rayne the seed rots vnder the clods the corne withereth the grasse fadeth the slowres are burnt vp the pastures plants and trees are dryed and dead all which tend to the great hurt and losse of man which made Achsab the daughter of Caleb Iosua 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 remayne in those barren climates were no more wretched and in no greater want or penurie then these poore distressed Iewes were in their captiuitie For their Countrie was desolate and Foxes run vpon Mount Sion they were hunger-beat and starued Iam. 5. For they had no water without siluer no wood without money no bread without hazard of their liues no pleasure without paine no profit without perill no delight without danger Water was no more pleasant to the liraclites Psâ—â— 107. when their soules fainted in the wildernesse of Zim Rayne no more welcome to Samariah after three yeares drought streames of water no greater a blessing vnto Achsah and fluent Riucrs no more profitable vnto the drie and sunne-be at South then this their deliuerance and libertie would be vnto them when they might sit vnder their owne Vines and see the pastures growing greene the trees bringing forth their fruit the Pig-tâ—ee and the Vine giuing their force their Barnes filled with wheat and their presses abounding with Oyle and when they might eate of the fat and drinke of the sweet Blessed O thrise blessed be the Lord this Kingdome may say what few other Nations can boast of that it hath not beene subdued nor â—ath beone made subiect vnto any forren Kingdome these many hundreth yeares but with a conquering hand hath ouer-run other potent Countries and made them tributarie to it selfe We haue not had our streets swimming in blood nor our Townes burnt vp our Children haue not beene made fatherlesse nor our Wiues widdowes yet these and many moe euils the poore Iewes did suftayne as we may reade in the 79. Psalme Againe in this our great peace and tranquillitie wee haue abounded with all store of plentie the Heauens haue giuen vs rayne in due season the earth hath yeelded her increase and the trees of the field haue brought forth their fruit our threshing hath reacht vnto the Vintage and our Vintage unto the sowing time we have eaten our bread in plenteousnesse and dwelt in our Land safely But if we would haue these blessings continued if with Dauid we desire to lye and rest securely in our beds with Abraham sit safely at our owne doores with Boaz follow after our owne Reapers with Iudah wash our garments in wine and with Iob bathe our pathes in butter let vs not prouoke the Lord to wrath against vs by our abominable sinnes The Iewes infinite transgressions were the cause of their abominable afflictions and their iniquitie did bring them vnto this woful captiuitie therefore if we would not feele the smart of the one let vs not delight in the sugred venome of the other Yet thou wilt say Who can abstayne from sinne Quest. seeing the iust man falleth seuen times a day True yet though with Dauid wee fall into adulterie ☜ with Aaron into idolatrie with Noah into intemperancy Answ with Lot into incontinency with Peter into inconstancy and with Thomas into infidelitie by reasonof the slesh rebelling against the spirit which leads vs captiues vnto the Law of sinne Yet let not Sinne and Satan ouer-rule vs let vs not voluntarily willingly become murthering Cains mocking Chams incestuous Ammons vnnaturall Absaloms malicious Achitophels and vnmercifull Hazaels O let vs Lot captiuate our selues to drunkennesse like Nabal to gluttonie like Diues to the world with Demas to couetousnesse with Ahab nor to crueltie with Herod but let vs breake off our sinnes betimes by vnfayned repentance and with Ezekiah call for mercy with the Publican crie for pardon and with the prodigall beg remission Now the Lord grant that our soules may bee refreshed with the Riuers of Life that the fierie flames of sinne may be quenched and our hearts replenished with all spirituall graces that being fully freed from the captiuitie of our corruption we may enioy the libertie and freedome of the Kingdome purchased for vs and promised vnto vs by Christ our Sauiour to whom be all prayse for euer and euer AMEN TO THE RIGHT WORSHIPFVLL AND RELIGIOVS GENTLEWOMAN Mistresse ELIZABETH FOLIAMBE Noble and vertuous Mistresse WHen I called to mind the great losse many receiued by the death of that worthie personage your noble Aunt my most honoured Ladie in whose hearing some of these drie Sermons were preached whose gracious attention secmed to giue unto them some fauourable approbation And now being published to the open view of the world and withall depriued of her Countenance from whence they should haue receiued their true lustre I had once resolued to haue let them passe without a Mistresse yet whilest I was musing of Salomons proposition Prou. 31.10 Who can find a vertuous Woman And at last remembring how you haue hitherto shewed your selfe not onely a Niece but a Child of hers no lesse affectionate to the Word no lesse thirsting after Grace to vse the Apostles words 2. Iob. 1.4 I reioyced greatly that I had found of her Children walking in the trueth and so thought myselfe bound in equitie to commend that vnto you which I was indebted to consecrate to her Moreouer the great respect I haue euer receiued from your noble Husband doth oblige mee thereunto yet am I silent of his courtesies lest by verball thankefulnesse I should seeme to craue new fauours 1. King 2. Now hee that doubled the Spirit of Eliah vpon Elisha redouble in you these vertues which were in that Elect LADIE that heereafter it may be said of you as it may now be truely affirmed of her Many daughters haue done vertuously but shee surpassed them all Your Worships and your noble Husbands to command in all Ministeriall duties IOHN HVME THE THIRD GENERALL PART OF THIS PSALME Viz. A Consolation not onely to the captiue Iewes but generally to all the faithfull that lie vnder the Crosse and groane vnder the burdon of their sinnes expounded in three Sermons whereof the First is The commoditie of the Crosse THE EIGHTH SERMON VERS 6. They that sow in teares shall reape in ioy NOw wee are come to the third generall Part of this Psalme wherein the Psalmist doth consolate and comfort all the distressed Iewes who were not as yet returned home to Iudea but still detained in Chaldea by some of the Persian Kings vnder whom they indured not a few troubles yet the Psalmist doth tell them that for their afflictions they shal haue case and for their sorrow they shall reape ioy Hugo from hence would inferre Three sorts of persons compared to a sower first the charitable man for foure respects Opera bona in has vitalachrymosa Hug. â—â—r that
Oyle of gladnesse aboue his fellowes to free vs from the Graue and Hell As Cyrus was the Lords c Isa 44.28 Shepheard to bring his sheep out of the mouth of Daniels d Dan. 7.4 Lion the King of Babylon so Christ was the chiefe Shepheard and Bishop of our e 1. Pet. 2.25 soules to bring vs out of the jawes of the deuill who goeth about like a roaring Lion seeking whom he may f 1. Pet. 5.8 deuour As Cyrus releeued the poore and impotent with siluer gold and g Ezra 1. substance so Christ ascending on high gaue gifts vnto men for to euery one of vs is giuen grace according to the measure of the gift of h Ephes 4.7 8. Christ. As by Cyrus the Temple was replenished and beautified againe with vessels of gold and siluer so through Christ the Temple was purged from Pharisaicall i Luke 19. leauen and the Church beautified againe with the pure and vndefiled Word And as by Cyrus the Lord deliuered the Iewes after Ieremiahs threescore and ten yeeres were expired euen so when Daniels threescore and ten weeks foure hundred and ninetie yeeres were k Dan. 9.24 fulfilled euen in the fulnesse of time God sent his Sonne borne of a woman and made vnder the Law to redeeme vs which were vnder the l Gal. 4.4 Law at what time the Lord brought againe the captiuitie of Sion Sion was a Mountayne by Ierusalem The partie deliuered Sion so famous amongst all the Mountaynes of Iudaea that not onely the Iewes Ierusalem nay nor yet the whole Kingdome of Iudaea but euen the whole vniuersall Church consisting both of Iewes and Gentiles are comprehended vnder that name for Mount sion lying Northward is faire in situation it is the ioy of the whole Earth and Citie of the m Psal 48.2 great King but in this place it is taken for the remnant of the Iewes that were permitted to returne from Babylon to Ierusalem from Chaldaea to Iudaea according as it was shewed to Ieremiah in a vision wherein he saw two baskets of Figs the one exceeding good the other exceeding n Ier. 24. euill by which was signified that the prophane and rebellious amongst the people should be destroyed with the sword famine and pestilence but vpon part of the people God would set his eyes for good build them and not destroy them plant them and not roote them out One part of Ezekiels haires were cut with a knife another burnt with fire the third scattered in the wind but a few in number were bound vp in his o Ezek. 8.1 to the end lap The Prophet saw sixe men euery one hauing a weapon readie to destroy and yet they that mourned were markt in their p Ezek. 9. foreheads By these figuratiue comparisons wee may see that it is the godly who are but few in number compared to the wicked that mourne and grieue for their sinnes to whom properly belongs the tender mercy and free loue of God it is Mount Sion the Lords Church and Children whom hee tenders as the apple of his eye whom hee couers vnder his wings whose mouth hee filleth with good things whose dayes hee renewes like the Eagles whose life hee redeemeth from the graue and whose soule hee freeth from corruption But thou wilt say Quest. were there none else but the Elect of God onely set at libertie and freed from this captiuitie Yea truely Answ Animalia mitia immitia For I know that in Noahs Arke there was the Lion and the Lambe blessed Shem and cursed Cham who were together deliuered from the Deluge representing the visible Church wherein many wicked as well as the godly are freed from corporall troubles and doe frequently participate of temporall blessings as here no question but many of the vngodly as well as the Saints of God did receiue the benefit of this deliuerance but they haue no part in our Redemption they doe not participate of Sions saluation for Cham may bee in the Arke with Shem and yet be accursed and Iudas may be in the ship with Peter and yet bee damned and herein doth their deliuerance differ from our Redemption A difference betwixt their Deliuerance and our Redemption although the one was a type of the other For their deliuerance by Cyrus out of Babylon was common to the vngodly with the godly but our Redemption from hell through Christ is proper and peculiar to the Elect onely Let not vs therefore from this their deliuerance conclude a generall Redemption like the Origenists who hold an vniuersall saluation of Men and Deuils God hath shut vp all vnder vnbeliefe q Rom. 11.32 that he might haue mercy on all this and such like Texts they wrest and misse-construe but we must know that this word is sometimes taken vniuersally for all mankind as in that place In Adam all die sometimes more strictly for some viz. the Elect onely as in the words following r 1. Col. 15.22 In Christ all shall be made aline sometimes indefinitely as in that place All held Iohn as a f Matth. 21.26 Non de singulis generum sed de generibus singulorum Prophet that is many for all neither saw nor acknowledged nor beleeued Iohn I thousands neuer heard of him Lastly Augustine himselfe who for a time was much blemished with this error but after espying the danger thereof hee mightily confutes this erronious opinion and wisely answeres such fond obiections This All saith he must be vnderstood not of euery man but of men of euery sort the Gentile as well as the Iew the poore as well as the rich contra for there is no difference betwixt the Iew and the Grecian for he that is Lord ouer all is rich vnto all that call vpon him and whosoeuer shall call upon the name of the Lord shall t Rom. 10.12 13. Reade the second Chapter to the Romans Quest Answ The Church compared to Mount Sion both for the situation and signification of Sion First for situation in foure respects 1. Sion a Hill of great heighth be saued Now why is the Church compared to Mount Sion First for the situation and secondly for the signification of it as for the situation of it one saith that it was a Hill magnae altitudinis fortitudinis plenitudinis pulchritudinis of great height strength fruitfulnesse and pleasure First a Hill of great heighth and sublimitie whereon the Temple of Salomon was built and not below in a Valley Noahs Arke did rest on the Mountayne u Gen. 8.4 of Ararat the figure of the Tabernacle was first shewed vpon Mount * Heb. 8.5 Moriah the Law was giuen vpon Mount x Exod. 20. Sinai and Salomons Temple was built vpon Mount Sion all teaching vs where our conuersation should be ☞ not here below in this theeuish Caue of Cacus in this hellish Den of Cerberus in this wofull Valley of Teares and in this
Psal 106.21 them I might adde hereunto 4. Absolutely necessary that wee haue nothing else to giue vnto God but onely the calues of our o Hos 14. lips prayse and thankes Which Dauid knowing full well doth question himselfe What shall I giue vnto the Lord for all his benefits bestowed p Psal 116.12 vpon mee Is there any thing in me but sinne Haue I any thing but what I haue receiued of him Is not he the portion of mine q Psal 16.5 inheritance Hath not hee prepared my Table anoynted my head with Oyle and made my cup to r Psal 23.5 ouerflow yet will I not be vngratefull for I will take the cup of saluation and call upon the Name of the Lord. I will offer sacrifice of prayse I will thanke him for his benefits in the presence of all his people in the Courts of the Lords House and in the midst of f Psal 116.17 18 19. Ierusalem Againe ingratitude is a thing so hatefull to God 5. It is benesiciall whereas ingratirude is hurtfull that he will not let it goe vnpunished Saul for his vnthankefulnesse is depriued of his Crowne the old Israelites for their forgetfulnesse of Gods goodnesse were not suffered to enter into the Land of promise Nay hee would not spare good Ezekiah for his vnmindfulnesse of his great deliuerie from the King of Ashur but strikes him with a deadly disease Yea and it withdrawes Gods blessings bestowed vpon them Quae Deus dat gratis aufert ingratis Aug. for what God giues to the thankefull he takes from the vngratefull as he did the Crowne from Saul and gaue it vnto Dauid Ingratitude is called a parching wind Ventus vrens desiccans fontem misericordiae Ruenta gratiae Bern. serm 51. in Cant. that dryes up the Fountayne of Gods loue and goodnesse whereas thankfulnesse doth open the Garners of Gods bountie and mooues the Lord to raine downe innumerable blessings vpon vs. For as the Master made his seruant who was faithfull in a little Steward ouer much so such as are thankfull for a little God will blesse with much Gratiarum actio est ad plus dandum inuâ—â—aâ—ie Chrys in Matth. For thankesgiuing is the motiue of blessing To conclude it is a vice so distastfull that Gregorie saith He is not worthy to receiue who is not thankfull for that he hath receiued 6. Vngratefulnesse abhorred of Infidels Nay it was so abhorred of the very Infidels and Pagans that the Athenians would not permit an vngratefull person to beare rule amongst them And the old Romanes thought them worthy to be seuerely punished euen with death it selfe And Lycurgus being askt why amongst all his Lawes he had not made one against this vice answered That he lest it to the gods esteeming it so haynous a crime that it could not be sufficiently punished by man Let this teach vs to follow the aduice of the Apostle in all things t 1. Thess 5. to giue thanks And let vs exercise our selues in Psalmes Hymnes and spirituall Songs with thanksgiuing in our hearts to the u Col. 3.16 Lord. Dauid when hee was freed from all troubles and deliuered out of the hands of all his enemies sung a song of prayse vnto the x Psal 18. 2 Sam. 22. Lord. Ezekiah after he recouered out of his deadly disease pennes song and leaues it to posteritie as a monument of his thankfull heart for Gods y Is 38.9 to 21. benefits And when the Saints in the Primitiue Church were let out of prison and set at libertie being before miserably captiuated by Maxentius and Maximinus they publikely through the open Streets and Market places did walke in troopes and assemblies praysing and thanking the Lord in Psalmes and Songs When blind Bartimeus receiued his sight Euseb hist Ecc ' lib. 9. cap. 1. he was so thankfull that hee would not part with our Sauiour but followed praysing and glorifying z Maâ— 10.46 Luke 18.43 God And vvhen Peter restored the lame to his limmes hee vvent into the Temple vvith Peter and Iohn vvalking leaping and praysing a Acts 3.8 God In a word therefore If vve be deliuered from the hands of our enemies as Dauid was If we be brought from the gates of the Graue as Ezekiah was If we be brought out of prison as the Saints were and out of captiuitie as the Iewes were If we haue our sight restored to vs as Bartimeus had our limmes as the cripple had and our health as AEneas b Acts 9.33 had Let vs offer vnto the Lord the sactifice of Prayse and render to him the calues of our c Heb. 13.15 lips with Ionah sacrificing vnto God with the voyce of d Ion. 2.9 thanksgiuing and with Dauid sing vnto him all our life and whilst we liue to prayse e Psal 104.33 him But if wee remember and thinke with our selues how wee are redeemed from the captiuitie wee were in vnder Sinne and Satan how vvee are freed from the power of Death and Hell by our Lord and Sauiour Iesus Christ as vve haue great cause to reioyce so haue wee reason to be thankfull to God for the same At the birth of our Sauiour vvho vvas borne for the saluation of Man the Angels and whole Armies of heauenly Souldiers praysed God saying Glorie be to God in Heauen in Earth peace and good will towards f Luk. 2.13.14 men Elizabeths Salutation Maries Hymne Zacharias Psalme and old Simeons Song are all motiues to stirre vs vp to thankfulnesse for so vnvaluable a blessing Let euery one of vs therefore endeauour to shew our selues thankfull in word * Nec verbo c. and in worke vvith heart and hand Nec verbo tantum vel linguâ— sed opere veritate exhibâ—amus nos gratos quod gratiarum actionem magis quam dictionem à nobis exigit datur grâ—tiarum Bern. ser comâ—â— vitium ingratitudinâ—s awaking our drowsie soules and reciting them vvith Dauid to prayse the Lord saying My soule prayse thou the Lord and all that is within me prayse his holy Name My soule prayse thou the Lord and forget not all his benefits who forgiueth all thine iniquities and healeth all thine infirmities who redeemeth thy life from the graue and crowneth thee with mercy and compassion who satisfieth thy mouth with good things and reneweth thy youth like the Eagles my soule prayse thou the g Psal 103.1 2 3 4. The tongue the instrument to set forth Gods prayse Lord. For thus should our mouth bee filled with laughter and our tongue vvith singing The instrument for setting forth and publishing of Gods prayse is the tongue for it is the Interpreter of the Minde and by it vvee expresse vvhat before wee conceiued in minde For vvhat the heart thinkes the mouth speakes Dauids heart is meditating some good matter and his tongue is the pen of a readie h Psa 45.1 Writer For
strew the gates of Sichem with salt burne vp the Citie of Aâ— for blessed is hee that rewardeth Babylon as shee hath serued vs yea blessed shall hee bee that dasheth her children against the stones and assure your selues that as the Lord hath decreed so in his owne time he will bring againe the captiuitie of Sion Captiuitie is twofold Corporall of the body and that either imprisonment as Ioseph in Pharaohs chiefe Stewards e Gen. 40.3 house and Ieremie in the house of f Ier. 37.15 Ionathan the Scribe or else seruitude and subiection that one Nation is to another as Israel to Egypt and Iudah to Babylon Captiuitie Spirituall of the Soule is either of the regenerate through the corruption of nature for there is a Law in our members rebelling against the Law of our minds and leades vs captiue to the Law of g Rom. 7.23 sinne or of the reprobate whose hearts are hardned in their wickednesse for be that committeth sinne is the seruant of h Ioh. 8.34 sinne and of whom a man is ouercome of the same hee is brought in i 1. Pet. 2.19 bondage now the latter of these is the cause of the former as the Prophet saith The Lord afflicted Iudah for the multitude of her transgressions and her children are gone into captiuitie before the k Lam. 1. enemie Now in the bringing againe of Sions captiuitie wee must first obserue the manner and then the time The Time is noted out in the particle When The manner of their deliuerance the Manner is here not mentioned but it was thus first The Lord inabled Cyrus to subdue their Enemie and then put it into his heart to set them at libertie and hence wee might gather for our consolation that God will not onely free his Church and Children out of all their troubles but also ouerthrow all their Oppressors and Disturbers for as a Father burnes the rod when he hath chastised his child euen so deales God with the wicked whom he vseth as a rod to correct his Children in his indignation hee burnes them and in his fiery wrath he consumes them But is it not iniustice in God Quest first to put his people into the hands of the Heathen and after to punish the Heathen for their cause No Answ because the vngodly whensoeuer the Lord doth glue his people ouer into their hands they oppresse and vexe them without all measure or meane iniustice Summum ius summa iniuria crudeles vocabo quicum puniendi causam habent modum non habent Sen. de Clem. ad Ner. Now wee know that the strictest Law proues greatest wrong and Seneca calls all such cruell who hauing cause to punish yet haue no measure in punishment this crueltie kindled the Lords wrath against the Chaldaeans I am iealous saith the Lord of Hosts ouer Ierusalem and Sion with a great zeale and am greatly angrie against the carelesse Heathen for I was angrie but a little and they helped forward the l Zath 1.14 15. affliction Againe Answ 2. I st us est iniustuÌ„ euadere iuste quam iustum punire iniuste Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked are not content to exercise this crueltie vpon delinquents and offenders but besides they dare lay violent hands vpon the Lords seruants whereas it agrees better with equitie to let the guiltie goe as innocent then to punish the innocent wrongfully yea and is is better faith one vniustly to absolue then wrongfully to condemne and why The one is an offence and iniquitie and the other wickednesse and impietie Now the Babylonians kild the Prophets and murthered the Preachers of the Lord hanged vp their Princes dishonoured their Elders defiled their Matrons and deflowred their m Lam. 5. Virgins and villainously abused them without all distinction of sexe or exception of n 1. Esd 1.53 54. 2. Chron. 36.17 persons this inhumanitie added vnto their former crueltie did whet the Lords anger and did prouoke him to wrath against them as wee may see by his threatning of them by the mouth of his Prophet Sit still saith he and get thee into darknesse O daughter of the Chaldeans for thou shalt no more bee called the Lady of the Kingdomes I was wroth with my people I haue polluted mine inheritance and giuen them into thine hand thou didst shew them no mercy but thou didst lay a very heauy yoke vpon the Ancient therefore shall euill come vpon thee and thou shalt not know the morning thereof destruction shall come vpon thee which thou shalt not be able to put away destruction shall come vpon thee suddenly ere thou be o Isai 47.5 6. and 11. vers aware Let this teach men to take heed how they vexe or molest Gods Saints for as Dauid slue the Lion and kild the Beare because they medled with his p 1. Sam. 17.34 35. Lambs so shall the Lord smite wound and slay such as deuour his Lambs whom hee tenders as the apple of his eye and as Moses killed the Egyptian because he did contend with an q Exod. 2.11 12. Hebrew euen so the Lord will deale with all that dare enter the lists or contend with his Seruants for it is a righteous thing with him to recompence tribulation to them that trouble r 2. Thess 1.6 Insta malis haec admisso pro crimine pâ—ena est Si que fâ—cerunt eadem patiantur ipsi them and therefore he will assuredly require the blood of Abel at the hands of Cain he will be auenged on the Egyptians for oppressing his Israelites and he will repay double the crueltie of the Chaldeans when the Lord brings againe the captiuitie of Sion The time of their deliuerance is noted out in this particle The time of their deliuerance Ier. 25.11 Dan. 9.2 When and that was not before the threescore and ten yeares foreprophesied by Ieremiah were expired But why did the Lord suffer his people to continue so long in captiuitie The reason is because they abhorred the Lawes of God they despised his Ordinances Quest. Answ they did violate his Couenant and they did not keepe his Sabbaths and therefore the Lord dealt with them according to his Word if thou wilt not obay mee nor keepe all these Commandements I will scatter you among the Heathen and I will draw out a sword after you and your Land shall be waste and your Cities shall bee desolate then shall the Land enjoy her Sabbaths as long as it lyeth Å¿ Leuit. 26.33 34. waste Where wee see that they continued thus long in captiuitie First because of their sinnes Secondly that the Lords Word might bee verified and his Threatnings accomplished Thirdly that the Land might rest and enioy her Sabbaths now the Land had fulfilled ten Sabbaths in these threescore and ten yeeres Further Answ 2. Daniel alludeth his three score and ten weeks vnto these threescore and ten yeeres as they were threescore
seed quod rarum est charum est Seed was accounted precious when all Countries came vnto Egypt to buy corne of Ioseph s Gen. 47.57 and truely faith must needs bee precious seeing when Christ comes hee shall hardly find Faith vpon the t Luk. 18.8 earth Lastly The necessitie of faith is such that therefore it must needs bee precious for as the materiall seed is the onely instrumentall meanes to preserue the life of man For all the spices honie mirth nuts and almonds gold and siluer that were in Canaan were not sufficient for Iacob and his childrens sustenance but they were forced to repaire vnto Egypt for corne that they might liue and not â— die Euen so without faith the soule is starued it is the food of it For The iust man liueth by his x Gal. 3.11 faith From hence then wee see that in going on our way weeping wee must of necessitie carrie precious seed I meane in all our troubles and afflictions we must haue a true and liuely faith waiting and expecting from the truth of Gods promises a gracious deliuerance For by faith Noah was saued from the deluge by faith Moses conducted the Israelites out of Egypt by faith they passed through the red Sea as on drie land by faith Rahab was deliuered out of Iericho by faith Daniel was safe from the Lions by faith Dauid escaped the sword of Goliah and by faith the three Children quenched the violence of y Heb. 11. the fire by faith in Christ the blind receiue z Mar. 10. sight by faith the Lepers wore a Mat. 9. cured by faith the woman was deliuered from her issue of b Mat. 8. bloud by faith the Canaanitish woman had her daughter dispossessed by faith the widdowes sonne was restored vnto life by faith the sicke receiued health the lame did walke all sores were salued Lumen anime ostium vitae fundamentum salutis eterna Chrysâ—in Syms the deuils cast out and the dead reuiued O how excellent and precious thing is faith It is the light of the soule for by it wee know God It is the doore of life for by it wee haue boldnesse and entrance with confidence 1. Iob. 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 saluation for by grace wee are saued through faith O the great vertue and efficacie of faith without it it is impossible to please God by it wee receiue the remission of sinnes it saueth sinners it enlightneth the blind enableth the vnable it cures the penitent it crowns the patient Wherefore let vs labour in all things to haue this precious seed of faith for all things are possible to him that beleeueth I know that some take this Seed to be vnderstood of the Seed of the Word and others for the Seed of good workes but the most Interpreters doe expound it as I haue alreadie explained it And now I conclude with Saint Bernards exhortation to his Sister Keepe Seruain te rectam fidem tene sinceram fidem custedito in temeratam fidem I pray you an vpright a sincere and a stedfast faith that in the end you may receiue the end of your faith euen the saluation of your soules Amen The last Sermon of the third generall part of this Psalme shewing the blessed estate of the faithfull in the life to come intituled The Christians comfort THE TENTH SERMON VERS 7. Hee shall doubtlesse come againe with ioy and bring his sheaues with him IT may raine all night and yet cleare vp in the dawning Nocte pluit tota redcunt spectacula mane sayth the Poet. Sorrow may bee in the euening but ioy commeth in the a Psal 30.5 morning sayth the Prophet In the former part of this Verse wee haue noted the sorrow griefe trauels and troubles of the godly in this world Now it followeth that in this latter part of this last Verse I speake of the ioy and comfort that they shall haue in the world to come As for the recompence and remuneration if I may say of the crosse and afflictions of the godly I haue spoken sufficiently in the eighth Sermon and therefore I shall not need to be too â—edious in repetition onely this I adde that there is nothing more certaine then this that all that now goe on weeping sorrowing and suffering for their sinnes if they carrie but a setled and fixed faith in God and his promises they shall questionlesse bee eased of their griefe refreshed for their afflictions and recompenced for all their losses and therefore the Psalmist sayth Hee shall doubtlesse that is without question returne with ioy and bring his sheaues with him Hee shall doubtlesse returne The word returne or come againe ☞ is diuers wayes read in the Scriptures For first there is a returning of man vnto himselfe Secondly a returning of man vnto God Thirdly a returning of God vnto himselfe Fourthly a returning of God vnto man Man is said to returne to himselfe when bethinking himselfe of his errours and considering the wofull case he is in because of his sinne hee resolues with himselfe to leaue his sinne and bewayling his former offences to become a new creature Hee returnes vnto God Grecè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when hee puts this resolution into action and this his purpose into practice with a contrite heart and humbled soule falling downe before the Lord humbly deploring his owne miseries and heartily imploring his mercies Both these wee see in the prodigall Child first hee considers with himselfe in what wofull plight hee was in by reason of his follie and vpon this consideration hee resolues to returne to his father to confesse his offence and to begge pardon Then what hee purposed hee accordingly performed hee returnes to his father cries out Father I haue sinned against heauen and before thee and am no more worthie to bee called thy b Luke 15. sonne God may be said to returne to himselfe when forgetting his wrath hee repenteth himselfe of the euill hee determined to bring vpon c Ier. 18.8 and 26.3 man For God in himselfe is all mercie Deus meus misericordiae emea my God is d Psal 59.17 my mercie Ipse est ipsa est misericordiae hee is mercie euen mercie it selfe For as his greatnesse is so is e Eccl. 2.21 his mercie But in himselfe hee is not properly all wrath but our sinnes prouoke him to anger witnesse himselfe speaking of Ierusalem hee sayth Shee hath prouoked mee vnto f Ier. 4.17 wrath More clearly in the sixtie fift Chapter of Isaiah Where hee sayth thus I spred out my hands all the day vnto arebellious people a people that prouoked mee euen to my face Hee is neuer angrie but when our sinnes constraine him Now when hee turnes from his wrath for hee abideth but a while in his g Iona 3.9 Psal 30.5 anger and remembers his tender
mercie which endureth for euer hee turnes from that which hee is not to that which hee is from that which hee hates to that which hee loues for hee retaineth not his wrath for euer because mercie pleaseth h Mic. 7.18 him Hee returnes to man when hee hath compassion vpon him subdues his iniquities and casts all his sinnes into the bottome of the sea and when hee restores him to his former happinesse * Psal 80.14 and estate This is plainely seene in the pittifull father of the penitent prodigall when hee sees him afarre off what doth hee Is his wrath remembred Is his anger kindled Is his sonnes offence called to mind No no there is nothing in the Father but loue and affection mercie and compassion hee runnes and meetes him falls vpon his necke and kisses him receiues him into his fauour restores him into his former nay blesseth him with a more happie estate then hee had before In the precedent part of this Verse is contained the returning of man vnto God by going on his way weeping by his sorrowing and lamenting his sinnes and present miserie for sinne This latter part comprehends the returning of God vnto man in extending his mercie towards man in causing him to returne with ioy forgiuing his sinne and changing his wofull estate into a ioyfull and glad estate These two must concurre together Returne to mee and I will returne to you sayth the Lord. For certaine it is that hee that returnes to the Lord by going on his way weeping the Lord will returne to him in causing him to returne with ioy and bring his sheaues with him See Isaiah 55.7 The words may be taken either topically for the Iewes returning from Babylon home to Ierusalem or typically for our migration out of this World this earthly Babylon vnto our home the heauenly Ierusalem In both there are two things to bee obserued The place from whence wee come and the place whither we goe The place from whence the Iewes returned was De terra inimici from the Land of their i Ier. 31.16 enemie a place of confusion crueltie and oppression a place of wickednesse idolatrie and prophanenesse a place of ambition pride and contention a place without the feare of God A Land of grauen Images where they doted vpon their k Ier. 50.38 Idols a Land where the Saints of God had no content but much discontent where they were trodden vnder foot where they drunke the cup of trembling and the dregs of the Lords l Is 51.22.23 wrath Where their necks were under persecution where they were wearie and had no m Lam. 5. rest The place whither they were to returne was Ierusalem the Towne of peace the Citie of the great God the Sanctuarie of the most n Psal 46.4 High A Citie that was at vnion within it selfe whereunto the Tribes euen the Tribes of the Lord went vp according to the testimonie to Israel to prayse the Name of the Lord and where there were Thrones set for iudgement euen the Thrones of the House of o Psal 112.4 5. Dauid A place which the Lord had chosen for himselfe a place where was the Lords House and a place wherein the Name of the Lord was called vpon The Place from whence wee returne is this World which is to vs as Babylon was to the Iewes Egypt to Israel and Sodom to Lot For here is nothing but confusion oppression and vncleannesse a place of obscuritie ignorance and darknesse a place where wee are sure of hatted and p Iob. 15. and 16. persecution a place where there is nothing but vanitie and vexation of q Eccl. 2.11 mind a place where the best man that euer liued could find no content for if any man could haue found out content in this wretched world then Salomon should haue atchiued it For be built him Houses he planted Vineyards he made him Gardens and Orchards with Trees of all fruit ☞ hee got him Seruants and Maides Men-singers and Women-singers and the delights of the Sonnes of men hee had such possessions of Beeues and Oxâ—n such store of Siluer and Gold that he was great aboue all that were before him in Ierusalem and whatsoeuer his eyes desired hee with-held it not from them But what is the end of all Behold saith he all is vanitie and vexation of the r Eccles 2.4 to 12. spirit What then if a man had the sumptuous buildings of Lucullus The fruitfull Orchards of Alcynous The innumerable riches of Croesus The delicate dainties of Appitius and the large Dominions of Darius What if a man was the chiefe Monarch vpon earth as was Å¿ Ezra 1.2 Cyrus and might walke with Nebuchadonosor proudly in his Royall t Dan. 4.26 27. Palace and were Princely apparelled with u Act. 12.21 Herod and were as rich as that couetous x Luk. 12. worldling and fared delicately euery day like the Glutton yea and if he had all the pleasures of this world at command what should hee reape in the end by them The same as the Poets fayne that Prometheus had by Pandoras Boxe plagues to tormenthim What Iason found in Medeas casket wild fire to burne him And what Hercules found in Deianiraes shirt poysonable venome to rot him More plainly what Adam found by eating the forbidden y Gen. 3. apple What Achan got by the Babylonish z Ios 7. garment and what Gehezi did reape by Naamans siluer and two suites of a 2. King 5. rayment For the present he shall haue vanitie and vexation and hereafier if he doe not forgoe them death and destruction Wee must not therefore here in this world take vp our Station but we must returne from Babylon that wee bee not partakers of her sinnes and so receiue of her b Reuel 18.4 plagues The place whither we must returne is to our home to Mount Sion to the Citie of the liuing God the celestiall c Gal. 4.15 Heb. 12.22 Ierusalem whose foundation is garnished with precious stones whose Gates are of Pearle and Streets of pure gold wherein there is no Temple for the Lord God Almightie is the Temple of it where there is no need of the Sunne nor of the Moone to shine in it for the gloâ—ie of God doth inlighten it and the Lambe is the light d Apoc. 21. of it where wee shall bee in the companie of innumerable Angels of the Congregation of the first borne and with the Spirits of iust and perfect men with God the Iudge of all and with Icsus the Mediator of the new e Heb. 12.23 24. Testament Gloriosa dicta sunt de te Most glorious things are spoken of thee thou Citie of God SELAH O who can expresse f Psal 87.3 nay who can conceiue ordinem ornatum The order and ornament of this celestiall Paradise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil hom in Psa 45. This is the House of Wisedome tightly trimmed and