we are exercised in defending any of them he may the easier and deeper wound our head Christ and God He strikes at Iobs flockes Iob 1.11 and heards and house and children but you heare him tell God Iob 2.5 from whom he cannot conceale it all is that Iob may curse God and so be forsaken Vse Therefore 2. Cor. 2 11. being not ignorant of his wiles 2. Pet. 5.8 let vs be sober and watch against our aduersaric that goeth about espying where he may get aduantage We ought to imitate here the serpents wisedome who when he cannot get away first of all secures his head as he can and we should fence that best which he assaultsmost the hope of God though the rest that is riches and esteeme and the like be wounded or maimed that life may remaine in the heart and spirit in the head Our Sauiours answers to his seuerall temptations ministers to vs a singular instruction concerning all the sorts of his sleights for in those three are the kinds of all for in what euer words with what euer colours to what euer pretence the enemie propounds them our defender referres them to the iniurie of God Math. 4. Man shall liue by euery word that cometh out of the mouth of God Thou shalt not tempt the Lord thy God Thou shalt worship the Lord thy God This obseruation is most worthy of our imitation in all the enemies assaults ObseruatioÌ„ 9 Where God is Now for answer to the question of these inquisitors if they will learne or that others may that will we are first to tell them their questions about God which they make to vs are shapen by the patterne of the first that the old serpent made needlesse questions Gen. 3. that they may turne vs to nothing as they did our mother but it is good for vs for answer to take heed vnto the word which she neglected Wherefore out of it as Paul vnto the superstitious Thessalonians The God A 9.17.23 not whom ye ignorantly worship but of whom vnfaithfully ye aske him declare we vnto you not what he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can do but where he is which you demand though we could more easily if you had asked where are all other things haue answered they are in God that word which is our wisedome answers The Lord is in his holy Temple Psal 11.4 euen in that whereof the Apostle speaketh The temple of God is holy 1. Cor. 3.17 which ye are Therefore as this temple is euery where Psa 6.3 The earth is filled with his glorie Psal 97.6 so that All the people see his glorie And The Lords throne is in heauen Psal 11.4 for The heauens of heauens are the Lords And briefly if you will beleeue himselfe Ier. 3.24 He filleth heauen and earth Or if you beleeue not the testimonie of God concerning himself Sybil. oracul proemio ex Theophilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be greater then mans yet receiue it from men and of men like vnto your selues Pythagoras will answer Apud Cyrillum Alexandrinum Iupiter est summus vertex atque infima planta c. The one God is whole in the whole circle Orpheus your ancientest diuine will giue his verdict that Ioue is first and Ioue is last he meant Iehouah or Iah before and after the ages of the world Ioue the highest point and in the lowest plant he is for euer in one and yet in euery place And Maro Prince of the Latine Poets saying Georgic 4. Deism ire per omnes ter ras tractusque maris coelumque profundum c. that God his walke is through sea and land and highest heauens from whom the beasts and birds the creeping things and man the Lord of all take life and motion breath and being Or briefly as the emblame reports which naturall men haue giuen God is an eye vpon a staffe Cyril contra Iulian. l. 9. a staffe vpholding all things an eye beholding a staffe in the clementarie region an eye in the celestiall Psal 33.13 14 for God loketh downe from heauen beholding all the sonnes of men from the place of his habitation he looketh vpon all the inhabitants of the earth Esa 66.1 The heauen is his throne and the earth is his footstoole Therefore an eye vpon a staffe because his glory is most seene aboue as his helpe is most required here in things subiect to continuall change for else behold 1 King 3.27 the heauen and heauen of heauens cannot containe him He is higher then the heauens as the King whom he set ouer his people 1. Jam. 9.2 From his shoulders and vpward So that the vpper surface of those spheres is the lowest base of his palace and yet he searcheth deeper then the lowest earth wherefore in vaine you thinke you can by searching finde out God Iob 11 7.8.9 can you finde out the Almighty to perfection If he be as high as heauen what can you do if deeper then hell what can you know If his measure be longer then the earth and broader then the sea Esay 40.18 to whom then will you liken God or what likenesse will you compare vnto him Esay 66.1 Where is the house that you build vnto him what is the place which you assigne him for his bound Esay 40.12 Hath he not measured the waters in the hollow of his hand and meated out the heauen with a spanne V. 22. It is he that sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers And yet though he be so high he humbleth himselfe to behold the things that are in heauen Psal 113.6 and in the earth 2. Cor. 6.16 he dwelleth in his Church and walketh amongest the golden candlesticks Reu. 1.13 Year not onely so but in euery of his Saints it is said 1. Cor. 14.25 God is in you of a truth Yea what speake we of his Saints from none of you he is absent and yet with none of you he is present he is absent by his grace but is present by his power Ber. de triplici cohoerenua who is euery where and yet no where being both comprehensible Nicetus in Nazianz. and scarce comprehensible and altogether vncomprehensible Comprehensible Arnob. l. 3. aduersus hâ—â—resis because this notion of God is most certaine that nothing can be spoken equall to him incomprehensible by the same reason because as saith Nazianzene Orat. 42 in Pascha This onely can be comprehended of God that he is infinite scarce comprehensible in his effects or workes comprehensible in respect of the creatures apprehension incomprehensible in his vncreated nature scarce comprehensible in respect of the things he hath created Isidor Hispal de summo bono The infinitnesse of Gods greatnesse is this that we conceiue him within all things but not inlosed without
said vnto me daily which shewes the iniury in the matter person and time the matter is in this while it was said whose quality on the aduersaries part and manner of expressing by the innocent iniured may be considered Obseruatiō 1 Reproach grieuous The kind of iniury that it is in word not by deed sauing that reproach and vniust accusation is the mouths wicked worke no lesse to be imputed to the heart then that which is acted by the hand do then words grieue godly men Yes no lesse the lips then hands words thē blows nothing here we heare of losse in banishment of the feare of death no mention the tongues offence alone causeth all teares while it was said For as speakes one Adagger smites the body Bernard de triplici custodia the soule is pierced by the tongue a deadly dagger is an euill tongue striking three through with one blow when as it smites the conscience of him that heares and wounds the charity of him that is offended at once slayes with it selfe both the other This tongue verily is a viper poysoning three with one breath a two-edged yea a three-edged sword is this tongue Their tong is a sharpe sword Psal 57.4 saith the same Innocent in another place Psal 59.7 S. Bernard bids on his credit not feare to say that such a tongue is more cruell then the speare that opened our Lords side For that I may adde something to his reason it being thrust in at a moment water and bloud issued out scarce an houre but this both night and day drawes out of the heart drops dried with cares and feares vnto the soliditie of bread And as he saith This also pierceth Christ his side and the member of his member neither pierces it being dead but maketh it dead by piercing For if he had not preferred the life of this body which now is pricked and pierced to that which there was nailed he would neuer haue giuen that for this to the paine of death and shame of the crosse Vse Go to now you that say S. Bern. in Cant. speech is a light thing words are but wind the tongue of man is but a little and tender and soft flesh what wise man will much regard it True it is speech is light for it runs rather flies lightly but it wounds heauily It passeth lightly but it burnes grienously lightly it enters in vnto the soule but goes not easily out againe it is vttered lightly but it is not so recalled it fires swiftly and therefore suddenly wounds charity The dead she is a thing contemptible Eccl. 10.1 but it causes the oyntment of the Apothecary to send forth a stinking sauour The tongue is soft but it is so slipperie that hardly it can be held tender and little in substance but great and forceable in vse a little member but if it be not ruled a great mischiefe Thinne and broad and long an instrument most fit to empty both the speaker and the hearers heart easily a man slips in his tongue and as easily therewith he slides into anothers soule so that it hath little auailed some to haue bridled their owne while as they haue not shunned others And yet would God this plague could be so bounded that it hurt but two that the contagion of it did not reach vnto the wounding of the third and innocents and vpright persons For hereupō not onely Dauid in this place but also in other much agrieued prays with all attentiō both for taking away reproch contempt now present and also for holding away the like yet feared and that by the weightiest arguments on both sides as could be vsed of his owne obedience and Gods clemencie For the one Remoue from me reproch and contempt Psal 119.12 for I haue kept thy testimonies As if he had said This will I esteeme a great reward of all my seruice if thou remouest this reproch And after Ver. 39. Turne away my reproch which I feare for thy iudgements are good requesting this as a speciall fruite of the gracious promises to be deliuered from such reproches This Ieremie the Prophet with crying out clamour condemnes as violence and spoile Ier. 20.8 that the word of the Lord is made vnto him reproch and derision daily The selfe same thing Nehemias the restorer of Gods Citie and repairer of his Fathers sepulchers accounts most worthy of weeping and mourning Neh. 1.3.4 and fasting and prayer before the God of heauen that a remnant of the captiuity in the prouince were in affliction and reproch being derided of the nations that were about them Finally this with one consent is the whole Churches supplication to the Lord Remember O Lord Lam. 5.1 what is come vpon vs and of those things this is first Consider and behold our reproch Indeed the account of good esteeme Chrysost in epistad Hebr. The esteeme of credit hath taken so deepe roote in the nature of men that reproch alone is al-sufficient to darken the mind with clouds Therefore the Prophet of the God of Israel afflicting with condigne punishment the Priests of Baal frets them not with vniust calumnies but with reproches most deserued pourtraying out in contraries what is that God in whom they trust 1. Kin. 18.27 And saith the Scripture it came to passe at neone that Elijah mocked them and said Crie aloud for he is a god either he is talking or he is pursuing or he is in a iourney or peraduenture he sleepeth and must be awaked Therefore the holy women Rahel and Elizabeth Gen. 30.23 triumphing and reioycing for remouing the reproch of barrennesse Luk. 1.25 declare that they before lamented not so much for not bearing children as for bearing infamie Herefore are seuen women said vpon most vnequall termes to take hold of one man Esa 4.7 saying We will eate our owne bread and we will weare our owne apparell onely let vs be called by thy name to take away our reproch namely that same reproch as some suppose Iunius in notes whereat those twaine named before and a third most vertuous womā Hannah so much were troubled Vse Yet some as a flint haue hardened so their faces that not onely refusing to put on holinesse but daring to put off humanitie feare not to fulfill that of the Prophet The vniust knoweth no shame Zeph. 3.5 and that another saith Ier 3.3 Thou hadst a whores forchead thou refusedst to be ashamed And this last Prophet in another place Ier. 6.15 Were they ashamed when they had committed abbomination way they were not at all ashamed neither could they blush Whose iudgement follows Therefore shal they fall among them that fall Surely it proceeds from an ingenuous to wardnes that Ephraim is ashamed Ier. 31.19 yea euen confounded because he doth beare the reproch deserued of his youth and Iudah the soune of Iacob Gen. 38.23 fearing the shame he had
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
whereby well may be guessed of what stampe they are who in Theaters and such like meetings not onely with patience but with content yea with delight heare blasphemie and behold vncleannesse to whom the Lord saith Amos 6 13. Ye which reioyce at a thing of nought Of whom the Apostle saith Who knowing the iudgement of God Rom. 1.32 that they which commit such things are worthy of death not onely do the same but haue pleasure in them that do them Or if we speake of impenitencie vnder the rod of God such hardnesse himselfe in the Prophets condemneth as a note of desperate impenitencie Ier. 2.13 In vaine saith he haue I smitten your children they receiued no correction And in another after enumeration of diuerse chastisements yet prouing fruitlesse this conclusion he infers Amos 4.6.81 with Amos 5.2 The virgine of Israel is fallen she shall no more rise This in the same Prophet is likened to horses running vpon a rocke Amos 6.12 where first they breake their hoofes then their neckes Whose crime Esay thus declares Esay 9.13 denouncing withall a iudgement proportionall to their offence For the people turneth not vnto him that smiteth them Esay 9.13 neither do they seeke the Lord of hoasts therefore the Lord will cut off from Israel head and taile branch and roote in one day This is the disposition of them whom when God fatherly calleth by correction to repentance contemning the smiter in his rod drowne the voice both of his iudgments and their owne sinne with wine and wantonnesse merrie companions and such like auocations against whom it shall suffice to adde Ieremiahs complaint request to God against them Ier. 5.3 O Lord are not thine eyes vpon the truth Thou hast striken them but they haue not grieued thou hast consumed them they haue refused to receiue correction they haue made their faces harder then a rocke they haue refused to returne Wherfore by mine award Haraclitus shall be a better Christian then them both who wept vpon euery meeting of man remembring the common calamitie of their kind Wherefore herein let vs not be fashioned like vnto this world Rom. 12 1. but imitate rather either wrathfull reuenging Moses Exod. 32. or humbly mourning Hezekias Esay 38. We 2 Chron. 20.7 if either the friends of God like faithful Abraham Isay 41.8 Iam. 2.28 or sonnes of God Iam. 3.17 as Christ the Lord Math. 17.5 let vs not heare with patience either his reproch by others or anger against our selues 2. Sam. 12.11 Vrias while the Arke and Israel Iuda abide in tents whilest his Lord Ioah and seruants of his Lord encampe in the open field is neither intreated nor perswaded nor by what euer importunity moued to go into his house to eate or drinke or to lie with his wife And behold a greater then the Arke and Israel and Iuda and Ioab and the seruants here and exposed to greater iniurie not of elementary aire but of blasphemous breath and blacke choler issuing our of hearts that boile on the infernall fire Iudg. 5. Meroz bitterly by Angels voice is cursed for not helping the Lord against the mightie and shall we looke to be blessed laughing with those that sight against him Obseruatiō 2 Yet further Dauid full of spirit instructeth vs The weapons of the faithfull how valorous soeuer are their teares to God Confirmation For when at the graue of Abner he laments the losse of such a Prince in Israel 2. Sam. 3.32 he can no otherwise deprecate the crime of murther committed by his seruant then by the protestation of his teares So he or what other holy penman of the psalme expresseth the people of God reuenging their enemies reproaches by weeping Psal 137.1 This was also Iobs refuge Iob 16.20 My friends scorne me but mine eye powreth out teares to God Thus at length to mentiō no more the Tribes of Israel once and againe before a yonger scandalous brother Beniamin Iude 20.36 put to the worst in weeping with fasting confession of sin at length obtained that victory which multitude might and counsell and weapons of warre could not effect Amplificatiō For in this sort hath God shewed he will be sought and found intreated and perswaded Ioel 2 12. Therefore also now saith the Lord Turne ye euen to me with all your heart and with fasting and with weeping and with mourning Application But these vnto our Scythians both men and Amazonian damsels seeme too too childish betweene whom what difference that scorne to weepe and witches of whom they report they cannot weepe Sure the enemy when he hath slopt the wels and stayed the water courses of the towne hath good hope thereby to ouercome with such Holophernes practise it s most like that Satan hath captiuated these Bethulians O men why do you not perceiue This hath euer bene the custome of Philistines Israels aduersaries to stop the springs but heare whosoeuer thou art what valour of thine is this which while it fetters thee with the chaine of pride makes thee the slaue of vile affections Is there more strength in thy bodie or courage in thy breast then with him who being but a stripling slue the Lion and the Beare who yet scarce a man destroyed the Giant that defied the armies of the liuing God who finally in riper yeares being High Marshall of the Lord his hoast most valiantly most happily fought his battels 1. Sam. 24.16 Me thinks not vntruly Saul may be accounted better then these who in acknowledgement of his offence wept with lifting vp his voice But these their eyes are no moyster then a flint because they haue made their faces harder then a rocke Ier. 5.3 refusing to returne to whom the infusion of many hogsheads of wine is more easie Plaut Pumiceos oculos habeo non queo lachrymam exorare vt exspuant vnam modò nam genus nostrum semper fuit siccoculum Aug. Ciuit. l. 1. c. 6. Relinquamus Tarentinis Deo◠iratos Aug. lachrymae Domini gaudiae mundi quia ille fleuit vt nos gaudia mere remur De tēpore serm 104. then the distilling of one teare who may well say as in the Poet Our kinred by kind is drie eyed Wherefore leauing vnto these their valour as Fabius sometime vnto Tarentum her armed Gods imitate we our Dauid and Esay Ieremiah and Paul and Peter with Timothie also and Iesus especially the Lord of heauen and earth whose teares are the ioy of the world and let the ancient Prouerbe stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 62.8 Mournfull men are good men Poure we out our heart before him saying God is arefuge for vs and how much soeuer among vs any is more then other inclined to religious weeping let him be esteemed so much the better as in comparison of two religious 1. Sam. 20.41 Dauid and Ionathan the holy Scripture
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
the Creators exceeding clemency euen hitherto vouchsafed vs some portion of that despised sweet but so that for memories sake and thankfulnesse he requires some of our Myrrbe and Aloes to be mingled This is surely that sweet sowre most toothsome and wholesome for the present time Let vs preferre it that is foretaste it eating our teares before our daily bread vnlesse this also we take to be the subiect of our prayer when we request Giue vs this day our daily bread I deserue not to dine not hauing wept before nor to sit at supper before I haue wet my cheekes which as vnmeet so how vnsafe Lazarus and the gluttons r Luk 16.15 storie doth declare and reason proues For being there is a twofold world and in them either twofold both ioy and sorrow is considered and that without all doubt both contraries must be tasted For God hath set the one ouer against the other Eccl. 7.14 blessed sure is he who in things truly good treasures vp his portion of pleasure for the future life but swallowes before death his portion of the bitter cup so the wise man f Eccl. 3.4 orders them saying First a time to weepe then after a time to laugh Therefore weepe in time that both more surely and more abundantly we may triumph in all eternitie ObseruatioÌ„ 7 Whence elegantly Father Augustine gathers In Comment heic it is that thirsting for the well of life he tearmes his teares not drinke Confirmation which more greedily is desired and easily deuoured but bread that is harder and more difficult that is harsher and not so pleasant I remember indeed he said sometimes b Psal 80.5 God gaue him teares to drinke and elsewhere c Psal 102.9 that he himselfe mingled his drink with weeping but neuer that euer he vsed them for his drinke lest for themselues he should seeme to desire them as that well for what pleasure he hath in them is for necessitie of the end nor for themselues AmplificatioÌ„ Therefore neither he saith that alwaies he did eate that bread but when it is said vnto him where is thy God for else as Saint Basil d De gratiarum actiâ—â—e notes there remained no time for that ioy vnspeakable and glorious of the elect and iustified allowed him of God no place for the Apostles precept e Phil. 4.4 Reioyce in the Lord alway For if sorrow be simply good then euer to be desired and so neuer shall be obtained that wherewith he doth exalt vs to the fellowship of Angels perpetuall gladnesse who are accounted worthy to stand by the tribunall of the Almightie And f Simon magister Orat. 12. besides too much sadnesse becomes a cause of sinne in so much as sorrow ouerwhelmes the mind and by want of aduice occasions giddinesse by forgetfulnesse begets vnthankfulnesse This fitteth that which the Hebrewes say The holy Spirit in them that are euer sad makes no residence and experience too plainly proueth it in excessiue griefe Application I suppose therefore Saint Augustine g In CoÌ„men istic and Saint Basil h De gratiar actione and his brother of i De beatitudine 3. Nyssa would not commend but reprehend not onely the Anabaptisticall sect which Romanists themselues condemne as supposing the Godhead is appeased by rude screeches or vgly howlings but also those selfesame Romanists in some of their esteemed religious orders and such other like perhaps amongst our selues not vnlike as writes that learned Father k Basil apud Simonem magistrum vnto the tender worthlesse trees in which the wormes most easily are bred whom God also himselfe by Esay l Esay 58. sharply reproues and plainly conuinceth as ignorant of the Godhead Wherefore we are instructed that as they whose eyes are weake fearing to dazell them with continuall sight of the lightest bodies at times refresh them with more tollerable colours of flowers and hearbs so must the mind not alwaies be giuen to sorrow and sadnesse but turne her eyes to the speculation of better things m 1. Tim 4.6 7. and exercise of good workes which pietie is much to be preferred if separation of these were allowed before the bodily exercise of votiue teares which we in the persons of the women that embalmed our Sauiour and of the Apostles which bare his markes n Gal. 6. and labouring in his vineyard o Mat. 21.41 Rendered him the fruites in their seasons The golden Rauennas p Serm. 79. elegantly compares in this wise Woman the cause of euill the author of sinne the way of death the graues gate the inscription of hell the whole necessitie of lamenting for which they are borne in teares are subject to sorrow addicted to sighing and are so strong in teares as they are voyd of strength and so much as they are more vnfit for labour so much the readier to lament therefore with their teares they vanquish weapons sway whole kingdomes with their weeping and by bewailing breake all the courage of the nobler sexe It s no wonder therefore if women be more earnest then Apostles at teares at funerals at sepulchers at bodily obsequies about our Lord his corps Where woman first runnes to teares that first ran to ruine she is first at the graue which was first in death becomes the messenger of resurrection that was deaths Herald and she that brought to man newes of so great destruction euen she to men presents the tidings of so great saluation that by the hearing of faith she may repay what by counsell of misbeliefe she had taken away This order is not preposterous but mysticall Apostles are not postposed to women but reserued for workes of more honour and greater moment Women vndertake the handling of Christ his bodie the Apostles his sufferings they carry spices but these stripes they enter the tombe these the prison they take hold of graue clothes these of chains they powre in oile these out their bloud they are amazed at death these vndergo deaths and not to mention many things they sit at home these in fronts of battels stand that deuout like souldiers they may in dangers proue their faithfulnesse strength in labours in wrongs patience in perils death suffering in wounds in paines deuotion constancie in renting of their bowels To Christ therefore Mulieresergo ferunt pro Christo lachrymas Apostoli diabolo superatâ— victis hostibus victoriam referunt triumphuÌ„ Luk. 18.30 the women are portitors of teares the Apostles subduing Satan and all other enemies report with victorie both triumphs and trophees vnto Christ Like iudgement therefore must be held of them that by profession and emploiment succeed the women and Apostles For as the worke so is the reward and whose is the one to him by right redounds the other both in this present time and in the world to come Which euen here from ObseruatioÌ„ 8 Dauid may be gathered who saith My teares haue bene
my bread or Bread for me Confirmation This is that reference whereof we spake implying How euer the Saints lament in holinesse the fruite is theirs As in another place I humbled my soule with fasting Psal 35.13 and my prayer returned into mine owne bosom And that which the Lord said to Rahel that is to Israel in Ieremie doth confirm it saying Refraine thy voice from weeping Ier. 31.16 and thine eyes from teares for thy worke shall be rewarded For The Lord vpholdeth all that fall Psal 145.14 and raiseth vp all those that are bowed downe that is refresheth euery one and rewardeth that is afflicted for his name that as the sufferings of Christ abound in them 2. Cor. 1.5 so their consolations may abound by Christ Vse This is the difference of those teares which are shed for God or godly teares and those of our hearts inuention yea and such as are of Gods precept yet without their right intention as the answer of God to his people in Babylon by Zachary declares Their question is Should I weepe in the fifth moneth Zach. 7.3 separating my selfe as I haue done these so many yeares His answer is When ye fasted and mourned in the fifth which was their institution and seuenth moneth which was immediatly commanded euen those seuentie yeares V. 5. did ye at all fast to me euen to me And as if they had said Then wherein haue we missed it is added V. 7. Should ye not heare the words which the Lord hath cried by the former Prophets And as if yet further it were demanded Which are those words for the one fasting and weeping is enioyned and the other not forbidden it is replied a little after V. 9.10 Thus speaketh the Lord of hosts saying Execute true iugement and shew mercie and compassions euery man to his brother and oppresse not the widow nor fatherlesse the stranger nor the poore and let none of you imagine against his brother in your heart As if he had shortly said The purpose of mourning as well as sacrificing is mercie and the knowledge of God Esa 58. v. 3.6 for Esay proues the one Hos 6.6 as Hosea doth the other These are the teares that God vouchsafeth to see 2. King 20 5 these are they that are contained in his bottle Psal 56.8 and written in his booke O that my portion then may be with them to whoÌ„ it is said Verily verily Ioh. 16.20 I say vnto you that ye shall weepe and lament but the world shall reioyce and ye shall be sorrowfull but your sorrow shall be turned into ioy so shall I not feare to stand with them Reu 7.17 from whose eyes God shall wipe all teares Peter at first in semblance of a carnall man said Thou shalt neuer wash my feet but after seeing the danger representing the inordinately zealous and il aduised professor saith Ioh. 13 8.9 Lord not my feete onely but also my hands and my head He offended in the last but the greater danger was in the first I will wish therefore as touching teares I may keepe the meane neither wanting nor yet superfluously shedding them yet rather then for want I should heare Thou hast no part in me I pray they may so wash my soles that by so glorious a father and a tender mother they may be wiped from mine eyes But we poore sinners how should we be conceiued to exceed whereas the righteous Dauid surceasseth neither day nor night ObseruatioÌ„ 9 By which both day and night of many things we are taught For first if night and day be taken for all time which by them is measured it shewes The Saints powre out their spirits not lightly or for an houre and so haue done but constantly and seriously so long as cause remaines So Baruch in Ieremie faints in his sighing Ier. 45.3 and findes no rest So that same Prophet in his booke of Wailings counsels the daughter of his people saying O wall of the daughter of Sion let teares run downe like a riuer day and night Lam. 2.18 giue thy selfe no rest let not the apple of thine eye ceasse The same is Iobs assertion Are there not mockers with me Ioh. 17.2 and doth not mine eye continue in their prouocation AmplificatioÌ„ Neither will they or can they otherwise chuse or do whom God himself commands and compels thereunto they will not because of his charge who thus hath charged the Prophet Ier. 14.17 Thou shalt say this word vnto them Let mine eyes runne downe with teares night and day and let them not ceasse They cannot because of the smart of his rod Psal 32. â— who say Day and night thy hand was heauy vpon me A wonderfull drinesse of the grape ensued the pressing of that heauie hand My moisture is turned into the drought of Sommer Like to this is that of another Why is my paine perpetuall and my wound incurable Ier. 15 18. which refuseth to be healed wilt thou speaking to God be altogether vnto me as a lier and as waters that faile Application Much differing in nature is their weeping in the Temple which by they are gone ouer the threshold profuse laughter followeth after which by day to men do mourne not by night to God as do his holy ones saying Esa 26 9. With my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early but these like are their teares to Northerne showers in Sommers drought which moisten the boughes blade but neuer nourish the root of trees or herbes so it neuer fructifies But to the purpose let vs remember the sable and silent night affoording conuenient solitude of all is tears best fitting nurse The certain conuenience of solitarinesse Ieremie a man next to Dauid delighted in this exercise declares by his example Ier. 13.17 My soule saith he shall weepe in secret places for your pride And briefly for the night most deuout Dauid witnesseth himselfe Psal 6 6. All the night long I make my bed to swimme I water my couch with my teares of whom saith c Comment in Psal 42. Augustine This meate which is called bread men eate by day and sleepe by night but this so sauourie is and he so pious that no time he ceasseth Moreouer the same Father well obserues 10. Collect. August That if you take the day for the prosperity of this life and night for the worlds aduersity the conclusion will be the same for saith Dauid Whether in prosperitie of the world Ego desiderijÌ„â—â—ei lachrymas fundo I shed the teares of my desires the longing of my desires I leaue not off And how euer the world be well Et cum in mundo bene est mihi malè est I am still ill vntill I appeare before my God AmplificatioÌ„ For no lesse if not so much more the prosperitie of this world is to
of the Lord shall returne and come to Sion first in the Church on earth but more magnificently in heauen with songs and euerlasting ioy vpon their heades they shall obtaine ioy and gladnesse and sorrow and sighing shall fly away The Prouerbe is Transition Omne tulâ—t punctum c. He is able to accomplish all that mixes profit with his pleasure but our meaning is at this present to ioyne power to profitablenes To speake therefore of the efficacie of teares which was fourth amongst the heads propounded to be treated touching them If you will call them showers or stormes from aboue they hinder the attempts of diuels which besiege the Citie of God quenching all their canon shot for teares are th' effects of faith whose vertue is to quench the enemies fierie darts Ephe. 6.16 Or if you tearine them cataractes or falls of water from the highest mountaines they presse and crush what e're lifts vp it selfe against God 2. Cor. 10.5 of which perhaps a little after he here complaines Psal 42.7 whence is truly said S Bern. festo omnlum sanctorum serm 1. A stubborne horse is tamed by the whippe and a rebellious spirit by shedding teares For riuers and brookes carrying with them what euer lyes in the way at length ouerwhelming the very walls and bays opposed vnto their violence hence that is to them asscribed which is neare vnlawfull to attribute to a creature that by theÌ„ a man in wrestling preuailed with God Hos 12.4 He had power ouer the Angell and preuailed but how he wept and made supplication vnto him Or if we say they are pure waters of some siluer streame in which the letters otherwise vnlegible are perceiued Bern. de Coena ser 12. Lachryme dicant quia voces explicare non queunt Naso Lachryma pondera vo cis habent Flor. lib. 1. c. 22. For if the drooping soule caÌ„not declare her minde teares shall supply where the tongue is tyed Or if that which is intended by weight of arguments must be enforced teares are the weightiest words wherewith Veturia vnarmed Coriolanus her sonne now readie to batter the wals of Rome To Antipater coÌ„plaining grieuously to Alexander of his mother he returned this answer Knowest thou not ô Antipater that one teare of a mother will blot an hundred iniurious letters Will you stile them bathes the hardest ice will speedily resolue being cast therein such as they say Stella in Luke 7. was the heart of the first most sinfull and then most mournfull Mary Magdalen For in these is a hote resoluing quality issuing from the mines not of blacke sulphure or the like but of the precious and celestiall gold of wisedome inspired by God Are they called noble wines and generous that makes men confident Spes iubet esse ratas and they giue great confidence towards God which in one of Dauids words euidently appeares where to the Almighty he dares to say Hold not thy peace at my teares Psal 39 1â— Ephrâ—â—â— de compâ—â—â—ctiâ— ne hoâ—â— 4. What is hold not thy peace at my teares I know saith he O Lord thou art a righteous Iudge none I know can deliuer out of thine hand Iob 10. I know thou wilt iudge the quicke and dead Rom. 2. thou wilt strictly iudge the sonnes of men for euery idle word Mat. 12. vpon euery secret Eccles 12. though lightest thought I know thou wilt come and call the nations from East to West Psal 50. to heauens from aboue and to the earth beneath that thou mayst iudge thy people And I to my selfe am conscious of manifold offences Psal 38. yet this I also know that thou art mercifull I know that teares and troubled spirit are to thee most acceptable Psal 51. because these thou hast commanded and these are sacrifices wherewith thou art pleased Therefore I pray do not remember my sinnes and forget my teares for so should I not be able to stand Psal 130. but rather remember these forgetting those So shall I not feare to come into thy presence when the thrones of Princes are cast downe Dan. 7. and thou art set the Ancient of dayes with garment white as snow and haire like vnto the purest wooll vpon thy throne a fierie flame with wheeles as burning fire from which the fierie streames shall issue and come forth from before thy face when thousand thousands shall minister vnto thee and ten thousand times ten thousand shall stand before thee when iudgement is set and the bookes are opened out of the which all dead shall be iudged according to the things written therein Then shall be discouered the iniquities of vs all and mine amongst the rest but if for them my teares in thy presence shall appeare Vide efficacissimam his iusmodi deprecationem in Anacreonticis Damasceni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. their accusations shall be void and their guilt vndone Therefore thus confidently I request hold not thy peace at my teares Finally if by art you wil perfect nature and ranke them amongst those which stillers skill makes and cals strong waters Maximus Taurinensis serm hiem de poenitemia Petri ostiaria hom 3. Qui etiam est inter sermones diui Ambrosij nec non S. Augustini sed faliò illius enim noÌ„ câ—iusuis horuÌ„ stiluÌ„ redoleâ— able to breake through that which hammers lightly do not burst for Weeping hath some preheminence of praying which Peter conuerted by his Lords lookes taught others by his owne experience breaking forth in teares without request of words For we see his teares but do not heare his voice we reade his weeping but no mention of his speaking Iustly indeed Peter wept in silence because that which is bewailed is not wont to be excused and what cannot be defended yet may be washed away for teares can cleanse the offence which shame forbids vs to confesse so teares are carefull both of credit and saluation not ashamed to seeke and sure to obtaine in asking Teares I say are silent and yet effectuall prayers they aske not pardon and yet obtaine it they make no plea but finde mercie This difference there is the prayers of teares are more auailable then of words for speech in prayer perhaps doth lie which teares cannot speech oft times doth not vnfold the whole businesse but alwayes teares declare the entire affection Therefore now Peter vseth not speech Inuertio quod fleuerit non inuenio quid dixerit lachrymas eius lego satisfactionem non lego wherewith he had sinned wherewith he had lyed wherewith he had denied the faith lest thereby he be not beleeued in confession which erewhile denying he had abused Therefore had he rather lament then pleade his cause and confesse with teares what he had denied in words And yet see further what Peter hath profited in teares He fell before he wept Ibid. paulò infra
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
those waters that is of the vnformed matter so void as yet and yet so capable of any forme as water Whether not absurdly by certaine maner of expounding that of the Psalme is drawne He causeth his wind to blow and the waters flow Psal 147.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituâ— For Spirit and Winde in the noblest languages haue a languages haue a common name As God enioynes and the Spirit moues so fit obiect exceedingly prouokes the mind to mourning and the eye to weeping Cape apud exteros lachry marum bierogly phicuÌ„ vnde Bias inuitanti ad amicitiam tetricè 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à clandedu oculu It may be fitly compared to musterd or onions or other like which by naturall austeritie and tartnesse stirre the humours whence next to the imploring of Gods furtherance and entertaining of the Spirits motion we had need to frequent those outward helpes that find such hardnesse in our selues That obiect for distinctions sake let vs call Presentatiue or Subiectiue that subiectiue which may in its owne consisence be set before our outward eyes such as are others sufferings and what else by sight occasions sorow Ioh. 11. such as was Lazarus his tombe vnto his sisters Ioh. 20. and Christs to the other women So the afflictions specially of the Saints scarce is credible how easily they cause to weepe so many as with affection do behold them For mans mind by nature is inclined to mercie vpon the sight of that which is in miserie Whence rightly Iohn Chrysostome aduiseth each man to be his owne almner Tom. 5. Serm. Quod dispensatio tuarum rerum non sit alteri committenda For they who commit vnto their seruants or burden their Ministers with the distribution of their goods vnto the poore not onely depriue themselues of the recompence of that ministerie for it is one thing to empaire thy substance Act. 6. another to officiate Saint Stephen and the holy Deacons their office in distributing but also of the fruite of compassion and grace For this I may affirme of all godly Christians ioyfully bearing their maisters crosse which hee spake of the true Monks that is the retired solitary ones of that age they are as lampes of light in quiet hauens in their cottages I meane or couches or where euer they lye vnder the hand of God holding out as it were torches and in their owne abasement with blazes of heauenly light directing all those that daine for to approach them that they may not split on the rockes of pride or sinke in the shelfes of fleshly lusts and earthly desires Therefore it is the Wise man saith It is better to go to the house of mourning Eccl. 7. 24 then to go to the house of feasting And again Vers 4. The heart of the wise is in the house of mourning but the heart of fooles is in the house of mirth For as we laugh with wantons so shall we weepe with theÌ„ that weep hauing put on the bowels of pitie The most certaine seates of teares saith he are monasteries but to touch this by the way not of begging Friers For euen there he saith They are such as cannot beg Neither were they rich and wealthy persons able to sustaine themselues and others of whom he speakes Act. 20.34.35 2. Thess 3.18 Eph. 4.28 Vide Basil constitus monasticaruÌ„ c. 5. item in regulis breuioribus Responsio â—1 Item Macharium in honrilȳs August ad fratres passim alios It is a great work and laudable to visite and consider the poore but of those that laboured with their hands working that which good is as the Apostle requires of all Christians and all writers of those times can giue witnesse to the ancient monasteries that they sustained themselues and relieued others This by the way Next helpe of this kind is that we call for those that skilfull are in mourning of whom we may learne our selues to weepe For as it is a worke of charitìe to go our selues to those that mourne so it is a cause of spirituall profit to call for them who by their example can teach others this affection Thus God himselfe giues counsell in the Prophet for Thus saith the Lord of hoasts Ier 9.17.18 Consider ye and call for the mourning women that they may come and seeke for cunning women that they may come and let them make haste and take vp a wailing for vs that our eyes may runne downe with teares and our eye-lids gush out with waters And a little after Heare the word of the Lord V. 20. O ye women and let your eares receiue the word of his mouth and teach your daughters wailing and euery one her neighbour lamentation In which words the Prophet teacheth both that those women could by example teach to weepe and that others learned by their companie Lib. 2. coÌ„muâ— in Jerem. Varroni Nounie Mar cello dicuntur praefica quiâ— praeficisbantur ancillis quas flere dâ—cebant fuerà s he cantatrices 2. Paral. 35.25 tibicines Mat 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They saith Saint Ierome there are wont in weeping with dolefull voice and striking their armes with their hands to prouoke the people to wailing This custom saith he againe as yet remaines in Iudea that the women with haire about their eyes and maked breasts and voice tuned to that purpose prouoke all to weeping And this as I conceiue is the chiefe if not the only cause why the Lord in solemne fasts assembles not onely Elders and such as vnderstand but also bids Gather the children Ioel 2.16 and those that sucke the breasts yea and otherwhere enioynes the beasts their fast Ionas 3.7 not that the seruice of such vnsensible or vnreasonable creatures is pleasing vnto God who delighteth onely in our reasonable seruice but because by sight of such Rom 12.1 those that are endued with actuall reason are the more themselues affected Now if you aske who are these so skilful of lamentation as to teach others Who else say I but those that by the hand of God haue learned themselues Those with whom God according to their measure deales after the maner of his onely Son who was a man of sorrowes Esay 53.3 and acquainted with griefe Those who at length by constant exercise haue put on Pauls affection saying Who is weake 2. Cor. 11.29 and I am not weake who is offended and I burne not Those that can say with Dauid Psal 73. â—4 All the day long haue I bene afflicted and chastened euery morning The presentatiue obiect of teares is such as cannot in the present with bodily eyes be seene but presented by the mind vnto her selfe this besides the miserie of our present case whereof before vnder the head of necessitie is of death or day of iudgment That houre of death now imminent let neuer depart out of the spirits sight remember now
deserued by his whoredome if it had come to light But it is much more commendable to blush being vniustly blamed Whence in part appeares what difference there is betweene the wicked and the iust of whom the one is not affected with the filthiest and most deserued shame of his owne vngodlinesse the other is tormented with the most vniust suspition though of the lightest crime Ier. 20.10 I haue heard saith he the defaming of many the effect whereof is in him Feare on euery side Beware therefore to reproch such persons vnlesse thou wilt be more cruell then they that rage with fire and sword Reckon thou Senacherib and Rabshakeh amongst the first chiefest kil-Christs because euer an honest minde is more afflicted with words the blowes as Solomon in the Prouerbes doth confirme A reproofe entreth more into a wise man Pro. 17.10 then an hundred stripes into a foole And experience proues no lesse in them that are tried with both whither I may referre that which Saint Hierome doth relate he saw in Ægypt Tom. 1. ad Rusticum monachum de viuendi forma A yong man a Greeke that could by no abstinence no wearinesse of labour quench the flame of his owne flesh him saith he the father of the Monasterie saued by this deuice or did he rather destroy him by a vicious lye and constrained continencie therefore not of Gods gift he commands a certain ancient man to pursue the fellow with chidings and reproch and when he had so abused him to be the first complainer witnesses being called spake for him that had done the wrong he on the other side persisted with teares protesting all was vntruth none gaue credit onely that Father in subtiltie opposed his defence lest of too much sorrow that brother should be swallowed vp What more Thus a yeare was spent which being ended the yong man being asked of his wonted concupiscence whether as yet he were troubled therewith Wo is me saith he I haue not leaue to liue and should I lust to commit vncleannesse So to be vniustly condemned was to be depriued of life And detraction our Sauiour witnesseth is confraction that is breaking saying Reproch hath broken my heart Psal 69.20 and I am full of heauinesse Which the emulous Ammonites of Israels honour seeme well enough to vnderstand 1. Sam 11.2 chusing once and againe to torment the people of God in their vengefull spite 2. Sam. 10.4 rather with reproch then death once desiring to pull out all their right eyes that they may lay it for a reproch on Israel Another time cutting indeed their garments in the middle to their buttocks and shauing off the one halfe of their beards so sending them away reproching as they supposed Israel who had sent their spies which both Dauid accordingly repayed no doubt according to the will of God when he brought the people that were in Rabbah their chiefe City 1. Chr. 20.3 and cut them with sawes and with harrowes and with axes yea euen so dealt Dauid with all the cities of the children of Ammon and God reuenged with punishments of like proportion the Prophets so often witnessing the same as the holy storie relates their iniurie First to Ezekiel it is said Ezek. 21.18 Sonne of man prophesie and say Thus saith the Lord God concerning the Ammonites and concerning their roproach euen say thou The sword the sword is drawne for the slaughter it is furbished to consume because of the glistering and in Zephanie he saith Zeph. 2.8.9.10 I haue heard the reproach of Moab and the reuilings of the children of Ammon whereby they haue reproached my people and magnified themselues a-against their border Therefore as I liue saith the Lord of hoasts the God of Israel surely Moab shall be as Sodome the children of Ammon as Gomorah euen the breeding of nettles and salt-pits and a perpetuall desolation the residue of my people shall spoile them and the remnant of my people shall possesse them this shall they haue for their pride because they haue reproached and magnified themselues against the people of the Lord of hoasts Which it were good the Ishmaelites of our age would take into their knowledge and remembrance if they be not past all care of their owne saluation how they runne into such crimes and recompence Wherefore let all louers of God rather to giue the strong drinke of any powerfull comfort Pro. 31. Vnto him that is ready to perish and the wine of cheerefull consolation vnto those that be of heauie hearts Yea euen if they haue deserued shame yet not vnmindfull of the case of men but if vndeserued then much more which diligently the Apostle performes by writing to the Hebrewes which had bene made a gazing stocke both by reproches and afflictions Heb. 10.33 and which deserued such comfort in their calamitie they became companions of them that were so vsed And on the contrary our Lord who hath bid vs by all meanes to blesse curses in the name of God Psal 109.16 him and his wife and seede that remembred not to shew mercy but persecuted the poore and needy man that he might slay the broken in heart Obseruatiō 2 False accusers persons spared Meanewhile here shall not be omitted Dauids so mild manner of expressing so cruell a calumny when it was said as after whē they said without any particularizing of their persons For the Saints looke not so much vpon the persons inflicting as on the afflictions molesting them their endeauour is to wipe off vniust aspersions not so to traduce their accusers saue when the persons and the causes are so ioyned that they cannot well cleare thēselues of the one without discouering the others vncleannes Thus the Church speaks thus the harmelesse Doue she sighes For thy sake are we killed all the day long Psal 44.22 we are counted as sheepe for the slaughter a killing we heare but the authour we know not in a word to speake so often in the Psalmes he lays before the Lord iniuries vexations persecutions of all sorts yet scarce shall you euer see the Actors branded therewith by name which is of singular meekenesse and true rellish of Christian equanimitye Sometimes in their inscriptions shall you finde those noted who gaue occasion to the complaints plaints but vnder correction I suppose it may be thought those titles are not the same Authors whose is the text though both doubtlesse be inspired of God vnleast we grant it of those inscriptiōs wherin sometimes so farre as manifestation of the occasion did require he puts their names whose crimes he wrote against yet neuer fully or plainly expressing them for vnderstanding of the matter and future ages being forced obscurely he touched their names Montanus in 2. praefatione Bibliorum Hebraeo-Latinorum but voide of priuate gall for shunning publike offence vseth some trāsposition in steed of direct intimation as that which is written Psal 9. title
from the face of God The oppressours that seeke after the soule of the righteous Psal 54.3 they haue not set God before them which is all one as to denie him in workes Tit. 1.16 whose voice can be no lesse effectuall then that of words Psal 10.4 The wicked through the pride of his countenance will not seeke after God God is not in all his thoughts And Pharaoh speaketh plainly Exod. 5.2 Who is the Lord that I should obey his voice to let Israel go AmplificatioÌ„ The holy Ghost yeelds sufficient reason of this truth saying He that loueth not 1. Ioh. 4.8 knowes not God For how can a man know good and not loue it or not loue knowing it to be good Certainly he that knowes hony to be good that is finds the goodnesse therof in agreement with his owne taste knowing it loues it but as the saying is Ignoti nulla cupido vnknowne vndesired Now as the Apostle argues his ignorance of God by want of loue so the Prophet his contempt of God by the excesse of his deeds Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before his eyes For his words passe through mine eares as really his deeds by mine eyes his workes speake within me that which his thoughts haue spoken within himselfe his thoughts that he may sinne without the feare of God haue said to himselfe there is no God but his words say not so to others because he that hath forsaken the feare of the Almightie Iob. 6.14 cannot put away the feare of men yea sure it is these two feares dwell not together whither soeuer the one comes 1. Iohn 4. it casts out the other therefore the transgression of the wicked witnesseth that he beleeues not God that he denies him Before his eyes is the feare of men therefore he professeth not his iniquitie lest he should be condemned or reprooued before his eyes the feare of God is not therefore within Aug. in Psal 35. where he thinkes no eye seeth he purposeth he mediates iniquitie Hiâ—r in TituÌ„ Christ saith Saint Hierome is wisedome righteousnesse truth holinesse wisedome is denied by folly righteousnesse by iniquitie by falsehood truth holinesse by dishonestie by cowardise courage and as often saith he as we are vanquished by vices Quoties vituÌ„s vincimur Deum negamus Vse we deny God There be more Atheists then we are aware of the word is not in the heart of all in whose mouth it is they do not all beleeue that do confesse the Lord Iesus Rom. 10. v. 8.9 they seeme to speake with iudgment that say As Antichristianisme decreaseth Atheisme preuailes that is Sathans last stratageme so much more vnresistable then the former as it is more secret not auowing it selfe as the other but as the Camelion is changed by euery approaching colour so it fitts it selfe to euery occasion in euery place not beleeuing stedfastly that God is in any place Basil in Esaium For which of them that beleeue God is in euery place beholding all actions trying the thoughts of all hearts will admit into his mind a wicked thought or act or vngodly deed But then men fall to the commission of vnrighteousnesse when they suppose that either he sees not or regards not the things that are done below Iob 22.15.16 The old way which wicked men haue troden who were cut downe out of time whose foundation was ouerflowen with a floud as fashions long since vsed for want of new inuention are taken vp againe for new may be obserued now renewed as in the day when Noah entred into the Arke If any could vnderstand the voyce of mens workes even of those that do not quite denye a Godhead he might with an intellectuall eare heare their hearts discourse in these or like words Iob 22.13.14 How doth God know can he iudge through the darke clouds Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen Doth any that heare Elias mocking the seruice and seruants of Baal 1. Kings 18. beleeue that Baal is God in his esteeme Why then should they be thought to account lehouah God whose sport is in deriding the seruice and seruants of Iesus Reason perswades that Sennacherib and Rabsakeh esteemed not them Gods whose land against their wills they haue wasted of whom he saith 2. Kin. 18.34 Where are the gods of Hamath and of Arpad where are the gods of Sepharuaim Hena and Iuah haue they deliuered Samaria out of mine hand When he obiecteth to the God of Israel both vntruth of promise 2. Kin. 19.10 and vnabilitie to deliuer Iudah out of his hand doth he not denye that he is God So they that magnifie their owne might and insult ouer his people not fearing his threates nor beleeuing his promises do indeed denye him The Scripture saith Who is he that ouercometh the world 1. Iohn 5.7 but he that beleeueth that Iesus is the Sonne of God And yet a great part of the world beleeues it Iames 2. Do not euen the diuells beleeue and tremble But saith Bernard In OctauaeÌ„ Pasche ser 1. Do you thinke he accounts Iesus to be the Sonne of God who euer is the man who neither is affrighted at his threates nor allured by his promises neither obeys his precepts nor resteth in his counsels As little reason we haue to beleeue he beleeues in God that hating to be reformed Psal 50. casts his words behind him Yea if we search with a little diligence we shall obserue them among vs of whom the Scripture plainely speakes as denying God For it witnesseth that they who glutton-like spend their dayes in wealth Iames 4. spending it on their lusts say to God Depart from vs Iob 21. v. 1â— for we desire not the knowledge of thy wayes Psal 10. v. 9. 11. It saith He that doth catch the poore drawing him into his net hath said in his heart God hath forgotten he hideth his face he will neuer see When the Priests say of euery one that euill is Mal. 2.17 he is good in the sight of the Lord he delighteth in them it is all one as if he said Where is the God of iudgement When the people keepe from his messengers his tythes and offerings Mal. 3.8 they not onely refuse to know him but also robbe him Finally to whom his iudgements are farre aboue Psal 10 5. out of their sight his saluation also is farre from them Psal 119.115 ObseruatioÌ„ 7 Want of God greatest miserie For in this wise God that is neare to all men is farre from wicked men Acts 17.17 God that is not farre from euery one of vs Psal 145. is neere onely to them that call vpon him in truth Eccl. 11.7 a ioy to them that behold his light Deut. 4.24
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