fellowship Sonship of the euerlasting Father the almighty God the vncorruptible vnchangeable King of Kings and Lord of Lords Hereto adde of what priuiledges and benefits both bodily and ghostly our whole kindred is disfranchised For so when any is found in leas-maiestie obnoxious to Princes is depriued not onely of fauour before enioyed but also of euery right and benefit euen to fire and water as the Prouerbe is And as touching our bodies whose foode before all but one the trees of Eden were the fowles of heauen and beasts of earth and fish in the sea for seruice and whatsoeuer else the elements haue for holy sport and sinlesse recreation not one the least of these now they vse but for price or else by stealth The Lords his ransomed by price and that no lesse then the bloud of God the rest without right abuse them by iniurious robberie and shall when the Iudge sits receiue the recompence of their fellonie As for the soule while the body vsed the creature the Creator himselfe was her possession whose habitation from the beginning by the coeternall Wisedome l Pro. 8.31 was with the sonnes of men But now * Esay 63.10 He is turned to be their enemie and doth fight against them O losse beyond all losse ô mischiefe likened by no dammage How many shall you heare relating vpon euery meeting their losse of some ship or goods a part or whole but of losing God no more then if they neuer had had interest in him Of those losses so they speake as they that seeme somewhat to themselues and would to others that sometimes they had such things to lose but this that as from themselues without all hope of once recouering for euer God as losse they do not once record n Iud. 18.24 Micaiah could bewaile the losse of Idols how much more meet were it to lament the deniall of the true and onely God Carelesse o Gen. 27 34. Esau wept aloud with a great and exceeding bitter crie not quite for losing but for missing the chiefest place in his fathers blessing but we alas haue lost our Father himselfe who can refraine from teares He for failing of a worldly preheminence but we depriued of heauen and our Father the maker of heauens yea and that other esteemes absurd to be demanded what he ailed The gods which saith himselfe he made being by violence taken p Iudg. 18.24 from him but how much more absurd is the wilfull abdication of God the former of all things not bewailed Finally with God against our will we haue left our natiue soile because against our selues we haue forsaken God therefore against our minds we depart our habitation q Ier. 2.31 Hath a nation changed their gods which are yet no gods saith the Lord But my people haue changed their Glory for that which doth not profit For the elected because beloued nation hath forsaken the True cleauing to them that are not Therefore their land cast them out because they had denied their God and vs all guiltie of like offence had Paradise now for euer spued out because we had prouoked God if the clemency of the selfe-same God had not succoured It indeed mercifully relieues giuing hope of some returne yet we poore exiles iustly mourne in miserie during this our absence Rom. 8.23 Our selues which haue the first fruits of the Spirit euen we our selues groane within our selues waiting for the adoption the redemption of our bodies r Rom. 8.38 Æneas and others long since expelled their countrie might carry with them their supposed gods whom they had not offended but we to whom was knowne and to worship granted the onely God omnipotent do sigh knowing our selues but strangers here and voide of God were it not for Christ whom we haue prouoked O pleasant soile and fruitfull season and delightfull ayre of natiue Paradise by fault of ours not thine from thee we sonnes of Adam banisht are Garden of God plantation of the Highest with what teares shall I bewaile not thy desolation for thou art blessed not layd waste by the reiection of the corrupted sinner and sinne corrupting as also was the mother earth by washing off infecting flesh therefrom but sorrow for the vnhappie case of our whole race expelled from thy felicitie Herefore the holy Prophets ſ Esay 16.9 Esay and t Ier. 48.22 Ieremie wash Iazer Sibma Heshbon and Elealeh with their teares O men of God who shall to me impart some part of your abundant wailing for the forraine Moabitish land you all bewatered a country full of naughtines that you might so purge it but I first that land most holy before my comming by me defiled most pure by me polluted next mine owne fall deserued but most distressed casting thence that it might be cleansed Some u Stella in Luke 7. ex 72. interpretibus will haue vs to vnderstand from a certaine and much reuerenced translation that which is not vnlike that Adam after his fall cast out of Eden was placed ouer against in the sight thereof that by often beholding the sorrow of his sin might be increased And no lesse surely I suppose from the originall may be said of Cain x Gen. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manqueller hated of the Lord that there he not without Gods ordination being separated from the face that is the fauour of the Almightie tooke vp his residence in the land of Nod. Woe is me that my habitation y Psal 120. also is prolonged in the land of Nod whilest that for violating the Highest Maiestie expelled behold I may but not enioy those pleasures once possessed O hardnesse of heart and emptinesse of head and drinesse of mine eyes who for all this hardly shed some teares I remember that worthlesse multitude most like my selfe come out of Ægypt a forreine and to them vnfriendly land Num 11.4.5 to haue wept most bitterly within few dayes after departure remembring the melons z and onions cucumers leekes and flesh-pots wheron they had fedde before though without all loue yea with extreame hatred of the inhabitants and wearisome labour brought low but I absent now hundreds and thousands of yeares from that most naturall fruitfull and delightfull and friendly country seldome and slightly sigh for it O call not to my iudgment the inhabitants of a 1. Sam. 30.4 Ziklag who wept for the supposed losse of their wiues children till they could no more they had lost their stuffe but their land remained their wiues were gone and their children taken but without difficultie they might contract new marriages with women of their owne families by which their decayed expectatiō of posterity might be yet repaired but to vs both house and land gold and siluer and most precious iewels and most familiar fellowship of the holy Angels neuer on earth as before to be recouered was lost in a moment Againe I thinke of this same
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
ô man thou hast already attained the eleuenth houre of thy lifes day Ephrem de còpunctione with what diligence thou hadst neede to bestirre thy selfe that at last thou mayest be found to haue wrought one houre in thy masters vineyard consider now what necessitie doth vrge to steere thy barke by Gods direction for time of sayling is at an end tormes arise and tempests come the winter is at hand and occasion calls Hither ô sluggard shew what thou hast gained thy Lord by trading all thy life Alas what feare distracts the vnprepared at the time of death what dread the slothfull when body and soule must part to receiue first asunder some part of that they haue earned together what torment then takes hold of him who while time serued neglected the care of life O my soule what then will be thy thoughts when nothing thou shalt be able to speake and most strict precept without reuersing delaying or appeale shall bid thee to go out When vertues Worthies beholding the sweate of their labours and fastings and watchings shall leape for ioy because the soule goes to her long desired and expected rest and the body to quiet sleepe in hope of resurrection Then must needes feare affright the carelesse seeing no good but their many euills meeting them and when they shall behold the terrible officers which in the bodies they haue obeyed ready to receiue their soules out of them then shall they fall and rise no more After this will much auaile often remembrance of the dreadfull day of iudgement wherein the thoughts of all hearts shall be disclosed Rom. 2. and whatsoeuer is hid shall be reuealed which now most part we do conceale not onely from others but euen from God if it were possible and from our owne hearts For as in the moneth of Aprill Macharius hom 12. both wholsome roots and poysonable discouer themselues which in the winter were not seene so then the priuate prayers and almes and fasts of all the elect before God and his Angels shall be published to their praise and the secret villantes of all impenitent offenders shall as in the Prophet be set on the top of a rocke Ezeck 24.8 and 26.4 lest they should bloud or waterlike sinke into the ground For which purpose I shall not be vnwilling to relate what vppon the same occasion sometime a religious man vttered in his owne person For comming out a certaine morning at the gates of Edessa in Syria Ephrem Tom. 1. serm 1. de compunctione beholding as he looked vp that cristalline heauen like some resplendent looking glasse with all the starres most glorious shining on the earth musing-wise thus spoke How shall the Saints shine in the glory of their Father whose beauty is but figured by these but I said he destitute of all commending vertues and adorning graces presenting to my mind the horrible appearance of that awfull iudge with thousands of his Saints the splender of whom one alone is able to dazell all sinfull eyes in body and mind affrighted and vtterly amazed thus admonishd my selfe How shall I vniust transgressor appeare in that terrible time and dreadfull day how shall I stand before the tribunall of the mighty iudge I puffed vp and proud what place shall I finde amongst the righteous I haue liued a goate how can I on the right hand be placed with the sheepe how shall a fruitelesse tree abide amongst the Saints whose boughes their fruite sway downeward or when in the court of heauen the Saints shall knowledge and take acquintance each of other who shall vonchsafe to speake to me vile wretch who with them heere haue entertained no fellowship of sutable conuersation The martyrs shall present their wounds and torments and practitioners of religion the ensignes of their vertues what can I present but spirituall pride and shame and sinne Good were it that each of vs spent many our thoughts that wander we know not whither in this kind of questioning for sure the heart that herewith is exercised while it is so implyed shall neuer be hardened Punge oculū mētis vt prodeat lachryma compunctionis S. August ad fratres ser 11 Ioh. 11.33 with 35. if such thornes oftē prickedour eyes we should doubtlesse sometime bring forth teares Hereto adde hearty sighes and groanes of spirit which in our Lords example are teares forerunners most agreeable to Iob Dauids practise who weeping most frequently witnesse of themselues the one Iob 3.24 My sighing commeth before I eate and the other Psal 102.5 By reason of the voyce of my groaning my bones cleane to my skinne And experience teacheth that teares by these are stirred euen as the waues of the sea by winds Dauids Psalmes also and such other dittyes with conuenient modulation S. Chrysost de dispensatione rerū c. are able to digge vp wells of such pleasant waters for no outward thing more powerfully moues the affection then harmonye because as the learned say man in all his parts is formed by exact proportion both heathen Histories of Hellene and Alexander and many other do witnesse the power of moods affecting and inclining the mind according to their temper And the Scripture often exemplifyes it for singing men and singing women prouoke the people to lamentation ouer King losias most renowned for religion 2. Chr. 35.25 And Elisha will be stirred vp to prophecye by a minstrill 2. Kin. 3.15 So Saint Athanasius Conses l. 10. c. 33. l. 9. c. 67. Basil Aug. Chrysost alij in Psalmum 1. in proamijs psal morum and especially Saint Augustine witnesse in their owne example and the learned Fathers haue obserued The whole body of diuinity is therefore by the Spirit of God written in verse Here is not to be omitted the reading of the Scriptures For if as the Lord speaketh Ier. 23.17.29 his word he a hammer that breaketh the rocke in peeces Then doubtlesse the waters shall gush out as by the rod of Moses Exo. 17.6 and as a fire so much more effectually it shall distill them as the power of God excels all chymicall art of man so onely reading be with attention Finally meditation of the workes of God especially of his mercyes that endure for euer 2. Chro. 5.13 which makes oftentimes the Saints with great admiration to exclame Iob 7.17.18 Psal 8 4. Psal 144.3 what is man that thou art mindfull of him and the sonne of man that thou visitest him Comparing his glory and grace and goodnesse with their own vile estate and vnthankfulnesse this is it that which Dauid sings Psal 92.4 Thou Lord hast made me glad thorough thy worke I will triumph in the workes of thy hands For right vse of all these very helpfull is Iohn Chrysostomes aduice De compunctione l. 1. paulò ab initio To draw backe and keepe backe from outward things euen the outward senses as
of God but themselues shut out Isay 33.17 not admitted to see the King in his beautie There must needs be weeping without comfort and gnashing of teeth without end Luke 16. Diues may know but not taste of Lazarus his felicitie Would God therefore they could seeke him in time and find him as it is said Isay 55.6 Seeke the Lord while he may be found and that after the due order 1. Chron. 15.17 that so they might not suffer breaches in stead of a blessing For if Dauid failed of finding for failing in a ceremony when he sought with an honest heart what hope that they shall finde him who either seeke not at all or altogether vnregularly Moses finds him Exod. 3. v. 2. in the desert in the burning bush amongst thornes his reputed father and mother Luke 2.48 in the flesh sought him sorrowing Luke 7. Marie Magdalen and Peter weeping Math. 27. the happie theefe suffering on the crosse Oh that they did not deceiue themselues supposing to find him where or as the Church could not in the bed amongst roses of pleasures or in the streetes of concourse and busie imployments of this life but passing from thence a little Cant. 3.1.2.4 that is leauing these things as but a little viewed in the way for the vanitie vnder the Sunne may be soone left behind vs hasten to those hid and large and magnificent things eternall As for the children of God what griefe they haue in their Fathers absence may be gathered by that they feele vpon their parting from one another The heathen tooke notice and aduantage thereof that were wont in times of persecution to adde affliction to their bonds by relegating and confining them to Iles and mines As the Martyrologies and especially S. Cyprians Epistles shew where they could not haue accesse one to another And their owne and the Churches affaires causing them to part thogh willingly yet hath at times much troubled them as Saint Chrysostome shewes in his owne case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Basils of Seleucia and the pen-man of the bookes called Samuels 1. Sam. 20.41 in the persons and parting 's of Dauid and Ionathan and Saint Luke in Pauls departing from Miletum Act 20.37.38 where both the inhabitants of that place and Elders of Ephesus They all wept sore and fell vpon Pauls necke and kissed him sorrowing most of all for the words which he spake that they should see his face no more Neither is it to be wondered whereas louers in the flesh are so hardly sundred With much ado Rebekahs kindred fend her away Gen. 24.25 though to her husband with more the Leuite is dismissed of his concubines father Iudg. 19.4 and Naomi of her daughter in law Ruth 1.10 But the spirituall bond where euer it is bindes no slacker then the withes of flesh and bloud which often are burnt or cut asunder The bond is loue Col. 3.12 which the more feruent it is it is the more impatient of absence Marie Magdalen Luk. 7.47 of whom it is written She loued much shewes her loue by seeking first our Lord that seemed to be lost in death and continued longest of all the Disciples in seeking therefore she is vouchsafed the first sight of the reuiued Phenix whom also Lactantius poemate de resurr Quem diligebat dimittere enim volebat timebat amittere when she findes him she holds fastest by his feete being vouchsafed to kisse them that had late trod vpon the Lion and Adder Psal 91.13 and trampled on the Dragon Peter Ioh. 21.17 of whom his maister knew that he loued him would be with him in life and death and the rest of that Colledge vpon mount Oliuet follow him in the clouds with hearts eyes when they cannot in body vntill they are demanded I will not say checked for satisfying so much the outward sense in point of religion Ye men of Galilee Act. 1.11 why stand ye gazing vp into heauen By this also may we proue our owne loue to God For Orpah though she striue a while Ruth 1. yet at length is perswaded to leaue Naomi as the Scribe desired to follow Iesus but hearing The Sonne of man hath not where to lay his head Mat. 8.19.20 returnes as he came if not worse but Ruth shewed true loue not hearkning to her that seemed to desire her absence Those that so hardly leaue the seruants companie desire much more the maisters and those whose hearts are filled with sorrow for subtraction of his bodily presence Ioh. 16. more painfully brooke appearance of losing his fauour Hence those complaints Psal 31.22 I am cut off from before thine eyes and that Why hidest thou thy face from me Psal 88.14 From this motiue is so often seeking of his face So Psa 44 24 My heart said vnto thee Thy face Psal 77. c. Lord Psal 27.8 will I seek Make thy face to shine vpon thy seruant Psal 31.16 Cast me not away frō thy presence Psal 51.11 Draw nigh vnto my soule Make thy face to shine vpon thy seruant Psal 69.18 and many such Psal 119.135 which imply the vehemencie of affectiō in desire of the coniunction which mind if it be in vs let vs shunne the things that might cause him to leaue his house our heart Ier. 12.7 and by honest life and vpright conuersation Seeke we the Lord Psal 105.4 and his strength seeke we his face euermore Obseruatiō 8 Practice against religiō Let vs seeke him and when we haue him hold him fast as the Church sayes Cant. 4. I would not let him go For not onely himselfe willingly leaues those that forsake him or hold him loosely and delights in them who wrestle in holding him but also this all the troups of vngodlinesse aime at to cast downe the castle of confidence we haue in God This is the meaning of their saying to our soule Psal 11.1 Flie as a bird to your mountaine and of that in the Psalme Psal 62.4 They onely consult to cast him down from his excellencie For who besides the Lord is the excellencie of Iacob There are but two kindes of temptation that he can vse either to presumption that God may forsake vs or else to despaire whereby we forsake him By either we are alike depriued of God This is the thing he doth here this is the wall he vndermines with this engine Where is thy God Not where thine honours thy health thy wealth but thy God in whom is all who therefore being lost nothing remaines Thus he hunts for the precious life Prou. 6.26 This is the last of his temptations because the end of all Mat. 4.8 9. Worship we which is leaue God and leane to me A skilfull fencer is he who strikes at the legs and armes and feete and sides that the more
of the Lord went out from Mizpeh where he had slaine him that began to gouerne in the feare of God weeping all along as he went and as if he would haue ioyned his supplications with theirs or rather in religion haue preuented them intreated them to come with him to Gedaliah the gouernour but when he had brought them whither he would into the midst of the citie then slue them and cast them into a pit like in resemblance to that which Iob saith Iob 6.27 his friends digged for him sparing onely those that had in the fields treasures to disclose vnto him To perfection of number was wanting but the seuenth kind of teares in vain altogether or most part employed here behold the backsliding daughter of Rome shewes her foolish forwardnesse presenting as vaine if not so wicked a sort as any of the rest of her owne inuention namely of those which are shed not willingly but by compulsiō wherewith they are tasked who for plenary satisfaction for their sinnes to God are adiudged to an outward and forced lamentation for some part or the whole residue of their life within monasteries or abroad of which teares well speakes father Isac in Iohn of Cassia Collat. 9. ca. 30. saying By their straining they more abase and drowne the soule of him that prayeth pulling it downe from that heauenly height wherein the suppliants mind should vnremoueably be fixed and so compell him losing the prime intention of deuotion to be sicke in seeking fruitlesse and constrained drops of teares Where we reade the valley of mulberrie trees 1. Chro. 14.14 Saint Ierome renders ex aduerso flentium Tradit Hebr. in Paral. ouer against them that weepe whereon he thus commenteth saying The Philistins had an Idol whereto they sacrificed with mens teares Betweene which Idoll and our God I would know what difference they put that for diuine and spiritual worship vrge teares and like exercise of constraint as though in them for themselues he were pleased The eight and onely at all times laudable kind of teares are those of sincere religion contrition compassion and heauenly desire whereof we haue next to speake For onely these we obserued before Dauid calls his owne teares My teares Obseruatiō 4 and that not onely in kind but also in number not onely that they were his that is godly such as he vsed but also they were those which onely himselfe did shed Proposition confirmed For not indifferently the teares of any but of our selues must make request to God for vs. So of the Church it is said Lam. 1.2 Her teares are on her cheekes And our Lord to the daughters of Ierusalem Luk. 23.28 Weepe for your selues and for your children So the Lord to Hezekiah the King giues testimonie I haue heard thy prayer Esa 38.5 I haue seene thy teares Application Which against them is to be noted who if they commend themselues to the prayers of some deuout persons if happily they build some Hospitals for those that in age solitarinesse and sicknesse shall lament meane while themselues be resolued into all lasciuiousnesse are fully perswaded God is with them well appeased which if it be righteousnesse I know not wherein Simon Magus attempting to buy the holy Ghost with mony Act. 8. hath at all offended Such other offence is that when in the morning vnblest going to mingle strong drinke Isa 5. to vse the Prophets words or else about vngodly merchādise they hire with a little mony some shaueling to say their prayers in certain Aues and Paters and Credoes by a rate It was easie for Israel to say to Samuel 1. Sam. 12.19 Pray for thy seruants vnto the Lord thy God that we die not while as themselues ate the calues out of the stall Amos 6. and chanted to the sound of the viole It was easie for Simon of whom we spake to intreate the Apostles Pray yee to the Lord for me Act. 8.24 that none of these things which yee haue spoken come vpon me but no heart he had to ioyne his owne voice with them It is like Dauid who wept and chastened his soule with fasting Psal 69.10 was not ignorant of the Gentiles prouerbe Weeping becometh not a King Euripides yet being a King he counteth it no shame to sorrow a little for the burden of the King of Princes Hos 8.10 Caution Yet say I not it is vnlawfull to request or vnprofitable to haue the prayers of the Lord his seruants The aduenturous Hester putting her life in her hand for her peoples cause Hest 4.6 bids Mordecai gather together all the Iewes that were present in Shushan and fast yee saith she for me And Amos preacheth Amos 5.16 They shal call the husbandman to mourning and such as are skilfull of lamentation to wailing And in Ieremie Thus saith the Lord of Hosts Ier. 9.17 Consider yee and call for the mourning women that they may come and send for cunning women that they may come and let them make haste and take vp a wailing for vs. But most agreeing is his precept by the Prophet Ioel Ioel 2.17 Let the Priests the Ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thy heritage to reproch that the heathen should not rule ouer them And Hezekiah to conclude by messengers saith to Esay 2. King 19.4 Lift vp thy prayer for the remnant that are left In all which places we may perceiue the holy people allowed accustomed to vse the prayers of others with their owne yet so as alwayes appeares the concurrence of their owne with others Obseruatiō 5 In this wise as many as here sow in teares hope for increase whereof they shal not be deceiued Greg mor. l. 5 c. 7. Luctu suo anima pasci tur adde sicut vrsae boreales sugentes pedes suos i. vltima sua meditantes the which their future expectation euen in their teares procures a present consolation This is that vse of teares which Dauid implies whereas he saith they haue bin my bread for teares oft times both feed and ease the minde Proposition Ambr. de obitu Valentin Est enim pij̄s affectibus quaedam etiā flendi voluptas plerūque grauis euaporat dolor Weeping saith one cooles the stomacke and solaceth the troubled spirit In weeping holy affections haue their proper pleasure and so most part surcharging melancholy is expelled Therefore the Prophet requests Turne away from me Esa 22 4. that I may weepe bitterly Now we know delight is presupposed to follow whē the desire is obtained So the people in Babylon remembring Ierusalē in bitternesse find no sweeter leniment then this Psal 137.1 Vpon the riuers of Babylon there sate we downe yea we wept when we remembred Sion Wherefore else doth Ieremie wish so earnestly Ier. 9.1 O that my head were
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
the elect but who so in this wise sinneth not that is knowledgeth not himselfe to be a sinner or knowledging doth not as the Apostle bids Rom. 12.1 By the mercies of God thus present his bodie a liuing sacrifice holy acceptable vnto God the same hath no part in Christs intercession Now to conclude necessitie with the nature most conueniently Nasâ—imur in lachrymis lachrymis quoque vita madescit vitam rursus linquimus in lachrymis The Lord of nature and God the giuer yea and rewarder of religious teares hath himselfe ordained that we in teares should come and liue and depart this world Necessitie indeed doth greatly of it selfe commend the subiect The vsefulnes of teares yet profit and pleasure are the things whereby we are most perswaded The pleasure or delight of teares De hac adhuc si placet vide Aug. Confess l. 4. c. 5. I haue in fit place before declared as I could the healthfull and manifold vse thereof shall therfore now succeed For whether we respect our ghostly aduersaries Col. 2. euen those that make the hand-writing of Gods or dinances to be against vs in figure of the floud of Egypt Exod. 14. they are ouerwhelmed Amos 9.5 For thus the Lord in Esay speakes Esa 44.22 I haue blotted out as a thicke cloud thy transgressions and as a cloud thy sinnes Or if we regard our frieÌ„ds or brethren in distresse S. Basil con tra calumniaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affert solatiuÌ„ lugentibus suspiriorum societas Fellows in tribulation are the afflicteds coÌ„solatioÌ„ This doth the purpose of Iobs friends shew how euer the effect answered not Iob 2 11. For they had made an appointment together to come to mourne with him and to comfort him that is to mourne with him that by others partaking the burden of his griefe his shoulders might be a little eased thereof Next adde we the vse thereof in respect of vs. For first they are auailable for inward consolation insomuch as Ioy fitly cometh after sorow S. Bernard in Cam. serm 68 like as after labour rest the hauen after uracke by sea securenesse is acceptable vnto all but most to him that hath liued in feare to all the light is pleasant but more delightfull to him that is come out of darknesse to haue passed from death to life doubles the benefite thereof Finally as more moderately so more healthfully ioyfully after teares we dilate the spleene with diuinely applauded laughter whereof it is written When the Lord turned againe the captiuitie of Sion Psal 126.1.2 we were like them that dreame then was our mouth filled with laughter and our tongue with singing Another profit we haue by them is for testimonie yet to God I meane not to men for whose testimonie good men are not much solicitous For Teares as speakes that pathetick Doctor are witnesses of the spouse her loue S. Bernardon Caena Dem. ser 9. to whom her beloueds absence is a floud of teares while as she seekes but findes him not Cant. 5.6 she calls but he giues no answer nothing she delights to do but weepe And for this purpose Whatsoeuer is mournfull into her soule she heapes together Finally the allowance of this witnesse is testified by that differeÌ„ce put by the Lord himselfe Luk. 7. betwixt the Pharisees banquet and the distressed sinners teares Moreouer no lesse the flouds of teares lift vp the soule from the gulfes of worldly lusts Gen. 7.17 then the deluge of waters the Churches Arke For Hanna the religious mother of holy Samuel after weeping triumphantly being exalted makes her boast in God saying 1. Sam 2.1 My heart reioyceth in the Lord mine horne is exalted in the Lord. In whom also as easily though in figure may be seene that plentie of fruites follow the showers of teares for she before barren hath borne now seuen 1. Sam. 2 5. And yet this while in letter we heare but one vnlesse that one because of worth be equalled vnto seuen as by the heathen one Plato to a thousand Hereby that Theoreme of nature appeares also to hold in grace Aristot hist. animal 7. That the raine from heauen is more fruitfull then those that froÌ„ the lower wels are deuided vnto the lands that is The Churches teares are more abundant in good workes then all inferiour ordinances and motiues of earthly commonwealths After these is still our benefit but in respect of God a most conuenient way of seeking him For this by the Prophet himselfe doth promise shewing the Israelites of God Gal. 6. and Iewes in spirit Rom. 2. their accesse in the time of grace In those dayes Ier. 50.4 and at that time saith the Lord the children of Israel shall come they and the children of Iudah together going and weeping they shall go and seeke the Lord their God But what were it to seek if we should not find The next is therefore that by weeping in constant seeking Christ with his Angels is seene himself which by another example that serious penitent Marie Magdalen after all other both men and women persisting in seeking him whoÌ„ she found not where she saw him layed as the holy Euangelist Saint Iohn records in these words Then the Disciples went againe vnto their owne home Ioh. 10.10.11 but Marie namely she that first visited the sepulcher in the morning Ioh. 20.1 and after returned with the Apostles stood without at the sepulcher weeping and as she wept she stouped downe and looked into the sepulcher and seeth two Angels in white sitting the one at the head the other at the feete where Iesus had layen And after a little she turned her selfe backe and saw Iesus standing When her soule in mourning was no lesse then her body bowed downe vnto the dust Psal 44. then sees she him standing that is the conquerer of death whoÌ„ lately euen dead she had beheld laid in dust The last profit of mourning and if it be lawfull so to speake the first is Gods namely by deliuery of the distressed out of trouble for boldly yet not vntruly faith that Father once and often already named S. Bern. in Cant. serm 68. Thinke you our God shall haue his entire and glorious praise vntill they come who shall in presence of the Angels sing Psal 90.15 Make vs glad according to the dayes wherein thou hast afflicted vs and the yeares wherein we haue seene euill from whose praise if they be wanting who may say Psal 66.12 We went thorough fire and thorough water but thou broughtest vs into a wealthy place I will adde if they be wanting Apoc. 7. from whose eyes he may wipe all teares the tokens of their former sorrowes in signe of changing mourning into perpetuall but most gracious mirth when Esays words shall be fulfilled of them long expected long since vttered by him in this wise Esay 35.10 The ransomed
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
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
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