earth. To make the Heathen confess, that the Lord hath done great things for Israel.  
Again, to let the wicked see that there is nothing can hinder or let the liberty, and deliverance of the godly, when God once purposeth to redeem and save them. The Sea shall divide itself; jordan shall start back, that they may pass safely: a Pillar of fire shall give them light by night, and a cloud shall overshadow them by day: the Heavens shall rain down meat, and the dry Rocks shall pour out drink unto them: no power, no might, and no policy in man can detain them: for, he maketh wars to cease in all the earth, he breaketh the Bow, and knappeth the Spear in sunder, and burneth the Chariots in the 
o Psal. 45.9.  fire. He breaketh the gates of brass, and bursteth the iron 
p Is. 45.  doors: he unlooseth the caprives bonds: he delivereth the prisoners out of the 
q Psal. 68.6.  stocks; and brings them out of the Pit wherein there is no 
r Zacb. 9.11.  water; that the Heathen may confess, that the Lord doth great things for them.  
O, how should this encourage us, whensoever we are molested, and oppressed of the wicked; though they with Zanecherib think, that God is not able to deliver Ezekiah out of his hands; and with Nabuchadnezzar, do confidently believe, that it is impossible, that God should preserve Ananiah, Mishael, and Azariah, from so cruel a death; 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; but every one of us, with David ought to say, in God is my trust, and I fear not what man can do unto 
f Psal. 27.1.  me. It was the saying of Euripides, when the Athenians sought against the Thebans: jupiter is my helper, and I do not fear. Now whereas we have the living Lord, and not a Paynim God for our helper; should any of us distrust, or be in fear? For our God is not as their god, even our enemies be 
t Deut 32.32.  judges, that the Heathen may confess, that the Lord hath done great things for us.  
O, how should this assuage the tyranny, and abate the cruel insolency of the wicked over God's Children, sith the Lord, to their own astonishment, can set them at liberty, and let them see that they are neither able to detain them, nor powerful to restrain them, whensoever the God of salvation purposeth to deliver them. For albeit, the Philistimes think, they have Samson safe enough in cords; though the Gaoler think, he hath Paul sure enough in the stocks; and although the Quaternions of Soldiers are persuaded, that they have Peter fast enough in fetters, yet shall they be deceived. For the snares shall be broken, and we 
u Psal. 124.8, 9  delivered. For our help is in the Name of the Lord, which hath made Heaven and Earth; and the Lord of Hosts is with us, and the God of jacob is our 
x Psal. 46.11.  refuge: to make the very heathen confess, that the Lord hath done great things for us.  
Now, whom do the Heathen acknowledge to be the jews deliverer? Not Ashteroth, the god of the Sydoniaus; nor Chemosh, the Idol of the Moabites; nor Milchom, the abomination of the Ammonites, for all these are but vanities: but the Lord, whose power is inexplicable, whose wisdom is ineffable, and whose greatness is incomprehensible. Now they perceive, that these Gods 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; and feet, and walk 
y Psal. 115.3, 4, 5, 6, 7.  not: so that they are not able to do any thing, much less so great things, as to work the overthrow of Babylon, and bring again the captivity of Zion. Therefore they are forced to confess, that he, who is great, and Lord above all Gods, and who worketh, whatsoever pleaseth him, in heaven and in earth, in the Sea, and in all deep places; who bringeth up the clou●es from the ends of the earth; and who causeth the lightning with the 
z Psal. 135.5, 6, 7.  rain: that he, I say, and none but he, dealt so graciously with his people, and did so great things for them.  
Thus God by the manifestation of his power, will let the wicked know, 
By the wonderful works of God, the Heathen come to some acknowledgement of God.  that he is the God of Gods, and Lord of Lords. When fire descended from heaven, at the prayer of Eliah, and consumed the  offering, the idolatrous people forsaking Baal and his Priests, fell upon their faces, and cried out, saying; 
* 1. Kin. 18.39.  The Lord is God, the Lord is God. Darius, who doubted of God's sufficiency, to rescue Daniel, from the jaws of the Lions: when he saw Daniel come forth safe, without hurt or harm, he acknowledged God's power in his deliverance, & made a decree throughout all the provinces of his Empire, that men should tremble and fear before the God of 
b Dan. 6.  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, 
Euseh. hist. Eccl. ●b. 9 cap. 1.  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.  
O, 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 gods, impotent & weak, to secure them in adversity, and to do any thing for them. Among all their gods, jupiter was in greaterst estimation, as Father and King of Gods, and was called jupiter quasi iuuans pater, a helping Father; yet, as the Poets fain, he wept when he could not set Sarpedon at liberty. Such imbecility and such impotency, was in these Heathenish Idols and Paynim Gods: but the Lord's hand is never shortened, that it cannot 
c Isa. 50.20.  help: he is ever able to deliver us, and he is always ready to relieve 
d Is. 59.1.2.  us, if our iniquities make not a separation betwixt him and 
e I●r. 5.25.  us, and if our sins hide not his mercies, for amongst the Gods there is none like unto him (saith the Psalmist) there is none that can do like unto his 
f Ps 86.8, 9, 10.  works: all Nations shall come and worship before him, and glorify his Name, for he is great and doth wondrous things, he is God 
g Is. 37.16.  alone, and therefore the Heathen now upon the jews deliverance, confess, that he hath done great things for them.  
O, that the foolish Atheists, who say in their heart, that there is no God, would but list up their eyes, to behold the daily wonders, and wonderful miracles, whereby the Lords power and omnipotency is daily showed, that he might bewail this blindness, and repent them of their ignorance and wilful error. For, as when john's Disciples came to our Saviour, and enquired of him, whether he were the Messiah that should come; 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; and the poor, received the 
h Luke 7.19, 20, 21, 22.  Gospel. By these miracles giving them to understand, that he was the Messiah indeed. Even so the daily wonders which God doth work (besides 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, 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. For, as the Iewes might have known our Saviour by the miracles he 
i job. 10.25.  did. Even so, by the works of God, all men may see, that there is a God, Creator and Conserver of all. For the heavens declare the glory of God, 
Presentemque refert quaelibet berba Deum.  and the firmament showeth forth his power; one day telleth another, and one night certifieth another. 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, and Planets, with the course of the Heavens and celestial Spheres in his Horologie. We read like wise of Architus, whose Art was admired of them, for causing a Dove of wood to hang in the Air. We read of the two painters, Apelles and Zeuxis, whose cunning was wondered at, the one, for deceiving the beholders with an artificial Fly; and the other, the Birds, with lively painted grapes. But if the Atheists would with David consider the Heavens, the works of God's fingers, the Moon and the Stars, which he hath 
k Psal. 8.  made: and with job, lift up their eyes to contemplate the celestial Spheres: and with Solomon, observe the nature of the Flies and Pismires. How could they but admire the wisdom and power, by which all these were created, 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 doth great things.  
They, 
Man can observe God's doings for others, when he will not consider what he hath done for himself.  for whom the Lord had done so great things, and upon whom he had conferred this great blessing of so gracious a deliverance; were the jews his own people, and Zion his own inheritance, as I shown before. 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. Laban's children have an eye to jacob and his substance; but they forget how the Lord blessed their Father's estate, for jacob's sake. Ahab thinks Naboth happy of his little Vineyard, and never calls to mind, how God had bestowed on himself a great Kingdom. And here the Heathen can see, how good the Lord is to the jews, not considering how good he is to themselves. If it were in nothing, but in him they live, move, and have their being; and in that he causeth the rain to fall upon them, as well as upon his own children; and maketh the Sun to shine, as well upon them as upon the righteous, they are much bound to so provident a God, yet such is their ignorance that they cannot perceive it: and such is their ingratitude, that they will not acknowledge it, but still say, who will show us any 
n Psal. 4.8.6.  good. I pray God that this sin be not too frequent amongst us Christians; that in many of us, even whilst our eyes stand our with fatness, and when we have more than our hearts can 
o Psal. 73.  wish, it be not verified, which was propounded to David in a parable, that being rich in substance and cattle; we grudge that a poor man by us should have so much as one Sheep, and so violently perforce bereave him of 
p 2. Sam. 12.1. 10 5.  it, thinking him to be more happy in that one, and more bound to God for it, than they themselves for their hundreds & thousands. But because I touched ingratitude before, and shall hereafter have occasion to speak of the like point. I thus briefly pass it over at this present.  Then said they among the Heathen. 
The most of the ancient Expositors are of opinion, 
This did signify the conversion of the Gentiles.  that these Heathen were such, as upon so wonderful a deliverance of the jews, were converted to judaisme, and brought to the knowledge and to the worship of the true God of Israel; 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. The Prophet Zacharie, 
See jer. 26.19, 20, 21.  after he had made mention of the people's return to jerusalem, speaks of the great zeal that God would give the Gentiles to come to his Church, and to join with the jews in his true Religion. A great people and mighty Nations, shall come to seek the Lord of Hosts in jerusalem, and to pray unto the Lord; and shall take hold of the skirt of him that is a lieu, and say, we will go with you, for we have heard that God is with 
q Zacb. 8.11, 22, 23, 24.  you. And when the jews were delivered from their utter destruction, plotted and contrived by Haman: they all greatly rejoiced, and many of the people of the Land, became jews, and conformed form themselves to their 
r Esth. 8.17.  Religion. Both these did but typically, the conjunction and communion of the jews and Gentiles under Christ; who was a Saviour to both, and suffered for both. 
☞  True it is, that it was written above his head; Rex judeorum, The King of the jews, because according to his lineal descent, he was their true and right King: but this Title was written in three several languages, 
 crux Christi non esset●●ra ●empli sed ara mandi. Leo.  because he was King over Greeks, Romans, Gentiles, jews, and all: and he suffered (saith one) without the Gates of jerusalem, that his Cross might not be the Altar of the jews only, but of the whole World: Also, to make the very Heathen confess, that the Lord had done great things for them.  

☞  The conversion of the Gentiles was plainly soretold by the 
f Is. 2.2. Mich. 4.1, 2. Psal 84.4, 5.  Prophets. Their espousing to Christ was shadowed out by Salons taking to wife the daughter of 
t Psal 45.  Pharaoh; and their communion with the jews, most clearly figured by Ruth the Moabitish woman, fast cleaving unto Naemie, her jewish mother in 
u R●th. 1.16, 17. Read the 60. of Isai.  law; and now, blessed be God, there is neither jew nor Gentile, Bond nor Free, but all are one in Christ jesus, which makes them say among the Heathon, the Lord hath done great things for them.  
This deliverance was no sooner proclaimed, and the jews liberty (as it seemeth) mentioned, 
The Gentiles first publish Christ, Natiukic. Tanta suit gratia lib●rationis Chrisis us c●iam ●rae d●cet●y in Geatibus Pom. in ● cum.  but even then, without any intermission of time, the Gentiles take notice of it, the Heathen publish and confess it: even so, out Redemption through Christ was so great, that even the Gentiles publish it. And at the birth of our Saviour, though the Shepherds had published his Nativity about 
x Luke 2.  Bethlem; the first that took notice of it, and did divulge it at jerusalem, were wise men, Gentiles, who had come from the East to worship him; they were the first that did observe the apparition of the Star; they were they that first did him homage; they were the first that presented him with costly gifts of Gold, Frankincense, and 
y Ma●th. 3.  Mirth. There were many things at our Saviour's Natiuit●ie to be admired: but this not the least, that by the Gentiles he was first acknowledged and worshipped; wonderful was the Stars apparition; 
Mirabilis stell● apparitio, mirabilis Angel●rum attestatio: sed boc mirabile magis quo●ccrnitur à Mazis. Bcrn.  wonderful was the Angel's attestation, but more wonderful was the Wisemen's adoration. Yet not to be too curious, let it suffice us to know, that he was borne a light to the Gentiles, and the glory of his people 
z Luke 2.32.  Israel; that the Heathen might now confess, that the Lord had done great things for them.  
The Prophet, speaking of the zeal and forwardness of the Gentiles, to associate themselves with the jews, and to come to the Church, makes God's goodness and love to the jews, as a great reason, inducing them thereunto. We will go with you, saith the Gentiles to the jews: and why? For we have heard that God is with 
a Zach. 8.23.  you, that he doth love and affect you, that he wonderfully preserves you, and miraculously delivers you, that with his Word he instructs you, and with his Spirit sanctifies; and briefly, that he is with you. Thus God's goodness unto others, is often the means to convert many, 
God's goodness to some, is often a means to convert others.  to strengthen their faith, and to enlarge their mouths, to set forth God's praise. When our Saviour raised Lazarus to life, many of the jews believed in him. When the Jailor saw what God had done for Paul and Sylas, he fell down before them, desiring to know what he must do to be 
b Acts 16.  saved. And the woman, who had the issue of blood, beholding what wonderful cures our Saviour did, and how willingly he restored health to all that believed persuades herself that if she but touched the hem of his garment, she should be cured, and therefore thronged fast through the press, until she had touched 
c Mark 5.28.  him: and when Christ restored health to the sick of the palsy, all that were there spectators glorified God. And to conclude this point, here the Heathen seeing and observing God's goodness to the jews, with an inward assurance as it were, that he would do no less for them; setting apart, as it seems, their foolish Idols, they affirm him to be jehovah, confess his power, and acknowledge his favour to his people, in that he hath done great things for them. 
Of all sorts but a sew shall by saved. Quia non omnes sed aliqui inter omnes Lud●l. Car in l●●um. Queen a in adven i● Domini Genies universaliter non crediaerunt sed m●●r Gentes erant ex Gentibus fideles sacti. Fra. de puteo earth. in cat. cur in locum.   
One thing before we conclude this sequel: and that is, that it is to be observed, that the Psalmist saith not, Then said the Heathen, but, they among the Heathen: because, not all, but some of all sorts shall be saved. Solomon saith, he saw a little City, and a few men in it: and a great King came against it, and compassed it about, and builded Forts against it: and there was found therein, a poor wise man, who delivered the City: but none regarded the poor 
d Eccl. 9.14.15. Salomon's allegory of the little City paraphrased.  man. To unfold this Allegory: The Church is this City, so called, because her members are in love united one unto another, like a City whose edisices are conjoined and compacted together: for, jerusalem is builded like a City that is at unity within 
e Psal. 122.3.  itself: But she is a little City. For, what is jerusalem in bigness to Babylon? The one, but six miles; the other, above threescore in compass. And what is the Church of Christ in largeness to the Synagogue of Satan? The inhabitants are but few: for, narrow is the way, and strait is the gate, and few there be that enter in 
f Matth. 7.  thereat. The great King that comes against it, is the Devil: the Prince of darkness; the Prince of this 
g 10.14  world; and the Prince that ruleth in the 
h E●b. 2.  air. He compasseth it: for, he traverseth the earth to and 
i job. 1.  fro: and goeth about like a roaring Lion seeking whom he may 
k 1. Pet. 5.  devour. Infinite ways doth he assault, and seeks to overthrew this little City: but Christ is that poor man, who though he was the King of Kings, and God of glory, yet in man's ijgnorant judgement, he was thought base and 
l Isa. 52.14.  vile: and who being rich, for our sakes became poor, that we through his poverty might be made 
m 2. Cor. 8.9.  rich. But Christ is the poor wise man, for he is wisdom 
n Pr. 9.1.  itself: the hidden wisdom of his Father: and was made unto us wisdom and righteousness, sanctification and 
o 1. Cor. 1.30.  redemption. He saved this little City from the enemy: for, he trod upon the head of the serpent: he disarmed the strong man and took possession of the house himself. He put down the great Leviathan: and loosed all the works of the 
p 1. john 3.8.  devil. Thus we see that the Church of Christ is but a little City; the inhabitants few; and the enemy, the devil, both cruel and crafty. Let us labour therefore to enter in at the straight gate: that we may be of this small number, and of Christ's little flock: for many are called, but few are chosen. A few, but of Ezekiels' hairs were kept up in his 
q Eze. 5.  lap. The basket of good figs was only 
r jer. 24.  approved Gods; children were only marked in their 
f Eze. 9  foreheads. And here but some among the Heathen confess and acknowledge the Lord. Let us strive to make it appear that we are some of these few hairs, good figs, and of the number of those who are marked in their foreheads. For, God will make a short account of all the 
t Rom. 9.28.  earth: and, but a few shall be 
v Luk. 13.23.  saved: therefore, but a few among the Heathen confess that God had done great things for 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; that both they and we, being gathered into one 
x john 10.34.  fold, may both together follow and worship one Saviour Christ jesus, the only Shepherd and Bishop of our 
y 1. Pet. 2.25.  souls: to whom with thee and thy holy Spirit, we ascribe all praise and honour, now and for ever.  
Amen.   

GOD'S GOODNESS, OR The last sequel, that followed upon this deliverance, viz. The jews own confirmation of that which before the Heathen had confessed.  
THE FIFT SERMON.  VERS. 3. 
The Lord hath done great things for us.  
Here the jews do confirm, what before the heathen did confess: 
Omnine verè locuti estis, experti longè melius veritatem sententi● vestre, fa●emur benef●●● magnitudinem, superare spem cogitationemque no●ram non modo meritum. jorinus in locum.  that God had dealt graciously with them, in doing so great things for them: as if they said, it is true; yea, truth itself, that you have spoken: and we, having felt and found the truth thereof, may and will affirm it. We acknowledge the greatness of the benefit to exceed our thought, and to be above our expectation: and much more, to excel our desert and merit. In the words we may consider. First, God's power, both implied in his name jehovah, and set down in the Act, 
Nonabso●um est ●lieua v●● sententia vel testimonio, quamuis bi qui priores usurpant inimici sint. Idem.  in doing great things. Secondly, The jews approptiating the end of these works unto themselves, for us. But, by the way, let us observe some general obsertations, before we follow the parts in particular. 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, sometimes to use the testimony and sayings of others: albeit the first authors of such phrases, sentences, and assertions, be our enemies; yea, profane and Heathen, and why?  
First, because their own weapon, is of greater force to confute and confound their erroneous opinions: 
Magnum & firmum ab aduer. saries argumentum. Cat. aure● in locum. Maiores in eosdem viros babet. Lorin.  as Goliahs' sword served to cut off his own head: and therefore the Apostle Paul, seeing that inscription at Athens to the unknown 
a Act. 17.23, and vers. 28.  God: He took occasion to dispute against their superstition. 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.  
Again, the necessity of using such Writers, is sometimes such: that without them, some places of Scripture can not be truly expounded. As for example: Christ promiseth ●o him that overcometh, a white 
b R●u. 2.17.  stone. Now, how shall we find out the sense and meaning of that place, unless we bring it from some heathen Writer: 
Mos suit antiquis niu●is at●isque lapillis, ●is damnare re●, illis absolu●re culpa. Ovid, Metam fab 1.  who affirm that amongst them, there was a custom upon any man's arraignment, if he were found faulty or guilty, to give him a black stone, in sign that he was condemned: but if he were sound innocent, then had he a white stone, in token of absolution. And so in any single conflict, the vanquished had a black stone, and the victor a white. In the thirteenth of the Revelation, 
☜  the holy Ghost describing the Beast, saith, His name is the name of a man, 666. Now, where have we the like example in all the Scriptures else: yet, one of the Sibyls, 
Monadas octo, 〈◊〉 octo, heca, on●adas octo.  whose Prophecies agree in many things with john's Revelation: speaking of our Saviour, saith, that his name containeth the number of 888. and so doth the blessed name jesus, by this computation. Thus you see then to use the similitude of the Papist Pintus, that, 
Vtexvili terrasret osum ourum pro sword●, sic c. insid●lis homint bona aliquando procedit doctrina, & zt aurum eligitur & terta relinqustur, sic nos ab iniquis salutarem doct●inam accipere debemus, depravatos arum mores detesteri. Hector Pintus in Eze. 31. We must publicly diuulge God's goodness toward us.  as out of base earth, precious gold is brought forth: so, God permitting it, from very Infidels and Heathen men proceeds often savoury and wholesome doctrine. And as the gold is accepted, and the earth refused: so we ought (as we may) take from the wicked any sound doctrine, but yet, abhorring their lewd life, and absurd manners. But I will not further insist in this point: 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: yea, and publicly profess and confess the same: we learn, that it is not enough for us to praise God privately for his memorable works, and for ourselves to be mindful of his benefits, but withal, we should publish and diuulge the same. The Lord himself did enjoin the Israilites to show, the wonders that he had done for them in Egypt, to their 
c Exo. 13.14.  posterity. 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: as also thereby to be stirred up to declare abroad his marvellous works, his wonders, and the judgements of his 
d 1. C●●o. 16.1. to 37.  mouth. And the people of God, at the destruction of Babylon, exhort one another to go to Zion to praise God, and there to publish the works of the Lord. Which here the faithful do, in declaring how the Lord had done great things for them.  
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. When Moses told jethro his father in law, all that the Lord had done to Pharaoh, and the Egyptians for Israel's sake, and how he had delivered them: jethro praised God, and affirmed that now he knew that the Lord was greater than all the 
e Exo. 18.9, 10, 11.  gods. And when the woman of Samaria heard our Saviour tell her all things that ever she did, she runs from the Well, and goes into the City, declaring so much to the inhabitants; and many of the Samaritans, upon her report, believed in 
f 10.4.  Christ. For this cause therefore (if there were no other reason to move) we ought publicly with the jews to confess, what great things the Lord hath done for us.  
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: I will declare thy judgements before Kings, and will not be 
g Psal. 119.46.  ashamed: For this cause, the Protomartyr Steven repeated unto the jews, from the first Covenant that God made with Abraham, unto that present time, summarily Gods benefits towards them, briefly relating their ingratitude towards God, by breaking his Covenant, violating his Laws, 
Act. 7.  murdering his Prophets, and at last, cruelly crucifying our S AVIOUR the Just: besides, even unto death he boldly reproved them for their hardness of heart and incredulity, in that they would not remember, and confess, how the Lord had done so great things for them.  
Lastly and chief, thereby we give glory unto God, and show our thankfulness. For this cause, the Man that was borne blind, did both glorify God and manifest his thankfulness; when so truly he related how he came to his sight, so constantly stood in defence of Christ's innocency, and so boldly reprehended the pharisees for their 
h job. 9.1. to the end.  incredulity: and for this end our Saviour sent back the man, our of whom he had cast a Legion of Devils, who according to Christ's direction went his way, 
i Luke 8.39.  and published throughout the whole City, how great things jesus had done unto him.  
Here then, first, is commended to us our duty, which is, with David to speak of all Gods marvelous 
k Psal. 9.1.  works: With the Shepherds to publish them: and with the Apostles to preach 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 
n Matth. 28.  them. When Christ prayed to his Father to glorify his Name, there came a voice from heaven, saying, I have both glorified it, and will glorify it again: which many of the Rulers hearing, did believe in him; but because of the pharisees durst not confess 
o 10.12.  him. Yet neither money nor malice, favour nor fear of men, must make us conceal God's praise, or be silent from she wing forth his wonderful works. For if once we believe in our heart, we must confess with our mouth. For with the heart men believe unto righteousness, and with the mouth they confess unto salvation.  
Moreover, here is condemned the slothful dulness of men, who never enter into the consideration of Gods works done unto them; nor at any time acknowledge God's goodness and kindness towards them. But, as the Prophet saith, The Harp and Viol., the Timbrel and Pipe, are in their feasts, but they regard not the work of the Lord, neither consider the operation of his hands. And what is the cause of this? Is it not because like the men of judah, who went into the Land of Egypt, they attribute all to the Queen of Heaven, and to their 
p jer. 44.17, 18, 19  Idols; or like Epicures, they ascribe all to Chance and Fortune; or with the Peripatetikes, to Nature and natural Causes; or with the Stoikes, to Fate and Destiny: if they be enriched with temporal things, as was Nabal; if they be preferred to honour, as was Haman; if they be adorned with external bodily favour, as was Absalon; or inwardly endued with worldly wisdom, as was Achitophel; they think that either by Fortune or by Fate, such things come unto them: never regarding God, nor minding God's providence therein. Whereas the Apostle saith, That every good thing, and every perfect gift comes from above, and cometh down from the Father of 
q Lam. 1.17.  lights. But let us shake off this blindness, and with David medicate upon the wonderful works of God. For they are great and aught to be sought out of all that love 
r Psal. 111.2.  him: and if with jacob we be enriched; with joseph extolled to honour; with Ezekia delivered from sickness; with Israel freed from bondage and slavery; and here with the jews brought out of servitude and woeful captivity. 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, 
God's power employed in his Name.  to observe in these words, was God's power: and that first employed in his Name, and set down in his Worke. His Name jehova, a name which the Hebrews called Tetragrammaton, because it consists, say they, of four letters, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with the Grecians; and Deus, with the Latins. They held it ineffable, not because it could not be pronounced, but because the signification of it could never fully be conceived. For some of the learned are of opinion, that the Omnipotency, Wisdom, and Eternity of God, are all employed in this Name; of all the names of God, it was held in greatest reverence, so that seldom the jews did name it, but when the occasion was weighty, and of great importance; as when the Israelites were delivered out of Egypt, Moses and the people began their song, The Lord is a man of war, and jehovah is his 
f Exed. 15.3.  Name. And here in this short Psalm, it is no less than four times mentioned, the more, as it seems, to set forth the greatness of their deliverance.  
Before our Saviour was conceived for our Redemption, he was named 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. But not to be too curious, let us still compare their deliverance with our redemption, and see the Analogy betwixt these two names.  
First, as the name jehovah was not known to the Israelites, the jews predecessors, before their deliverance out of Egypt was at hand. For before this Name was not revealed to the 
t Pro. 6.2, 3.  Patriarches: and now, after their deliverance from Babylon, they acknowledge that only he, whose Name is jehovah was their Deliverer, So before our redemption did approach, and before Christ was to be conceived for our salvation, his name JESUS was not revealed, but the Prophets named him 
u Is. 7.14.  Emmanuel, and entitled him wonderful 
x Is. 9.6.  Counsellor, the mighty God, the Prince of 
y jer. 23.6.  peace, all which did but explain the true signification of this one Name: and now must we not expect salvation in any other. For, amongst men there is given no other Name, whereby we must be saved. Act. 4.12.  
Again, as the full signification of the Name jehova, cannot be conceived: so the full signification of this name JESUS, cannot be expressed. For this one Name contains all things, which were foretold by the Prophets, of the Nature and Office of Christ, the five Letters (saith one) that are in the Name JESUS, signifies as much as that He is, 
jucunditas moerentium, aeternitas viventium, sua●itas do●entium, ubertas egentium, sanitas languentium.  joy and jocunditie 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.  
Moreover, as the Name jehovah, was never used amongst the Hebrews, but with great fear and reverence, even so, with the like reverence, ought Christians to use the Name of JESUS. For at this Name every knee must bow, of things in Heaven, and things in Earth, and things under the 
z Pbil. 2.10.  Earth.  
In a word therefore, Let us with all reverence take these Names in our mouths. For holy, fearful, and reverend, is the Name of 
* Psal. 111.9.  God; holy, and therefore to be sanctified; terrible, and therefore to be feared.  The Lord hath done great things for us. 
Because the Psalmist was not able to express all things, 
God's power se● out in his works.  which the Lord did for his people at their deliverance, 
Magnificavit. i. magnifica fecit, magnifice fecit, magna nos fecit, sic ferè omnes comment.  from their captivity, he includeth the overthrow of their Adversary; 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, and thought in his heart, that he could not be humbled. Their liberty and freedom was a thing in their eyes impossible. The Temple was razed to the ground, and past all hope to be re-edified again. The true Religion was generally decayed, and in their judgement could not easily be restored. But God, who is Omnipotent and All-sufficient, did for their sakes bring all these things to pass. 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. For he doth great things and unsearchable, yea marvelous things and without 
b job 9.10.  number. But his power here is manifested, chief in these three: The overthrow of Babylon; the delivering of Zion: and in the restoring of pure Religion.  
The Chaldeans were a bitter and furious Nation, terrible and fearful. Their judgement and dignity proceeded of themselves. Their Horses were swifter than Leopards; their Horsemen many, and as the Eagle, hasting to the prey; their faces sharp like an East wind, and they gathered the captivity as the Sand; they mocked Kings, they scorned Princes, they did deride strong Holds, they were strong and mighty, their Quiver an open Sepulchre, and without mercy and compassion they devoured, eat up, and destroyed all before 
c Hab. 1. and jer. 5.16.  them: but how suddenly are the wicked destroyed? Even now Pride is a chain unto them, and Cruelty covereth them as a garment; they set their mouths against heaven, and their tongue walketh through the earth; but the Lord hath set them on slippery places, and casteth them down into desolation, they are suddenly confounded, perished, and horribly 
d Psal. 73.  consumed. Babylon, the head City of Chaldea, in their judgement was invincible, being immured with walls of three hundred feet in height, and threescore and fifteen in breadth, environed and entrenched with the great River Euphrates, and enclosed with an hundreth Gates of brass; but she is suddenly surprised, sacked, ruinated, and razed to the ground. And now Babel, the glory of the Kingdoms, the beauty and pride of the Chaldeans, is become like the destruction of Sodom and Gomorrah, an habitation of Devils, and a cage of clean 
e jer. 50.39. and Isa●. 13.19, 20, 21, 22.  spirits.  
Their liberty was a thing so fare beyond their expectation, 
Tam admirabilis quam captivitas videbatur insolubilu. ●●usc.  that it seemed as impossible, as their captivity seemed insoluble. Their captivity was such, that all their hope of deliverance was gone; they thought themselves forsaken and clean cut off; they were like a Bird caught in the snare of the Fowler; like a Brand burning in the fire; and like dead and withered bones. Now, as there is small hope of the ensnared Bird, less of a burning brand, but least of all of withered bones; so there was no great hope of their delivery: yet, saith the Psalmist, Our soul is escaped even as a Bird out of the snare of the Fowler, the snare is broken, and we are 
f Psal. 124.  delivered. And the holy Ghost saith, that they were like a brand taken out of the fire: and the Prophet saith, that when he prophesied over the bones, the Lord caused them to come together, bone to bone, sinow to sinow, and they receined life and breath again: by all these giving them to understand, that though their delivery was past all hope, and albeit they were detained in most strict captivity, burnt up with oppression, and consumed by the wickeds cruelty; yet in his own time he would break the snares of their captivity, quench the flames of oppression, 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. Nebuchadonosor 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; but withal, he broke down the wall, and burned it up with 
h 2. Clro. 36.  fire. 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: certainly, now when they had been in long captivity, and great slavery, they did much accommodate themselves to the custom of the Chaldeans; so that there could not be but a great decay of the true worship and service of God. And if we cast our eyes to the 74. and 79. Psalms, we shall see what pathetical lamentations, the godly power out from the bitterness of their soul, for the insolency of the Heathen over the Lord's Heritage and Sanctuary: we may there behold a woeful spectacle of desolation: the Temple is defaced; the Synagogues of God destroyed; God's Saints disgraced, and pure Religion almost extinguished and utterly decayed. But God, who is powerful in all things, will chief manifest his power in this; in repairing the Temple, and restoring pure Religion. To what a low ebb was the service of God come, in the days of Manasse? when the high places that Ezekiah had pulled down were set up again; and the groves of Ahab were erected again; when he caused his son to pass thorough the fire; when he offered to all the Host of heaven; and when witches, wizards, soothsayers, and enchanters were 
i 2. Kings 22.  multiplied. Yet, in the time of godly josiah, the Temple is repaired; the Idols are put down; the groves are burnt into ashes; the conjurers and soothsayers are flame, and the Law read unto the 
k 2. Kings 23.  people again, so great things the Lord did for them.  
Whilst we consider the great goodness of God here showed unto the jews in all these: it should encourage us, 
☞  now in these troublesome times, when the Church of Christ is on every side hedged in with her enemies. And truly if we but observe, how that lamentable estate of the Church, under the yoke of Babylon, doth in all points agree with the doleful condition of the Church of Christ, under the tyranny of Antichrist, and cruelty of Rome, this western Babylon; we may safely affirm, that the one was a lively pattern of the other: and withal, confidently assure ourselves, that as the Lord delivered the jews his people, from the slavery and bondage of that eastern Babel: so in his own time, he will assuredly fully free his Saints and servants from the servitude of this western Babel: that we may with the jews confess, the Lord hath done great things for us.  
Hector Pintus, 
Aduertendum eos fundatos qui side muniti sunt, qui iusttiam colunt & pietatem, qui 〈◊〉 Ecclesie Romanae Catholic● ob●diunt: qui Christum eiusd●m Ecclesiae constitutorem sequuntur. Contra verò cosqui Babylonem colunt, qui Lutbevanam persidiam tenent, qui se vities contaminant fundatos nullo modo esse. Qui fieri ●otest ut sundamenta habean ', qui sunt eiect ab Ecclesia in Christo fundata, qui deficiunt à fide, qui ruunt vento tentationis, qui seruiunt Nebuchadon●sori, hoc est, d●abolo, in Babyloniae regno, hoc est, in Lutheranica congregatiou● hareti●●rum confusione, in spirituali captiuita●e. In Ez. 37.  2 Papist of no small learning, would make this captivity to prognosticate (as he calls it) the Lutherane heresy. His words be these, speaking of the foundation of the Church, and wresting the Scriptures to his own ends. It is to be noted (saith 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: and who follow Christ the founder of the same Church. But on the contrary, they are not grounded upon the true foundation, who worship Babylon, who hold the Lutheran falsehood, and who defile themselves with vice and uncleanness: for how is it possible, that they should have any foundation, who are cast out of the Church founded in Christ: who are apostates from the Faith, who run headlong with every wind of temptation; 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. Thus fare 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: any one who is not wilfully blind, may easily discern the lively resemblance betwixt them. Babylon was the first Monarchy, Rome the last. Babylon most grievously afflicted the people of God: Rome most cruelly doth handle the Church of Christ. Babylon subdued and oppressed Israel with woeful captivity: Rome doth vex the Church more than with long and slavish captivity. Babylon overcame the people of God, and having set jerusalem on fire, and broken down the temple, carried Israel away captive: so Rome, having burnt jerusalem, and razed the temple to the ground, triumphed over Israel. Babylon planted, fostered, and defended idolatry, superstition, and all kind of abomination; yet at length, when she little thought, God's people being on a sudden delivered, she utterly perished: 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. Babel signifies confusion, and a woeful confusion, Rome hath brought into the Church. Now then let Pintus and all the rest of them, call her as they list. The Primitive, Holy, apostolic & Catholic Church: yet we see that she is Babylon, that great whore and mother of 
l Reu. 14.  harlotsand abominations of the earth, who sits like a Queen, and saith in her heart, she is no widow, she shall see no sorrow: and in one day, her plagnes shall come, death, mourning and famine, she shall utterly be burnt with fire, she shall become the habitation of devils, and a hold of every foul spirit, and a cage of every unclean and hateful 
m Reu. 18.  bird. Then shall Heaven, the holy Apostles and Prophets, and all the Saints rejoice over her, when the Lord hath avenged the blood of his servants at her hand: and all the faithful shall confess, the Lord hath done great things for us.  
Hecre they acknowledge that God hath done these great things for them, and they assume and appropriate God's favour therein to themselves, as we may see more fully and plainly in the 85. 
We must take special notice of God's benefits bestowed upon us.  Psalm, where they acknowledging Gods free mercy to be the cause of their deliverance, they say; Lord, thou hast been favourable unto thy land; thou hast brought again the captivity of jacob; thou hast forgiven the iniquity of thy people, and covered all their sins. Selah; thou hast withdrawn all thine anger, and turned back from the fierceness of thy 
n Psal. 85. 1, 2, 3.  displeasure. Where they make, not only a general acknowledgement, but a particular confession of God's free mercy and kindness shown unto them. And so, from this example we learn, that it is the duty of every one of us to take notice of God's singular goodness, and to acknowledge his particular bounty to wards us. The Church, in the Canticles, takes special notice, and makes a particular relation of Christ's provident care, love, and dearness over her. Where she confesseth, that under his shadow she took delight, and his fruit was sweet unto her mouth: his left hand was under her head, and his right hand did embrace 
o Cant. 2.3, 6.  her: So dear and careful he was of her, both in providing all things for her, and in protecting of her. The princely Prophet throughout all his psaltery, makes not only a general confession of God's blessings: but taking a special view of them, makes a particular relation (so fare forth as he is able of them) in the 16. Psalm, he saith, that the lot is fallen to him in pleasant places, and that he hath a goodly heritage. In the 23. That the Lord prepared his table, anointed his head, and made his cup to o●erflow. In other Psalms, he confesseth that God upheld him when he was ready to have fallen. In the 30. that he had turned his mourning into joy; that he had loosed his sackcloth, and girded him with gladness. Thus he confesseth Gods special favour unto him, in changing his poverty into pleutie, his danger into safety, and his sorrow into gladness of heart. And is this all? No: these were indeed great things; but yet, the Lord had done greater for him. And therefore (saith he) Come all ye that fear God, and hearken, and I will tell●you what he hath done for my 
p Psa. 66.16.  soul. He hath forgiven her iniquities, healed her infirmities, redeemed her from the grave, and crowned her with mercy and 
q Psal. 103.  compassion. The like we should all do, but alas, such is our forgetfulness, that we never enter into any serious consideration with ourselves, what great things God hath done for us: and so never acknowledge any benefits received of him. And this forgetfulness is, either because we understand not what God hath done for us: like the old Israelites, who remembered not the multitude of his mercies, because they understood not his wonders in 
r Psa. 106.7.  Egypt. Or, because we misunderstand them, and think all that he hath done for us is nothing, like profane Esau, who esteemed his birthright of no 
f Gen. 25. 3●.  worth. And so, from these two it proceeds, that although God hath showed his love unto us, even in all things our hearts have desired: yet, will we say impudently, Wherein hast thou loved 
t Mal. 1.2.  us? Because we cannot discern Gods love manifested therein unto us; or else, like carnal beasts we still cry out, Who will show us any 
u Psal. 4.6. Carnalium mentes bona pensare non zalent nisi qu●● carnaliter vident. Greg.  good? Thinking nothing good but what our beastly hearts covet: for, the natural man perceiveth not these things which are of God. But if we would but seriously consider with ourselves, what God did for us in our creation: how he made man after his own image, little inferior to Angels, crowned him with glory and worship, and placed him sole sovereign over all his creatures: how could we but with admiration cry out with David: O Lord, what is man, that thou art mindful of him, and the son of man, that thou visitest him?  
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, and the engrauen form of his 
x Heb. 1.  person, to become man like unto us; to bear our infirmities, and in his blood wash away our iniquities: how could we be but amazed thereat? O great goodness! O wonderful kindness! O unspeakable love of God! The Angels sinned and were not spared, but were cast down into hell, and were delivered into chains of darkness to be kept unto 
y 2 Pet. 2.4.  condemnation: and yet albeit man abode not one day in honour, but became like unto the beasts that 
z Psal. 48.  perish: yet, God sent his own son, who in no sort took on him the nature of Angels, but took on him the seed of Abraham: and in all things was like unto his brethren: that he might be a merciful and faithful high Priest in things concerning God, to make a reconciliation for 
a Heb. 2.16, 17.  our sins. If these great blessings, these mercies, these great things, were truly weighed of us, how could we but admire his gracious goodness toward us the sons of men, and with Abraham acknowledge that he is to us an exceeding great 
b Gen 15.2.  reward. And with the jews confess, that he hath done great things for us.  
Haimo saith, 
Magnificavit Dominus: Discrevit ut nos magnos saceret: Haime Episc. Halberst in loc. Vel deerevit n●● magnos facere. Cat. au●ea in locum.  he hath done great things for us, in making us great, what were the jews more than other people by nature, what worth was in them more than in other nations that should move the Lord to be so favourable unto them, in preferring them to all other nations? None at all, for thus saith the Lord unto jerusalem: Thy birth and thy nativity is of the land Canaan, thy father was an Ammorite, and thy mother an Hittite: and as for thy nativity in the day that thou wast borne, thy navel was not cut, neither waist thou washed in water to supply thee: 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, 
c Ezek. 16.  live, etc. He made her his vineyard, he planted her in a very fruitful hill. He fenced it and gathered out the stones thereof, and planted it with the choicest 
d Isa 5.  vine. He did make choice of them for his own people. He brought them out of darkness, and out of the shadow of death, and broke their bonds 
e Ps. 107.14.  asunder. He did great things for them in Egypt, wondrous works in the land of Ham, and terrible things by the red 
f Psal. 106.21, 22.  sea. For their sakes he smote great Kings, and slew famous Kings, and gave their land for an heritage to Israel. He remembered them in their low estate, & redeemed them from their 
g Psal. 136.  enemies. He made them Lords over the Heathen: and Commanders over the Nations. And what were we Gentiles by nature, a bastard-brood of Ishmael; a generation of vipers; cockatrices eggs; the sons of Belial, witches children; the seed of the serpent; the chil-of wrath; heirs of darkness; dead in sins and trespasses: but now we are adopted sons in Christ jesus; heirs of eternal life; fellow heirs, and of the same body, and partakers of the promise in Christ by the Gospel. We are of servants made sons; of bondmen become free; of aliens from the grace of God, strangers without the covenant, & children of darkness, we are grafted into the good olive; received within the Covenant, and are become the children of light; even so great things hath the Lord done for us.  
And to conclude, if they be great among men, who are rich in possessions, honour and attendance: then hath the Lord done great things for us, in making us so great, that we have for attendants, Angels; for inheritance, a celestial king doom; for riches, all are ours; and for honour, we are Kings, Priests, and Prophets. 
Reu. 1.5.6.  Now unto him that hath done so great things for us, unto him that loved us, and washed us from our sins in his own blood, and hath made us Kings and Priests unto God his Father: to him be glory and dominion for ever and ever. Amen.   

THE GODLIES' GLADNESS: Being An Appendix, that doth depend upon this last sequel, showing the joy they conceived thereupon.  
THE sixth SERMON.  VERS. 4. 
Whereof we rejoice.  
WE have heard what the Lord hath done for them: now what use they make of it, we see. They make God's goodness the ground of their gladness; for the overthrow of their Enemies, their own liberty, and all other blessings bestowed upon them; now at their deliverance did afford them occasion to rejoice.  
First, 
The occasions of the faithfuls joy.  the overthrow of their Adversaries, might, and did give them cause of joy. For when they were led captives, they did insult and triumph over them, mocking their Kings, and scoffing their Princes, deriding and laughing all of them to 
a Hab. 1.10. Psal. 137.  scorn; opening their mouths against jerusalem, h●ssing and gnashing their teeth, saying, Let us devour it, certainly this is the day, we have seen it and found 
b Lam. 2.15, 16.  it; but now the case is altered; for Bel is bowed down, Nebo is fallen, the daughter of Babel sits upon the ground, her locks are loosed, her feet are made naked, her legs uncovered, and her filthiness 
c Is. 46.1. and 47.1, 2, 3.  discovered: her Kings are slain, and her Princes and strong Men, made drunk with the Cup of the Lords wrath. 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; for the cruel man shall cease, and the scornful shall be consumed, and all that hasted to iniquity shall be cut 
d Is. 49.19, 20.  off: whereof the godly may and do rejoice.  
But how may we rejoice at the fall of our Enemies, 
Quest.  since we are commanded to pray for 
e Pro. 17.5. job 31.29. Pro. 24.17.  them?  
If they only seek the particular hurt of our bodies, than we ought to bless them that curse us, and pray for them that persecute us; 
Answ.  or if through ignorance they malign and trouble us, 
☜  as Saul did persecute the Saints: we ought with our Saviour to pray for them, 
Si ita gaudeas, ut this affect ●us indulgeas, & aeteris tuas iniurias vindicari, affectus h●c o●n●o est vitiosus & sugiendiss, sed si animum refer●● ad glorian Dei & s●lutem p●●ximi, & te intra has metas contine●● affectus hic laudandus est. Moll. in Psal. 137.  because they know not what they do: yea, though contrary to their knowledge and conscience, they thirst after our blood, yet must we with Steven desire, that it be not laid unto their charge: that is (as Lyra saith) in desiring God not to punish them eternally, but to give them repentance; but if our enemies be God's enemies, and seek not only our shame, but God's dishonour; not our particular hurt, but the overthrow of his Church, than we may both pray for their 
i Psal. 79.11, 12, 13, 14.  confusion, and rejoice at their 
k Psal. 58.10. judge 5.31.  destruction.  
Secondly, their own liberty did afford unto them no little comfort: Captivity is a great misery, and Liberty no less a blessing; the felicity of the one, may be gathered from the misery of the other. For, in captivity you may see Manasses in chains, jehoiakim in fetters, Samson at the mill, and Hoshea in prison: in time of liberty, you may see Deborah and Barak singing, the Minstrel playing, Myriam at her Timbrel, and David at his Harp. In captivity the Land lies waste, our Houses are given to Aliens, and our Possessions to strangers: but in liberty, we may see Elisha ploughing, Isaak sowing, and Boaz reaping. In captivity, poor bondmen are clothed like David's servants, with garments cut off by the buttocks; their fare shall be like Michaiahs', bread and water; their lodging like unto jacob's, the cold ground for their bed, and a hard stone for their pillow; and their tasks like the Israelites, more than they can bear: but in liberty you may see Daniel and Mordecai clothed richly; Nehemiah and Ezra feasting joyfully; and David resting on his bed securely: in a word, 
Plant. Sallust. Cicero.  the Heathen themselves, observing the lamentable condition of a captive: they thought servitude the worst evil that could befall man; and that the most dangerous liberty was to be preferred before the best and safest captivity: yea, and death itself to be chosen before bondage. And this made Samson choose rather to die, then to continue in such 
f judg. 16.  servitude: and Razis, rather to kill himself, then to yield to 
g 2. Macch. 14.  Nicanor. No marvel then if they were glad and rejoiced, when they were freed from such bondage, 
Psal. 14.7. Psal 53.6. Magna fuit i●s consolatio redire ad locum cultus divini, Lyra.  according to that of the Psalmist, When God turneth again the captivity of his people, jacob shall rejoice and Israel shall be glad.  
Thirdly, it was a great occasion of joy for them to return to Zion, where they might freely without disturbance, 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: as we may see under Antiochus: the jews were compelled to transgress the Law of God, to profane the Temple, to defile the Altar, and to break the Sabbath; not daring once to confess themselves to be jews. So in Babylon they were forced to learn the language of the Chaldeans: and constrained to worship their Idols and Images. 
h 2. Macch. 6.1. to 7.  For now the 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Greg. Naz. Orat. 12.  walls of jerusalem were pulled down; the City made level with the ground; the Sanctuary destroyed; 
Note. The Temple was begun to be built, 2. Cyri, Ezra 3.8. but the building was hindered until the second year of Darius of Persia, Ezr. 4.24. and was finished the sixth of his reign, Ezr. 6.15. Hagai prophesied the first day of the sixth month, and Zacharie in the eight month, both in the second year of this Darius, Hag. 1.1. Zach. 1.1. Ezr. 5.1.1. Esdr. 6.1. in the seventh of his reign, Ezra came to jerusalem, Ezr. 7.7.8. in the twentieth year of his reign, N●hem●a came to jerusalem, Neh. 12.1. and on the seventh month Ezra expounded the Law unto them, Neh. 7.73. and 8.1. and the month before, which was the sixth, the wall was finished, Neh. 6.15.  the Prophets were silent; and the Priests were carried captives: but now in their liberty at their return, they might see Zerubbabel and jeshua repairing the Temple, Hagai and Zacharie prophesying: the Priests and the Levites singing: the people building, Nehemiah defending them; and Ezra expounding the Law unto them: and truly, 
Psal 122.1▪ ●.  all other occasions of joy are not to be compared to this, to go into the House of the Lord, and to stand in the Gates of jerusalem. For as David never danced so joyfully as he did before the A●ke, even so the godly never rejoice so gladly, as when they may without molestation enter into the Courts of the Lord, 
Psal. 100LS.  serve him with gladness, and come before his presence with a song.  
Lastly, we might add hereunto, that it was occasion of rejoicing unto them, to be freed from the society and fellowship of the wicked. How was the righteous soul of just Lot ●vexed from day to day, with the unlawful deeds of the wicked Sodomites, whilst he had his conversation amongst 
i 2. Pet. 2.7, 8.  them? How was the peaceable soul of godly David grieved, so long as he abode with Meshech, and had his habitation amongst the Tents of Kedar, and dwelled with those that were enemies to 
k Psal. 120.4, 5.  peace? And how were the sorrowful souls of God's Saints troubled, whilst they stayed captives amongst the profane and idolatrous 
l Psal. 137.  adversaries? Now as Lot could not choose but be glad, when he was brought out of So dom to Zoar: and David from the Tents of Kedar, to the Courts of the Lords House. So the faithful amongst the jews must needs be joyful, when they were freed from the society of the wicked at Babylon, and brought to the fellowship of the Saints at Zion. But to leave the occasions of their joy, in the words we will observe, first, 
It is both expedient and lawful for the godly to rejoice.  How it is lawful for the godly to rejoice. Secondly, What is the ground of their joy. Thirdly, How it is only peculiar and proper for them to rejoice: and, fourthly, the generality of their joy.  
First, from this their example we gather, whensoever the Lord doth great things for us, whether it be in removing his judgements, or blessing us with some happy deliverance: or conferring some good benefit upon us, it is both lawful and commendable for us to rejoice and be glad. For we have both Precepts to command it, and precedents to approve it.  
First, we have Precepts for it, joel 2.21, 23. Zeph. 3.14.15. Rejoice ye righteous in the Lord, and be joyful all ye true of 
m Psal. 32.12.  heart, saith the Psalmist, and rejoice in the Lord always; again, I say, 
n Phil. 4.9.  rejoice, saith the Apostle.  
Secondly, I say, we have precedents for it. Moses and Myriam, with their several Companies, rejoiced for their deliverance out of 
o Ex●. 15.1, 20.  Egypt. So Deborah and Barak exercised the people for their deliverance from the 
p judg. 5.1.  Canaanites: and so rejoiced the Saints for their deliverance, from haman's cruel 
q Esth. 8.9.  conspiracy.  
This condemneth the Stoical opinion of some, who are so fare from rejoicing, that they abandon all comfort, and repel all occasions of joy; delighting only to nourish grief, and to entertain a pensive soul. I may say to them, as the Prophet saith, Quis quaesivit h●● de manibus vestris? Who required these things of 
r Is. 1.12.  you?  
But perhaps thou wilt say, 
Quest.  doth not the Apostle will us to sorrow, to suffer affliction, to weep, to change our laughter into mourning, and our joy into 
f Ia●. 4.9.  heaviness?  
We must consider to whom the Apostle speaks; 
Answ.  they were profane, wicked, dissolute, double minded; 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: lest, whilst (as job saith) they dance with the Tabret, and the Harp, and rejoice at the sound of the Organs, spending their days in wealth, they suddenly go down into the 
t job 21.11, 12, 13.  pit; into that pit of darkness where there is weeping and gnashing of 
u Mat. 13.  teeth. For unto all such belongs that curse, Woe be unto them that now laugh, for they shall mourn.  
Again, the Apostle Paul saith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  there is a sorrow to God-ward, and a sorrow to deathward. A godly sorrow, and a worldly 
x 2. Cor. 7.  sorrow: the one causeth death, but the other repentance unto salvation. Now the Apostle james, where he wills them to change their laughing into mourning: his meaning is to change their worldly joy, into a true godly sorrow, leaving their abominable sins, and returning unto the Lord with fasting, weeping, and with mourning. Let us therefore cast off and abandon all lumpish deadness, all dull pensiveness: and let us sing unto the Lord, and hearty rejoice in the strength of our 
y Psal. 95.1. Object.  salvation.  
But thou wilt say, thy sorrow and thy pensiveness, is for thy sins: and so thou mayest ask me, can a man sin in sorrowing for sin, or transgress in mourning for his transgressions?  
True it is, 
Answ.  we ought with David ever to have our sins before 
z Psal. 51.3.  us: and the continual remembrance of them, 
☜  should daily draw tears from our dry eyes: yet must we not sorrow for them as men without 
a 1. Thes. 4.13.  hope; for than they should bring us to desperation with Cain and judas, and this desperation should throw us headlong into eternal damnation: but as the fearful sight of our sins, with the terrible aspect of God's justice, should cast us down with sorrow; so the sweet consideration of God's mercies, and the contemplation of Christ's merits should raise us up again with joy. For as the Apostle saith, we must weep, as though we wept 
b 1. Cor. 7.30.  not: and in our sorrowing, be always 
c 2. Cor. 6.10.  rejoicing; lest we be swallowed up with overmuch 
d 2. Cor. 27.  heaviness.  
Again, all worldly sorrow, whether it be for loss of commodities and goods, or through sense and fear of evil, is here condemned. God requireth no sorrow, but sorrow for sin: no fear, but fear to offend: no grief, but grief because we have grieved him. 
Prou. 15.13. Prou. 17.22. Prou. 12.25. Eccl. 30.24. 1. Mac. 6.8.13. Eccl. 30.21, 22, 23.  Many inconveniences follow upon this sorrow: for it darkens our countenance, it dulls the mind, it impairs our health, it casts down the heart, it brings on old age, it causeth sickness and hasteneth death: 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.  
Many, as you have heard, were the occasions of the faithfuls joy. As, First, The overthrow of their enemies. Secondly, Their own liberty. Thirdly, The restauration of Religion. Fourthly, Their deliverance from the fellowship of the wicked, and other great things which the Lord had done for them, whereof they did rejoice.  
From whence we may learn that God's goodness is the ground of the godlies gladness. 
God's goodness the ground of the Godlies' gladness.  Let the natural man rejoice in his health and strength, as Goliath did; the worldly man in his wealth and substance, as the Lawyer did; the sensual man in his voluptuousness, as Ammon did; the young man in his pleasures, as the Prodigal did; the profane man in his wickedness, as Lamech did: yet, the faithful rejoice only in God and his goodness: David was glad, and his tongue rejoiced, because the Lord was at his right hand, his preserver and keeper; the faithful rejoice because of the Gospel; the Apostles are glad that they are accounted worthy to suffer for the name of Christ; and the Disciples rejoiced that their names were written in heaven. We must not therefore rejoice with the wicked, but be glad with the godly, noli laetar● Israel, rejoice not, O Israel, as other people, qui latantur cùm male fecerint, who rejoice in evil doing: but with the righteous, be glad in the Lord, and with the Prophet, joy in the God of our salvation.  
Now they that rejoice were the jews themselves, 
It is only peculiar to the godly, truly to rejoice.  the Heathen only stand amazed and astonished at these things: but the Faithful, who had tasted the sweetness and fruit of them, they only are glad and rejoice in them. So here, we collect that it is only peculiar and proper to the godly and faithful to rejoice truly in God's blessings. My servants (saith the Lord) shall eat, 
☜  and ye (meaning the wicked) shall be hungry: my servants shall drink, and ye shall be thirsty: my servants shall rejoice, and ye shall be ashamed: my servants shall sing for joy of heart, and ye shall cry for sorrow of heart, and howl for vexation of 
f Isa. 65.13, 14.  mind. Exultate iusti, non iniusti; be glad ye righteous, not ye unrighteous: laetentur Sancti, and let the Saints be glad, and not, let the wicked be 
g Psal. 149.5.  glad, saith the Psalmist. And 
* Isa. 40.1.  comfort my people, not, comfort mine enemies, saith the Lord.  
The godly have only true cause of joy, because they have a good conscience. Our rejoicing is this, the testimony of our 
h 2. Cor. 1.12.  conscience, saith the Apostle. Now, the wickeds conscience is ever vexed; for, even in laughter the heart is sorrowful: so that there is a mixture of dissembled joy with a desperate grief.  
Besides, to the godly is only sent the true Comforter, 
joh. 16.7. joh. 14.16, 17. joh. 15.26.  the holy Ghost. I will, (saith our Saviour) pray to the Father and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of Truth, whom the world cannot receive, because it seethe him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you.  
here than we see that the joy of the wicked, be what it will, is in effect no joy, but a counterfeit: for, 
Phil. 4.7. Rom. 14.17.  there is no peace, but the peace of conscience; no joy, but the joy of the holy Ghost; no comfort, but from the Son of consolation. Now the wicked they have not this peace, non est pax impijs: for, there is no peace to the 
i Is. 57. 2●.  wicked. They have not this joy, because they have not the holy Ghost: and they have not this comfort, because they have no part in Christ the God of comfort. But the godly are said to be anointed with the oil of joy. Because a joyful heart maketh a cheerful countenance: and clothed with the garment of 
k Is. 65.3.  gladness. Because inwardly they are clothed with the robes of righteousness.  
This joy was so great and so general amongst the Saints: that as their captivity brought unto them an universal sorrow: so their deliverance brings with it a general joy. And so the Psalmist doth express it, whilst he saith 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. 
A common good should work in the faithful a common gladness.  Moses and Myriam did not only themselves rejoice: but the whole congregation with them, the men with Moses, and the women with Myriam: for their deliverance out of Egypt. Mordecas and Esther rejoiced not alone●, but the whole Church, for their deliverance from haman's intended massacre.  
For this cause both God hath commanded, and the Church have observed certain days set apart, whereon they might generally feast, rejoice, and be thankful, in remembrance of God's mercies manifested in their deliverance from the hands of their enemies. As for example: the jews kept the fourteenth day of the month Adar, with joy and feasting, and to this day it is a joyful day unto them, in remembrance of the before mentioned 
l Hes●● 9.19.  deliverance. And judas Maccabeus did institute the Feast of the dedication, in remembrance of the purging of the Temple from the profanations of 
m 1. Mac. 4.  Antiochus: a feast which our Saviour seemed to approve by his own 
n Io. 10.22, 23.  presence.  
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: when the Lord by his wonderful providence, revealed the horrible treasons and damnable plots of these Romish Locusts, who laboured, sought after, and attempted the overthrow of Prince and Subject, Priest and people, and above all, the extinguishing of the Gospel: As there is none of us, no not from Solomon himself that sits upon his throne, unto poor Lazarus that hes at our gates; but they have reaped good and comfort thereby: so let there be none of us, that will not observe this day as holy unto the Lord. On this day, this happy day, this blessed fift of November, which the Lord turned to us from sorrow to joy, and from mourning into a joyful day. The Lord did wonderful & great things for us, whereof we rejoice. He subdued those under our feet that rose up against 
o Ps. 18.39.  us. He broke the snares and delivered 
p Ps 124.7.  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 
q Esth. 14▪ 9  Altar: and to open the mouths of the Heathen to praise their idols. The Lord hath shut their 
r Deut. 18.  mouths, and put his Word into the mouths of his servants: still to speak unto us all that he commands them. In all these respects and many more, the Lord hath made us this day to rejoice over our 
s 2. Chro. 20. ●. 7.  enemies: For which great blessings let us sing unto the Lord, let us hearty rejoice in the strength of our salvation. Let us come before his presence with thanksgiving, and show ourselves glad in him with Psalms. For the Lord is a great God, and agreat King above all 
t Ps. 95.1, 2, 3, 4.  gods. He hath been favourable unto his own Land. He hath brought again the captivity of jacob. He hath forgiven the iniquity of his People, and covered all their sinner, 
u Psal. 84.1, 2.  Selah. O this is the day that the Lord hath made, let us rejoice and be glad in 
x Psa●. 118.24.  it.  
But how shall we keep such holy days, 
Quest  and how shall we rejoice at such festival times?  
In the eight of Nehemiah we read, 
Answ.  that presently after the walls of jerusalem were finished, the people feasted and rejoiced; but mark what order and decorum they kept. 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. Secondly, They give diligent attention unto him whilst he is reading. Thirdly, With all humiliation and reverence they praise and worship the Lord. Fourthly, When they considered their offences against the Law, they sorrowed and wept. All these they did before they feasted and rejoiced. 
☞  A good precedent for us to begin all our feasts with a holy fear, and all our festivals with Divine worship. First, We must worship, fall down and kneel before the Lord our maker: for he is the Lord our God, and we are the sheep of his pasture, and the people of his hands. When we have done this, then with the jews, We may go eat of the fat, and drink of the sweet, so that we commit no excess therein, either in drunkenness with Nabal, or in gluttony with Dives. and besides, in our feasts we must remember the poor, and send part unto them for whom none is prepared. And then after our feasting we may rejoice, and make great joy. Yet, our joy must not be like the carnal Israelites, who sat them down to eat and drink, and rose up again to play. But we must rejoice as David did, when he danced before the Ark. And as Myriam did, when she played upon a Timbrel, and sung praises unto the Lord. Further, the people here made great joy: but why? because they understood the words that the Levites had taught them. Teaching us to be much more glad for the Spiritual blessings, then for any temporal benefits we received by the like deliverance. Many were the blessings the Lord conferred upon us, when he delivered us from that tragical Conspiracy: but these were the principal, the Church was not subverted: our gracious Prince the Church's Head under Christ and his royal Progeny was not destroyed: nor the light of the Gospel extinguished. And these should give us just occasion to rejoice. First, with the jews, We must prefer jerusalem to our 
y Psal. 137.  chief joy. Then with Mephibosheth, we ought to prefer our Master's safety, rejoicing that our Lord the King is come home in peace. And thirdly, here, with the jews, 
z 2. S●●. 19.30.  we should make great joy, that we have the Law and the Levites still amongst us. Thus must we rejoice: after this sort must we exercise ourselves at all such times: but not give ourselves wholly over to delicacy and Music, as the Israelites did in Amos 
a Amos 6.4, 5, 6  time: nor yet, spend the day in drunkenness and wantonness, as the jews did in Isaiahs' 
b Is. 5.11.12.  time. For, they had the viol, harp, timbrel, pipe, and wine in their feasts: but they regarded not the work of the Lord: neither considered the operation of his hands.  
But, may we not at such time use lawful sports, 
Quest.  and exercise ourselves in honest recreations?  
Yea; For first these pleasures of the body and mind which are of good report, are indifferent, if modestly used. 
Answ.  Secondly, honest exercise doth much relieve the debility of nature, and doth quicken the dull spirits, which else would be depressed, and overladen with immoderate labour. Yet, in the use of these lawful pleasures, some cautions must be observed.  
First, they must be just and lawful. 
☜  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, or if there be any praise, think on 
c Phil. 4.8.  these things, saith the Apostle.  
Secondly, we must take heed we● offend not thereby our weak 
d 1. Cor. 8.  brother: though in themselves they be 
f Rom. 14.15, 21.  indifferent: yet, must we abstain from the use of things indifferent, if they give any offence to the weak.  
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; as glorious to the Lord in honouring him, not doing our own ways, nor seeking our own will, nor speaking a vain 
g Is. 58.13.  word.  
Lastly, we must not exceed, but we must keep a moderation in the using of these lawful pleasures: for, he that rejoiceth, must be as though he rejoiced 
h 1. Cor. 7.30.  not. We must use them as jonathan tasted the honey, only for his necessary 
i 1. Sam. 14.27.  refreshment: and as Timothy was to drink wine, only a little to preserve his health, and to relieve the debility 
k 1. Tim. 5.23.  of nature: and like Gideons' Soldiers we must only but lap with the 
l judges 7.6.  tongue, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and not drink a full draught of them: otherwise we prove ourselves to be of the number of those who are called lovers of pleasure, more than lovers of 
m 2. Tim. 3.4.  God.  
Now, if we observe the words some what narrowly, it must not be omitted, 
Facti sumus laetantes, non laetati sumus. Quisacit beneficium facit & gaud, 'em, & qui ●os lib●r●t cosdem laetisicat. Hugo Card. in locum.  that the vulgar Latin hath it, We were made glad: and not we rejoiced. Because, as Hugo saith, He that bestows the blessing, gives also grace to rejoice in the blessing: and he that delivers us, doth also cause us rejoice in our delivery. From whence we gather, that God is the only Author of all true joy; and he alone doth comfort us after all our troubles. It is he that changeth our grief into gladness, our mourning into mirth; and that wipes away all tears from our eyes, and crownes us with everlasting joy which no man can take from us. And therefore David being troubled in soul, and grieved in mind, prays thus unto the Lord: Make me to bear of joy and gladness, that the bones which thou hast broken may rejoice.  
But thou wilt now ask me, 
Quest.  how thou mayest know that joy that comes from the Lord, from all other joy?  
I answer; First, 
Answ.  by the antecedent signs: as first, true humiliation, for as God giveth grace to none but to the lowly, so he giveth joy to none but to the humble: and as darkness was before light, so there must be first true contrition, and then will follow true consolation.  
Secondly, it proceeds from a lively hope; for we rejoice under 
n ●om. 12.12.  hope: as the hope that Abraham had of Christ's Incarnation, caused him exceedingly to rejoice for man's salvation.  
Again, it is known by the concomitants: as first, righteousness of life. For, the kingdom of God is not in meat and drink, but in righteousness and peace, and joy in the holy 
o Rom. 14.17.  Ghost. Then it is always accompanied with these two associates. First, A holy fear: serve the Lord in fear, (saith David) and rejoice before him with 
p Psal. 2.11.  trembling. Secondly, A quiet conscience: and so the Apostle Paul rejoiced for the testimony of his conscience, that in simplicity and godly pureness he had his conversation in the 
q 2. Cor. 1.12.  world.  
Thirdly, it may be known by the consequents or effects. First, Patience in adversity: We rejoice (saith Paul) in tribulations, knowing that tribulation bringeth forth 
r 2. Cor. 6.10. Rom. 5.3.  patience.  
Secondly, it causeth us to vilipend and undervalue all other joy: God forbidden (saith the Apostle) that I should glory or rejoice in any thing, but in the Cross of Christ.  
Now, if the Lord hath given thee grace to be truly humbled for thy sins: and hath given thee a lively hope in the death of his Son: and withal, hath endued thee with a holy fear: if thy conscience be at peace with God: if thou be patiented in adversity; and if you contemn all earthly and worldly joy: and yet inwardly thou art glad and joyful, assure thy self that that joy, that gladness proceeds of the Lord: and all such may say here, with the faithful we are made glad.  
To conclude, Lorinus saith, We are comforted or made glad, as having forgotten their former troubles, 
Quasi ●●iorum obliti ma●rum. Lorin. in locum.  so that the jews being now as it were ravished, with their present felicity and jocunditie, 
Magnificavit, magnificavit. non ●em●è con●●●●ur h●c duplicatin sed v● oste●deret magnam quam coeperunt Letitiam. Chrysan locum.  they altogether forget their former woe and misery. Certainly, they were greatly joyed, and great was their joy: and therefore Chrysostome saith, that the duplication and iteration of the words, the Lord hath done great things, is not rashly set down by the Prophet, but to show the great joy they conceived at their deliverance. O unspeakable joy that possesseth the Saints, that they do not once remember the woe and misery they have sustained. A woman when she is in travel hath sorrow, 
job 16.21.  because her hour is come, but as soon as she is delivered, she remembreth no more the anguish, for joy that a man is borne into the world. 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. 
☞  When our Saviour questioned the two Disciples that were going to Emmaus, of their serious communications, and the cause of their sadness: and they answering by way of interrogation: Art thou only a stranger in jerusalem, and hast not known these things, 
Quasi immemor 〈◊〉. Lorin.  which are come to pass there in these days? Christ replied, Quae? What things? as having forgotten the infinite injuries offered to him: the unspeakable torments he suffered, and the grievous passions he endured. Now, the God of all comfort and consolation, which comforteth us in all our tribulation; comfort your hearts, and give you everlasting consolation, that as the Apostle saith, 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.   

THE SECOND GENERAL PART OF THIS PSALM: Viz. The faithfuls comprecation, or supplication to God, for the accomplishing and perfiting their deliverance, contained in one Sermon, viz. The Prisoner's Petition.  
THE SEVENTH SERMON.  VERSE▪ 5. 
O Lord, bring again our captivity, as the Rivers in the south.  
Cardinal Hugo saith, 
Orat propheta conversionem captivitatis in persona iusti generalis.  that the Prophet in the person of all the faithful, prays for an universal and full deliverance. But what, are they not as yet delivered? In the former Verses he makes mention of their liberty: and here he prays for their enlargement, 
Et de qua quasi iam sacta laudave a●, ●unc quasi fu●●●●m ora●.  and that for which as already effected, he had praised God: now for the same, as not yet accomplished and performed, he prays unto God. True it is, the jews had liberty to return, 
☞  freely granted them of Cyrus, in the beginning of his reign: yet but a few at the first returned, 
P●●●ique metu peric●●orum quae redeunt●●us in Patriam, & polititiam restauraturis immincre tidebantur ab hos●ibus a●● ignavia, 〈◊〉 voluptatibus suis & delitijs, quas exempt●● agris, & contracta cum Gentib●● assini●ate percipiebant, retinebantur, ut omnem cogitationem de reditu a●●●cerent. Moll●r. & Fabri. in locum.  for some stayed still in Babylon willingly, and with their own consent; others were stayed violently and by constraint.  
As for those, that of their own accord remained behind: some stayed, because they feared the dangers and troubles which were like to fall out as they returned, and whilst they should repair the decayed walls of their commonwealth. Others 
* Plurimi pr●uam babentes mentem in omnibus diuini● legibus repugn●●tes regredi naluerunt. Theo: in lec●m. Zach. 8.8. Is. 10.21, 22. A Primordio institia vim patitur statim v●●oli capit D●us i●uidiam 〈…〉 est, qu● D●● placurat ●●●iditur, & ●uidim 〈…〉.  abode still through idleness and laziness: and not a few tarried behind, because their worldly pleasures, their goods, their grounds, which they had now purchased, and for the affinity and friendship which they had contracted with the Heathen: wherefore the Prophet Zacharie affirms, a remnant only, to have returned; and the Prophet Isaiah foretold, that though the people of Israel were as the sand of the Sea, yet but a remnant should return; and therefore the Psalmographer here prayeth, O Lord, bring again our captivity: 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.  
The same impediments, that did let the jews from returning from Babylon to jerusalem, doth hinder many from becoming of a Heathen a true Christian. First, because they see that the life of a Christian is exposed to infinite troubles; their whole pilgrimage is but a persecution, and therefore many dare not profess that profession. 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. He that labours to please God, and unto whom God hath respect, is murdered, and that by his own brother. Yet ought not this to discourage any, but rather to encourage them. For, whosoever will save his life, shall lose it; and whosoever will lose his life, shall find it. Others, through idleness, leading an Epicurean life, in eating, drinking, and sleeping: and others, because they are besotted with this world, and blinded with these earthly pleasures. The like we may say, doth impede and stay many from leaving this Western Babylon, the mother of abominations. First, the fire and faggots doth terrify them: but we should cast off this faintheartedness, and shake off this fear; and willingly with Daniel go to the Lions, with Isay to the saw, with jeremiah to the stones, with Amos to the rack, with Paul to the sword, and be content with Antipas that faithful martyr, even to suffer where Satan's seat 
* Revel 2.13.  is. Others for idleness do loiter and linger, desiring rather to stand idle in the Market 
b Matth. 20.  place, then to labour in the Lord's Vineyard: and to loiter at home like the inhabitants of jabesh Gilead; then with the rest of Israel to go up to Mizpeh to the 
c judg. 21.  Lord: and many having drunk of the cup of Babel, and waxed rich 
d Reuel. 18.  through the abundance of her delicacies, wallowing themselves in sensual pleasures, will not forgo her. Oh, how loath are the Israelites to part with the flesh pots of Egypt? Oh, how unwilling is Lot's wife to leave Sodom? And how backward are many of the jews to come out of Babylon? And how woe are we to leave that mother of abominations, and to return to Zion: and therefore, here with the Prophet we still must pray; O Lord, bring again our captivity.  
Again, there were many stayed violently and by constraint. For albeit they had full freedom granted unto them by Cyrus, to return, and withal a commandment to repair the walls of jerusalem, and to re-edify the Temple: yet 
* Haec letissim● initia turbata sunt, partim à vicinis Samaritanis, partim aulicis calumnijs cum enim pater ●yrus bellum adversus Masa●atas ger●●et, & Cambyses domi regn●● et inchoati ●d●fica●io templi, edicto Cambysis prohibita est. Phil. M●l. Chr. Carianis, lib. 2.  these gladsome beginnings were suddenly changed, this their liberty was restrained, and all they that were not as yet returned, were detained. For Cyrus himself being abroad, employed and busied in the Scythian wars, and leaving Cambyses his son at Babylon Lieutenant in his stead; who (being incensed against the jews by the false accusatory Letters, sent unto him by the Adversaries of judah and Benjamin; who, because they were not accepted with the jews, in the building of the Temple, endeavoured every way to hinder it: as also being led away with the persuasions and untrue suggestions of corrupt counsellors, who were hired 
e Ezra 4.5. Ignorant Cry, C●m●yses eius filius, qu● in natura ●rat male●o●us, v●●uit ne in 〈◊〉 ra proceder etur. Phil. Berg. su●pl. Chro. lib. 4.  against them; and withal, he himself being of a cruel nature and crabbed disposition, doubting danger where there was none, and fearing the worst: he gave a countermand to his father Cyrus former command, strictly charging them to cease from building, and gave full authority to their adversaries by force to stay 
* Haec verba duppl●●it●r ●●poni 〈◊〉: ut precatio concernat vol ill●s qui adhuc in captivitate r●n a●serunt, ut & ●psi in patriam reducantur, vel illos qui Hie●●so ●mam 〈◊〉 à vicinis infesiabantur, ut sibi in no●o exilio deg●re viderentur. Scull. in locum.  them: and therefore the Psalmist, after he had made mention of their former liberty, granted by Cyrus, and considering their woeful restraint under Cambyses, pours out this prayer unto the Lord, O Lord, bring again our captivity.  
This hath ever been, and at this hour is in many places, the lamentable estate of the Saints; what by the false accusations of their Adversaries, and the subtle suggestions of corrupt Counsellors, and perhaps without any malicious disposition, or cruel inclination in the Chief under whom they live. They are still in captivity; Their Adversaries calumniously do lay against them most false accusations; and many Counsellors, who are in Religion either eagerly opposite, or utterly indifferent, or keycold, are easily courted; nay, with bribes corrupted: and Princes that are not sound grounded in Religion, are easily seduced. 
☞  And to speak the truth, this hath been, and is, the practice of our adversaries the papists, against the Church, 
Vide Polanum in Danielem, cap●●●. 6.  Saints, and servants of Christ; they take all occasions to accuse to the Prince his reformed subjects; they profess themselves the defenders of the King's authority, and the professors of the apostolic and Catholic faith. They lay to their charge (as Darius Princes accused Daniel) that they regard not their King, nor his 
e Dan. 6.13.  Decrees: as Haman did the jews, that they kept not the King's 
f E●●b. 3.8.  laws; and as the jews did our Saviour, that he is not Caesar's 
g Luk. 23.2.  friend. Nay, over and besides, like the adversaries of judah and Benjamin, they are not only content, contumeliously to reproach them, as rebellious maintainers of tumults and sedition; but also they hire Counsellors against them: and so, whilst they craftily and subtly circumvent and bewitch unwary Princes. 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; but Lord, free thy servants from such persecution, free thy Saints from their cruelty, and for thy Names sake, O Lord, bring again their captivity.  
Now last of all, 
Quia quod factum erat in Dei praescienti●, suturum crat in rerum existentiae Hug. Card.  let us see how the Cardinal answereth this question himself. First, he faith, that the Psalmist here doth pray for their enlargement, whereas before he mentioned their deliverance; because what was already done in God's foreknowledge and providence, should be accomplished and effected in its own time; and so the Psalmist prays, that it may be in the sight of man performed, what God in his own counsel had purposed, or as 
* In sup ●ioribus propheticae scientiae suit s●rmo futurorum gaudia tanquam de pr●●terito nunciantis, Hillar. in loc. In ●arte erat facta 〈◊〉 parte future. idem.  Saint Hilary saith, that the Psalmist, by a prophetical foreknowledge, did speak of things to be acted, as if they had been already effected. Again, partly it was done, and partly to be done: for in that they were delivered from the tyranny of Babel, when daniel's Lion had his wings plucked 
h Da●●. ●. 4. 〈…〉 stati●●●otain●●● cons●mma●a●crat 〈…〉 loc.  off, & the Monarchy taken from the Chaldeans; and when by the permission of Cy●● 42360. of the Congregation, besides 7337. Maids and Servants, went up to jerusalem, who by Cyrus' proclamation they were relieved with silver, gold, substance, cattle, and with willing offerings, carrying with them the vessels of silver and gold, which Nebuchadonosor had carried 
i Ez●a 1.  from thence, they might seem to be delivered, but it was in part only. For this their happy estate continued not long, but soon after there arose another King, who kn●w not joseph; for Cambyses dashed all; the building of the Temple was stayed, besides infinite other troubles, the poor jews sustained under other Persian Monarches, and so they were as yet partly captives. The Psalmist therefore did praise God, 
Pro facta gaudebat profutura o●a●at. Hug. Orat v● quod nondum factum est fiat, & quod factum est iose qui secit custodiat. idem.  rejoicing for that liberty they had already obtained, and did pray unto God to finish what he had begun. Lastly, saith Hugo, he prayeth that what is yet undone may be done; and that what is done, the Lord, who did it, would conserve it. From these expositions we might raise many observations.  
First, That God in his secret counsel, hath decreed and determined to deliver his Church and Children from afflictions, before they fall into any affliction. For as a burden is appointed to be taken off, before it be laid on: so our afflictions, which are our burdens, are appointed to be taken off us, before they be laid upon us.  
Secondly; That God doth not always free his Church and Children from all their troubles at one instant, 
* Quilibet Christ●anus nunquam abomni bo●●e liberatur, insurgentibus sub●nde adversus pios nunc ●undo, nunc pecc●●●, nunc diabolo, at cur Deus permittit? us semper oremus, semper pugnemus. Fide, Spt, Patientia. Vide Scul. & Gesn. in ●●um.  nor at one time destroy all their Adversaries. Israel had not all his enemies discomfited at once; there were left some, to be pricks in their sides, and thorns in their 
k 〈◊〉. 33.55.  eyes, for to exercise them: and here the jews are freed from the jaws of daniel's Lion, and yet they are kept under the paws of daniel's Bear. I mean, they are delivered from the cruel Chaldeans, and yet much molested by the peevish Persians.  
Thirdly; That nothing in this life is stable and permanent, unless the Lord do preserve and confirm it: and from these and such like, we may gather good observations for ourselves, touching our redemption through Christ.  
First, That as God appointed his people deliverance, before ever they went into captivity: so before the fall of man; nay, before ever man was created, God had determined his Son should be the Redeemer of Man: yea, as the Apostle saith, before the foundations of the world.  
Again, As they were the first year of Cyrus' reign set at liberty, and after restrained by Cambyses his son: 
Spiritualis nostra liberatio nunc quidems inchoatur in hac vita, sed in resurrectione erit integra & consummata Fabr. Haec libertas 〈◊〉, sed non quantum ad nos attinet perfecta, quapropter iugiter orandum convert, etc. Pomer. in loc. Haec liberatio quoad nos imperfecta, dum sumus in mortali carne sumus adhuc in babylon. Scult. in locum.  so although by our Saviour we be redeemed from the tyranny of Sin and Satan; yet, still are we molested by the temptations of the one, and polluted with the dregs of the other. True it is, the price of our redemption is paid, and the hand-writing is canceled; but the full consummation of our redemption shall be in the end of the world. For as the Apostle saith, we have received the earnest of our Inheritance, until the redemption of the purchased liberty, unto the praise of God's 
l Eph. 1.14.  glory.  
Lastly, As they could not maintain their own liberty without God's assistance: 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. For when we think 
m 1. Cor. 10.  ourselves to stand fastest, we are in danger to fall soon. Thus we see, that in all these respects, the jews had, and we still have reason to pray,  O Lord, bring again our captivity. 
In this prayer, I pray you observe the Matter, O Lord, bring again our captivity: and the Manner, as the Rivers in the South. 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; and then his pity, in that he prays not for himself alone, but having a fellow-feeling of the jews sorrow, he prayeth compassionately for all, saying, O Lord, bring again OUR captivity.  
If I would largely speak of Prayer: I might show you how; first, there is no time limited; and then, no place exempted from Prayer: I mean, from a man's private sacrifice, and not the public service. For that the Temple was the House of 
n Isai. 36.7. Matth. 21.13.  Prayer: and the ninth hour was the 
o Act 3.1.  hour of prayer: but for the other; first, there is no time limited. For the Apostle wills us to pray 
p 1. Th●s. 5.17.  continually. If in the morning, learn of our 
q Mark. 1.35.  Saviour; if in the evening, of 
r Gen. 24.63.  Isaak; if at midnight, of Paul and 
s Act. 16.25.  Sylas; if all the night, of 
t San. 15.11.  Samuel: learn, I say, at all times to pray. For so our Saviour bids us, Watch and pray 
u Luke 21.36.  always.  
Again, no place exempted. I will, saith the Apostle, that men pray every where, lifting up pure 
x 1. Tim. 2.8.  hands. If thou be in thy house, learn of 
y Act. 10.30.  Cornelius: if in the field, of 
z Gen. 24.  Isaak: if in the Temple, of 
a 1. King. 8.22.  Solomon: if on the Mount, of 
b Exod. 14.  Moses: if in the Garden, of our 
c job. 18.  Saviour: it in thy Chamber, of 
d Dan. 6.  Daniel: if in thy bed, of 
e Is 38.  Ezekiah: if on thy Couch, of 
f Psal. 6.  David. Learn, I say, to pray.  
These and the like general observations, I might touch in Prayer, but I purpose not to discourse of Prayer common-place-wise, and therefore let us have recourse unto the words.  O Lord, bring again our captivity. 
The first thing that offereth itself to be considered, is, the Psalmists Piety, who in this their captivity, earnestly doth pray unto the Lord for their deliverance. From whence we le●rne, that in all our troubles and afflictions, we ought to flee to God only, by servant prayer. First, I say, 
O● quod 〈…〉. G●●g.  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 forgot God, and did not so much as invocate his Name: but when through adversity their soul sainted in them, than they cried to the Lord in their trouble, 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: Thou shalt call upon me in the day of trouble, and I will deliver 
g Psal. 50.  thee. And the Prophet saith, Lord, in trouble have they visited thee, they poured out a prayer when thy chastning was upon 
h Is. 26.16.  them. Further, we ought to call upon God alone, for he only can hear our cry, and cure our sore, that is, he only can hear us. In my trouble, I called upon the Lord, and complained unto my God: and he heard my voice out of his holy Temple: and my complaint entered into his 
i Psal. 18.5, 6.  ears. saith David. I have seen the affliction of my people in Egypt, and I have heard their cry, saith the Lord to Moses. And as he can only hear us, so he can only relieve us. For he without all natural means can cure every disease: above nature he can stay the woman's running issue: and contrary to nature he can give sight unto the blind borne: he only can bring jonah out of the Whale's belly: Daniel out of the Den: and his servants out of the fiery furnace. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Fourthly, 
Oranti subsidium D●● sacrificium. Diabolo flagellum, Aug.  we must flee to God by Prayer, for that is a present help to him that prayeth; witness Ezekiah, who in his extreme sickness is restored to his former heal ●●it is a pleasant sacrifice to God; for like Noah's sacrifice, it smells so sweetly in the Lords Nostrils, that it diverts away his wrath, and it is a sharp scourge unto the Devil, more fearful unto him then Tobias perfume, to drive him from us. Lastly, we ought in all our troubles to have recourse so God by faithful and fervent Prayer. For Faith and Zeal are the supporters of Prayer, like Aaron and Hur, who upheld Moses hands whilst he prayed. The ancient Fathers could never sufficiently praise the efficacy of Prayer, and therefore Saint Augustine calls it the Key of Heaven: and truly so. 
Cla●em Coe●i.  For by Prayer Elias opened the Heavens, when he brought both Fire and Water from thence: Fire, to burn up the sacrifice; and Water, to fructify the earth. Chrysostome calls it the soul's sun, 
 anime.  because as the Sun doth enlighten the World, so Prayer illuminates the mind. 
Tabulam naufr●go●um, Paulin.  And others have called it the Seaman's Card, which brings us through so many billows, and so great surges of temptations, unto our quiet H●rbour.  
But for all this, thou mayest ask me, 
Quest  why GOD doth not then hear us always when we call upon him?  
First, 
〈◊〉 non exaud untu●: 1 Quando petimus indign, viz terrena: Mat 6.25. etc. 〈◊〉 necessa●●●● Mat. ●. 11, 12. nes●imus quae● Mat. 20.20, 21, 22. & D●● voluntati repugnantia. Deut. 3.25, 26. 2. Sam. 12.16.2 Quando petimus indignè, viz. ore tantum: Hos. 7.14. a●sque ●ide: Ma. 21.22. in malum finem. jac. 4.2, 3.3 Quando indigni petimus, id est, in p●●●a●is exist●nces: joh. 9.31. perse●●antes: Isa. 59.1, 2, 3, etc. & Deo resistentes. Hos. 5.4.15. I●noc. ●rooem. in Psal 〈◊〉. & I●●. de vorag. dom. 〈◊〉 post. fest●●m Trinit. ●. ●. 3.  it is either because we come unto him, as Mephibosheth came unto David, unshaven and 
k 2. Sam. 19  unwashed: and so our sins, as the Prophet saith, doth hinder good things from us.  
Secondly, we ask, and receive 
l jam. 4.3.  not, because we ask amiss: like unto that man, who though he urged King Agesilaus with his promise: yet was denied what he demanded, because he desired a thing that was unjust: 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 heareth 
m 1. job. 5.14.  us.  
Thirdly, because we pray not fervently, as Anna did for a son: nor instantly, as Eliah did for rain: nor faithfully, as the Canaanitish woman for her child's health: but faintly, fond, faithlesly; otherwise his eyes are the righteous, and his ears are ever open to 
n 1 Pet. 3. ●2.  their prayers. 
o 2. Kings 1.2.   
here than we see how the wicked of our times are much condemned, who no sooner are visited with the correcting hand of God, but presently they repair to the Devil and his Instruments, like Ahaziah, who being sick of a fall, goes to Baalzebub the god of Eckron: or with Saul, who being afraid of the Philistims, goes disguised to the Witch 
p 1. Sam. 28.7, 8.  of Endor: or with Balacke, who fearing the Israelites, sends for the Wizard 
q Numb. 20.  Bal●am: or with Pharaoh, whom no sooner God began to punish for his obstinacy and hardness of heart, but presently he calls for his 
r Exod. 7.11.  Sorcerers: or with Baltazar, who seeing Gods judgements before his eyes, sends for his soothsayers, and 
s Dan. 5.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Bas. ●om. in Ps. 45.  Enchanters: or like Sannacherth, who being wonderfully discomfited by an Angel, when he besieged jerusalem, repaired to his temple, and worshipped his god 
t 2. King 19.37.  Nisroch. Nay, I wish to God, that many amongst us, who seem most forward in their devotion, were not too much besotted with this error, that when the Lord doth visit them with sickness, or any other affliction, though they do not directly go to the Devil, like Ahaziah, yet Asa-like they will seek to the Physicians, 
2. Chr. 16.12.  and not to the Lord. Or, if they call upon God, yet they come to him as the wife of jeroboam came to Ahijah, 
1. Kings 14.  disguised with an hypocritical heart, and counterfeit countenance: 
Is. 31.1.  but yet in heart they look not unto the holy One of Israel: they seek not unto the Lord; and yet none shall be saved but such as call upon the Name of the Lord. 
joel 2.32.  As here the Psalmist doth, saying: O Lord bring again our captivity.  
Again, what should we think of the Romish Locusts, who direct not their prayers to God alone: but to Saints and Angels, making them like unto God omnipotent, and omniscient. For, in time of famine they call upon Saint Vrban; 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, and dig unto themselves pits that hold no 
u jer. 2.13.  water. Paul and Barnabas, would not be worshipped 
x Act. 14.  when they were living, and shall we invocate them when they are dead? Peter would not suffer Cornelius to fall down 
y Ad. 10.26.  before him: and shall we kneel unto his image? The Apostles confessed themselves to be but men: and shall we now reverence them as gods. 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: for, they that wait on lying vanities, forsake their own mercy, but salvation is of the 
a jona 2. Psaltes eos qui adhuc in captivitate erant pet affectum sibi copulans earum n●mine exclamat ad De●● & nos pari affectu ad exc●amandum infirmat convert. jac. ●anson. in locum,  Lord. Therefore pray we with the jews: O Lord bring again our captivity.  
The second thing, we observe in this Prayer is the Psalmists pity: 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 jesus, who are either detained under the Turkish tyranny, or are oppressed under the Antichristian yoke: let us, as having a fellow-feeling of their grievances, compassionate them, and pour out our supplications for them here with the Psalmist: O Lord bring again our captivity.  
The duties we own unto such as are afflicted, are chief four. 
What duties one Christian owes to another, in time of affliction.  First, To compassionate them. Secondly, To comfort them. Thirdly, To instruct them. Fourthly, To pray for them. The first two of these we see to have been intended of jobs friends. For, when they heard of his misery, they agreed to go and lament with him, and to comfort 
b job 1.11, 12.  him. The third, we learn of Isaiah, when he visited Ezekiah in his bed 
c Is. 8.1.  of sickness. And the last is both commanded by the 
d jam 5.  Apostle, and commended by example.  
First, I say, we ought to compassionate them. Nehemiah when Artaxerxes asked him the cause of his sadness; answered, Why should not my countenance be sad, when the City, the place of my father's sepulehres lieth waste, and the gates thereof are consumed with fire? 
e Neh. 2.2, 3.  jeremiah did so compassionately lament the destruction of jerusalem, that his eyes did fail with tears, his bowels swelled, and his liver was, as it were, poured out upon the 
f La●. 2.11.  earth. We ought not, with the Priest and Levite, with a hard heart pass by the wounded: but, with the good Samaritan, bi●d up his wounds, wash his sores with wine, and soften them with oil. For, as we rejoice with them that rejoice, so should we weep with them that weep: as job did, who wept with them that were in trouble, and whose soul was in 
g job 30.25.  heaviness. And especially we ought to compassionate the captived Saints. Remember them that are in bonds, as bound with them, and them that suffer adversity, as being yourselves also in the 
h ●●b. 13.3.  body. saith the Apostle.  
Secondly, we ought to comfort them. When Hannah grieved in her soul, being daily upbraided by Peninnah for her barrenness: her husband Elkanah goes and comforts 
i 1. Sam. 1.  her. When David fled from Saul, and remained in the wilderness, in fear of his life, jonathan, saul's son arose, went to him, and comforted 
k 1. Sam. 23.15, 16, 17.  him. When Bathshebah mourned for the death of her child, David went in unto her, and comforted 
l 2. Sam. 13.24.  her. And when our Saviour was in his bitter agony, sweeting drops of blood, trickling down unto the ground. There appeared an Angel unto him from heaven comforting 
m Luke 22.42, 43, 44.  him. And in a word, he that is in misery ought to be comforted of his 
n job 6.14.  neighbour.  
Thirdly, we should instruct them that all their afflictions, whether they be outwardly in body, 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 suffereth for his 
o Lam. 3.  sin: and therefore they are chastisements for his transgressions: and with Solomon tell them, That the Lord correcteth whom he loveth, even as a father his child in whom 
p Pro. 3.11, 12. Flagellum corrigentis non poena dam●●mtis. August. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in Gen. hom. 26.  he delighteth. And so they are not the scourge of a rigorous judge, 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: saith Christ to the Angel of the Church of Laodicea. And we ought to let the patient know, that afflictions are the harbingers, that go before death, and therefore they should daily prepare them for their end: as Isaiah wished Ezekiah to put his house in order, for he should die 
q Is. 38.1.  and not live.  
Lastly, we ought to pray for them. When Myriam was stricken with a fearful leprosy, Moses prayed for her. When the pestilence was amongst the Israelites, David mourned, and prayed for 
s 2. Sam. 14.  them. When Peter was captivated and imprisoned by Herod, prayer was made without ceasing of the Church unto God for 
t Act. 12.5.  him. When Nehemiah was told of the afflictions and reproaches of his countrymen the jews, he weeps, mourns, fasts, and 
u Neb. 1.  prays. And Daniel knowing that the time of their captivity was expired: and considering the great misery wherein they were detained, he did fervently call unto God to divert away his wrath from 
x Dan. 9.1. to the 20.  them: as you may see pathetically expressed in the ninth of his Prophecy. And truly this is a difference betwixt the godly and : The godly pray both for themselves and others, as did David and Ezekiah and others. But the wicked they are so fare from praying for others, that they have not so much grace as to pray for themselves: but like Simon Magus desire Peter, and like Pharaoh require Moses, and like jeroboam entreat the young Prophet to pray for them. But the Psalmist here hath both grace to pray for himself, and charity to pray for the whole Church, and therefore he saith:  O Lord bring again our captivity. 
The substance of this prayer is the conversion of their captivity. The word Captivity, saith Chrysostome, is simple in pronunciation, 
Nomen captivitatis est in prolatione simplex, ●abet autem multas intelligentias. Chrys. & Bas●● in loc.  and yet it hath many significations: but Captivity properly is when one Nation is made subject unto another: as when the jews were wholly subdued by the Babylonians, their Princes, and thousands of them carried to Babel: 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. Because there is no estate so lamentable in the world as is the estate of a Captive: and therefore the most grievous crosses that can befall Man, are expressed in one word Captivity. Infinite were the sufferings of job, when his goods were taken away by violence, his children suddenly destroyed, and himself stricken with sore biles, from the sole of his foot to his crown. Yet all these and many more are included in this one word: 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 
b job. 42.10.  job.  
In both these respects, the Psalmist here doth power out this prayer, O Lord bring again our captivity: desiring God therein both to enlarge the Church's liberty, and withal to ease and release them of all their calamities. Which, whilst we consider it should put us in 
* Sicut hic yeduces pro exulitus apud Denns intercedunt, isa nos quoque pro fratribus nostris qui vel sub Turcica tyraunide captius de●inenter, velsub 〈◊〉 Antichristi miserè offliguntur, 〈◊〉 remus, convert. Gesner. in loc.  mind, how the Church is not as yet fully freed from the tyranny of this western Babel: 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. Some mocked with 
c 2. Kings 2.23.  Elisha, some persecuted with 
d 1. Kings 19  Eliah, some buffeted with 
e 1. Kings 22.24.  Michaiah, others stocked with f jeremiah, slain with 
g jer. 26.23.  Vriah, and thousands murdered with Zacharia: and therefore we must still pray here with the jews: O Lord bring again our captivity.  
Again, for ourselves whatsoever affliction befall us, if any of us be imprisoned with joseph, be in fetters with Peter, or in bonds with Paul. If we be forced to live in exile and banishment, as David in Gath; and to flee for fear of persecution, as Eliah did from the face of jezabel into the wilderness. If we be afflicted in soul as was Hannah; or sick in body with Ezekiah. If we be brought with job to sit, full of sore biles on the ash-heape: or be constrained to lie with Lazarus at the gluttous gate full of sores: here is the only remedy for our malady, to call unto the Lord with the jews: O Lord bring again our captivity.  
Now, these captuities are but corporal afflictions: but besides there is spiritual captivities of the soul and mind. For, first that evil, even sin that dwelleth in us, and that corruption that is ever present with us, is to us a captivity. For it keepeth us from doing the good we would, and causeth us to do the evil we would not: this the Apostle affirmed, when he said, I find a law in my members, 
Rom. 7.23.  rebelling against the law of my mind, and leading me captain to the law of sin. This will prove a dangerous captivity, if we do not take heed of it, if once we suffer the flesh to get the mastery: if we do not wrestle against her, and resist her enticements: at first, like Eve, she will invite us to the forbidden apple: with Putiphars' wise, she strives to entice us to lustful pleasures: but in the end, she will serve us as jahel did Sisara, deceive us with false love, but in the end kill us: And as Dalila did Samson, flatteringly let us sleep upon her knees, until she hath shaved our locks, bereft us of all goodness, and then give us over to our enemies the Philistimes, the Devil and his instruments, who will put out the eyes of our understanding, and chain us fast with fetters of death. Therefore it behoves us, 
Cor. 9.27.  with the Apostle Paul, to keep under our body, and to bring it into subjection; and in this conflict betwixt the Flesh and the Spirit, we must still pray, O Lord, bring again our captivity.  
Again, when by continuance in sin, man is not only entrapped in the snares, but also fast settered in the chains of Satan, so that he is ruled at his pleasure, and governed at his will. This is a 
* Gravis quidem est ca●tiuit as cor poralis, qu●●ure liberla● is a misso unct ram 〈◊〉 nature subditur, 〈◊〉 ca●timtas quam ins●●x, etc. Hill●r in ● c. Is. 46.2. ● Tim. 2.25, 26.  doleful and woeful captivity, when not only the body, but the soul is thus captivated to the Devil. Therefore the Lord meaneth not so much the Babylonish Idols, as the Babylonians themselves, when he saith, They are bowed down, and their soul is gone into captivity. 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. But now, sith the regenerate as well as the reprobate, are still captives to sin. 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. They may seem both to be in the like predicament, and both their cases woeful and desperate. 
☞  I answer: 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. The former is meant of that voluntary bondage, whereby the wicked do willingly mancipate and subject themselves to Satan, to work all uncleanness even with greediness. 
Ep●. 4.19. V●c●oriam non 〈◊〉 obtinet carosed in invitum: 〈◊〉 licet a●iqua●do à lege p●ceati captiuentu●, nunquam tamen sine contra dictione. Rom. 3. Paraeus, in Rom. 7.  But the Apostle complains that forcibly against his will; yea, he striving against, he is carried captive to sin: like a captive, who by source is haled by the enemy into servitude: 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. Veloces pedes eorum ad effundendum sanguinem; Their feet are swifis to shed blood, saith Paul. Besides, the godly have a sight of their errors, secle their infirmities, know their own weakness, 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, so that they become past ceiling, and having their under standing darkened, 
☜  they are alienated from the life of God, through the ignoranee that is in them, because of the blindness of their heart. 
Eph 4.18.  Now, the only way to shun and avoid this captivity, is with our spiritual armour, to arm ourselves, that thereby we may cast down imaginations, and every thing that exalteth itself against the knowledge of God, and bringing into captivity every thought, to the obedience of Christ. 
2. Cor. 10.5.  We must not give ourselves to lustful pleasures. For this captivity, saith one, was adumbrated and shadowed out in Samson, for the Philistims had not put out Samsons eyes, 
☜  had he not slept before upon Dalilahs' knees. 
Hector Pintus in Ezek. cap. 1●.  So the enemy shall not blind us, nor fast bind us in fetters, v●l●sse we be besotted in wantonness. And what would (saith he) the holy Scripture intim● e unto us, by Nobuchadonosors putting out of Zedekiahs' eyes, binding him in chains and carrying him to Babel? but that the Devil doth blind all those that are wholly addicted to voluptuousness, and carries them captives to their confusion.  
Now to conclude this point, whensoever we are in captivity, whether it be of the body to man, or of the mind to sin, whether it proceed as the jews did, ex cordis ignorantia, from want of understanding. For my people are gone into captivity for want of knowledge, saith the Lord; or whether it be ex carnis insolentia, of the unruliness of the flesh, rebelling against the spirit; or whether it come from the cruelly and subtlety of the Devil. Here is out last refuge, to cry and call unto God with the Psalmist, O Lord, bring again our captivity.  
There is bona & mala captivitas, a good and an evil captivity, saith Chrysostome. You have heard now the several kinds of the worst captivities. 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. For he hath taken away the captivity of the mighty, and delivered the prey of the Tyrant, 
If. 49.25.  and contended with them that contended with us, and saved his Children. The Devil, like a strong man armed, 
Luke 11.21, 22. Reuel. 13.10.  kept us captives until Christ, that was stronger than he, set us at liberty: so that as the Devil led into captivity, so he is gone into captivity. O blessed victory! O happy captivity! That we may now say with the Apostle. 
1. Cor. 15.  O Death, where is thy sting! O Grave, where is thy Victerie! 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 jesus Christ.  
But thou wilt say: How is Satan captivated? 
Quest.  when as the Apostle tells us, 
☞  that we must still wrestle and combat with him: 
Epb. 6. 1. Pet. 5.  And the Apostle Peter saith, that he still goeth about like a roaring Lion, seeking whom he may devour.  
I answer, 
Answ.  Christ hath trodden under soot his power and might, 
Christus d●monum destru●it potentiam interim circumeunt, non us domin●● ullum in no babentes, sid per insidizs agentes vs nos ad se pertrahant, Zanch. in Eph. 4.  and hath overthrown his Kingdom; yet he goeth about, not as having any dominion over us, but to ensnare us by his cunning allurements, and draw us to him by his subtle enticements. For this cause the Apostle advising Timothy to labour, to win and convert the opposers of Truth, whom he calls the Devil's captives: he useth not the usual and proper word for a captive, but a word metaphorically taken, from catching wild beasts by hunting. Whereby is employed, that the Devil's power is destroyed, yet he hunts about to catch us in his snares: and therefore the holy Ghost, by the Apostles, admonisheth us to be wary and vigilant, and not to suffer ourselves to be deceived and circumvented.  
Lastly, all the ancient Expositors from these words, he ascended on high, and led captivity captive, 
August. Beda, & Anselm. in Ephes. 4.  infers another Captivity, which is, that wae being freed from the slavery of sin, and servitude of Satan, are become Christ's servants. And whereas before we were the Devil's bondslaves, now we are Christ's captives: and whereas before we were under the bondage of Satan, we are now under the yoke of Christ: and blessed are they that are under this yoke, and are of the number of such captives. 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. Yet in regard of our natural corruption, and the Devil's daily temptations, may we not cease to pray, O Lord, bring again our captivity.  As the Rivers in the South. 
The manner after which the Psalmist would have their liberty enlarged, is set down in these words, 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Ageil, in loc.  as the Rivers in the South. Which of diverse are diversely conceived and construed. First, an unnamed Greek Author, is cited by Agellius, who would have this place to have reference to t●e C●tie Rhinocolura, built (as he saith) in the frontispiece of Egypt, by such people as for capital crimes were exiled, and driven out of the Kingdom by Amasis: whither the Saracens often resorted, and by violent invasion and forcible entry, rob them of their goods and substance; and after they had thus spoiled the impotent inhabitants, they returned to their own Tents and Places of abode: but by Gods just judgement and permission, the River that passed by the Saracens habitations, and run towards Rhinocolura, after some tempestuous rain, overstowing his banks, drowned the Saracens, 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; 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: by this allusion, the Prophet should desire both a just revenge of their enemies, as also a recompense for their losses. 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 Prophet's meaning. First, by these words, some think that he understandeth the Rivers, which the Lord caused to slow in the wilderness, and the waters which he caused to gush out of the stony 
c E●videtur alludi, quando è pet, a edu. it torrentem, & fluenta aquarum Genebr. in loc.  Rock.  
Others are of opinion, that indefinitely he meaneth any Waters and Springs whatsoever, which slowing in any dry ground, doth fructify and make fruitful the same.  
Some conjecture by this allusion, that he desires the Lord 
d Captivos nos●●●s copiose rec●rrere sa● tant●● cum gaudio & s●●ctu quo terra sitiens exc●● it fluentes p r came riwlos aq●a plenos. Cornel. Ians●n. in loc.  to cause their fellow-captives, so copiously, 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.  
Others, that he would signify 
e Voluit signisi● re tam gra●am & almrandem fore popule ex captivitate liberationem atque esse posit, si hab tan●l●ss sol●tudines contingerent flumin●. Bucerus in locum.  hereby, that their deliverance out of captivity, would be as acceptable unto them, as floods of water can be to such as dwell in a dry and barren wilderness.  
And others, that he desireth their liberty to be accomplished, with as great celerity as a River, being bankfull, doth run with a swift current, or as Genebrardus saith, he would have their deliverance effected speedily, more terrentium cito accrescentium, as Rivers after rain, on a sudden do swell and rise.  
Briefly, 
Argumentum peti●um vel à potentia Dei vel ab utili. Vide Scult. in loc.  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. As for God's sufficiency, look with what facility and ease he did formerly bring water out of the hard Rock, and Rivers out of the dry wilderness for their forefathers: with the like facility, when it pleased him, he could bring again their captivity. And upon the assurance of the Lords omnipotency to effect so much, and much more, when it best liked his gracious goodness for them: 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.  
As for the utility they should receive by this their libettie, we may conceive it, if we consider; first, how the Psalmist in these few words, desires the Lord to bring home the remnant that remained still in Babylon, and then to re-establish such as were already returned, to their former estate: as also look how profitable showers 
* Quemadm●dum largus insb●r aut fluuins eiusmodi solum recreate, & fruges calore solis adustas, mirificè resicit: it a liberatio ab exilio vebementer asslictos; & moerore depress●s Israelitarum animos vicissim criget, & incredibili gaudio perfundet. Gein. in loc.  of rain and cool streams, would be unto the Sunnebeate South: no less profitable would their deliverance be unto them, being burnt up with the burning Sun of persecution. The South country is naturally dry and hardened, and so unfruitful and barren; and therefore when it is moistened and mollified, besprinkled and bedewed with fresh streams and cool waters, it is made fertile and fruitful: so here the Prophet doth covertly express, how hurtful and hateful their captivity was unto them, by comparing it to barren ground: and how pleasant and profitable their deliverance would be, by allusion to Riucrs in the South. For as where the Sun beats hot, and where the ground is not moistened with the first and latter rain: the seed rots under the clods, the corn withereth, the grass fadeth, the slowres are burnt up; the pastures, plants, and trees, are dried and dead; all which tend to the great hurt and loss of man: which made Achsab the daughter of Caleb, 
josua 15.18, 19  so earnestly desire of her father a blessing, which was a portion of ground, where there was Springs of water: yet they who remain in those barren climates, were no more wretched and in no greater want or penury, than these poor distressed jews were in their captivity. For their Country was desolate, and Foxes run upon Mount Zion: they were hunger-beat and starved. 
jam. 5.  For they had no water without silver, no wood without money, no bread without hazard of their lives, no pleasure without pain, no profit without peril, no delight without danger. Water was no more pleasant to the liraclites, 
Ps●● 107.  when their souls fainted in the wilderness of Zim. rain no more welcome to Samariah after three year's drought: streams of water no greater a blessing unto Achsah: and fluent Riucrs no more profitable unto the dry and sunne-be at South, than this their deliverance and liberty would be unto them, when they might sit 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; their Barns filled with wheat, and their presses abounding with Oil, and when they might eat of the fat, and drink of the sweet. Blessed, O thrice blessed be the Lord, this Kingdom may say, what few other Nations can boast of; that it hath not been subdued, nor ●ath beone made subject unto any foreign Kingdom these many hundreth years; but with a conquering hand hath overrun other potent Countries, and made them tributary to itself. We have not had our streets swimming in blood, nor our Towns burnt up, our Children have not been made fatherless, nor our Wife's widows: yet these and many more evils the poor jews did suftayne, as we may read in the 79. Psalm. 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, and the trees of the field have brought forth their fruit, our threshing hath reached unto the Vintage, and our Vintage unto the sowing time: we have eaten our bread in plenteousness, and dwelled in our Land safely. But if we would have these blessings continued; if with David we desire to lie and rest securely in our beds; with Abraham, sit safely at our own doors; with Boaz, follow after our own Reapers; with judah, wash our garments in wine; and with job, bathe our paths in butter; let us not provoke the Lord to wrath against us, by our abominable sins. The jews infinite transgressions were the cause of their abominable afflictions: and their iniquity did bring them unto this woeful captivity: therefore if we would not feel the smart of the one, let us not delight in the sugared venom of the other.  
Yet thou wilt say, Who can abstain from sin, 
Quest.  seeing the just man falleth seven times a day?  
True: yet though with David we fall into adultery, 
☜  with Aaron into idolatry, with Noah into intemperancy, 
Answ.  with Lot into incontinency, with Peter into inconstancy, and with Thomas into infidelity; by reasonof the flesh rebelling against the spirit, which, leads us captives unto the Law of sin. Yet let not Sin and Satan overrule us, let us not voluntarily & willingly become murdering cain's, mocking Cham's, incestuous ammon's, unnatural Absaloms', malicious Achitophel's, and unmerciful Hazaels. O let us Lot captivated ourselves to drunkenness like Nabal, to gluttony like Dives, 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; and with Ezekiah call for mercy, with the Publican cry for pardon, and with the prodigal beg remission. Now the Lord grant that our souls may be refreshed with the Rivers of Life, that the fiery flames of sin may be quenched, and our hearts replenished with all spiritual graces; that being fully freed from the captivity of our corruption, we may enjoy the liberty and freedom of the Kingdom, purchased for us, and promised unto us, by Christ our Saviour: to whom be all praise for ever and ever.  
AMEN.   

TO THE RIGHT WORSHIPFUL AND RELIGIOUS GENTLEWOMAN Mistress ELIZABETH FOLIAMBE.  
Noble and virtuous Mistress,  
WHen I called to mind, the great loss many received by the death of that worthy personage (your noble Aunt, my most honoured Lady) in whose hearing some of these dry Sermons were preached: whose gracious attention, secmed to give unto them some favourable approbation. And now, being published to the open view of the world; and withal deprived of her Countenance, from whence they should have received their true lustre: I had once resolved to have let them pass without a Mistress: yet, whilst I was musing of salomon's proposition, 
Prou. 31.10.  Who can find a virtuous Woman? And at last remembering, how you have hitherto showed yourself, not only a Niece, but a Child of hers; no less affectionate to the Word; no less thirsting after Grace: to use the Apostles words, 
2. job. 1.4.  I rejoiced greatly that I had found of her Children walking in the truth: and so, thought myself bound in equity to commend that unto you, which I was indebted to consecrate to her. Moreover, the great respect I have ever received from your noble Husband, doth oblige me thereunto: yet, am I silent of his courtesies, lest by verbal thankfulness I should seem to crave new favours. 
1. King. 2.  Now he that doubled the Spirit of Eliah upon Elisha, redouble in you these virtues which were in that Elect LADY, that hereafter it may be said of you, as it may now be truly affirmed of her, Many daughters have done virtuously, but she surpassed them all.  
Your Worships, and your noble Husbands to command in all Ministerial duties, JOHN HUME.   

THE THIRD GENERAL PART OF THIS PSALM: Viz. A Consolation, not only to the captive jews, but generally to all the faithful, that lie under the Cross, and groan under the burden 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.  
NOw we are come to the third general Part of this Psalm, wherein the Psalmist doth consolate and comfort all the distressed jews, who were not as yet returned home to judea, but still detained in Chaldea by some of the Persian Kings, under whom they endured not a few troubles: yet, the Psalmist doth tell them, that for their afflictions they shall have case, and for their sorrow they shall reap joy.  
Hugo from hence would infer, 
Three sorts of persons compared to a sour, first, the charitable man: for four respects. Opera bona in has vitalachrymosa. Hug. ●●r.  that the godly must sow good works in this valley of tears, and the Jesuits Bellarmine and Lorinus do nominate Charity and Almsdeeds. Indeed the charitable man may be compared unto a Sour in many respects.  
First, The Sower is diligent and careful, he will lose no time, he will omit no opportunity: so the Godly in the morning must sow his seed, and not let his hand rest in the evening: that is, he must not like the wretched worldling, defer his charity till his last gasp: like the hog that is good for nothing till he be dead: but, whilst it is time we must do good 
a Eccl. 5.6. Gal 6.10.  unto all.  
Secondly, A Sour will sow of his best seed: so, he must not like Cain offer the worst unto the 
b Heb. 11.4.  Lord; but as jacob's children carried unto joseph of the best fruits of the 
c Gen. 43.11.  Land: so must he honour the Lord with his riches, and with the best fruits of his 
d Pro. 3.9.  increase.  
Thirdly, A sour will sow wisely, discreetly obseruiag the nature of the soil, whereinto he will cast his seed: so, must he wisely distribute his charity (as the Apostle saith) doing good to all, but especially to such as are of the household 
* Dabit paupe●i indigenti meliori effects, paupert innocenti mel●or● affictu.  of faith.  
Fourthly, As a Sower soweth liberally as the ground requireth: so must he bestow upon the poor bountifully as he can spare, and the other needeth. What his hand is able to give, he must give with a cheerful 
e Eccl. 35.10.  eye: remembering that he that soweth sparingly, shall reap sparingly: and he that soweth liberally, shall also reap 
f 2. Cor. 9.6.7.  liberally.  
Now he that thus soweth shall not be unrewarded. Shall abraham's and Lot's hospitality to strangers; Obadiahs care of the Prophets, the Centurion's love to the Saints, Lines bounty, and jobs benignity to the poor be forgotten of the Lord? No certainly: for He that gimeth unto the poor, dareth unto the Lord, and the Lord will recompense him that which he hath given.  
Let this move us all to put on the bowels of compassion, to commiserate the poor estate of our distressed brother. Let us with Cornelius feed him, with Doreas cloth him, and with the beloved Gaius, cherish and relieve him. For if we give unto the poor, we shall not want. And if we cast our bread upon the waters, after many days we shall find 
i Eccl. 11.1.  it. If we give unto the poor, we offer unto the Lord: and therefore, as noble Artaxerxes, remunerated poor Sinetas' for a handful of cold water; so, and more bountifully will God reward us: for, Whosoever shall give a cup of water for Christ's sake, shall not want his 
k Matth. 10.42. Mar. 9.41. The penirent man compared to a sowrr, in three respects. Quiopera poenitentie faciunt, & lachrymas compunctionis effundunt, etc. Dion. Carth. in locum. Is. 28.24, 25.  reward. And whosoever shall thus sow in tears, he shall reap in joy.  
Others from these words gather, that they who sorrow and lament for their sins, shall have their sins freely pardoned, and themselves fully comforted. Indeed the humbled sinner may be compared unto a Sour, for these respects.  
First, Because as the husbandman, first ploughs his ground. Secondly, breaks the clods. Thirdly, makes it plain: and then sows his seed. So must every sorrowful soul that would sow in tears: he must blow up the fallow ground of 
l Icr. 4.4.  the heart: rend and seaver it in pieces. Rend your bearts, and not your 
m joel 2.13.  garments. But this is not enough, proscindere, to open it up: but withal, he must break the clods. judah shall blow, and jacob shall break his 
n Hos. 10.11.  clods. Neither is this enough, confringere, to break it; but also he must sarrire, break it small, and make it plain as with a harrow. Proscindet & sarriet humum suam, He shall break up and harrow his ground. It is not therefore sufficient to rend the fallow ground of our hearts, nor yet to break it up: unless we harrow it, break it small, and make it plain: for it is a contrite and broken heart that we must have, truly mortified, mollified, bruised and beat in pieces, if we would sow in tears.  
Secondly, to every Sour two things are requisite. First, he must weed out all the thistles, thorns and briars, or else his ground will be overgrown by 
o Pro. 24.30, 31.  them. So must the faithful soul pull up all the thistles and thorns out of his heart: he must root out all the tares of vice and wickedness, or else he labours in vain: for they will choke and overgrow the good seed of repentance, so that he cannot sow in tears.  
Thirdly, Rain is requisite to the Sour for the moistening and mollifying of his 
p Is. 30.23.  ground: that hisseed may prosper and grow: so must the dry earth of our hearts be watered with jobs snow-water from 
q job 9.30.  above; with the rain of righteousness; with the heavenly dew of God's Spirit; and with waters from below, 
Seminare in la●brymis est seminare cum lachrymis. Lorin. in locum.  viz. the vufained tears of a sorrowful soul: else our repentance is to no end, our hearts are but a little rent and ploughed up: like Ababs, Pharaohs and judas, which shall never be fertile or fruitful: unless with David and Ezekiah, Peter and Marie Magdalen, they be truly and duly watered with floods of tears. If we thus once sow in tears, we shall sow unto ourselves in righteousness, and reap after the measure of 
r Hos. 10.12.  mercy. We shall reap beauty for ashes, the oil of joy for mourning, and the garment of gladness for the spirit of 
s Is. 61.3.  he vinesse.  
I dare not pass over this point so slightly, and therefore I will observe; 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. And lastly, what profit and gain they shall reap and glean in the end thereby.  
The occasions of the godlies sorrow are infinite: some sorrow for the present misery they sustain, whilst they sojourn in this wretched world: as David did mourn that he dwelled in Mesech, & remained in the tents 
t Ps. 120.  of Kedar: and as Lot whose soul was vexed continually whilst he was in Sodom: some for the delaying and staying of the happiness they wished for, which made Simeon desire to departed in peace, and Paul wish to be dissolved. Some for the sins they themselves have committed, like Mary Magdalen, and the poor Publican: some for thetransgressions of their brethren; as Daniel and leremiah for the sins of jerusalem: some for the paucity of the godly, as Eliah and 
u Mic. 7.1, 2.  Michaiah: some for the multitude of the wicked, as did David for the increase of his foes: and some for the oppression of the faithful, as Habakuk for the 
x Hab. 1, 2, 3. Quisquis non causas mille doloris babet?  jews: and in a word, what man living hath not a thousand occasions to sow in tears.  
If we take a view of Christ's life, we shall find that he often wept, but we never read that ever he laughed. First, 
☜  as the ancient Writers collect out of the seventh of Wisdom, the third verse, he wept in his infancy: which did signify the grief we should have for our present misery: for a 
* Puer quam cite nascitur à ploratu incipit, propheta su● calamita●●is.  child coming into this world, weeps, prophesying of his own calamity and woe in this world. Secondly, Christ wept over 
y job. 11.  Lazarus: which signified our partaking one of another's woe. Who is weak and I am not weak, who is offended and I burn not? saith 
z 2. Cor. 11.29.  Paul. Thirdly, he wept over jerusalem: and that shown us how we should weep for the iniquity of our time, 
a Is. 22, 1. to 6.  as the Apostle did, of whom it is said that no man could bewail his own sins more than Paul did the sins of 
* I●r. 9.1, 2, 3. Nullus sic sua deflevit peccata sicut Paulus aliena, ideo optat anathema esse pro fratribus suis in carne, unde accrbius tulit illos non sa●uari quum seipsum perire. Chrys.  others. Fourthly, Christ wept upon the Cross, or at least, in the garden in his bitter agony. 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 
b Heb. 5.6.  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 sore for our sins. These are all motives to move us, and reasons to persuade us to sow in tears.  
Now let us see how needful and behooveful it is for us, thus to sorrow and lament. Tears are so acceptable a sacrifice to God, that he gathers them all into his bottler they quench the violence of his wrath, and they force him to hear 
* Oratio Deum lonit, sed laehryma cogit, haec ungit, illapungit.  us. Tears are the food of our souls, the reviving of our senses, the cleansing of our sins, the refreshment of our spirits, and the font and fountain wherein our guilt must be washed 
* ●letus ●st cibus animcrum, corrob●ratio sensuum, abl●ti● precatorum, refectio mentium, lavacrum culparum. Cassio in Psal. job. 9.30. Ps. 5.1.  away. The Prophet Isai calls to us, Wash you, make you clean. Isai 1.16. And jeremiah crieth out, Wash thy heart from wickedness. jer. 4.14. Here is wash, and be washed: but alas, how should we wash out selves clean? job talketh of being washed with Snow-water: and David desires to be washed with Hysop-water. But tears are the water wherein we must bathe ourselves, if we would be clean from corruption: tears are the red sea, wherein Praraoh and his host, our immoderate affections, and the whole army of vices, must be over whelmed. 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. In a word, if we truly wash ourselves in a flood of tears, we shall be throughly purged from our sins, and fully cleansed from our filth. Marry Magdalen did not so much wash with tears our Saviour's spotless feet, as she did her own leprous soul: 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.  
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, and true consolation, and all out ward content and in ward peace. And for our better assurance, amougst many precedents, let us cull out one. 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, 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, and to beg his favour to entertain him for one of his hired servants: But mark the love and compassion of a loving father, he sees him afar off, falls upon his neck, and kisses him, not with a natural kiss, as Raguel did his daughter; nor with a treacherous kith, as judas did our Saviour; nor with a holy kiss only, as the Saints saluted one another, but with a true love kiss, as jacob did joseph: then he calls out his servants, not to murder him, as Absalon charged his men to kill Ammon, but to embrace and welcome him: next, he commands him to be apparelled, vestitu Regio, with robes Royal, as Ahashuerosh commanded Mordecai to be arrayed. Fourthly, he puts a Ring upon his hand, as Pharaoh did his Signet upon joseph's finger. Fiftly, he must be feasted, as Abraham entertained the Angels, vitulo optimo & saginato, with the best and fattest Calf. And lastly, he must be welcomed with melody and music, that he might forget his former grief.  
We are all prodigal children, we have abused and misse-spent, and wasted our goods; but if once with unfeigned tears, we turn home to our loving Father, he will fall upon our neck, and kiss us more tenderly than ever David did Absalon: He will charge his Angels to wait and attend upou 
f Psal. 34.7. Psal. 91.11, 12. Heb. 1.14.  us: He will apparel us with broidered work, and shoe us with Badgers 
g Ezek. 16.  skins: He will gird us about with sine 
h Reu●l. 19.8.  linen, and cover us with silk: He will deck us with ornaments, put bracelets upon our hands, and a chain on our neck. Yea, he will cloth us with the golden robes of Christ jesus, and of his Spirit: He will kill 
i Prou. 9.2.  victuals, prepare a table for us, and satisfy us with the fatness of his 
k Psal. 36.8.  House: He will feast our souls with that blessed Lamb, slain from the beginning, whose Flesh is meat indeed, and whose Blood is drink indeed. Lastly, he will receive us into his 
l Ma●th. 25●.  joy, and entertain us with mirth and melody. For there is great joy in heaven, in the presence of the Angels of God, for every sinner that 
m Luke 15.7.10.  converteth. Who would not grieve thus to be comforted? Who would not sorrow thus to be joyed? and who would not sow in tears, thus to reap in joy? Now therefore, if we either regard our own woeful condition, or our heavenly father's tender compassion, or our sweet Saviour's dear commiseration, or this so great remuneration of our grief, and so full consolation after our sorrow: Let us now with Peter weep bitterly, that we have denied our Master; with Ezekiah, weep sore for our 
o Isa. 38.1.  unthankfulness; and with David, water our Couch, and wash our Bed with 
p Psal. 6.6.  tears: that in the end the Lord may wipe away all tears from our 
q Reuel. 7.  eyes: and to conclude, sith this Verse doth immediately follow after the other, which contained the Prophet's prayer for the people's enlargement: if you expound it of the charitable man, 
☞  learn hence with your piety to your Creator, to join pity towards your brother: as did Cornelius, to whom the Angel said, Thy prayers and thy almsdeeds are come up in remembrance before 
r Act. 10.  God. If you follow the latter construction, 
☞  then leatne with your prayers to mix tears: as Ezekiah did, witness God himself, who saith to him: I have heard thy prayers, and I have seen thy tears, I will add unto thy days fifteen s years.  
The first of these expositions is not much dissonant from the purpose: and the second is very consonant with the words: yet there is a third, 
Consul Fabritium, in bune locum.  which is the most general and most received construction of this place, that is, by this figurative phrase, and allegorical kind of speech, is meant, 
The afflicted Christian compared to a sour, for three respects.  that all the afflictions, troubles, and tribulations of the godly shall have an end: and in the appointed time shall be finished. Now our afflictions are shadowed out by sowing, and the estate of a Christian is resembled to a Husbandman.  
First, For the antiquity of that Calling. Adam himself, our great grandfather, was of that vocation: so was he the first that suffered affliction. He was exiled out of Paradise; he got his living with the sweat of his brows; he did eat his bread with sorrow; he saw his wife bring forth with pain and grief. Abel murdered, Cain cursed, and Lamech in all villainy, profane and wicked.  
Secondly, For the universality of that Calling, 
2.  all sorts of people have been of it. Numa Pompilius was taken from the plough, and made the second King of the Romans. Lucnllus, Questor and Praetor, was much delighted in gardning; and Cyrus himself, the great Monarch of the East, was much addicted to planting. But to leave these: Elisha the Prophet was called from the Blow: Gideon the judge, brought from the threshing floor; and Saul the King, from seeking his father's Asses: so afflictions are common to all degrees and sorts of men. Eliah the Prophet was persecuted by jezabel. Zachariah the Priest murdered betwixt the Temple and the Altar. Samson the judge had his eyes put out, and was mocked of the Philistimes: and Ezekia the King, had all his bones broken like a Lion.  
Thirdly, For the great commodity and gain that the Husbandman reaps by that Calling: as for example. 
3.  Isaak, who having sowed in the Land of Gerar, within the space of one year, reaped a hundred 
s Gen. 26.  fold: So the faithful shall reap double for their afflictions, witness job, whose afflictions were many, and losses great: yet we see the Lord restored to him a thousand for five hundred, fourteen for seven, and six for 
t job 42.  three. Now seeing this latter construction is most generally received, as the most genuine meaning of this place. In handling this point of afflictions, I will note out; first, the certainty of them. 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.  
As the captivity and misery of the jews in captivity, was many ways prefigured; y●a, plainly foreshowed; even so throughout all Ages, the afflictions of the Church have been both figuratively, and in plain terms foretold.  
The troubles of the jews were figured out by leremiahs girdle, 
☞  taken from about his loins, and hid in the cleft of a Rock till it was good for 
u jer. 19.1. to 13.  nothing. By bonds and yokes sent to Zedekia King of 
x Ier 27.1. to 9  judah: by the Brick having upon it the purtray of jerusalem; against which the Prophet was commanded to build a Fort, to set a Camp, to cast a Mount, and to lay Engines of 
y Ez 4.12.  war; by the Prophets eating his bread with trembling, and drinking his water with 
z Ezek. 4.18.  trouble: and how plainly it was foretold, we may 
* jer. 4.5. to 19 6. ●. to 16. 8.1. to 4. 29.1. to 13. Isai. 22.1. to 6. Ezek. 21.9.  see. Now the tribulations of the Church in old times were plainly prefigured by Noah's Ark, floating on the flowing 
a Gen. 7.18.  floods: by Moses burning 
b E●od. 3.2.  bush: by the Israelites passage through the red 
c E●od 14.29.  Sea: by the taking of the Ark of God, by the uncircumcised 
d 1. Sam. 14.11.  Philistimes: by the three children's walking up and down in the fiery 
e Dan. 3.  Furnace. Again, under the Gospel, by john's baptising of the people in 
f joh. 3.6.  jordan: by Peter's ship tossed betwixt wind and 
g Matt. 14.24.  waves: by Paul's boat, tossed to and fro, with the wind 
h Act. 17.  Euroclydon: and by the Dragon's persecuting of the Woman into the 
i Reuel. 12.  wilderness: all these do plainly show forth the tribulations of the Church, and afflictions of the godly. For the whole life of man is but a warfare, 
To●avita Cl●istiani bominis ●●ux & martyrum c●●.  and every man that is borne of a woman bath but a short time to lives, and is filled with 
k joh 14.1.  miseries. With miseries internal and external, saith Saint Bernard: with afflictions both outward in body, and in ward in soul: as for those of the body, they are certain and evident: as for them of the soul, 
☞  they are either from the sight of man's sins, when the soul of the faithful is grieved for them, witness David, where he complaineth, that there was nothing sound in his flesh, because of God's anger: neither rest in his boves because of his sins: For his iniquities (as he confesseth) were gone over his bead, and were as a weighty burden, too heavy for 
l Psal. 38.  him. Witness the Apostle Paul, who taking a narrow view of his natural corruption, and the continual rebellion of the flesh against the spirit, cries out, O wretched man that I am, who shall deliver me from this body of 
m Rom. 7.24.  death: or they proceed from a spiritual desertion. When God withdraweth himself from the godly for a time, for their trial: 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, and to ectablish him with his free 
n Psal. 51.12.  Spirit. And witness our Saviour upon the cross, when his Divinity did for a season obscure itself from his Humanity, He feeling the weighty burden of man's sins, his Father's wrath against sin, and the pangs of death for sin, cried out, My God, my God, why hact thou forsaken 
o Ma●t. 27.46.  ●ee.  
You see now how the Saints of God are certain to be exercised, both with afflictions, internal and external, as the Apostle saith, without with fights, within with 
p 2. Cor. 7.5.  fears. For the godly without are beset, and troubled with want, banishment, persecution, punishments, but they are vexed and grieved within with more grievous afflictions, when the soul and spirit doth wrestle with God's anger: and when the mind is troubled, and the heart conceives most sad and fearful thoughts, as if they were forsaken and cast away: and therefore David having tasted of this desertion, in great sorrow and anguish of soul, pours out this lamentable complaint, crying unto the Lord: 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 bear't daily? How long shall mine enemies be exalted over me? consider and hear me, O Lord my God, lighten mine eyes lect I sleep, the sleep of 
q Psa. 13.1, 2, 3.  death.  
Thus fare for internal afflictions, now as for out ward tribulations, we may assure ourselves, whilefl we live in this valley of 
r Psal. 84.6.  tears, that we must sow in tears. Afflictions will come upon us, as the messengers of evil news to job, one at the heels of another; and one tribulation will follow upon another, as the Bear came after the Lion, and Goliath after the Bear upon David. For all that lute godly in Christ lesw, must suffer 
s 2. Tim. 3. The reason why God afflicts us.  persecution.  
Now if any should demand, why God suffers his Children thus to be afflicted?  
I answer, That amongst many reasons we may observe these.  
First, 
1. Ad prclendum.  To try us and prove us; for as pepper, or any fell spice, doth show it felnesse when it is bruised and beat in a Mortar: even so God's children, do most manifestly declare their zeal, when they are bruised or beat in the Mortar of affliction. Thus it pleased God to try his servants, joseph and job.  
Secondly, 
2. Ad pargandum.  To purge from us the dross and dregs of sin: the silver must be in the fining pot before it 
* 〈◊〉. 17.3.  be pure: and the gold must pass through the furnace before it be perfect. So must the Lord fine and purify us before we be upright: The godly are sometimes compared unto Seed, 
Anima fidelis, prougone ind●get 〈◊〉, ne producat malash ba. is, & 〈◊〉 moll●atar ●●●iesne 〈◊〉. Chrys. i● locum.  and sometimes to Trees. Now we know that the Wheat must be fanned before it be clean; 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: before we be clean, and with the shredding knife of tribulation, prune us before we be fruitful: 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.  
Thirdly, 
3. Ad confirmindum.  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: to neglect our profession, and to fall into most grievous sins: but when we taste of adversity, we call upon God, cleave fast to our Calling, and fear to offend. As for example, David when he was free from troubles, walking securely upon the top of his house, and wanting nothing which his heart could wish: he falls into one most grievous sin after another. Bat when the Lord strikes him with his rod, than he falls to meditate upon his Word, to take heed to his ways, and to walk after his Laws. Thus much he confesseth, before (saith he) I was afflicted, I went a stray; but now, I keep thy 
u Psal. 119.67, 71.  Laws.  
Fourthly, To confirm and make us like unto our Saviour. For as he bore his cross, 
4. Ad conforma●dum.  so should we take up our cross and follow 
x Matth. 16.  him. For he hath suffered for us, leaning us an example that we should follow his 
y 1 Pet. 1.21.  steps. For it is a true saying, if we be dead with him, we shall also ●●ue with him; and if we suffer with him, we shall also reign with 
z 2. Tim. 2.11.  him.  
Finally, They serve to turn us home unto the Lord; for whilst we are in prosperity, we play our parts like joab, who would not come to Absalon before he had set his corn fields on 
* 2. Sam. 14.30.  fire. And like the prodigal son, who would not return to his father, until necessity constrained 
b Luk 15.20.  him.  
Thus we see that afflictions are not only certain, but necessary. Now the Use we must make of them, is to follow the Apostles advice, to account it exceeding joy when we fall into diverse 
c jam. 1.2, 3.  temptations; knowing that the trying of our faith bringeth forth patience, and patience experience, and experience hope, and hope maketh us not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given unto 
d Rom. 5.3, 4, 5.  us. Let us therefore with Isaak carry our faggots upon our shoulders; with our Saviour, our cross upon our back; For the Word of God must be fulfilled, In the world you shall have 
e joh. 16.  trouble's. And certain it is, that through many afflictions we must enter into the Kingdom of 
f Act. 14.  God. And sure it is, that all the faithful must sow in tears.  
The second thing that we must consider in this place, is the necessity of afflictions. For none shall reap in joy, but they that sow in tears. We must first labour in Christ's Vineyard before we receive our wages. The Mariner, first sails and makes his voyage, and abides many a boy sterous blast, and rough tempest, and after receives the commodity of his travels, and the benefit of his merchandise. Every workman doth toil and labour before he receives his hire. The husbandman must blow and harrow before he reap: And so must we sow in tears before we reap in joy. Dives, when he desired the heat of his tongue to be allayed, with a drop of water from Lazarus finger: it was answered, That in his life time he had pleasure, and Lazarus pain: so must he now endure pain whilst Lazarus is in pleasure. If all men should reap in joy, then of all men were the wicked most happy; if they should both live at ease in this world, and reap joy in the world to come. No; but there is no such matter. For woe be unto them that are at ease in Zion: woe be unto them that are rich, for they have received their consolation: woe be unto them that are full, for they shall hunger: All these have a Harvest by themselves, and a Vintage of their own; when the Angel shall thrust in his sickle, and cut them down, and throw them into that unquenchable flame, where they shall be in torment for evermore. And therefore I conclude with the Philosopher, there is none more unhappy than he that hath not tasted of adversity.  
Now let us see the commodity, that the godly shall reap by their afflictions. Whosoever soweth in tears, shall reap in joy.  
The issue of their afflictions, and the commodity of their cross; is, they shall reap in joy: As the afflictions of the Church were figured out by Noah's Ark, by Moses bush, etc. so by the same was the salvation and safety of the Church prefigured. 
☜  Noah's Ark was carried alofton the top of the Flood, and not drowned. Moses bush burned, and was not consumed. The Israelites passed through the red Sea, and were not over whelmed: The three Children went up and down in the Furnace, but were not scorched. Daniel was in the Lion's den, but not devoured. Peter's ship was tossed, but not over-turned. Paul's boat was carried to and fro, but not overthrown: and the Woman was persecuted of the Dragon, but not overcome. All these plainly show, that the persecutions, 
Vide Fabritium. Lae●a cata●i●o● be omnis crux vi●tit●r in gaudi●● sicut patet. Deut. 32.39. 1. Sam. 2.6. job 5.18. Esai. 30.26. Matth. 5.4. Luk. 6.21. joh. 16.20. 2. Cor 1.7. 1. Pet. 1.6.7. Heb. 12.11.  vexations and troubles of the godly, are not permanent and perpetual. They shall not succumb ●or sink in the Sea of afflictions. No; they shall once be relieved, once released, and once eased of all their grief. They shall not always eat of the bread of affliction: They shall not ever sup of the bitter pottage: They shall not continually drink of the waters of Marah. No; the bitter waters shall be salted; and the deadly pottage sweetened: the one shall become wholesome, and the other healthful. Afflictions shall not always be gnawing upon them, like the Vulture on the heart of Prometheus.: They shall not always be exercised with troubles, like Sisyphus with the continual ●olling of a stone: nor for ever troubled with tribulation, like Ixion with the turning of a wheel: The faggot shall once be taken off Isaak● back; and cross of Simons shoulders; and the whip from Paul's loins; and the fetters from Peter. limbs. For they that sow in tears, shall reap in joy.  
The Lord delights not in the death of any, and therefore he chastiseth his own Children but in love, and for a short time, till they amend and return to him. For he will not contend with them for ever, 
g Is. 57.36.  neither will he be always wroth. Ezekiels' Cherubins 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, yea more merçifull to cherish us, than he is wroth in chastising us: and in the Ark of the covenant was as well a pot of Mannah, as Aaron's rod. 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, and of great 
h E●od 34.6.  goodness: who, though for a little time he do forsa●g us, yet with great compassion he doth gather us; and though for a moment he hide his face from us, yet with everlasting mercy he hath compassion on us.  
Moreover, he doth make a difference betwixt his own elect and the reprobate: the one he chastiseth in wrath, but the other in mercy: the ones punishment is eternal, but the others temporary. We read that before the old magistrates in Rome were carried bundles of rods with an axe. Rods for petty delinquents: but the axe for proud and incorrigible malefactors. So the Lord chastiseth the godly with small twigs: but he bruiseth the  with a rod of iron. He delivers the iuct out of temptation: and reserves the wicked against the day 
i 2 Pot 2.9.  of judgement.  
Is not this to our great comfort that we shall be relieved, our losses recompensed, our pains released, and our troubles rewarded. And if we sow in tears, we shall reap in joy.  
But thou wilt say, Quendo, When shall we reap? The Apostle tells us that in due time we shall 
k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 6.  reap. This life is our seedtime, wherein we must be continually labouring, ploughing and sowing; For man must eat in sorrow all the days of 
l Gen. 3.17.  his life. But our harvest is in the life to come: for, Blessed are they that die in the Lord, they rect from their labours, and their works follow 
m Reu. 14.13.  them. Then as every man hath sown, so shall he reap. They that have sown dickednesse shall reap the 
n joh 4.8.  same. He that hath sown sedition and strife, shall reap irrecoverable 
o Pro. 6.12.15.  destruction. They that have sown the wind, shall reap the 
p Hos. 8.7.  whirlwind. 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 
q Gal. 6.8.  everlasting. They that have sown righteousness, shall reap a sure 
r Pro. 11.18.  reward. And they that have sown in tears, shall reap in joy.  
Behold now the end of all your afflictions, though you fall, yet you shall 
s Mic. 7.8.  rise. If you suffer but tribulation ten days, a short season, and abide faithful unto death, you shall receive the crown of 
t Reu 2.10.  life. The Lord will not suffer you to fall for 
u Psal. 55.22.  ever. But when he sees convenient time he will judge 
x Psal. 75.2.  righteously. Then he will send good after evil, as he created light after darkness, and he will change justice into mercy, as he did water into wine.  
But thou wilt say, alas the godly have no ease at all in this life: ●hey are in continual sorrow, in perpetual grief: and he that purposeth to live a godly life, must resolve always to sow in tears.  
Truly thou art much deceived: for as there be diverse occasions for the godly to sorrow: so there be diverse reasons for them to rejoice, in their greatest afflictions; for albeit, they be here in great trouble and tribulation: yet they know that the sufferings of this present time are not worthy of the glory that shall be showed unto 
y Rom. 8.18.  them. Although they longed for, & desired happiness be delayed: yet they rejoice under 
z Rom. 12.  hope. Although they mourn for their corruption, yet they rejoice for the testimony of their 
a 2. C r. 4.  conscience. Though they grieve for the transgressions of their brethren, yet they rejoice in the 
b Phil. 4.  sinner's conversion: and as they sorrow for the oppression of the godly, so they rejoice in the vengeance of the 
c Psal. 57  wicked. If a man would but either consider the dignity of bearing, the society he hath in bearing, and the commodity he shall reap by bearing the Cross, he would confess, that even in greatest afflictions, he hath good occasion to rejoice.  
As for the dignity, is it not a great honour and glory for him, 
Solamen mis●●is socios hahuisse dol●ris, ipse tibi vires Deus impluet, ipse candentem, ●riget & t●cum cosus comes ibit in ●●nnet.  to be one of Christ militant soldiers, to bear his colours, to fight under his ensign, and to be accounted worthy to suffer for his name. As for his society, he hath the blessed company of all the Saints, that have trodden this path before 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, and comforting him in all tribulations. And as for the commodity he shall reap thereby: these light afflictions which are but for a moment, will cause unto him a fare more excellent and eternal weight of 
d 2 Cor. 4.7.  glory. Now me thinks, these reasons being duly considered, they should induce us with patience to run the race that is set before 
e Heb. 12.1.  us, and with patience to bear whatsoever it pleaseth God to lay upon us, saying with jeremiah, It is my sorrow, and I will bear 
f jer. 10.19.  it. And if a multitude of afflictions come upon us, as a whole host of Philistims came upon Samson, let us not be faint-hearted or discouraged, but resolve stoutly to encounter them, saying, with stout Nehemiah, Shall such a man as I 
g Nehcm. 6.11.  flee? And staying ourselves upon God's protection, let us be as little afraid of them, 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 
h Es. 3.6. Psal. 27.3. Object.  about.  
But perhaps some will here yet object; Our afflictions are greater than we can iudure. The Cross is heavier than we can bear. The flesh is stubborn, and will not undergo it. 
O quam pauci post te volunt ire domine? conregnare cupiunt sed compatinolunt. Answ.  The time is long, and the way tedious, we cannot continue. This moved Saint Bernard to cry out, Oh how few will follow thee O Lord? fain would they reign with thee, but loath are they to suffer with thee.  
For your satisfaction, I refer you to the Gospel, where we read of one Simon of Cyrene, who carried Christ's Cross. 
☞  This Simon was a type of all obedient Christians, who must take up their Cross and follow Christ, and from his example we may learn, both matter for our good instruction and great consolation.  
First for our instruction, as he was forced and compelled to carry Christ's 
i Malth. 27.32.  Cross: even so although the flesh be stubborn and froward: yet it must be constrained and compelled. A sick man must not refuse the Pills, because he feareth their bitterness; no more must the flesh be suffered to refuse the Cross because of its tartness.  
Secondly, Simon bear the Cross after Christ, to show us that we must not only carry it, but carrying of it, follow Christ. And so our Saviour commands us to take up our Cross and follow him. Where we see it is not enough to suffer affliction, but we must follow Christ in imitation. Many of us, when we are in any trouble or adversity: then we wish we were out of this world. We long for death, and we joy for gladness, when we can find the 
k job. 3.20, 21, 22. Vaeportantibus crucem & non sequentibus christum.  grave. For than we think we shall find ease and rest: but alas poor fowls, we are much deceived: for woe be unto them that suffer affliction, and yet never follow, nor care to imitate Christ in their life and conversation.  
Again, a Christian may learn here for his consolation. First, as Simon carried our Saviour's Cross when he fainted and wearied: 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, but will even give the issue with the temptation, that we may be able to bear 
l 1. Cor. 10.13.  it.  
Further, as Simon carried the Cross, but first Christ had borne it, for our comfort is, that Christ sweetens all our afflictions, before they be lay the upon us, and like a good Physician, he strews the Pills thick over with sugar, before he makes us to swallow them.  
Lastly, as Simon carried Christ's Cross no further than Golgatha, a place of dead men's skulls. So, though all our life time we be in affliction, yet the time is not long, nor the way endless that we must bear our Cross: it is but to Golgatha, our grave, a place of dead men's skulls. For blessed are they that die in the Lord, for they rest from their labours. For which rest the Lord prepare us, and into his blessed rest, the Lord in the time appointed bring us, even for Christ's sake. To whom with the Father and the Spirit, let us give hon our and praise for now and ever. Amen.   

THE LAST VERSE OF THIS Psalm divided into two Sermons: the first, The careful case of a Christian in this world. 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 beareth forth good seed: he shall doubtless come again with joy, and bring his sheaves with him.  
THis verse is an amplification of the former; For what before the Psalmist doth express briefly, here he explains most amply. Of the verse there be two parts.  

1. The faithfuls godly progress: He that now goeth on his way weeping and beareth forth good seed.  
2. Their goodly regress: He shall doubtless come again with joy, and bring his sheaves with him.   
In these two, we may observe a threefold Antithesis, or opposition: In the progress, 

1. A sojourning: He that now goeth on his way  
2. A sorrowing: weeping.  
3. A sowing: and beareth forth good seed.    
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: And bring his sheaves with him.   
If we take the words in order as they lie, we may note. First, The faithfuls peregrination, he that goeth: Secondly, The times prescription, he that Now goeth. Thirdly, Their perseveration, he that now goeth O N. Fourthly, Their direct course, his way. Fiftly, Their cross, weeping. Sixtly, Their carriage, and beareth forth good seed.  
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 goeth. 
The old Israclites during their abode in the wilderness, did not dwell in standing houses, but in booths and tents, still in travel, and never settled, in remembrance whereof they kept the feast of Tabernacles: to put them in mind how they had been so long strangers in a strange 
a Leu. 23.34.  Land. The jews, when they were led captives out of their own Land: they wandered, palantes & palentes, like weary wights, and poor pilgrims, through the provinces of Babel. And therefore when Haman plorted their destruction: he called them a scattered and dispersed 
b Est. 3.8.  people. And the first Feast they observed after their deliverance, was the Feast of 
c Neh. 8.  Tabernacles: No question but it was in remembrance of their seventy years sojourning, and sorrowing in the Land of Babel. If we compare either the old Israelites in Egypt, or the jews in Babel; with ourselves poor Christians in this world: we shall find our estate to be but a perpetual pilgrimage, a continual wand'ring to and fro without any certain place of abode. Abraham the father of the faithful dwelled in 
d Gen. 22.8.  tents, which might be removed from place to place: and so did Isaak and jacob, confessing themselves to have been but strangers and pilgrims upon 
e H●b. 11.9.13.  earth. The body of man is called a 
f 2. Cor. 5.4.  tabernacle. I know the time is at hand that I must lay down this my tabernacle, saith the 
g 2. Pet. 1.14.  Apostle. The life of man was called a pilgrimage: Few and enil have the days of my life been, and I have not attained unto the years of my fathers, in the days of their 
h Gen. 47.9.  pilgrimage. Was jacob's answer to Pharaoh, when he questioned him how old he was; and man himself is but a stranger upon earth; I am a stranger and sojourner as all my fathers 
i Ps. 39.12.  were: which was David's acknowledgement. By all these, we see what is our case in this world, we are all but pilgrims, strangers and sojourners.  
And if any would know why the life of man is a perpetual going, a continual pilgrimage. The Apostle tells us, that here we have no continuing 
k Heb. 13.14.  City: And therefore he saith to the Philippians, Our connersation is in 
l Ph. 3.10.  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 
m Psal. 107.4, 5, 6, 7.  habitation, which is not in this world, but in the kingdom of heaven jerusalem that holy City which is 
n Reu. 21.  above.  
Is our life then a pilgrimage? me thinks this should teach us to behave ourselves accordingly, and to walk as Pilgrims and Strangers. Pilgrims they walk. Nec onerosi, nec otiosi. Neither overloding themselves with trash, lest they should be wearied; nor yet unprovided, lest they should faint. So must we walk, not over-laying ourselves, by heaping sin upon sin, which we shall find heavier in the end, than ever Moses his Man found his burden of sticks. But we must cast away every thing that presseth down, and sin that hangeth so fast 
o Heb. 12.1.  on: yet we must not go idle; but wemust carry our cross and follow Christ. The one is a heavy burden: And Christ bids us come to him, and he will ease us. Come unto me all ye that are weary and heavy laden, and I will ease you (saith he) but this is a light burden. My yoke is easy, and my burden light, 
Suscipite iugum christi nolite timere quod su●ue est, festinate quod leue est. Ambr.  saith C●rist. And therefore we are exhorted to take upon us Christ's yoke, not to fear it, for it is sweet; and to hasten to undergo it, for it is light; and it is good for a man when he bears his yoke from his 
p Lam. 3.  youth.  
Further, To a stranger strangely entertained in a strange Country, the remembrance of his native soil is sweet unto him. So the jews, 
In hostili terra dulcis amor patri●. August.  whilst they sat by the Rivers of Babylon, and remembered Zion the Mountain of God, and jerusalem the Town of peace, which the Lord had given them for their inheritance. When they considered what pleasures they had there, and what pains they endured where they were, they wept and wailed: and truly, 
Quanto bet amara sentitur tanto fit illa du●cior.  if we but call to mind the joy of Heaven, which is our souls native Country; and compare the sorrows of this World, with the pleasures of the World to come: it would make us with the Apostle desire to be dissolved, and to be with Christ. For the more bitter we feel the one, the more sweet we shall find the other.  He that Now goeth. 
Some refer this Verse as a consolation to the people, at their first going into captivity, and translate it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apollinatius.  They went weeping: with whom the Septuagint seems to agree, who hath it, walking they went. Others too strictly refer it, as consolatory speech, to the needy husbandman. Of whom the Greek Poet is one, who saith, The husbandmen sorrowed, carrying their seed. But the words are allegorical, for one thing is expressed, and another understood: and I refer it to the people that were still in Babylon, molested and vexed by the Persians. But to leave them and come to ourselves: Their case was no worse in Babylon, then ours is in this 
* In b●c mundo non dolere, non laborare, non periclitariim. possibile. Aug.  World. For it is impossible for any man to live in this world, and not to be in sorrow, trouble and danger. This world is like the City of Athens: for as one said of it, It was a goodly place for a Philosopher to pass through, for there he should see and hear many things that might better his understanding; she being the Nurse and Mother of all learning: but it was not good for him to stay there; because he could hardly live there in any safety. 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: but if he once take up his place of abode in it, than he is in present jeopardy and danger of his life. For it is no less dangerous for a Christian to live in it, than it was for a Prophet to remain in jerusalem, which stoned all that came to 
q Luk. ●3 33.  her.  
Let this instigate every one of us to despise this world, sith therein we find nothing but trouble, sorrow, and vexation of mind. Augustine saith, we have the World for a Sea, 
Pro mari mundum, ●ronaui Eccle●am, pro gub●rnaculo crucom. August.  the Church for a Ship, and the Cross for a Rudder, and happy are we, if we have Christ for our Pilot, then with Peter we may walk safely, with the Israelites pass through the red Sea securely; otherwise, we shall not only be with Peter's ship in peril to be drowned, 
Here suge crudes lis terras suge l●ttus avarum. Virgil.  but with Phara●hs host altogether overwhelmed in Mari rubro, this bloody Sea. Noble AEneas, Troy's wandering Prince, after his long navigation, when he landed and thought to have taken up his abode in Thrace (as the Poet feigneth) he heard a lamentable voice, bid ding him to s●ee from that cruel Land, and to departed with speed from those cruel Sands: but seeing the World is now, like as it was before the Deluge, filled with 
r Gen. 6.11.  cruelty: and like the Land of Canaan, whilst it was inhabited with the old Canaanites, polluted with all kind of iniquity. Let me exhort all faithful Christians, not with the fabulous speech of the Poet, but with the lively voice of the Prophet. Arise, and departed, for this is not your rest, because it is polluted, it shall destroy you with a sore 
s Mic. 2.10.  destruction. And therefore now go on your way weeping.  
I have heard some expound these words thus, 
☜  That the godly must not defer their repentance, but they must now go weeping, that is, they must now begin to sorrow and lament for their sins. True it is, we ought not to procrastinate our returning to God; no more than the prodigal deferred his returning home to his father, who as soon as he thought with himself to return, even than he arose, and went, we must not with some think to amend hereafter, and in the mean time live at liberty, and let lose the reynes to our affections. For as it is true, that true repentance is never too late: so is it as true, 
Poenitentia vera nunquam s●ra  that late repentance is seldom true. And if any object, that the Thief was saved at the last gasp. Augustine answereth, 
Poenitentia sera, raro seria.  There was one indeed saved to keep us from desperation, and only one to keep us from presumption. 
Vnus erat ne despereas, & solus unus ne presumas. August.  But because I will not force nor stretch the Text upon the tenters: I conclude this point with the Apostles exhortation. Take heed therefore that you walk circumspectly, not as fools, but as wise, redeeming the time, for the days are 
t Eph. 5.15, 16.  evil: which makes many a one now go on his way weeping.  
The faithful among the jews, for all the troubles they endured in Babylon, did go on in godliness, and did persever in their profession. Hannania and his fellows would not fall down and worship the golden Image, which Nebuchadonosor had erected, though for the same they were to be thrown in the fiery 
u Dan. 3.  furnace. Daniel would not leave off praying unto God, albeit for the same he was to be cast into the Lions 
x Dan. 6.  Den. Mordecai would not bow the knee to Haman, although he was like to bring not only his own, but the life of his whole Country in 
y Esth. 3.  danger. So must we in this world persever and prove constant unto the end, though we are assured that the Devil doth persecute us, and the world doth hate us, and infinite troubles are like to Befall us. When the Angels brought Lot out of Sodom, they enjoined him to scape for his life, not to look behind him, nor to tarry in the Plain, but to fly to the Mountain, lest he were destroyed: so we must make no tarrying nor staying, no slipping aside, no going 
z Gen. 9  back. For Lot's wife, because she looked back to Sodom, was turned into a pillar of Salt: the Israelites, because they desired to return to the flesh pots of Egypt, were fearfully 
a Num. 11.33. Psal. 78 30, 31.  punished: and Saul, because he turned a way from the Lord, the Spirit of the Lord de parted from him, and an evil spirit came and vexed 
b 1. Sam. 16.  him: and therefore we must not only go, walk as Pilgrims, but we must go on, we must persever unto the end.  
There be many reasons to move us to perseverance, but we will rest content with one or two. First, the promise is only made unto such as persevere: he that en dureth to the end shall be saved, saith our 
c Matt. 24.13.  Saviour: he promiseth the Angel of the Church of Smyrna the crown of Life, but conditionally if he were fruitful unto 
d Reuel. 2.10.  death: and the Apostle boasteth that there was laid up for him a crown of Righteousness, but first he had fought his fight, he had finished his 
e 2. Tim. 4.7, ●.  course. First, he made righteousness, Munimentum militanti, a breast plate to him as he was a Soldier; and then he found it, ornamentum ovanti, a Crown to him as he was a Conqueror. So must we keep the Faith, fight out our fight, finish our course, if we would have the Crown. Otherwise, if we either fall back or step aside. 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 
f 2. Pet. 2.21.  us: and therefore it stands us in hand now to go on.  
Again, of all sins; Apostasy is most fearful, most hateful to God, and most hurtful to Man. Hateful to God, for he doth tell us plainly, that if the Righteous turn away from his righteousness and commit iniquity: his righteousness shall not be mentioned, but he shall die in his 
g Ezek. 18.24.  sin. Hurtful it is to man: witness the Man in the Gospel, of whom our Saviour speaketh; who being dispossessed of one Devil, yet by a relapse into sin, was afterwards repossessed of the same, and seven worse: so that his latter end was worse than his beginning. So whosoever they be that have escaped the pollutions of the world, through the knowledge of the Lord and Saviour jesus Christ, yet after they are entangled therein and overcome, the latter end is worse with them then the 
h 2 Pet. 2.20.  beginning.  
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: As, first, Man is compared to a Tree, planted by the River 
i Psal. 1.  side. And some have not stuck to call him arborem inversam, a Tree turned upwards. Now the nature of the Tree is to extend itself, superius, upwards. The nature of the Sun is to go, celerius, with a swift course. For he cometh out of his chamber, and rejoiceth like a Giant to run his race. The nature of the Eagle is, to soare sublimius, so high till he can behold the Sun. The nature of the Lion is to go Vlterius, on forward, scorning for any fear to turn back. All these should serve as motives to persuade us to go on. With the trees we must grow upwards; with the Sun we should run out our race. With the Eagle soar aloft, till we can behold Christ, who is the Sun of 
l Mal. 4.2.  righteousness: and we must not be daunted, but boldly go on (like a Lion) if need require, through a whole Army of afflictions.  
But if we rightly consider the former two reasons, they will suffice to forewarn us, to take heed of all kind of Apostasy; and to teach us to beware, that with Demas we do not forsake the Apostles society, and embrace this present 
m 2. Tim. 4.10.  World: or with Hymeneus reject pure doctrine, and delight in profane 
n 2. Tim. 2.17.  babble: or like judas, first preach Christ, and then betray him: or like Herod, even now to hear john gladly, and by and by to behead him: or with julian, first seem earnest Professors, and in the end prove blasphemous Persecutors: nor play the part of Nero, in the beginning to do well, and in the end to thirst after all evil. 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; or with the Sow, to the wallowing in the mire. Wherefore as the Prophet exhorteth, let us go on from strength to strength, until we all appear before God on 
o Psal. 84.  Zion: And as the Apostle saith, Forgetting what is behind, still endeavour to that which is 
p Phil. 3.13.  before; because  He that now goeth on his WAY. 
The life of man in this world is called a Way. The Lord maketh my way (that is, my life) upright, saith David; And man's departing out of this world, is called a Way; I go the way of all the Earth, saith josua, when he was about to 
q Ios. 23.14.  die. In this life there is via aversi, a way of him that is way ward from the ways of God, and this way is commonly trodden in by all mankind. For all are gone out of the way, there is none that doth good; 
r Psa●. 14.  no, net one. Secondly, there is via perversi, a way of the obdured, perverse and obstinate sinner. Woe be unto them, for they have walked in the way of 
s jud. 11.  Cain. And thirdly, there is via reversi, a way of the convert and penitent, and that is only proper to the godly and approved of God. For the Lord knoweth the way of the righteous, but the way of the wicked shall 
* Psa●. 1.6.  perish. The first two ways are too well known, and too much walked in: But this last way is that strait and narrow Way, that leadeth unto Life, and few there be that find it. All that will go on in this way, must expose themselves unto innumerable dangers. For all that will live godly in Christ jesus must suffer persecution. 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, 
P●r tamen adversi gradieris cornua Tanri. Aemoniosque arcus, vielentique●a Leonis. Ovid. Met.  for many young Bulls have compassed me, saith David, and mighty Bulls of Basan have closed me 
u Psal. 22.12.  about. He must pass by the Archer, for the wicked have bend their Bow to cact down the poor and needy, and to slay such as be upright of 
x Psal. 37.14.  conversation. And he must pass by the jaws of the Lion. For the  compass the godly in their steps, like a Lion that is greedy of prey, and as it were a Lion lurking in secret 
y Ps. 17.11, 12.  places. And as one saith, The way of man is the path of bruit beasts; For the godly are beset by the  on every side, as it were with bru●t beasts. Yea, 
Semita bominum callis ●e●●rum. Isid.  this way of the righteous is not unlike the way that Sea-tossed AEneas had unto Italy. For through many afflictions we must enter into the Kingdom of God. 
Per varios easus, per 〈◊〉 discrimina rerum tendimus in c●lum sedes vbi● fata quietas ostendunt. Virg. Aen.   
Seeing then our way in this life to Life eternal, is so hard and difficult. Let us with Moses beg at God's hands, if we have found favour in his sight, to show us the way that we may know 
z Exo. 33.13.  him.  
Now Christ is this Way, I am the Way, the Truth, and the 
a job. 14.6.  Life. Will we walk directly, he is the Way; would we not be deceived by the Way, he is the Truth; and his Word which is Truth is a Lantern to our feet, and a light unto our 
b Psal. 119.  paths. 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; the Scarlet thread, the two men unto the house of Rahab; and as the Star did guide the wisemen to Bethlem; else if he be not our Leader and Directer, like the blind Sodomites, we may weary ourselves with groping for Lot's door, like the Israelites, we may wander up and down in the wilderness, but we shall never reach home. For none can come to the Father, but by him, that is the Way.  He that now goeth on his way WEEPING. 
The Septuagint here use a word, which carries a double signification: so that we may read the words eitherthus, He that goeth on his way sorrowing: or thus, he that goeth on his way suffering. By the first, may be gathered their grief and godly sorrow for sin. By the last, their pain and grief sustained for sin: both are very consonant and agreeing with the matter. If we receive the former, than we may cast our eye to Daniel, who mourned and prayed: to jeremiah, whose eyes were like Buckets dropping down tears: and to Nehemiah, who fasted, grieved, sorrowed, and prayed: and all of them confessing, that be cause of their sins, such things came unto them. A worthy example for us all, to sorrow truly, and to weep bitterly for our sins. Esau indeed wept, and Ahab humbled himself; but the one was unseasonable, and the other but temporary. 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. 
☞  One of our late Writers speaking briefly of true repentance and conversion, hath wittily, 
1. Cercanseissum.  worthily, ingeniously, and judiciously observed a threefold heart in man. First, arent heart, which is like a garment ripped in the seam, that may be easily sewed up again. 
2. Cor conf●actum.  Secondly, a broken heart, which is like a beggar's cloak, 
3. Cor contritum.  tottered and torn, and yet may be patched and pieced again. Thirdly, a contrite heart, which is like a piece of cloth cut all into shreds, that it can never be joined nor pieced again. And from these we may learn, that it is not sufficient for us to have our heart like the heart of Foelix trembling, when we hear Paul disputing of 
c Act. 24.25.  judgement: nor yet like the heart of Pharaoh, acknowledging, we have sinned, but for a moment: nor like the heart of Ahab, even now a little humbled, but by and by hardened: nor yet like the heart of Esau, crying bitterly, but as out of measure, so out of season: but never truly broken hearts, and truly contrite: as was David's, when ashes was his bread, and tears was his 
d Psal. 102.9.  drink: as was Ezekias, when he chattered like a Crane and mourned like a 
e Is. 38.14.  Dove: and as was poor Maries, when she washr our Saviour's feet with her tears, and wiped them with the hairs of her head. 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 
f joel 2.  mourning.  
If by their weeping, we understand the troubles and sufferings they sustained, then may we well note the difference betwixt the godly and  in this world. The one are ever in great trouble and perplexity: when the other are in their jollity and prosperity. Whilst Ahasuerosh and Haman sit feasting and drinking, the City of Shusan is in great perplexity. Whilst the wine that maketh merry the heart of 
g Psal. 104.  man, is given to Artaxerxes the King. Nehemiahs' own heart was sorrowful and his countenance sad. Thus whilst the wicked, like the rich Glutton, are clothed in purple, and are fed with delicates every 
h Luk. 16.19.  day. Like drunken Nabal, pass the time in feasting like a 
i 1. Sam. 25.36.  King. Like the rich wretch in the Gospel, surfeit on their riches: and like the Israelites, sit them down to eat and drink, and rise up again to play. The godly with Micaiah, are fed with the bread of affliction. With the children of the Prophets, they eat of the bitter pottage. And with our Saviour they are a thirst upon the Cross: And all of them must go on their way weeping. 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. To omit Adam's fall, Noah's troubles, Abraham's temptations, and Isaaks trials: was not jacob 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, and a hard stone for his pillow under his head? Was he not forced to expose himself in the day to the heat, and in the night to the frost? Had he not his wages by his Uncle ten times changed? his own bed unnaturally defiled, and his only daughter deflowered? so that he went on his way weeping. job when he was robbed of his goods, bereft of his children, when he had the devil tormenting him, and his wife tempting him, his friends forsaking him, and his servants forgetting him, rogues deriding him, and villains disdaining him: Did not he go 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 Absalon, the treason of Achitophel, the death of Ammon, the seditious trumpet of Sheba, and the cursed tongue of Shimei, etc. 
David exagitatur, Elias fugatur, leremias lapidat●●, Esaias secatur, Zacharias inter altar & edem trucidatur. Ipse clausula legis & prophetarum, nec Prophetes tantum sed Angelus dictus contumeliosa cade truncatur, Tert.  Did not he go on his way weeping.  
This should animate and encourage us in all our afflictions, our case is not strange nor singular. For infinite ways hath God's Church and children suffered before us. Abel was murdered, Isaak flouted, Eliah persecuted, Elisha mocked, Micaih buffeted, jeremiah stocked, john the Baptist beheaded, Steven stoned, james killed, Peter imprisoned, and our sweet Saviour crucified. And in the primitive Church, some were sawen in pieces in Arabia; some of the Saints had their legs broken in Capodocia; some hung with their heads downward in Mesopotamia; some maimed of all their joints in Alexandria; some parched and burnt before the coals in 
* Euseh. Eccl. hist. lib. 8. cap. 12 ●lagris explorabantur, nudabantur, in vincula conijciebantur, lapidabantur gladis, moriebantur. Soc. Eccl. hist. lib. 4. cap. 24.  Antiochia: they were scourged, stripped, fettered, stoned, slaughtered. And as the Apostle saith, they were tried by mockings and scourge, 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 
k Heb. 11.36, 37, 38.  tormented. And so all of them went on their way weeping.  And beareth forth good seed. 
The Prophets digging thorough the wall, and carrying his stuff upon his shoulder, in the sight of the people, was for a sigue unto them, that as he had done, so should they do when they went into captivity. But by this carriage is meant not a corporal, but a cordall burden, not borne on the shoulders of their bodies, but carried in the bowels of their hearrs, to wit, faith and hope in the truth of God's promises for their deliverance. By an allegorical phrase of speech, comparing them that were waiting for their deliverance, to the needy husbandman, expecting a fruitful harvest: For as hope of good increase, maketh him to cheer himself in his need 
l janes'. 5.7, 8.  and poverty: so faith maketh us to rejoice in 
m Rom. 5.2. to 5.  tribulations. The Analogy and resemblance betwixt seed and faith are these. 
☜   
First, As seed, though of little quantity, cast into good ground bringeth forth thirty, sixty, and an 
n Mat. 13.8.  hundred fold. So if a man have but faith as much as a grain of mustard seed, it will exceed all other herbs, and out-top Nebuchadonosors' tree reaching the heaven.  
Again, As seed first bringeth forth the blade, than the care, and lastly 
o Mar. 4.  corn: even so faith showeth itself by degrees, as in the Eunuch, when he conferred with Philip, What (saith he) doth let me from being baptised? There it did show itself in the blade. Secondly, he makes confession of his faith, saying, I believe that jesus is the Son of God. There it was in the ear. Lastly, when he went away veioycing that he was baptised, become a Christian, and a member of Christ: there was the seed and corn of 
p Act. 8.  faith. Thus the godly go on from strength to 
q Psal. 84.7.  strength, and the righteousness of God is revealed from 
r Rom. 1.17.  faith to faith.  
It is called precious seed: quod rarum est charum est. Seed was accounted precious, when all Countries came unto Egypt to buy corn of joseph, 
s Gen. 47.57.  and truly faith must needs be precious, seeing when Christ comes he shall hardly find Faith upon the 
t Luk. 18.8.  earth.  
Lastly, The necessity of faith is such, that therefore it must needs be precious: for as the material seed is the only instrumental means to preserve the life of man. For all the spices, honey, mirth, nuts, and almonds, gold and silver, that were in Canaan, were not sufficient for jacob and his children's sustenance: but they were forced to repair unto Egypt for corn, that they might live and not ● die. Even so without faith the soul is starved: it is the food of it: For, The just man liveth by his 
x Gal. 3.11.  faith. From hence then we see that in going on our way weeping, we must of necessity carry precious seed: 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. For by faith Noah was saved from the deluge: by faith Moses conducted the Israelites out of Egypt: by faith they passed through the red Sea, as on dry land: by faith Rahab was delivered out of jericho: by faith Daniel was safe from the Lions: by faith David escaped the sword of Goliath: and by faith the three Children quenched the violence of 
y Heb. 11.  the fire: by faith in Christ the blind receive 
z Mar. 10.  sight: by faith the Lepers wore 
a Mat. 9  cured: by faith the woman was delivered from her issue of 
b Mat. 8.  blood: by faith the Canaanitish woman had her daughter dispossessed: by faith the widow's son was restored unto life: by faith the sick received health, the lame did walk, all sores were salved, 
Lumen anime, ostium vitae, & fundamentum salutis eterna. Chrys●in Syms.  the devils cast out, and the dead revived. 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: for by it, we have boldness, and entrance with confidence; 
1. job. 2. 2. Cor. 5.7. Eph. 3.12. Eph. 2.8. 2. Tim. 3.15. Heb. 11.6. Act. 26.18.  And the ground of our salvation: for by grace we are saved through faith. O the great virtue and efficacy of faith: without it, it is impossible to please God: 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 patiented. Wherefore let us labour in all things to have this precious seed of faith: for, all things are possible to him that believeth. I know that some take this Seed, to be understood of the Seed of the Word: and others, for the Seed of good works: but the most Interpreters do expound it, as I have already explained it. And now I conclude with Saint Bernard's exhortation to his Sister, Keep, 
Seruain te rectam fidem, tene sinceram fidem, custedito in temeratam fidem.  I pray you, an upright, a sincere, and a steadfast faith, that in the end, you may receive the end of your faith, even the salvation of your souls. Amen.   

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.  
IT may rain all night, and yet clear up in the dawning, 
Nocte pluit tota redcunt spectacula mane.  saith the Poet. Sorrow may be in the evening, but joy cometh in the 
a Psal. 30.5.  morning, saith the Prophet. In the former part of this Verse we have noted the sorrow, grief, travels, and troubles of the godly in this world: Now it followeth 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. 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: and therefore I shall not need to be too ●edious in repetition: only this I add, that there is nothing more certain than this: 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: they shall questionless be eased of their grief, refreshed for their afflictions, and recompensed for all their losses: and therefore the Psalmist saith, He shall doubtless (that is, without question) return with joy, and bring his sheaves with him.  He shall doubtless return. 
The word return or come again, 
☞  is diverse ways read in the Scriptures: For, first, there is a returning of man unto himself. Secondly, a returning of man unto God. Thirdly, a returning of God unto himself. Fourthly, a returning of God unto man.  
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, and bewailing his former offences to become a new creature. He returns unto God, 
Grecè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  when he puts this resolution into action; and this his purpose into practice, with a contrite heart, and humbled soul, falling down before the Lord, humbly deploring his own miseries, and hearty imploring his mercies. Both these we see in the prodigal Child: first, he considers with himself in what woeful plight he was in, by reason of his folly: and upon this consideration, he resolves to return to his father to confess his offence, and to beg pardon. Then, what he purposed he accordingly performed: he returns to his father, cries out, Father I have sinned against heaven and before thee, and am no more worthy to be called thy 
b Luke 15.  son.  
God may be said to return to himself, when forgetting his wrath, he repenteth himself of the evil he determined to bring upon 
c jer. 18.8. and 26.3.  man. For God in himself is all mercy, Deus meus misericordiae emea, my God is 
d Psal. 59.17.  my mercy. Ipse est & ipsa est misericordiae, he is mercy, even mercy itself: For, as his greatness is, so is 
e Eccl. 2.21.  his mercy: But in himself he is not properly all wrath, but our sins provoke him to anger: witness himself, speaking of jerusalem, he saith, She hath provoked me unto 
f jer. 4.17.  wrath. More clearly in the sixty fift Chapter of Isaiah, Where he saith thus, I spread out my hands all the day unto arebellious people: a people that provoked me even to my face. He is never angry but when our sins constrain him. Now, when he turns from his wrath, for he abideth but a while in his 
g jona 3.9. Psal. 30.5.  anger, and remembers his tender mercy, which endureth for ever: he turns from that which he is not, to that which he is: from that which he hates, to that which he love's: for he retaineth not his wrath for ever, because mercy pleaseth 
h Mic. 7.18.  him.  
He returns to man, when he hath compassion upon him, subdues his iniquities, and casts all his sins into the bottom of the sea, and when he restores him to his former happiness 
* Psal. 80.14.  and estate. This is plainly seen in the pitiful father of the penitent prodigal: when he sees him afar off what doth he? Is his wrath remembered? Is his anger kindled? Is his son's offence called to mind? No, no: there is nothing in the Father but love and affection, mercy and compassion: he runs and meets him, falls upon his neck and kisses him, receives him into his favour, restores him into his former, nay blesseth him with a more happy estate than he had before. In the precedent part of this Verse is contained, the returning of man unto God, by going on his way weeping, by his sorrowing, and lamenting his sins, and present misery for sin. 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, and changing his woeful estate, into a joyful and glad estate. These two must concur together: Return to me, and I will return to you, saith the Lord. For certain it is, that he that returns to the Lord, by going on his way weeping: 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 jews returning from Babylon home to jerusalem; or typically for our migration out of this World, this earthly Babylon, unto our home the heavenly jerusalem. In both there are two things to be observed: The place from whence we come; and the place whither we go.  
The place from whence the jews returned; was, De terra inimici, from the Land of their 
i jer. 31.16.  enemy: a place of confusion, cruelty, and oppression: a place of wickedness, idolatry and profaneness: a place of ambition, pride and contention: a place without the fear of God: A Land of graved Images, where they doted upon their 
k jer. 50.38.  Idols▪ a Land, where the Saints of God had no content, but much discontent; where they were trodden under foot, where they drunk the cup of trembling, and the dregs of the Lords 
l Is. 51.22.23.  wrath. Where their necks were under persecution, where they were weary and had no 
m Lam. 5.  rest.  
The place whither they were to return, was jerusalem; the Town of peace, the City of the great God; the Sanctuary of the most 
n Psal. 46.4.  High: A City that was at union within itself, whereunto the Tribes, even the Tribes of the Lord went up, according to the testimony to Israel, to praise the Name of the Lord; and where there were Thrones set for judgement, even the Thrones of the House of 
o Psal. 112.4, 5.  David. A place which the Lord had chosen for himself: a place, where was the Lord's House: and a place, wherein the Name of the Lord was called upon.  
The Place, from whence we return, is this World; which is to us, as Babylon was to the jews; Egypt, to Israel; and Sodom, to Lot. For here is nothing but confusion, oppression, and uncleanness: a place of obscurity, ignorance, and darkness: a place, where we are sure of hatred and 
p job. 15. and 16.  persecution: a place, where there is nothing but vanity and vexation of 
q Eccl. 2.11.  mind: a place, where the best man that ever lived, could find no content, for if any man could have found out content in this wretched world, than Solomon should have achieved it: For be built him Houses, he planted Vineyards, he made him Gardens and Orchards with Trees of all fruit; 
☞  he got him Servants and Maids, Men-singers and Women-singers, and the delights of the Sons of men; he had such possessions of Beefs and Oxen, such store of Silver and Gold, that he was great above all that were before him in jerusalem; and whatsoever his eyes desired, he withheld it not from them. But what is the end of all? Behold, saith he, all is vanity and vexation of the 
r Eccles 2.4. to 12.  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, as was 
s Ezra 1.2.  Cyrus, and might walk with Nebuchadonosor, proudly in his Royal 
t Dan. 4.26, 27.  Palace: and were Princely apparelled with 
u Act. 12.21.  Herod: and were as rich as that covetous 
x Luk. 12.  worldling: and fared delicately every day like the Glutton: 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 Pandora's Box, plagues to tormenthim. What jason found in Medea's casket, wild fire to burn him: And what Hercules found in Deianiraes' shirt, poisonable venom to rot him. More plainly what Adam found by eating the forbidden 
y Gen. 3.  apple. What Achan got by the Babylonish 
z Ios. 7.  garment: and what Gehezi did reap by Naamans' silver, and two suits of 
a 2. King. 5.  raiment. For the present he shall have vanity and vexation: and hereafier, if he do not forgo them, death and destruction. We must not therefore here in this world, take up our Station; but we must return from Babylon, that we be not partakers of her sins, and so receive of her 
b Reuel. 18.4.  plagues.  
The place whither we must return, is to our home, to Mount Zion, to the City of the living God, the celestial 
c Gal. 4.15. Heb. 12.22.  jerusalem; whose foundation is garnished with precious stones; whose Gates are of Pearl, and Streets of pure gold, wherein there is no Temple, for the Lord God Almighty is the Temple of it: where there is no need of the Sun, nor of the Moon to shine in it, for the glo●ie of God doth enlighten it, and the Lamb is the light 
d Apoc. 21.  of it: where we shall be in the company of innumerable Angels; of the Congregation of the first borne; and with the Spirits of just and perfect men; with God, the judge of all; and with Icsus, the Mediator of the new 
e Heb. 12.23, 24.  Testament. Gloriosa dicta sunt de te; Most glorious things are spoken of thee, thou City of God, SELAH. O, who can express; 
f Psal 87.3.  nay, who can conceive, ordinem & ornatum, The order and ornament of this celestial Paradise. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. hom. in Psa. 45.  This is the House of Wisdom tightly trimmed, and curiously 
g Pro. 9.1.  carved: This is the Palace of Solomon, the Pillars thereof are silver, the pavement gold, the hangings purple, and she is paved with the love of the Daughters of 
h Cant. 3.9, 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  jerusalem: this is that inheritance which the Apostle calls 
* Am a●●us nibil igne deperdit venificys omnibus resistit. Plin. lib. 36. cap. 19  undefiled, that withereth 
i 1. Pet. 1.4.  not. Where he useth two words: The one, a name of durable precious stone: and the other, of a pleasant flower whose colour fadeth not. The one showing, quam permanens; how that it is an everlasting inheritance. The other, quam placens; how amiable and delectable it is. This is the everlasting Tabernacle our Saviour speaks of: This is that building given us of God, which the Apostle calls a House, not made with hands but eternal in the 
k 2. Cor. 5.1.  Heavens: and which Saint Peter terms the everlasting Kingdom of our Lord and Saviour jesus 
l 2. Pet. 1.11.  Christ: and as it is eternal, so are all things therein eternal. The things which are seen are temporal, but the things which are not seen are 
m 2. Cor. 4.18.  eternal. There we shall have lucem aeternam; eternal light: For there we shall have no Sun to shine by day; neither shall the brightness of the Moon shine unto us: for the Lord shall be our everlasting light, and our God our 
n Is. 60.19.  glory. There shall we have vitam aeternam, eternal life. This is that record (saith Saint john) to wit, that God bathe given us life eternal, and this Life is in his 
o 1. job. 5.11.  Son. There we shall have gloriam aternam, eternal glory. For God hath called us unto everlasting glory in Christ 
p 1. Pet 5.10.  lesus: and there we shall have gaudium aternum, eternal 
q Is. 35.10.  joy. For all that trust in the Lord, shall rejoice and triumph for 
r Psal. 5.11.  ever.  
The other word, 
☞  which the Apostle useth, for the setting forth of this celestial inheritance; 
Amarantus immareese. bilis, quod non marces. at sed decerptus assernetur. Plin. l. 21. cap. 8.  is used of Pliny, for the name of a flower, which doth not lightly fade, nor decay; and which for pleasant colour and lovely beauty, is called of some Writers, Flos amoris; in English, Floramour, or flower Gentle. Whereby the Apostle will let us know, that all things in this celestial jerusalem, are not only durable and permanent, but also delectable & pleasant. There is nothing that can dislike us; and there wants nothing that may delight us. Our ears shall be delighted with the melodious harmony of that heavenly 
s Reuel. 5.4. and 19.1.  Halleluiah: our smell, with the odoriferous perfume of the golden Censor, The prayers of the 
t Reuel. 8.3.  Saints: our taste, with the pleasant fruit of the Tree of Life, which is in the midst of the Paradise of 
u Reuel. 2.7.  God: and our eyes, in beholding him that made 
x Psal. 100.3.  us; that saved 
y Phil 3.20.  us; and ●●at glorifies 
z Rom. 8.30.  us. The consideration of this, struck David into such an admiration, of this blessed City's perfection, that being ravished with the beauty thereof, and overcome with a longing desire to enjoy these pleasures, he could not but cry out, O Lord of Hosts, how amiable are thy Dwellings! my soul longeth; yea, and fainteth for the Courts of the 
a Psal. 85.1, 2.  Lord.  
Consider we now with ourselves, from whence we come, and whither we must return: from servitude and slaveric; thither, where we shall be free and at liberty. jerusalem which now is, is in bondage; but jerusalem which is above, is 
b Gal 4.25, 26.  free. From a place where we sorrow, grieve, and 
c Rom. 8.22, 23.  groan: Thither, where the Lord will wipe away all tears from our eyes; and where there is no sorrow, neither grief, neither 
d Rovel. 21.4.  crying. From hence, where we can find no rest: thither where our eyes shall see jerusalem, a quiet Hahitation, and a Tabernacle that cannot be 
e Is. 33.20.  removed. From hence, where we have no peace: thither, where there shall be no end of our 
f Is. 9.7.  peace. From hence, where we are in continual danger and jeopardy: thither, where we shall be in safety and security. For my people shall dwelled in the Tabernacle of peace, and in sure dwellings and in safe resting 
g Is. 32.18.  places. From hence, where we are vexed with the society of the wicked: thither, where we shall praise God with our whole heart, in the Assembly and Congregation of the 
h Psal. 111.5.  just. From hence, where we are in want and adversity: thither, where we shall have full facietie and content of all things; where God shall be to us 
i 1. Cor. 15.  all in all. Hither it was that old Simeon longed to return, when he sung his Nunc dimittis; Lord, let thy servant departed inpeace. Hither it was that blessed Steven longed to come, when he said, Lord jesus receive my spirit. Hitheri● was, that the Apostle desired to be, when he wished to be dissolved, and to be with Christ. Yea, and hither it was that David thirsted to come, when he chose rather to be a doorkeeper in the House of God, then to dwell in King's Palaces. And hither let me exhort you all to return, as the Prophet did the jews, to come out of this Babel, and to flee from the Chaldeans, the wicked Inhabitants of this world, with a voice of 
k Isa. 48.20.  joy. Go your way, stand not still, but remember the Lord afar off, and let jerusalem come into your 
l jer. 51.50.  mind.  He shall return with joy. 
He shall not return with sorrow or grief, but with great gladness and joy. The old Israelites, whilst they were in Egypt, grieved and groaned, being oppressed with their grievous tasks and burdens. But when they were freed from thence, they marched towards Canaan with the noise of music, with the sound of Timbrels, dancing and rejoicing. The jews sitting by the Rivers of Babel, wept: They could not sing the Songs of the Lord in a strange Land: their tongue clavae unto their 
f Psal. 137.  jaws; but when the Lord turned again their captivity, they returned with great gladness, and with the voice of singing. Their mouth was enlarged, and their tongue untied, to praise the Lord with joyful Songs of praise. Even so whilst we are captives in this wretched world, we are full of sorrow and grief; but when we return to Zion, we shall be as full of joy and gladness. Verily, verily (saith our Saviour) ye shall weep and lament, and the world shall rejoice: ye shall sorrow, but your sorrow shall be turned into 
g job. 16.20.  joy.  
One contrarie doth follow upon another, is an Axiom in Philosophy; and here it may be a true Position in Divinity. Mercy and judgement, joy and Grief, are contraries: and when the one precedes, the other follows after. So if the Lord, who is gracious and merciful, slow to anger, and of great 
h joel 2.13.  kindness: do suffer the wicked in this world to rejoice in their pleasures, waiting for their amendment: yet in judgement, hereafter their laughter shall be turned into mourning, and their joy into heaviness, unless they repent betimes. 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. For they that now laugh, shall weep and 
i Luke 6.25.  wail. So on the other part, they that now mourn shall be made glad and joyful: witness. poor Lazarus, afflicted and full of sores, more pitied of Dogs then dogged Dives, who after his afflictions was carried by Angels into Abraham's bosom, the place of all happiness, pleasure and comfort. For they that sow in tears, shall reap in joy.  
Is not this a great comfort to us in all our troubles? That he that now goeth on his way weeping, shall doubtless return with joy, cum gaudio interno, with an inward joy, when their conscience is quiet and their soul rejoiceth; that their sins are pardoned, they justified, and shall assuredly be glorified. Truly, there is no joy in the World to that of a peaceable conscience: witness Ezekiah, when in his greatest extremity his conscience told him, that he had walked uprightly before 
k Is. 38.  God: and the Apostle greatly rejoiced, when he knew nothing by himself. He shall return, cum gaudion exte●no, with an out ward joy, rejoicing, as one saith, in the beauty and glory of all the Creatures. For Christ shall make all things 
l Isa. 65.17. 2. Pet. 3.13. Reuel. 21.1.  new: 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 
m Rom 8.21.  Gad. He shall return, cum gaudio eterno, with an everlasting joy. The redeemed of the Lord shall return and come to Zion with praise; and everlasting joy shall he upon their heads; they shall obtain joy and gladness, and sorrow and mourning shall sies 
n Isa. 35.10.  away. This is that joy, which the Apostle calls ineffable and 
o 1. Pet. 1.8.  glorious: This is that joy, which the Schoolmen call Intensiwm & extensiwm, so extended, that it can never be ended, and so intended that is so great, and so full of joy, as greater and fuller there cannot be. With this joy Steven was ravished, when he saw the Heaven's open, and Christ sitting at the right hand of his heavenly Father. 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. Thrice happy are they that are partakers of this joy. For blessed is he that now weeps, for he shall laugh.  And bring his sheaves with him. 
The jews after their deliverance was published and proclaimed by Cyrus, their great poverty and penury, v v as changed into great prosperity and plenty. For they v v ere supplied with Silver, Gold, Cattell, with precious things, and with willing 
p Exrat.  offerings. 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. Both these did but typically point out the great commodity that the faithful shall reap by the Cross. Our Saviour saith, we shall receive double in this world, and much more in the world to come. Abraham after his long pilgrimage, was seated in a fruitful Land, and found the Lord, an exceeding great reward. David after his great persecution, and long banishment, had his lot fallen into a pleasant ground. jacob after his great servitude, was greatly enriched. And job received double for that he lost. Thus our afflictions are like the herb Moly, 
☞  whose root is black, and the blossoms white: like Aaron's Rod, which brought forth buds, blossoms, and ripe Almonds: and like Samsons dead Lion filled with meat and honey. But what are all these to that which we shall receive hereafter. The Evangelist Matthew saith, we shall receive an hundred 
s Matth. 19.29.  fold; a number finite, for an infinite: but Luke saith, much 
t Luke 18.28.  more; because they are in number infinite, he sets them down indefinite. And the Apostle saith, that neither eye hath seen, nor ear hath heard, nor the heart of man can conceive the things, which God hath prepared for them that loan 
u 1. Cer. 2.9.  him.  
Should not this with the Apostle, make us esteem the afflictions of this present time, not worthy of the glory that shall be 
* Rom 5.18.  revealed. Our Saviour wills us with joy and gladness to suffer persecution, for great is our reward in heaven. Our reward (saith one) is so manifold, that it cannot be numbered; so great, that it cannot be valued; so singular, that it cannot be compared; and so lasting, that it can acuer be ended. 
〈…〉  Saint Augustine speaking of the joys and pleasures, which the godly shall have in heaven, saith, that we may more easily tell what is not there, than what is there. There is no discontent, no g●ese, nomourning, no misery, no corruption, no death, no penury, no poverty. But what is there? Neither eye hath seen, nor ear hath heard: for the natural man perceiveth not these things, and yet there are pleasures for evermore: yea, wish what thou wilt, 
Quicquid voles erit, & quicquid noles non crit. August.  and it shall be there; and abhor what thou please, and it shall not be there.  
Further, the consideration of this heavenly reward, these sheaves, these joys, should make us lightly to esteem this present world: and cause us not to value these corruptible things at so high a rate. Shall we with the Gadarens prefer our swine before our salvation? With the Israelites the fleshpots of Egypt before the heavenly Mannah? With Demas the pelf of this world with the pleasures of the world to come? No God forbidden. This is like Isops cock, to value a barley grain before a precious gem: with Plutarch's Grillus to esteem of Cyrces' her swilling tub, better than of Ulysses his dainties. And Glaucus-like to change coats of gold for brazen armour: or like Dioclesian, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to prefer a few potherbs before a Crown and Imperial Sceptre: and Esau-like, to sell our birthright for bread and pottage. But let us with the Apostle account all these things but loss and 
a Heb. 12.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato.  dung: with the Philosopher, nothing and nothing worth: and with the Saints, let us willingly forgo them: knowing that in heaven we have a better and a more enduring 
b Heb. 10.34.  substance: for that is meant by the godly, his bringing of his sheaves with him.  
You have heard now whither we shall return, to wit, from Babylon to Zion, from this wretched world to the Land of promise, to the City of rest jerusalem, that is above. 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; 
☜  we must know that diverse have nothing to do with it.  
First, all who place their whole happiness in this world: like the rich glutton farsing and fatting their bellies with delicates and dainties: like Nabal feasting like a King: they have do part herein for, We be unto them that are full, for they shall 
c 〈…〉.  hunger. Nor yet the rich Cormorants, who Crasus-like delight only in their substance: Midas-like wish they could change all things into Gold: and like the worldling in the Gospel, who wished his soul to take rest, for it had sto●e laid up for many years. They have not to do with this promise: for, Woe be unto them that ●●rich, for they have received thew 
d 〈…〉  consolation.  
Again, no backslider nor reuolter, hath interest herein, whether he be a worldly Apostatate with Demas, or heretical with Hym●neus; or blasphemous like julian, or any one that goeth not on his way, and persevereth not unto the end. For, it bade been better for them not to have known the way of righteousness, then after they have known it, to turn from the holy commandment given unto 
e 1. Pet. 2.21.  them.  
Further, all that are plagued for their sins, and so may seem to go weeping, have no parcel in this promise: for than should Cain and Nebucadonosor claim interest therein: Nor yet all they that are humbled with God's judgements: for than would Pharaoh and Ahab challenge some right herein: Nor yet they, who too lately weep and confess their errors: for then Esau and judas might have some hope herein. But such as suffer for the trial of faith, as did joseph and job: such as grieve and mourn for their sins, as did the poor Publican, and Marie Magdalen; even unto them it is said, Blessed are ye that mourn, for ye shall be 
f Matth. 5.4.  comforted.  
Lastly, all that seemingly have faith have no part herein: for the wicked and the devils themselves have a kind of saith, which is only historical, without any confidence or trust in God. Others have a better faith than this, but it is momentany and temporary, it falls and fails when tribulation comes: like seed sown in stony ground, which being parched with the Sun fadeth and withereth: for we must not only carry seed, but precious seed; a saving faith, a lively hope: such a faith, whereof the holy Ghost is the efficient cause: for, Faith is the gift of 
g Eph. 2.  God. The Gospel, the instrumental cause: for, Faith cometh by hearing of the 
i Rom. 10.  Word. And our salvation the final cause: for, The end of our faith is the salvation of our 
k 1. Pet. 1.9.  souls. To conclude, such as forsake all things, as the Apostles did; and desire to departed out of this wretched world, as old Simeon did; and constantly persevere unto death, as Saint Steven did; suffer afflictions patiently, as job did; sorrow for their sins penitently, as Peter did; endure constantly, as Antipas did; and carry a steadfast faith, as Saint Paul did: such I say have the only right to this promise: they only shall find and feel the sweetness of this blessing: and they and none else shall reap these sheaves: for in regard that they have gone on their way weeping, they shall doubtless come again with joy, and bring their sheaves with them.  
FINIS.   

Faults escaped.  
Pag. 12. lin. 33. read Rimmon. p. 22 l. 34. who. p. 50. l. 1. exciting. p. 66. l. 1. typically express the conjunction. p. 66. l. 16. salomon's. p. 67. l. 17. sanctifies you. pag 69. lin. 9 approved: Gods children were. p. 70. l. 32. observations. p. 136. l. 2. whilst. p. 137. l. 11. conform.   

Errata in annot.  
Pag 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 14. iustius est. ibid. iustum punire iniuste. p. 31. d●bilitatum. p 55. cupientis. p. 71. Ouid. Metam. lib. 15 fab. 1. ib. exinsideli p. 110. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 113. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. pag. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 136. ut eius. p. 142. cadentem. p. 148. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 150. heufuge. p. 159. animae.