The Ievves deliverance out of Babylon, and the mystery of our redemption plainely demonstrated in ten sermons, vpon the 126. Psalme, viz. 1. Sions saluation. 2. The saints securitie. 3. The free-mans frankincense. 4. The atheists acknowledgement. 5. Gods goodnesse. 6. The godlies gladnesse. 7. The prisoners petition. 8. The commoditie of the crosse. 9. The captiues case. 10. The Christians comfort. Preached in Yorkshire, by Iohn Hvme, Minister of the Word; and now published by authoritie.

THE GODLIES GLADNES: Being An Appendix, that doth depend vpon this last sequell, shewing the ioy they conceiued thereupon.

THE SIXT SERMON.

VERS. 4.

Whereof wee reioyce.

WE haue heard what the Lord hath done for them: now what vse they make of it, we see. They make Gods goodnesse the ground of their gladnesse; for the ouerthrow of their Enemies, their owne libertie, and all other blessings bestowed vpon them; now at their deliue∣rance did afford them occasion to reioyce.

First, the ouerthrow of their Aduersaries, might, and did giue them cause of ioy. For when they were led cap∣tiues, they did insult and triumph ouer them, mocking their Kings, and scoffing their Princes, deriding and laugh∣ing all of them toa scorne; opening their mouthes against Ierusalem, h••ssing and gnashing their teeth, saying, Let vs deuour it, certainly this is the day, we haue seene it and foundb it; but now the case is altered; for Bel is bowed down, Nebo is fallen, the daughter of Babel sits vpon the ground, her locks are loosed, her feet are made naked, her legs vncouered, and her filthinessec discouered: her Kings are slaine, and her Princes and strong Men, made drunke with

the Cup of the Lords wrath. This is one cause of their ioy, foretold by the Prophet: The meeke in the Lord shall re∣ceiue ioy, and the poore man shall reioyce; for the cruell man shall cease, and the scornefull shall be consumed, and all that hasted to iniquitie shall be cutd off: whereof the godly may and doe reioyce.

But how may wee reioyce at the fall of our Enemies,since we are commanded to pray fore them?

If they only seeke the particular hurt of our bodies, then we ought to blesse them that curse vs, and pray for them that persecute vs; or if through ignorance they ma∣ligne and trouble vs, as Saul did persecute the Saints: we ought with our Sauiour to pray for them, because they know not what they doe: yea, though contrarie to their knowledge and conscience, they thirst after our blood, yet must wee with Steuen desire, that it bee not laid vnto their charge: that is (as Lyra saith) in desiring God not to punish them eternally, but to giue them repentance; but if our enemies bee Gods enemies, and seeke not onely our shame, but Gods dishonour; not our particular hurt, but the ouerthrow of his Church, then we may both pray for theiri confusion, and reioyce at theirk destruction.

Secondly, their owne libertie did afford vnto them no little comfort: Captiuitie is a great miserie, and Libertie no lesse a blessing; the felicitie of the one, may be gathe∣red from the miserie of the other. For, in captiuitie you may see Manasses in chaines, Iehoiakim in fetters, Samson at the mill, and Hoshea in prison: in time of libertie, you may see Debora and Barak singing, the M••nstrell playing, Myriam at her Timbrel, and Dauid at his Harpe. In cap∣tiuitie the Land lyes waste, our Houses are giuen to Aliens, and our Possessions to strangers: but in libertie, wee may see Elisha plowing, Isaak sowing, and Boaz reaping. In captiuitie, poore bond-men are clothed like Dauids ser∣uants, with garments cut off by the buttocks; their fare shall be like Michaiahs, bread and water; their lodging

like vnto Iacobs, the cold ground for their bed, and a hard stone for their pillow; and their taskes like the Israelites, more then they can beare: but in libertie you may see Da∣niel and Mordecai clothed richly; Nehemiah and Ezra feasting ioyfully; and Dauid resting on his bed securely: in a word, the Heathen themselues, obseruing the lamen∣table condition of a captiue: they thought seruitude the worst euill that could befall man; and that the most dan∣gerous libertie was to be preferred before the best and sa∣fest captiuitie: yea, and death it selfe to be chosen before bondage. And this made Samson choose rather to die, then to continue in suchf seruitude: and Razis, rather to kill himselfe, then to yeeld tog Nicanor. No maruell then if they were glad and reioyced, when they were freed from such bondage, according to that of the Psalmist, When God turneth againe the captiuitie of his people, Iacob shall reioyce and Israel shal be glad.

Thirdly, it was a great occasion of ioy for them to re∣turne to Sion, where they might freely without distur∣bance, and void of all feare worship and serue the Lord in his holy Temple. For a Captiue hath not so much as his conscience left free: as wee may see vnder Antiochus: the Iewes were compelled to transgresse the Law of God, to prophane the Temple, to defile the Altar, and to breake the Sabbath; not daring once to confesse themselues to be Iewes. So in Babylon they were forced to learne the lan∣guage of the Chaldeans: and constrained to worship their Idols and Images. For now the walles of Ierusalem were pulled downe; the Citie made leuell with the ground; the Sanctuarie destroyed; the Prophets were silent; and

the Priests were carried captiues: but now in their liber∣tie at their returne, they might see Zerubbabel and Ieshua repayring the Temple, Hagai and Zacharie prophecying: the Priests and the Leuites singing: the people building, Nehemiah defending them; and Ezra expounding the Law vnto them: and truely, all other occasions of ioy are not to be compared to this, to goe into the House of the Lord, and to stand in the Gates of Ierusalem. For as Da∣uid neuer danced so ioyfully as he did before the A••ke, e∣uen so the godly neuer reioyce so gladly, as when they may without molestation enter into the Courts of the Lord, serue him with gladnesse, and come before his presence with a song.

Lastly, we might adde hereunto, that it was occasion of reioycing vnto them, to bee freed from the societie and fellowship of the wicked. How was the righteous soule of iust Lot ••vexed from day to day, with the vnlawfull deeds of the wicked Sodomites, whilest hee had his con∣uersation amongsti them? How was the peaceable soule of godly Dauid grieued, so long as he abode with Me∣shech, and had his habitation amongst the Tents of Kedar, and dwelt with those that were enemies tok peace? And how were the sorrowfull soules of Gods Saints troubled, whilest they stayed captiues amongst the prophane and idolatrousl aduersaries? Now as Lot could not choose but be glad, when he was brought out of So dom to Zoar: and Dauid from the Tents of Kedar, to the Courts of the Lords House. So the faithfull amongst the Iewes must needs be ioyfull, when they were freed from the societie of the wicked at Babylon, and brought to the fellowship of the Saints at Sion. But to leaue the occasions of their ioy, in the words we will obserue, first, How it is lawfull for the godly to reioyce. Secondly, What is the ground of their ioy. Thirdly, How it is onely peculiar and pro∣per for them to reioyce: and, fourthly, the generalitie of their ioy.

First, from this their example wee gather, whensoeuer the Lord doth great things for vs, whether it be in remo∣uing his Iudgements, or blessing vs with some happy deli∣uerance: or conferring some good benefit vpon vs, it is both lawfull and commendable for vs to reioyce and bee glad. For wee haue both Precepts to command it, and precedents to approue it.

First, wee haue Precepts for it, Ioel 2.21, 23. Zeph. 3.14.15. Reioyce yee righteous in the Lord, and bee ioyfull all yee true ofm heart, saith the Psalmist, and re∣ioyce in the Lord alwayes; againe, I say,n reioyce, saith the Apostle.

Secondly, I say, wee haue precedents for it. Mo∣ses and Myriam, with their seuerall Companies, re∣ioyced for their deliuerance out ofo Egypt. So Debo∣rah and Barak exercised the people for their deliue∣rance from thep Canaanites: and so reioyced the Saints for their deliuerance, from Hamans cruellq con∣spiracie.

This condemneth the Stoicall opinion of some, who are so farre from reioycing, that they abandon all com∣fort, and repell all occasions of ioy; delighting onely to nourish griese, and to entertayne a pensiue soule. I may say to them, as the Prophet saith, Quis quaesiuit h•••• de manibus vestris? Who required these things ofr you?

But perhaps thou wilt say, doth not the Apostle will vs to sorrow, to suffer affliction, to weepe, to change our laughter into mourning, and our ioy intof hea∣uinesse?

Wee must consider to whom the Apostle speaks; they were prophane, wicked, dissolute, double minded; who being puft vp with worldly prosperitie, their hearts reioyced in voluptuous pleasures: such kind of people the Apostle bids sorrow, whereas they laughed; and mourne, whereas they reioyced: lest, whilst (as Iob saith) they

dance with the Tabret, and the Harpe, and reioyce at the sound of the Organs, spending their dayes in wealth, they sud∣denly goe downe into thet pit; into that pit of darknesse where there is weeping and gnashing ofu teeth. For vnto all such belongs that curse, Woe be vnto them that now laugh, for they shall mourne.

Againe, the Apostle Paul saith, there is a sorrow to God-ward, and a sorrow to death-ward. A godly sor∣row, and a worldlyx sorrow: the one causeth death, but the other repentance vnto saluation. Now the Apostle Iames, where he wills them to change their laughing into mourning: his meaning is to change their worldly ioy, in∣to a true godly sorrow, leauing their abominable sinnes, and returning vnto the Lord with fasting, weeping, and with mourning. Let vs therefore cast off and abandon all lumpish deadnesse, all dull pensiuenesse: and let vs sing vnto the Lord, and heartily reioyce in the strength of oury saluation.

But thou wilt say, thy sorrow and thy pensiuenesse, is for thy sinnes: and so thou mayest aske mee, can a man sinne in sorrowing for sinne, or transgresse in mourning for his transgressions?

True it is, we ought with Dauid euer to haue our sinnes beforez vs: and the continuall remembrance of them, should daily draw teares from our drie eyes: yet must wee not sorrow for them as men withouta hope; for then they should bring vs to desperation with Cain and Iudas, and this desperation should throw vs head-long into eternall damnation: but as the fearefull sight of our sinnes, with the terrible aspect of Gods iustice, should cast vs downe with sorrow; so the sweet consideration of Gods mer∣cies, and the contemplation of Christs merits should raise vs vp againe with ioy. For as the Apostle saith, wee must weepe, as though we weptb not: and in our sorrowing, bee al∣wayesc reioycing; lest we bee swallowed vp with ouer-muchd heauinesse.

Againe, all worldly sorrow, whether it be for losse of commodities and goods, or through sense and feare of euill, is here condemned. God requireth no sorrow, but sorrow for sinne: no feare, but feare to offend: no griefe, but griefe because wee haue grieued him. Many incon∣ueniences follow vpon this sorrow: for it darkens our countenance, it dulls the mind, it impaires our health, it casts downe the heart, it brings on old age, it causeth sick∣nesse and hastneth death: on the other part, ioy and glad∣nesse cleeres the countenance, cheares the heart, procures health, and prolongs our life, which makes the Lord af∣foord his children matter whereof they reioyce.

Many, as you haue heard, were the occasions of the faithfuls ioy. As, First, The ouerthrow of their enemies. Secondly, Their owne libertie. Thirdly, The restauration of Religion. Fourthly, Their deliuerance from the fellow∣ship of the wicked, and other great things which the Lord had done for them, whereof they did reioyce.

From whence wee may learne that Gods goodnesse is the ground of the godlies gladnesse. Let the naturall man reioyce in his health and strength, as Goliah did; the worldly man in his wealth and substance, as the Lawyer did; the sensuall man in his voluptuousnesse, as Ammon did; the young man in his pleasures, as the Prodigall did; the prophane man in his wickednesse, as Lamech did: yet, the faithfull reioyce onely in God and his goodnesse: Da∣uid was glad, and his tongue reioyced, because the Lord was at his right hand, his preseruer and keeper; the faith∣full reioyce because of the Gospell; the Apostles are glad that they are accounted worthie to suffer for the name of Christ; and the Disciples reioyced that their names were written in heauen. Wee must not therefore reioyce with the wicked, but be glad with the godly, noli laetar•• Israel, reioyce not, O Israel, as other people, qui latantur cùm ma∣le fecerint, who reioyce in euill doing: but with the righ∣teous, be glad in the Lord, and with the Prophet, ioy in the God of our saluation.

Now they that reioyce were the Iewes themselues, the Heathen onely stand amazed and astonished at these things: but the Faithfull, who had tasted the sweetnesse and fruit of them, they onely are glad and reioyce in them. So here, wee collect that it is onely peculiar and proper to the godly and faithfull to reioyce truely in Gods blessings. My seruants (sayth the Lord) shall eat, and yee (meaning the wicked) shall be hungrie: my seruants shall drinke, and yee shall be thirstie: my seruants shall reioyce, and yee shall be ashamed: my seruants shall sing for ioy of heart, and yee shall crie for sorrow of heart, and howle for vexation off mind. Exultate iusti, non iniusti; bee glad yee righteous, not yee vnrighteous: laetentur Sancti, and let the Saints bee glad, and not, let the wicked beg glad, sayth the Psalmist. And comfort my people, not, comfort mine enemies, sayth the Lord.

The godly haue only true cause of ioy, because they haue a good conscience. Our reioycing is this, the testimonie of ourh conscience, sayth the Apostle. Now, the wickeds conscience is euer vexed; for, euen in laughter the heart is sorrowfull: so that there is a mixture of dissembled ioy with a desperate griefe.

Besides, to the godly is onely sent the true Comforter, the holy Ghost. I will, (sayth our Sauiour) pray to the Fa∣ther and hee shall giue you another Comforter, that hee may abide with you for euer, euen the Spirit of Truth, whom the world cannot receiue, because it seeth him not, neither know∣eth him: but yee know him, for hee dwelleth with you, and shall be in you.

Heere then we see that the ioy of the wicked, be what it will, is in effect no ioy, but a counterfeit: for, there is no peace, but the peace of conscience; no ioy, but the ioy of the holy Ghost; no comfort, but from the Sonne of consolation. Now the wicked they haue not this peace, non est pax impijs: for, there is no peace to thei wicked. They haue not this ioy, because they haue not the holy

Ghost: and they haue not this comfort, because they haue no part in Christ the God of comfort. But the godly are said to be anointed with the oyle of ioy. Because a ioyfull heart maketh a chearefull countenance: and clothed with the garment ofk gladnesse. Because inwardly they are clothed with the robes of righteousnesse.

This ioy was so great and so generall amongst the Saints: that as their captiuitie brought vnto them an vni∣uersall sorrow: so their deliuerance brings with it a gene∣rall ioy. And so the Psalmist doth expresse it, whilest hee sayth indefinitely in the person of them all, whereof wee reioyce. From whence wee note, that a common good should worke in vs a common gladnesse. Moses and My∣riam did not onely themselues reioyce: but the whole congregation with them, the men with Moses, and the women with Myriam: for their deliuerance out of E∣gypt. Mordecas and Esther reioyced not alone••, but the whole Church, for their deliuerance from Hamans inten∣ded massacre.

For this cause both God hath commanded, and the Church haue obserued cer••aine dayes set apart, whereon they might generally feast, reioyce, and bee thankefull, in remembrance of Gods mercies manifested in their deliue∣rance from the hands of their enemies. As for example: the Iewes kept the fourteenth day of the moneth Adar, with ioy and feasting, and to this day it is a ioyfull day vnto them, in remembrance of the before mentionedl de∣liuerance. And Iudas Maccabeus did institute the Feast of the dedication, in remembrance of the purging of the Temple from the prophanations ofm Antiochus: a feast which our Sauiour seemed to approoue by his owne n presence.

So often as wee consider this, it should put vs in mind of the publicke and generall good, both the Church and Common-wealth, receiued on the fift of Nouember: when the Lord by his wonderfull prouidence, reuealed the

horrible treasons and damnable plots of these Romish Locusts, who laboured, sought after, and attempted the ouerthrow of Prince and Subiect, Priest and people, and aboue all, the extinguishing of the Gospell: As there is none of vs, no not from Salomon himselfe that sits vpon his throne, vnto poore Lazarus that hes at our gates; but they haue reapt good and comfort thereby: so let there be none of vs, that will not obserue this day as holy vnto the Lord. On this day, this happie day, this blessed fift of Nouember, which the Lord turned to vs from sorrow to ioy, and from mourning into a ioyfull day. The Lord did wonderfull & great things for vs, whereof we reioyce. He subdued those vnder our feet that rose vp againsto vs. Hee broke the snares and deliueredp vs. And whereas the ene∣mie had resolued to shut vp the mouthes of all that pray∣sed God, to quench the glorie of his Temple and of hisq Altar: and to open the mouthes of the Heathen to praise their idols. The Lord hath shut theirr mouthes, and put his Word into the mouthes of his seruants: still to speake vnto vs all that hee commands them. In all these respects and many moe, the Lord hath made vs this day to reioyce ouer ours enemies: For which great blessings let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation. Let vs come before his presence with thankesgi∣uing, and shew our selues glad in him with Psalmes. For the Lord is a great God, and agreat King aboue allt gods. Hee hath beene fauourable vnto his owne Land. He hath brought againe the captiuitie of Iacob. Hee hath forgiuen the ini∣quitie of his People, and couered all their sinner,u Selah. O this is the day that the Lord hath made, let vs reioyce and be glad inx it.

But how shall wee keepe such holy dayes, and how shall wee reioyce at such feastiuall times?

In the eight of Nehemiah wee read, that presently after the walls of Ierusalem were finished, the people feasted and reioyced; but marke what order and decorum they

kept. First, Their zeale was so great to heare the Word of God, that they earnestly require Ezra the Scribe to read the Law vnto them. Secondly, They giue diligent attention vnto him whilest hee is reading. Thirdly, With all humiliation and reuerence they praise and worship the Lord. Fourthly, When they considered their offences a∣gainst the Law, they sorrowed and wept. All these they did before they feasted and reioyced. A good president for vs to begin all our feasts with a holy feare, and all our festiuals with Diuine worship. First, Wee must worship, fall downe and kneele before the Lord our maker: for hee is the Lord our God, and wee are the sheepe of his pasture, and the people of his hands. When wee haue done this, then with the Iewes, Wee may goe eate of the fat, and drinke of the sweet, so that wee commit no excesse therein, either in drunkennesse with Nabal, or in gluttonie with Diues. and besides, in our feasts wee must remember the poore, and send part vnto them for whom none is prepared. And then after our feasting wee may reioyce, and make great ioy. Yet, our ioy must not bee like the carnall Israelites, who sate them downe to eate and drinke, and rose vp a∣gaine to play. But wee must reioyce as Dauid did, when hee danced before the Arke. And as Myriam did, when shee played vpon a Timbrell, and sung praises vnto the Lord. Further, the people here made great ioy: but why? because they vnderstood the words that the Leuites had taught them. Teaching vs to be much more glad for the Spirituall blessings, then for any temporall benefits wee receiued by the like deliuerance. Many were the blessings the Lord conferred vpon vs, when hee deliuered vs from that tragicall Conspiracie: but these were the principall, the Church was not subuerted: our gracious Prince the Churches Head vnder Christ and his royall Progenie was not destroyed: nor the light of the Gospell extinguished. And these should giue vs iust occasion to reioyce. First, with the Iewes, Wee must preferre Ierusalem to oury chiefe

ioy. Then with Mephibosheth, wee ought to preferre our Masters safetie, reioycing that our Lord the King is come home in peace. And thirdly, Heere, with the Iewes,z wee should make great ioy, that wee haue the Law and the Leuites still amongst vs. Thus must we reioyce: after this sort must wee exercise our selues at all such times: but not giue our selues wholly ouer to delicacie and Musicke, as the Israelites did in Amosa time: nor yet, spend the day in drunkennesse and wantonnesse, as the Iewes did in Isaiahsb time. For, they had the violl, harpe, timbrell, pipe, and wine in their feasts: but they regarded not the worke of the Lord: neither considered the operation of his hands.

But, may wee not at such time vse lawfull sports, and exercise our selues in honest recreations?

Yea; For first these pleasures of the bodie and mind which are of good report, are indifferent, if modestly vsed. Secondly, honest exercise doth much relieue the debilitie of nature, and doth quicken the dull spirits, which else would be depressed, and ouerladen with immoderate la∣bour. Yet, in the vse of these lawfull pleasures, some cau∣tions must be obserued.

First, they must be iust and lawfull. Whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer things are iust, whatsoeuer things are worthie loue, whatsoeuer things are pure, whatsoeuer things are of good report, of there bee any vertue, or if there be any praise, thinke onc these things, sayth the Apostle.

Secondly, wee must take heed we•• offend not thereby our weaked brother: though in themselues they bef in∣different: yet, must wee abstaine from the vse of things indifferent, if they giue any offence to the weake.

Thirdly, lawfull recreations must bee at seasonable times. Vpon the Sabbath we must not doe our owne will, it is the Lords day, and wee must consecrate it; as glori∣ous to the Lord in honoring him, not doing our owne wayes, nor seeking our owne will, nor speaking a vaineg word.

Lastly, wee must not exceede, but wee must keepe a moderation in the vsing of these lawfull pleasures: for, he that reioyceth, must bee as though he reioycedh not. Wee must vse them as Ionathan tasted the honie, onely for his necessariei refreshment: and as Timothie was to drinke wine, onely a little to preserue his health, and to relieue the debilitiek of nature: and like Gideons Souldiers wee must onely but lap with thel tongue, and not drinke a full draught of them: otherwise wee prooue our selues to be of the number of those who are called louers of pleasure, more then louers ofm God.

Now, if wee obserue the words some what narrowly, it must not be omitted, that the vulgar Latine hath it, Wee were made glad: and not wee reioyced. Because, as Hugo sayth, Hee that bestowes the blessing, giues also grace to reioyce in the blessing: and hee that deliuers vs, doth also cause vs reioyce in our deliuerie. From whence wee ga∣ther, that God is the onely Author of all true ioy; and he alone doth comfort vs after all our troubles. It is he that changeth our griefe into gladnesse, our mourning into mirth; and that wipes away all teares from our eyes, and crownes vs with euerlasting ioy which no man can take from vs. And therefore Dauid being troubled in soule, and grieued in mind, prayes thus vnto the Lord: Make mee to beare of ioy and gladnesse, that the bones which thou hast broken may reioyce.

But thou wilt now aske mee, how thou mayest know that ioy that comes from the Lord, from all other ioy?

I answere; First, by the antecedent signes: as first, true humiliation, for as God giueth grace to none but to the lowly, so hee giueth ioy to none but to the humble: and as darkenesse was before light, so there must be first true contrition, and then will follow true consolation.

Secondly, it proceeds from a liuely hope; for wee re∣ioyce vndern hope: as the hope that Abraham had of Christs Incarnation, caused him exceedingly to reioyce for mans saluation.

Againe, it is knowen by the concomitants: as first, righteousnesse of life. For, the kingdome of God is not in meat and drinke, but in righteousnesse and peace, and ioy in the holyo Ghost. Then it is alwaies accompanied with these two associats. First, A holy feare: serue the Lord in feare, (sayth Dauid) and reioyce before him withp trem∣bling. Secondly, A quiet conscience: and so the Apostle Paul reioyced for the testimonie of his conscience, that in simplicitie and godly purenesse hee had his conuersation in theq world.

Thirdly, it may be knowne by the consequents or ef∣fects. First, Patience in aduersitie: Wee reioyce (sayth Paul) in tribulations, knowing that tribulation bringeth forthr patience.

Secondly, it causeth vs to vilipend and vnder-value all other ioy: God forbid (sayth the Apostle) that I should glorie or reioyce in any thing, but in the Crosse of Christ.

Now, if the Lord hath giuen thee grace to bee truely humbled for thy sinnes: and hath giuen thee a liuely hope in the death of his Sonne: and withall, hath endued thee with a holy feare: if thy conscience bee at peace with God: if thou be patient in aduersitie; and if you con∣temne all earthly and worldly ioy: and yet inwardly thou art glad and ioyfull, assure thy selse that that ioy, that gladnesse proceeds of the Lord: and all such may say here, with the faithfull wee are made glad.

To conclude, Lorinus sayth, Wee are comforted or made glad, as hauing forgotten their former troubles, so that the Iewes being now as it were rauished, with their pre∣sent felicitie and jocunditie, they altogether forget their former woe and miserie. Certainely, they were greatly ioyed, and great was their ioy: and therefore Chryso∣stome say••h, that the duplication and iteration of the words, the Lord hath done great things, is not rashly set downe by the Prophet, but to shew the great ioy they conceiued at their deliuerance. O vnspeakable ioy that

possesseth the Saints, that they doe not once remember the woe and miserie they haue sustained. A woman when shee is in trauell hath sorrow, because her houre is come, but as soone as shee is deliuered, shee remembreth no more the an∣guish, for ioy that a man is borne into the world. Euen so it is with the godly, when they are fully freed from all their woe and miserie, they are so filled with ioy and gladnesse, that they forget all their former heauinesse. When our Sa∣uiour questioned the two Disciples that were going to Emmaus, of their serious communications, and the cause of their sadnesse: and they answering by way of interro∣gation: Art thou onely a stranger in Ierusalem, and hast not knowen these things, which are come to passe there in these dayes? Christ replied, Quae? What things? as hauing for∣gotten the infinite iniuries offered to him: the vnspeak∣able torments hee suffered, and the grieuous passions hee indured. Now, the God of all comfort and consola∣tion, which comforteth vs in all our tribulation; comfort your hearts, and giue you euerlasting consolation, that as the Apostle sayth, both your heart and your flesh may reioyce in the liuing God, that you may walke in the feare of the Lord, by the comfort of the holy Ghost. Amen.

Notes

• The occasions of the faith∣fuls ioy.
• a

  Hab. 1.10. Psal. 137.
• b

  Lam. 2.15, 16.
• c

  Is. 46.1. and 47.1, 2, 3.
• d

  Is. 49.19, 20.
• Quest.
• e

  Pro. 17.5. Iob 31.29. Pro. 24.17.
• Answ.
• ☜
• Si ita gaudeas, vt this affect ••us indulgeas, & ae∣teris tuas iniu∣rias vindicari, affectus h••c o••∣n••o est vitiosus & sugiendiss, sed si animum refer•••• ad glori∣an Dei & s••lu∣tem p••••ximi, & te intra has me∣tas contine•••• af∣fectus hic lau∣dandus est. Moll. in Psal. 137.
• i

  Psal. 79.11, 12, 13, 14.
• k

  Psal. 58.10. Iudg 5.31.
• Plant. Salust. Cicero.
• f

  Iudg. 16.
• g

  2. Macch. 14.
• Psal. 14.7. Psal 53.6. Magna fuit i••s consolatio redire ad locum cultus diuini, Lyra.
• h 2. Macch. 6.1. to 7.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Greg. Naz. Orat. 12.
• Note. The Temple was begun to be built, 2. Cyri, Ezra 3.8. but the building was hindred vntill the second yeare of Darius of Persia, Ezr. 4.24. and was finished the sixt of his reigne, Ezr. 6.15. Ha∣gai prophesied the first day of the sixt moneth, and Zacharie in the eight moneth, both in the second yeare of this Darius, Hag. 1.1. Zach. 1.1. Ezr. 5.1.1. Esdr. 6.1. in the seuenth of his reigne, Ezra came to Ierusalem, Ezr. 7.7.8. in the twentieth yeare of his reigne, N••hem••a came to Ierusalem, Neh. 12.1. and on the seuenth moneth Ezra expounded the Law vnto them, Neh. 7.73. and 8.1. and the moneth before, which was the sixt, the wall was finished, Neh. 6.15.
• Psal 122.1▪ ••.
• Psal. 10••.
• i

  2. Pet. 2.7, 8.
• k

  Psal. 120.4, 5.
• l

  Psal. 137.
• It is both ex∣pedient and lawfull for the godly to re∣ioyce.
• m

  Psal. 32.12.
• n

  Phil. 4.9.
• o

  Ex••. 15.1, 20.
• p

  Iudg. 5.1.
• q

  Esth. 8.9.
• r

  Is. 1.12.
• Quest.
• f

  Ia••. 4.9.
• Answ.
• t

  Iob 21.11, 12, 13.
• u

  Mat. 13.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• x

  2. Cor. 7.
• y

  Psal. 95.1. Obiect.
• Answ.
• z

  Psal. 51.3.
• ☜
• a

  1. Thes. 4.13.
• b

  1. Cor. 7.30.
• c

  2. Cor. 6.10.
• d

  2. Cor. 27.
• Prou. 15.13. Prou. 17.22. Prou. 12.25. Eccl. 30.24. 1. Mac. 6.8.13. Eccl. 30.21, 22, 23.
• Gods goodnes the ground of the Godlies gladnesse.
• It is onely pe∣culiar to the godly, truly to reioyce.
• ☜
• f

  Isa. 65.13, 14.
• g

  Psal. 149.5.
• Isa. 40.1.
• h

  2. Cor. 1.12.
• Ioh. 16.7. Ioh. 14.16, 17. Ioh. 15.26.
• Phil. 4.7. Rom. 14.17.
• i

  Is. 57.2••.
• k

  Is. 65.3.
• A common good should worke in the faithfull a common gladnesse.
• l

  Hes•••• 9.19.
• m

  1. Mac. 4.
• n

  Io. 10.22, 23.
• o

  Ps. 18.39.
• p

  Ps 124.7.
• q

  Esth. 14▪9.
• r

  Deut. 18.
• s

  2. Chro. 20.••.7.
• t

  Ps. 95.1, 2, 3, 4.
• u

  Psal. 84.1, 2.
• x

  Psa••. 118.24.
• Quest
• Answ.
• ☞
• y

  Psal. 137.
• z

  2. S••••. 19.30.
• a

  Amos 6.4, 5, 6
• b

  Is. 5.11.12.
• Quest.
• Answ.
• ☜
• c

  Phil. 4.8.
• d

  1. Cor. 8.
• f

  Rom. 14.15, 21.
• g

  Is. 58.13.
• h

  1. Cor. 7.30.
• i

  1. Sam. 14.27.
• k

  1. Tim. 5.23.
• l

  Iudges 7.6.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m

  2. Tim. 3.4.
• Facti sumus lae∣tantes, non lae∣tati sumus. Quisacit bene∣ficium facit & gaud, um, & qui ••os lib••r••t cos∣dem laetisicat. Hugo Card. in locum.
• Quest.
• Answ.
• n

  ••om. 12.12.
• o

  Rom. 14.17.
• p

  Psal. 2.11.
• q

  2. Cor. 1.12.
• r

  2. Cor. 6.10. Rom. 5.3.
• Quasi ••••iorum obliti ma••rum. Lorin. in locum.
• Magnificauit, magnificauit. non ••em••è con∣••••••••ur h••c du∣plicatin sed v•• oste••deret mag∣nam quam coepe∣runt Letitiam. Chrysan locum.
• Iob 16.21.
• ☞
• Quasi immemor 〈◊〉〈◊〉. Lorin.