forewarned of Shimei the fauourer of his owne 2. Sam. 16. and Sauls house howeuer he lurkes yet if euer which God forbid time shold serue he would by his curses openly declare himselfe Dauids enemie a traitor to him in heart vnder whose shadow he had shrouded himselfe during all the time of peace a hater of those of Dauids house with whom in outward appearance he had liued most peaceably wherefore it is wisedome against all occurrences to be armed 1. Sam. If Abner and Amasah both Captaines strong and valourous 2. Sam. 20. of Israel the one the other of Iudahs hoast had not bene too credulous to Ioabs friendly preteÌ„ded brother-hood neuer had either so valiant in warre and honourable in peace fallen so suddenly and shamefully If those fourescore from Shechem from Shile and from Samaria hauing their beards shauen and their cloathes rent and hauing cut themselues though in superstition directly forbidden in the Law with offerings and incense in their hands to bring them to the House of the Lord had not so simply consented to deceitfull Ishmael Ier. 41.5.6 7. they had neuer so miserably perished by his trecherie for sure they neuer ceasse off intending if at any time of plotting against the iusts death what kind of calamities they are able which also the Princely Prophet by the circumstance of time implies ObseruatioÌ„ 4 Perseuerance in euill For saith he It is said vnto me all the day or euery day so long as the time lasteth so ofteÌ„ as that space returnes which men call the day so long so often mine enemies reproach me Psal 107.8 as in another place he expoundes himselfe Mine enemies reproach me all the day and in another Psal 56.2 Mine enemies would daily swallow me vp Ver. 5. for that they cease at all by night is not from any asswaging of their cruelty but from necessity of nature which requires sometime rest or of their vicious disposition which buries them in sleepe and wine Wearied they may be in sinne as Babylon in the greatnesse of her way Esay 47.13 but not of it for saith the Apostle They cannot cease from sinne 2. Pet. 2 14. Saul surely so long as euer he could gaue not ouer of pursuing Dauid and Pharao so soone as the scourge ceased returned to afflict the beloued nation And the presidents of Persia so long persecuted to death the man of delights Dan 6. till they cast themselues into the snare Amplificatio And to say no more thereto they haue addicted themselues whereunto their naughtenesseis their guide thereunto they are giuen ouer that is their rest and refuge which often by the word of sitting the Scripture signifies Psal 50.20 Thou sittest speakest against thy brother they that sit in the gate speake against me Psal 69.12 Princes also did sit Psal 119.13 and speake against me Man eaters are they like vnto the Brasilians or Canibals as Saint Paul implyes forbidding criminations vnder the names of biting and deuouring Gal. 5.15 and consuming one another and Iob thus speaking Iob. 31.31 If the men of my Tabernacle said not O that we had his flesh we cannot be satisfied And to his friends Iob 19 22. Why do ye persecute me as God and are not satisfied with my flesh Saith not the holy Ghost of these truly They are gredie dogs Esay 56.11 which can neuer haue enough What shall the seruant of God do here but beare with courage in the present and as he can shortly rid himselfe therefrom following his Lord who vpon the like occasion said For my loue they are my aduersaries Psal 109.4 but I giue my selfe vnto prayer And againe Woe is me that I soiourne in Meshech Psal 120.56 that I dwell in the tents of Kedar my soule hath long dwelt with him that hateth peace And where is hope for to escape Gen 40.14.15 as Ioseph and Ieremie shut vp in prison Ier 37.10 bound with fetters pricked with reproaches of vnreasonable persons as with goades being innocent themselues what way they could procured their owne enlargement so shall he withdraw himself chusing the desert before the furious bellowing of the iudgment hall and citie of Cain Cypr. forum litibus mugit insaâ—â—m euer vnquiet with tumult and noise of barking dogs and yelling wolues and roring Lions and leaue in end them who by their owne presage tell before their restlesse torment vexing now vncessantly so far as they are able them that are quiet in the land Psal 35.20 whose common confession that is and complaint in the words of one Psal 57.3.4 He shall send from heauen and saue me from the reproch of him that would swallow me vp God shall send forth his mercie and his truth My soule is among Lions and I lie euen among them that are set on fire euen the sonnes of men whose teeth are speares and arrowes and their tongue a sharpe sword The speare was sharpe that pierced our Sauiours side Transition to the specialtie of the cause but sharper was that iron which entred into Iosephs soule Psal 105.18 and yet a sharper sword is this tongue by intentioÌ„ separating the soule from the life thereof The life of the body is the soule the soule liues by God the life of the body is more inward then the bodie and the soule is without the life thereof So deep he smites that strikes at God Other wounds though in the soule Dauid might perhaps haue borne but that which takes away the life of his life is vnsupportable The word of God is quicke and powerful Heb. 4.10 and sharper then any two edged sword piercing euen to the diuiding asunder of the soule and spirit but of a created spirit The words of man as though he wâ—re more mightie then God would separate from the soule of man the spirit vncreated for this is the particular cause of Dauids teares that it is said vnto him Where is thy God Fierce is this anger Gen. 49.7 and this wrath most cruell not onely in the kind but also by occasion The kind is robbing God Mal. 2. not by subtractiou of tithe but by denying his prouidence to his owne and to himselfe his Godhead But of the occasion first a little ObseruatioÌ„ 5 Impious to aggrauate euill For that euill the vngodly now do aggrauate wherewith the godly man before was grieued He had said before Psal 42.1 When shall I come and appeare before God They aske him Where is thy God Not as the daughters of Ierusalem in the Canticle humbly beleeuing that which clearly they did not vnderstand in desire to learne thus enquire Whither is thy beloued gone Can. 6.1 O thou fairest among women whither is thy beloued turned aside that we may seeke him with thee Nor as God in the beginning louingly teaching man that whereof himselfe could not be ignorant asked Adam
wold next is that he striue and bend himselfe to that he can So zealous Hezekias not being able quite to diuert the iudgement against Iudah once decreed yet in this was comforted that in his dayes there should be truth and peace Esay 39.8 So Dauid louing the people of the Lord as himselfe was beloued of the Lord wheras he could not withhold from Israel the scourge which on them himselfe had drawne yet chuseth that it may be inflicted rather by the hand of God then man 2 Sam. 24.14 So Moses truly Moses Exod. 32. v. 32. halled vp by the hand of God from amidst the waters of selfe-loue and worldly lusts into the pure and feruent ayre of the Creators loue supposing his Creators glorie in the peoples preseruation together with his owne names remaining in that booke of Gods writing could not stand though both desired yet according to diuine precept beyond humane obedience seekes of his Maker the greater which concerned him though with condition of losing the lesse which did concerne himselfe 2 Chron. 11.1 c. So Rehoboam hauing nobly attempted but of Gods counsell not allowed to bring againe all Israel in subiection to the house of Dauid strengthens himselfe and his kingdome with Cities of defence and Captaines and conuenient prouision hauing Iuda and Beniamin on his side Thus Paul the chosen vessell Philip. 1.21 desiring to depart and to be with Christ which is farre better neuerthelesse is content to know that he shall abide in the flesh which is more needfull for the Churches for their furtherance and ioy of faith Thus finally once againe to name that Captaine of the holy people the singer of Israel the annointed of the God of Iacob Dauid being prohibited that which in his heart he had conceiued 1 Chron. 28.2 and 1 Chro. 29.2 to build an house vnto the name of the Lord his God yet that he doth which was allowed preparing for it in abundance giues encouragement with aduice for that which warre on euery side permitted him not in person to accomplish This euen this Right Honourable Right Worshipfull and all Right Religious in and about London By whose fauour or boun tie my ministerie there hath bene countenanced or any way furthered Yet in another cause is Dauids case and at this time mine for he while as without permission yet without intermission too he longeth to satiate his soule with the waters of the fountaine of life Psal 36. which is with God incomparably more thē with the of the wel at Bethlehēs gate 2 Sam. 23.15 yet being deferred not denied more greedily but no whit viciously feeds on the bread of teares which his spirituall pouertie then his royall demaines ministred vnto him more abundantly and I hauing had in mine heart some while a purpose and in part also laboured not without some of your earnest and instant requests to build vnto the Lord a spirituall temple a Domesticke Church of such materials as you either saw or heard I had of my poore abilitie congested for this end being hitherto letted as are the inconueniences of this life from accomplishing the worke do tender vnto your most pious worthy respects an entire excuse in this Bundle of Myrrhe the drops of the Churches dew or teares of Gods bottell meane while our intended building ariseth to his height but as at this time Dauid is mine example so that his cause may adde some grace to mine rather that both you and I so many as shall vouchsafe to reade these lines may be the diuine gift partake of this his grace of godly teares with leaue we will assume his words to moue and order our affections Induction of the Diuision Who hauing told how frō the heate either of inward poyson by deuoured serpents or outward chasing and chasing of the dogges hind-like he pants and brayes the fresh refreshing welsprings to obtaine adding declares his paines and practise while as he seekes and runnes saying My teares haue bene my meate day and night Text. Psal 42 3. while they say vnto me all the day Where is thy God For the Hart they say who are wont to hunt sheds teares some thing like being pursued and not able to escape This griefe of his he amplifies by declaration of the cause and manifestation of the effect The effect in nature last but first in sense first in order of these words is considerable Subdiuision in his name Teares and property Mine and vse Bread and reference To me and time Day and night Order and matter intended Of these shortly each in particular according to their present standing briefly and after of teares more largely which chiefly are intended and last of the common and weightiest cause in the latter part of the verse Obseruatiō 1 And first by the effect of Teares we are admonished The Saints in those that are called delights haue no delight whē God is dishonoured or themselues though vniustly are afflicted but to prayers and teares they giue thēselues For as touching pleasures Dauid might haue said that which his Sonne Confirmation What can the man that cometh after the King Eccles 2.12 hauing so faire occasions and alluring prouocations Yet in this case he chooseth to say with the Church My confusion is continually before me and the shame of my face hath couered me for the voice of him that reproacheth and blasphemeth Psal 44.15.16 by reason of the enemie and auenger and with Paul Phil. 3.18 To tell euen with weeping of the enemies of the crosse of Christ 2 Kings 19.1 c. as Hezekiah also his sonne no lesse in faith then in the flesh to rent his clothes and couer himselfe with sackcloth and to go vnto the house of the Lord relating the speeches and reading the blasphemies of Senacherib and Rabshakeh rather then after the guise of godlesse men to kill oxen and slay sheepe Esay 22.12 enioying the pleasures of sin for a season Heb. 11. when the Lord by trouble calleth to weeping and mourning Reason 1 For on the one side Gods reproch they account their owne whose voice is The reproches of them that reproched thee are fallen vppon me Psal 69.9 On the other side Gods corrections are their instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and his scourges the arguments of their transgressions Hence Ephraim Ier. 32.19 After that I was instructed I smote vpon my thigh I was ashamed yea euen cōfounded because I did beare the reproch of my youth Application Wherefore want of sense in such distresse is too plaine a testimony of much impietie For whether we speake of not sorrowing for Gods dishonour so often he threatning them that are not extremely wicked with exposing of his owne honour to ignominie 1. Sam. 2.32 for their extreme punishment Psal 78.61 it shewes they are out of hope Ier. 12.7 that are not at all therewith affected Amos 7.17
hath implyed These are the childrens weapons to whom by our Father we are likened who hath also bid vs on this to leane Rom. 12. Vengeance is mine I will repay saith the Lord onely let these teares be sanctified vnfained teares Therefore Dauid thus addes to teares My teares ObseruatioÌ„ 3 For not euery teares are Dauids dainties the drinke offerings of transgressors he will not offer Psal 16.4 neither I suppose will he set on the Lords board the bread of deceitfull men AmplificatioÌ„ For that you may vnderstand teares are not of one kind Diuerse sorts of teares as weepers are not of one mind There are saith Saint Augustine teares commendable Aug. de Sanctis serm 4. and teares culpable to which I adde neutrall that are middle betweene both the other Or yet that you may haue a more commodious diuision De his Arist problem Sect. 5. â—â— 34 teares are some of a cause materiall to wit of a swifter motion of the body specially against a sharper wind or in the colder ayre or else of some humide affection of the body chiefly of the eye which therefore are neither iustly commended nor condemned Others are from a cause intellectuall that is of an affection or motion of the mind and these diuerse some from a weaknesse of spirit or too tender affection often vndiscreet Thom. 22. qu. 82.4.3 and therefore not allowed rather as much laughter to be blamed Others of a naturall pietie such were they of Lazarus his sisters Ioh. 11. and of the Iewes that mourned with them These proceeding from pure nature none I suppose except Zeno his disciples can discommend which are approued not onely by the example of those deuout that buried Stephen and of many of the Saints Act. 8. but of our Lord Iesus also the author of vncorrupted nature and sanctifying grace Moreouer too many teares are occasioned by temporall losses 2. Cor. 7. plainly to be reproued as also the sorrow from which they flow For the iust man bewaileth truly those that weep most part vainly S. Aug ser 45. de Sanctis plorat enim iustus veraciter plorantes steriliter Hos 7.14 Such are they that howle vpon their beds wheÌ„ they assemble themselues for corne and wine and yet they rebell against me saith the Lord. Of these is the greater number who while they weepe for such they cannot seek the Lord. Like they are to those that in Ezekiel mourne for Tammuz their Idoll Ezek. 8.13.14 at the North that is the cold gate of the Lords house being frozen in fleshly lusts and worldly cares they sit deuoide of the Southerne that is the celestial warmth of Gods loue There are yet other forced and fained teares Ier. 15.18 lying waters which are said chiefly to be womens weapons of the which being demanded which waters were deepest and most deceitfull one answered on this wise Fallax vnda quidem per se fallacior vna Saepe facit stultos sed tamen vnda sophos Some limpide streame disclosing ground But depth concealing deceitfull proues Much more more often womans teares Of wise foole makes him that loues Such as in the Dipnosophist was the strumpet Phryne Athen. l. 13. For this cause named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if you would say weep-laugh because commonly she did both together hauing in the midst of laughter teares at command As he also spake of them which of them had too much experience Their teares at will Ouid. de remed Amoris l. 2. Vt slerent oculos erudiêre suot for to distill they teach their eyne As the Comedian also speakes of the yong man which goeth after her As a foole to the correction of the stockes Prou. 7. Howeuer vpon contempt he hath sworne no more to come at her which hath despised himself preferred his corriual chusing death before such disdain Ter. Eunuchi Act. 1. scen 1. yet some one teare which painfully rubbing of her eyes she hardly hath brought forth will make voide those words so that he shall accuse himselfe And this no longer to insist in forreine speech Sampsons example doth too truly teach Iudg. 15. and indeed no lesse the Prophets admonition doth imply chargeing Keepe the doores of thy mouth from her that lyeth in thy bosome Mica 7.5 Meane while neither will I charge that whole sexe herewith that I may not seeme to condemne the rest for the fault of most nor it alone for such were Xerxes teares reported to haue bene Amens peritura geme bat secula ad cadem dux trahit ipsa breuem which wept for the fall of those whom shortly by the sword of others he meant to slay and which is most worthy to be wailed in most places many may be seene who in holy assemblies haue weeping for a complement of hearing As of the Brasilians also is reported Magirus in Geographia whose facilitie is such that teares are for a present salutation and as soone gone as if they had said How do you Such our hearers Saint Bernard liuely thus describeth Tract de ordine vitae I behold some weeping but if those teares proceeded from the heart then should they not so lightly be turned into laughter but now whereas wanton and scurrilous speeches are vitered more abundantly theÌ„ teares before I thinke not those teares are such as diuine comfort is promised vnto whereas after them so vile and earthly consolation so easily is admitted Ad Heliodorum in episaphio NepotiaÌ„ Saint Ierome reports of Nepotian he sacrificed his teares to God and not to man but they in this behalfe haue postposed God to man Now with no more cruell minde I shew you the sixt Photius in Eclogis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pier. in Hieroglyph but most cruell kind by name the Crocodile his teares who they write hauing deuoured a man weepes ouer the scull when nothing is left not repenting of his deed but because on that bone there remaines no flesh to eate Which Hieroglyphicke it is said Sigismund Gonzaga a Cardinall vsed of Leo the tenth repenting that by his meanes he was aduanced to the Popedome adding this Embleme Crocodili lachrymae Such were the fained teares of Bassian the Emperour who wept vpon euery hearing the name or seeing the picture of Geta his brother whom he had caused secretly to be slaine Such were the teares of Demoneta the stepmother for Cnemon her sonne whom neuerthelesse by subornations she laboured to destroy To these of this age you may annumber many doubtful friends yea such as when they purpose to insnare couer all with the mantle of religió whom Ishmael the sonne of Nethaniah in the slaughter of the Shechemites and Shilumtines and Samaritan votaries Ier. 41.5 6 7 in Ieremiah egregiously resembled for he hearing of their coming with shauen beards and clothes rent hauing cut themselues with incense in their hand to bring to the house
waters mine eyes a fountain of teares It was leisure for such emploiment that Iob of his friends so earnestly required Hold your peace let me alone Iob 13.13 that I may speake and let come on me what will Therefore it is the Prophet elsewhere eates ashes like bread Psal 102.9 and mingles his drinke with weeping Amplificatiō Hereof may reason be conceiued from the obiect or from the subiect or from the circumstance of time From the obiect in that whatsoeuer is done or suffered for that which is beloued is delightfull as laecobs suffering cold and labour and sweat Gen. 29.20 for the loue he bare vnto his desired Rahel Moreouer if this the louer know that his deeds or sufferings are pleasing to his beloued so much the more are his ioys increased Luk. 7.44 Hence Marie Magdalen her presenting our Lord with teares amidst a feast because she knew they should haue better acceptance then the Pharisees costly cheare From the subiect which either is ioyfull in it selfe for not onely sorrow but also abundant solace sometimes makes men to weep Gen. 45.14 as Ioseph wept ouer his yongest brother for gladnesse of their bodily meeting and againe Gen. 50.17 ouer all the elder for recouerie of their soules in conuersion Rauen ser 64 Habet enim boc natura humani corporis vt producat lachrymas vis gaudij̄ vis moeroris For it is naturall to man to weepe as really though not so frequently in mirth as mourning And as often as the bowels are bound with excessiue motion of heauinesse or of gladnesse straight waters gush out of the eyes Or if they proceed from sorrow it selfe then conuenient gesture addes delight to euery action Aquinas and no gesture is more sutable to sorrow then sighs and teares which nature hath annexed thereunto The circumstance also of time supports with a double foundation this position Expletur lachrymis ageriturque dolor For in regard of time present Iob 39.3 as Hindes by caluing so men by weeping Senec. lib. 10. contro 1. I le rumque omnis dolor per Lachrymas ef◠fluit cast out their sorrowes As waters by powring so sorrow in lamenting issueth out For as Saint Basil saith when they are emptied De gratiarum actione the braine is lightned like as the element is cleared after raine Therefore the Philosopher aduiseth Aristotle not lightly to still children from crying And in respect of time to come the hope of great reward changeth no lesse the bitternesse of these waters then the tree shewed by God Exod. 15.25 those of Marah while beleeuing we remember him that said Luk. 6.21 Blessed are ye that weep now Psal 30.5 for ye shall laugh And gaine Psal 126.5 They that sow in teares shall reape in ioy Application Much therefore they are mistaken that esteeme the Saints miserable when they are in lamentation whose prouerbe they become Psal 69.11 whē sackcloth is their garment Selfewild are these and ignorant That out of the eater comes forth meate Iudg. 14.14 and out of the strong sweetnesse comes When contrariwise euen experience hath taught Basil vbi supra Accedit quod ait Sidonius Apollinari◠Animū naturâ desidiosissimum dolor fleti◠granidus accendit l. 4. epist 11. by Apoplexies and Palsies and sudden deaths how vnhelpful yea hurtful it hath bene for many violently to refraine from teares being beset of remedilesse euils For euen the flame inclosed is choked of his smoke which hauing no vent it selfe reflects and smothers the fire that bred it no otherwise in the liuing creature that facultie which doth dispense the vitall actions decayes and dies by the cagernesse of immoderate griefe hauing no outward expiratiō And on the other side the issuing of matter from an vlcer easeth the smart which tumour bred Wherefore as it is wicked so it is vain to account mourning miserable which God hath pronounced happie It is more reasonable to esteem those teares euen in the present ioyfull which procure Gods presence delight the Angels are a terrour to diuels support the feeble and solace all stronger Christians Whereof for this time onely this I list to adde This worthy is of most abundant teares that teares amongst Christians are so rare If carnall men lament that * Esay 24.11 Ier. 48.33 Ioel 1.5 the new wine is cut off from their mouth if the Priests are iustly charged y Ioel 1.9 to mourne betweene the Porch and the Altar that the drinke offering is withholden from the house of God which notwithstanding is but the bud of an earthly grape how much more cause haue I to bewaile the drinesse of my soule Who will I say with the Prophet z Ier. 9.1 shall giue water to my head and teares vnto mine eyes yet not altogether or onely for the selfe same reason he for the breaking of his people I for the emptinesse and barrennesse of my soule For so husbandmen a Richard Victor in Psal 119. are wont specially in the hotter regions in time of drought by deriuing riuerets from wels or ponds to water their thirsty lands lest else hauing by too much drought lost all strength they faile to multiply the seeds of increase Ah my God for the wickednesse b Psal 107.34 of the inhabitants the field of my heart hast thou turned to barrennesse For therein dwell thine enemies indeed yet not my friends ambition anger auarice wantonnesse headinesse slothfull sleepe and dulnesse many more of whom more easily any one doth leade me captiue then I am able to recount them all O my soule thy strength My strength is dried like a potsheard c Psal 22.7 Wherefore consider with me my brethren what all Israel did in such distresse and vnderstand by that they did what they wailed what they would for being somtime themselues forced at Mizpeh d 1. Sam. 7.6 to force from their eyes some teares and yet that neither this they could for it was not easie to do this good how e're they declined their former euill in testimony of their inward emptinesse they drew vp other waters and powred before the Lord. Here we need not Rabhi Vziel his authority to teach that the soule without teares is as the thirsty land c Psal 143.6 whereas the holy Scripture so speakes Transition It was somewhat strange to perswade a carnall man that to the spirituall his teares are a pleasure but this being granted a thrifty man will soone beleeue they are also profitable Obseruatiō 6 For he beleeues without profit a wise man hath no pleasure Wherfore obserue we next the proper vse that Dauid had of them in this also that Dauid saith They haue bene my bread where with in another Psalme he saith Confirmation a Psal 80.5 That great housholder doth furnish his childrens table thou feedest them with the bread of teares and giuest them teares to drinke in great