tenent qui se vitys contaminant fundatos nullo modo esse Qui fieri â—otest vt sundamenta habean ' qui sunt eiect ab Ecclesia in Christo fundata qui deficiunt à fide qui ruunt vento tentationis qui seruiunt Nebuchadonâ—sori hoc est dâ—abolo in Babyloniae regno hoc est in Lutheranica congregatiouâ— haretiâ—â—rum confusione in spirituali captiuitaâ—e In Ez. 37. 2 Papist of no small learning would make this captiuitie to prognosticate as hee calls it the Lutherane heresie His words bee these speaking of the foundation of the Church and wresting the Scriptures to his owne ends It is to bee noted sayth he that they are firmely founded who are armed and fortified with faith who embrace pietie and righteousnesse who are obedient to the holy Catholique Roman Church and who follow Christ the founder of the same Church But on the contrarie they are not grounded vpon the true foundation who worship Babylon who hold the Lutheran falshood and who defile themselues with vice and vncleannesse for how is it possible that they should have any foundation who are cast out of the Church founded in Christ who are apostataes from the Faith who runne headlong with euery wind of temptation who serue Nebuchadenosor that is the deuill in the kingdome of Babel that is in the Lutheranicall congregation in the confusion of heretickes in spirituall captiuitie Thus farre Pintus But if wee compare that easterne Babylon with their Sea of Rome and conferre the pride crueltie and idolatrie of the one with the other any one who is not wilfully blind may easily discerne the liuely resemblance betwixt them Babylon was the first Monarchie Rome the last Babylon most grieuously afflicted the people of God Rome most cruelly doth handle the Church of Christ Babylon subdued and oppressed Israel with wofull captiuitie Rome doth vexe the Church more then with long and slauish captiuitie Babylon ouercame the people of God and hauing set Ierusalem on fire and broken downe the temple carried Israel away captiue so Rome hauing burnt Ierusalem and rased the temple to the ground triumphed ouer Israel Babylon planted fostered and defended idolatrie superstition and all kind of abomination yet at length when shee little thought Gods people beeing on a sudden deliuered shee vtterly perished and so is Rome the mother and nurse of all abominations in which at length shee shall perish all true beleeuers in Christ being safely deliuered Babel signifies confusion and a wofull confusion Rome hath brought into the Church Now then let Pintus and all the rest of them call her as they list The Primitiue Holy Apostolique Catholique Church yet wee see that shee is Babylon that great whore and mother of l Reu. 14. harlotsand abominations of the earth who sits like a Queene and sayth in her heart shee is no widdow shee shall see no sorrow and in one day her plagnes shall come death mourning and famine shee shall vtterly be burnt with fire shee shall become the habitation of deuils and a hold of euery foule spirit and a cage of euery vncleane and hatefull m Reu. 18. bird Then shall Heauen the holy Apostles and Prophets and all the Saints reioyce ouer her when the Lord hath auenged the bloud of his seruants at her hand and all the faithfull shall confesse the Lord hath done great things for vs. Hecre they acknowledge that God hath done these great things for them and they assume and appropriate Gods fauour therein to themselues as wee may see more fully and plainely in the 85. Wee must take speciall notice of Gods benefits bestowed vpon vs. Psalme where they acknowledging Gods free mercie to be the cause of their deliuerance they say Lord thou hast beene fauourable vnto thy land thou hast brought againe the captiuitie of Iacob thou hast forgiuen the iniquitie of thy people and couered all their sinnes Selah thou hast withdrawâ—e all thine anger and turned backe from the fiercenesse of thy n Psal 85. 1 2 3. displeasure Where they make not onely a generall acknowledgement but a particular confession of Gods free mercie and kindnesse shewed vnto them And so from this example we learne that it is the dutie of euery one of vs to take notice of Gods singular goodnesse and to acknowledge his particular bountie to wards vs. The Church in the Canticles takes speciall notice and makes a particular relation of Christs prouident care loue and dearenesse ouer her Where shee confesseth that vnder his shadow shee tooke delight and his fruit was sweet vnto her mouth his left hand was vnder her head and his right hand did embrace o Cant. 2.3 6. her So deare and carefull hee was of her both in prouâ—ding all things for her and in protecting of her The princely Prophet throughout all his Psalterie makes not onely a generall confession of Gods blessings but taking a speciall view of them makes a particular relation so farre foorth as he is able of them in the 16. Psalme he sayth that the lot is fallen to him in pleasant places and that he hath a goodly heritage In the 23. That the Lord prepared his table anointed his head and made his cup to oâ—erflow In other Psalmes he confesseth that God vpheld him when he was readie to haue fallen In the 30. that hee had turned his mourning into ioy that hee had loosed his sack-cloth and girded him with gladnesse Thus hee confesseth Gods speciall fauour vnto him in changing his pouertie into pleutie his danger into safetie and his sorrow into gladnes of heart And is this all No these were indeed great things but yet the Lord had done greater for him And therefore sayth hee Come all yee that feare God and hearken and I will tellâ—you what hee hath done for my p Psa 66.16 soule Hee hath forgiuen her iniquities healed her infirmities redeemed her from the graue and crowned her with mercie and q Psal 103. compasion The like wee should all doe but alasse such is our forgetfulnesse that we neuer enter into any serious consideration with our selues what great things God hath done for vs and so neuer acknowledge any benefits receiued of him And this forgetfulnesse is either because wee vnderstand not what God hath done for vs like the old Israelites who remembred not the multitude of his mercies because they vnderstood not his wonders in r Psa 106.7 Egypt Or because wee misunderstand them and thinke all that he hath done for vs is nothing like prophane Esau who esteemed his birth-right of no f Gen. 25 3â— worth And so from these two it proceeds that although God hath shewed his loue vnto vs euen in all things our hearts haue desired yet will wee say impudently Wherein hast thou loued t Mal. 1.2 vs Because wee cannot discerne Gods loue manifested therein vnto vs or else like carnall beasts wee still cry out Who will shew vs any u Psal 4.6
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
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
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
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