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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04034	A bundle of myrrhe: or Three meditations of teares The first in the effect. pag.1. Last in the cause of Dauids teares. Psal. 42.3 pag. 270. The middle, and most intended, of religious teares in general. p. 96. The particulars whereof, are prefixed to each page, and principall section.; Bundle of myrrhe.	Innes, William, fl. 1620.	1620 (1620)	STC 14091; ESTC S119560	100,050	414

name in foaming out their owne shame Iude v. 13. or else perhaps now in weakenesse of iudgement to discerne betweene good and euill as before for want of strength to resist the euill minister matter of obloquy to others gaining no comfort to themselues while others enlarge their shame themselues lessen neuer aiote their sin Giuing more occasion to the aduersary to speake reproachfully 1. Tim. 5.14 then yeelding obedience to him that friendly counselleth Debate thy cause with thy neighbour himselfe Pro. 25.9.10 and discouer not a secret to another lest he that heareth it put thee to shame and thine infamie turne not away so incurring the censure of a tale-bearer for reuealing secrets Pro. 11.13 and iustly deseruing the iudgement of hating and deceitfull persons Pro. 26.26 whose wickednesse shall be shewed before the whole congregation But to make vse as we beganne of the vngodly their aggrauating the euill that happens to godly men let vs learne as we may not our selues iudge thē that are without 1. Cor. 5. so neither we expose them that are for ought we know within vnto the censure or reproach of them without and that so much the rather because the wicked watcheth the righteous Psal 37.32 and seeketh to slay him that we may not seeme to further his wicked deuice or open their mouth who when our foote slippeth magnifie themselues against vs Psal 38.26 who blaspheme not magnifie the name of God through the infirmities of his children Esay 52.5 To which sense Saint Augustine speaketh wisely What haue I to do with men that they should heare my confessions Confessions l. 10.5.3 as though they could heale my diseases who are a curious kind to know the life of others but carelesse to amend their owne why do they enquire of me who I am that refuse to heare of thee O God what they are themselues or do they know when they heare of me by my selfe whether I tell the truth whereas no man knoweth what is in man 1. Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Paul when as the repentance of their knowne sinnes is approued of the whole Church of God commend both their fals and risings to future ages 1. Tim. 1.16 because for this cause they obtained mercy that in them first or chiefly Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue on him to life euerlasting Knowing that their owne raising was set by God for exhortation and encouragement to all who should happen after them to fall not to lye still despairing of strengh to rise and stand againe which Dauids words witnesse as plainely as those of Paul before alledged saying I will teach transgressors thy waies Psal 51.13 and sinners shall be conuerted vnto thee For Dauid by his publication as Chrysostome comments becomes to offenders after Hom. 1. in Psal 50. as one knowne to be throughly cured of a dangerous disease by the experience of long and constant health comming to visite another sicke of the same infirmity without hope of recouery who hath expended all his substance and vsed all possible diligence but in vaine this visiter comming and relating both how extremely he had bene afflicted with the same euill and withall by what meanes he recouered both present ease and perpetuall health at an instant cheares the patient with hope and soone after perfectly restores him by application of the medicine so hath Dauid that he may do the like penned for posterity his owne excesse his distresse and redresse by the grace of God So Saint Austen aged hauing by a long laborious life not onely blamelesse but euen almost miraculous gained both admiration of the Church of God and also a good report of them that are without 1. Tim. 3.7 Confessionum li●r wrote for this same purpose in thirteene bookes both the wanderings of his whole life as a sheepe straying from the flocke Psal 119.176 and also the most watchfull prouiuidence of the heauenly Shepheard ouer him Psal 23.1 guiding him with his eye euen amongst the pits of destruction Psal 32.8 Psal 23.4 comforting him with the rodde and staffe of his louing chastisements and prop of faith when his soule fainted in the wildernesse of vnrighteousnesse and finally carrying him on his shoulders to the fold out of the which the wolfe neuer deuoured any from which none that euer were of it shall stray from it without returne All this while I reproue not that confession which vpon inward remorse seekes of some skilfull soules Phisition or faithfull Pastor comfort against present griefe and counsell against like sicknesse in time to come Transition In the occasion of the calumnie we haue seene much cruelty and the kind is not without impietie for without impietie neither can it be said of the creator Diuision where is he where is God nor to the reasonable and religious creature Where is thy God The latter of these expressed in the text includes the former as the whole sumine part of it selfe Wherefore we first enquire what this meanes Where is God next the purpose of the other Where is thȳ God Obseruatiō 6 Reall Atheisme Where the question as we haue obserued before of vnbeliefe is prefixed to both for he that asketh where is either ignorant or professeth flat deniall So the vngodly know not or beleeue not God the Father almighty maker of heauen earth they deny the first article of the Christian faith what faith haue they of the rest For this question touching God is cither the voice of faith victoriously though laboriously fighting and ouercoming the obstacles which for greater glory of conquest are left in the way to wrestle with as that of Elisha asking 2. Kin. 2.14 Where is the Lord God of Elijah hauing smitten the waters with his mantle And of Isaiah strong in faith when the people as forsaken almost quite distrust Esay 63.11 Where is he that brought thē vp out of the Sea with the sheepheard of his flocke Where is he that put his holy spirit within him Or else it is the murmure of vnbeliefe and fury of heathen blasphemie so often bewraied in the Prophets to be this in summe Where is their God Psal 79.10 or where is the Lord thy God Psal 115 2. meaning Ioel. 2 17. he is not at all Mica 7.10 or else not a God being not able to saue Wherefore of himselfe it is written Am I a God at hand Ier. 23. v. 23. saith the Lord and not a God afarre off Neare to the iust farre from the wicked for God as is in the Greeke Prouerbe runnes to his Temple Elias in Nazianzenum in so much as none but pure can be the habitation of God most pure And Saul confesseth 1. Sam 28.15 God is departed from him Gen. 4.14 and Caine knoweth he shall be hid

but after he is confirmed an Apostle and he who before his teares proued a transgressor after of Gods flocke is made a Pastor and receiues others for instruction that had not before guided well himselfe The same also in that holy penitent is proued For we reade she wept but not ought she spake We reade not saith one what in words she vttered Stella in Luc. Luk. 7. but what she did For the kingdome of heauen is not obtained by words but by good workes A rare miracle is to be seene in her washing with her teares the feete of Iesus For often we obserue the earth watered by the heauens but inuerting natures lawes we neuer heard the earth bewet the heauens and yet that here may be beheld if we conceiue the maker of heauen aboue the heauen So great a good are teares Impediments of weeping and yet how many euill le ts thereof hardly shall one seuerally relate but their sources or head fountaines shall here be pointed at too strong each one alone for this same naughtinesse which if in one they do concurre they resist with more forciblenesse Them in this order we will digest first Diuision of lets speaking of the naturall then of those which occasion breeds Amongst those naturall dulnesse hath his place which being of those euils that are bred in man makes senslesse them in whom it rules which vice Pierius Hieroglyph l. 30. c. 2. by the skilfull in nature they pourtray in that fish which for this purpose is called Slothfulnesse Torpedo Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This creature casts poyson of temper extremely cold which when ouer weeles or lines or angle or speare it hath runne stupifies the strongest armes that holds any of these deluding all their fishing so whatsoeuer affection in man hath need for to be stirred by such heartlesse lazinesse is ouerwhelmed Whence Dauid so often intreates of God he would quicken him Psal 119. after his iudgements in his lawes in his righteousnesse And as one that had deuoured Opium or some destroyer of the vitall heate Lighten mine eyes Psal 13.3 lest that I sleepe the sleepe of death This is accompanied with another vice as hurtfull as it selfe namely the neglect of our owne saluation which hath dwelt in man since he cast away himselfe Now where the end is neglected what care is of the meane expected He that cares not for prosperitie what trouble will he vndergo for hauing it He that loathes not filthinesse it selfe will neuer for cleannesse danger his life by washing in the riuer If any delight in botches and neither smels nor feeles contagious vlcers seldome will he endure for health to be lanced and seared and cut Like to this or the cause of this is ignorance of God and of our selues For he that neither knowes himself to be vnrighteous not that God doth hate reuenge iniquitie neither Gods mercie nor his owne misery neither how shamefull is his present life nor how fearful estate remaines him in vaine shall you looke from such for teares and lamentation Hence all speech for this effect to most men is ridiculous and vaine This time as wrote the most famous Christian Oratour we neither feele in our selues the piercing sorrowes S. Chrysest de compunctione cordis l. 1. paulè ab initio 1. Tim. 6. nor admonish others but are like corpes fairely adorned with vestments outwardly but inwardly with long consumption of grieuous sicknesse wasted Or as the Franticke who speaking and doing many shamefull things and dangerous are neither ashamed nor frayed awhit but rather glory seeming to them selues scunder and wiser then the best so we against health doing what euer we do not so much as account that health which we want If the weakest disease stirre the strongest of our bodies strait Physickes helpe we seeke and laitish as the Prophet speakes gold out of the bag Psa 46 6. But for this purpose siluer is too fine to be weighed in the ballance The soule is daily torne and wounded burnt and vtterly endangered and yet no care is had The cause of all is that all alike of this sicknes we are possessed As where all without exception haue some one bodily griefe very want of thought consumes them all while no man ministers the healthful nor forbids the hurtfull things so we all languishing some more some lesse are one and other destitute of sense Obliuion is next and not vnlike For know a man that himselfe not onely descrues wrath and hatred but also is adiudged to shame and paine yet if by interuention of other things he let the remembrance of those to slip it is all one as though he had neuer knowne For vnremembrance of euill is falling of sense out of the soule which Lemuels mother intimates bidding Plo. 31.6.7 Giue strong drinke vnto him that is ready to perish and wine vnto those that be of heauie hearts that he may drinke and forget his pouertie and remember his misery no more And familiar instance doth illustrate it when the eues and robbers arraigned and iudged ouer night to die the morrow by companie of their mates with Tobacco and wine become so carelesse as if they were repriued from death for a thousand yeares This we see and wonder at others forgetfulnesse and say If it were our case we should not be vnmindfull of so certaine and so present death and yet our selues with like or other delights bewitched scarce euer thinke the like estate is ours For since once it was in Adam said to vs Gen 3.30 S. Chrysostem in Genesin Dust thou art and to dust thou shalt returne the sentence is past on euery of vs and with our sentence we are sent to prison shortly after to go to execution onely with this difference that they commonly betweene their doome and death haue from the earthly iudge the assured respite of a night but we from God the Iudge of all haue not the certaintie of an houre From these there springs another euill as hurtfull as the rest for many Pharises not discerning or not remembring their owne wretchednesse remit teares to publicans and harlots as not beseeming them or deserued of themselues let Dauid and Peter and Marye and like trangressors weepe as for vs we are not tainted of any criminous offence Amos 6. So sing they to their organe Dan 4. and boasting of the Babel which their owne conceites haue built glorying in their riches and increase of goods and neede of nothing Reu. 3. not knowing that they are wretched and miserable and poore and blind and naked Such as once fell out of the castell windowes to the bottome of the deepe though after exalted much higher then before in the house that stands vpon the rocke Mat. 7. they thinke had neede by reason of their former fall still to weepe Psal 40. as for themselues yet swimming in the waters sometimes taking hold yet neuer entring into

but a consuming fire to the wicked Esay 33. The same fire In Nazian Orat. 6. as Elias of Candie speaketh hath burning heat and cheerefull light so doth God deuide his workes betweene the good and bad The absence of God is that which vnawares these mockers testifie to be the extreamest miserie and the Saints confesse it so much lamenting euen the vniust esteeme thereof When the Apostle will aggrauate the great disparity of the Ephesians being before Gentiles and now Christians he summes vp all their former miserie in this being without God in the world Eph. 2 12. at their reproch thereof Baals Priests spare not to cut and launce themselues 1. Kings 18. Not onely the Church prayes most earnestly against the appearance of Gods forsaking and Dauid grieues that they say Psal ● ● There is no helpe for him in God and Iob with all his might armes himselfe against that temptation of his friends saying I am as one mocked of his neighbour Iob 12.4 who calleth vpon God he answereth him But euen Cain and Saul Gen 4.14 sorrow as admitting no comfort vpon experience thereof 1. Sam. 28.15 though they had no grace to feare it before it came Amplificatiō For euen nature her selfe in the worst abhorres to be depriued of her maker and to be without God is to be without life Psal 30.5 in knowledge of whom it doth consist he is not onely the author of that eternall life proper to his owne seruants Iohn 17.3 but also of the naturall Giuing to all Acts 17 25. life and breath and all things And they who but beleeue there is a spirit know that to be farre from God is to be possessed of Sathan Thus farre euen godlesse men are grieued much more the godly are moued thereby to mourne not receiuing comfort Aug. in medit quicquid uon est Deus meus egeslas est For haue they riches without God it is but pouerty haue they friends and kinred in the world yet in comparison with God Mat. 23 9. they know no father He it is that when father and mother forsake them takes them vp Psal 27.10 God alone is he to whom they are betrothed 2. Cor. 11 2. to whom they are ioyned not in one flesh 1. Cor. 6.17 but in one spirit Therefore vpon any desertion though but in appearance Ioel 1.8 they lament like a virgine girded with sackcloth for the husband of her youth Psal 73 25. whom say they haue we in heauen but thee alone and there is none vpon earth that we desire besides thee And againe Thou art my portion Psal 119.57 ô Lord and againe Psal 62.7 In God is my saluation and my glory the rocke of my strength and my refuge is in God Which all if in God you take from them what haue you lest wherein they may be cōforted For when in the day of his trouble he sought the Lord Psal 77. and found him not His soule refused to be comforted and no wonder if he do so whē as he cannot find his heauenly Father whereas Rahel in the Prophet likewise so refused Ier. 31. because her children whom she sought were not to be found on earth though they had changed it with heauen In the earth there is no losse besides this which may not in some sort be repaired Is the house burned Money and mens labour will build another Hath the extortioner pilled or the robber spoyled thy substance By labor and leisure thou shalt recouer thy selfe againe Is thy wife dead Another may be had Or thy children thou mayst beget or else adopt others in their stead Sicknesse may be driuen from the body by helpe of physicke sadnesse from the spirit by some conuenient delight if God alone be gone none can bring him againe nor supply his roome Application By this we may consider in compassion ouer others that know not themselues what their condition is who still remaine such as we sometimes were carried away vnto dumbe idols euen as we were led 1. Cor. 12.2 as the Gentils that know not God 1. Thes 4 5. I meane not onely them that haue no knowledge of Gods iudgements Psal 147.10 but also and especially them that knowing them haue turned them into hemlocke more then the nations that are without the Church of whom the Apostle saith 2. Ioh. v. 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God To whom God in the Prophet Ier. 2.19 Thine owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an euill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hoasts Euill it is in the present how intollerable and vnremediably euill will the end proue That which is so bitter in the bud increasing to bitternesse how bitter will the ripe fruite proue Hereby may be gessed though not plainly vnderstood how painfull is that punishment of the damned which they call the paine of losse so grieuous to the Saints in the present is the ouershadowing of Gods countenance that notwithstanding their stedfast hope of seeing him againe they are disquieted as though he were quite departed Iob 29.5 when the Almightie saith Iob was yet with me Psal 77.7 and Dauid Will the Lord cast off for euer and will he be fauourable no more S. Chrysost in epist What sorrow to see the king in royall maiestie accompanied with all his Princes seruants and loyall subiects riding in chariots of triumph because all their aduersaries are once so vanquished as they shall neuer arise againe but himselfe to be debarred of beholding much more of partaking of that honour Psa 149. of all his Saints to see the Lord Iesus with the thou sands of his Saints as light cloudes carried vp aboue the starry skie with Angelicke trūpets royall voice meane while himselfe is perpetually confined below neuer againe to see that King of glory Psal 24. nor haue accesse to any of his companye so that it may well be questioned whether be more lamentable Depart from me ye cursed Mat. 25. or that which followeth into euerlasting fire The Poëts make Tantalus his extreame torment to be in this that standing in water to the chinne still liuing he can neuer drinke of it to quench his thirst wherefore their worme of griefe gnawes as painfully as their fire burnes who must euer remember Luke 22.28.29.30 how they that followed Christ in his temptations sit in the kingdom appointed vnto them eating drinking spiritually celestially vnspeakably without filling without lothing at his table in his kingdome sitting on thrones Luke 13.29 iudging the tribes yea all those that come frō the East and West and South North sitting with Abraham and Isaac and Iacob in the kingdome