the Creators exceeding clemency euen hitherto vouchsafed vs some portion of that despised sweet but so that for memories sake and thankfulnesse he requires some of our Myrrbe and Aloes to be mingled This is surely that sweet sowre most toothsome and wholesome for the present time Let vs preferre it that is foretaste it eating our teares before our daily bread vnlesse this also we take to be the subiect of our prayer when we request Giue vs this day our daily bread I deserue not to dine not hauing wept before nor to sit at supper before I haue wet my cheekes which as vnmeet so how vnsafe Lazarus and the gluttons r Luk 16.15 storie doth declare and reason proues For being there is a twofold world and in them either twofold both ioy and sorrow is considered and that without all doubt both contraries must be tasted For God hath set the one ouer against the other Eccl. 7.14 blessed sure is he who in things truly good treasures vp his portion of pleasure for the future life but swallowes before death his portion of the bitter cup so the wise man f Eccl. 3.4 orders them saying First a time to weepe then after a time to laugh Therefore weepe in time that both more surely and more abundantly we may triumph in all eternitie ObseruatioÌ„ 7 Whence elegantly Father Augustine gathers In Comment heic it is that thirsting for the well of life he tearmes his teares not drinke Confirmation which more greedily is desired and easily deuoured but bread that is harder and more difficult that is harsher and not so pleasant I remember indeed he said sometimes b Psal 80.5 God gaue him teares to drinke and elsewhere c Psal 102.9 that he himselfe mingled his drink with weeping but neuer that euer he vsed them for his drinke lest for themselues he should seeme to desire them as that well for what pleasure he hath in them is for necessitie of the end nor for themselues AmplificatioÌ„ Therefore neither he saith that alwaies he did eate that bread but when it is said vnto him where is thy God for else as Saint Basil d De gratiarum actiâ—â—e notes there remained no time for that ioy vnspeakable and glorious of the elect and iustified allowed him of God no place for the Apostles precept e Phil. 4.4 Reioyce in the Lord alway For if sorrow be simply good then euer to be desired and so neuer shall be obtained that wherewith he doth exalt vs to the fellowship of Angels perpetuall gladnesse who are accounted worthy to stand by the tribunall of the Almightie And f Simon magister Orat. 12. besides too much sadnesse becomes a cause of sinne in so much as sorrow ouerwhelmes the mind and by want of aduice occasions giddinesse by forgetfulnesse begets vnthankfulnesse This fitteth that which the Hebrewes say The holy Spirit in them that are euer sad makes no residence and experience too plainly proueth it in excessiue griefe Application I suppose therefore Saint Augustine g In CoÌ„men istic and Saint Basil h De gratiar actione and his brother of i De beatitudine 3. Nyssa would not commend but reprehend not onely the Anabaptisticall sect which Romanists themselues condemne as supposing the Godhead is appeased by rude screeches or vgly howlings but also those selfesame Romanists in some of their esteemed religious orders and such other like perhaps amongst our selues not vnlike as writes that learned Father k Basil apud Simonem magistrum vnto the tender worthlesse trees in which the wormes most easily are bred whom God also himselfe by Esay l Esay 58. sharply reproues and plainly conuinceth as ignorant of the Godhead Wherefore we are instructed that as they whose eyes are weake fearing to dazell them with continuall sight of the lightest bodies at times refresh them with more tollerable colours of flowers and hearbs so must the mind not alwaies be giuen to sorrow and sadnesse but turne her eyes to the speculation of better things m 1. Tim 4.6 7. and exercise of good workes which pietie is much to be preferred if separation of these were allowed before the bodily exercise of votiue teares which we in the persons of the women that embalmed our Sauiour and of the Apostles which bare his markes n Gal. 6. and labouring in his vineyard o Mat. 21.41 Rendered him the fruites in their seasons The golden Rauennas p Serm. 79. elegantly compares in this wise Woman the cause of euill the author of sinne the way of death the graues gate the inscription of hell the whole necessitie of lamenting for which they are borne in teares are subject to sorrow addicted to sighing and are so strong in teares as they are voyd of strength and so much as they are more vnfit for labour so much the readier to lament therefore with their teares they vanquish weapons sway whole kingdomes with their weeping and by bewailing breake all the courage of the nobler sexe It s no wonder therefore if women be more earnest then Apostles at teares at funerals at sepulchers at bodily obsequies about our Lord his corps Where woman first runnes to teares that first ran to ruine she is first at the graue which was first in death becomes the messenger of resurrection that was deaths Herald and she that brought to man newes of so great destruction euen she to men presents the tidings of so great saluation that by the hearing of faith she may repay what by counsell of misbeliefe she had taken away This order is not preposterous but mysticall Apostles are not postposed to women but reserued for workes of more honour and greater moment Women vndertake the handling of Christ his bodie the Apostles his sufferings they carry spices but these stripes they enter the tombe these the prison they take hold of graue clothes these of chains they powre in oile these out their bloud they are amazed at death these vndergo deaths and not to mention many things they sit at home these in fronts of battels stand that deuout like souldiers they may in dangers proue their faithfulnesse strength in labours in wrongs patience in perils death suffering in wounds in paines deuotion constancie in renting of their bowels To Christ therefore Mulieresergo ferunt pro Christo lachrymas Apostoli diabolo superatâ— victis hostibus victoriam referunt triumphuÌ„ Luk. 18.30 the women are portitors of teares the Apostles subduing Satan and all other enemies report with victorie both triumphs and trophees vnto Christ Like iudgement therefore must be held of them that by profession and emploiment succeed the women and Apostles For as the worke so is the reward and whose is the one to him by right redounds the other both in this present time and in the world to come Which euen here from ObseruatioÌ„ 8 Dauid may be gathered who saith My teares haue bene
offences Who knowes what bitter griefe to be fighting euery houre of life and yet neuer haue the crowne till death to conquer and quell the enemie a thousand times and yet to feare as strong assaults as euer before so that the wrestler though conquerour being wearied Iob 7.15 Chuseth death rather then life as his cryes imply who prayes Deliuer me out of the mire and let me not sinke let me be deliuered from them that hate me and out of the deepe waters let not the water floud ouerflow me c. And a little before Saue me ô God V. 1.2 for the waters are come in vnto my soule I sinke in the deepe mire where there is no standing I am come into deepe waters where the flouds ouerflow me And in another place of the enemy Psal 56.1 He fighting daily oppresseth me The other kind of godly sorrow which is for sinne is that wherein the sinners heart is pierced with the stings of former negligence or euil done whereof he saith Psal 32.5 When I kept silence my bones waxed old through my roaring all the day long Psal 6.23 And again O Lord heale me for my bones are vexed my soule is also sore vexed V. 6. And a little after I am weary with my groaning all the night make I my bed to swimmâ— I water my couch with my teares And in another Psalme Psal 38.3.4 There is no soundnesse in my flesh because of thine anger neither is there any rest in my bonet because of my sin for mine iniquities are gone ouer mine head as an heauie burden they are too heauie for me So the Ladie Paula deuout indeed not as almost the best of this age scarce in countenance and words and gesture in continuall prayers ioyning night and day filled as the Father writes S. Hieron in epitaph Paulâ— circamed that alledged lately of the Psalme All the night long c. For in her you would haue thought there were wels thereof so she lamented the lightest sins as though she had bene guiltie of the greatest Who being often admonished by them of like purpose that were about her to spare her eyes and saue them for reading of the Gospel was wont to say That face is worthy to be fouled which contrary to diuine precept I haue often painted That bodie shall be afflicted which hath bene giuen to much voluptuousnesse long laughter must be equalled with continuall mourning the soft lawnes and precious silkes be changed into rougher cloth of haire I haue pleased my husband and the world and now desire to be pleasing vnto Christ As for sinnes we mourne past and present so for punishments present and to come For feeling the one and fearing the other of euil suffered he complained whose is that Prayer intituled Psal 102. title of the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord as the context thereof doth tell and otherwhere testifies his weeping on this behalf in these words Mine eye mourneth by reason of affliction Whence also Ieremie though sanctified in the wombe Ier. 1.5 complaines Wherefore came I forth out of the wombe Ier. 20.18 to see labour and sorrow that my dayes should be consumed with shame From which words another inferres the bitternesse of that other griefe in feare of hell in this maner If he thus spake of himselfe whom God sanctified in the wombe Innocentius de vilitâ—te conditionis humanae What then shall I say of my selfe whom my mother conceiued in sinne Woe is me my mother would I say why hast thou borne me a sonne of griefe and sorrow why died I not in the wombe come out of the belly why did I not perish presently Why did the knees preuent me or the breasts affoord me milke that am borne for burning and to feed the fire Would I had died in the wombe and it had bene my graue for euer so had I bene as not bene carried from birth to buriall From which feare we may vnderstand that deprecation to proceed Psal 143.2 Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified This feare how euer it ought to be by loue expelled yet now and then it solicites euen the best and though of their weaknesse yet by the diuine grace for their good For as saith the Father ' Augustin ad fratres ser 11. Timor qui poenitentiaÌ„ concuâ—iscit contritioneÌ„ parit Esa 38.3 The feare that lusts for conuersioÌ„ breeds contrition Thus Hezekiah wept fearing death that time it seemes not assured of a better life The good desired for want bewailed is either the grace of good workes or glorie of free reward Teares for obtaining or retaining the rule of rightly liuing are those whereof it is written Psal 120. They that sow in teares shall reape in ioy And those whereof it is said I wept Psal 69.10 and chastened my soule with fastâ—â—g Of this sort is the weeping of all repenting sinners as the Lord speakes of the Churches gathering Ier. 31.9 They shall come with weeping and with supplications will I leade theÌ„ This promise of being led implies those teares were ioyned with supplications that they might be led the right way Psal 139.24 The way euerlasting as the Prophet cals it In hope and feruent desire of future glorie doubtlesse Dauid in this same place especially lamenteth as also father Simeon Luk. â— howeuer patiently bearing the delay yet earnestly desiring the well of life Phil. 1. so Paul but our Lord especially being about to lay downe his mortall life Ioh. 17. This is it that Gregorie saith Gregor in Ezek. boâ—n 10. Ex intolerantia gâ—udijÌ„ ait Cassiaâ—us câ—lâ—â—â— 9. c. 28. Some weepe for feare some in loue that is in griefe for deferring of glorie promised which for this cause most wisely God deferres that while desiring long we long the more louing and enioying we may the more esteeme Weeping for others is because either of the wicked their destruction or affliction of the godly Of the former kind are Dauids teares 2. Sam. 1.17 for both his aduersaries Saul and Absolon dead in sinne 2. Sam. 18.33 our Lords ouer Ierusalem ready to be lastly ouerthrowne Pauls ouer the Corinthians 2. Cor. 12.21 that had sinned but not yet repented and other the enemies of the crosse of Christ Phil. 3.18 Samuels for Sauls abiection 1. Sam. 16.1 Finally after this kinde wept our Sauiour ouer the Iewes Ioh. 11.35 Ver. 15. raising Lazarus to life that had reioyced for the Apostles in Lazarus his death De Tempore ser 104. What meanes it saith Augustine that the Lord is said first to be glad in the death of Lazarus and after to haue wept in the death of Lazarus But obserue we the cause of ioy and the cause of teares he was glad for the Disciples he wept for the
repute the greatest or else proceeds from a qualitie of their bodies to wit the abundance of vapours in those whose constitution is of cold and moist Meane while those vapours gathering from each part vpon some great and vnaccustomed agitation of the mind about the seate of life for defence thereof compassing on all sides about do straiten it binding more hardly in sorrow and are therfore more strongly repelled in ioy more gently compassing and therefore are more easily dispatcht vnto the braine For betweene the heart and head there is a mutuall and rare compassion euen as betweene vnderstanding and affection So that as the braine vpon knowledge of the matter giues notice and stirres vp the heart so the heart moued by the affections sends for her selfe her messengers circumfluous vapours to seeke the redresse of euill or increase of good The braine then either by his coldnesse condenses those vapours into fluide humours as the middle and coldest region of the aire those that breath out of the earth and water or other-waies those hote halations being darâ—ed in abundance vpward against the solide cauities of the braine by their repercussion and concourse are thickned as the drops hanging vpon the lower side of the couer of a boyling pot may by example teach Wherefore it is no wonder if what way they can readiest they fall into those spunges obserued by the eyes for in those that are moâ—e humide at the same time they weepe you shall obserue that humour falling into their nostrils hauing found no receptacle in the soliditie of the head like as it hapneth in those stils which they call Retorts Heidfeldius Surgunt ex vno fâ—mes duo monte perennes vnde duplex falsae labitur am nis aquae Vide sis Rich. de S. Victore in Psal 118. § Exitus aquartam Finally it were not well prouided for the eyes if the waters receiued into those spunges were not thence wrong out which easily the head and heart by ministerie of their arteryes effect but in the eyes principally and lastly they appeare because the eyes first and chiefly harbour sinne and of the eyes of mankind especially of the womans that before man was in the transgression Thus of the nature of teares Necessitie of weeping Diuision of causes followeth their necessitie which is either from the present consistence of our nature or froÌ„ the institution of Gods commandement or finally from condition of the end From the consistence said I of our nature not of nature vniuersally though Plutarch being reproued Plutarches for weeping for his childs death not vnaptly answered Thus nature flowes Againe of our present consistence not of our primary constitution for made we were without them and without sorrow the frequentsts cause thereof but now are borne of sinne in sorrow vnto labour Of sin that is of seed infected both with the guilt of the first sin and with corruption of originall errour For who can bring a cleane thing out of an vncleane Iob 14.14 and Dauid acknowledgeth Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceiue me No lesse the Law-giuer himselfe hath taught inioyning the chastest and holiest mothers purification and sacrifice vpon their conceiuing and bearing children Leuit. 12. In sorrow we are borne in respect of causes both procuring and effecting the procuring causes are either the losse of good things or the hold that euill hath taken on vs. The first good we haue lost is our owne integritie both of essence and ability of essence whereby at first by connaturall and vncounterfaited righteousnesse we were confusion to the apostate Angels but now by dolefull alteration we are a shame vnto our selues not with rebellious spirits onely but with the vilest insensitiue creatures being compared Ah how do those malicious supplanters insult and triumph ouer Adams fall Wherefore if Thamar vnwillingly and therefore innocently 2. Sam. 13.19 Virgines apud S. Aug. Ciuit. l. 1. c. 16 hauing lost virginity yet wept so bitterly and others rather then they would lose it haue depriued themselues of life most iust reason haue we that of originall glory our selues haue stript so wilfully The losse of that other integrity which we call existence or ability is that totall corruption of our most pure and perfect nature so that of those things wherewith before it was both beautified strengthened and delighted almost nothing doth remaine but all contraryes in their places are come Let thine imagination propose vnto thee some body now faire and cleare and strong and nimble and by exactest symmetry of parts and colours lineaments proportioned anon exanguished some part blew with stripes other with wasting agues waxen pale a third through corrupted humors ouerspread with vermine alcouered with vlcers with issues of matter loathsome to the eye and intollerable to smell through stinch not able to lift vp it selfe not to be approached for helpe of any other creature cast out forsaken and abhorred which sometime was in high esteeme amongst the best and honored This euen this in respect of that which was is our present case And yet a greater good we all by ods haue lost The King of heauen his fauour for how should the holy admit vncleane societie For thou art not a God that hath pleasure in wickednesse neither shall euill dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity f Psal 5.4.5 None we iustly count more wretched then those who sometime haue bene kings delights but after euen to scullions are in derision whom ere while all men saluted all men coueting their presence bowed before them blessed them but now as knowne enemies of the common good they hate abhorre despise and execrate Hester 1. Vasthi thrust out of the kings bed hauing no place no not in the kitchin for making and adorning whose couch before all the precious things of the Prouinces scarce sufficed yet those of late her waiting mades allowe her not admittance into their presence Consider also Haman h Hester 3. â— c. euen now the man without compare honored of the king and with the king alone admitted to the banquet of the queene yet by a sodaine turning of the wheele hoist on his gallowes of fiftie cubites prepared for his proposed enemie These indeed scarce euer could enough be lamented by the subiects of these changes or their friends yet were not there condigue repentance to be remembred at the mention of those teares our fall deserued there a Queene and here a courtier are cast out the fauour of a king but whose breath was in his nostrels i Psal 118. but who himselfe within a moment might as another more powerfull after him be cast not onely out the kingdome but euen from all societie of men k Dan. 4.33 into the place and forme and company of beasts but we by our demerit are expelled from the place and presence
lamentation q Nudus bumi sacet infans indigus omni Vitali auxilio cum primùm ad luminis auraâ— Nixibus ex aluo matris na tura profundit Vagituque Lugubre locum complet vt aquum est cui tan tum restat transire malorum Luer li. 5 one Zoroastres the Babylonian natures a duersarie and witchcrafts author alone excepted whose laughing at his birth imported wickednesse of life surpassing all that man had yet inuented r Plin. The effecting causes of sorrow in our birth are the renting of our mothers whom before we had burthened so farre nature witnessing our vipereous generation Matth. 3. because of sinne which poyson-like we bring into the world And the crushing of him that is borne to shew how Iesus for our sinnes must needes be pressed as a cart which sheaues t Amos 2.13 Finally to conclude the necessity of nature as man is borne of sinne in sorrow so vnto labour as the sparkes flie vpwards u Iob. 5.7 Sore trauell hath God giuen to the best of the Sonnes of men to be exercised therewith x Eccles 1.14 The necessity from corruption of our nature another followes by vertue of commandement to wit of God whom as our maker to obey is the first necessitie whose commandement on euery creature hath imposed ineuitable necessity of being and abiding according to most absolute decree a Psal 33. Psal 148. Psal 119. neither shall man be able to frustrate what he hath said b Voluntas Dei fiet à nobis aut in nobis August for either here we shall weepe willingly obeying his precept or after late indeed but yet the longer being compelled by execution of that word on vs either here we must in the inward light of the liuing or after in the vtter darkenesse of the dead Now Gods commandement is contained both in the old Testament and the new of the old both in the lavv and the Prophets in the Law it is enioyned by feast appointed the tenth day of the seuenth moneth for afflicting of their soules Numb 29.7 By a statute for euer according to the letter of the Law Leuit 16.31 during the Lawes continuance and according to equity of the matter when the Law is abolished and this vnder penalty of the offenders cutting off from among the people Againe Leuit. 23.29 it is implyed in the bondwoman Deut. 21.13 her iniunction to bewaile her father and her mother a full moneth that so she may be an Israelite his wife That is that we who were strangers and sinners of the Gentiles Gal. 2.15 might be presented a chaste virgin vnto Christ 2. Cor. 11.3 so he hath commanded in the Prophets Ier. 14.17 Ieremie Ier. 31.17 and Ioel Iam. 2.18 for themselues and others Ioel 1.17 whose testimonies before mentioned we need not reade againe He hath commanded in the Gospell by himselfe and his Apostles by himselfe Ioh. 16.20 first to his owne disciples when he had before herein set himselfe for their example for what as necessary he doth commend Ioh. 11.35 it s all one as though it were commanded Next his counsell is vnto the daughters of Ierusalem Luke 23.28 for themselues to weepe and for their children By the Apostles Iam. 5.1 in Iames he hath charged each one to weepe and howle for his owne miseries Rom. 12.15 and in Saint Paul for others Last is necessity of the end and that twofold both escaping euill and obtaining good The euill we shunne is double of sinne and punishment of sinne in present for as saith Saint Chrysostome Compunction of the heart alone consumes and wasts all errour of the minde for our speech is not of fruitlesse teares and what euils soeuer it findes therein wipes out and blots them all away findes it there the flame of concupiscence as an ouerflowing riuer straight it kills and quenches them if it see a company of cares and worldly perturbations as with a whip it driues them out and forbids them accesse to the chambers of the soule and as the dust standes not before the wind so no euill thought dwels in the mind where it abides The other euil to be escaped by teares is sorrow and paine for sinne signified by teares themselues because where it is it causeth them by teares I say to be wiped away but as Bernard saith De Coeâ—ae Dâ—mini serm How shall they be wiped from those that haue them not The good by teares to be obtained is of grace or glorie The good of grace that is to say good works can no more without teares or somewhat answerable thereunto be had then fruites without the waters For all the iust are trees who being planted in the midst of the preseÌ„t Church shold bring forth those fruits that may remaine Ioh. 15.16 But these grow not in vnwatered mountaines Bern. in sententijÌ„s There are as one saith well three sorts of waters that make or keepe vs fruitful first incitemeÌ„ts of the Scripture which by threats and promises stir vp good will in man then gifts of grace which of a naturall make a spirituall man teaching him for himselfe commendable care and prouidence and leading into all truth minister the fruitfulnes of good works last the showers of teares which moistening with their dew the veines of right intention renew the roote that the tree may neuer die The other good bestowed on them alone that weepe is that which for vnequalitie of our vulgar language with the original the learned interpreters in our Lords words haue rendred comforted Math. 5. which as the learned Clemens of Alexandria doth obserue ClemeÌ„â— Alex. containes entirely a twofold benefit of Consolation here where we are and Intercession aboue where we would be That consolatioÌ„ Dauid plainly in his owne person shewes vs to be the fruite of teares saying Depart from me all ye workers of iniquitie Psal 6. for the Lord hath heard the voice of my weeping that is hearing my prayers ioyned with teares he hath taken away my sin therefore depart from me ye sinners of whom once I was but now know that froÌ„ your number I am exempted because for my sins God hath giuen me teares which of him neuer are reiected Teares giue great confidence of our sinnes remission and likewise of Christs intercession for vs. Whereto that of Iohn may happily in another sense be drawne without offence If any man sinne we haue an Aduocate with the Father 1. Ioh. 2.1.2 Iesus Christ the Righteous If any man sinne and who sinneth not but if any so sinne that is by teares before the Lord powring out his heart as sometime the bloud of beasts before the altar because of sinne he sacrifice himselfe then sure it is he hath an Aduocate with the Father Iesus Christ the Righteous the sole oblation of whose bodie Ioh. 1.29 doth expiate both his and sinnes of all
the house Reuel 13.1 that stands amidst the seas Reuel 17.15 they know no cause of forrowing as long as their head is aloft though suddaine waues may driue them once for euer out of sight These of many hindrances we haue obserued in nature but if we giue good heed we shall find custome in number or power of euill will not be behind or sinne cleauing to vs from without giue place to that which is bred within vs. Where first much businesse offers it selfe the bane of all godlinesse which not onely possessing but also distracting the soule neuer lets it throughly intend the matter of saluation This in Martha her many things he implyes Luke 10.41 who was not so much ignorant as vnexperienced of bodily imployments Christ I meane he that sweats much exhaling the matter as some thinke of teares leaues the lesse for them As hurtfull as this is the company of others especially of such as are destitute of ioyfull heauinesse which Peter hath taught by his example Luke 22.55.56 who being scarce gone out of the garden wherein flouds of teares did runne scarce turned his eyes from off the cheekes whereon the furrowes of their impression might be seene and entred amongst the multitude of the high Priests houshold but straight frō the eyes of his mind are gone those teares whose salt sweeteneth as yet the worlds bitternesse Hereto be added two extreames contrary to themselues and to that vertue which opposes both namely ouermuch both ioy and heauinesse For as saith Saint Gregorie Mor. l. 9 c. 44. Sicut enim moderata afflictio lachrymas exprimit ita immoderata subducit quiae maror ipse sine maerore sit gui afflicti mentem de norans sensū doloris tollit and experience shewes moderate affliction produceth teares and excesse withdrawes them because griefe it selfe is voide of griefe which swallowing vp the afflicted mind takes away the sense of paine This is it the Apostle saith he feared in that Corinthian 2. Cor. 27.9 lest perhaps such a one should be swallowed vp with ouermuch sorrow On the other side I call excessiue ioy not by intention of the truth of it selfe but by supposition of the occasions falsehood when men against charitie reioyce in iniquitie 1. Cor 13. which how little semblance it holds with teares of godlinesse needs not so much as is easie to be shewed They haue no where lesse residence then in one heart together the one are from God the other of the world the one grieued at worldly things the other gladded the one is puffed vp with the possession of things transitory the other is straightened by defect of things eternall Finally it is vnfit the glutton enioy the daintyes of the holy begger neither can suit in any sort that Iesabel and Elias Herod and Iohn Caiaphas and Christ be partners in ioyes celestiall that are so farre fundred in the temporall Lastly he cannot lament his owne misery that striues indeed to resist his owne pernicious way but yet is weakened by frequent motions of his fleshly desires Greg. Moral 9.44 Qui prauae quidē consuetudini contraire nititur sed tamen succrescentibus adhuc carnis desiderijs grauatur Arise he would but cannot he striues and promises his fealty to the one maister and performes it to the other reacheth to the one his hand to be lift vp meane while the other whispers him in secret the labour of rising and the ease of rest who seeing as he supposeth that rest is good Gen. 49.5 consents vnto it The effect and end and summe and consummation of all these is induration hardnesse of heart not onely the let of this but also the bane of all other diuine graces no otherwise haile consumes the vine or blasting corne or the greene herbe is eaten of the caterpiller then this wild beast makes hauocke of all that toucheth heauen soules health or God himselfe in whomsoeuer any of these beares rule because this leauen is in all those lumpes hardened they are in manner of a flint or as yce congealed of cold Transition to the helpes Whose hardnesse if possible with God our purpose is for to resolue for which end some helpes I proferre respecting minde and memory Diuision and action which together concurring may moue the affection the certaine fountaine of all cleere waters of this kind To the vnderstanding this pertaines to know this is the time of weeping and after laughing this of mourning that the time of dancing may succeed as speaks the Preacher present sadnesse is the mother of expected gladnes Besides Eccl. 3.4 the comparison of things lost vnto these present implyes so much Gregor Nyss in Ecclesiast hom 6. before was neither death nor sicknesse nor these pernicious words Mine and Thine for as the Sunne and tho ayre and which is most the word of God so then the earth and things therein were common but now alasse of property and possession of the basest elements is sprung the most vnsauourie roote of auarice besides the enuie in men of lowe estate with pride and hatred in the higher and other plagues of mankind in stead of honour then equall to Angels in stead of supercelestiall contemplation in stead of confidence to Godward and partaking of diuine beatitude vnutterably by the expresse image glistering in the soule is come in place a swarme of wofull euils and perplexing calamities like as waspes What mischiefe will you first bewaile the shortnesse of life and paine beginning in teares and ending or wretched infancie the dotage of old age the inconstancy of youth the labours of manhood or the burden of wedlocke the solitarinesse of single life in want of children decay of name and memory in hauing them perplexed care of nursing teaching training vp endowing placing enriching them sometimes the sorrow of losing them the enuie of wealth the paines of pouerty I passe by the various kinds of naturall diseases of outward dammages from men from beasts from diuels which euery man hath in possibility hauing them in condition of his nature Leaue we the furie of lustfull loue that stincking puddle with all that madnesse wherewith therefrom mans heart is filled the paine of coughing spitting and other eiections that we may not seeme to inueygh by reason against that life that is employed in making dung This plainly is most worthy to be lamented of euery prudent man that when this liuing shadow or shading life is gone then straitens vs the feare of iudgement and flame of fire which shall deuoure the aduersaries of God It is another helpe to know the difficult entring that gate of heauen If the multitude of Israel so bitterly lamented and wailed so mournefully hearing but a misreport of hard entring their country Canaan that lifting vp their voice and crying they wept all night Num. 14.1 much more it behooueth vs that are taught both by our Lord his sentence and our owne experience how
strict that gate is Mat. 7.14 and the way narrow This they neuer feared till they came neare it they feared not because they knew it not but vpon some knowledge the conscience of their sins denying hope of Gods presence in a moment fils their heart with feare so many carelesse in this wildernesse while being borne of Gods prouidence as on Eagles wings their garment is not worne nor the latchet of their shooe waxen old Prou. 1416. Raging like fooles are confident but at deaths approach hearing with whoÌ„ they are to skirmish fearing the entry without true hope of help they begin to feare and murmure that euer they came neare the border of Gods inheritance and then they weepe in vaine who if they had wept in time should haue changed now the voyce of weeping vnto that of triumph O man how wilt thou be able without danger to passe through the ayre the region of contrary powers and Principalities who here as in thy proper habitation art not able to gainst-stand one of their least assaults by sinne As for the memory therein I would perswade thee to haue euer three things especially Bern. Serm. de honesta vita What thou wert what thou art what thou shalt be stinking sperme a vessell of excrements and meate of wormes besides that thou art borne in sinnes vncleannesse liuest in the filthynesse of vices and diest in the bitternesse of vngodly deedes Who shall giue to mine eyes a fountaine of teares that I may bewaile the miserable entring of mans condition Innocentius de vilitate conditionis humane the culpable course of mans conuersation the damnable departure of his dissolution Therefore with teares I will consider whereof man is made what he doth and what shall be done with him formed is he of clay of dust of ashes of that which in a sort is yet more base of loathsome seed conceiued in itching of the flesh in heate of lust and stench of luxurie and which is worse in vncleannesse of iniquitie he is borne to feare to labour to paine and that which is more miserable to death he doth wicked things wherewith he offends God his neighbour and himselfe shamefull things wherewith he polluteth his fame his person and his conscience vaine things whereby he neglecteth profitable necessarie and comely things At length becomes the fuell of fire which euer flames and burnes vnquenchably the foode of a worme that euer gnaâ—es and eates immortally a masse of rottennesse which euer smels and stinkes most horribly These ought we with attentiue mind and present memorie alwaies meditate so to good purpose should the vnderstanding wretched BoeÌ„thius Plus miser est sapiens quà m rusticus miser scitenim causas exaggerate dolendi in sense be more wretched then the ignorant knowing and remembring how to amplifie the causes of lamenting which the other either knowes not or forgets Amongst all these yet are our sinnes the cause of all the rest most worthy to be thought vpon and with their guilt and shame and filthy basenesse euer as a statue to be set before our eyes Would God mine were in secret before my sight as high broad as Nebuchadnezers Image set vp for worship in the plaine of Dura Dan. 3. I know not who now liuing hath lesse cause then Dauid so to do whose sinne as saith himselfe was euer before him Psal 51.3.4 The other helpe of memory in this behalfe is the often remembrance of those that mourne in so much as we learne though not most rightly yet most easily by example which when in it selfe it cannot presently be had next is that by remembrance the damage of absence be supplyed So Ieremie by remembrance and considerance of the people of Gods affliction prouokes himselfe to weepe What thing shall I take to witnesse for thee Lam. 2.13 what thing shall I liken vnto thee ô daughter of Ierusalem what shall I equall to thee that I may comfort thee ô virgine daughter of Sion For thy breach is great like the sea who can heale thee Woe to them therfore that lye vpon their beds of Iuorie Amos 6.4.5.6 and stretch themselues vpon their couches swimming in all the other waters of voluptuousnesse But they are not grieued for the affliction of Ioseph 2. Sam. 11. v. 11. Vriah the Hittito abhorred to go vnto his house sober or drunke though aduised by the king to eate and to drinke and to lye with his wife while the Arke and Israel and Iuda abode in tents while Ioab and the seruants of his earthly Lord encamped in the open fields and shall not we proue degenerous Israelites if hearing how the tabernacles of Edome and the Ishmaelites Psal 83.6 c of Moab and the Hagarens how Gebal and Ammon and Amalek the Philistines also with the inhabitants of Tyre and Ashur ioyned with them haue consulted together with one consent and are confederate against the Lord how the Kings of the earth set themselues Psal 2. and the Rulers take counsell together against the Lord and against his Anointed against the flocke of his pasture not saying now let vs breake their bands asunder and cast away their cords from vs which long since they haue not feared to do but now taking craftie counsell against his people Psal 83.3.4 and consulting against his hidden ones they haue said in whose person no lesse then of those nations the Prophet may well seeme to haue spoken Come and let vs cut them off from being a nation that the name of Israel may be no more in remeÌ„brance If we I say while God hereby calls vs to weeping and to mourning Isay 22.12 be so farre therefrom that we giue our selues to fleshly ioy and earthly gladnesse if when by supreme authority also vnder God in Gods stead we are called to fasting a speciall helpe of healthfull contrition then we turne to killing of oxen and slaying sheepe Isay 22. how dwels the Spirit of God in vs I. Iohn 3. seeing our brethren stand in neede and yet shutting vp the bowels of our compassion from them God perswade vs better things not in conceiting of our sâ—lues but by serious practise in vs. But thou ô God whose is the cause Psal 59.5 Awake to visite all the heathen and be not mercifull to any malicious transgressors Psal 74 2. Remember this congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed this mount Sion thy Christian Catholike Church wherein thou hast dwelt euen during those dayes wherein Christ in her was hid from the eyes of man lift vp thy feete vnto the perpetuall desolations Psal 157.7 at least by their intention who say Rase it rase it euen to the foundation thereof euen to all that the enemie the man of sinne these thousand yeares hath done wickedly in the Sanctuary Remember O Lord that now long time right rauenously thine enemies haue roared in the
midst of thy congregations these westerne Churches they haue set vp their ensignes of papall keys and supposed shippe and triple crowne of primacy and vniuersality and many such for the signes of him that is set vp for an ensigne to the nations Esay 11.11.12 A man sometime was famous according as he had lifted vp axes Ps 74. of sound speeches vpon thicke trees of Gentilisme and Iudaisme Tit. 2.8 Tit. 1.9 and diuers heresies Act. 14. as did Paul and Barnabas Act. 17. c. Paul and Silas Irenaeus Cyprian Arnobius and Lactantius Clemens and Tertullian Saint Augustine and Ierome with hundreds more transporting the goodly Cedars and firres and palme trees for the building of the holy Temple Psal 74. But now they break downe the carued worke thereof at once with axes and hammers of prophane disputings 1. Tim. 6.5 of men of corrupt minds and destitute of the truth they haue cast the fire the contentions of words into they Sanctuary they haue defiled by casting downe long since the dwelling place of thy name to the ground and now they haue said in their hearts let vs destroy them together but now ô Lord awake arise at last Psa 79.12.17 and render vnto our enemies seuenfold into their bosome Psal 89.51 the reproches wherewith they haue reproched the footsteeps of thine Annointed so we thy people and sheepe of thy pasture will giue thee thanks for euer The furtherers of teares in regard of action it selfe shall be considered in the substance and circumstances thereof of circumstances the manner is first that namely it be orderly either ascending from inferiour things or descending from the higher either from our owne basenesse or from Gods magnificence proceeding in order to the other which both in Dauids Hymnes it is easie to obserue and we by some resemblance may illustrate in two Maries mentioned in the Gospell For Mary Magdalen began standing to wash Iesus his feete with her teares Luke 7.38 and after is said to wipe them with the haires of her head and to kisse and annoint them which could not be done without bowing of her selfe but another Marie the sister of Lazarus and Martha we heare first she sate at the feete of Iesus and heard his word Luke 10.39 most like after arose because of the reuerence she gaue vnto it for so was the ancient manner of hearing the Law Nehe. 8.5 and so long after the Fathers Sermons witnesse S. Chrysost they vsed in the Easterne Churches The place to be chosen for this purpose had need to be most retired lest either the repinings of vngodlinesse hinder the fruit of holinesse or fauour of the religious peruert it to hypocrisie Hence our Lord enioynes that those that pray betake them to their chambers Mat. 6.6 and shut their doores praying to their Father which is in secret and the effectually religious wishes O that I had wings like a doue Psal 55.6 for then would I flee away and be at rest loe then would I wander farre off and remaine in the wildernesse Therefore also another Prophet saith Ier. 13.17 My soule shall weepe in secret places for your pride For this purpose also serues the silence of the night when no colour by the eyes nor any noise by the cares or obiect of others sense disperses the intention of the mind Therefore the watches waite for the Lord as witnesse the Prophets both Dauid and Esaias Psal 63 6. If I remember thee vpon my bed faith the one and meditate on thee in the night watches Againe I preuented the dawning of the morning and cryed I hoped in thy word mine eyes preuent the night watches that I might meditate in thy word Psal 116.147 148. And the other With my soule haue I desired thee in the night Esay 26 9. yea with my spirit within me will I seeke thee early So by another Prophet the Lord enioyneth the citie which he calleth to repentance Lamen 2.19 Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord. For darknesse by its proper likenesse striking horror into the mind makes a commotion amongst the affections which as in the sea the moouing of the Moone causes an ouerflowing of the waters Therefore not onely watching of the soule but also of the body is needfull as Dauid saith I watch Psal 102.7 and our Lord watch and pray Mat. 26.41 and S. Paul watch thereunto Eph. 6.18 that is to prayer for which we require teares and S. Chrysostome saith Teares in stead of gemmes were the ornaments of Dauids bed As for the substance of this action whereof we speake for it is required the absence of some and presence of other things The absence or more properly the omitting of emploiments so far as for this end is needfull For thus the Lord saith himselfe Be still Psal 46.10 and know that I am God To this is that he doth command Deut. 15.19 not to plow with the firstling of an oxe nor sheare the firstling of a sheepe which were holy to the Lord in figure of our oblation by that kind of first fruites of his creatures I am 1.18 Yea truly how contrary is too much of employment how good soeuer to spirituall contrition or reioycing the only springs of this we speake of experience too plainly proues The things whose presence is required are many of which these are chiefe the author enioyning the cause effecting and the obiect procuring The author I speake of is God whose looking that is whose pitying is the first mouer as of euery other so of this religious action So Peters teares baptize his sins For then saith Rauennas Peter Serm. 107. that is euery repenting sinner is wont to weep when the Lord lookes vpon him Luk. 22.61.62 And the Scripture saith The Lord turned and looked vpon Peter and Peter remembred the word of the Lord how he said vnto him Before the cocke crow thou shalt deny me thrise and Peter went out and wept bitterly Bitterly he wept that bitterly had cursed he wept bitterly resoluing the gall of bitternesse by the heate of the two great lights his Lords eyes for it is written Pro. 20. ◠The King that sitteth in the throne of indgement scattereth away all euill with his eyes Psal 34. Now The eyes of the Lord are vpon the righteous Pray we therefore for that righteousnesse that vprightnesse of heart which the Lords eyes may not disdaine to looke vpon especially when we stumble fall For who sinneth not 1. Kin. ◠So may we indeed be cold but neuer so congealed or our fountaine dried but some of these waters from our eyes may slide The nearest effectuall worker is that Spirit that in the beginning moued vpon the waters Gen. 1. and moueth to the end what euer was formed of