A bundle of myrrhe: or Three meditations of teares. The first in the effect. pag.1. Last in the cause of Dauids teares. Psal. 42.3 pag. 270. The middle, and most intended, of religious teares in general. p. 96. The particulars whereof, are prefixed to each page, and principall section.

DAVIDS TEARES: Psal. 42.3.

[Preface.] WHo so is re∣strained or straitned of that he wold, next is, that he striue and bend him∣selfe to that he can. So zea∣lous Hezekias not being a∣ble quite to diuert the iudgement against Iudah once decreed, yet in this was comforted, that in his dayes there should be truth and peace. 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 in∣flicted rather by the hand of God then man. So Mo∣ses, truly Moses, 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, sup∣posing his Creators glorie in the peoples preserua∣tion. together with his owne names remaining in y^t 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. So Re∣hoboam hauing nobly at∣tempted, but of Gods coun∣sell not allowed, to bring againe all Israel in subie∣ction to the house of Da∣uid, strengthens himselfe, and his kingdome, with Cities of defence, and Cap∣taines, and conuenient pro∣uision, hauing Iuda and Beniamin on his side. Thus Paul the chosen vessell, de∣siring to depart and to be with Christ, which is farre better, neuerthelesse is con∣tent to know, that he shall abide in the flesh, which is

more needfull for the Churches for their furthe∣rance 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, 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 encou∣ragement 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, which is with God, incomparably more thē with y^e of the wel at Bethlehēs gate; yet being deferred, not denied more greedily but no whit vici¦ously, feeds on the bread of teares which his spirituall pouertie, then his royall de∣maines,

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 ear∣nest, and instant requests, to build vnto the Lord a spiri∣tuall temple, a Domesticke Church, of such materials as you either saw, or heard, I had of my poore abilitie congested for this end, be∣ing 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 bot∣tell, meane while our in∣tended

building ariseth to his height: but as at this time Dauid is mine exam∣ple, so that his cause, may adde some grace to mine, rather that both you and I, & so many as shall vouch∣safe to reade these lines, may be the diuine gift, par∣take of this his grace of godly teares, with leaue we will assume his words to moue and order our affe∣ctions.

Induction of the Diuision. Who hauing told how frō the heate either of inward poyson by deuoured ser∣pents, or outward chasing and chasing of the dogges, hind-like he pants and brayes the fresh, refreshing welsprings to obtaine; ad∣ding, declares his paines

and practise, while as he seekes and runnes, saying, My teares haue bene my meate day and night, 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 am∣plifies by declaration of the cause, and manifestation of the effect. The effect in na∣ture 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 refe∣rence To me, and time, Day and night. Of these shortly each in particular, accor∣ding

to their present stan∣ding briefly, and after of teares more largely, (which chiefly are intended;) and last, of the common and weightiest cause in the lat∣ter 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 disho∣noured, or themselues (though vniustly) are affli∣cted, 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, hauing so faire oc∣casions and alluring prouo∣cations? 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, by reason of the enemie and auenger: and with Paul, To tell euen with weeping of the enemies of the crosse of Christ: 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 y^e guise of godlesse men to kill oxen and slay sheepe, enioying the plea∣sures of sin for a season, 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 vp∣pon me. On the other side, [ 2] Gods corrections are their instructions, and his scour∣ges the arguments of their transgressions. Hence E∣phraim, After that I was in∣structed 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 of∣ten

he threatning them that are not extremely wicked, with exposing of his owne honour to ignominie, for their extreme punishment, it shewes they are out of hope, that are not at all therewith affected: where∣by 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 vn∣cleannesse; to whom the Lord saith, Ye which reioyce at a thing of nought: Of whom the Apostle saith, Who knowing the iudgement of God, that they which com∣mit 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 vn∣der the rod of God, such hardnesse, himselfe in the Prophets condemneth as a note of desperate impeni∣tencie: In vaine (saith he) haue I smitten your children, they receiued no correction. And in another after enu∣meration of diuerse cha∣stisements, yet prouing fruitlesse, this conclusion he infers: The virgine of Israel is fallen, she shall no more rise. This in the same Prophet is likened to horses run∣ning vpon a rocke, where first they breake their hoofes, then their neckes. Whose crime Esay thus de∣clares, denouncing withall

a iudgement proportionall to their offence: For the peo∣ple turneth not vnto him that smiteth them, 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 corre∣ction to repentance, con∣temning the smiter in his rod, drowne the voice both of his iudgments, and their owne sinne, with wine, and wantonnesse, merrie com∣panions, and such like a∣uocations; against whom it shall suffice to adde Iere∣miahs complaint & request to God against them: O Lord, are not thine eyes vpon

the truth? Thou hast striken them, but they haue not grie∣ued, 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 eue∣ry meeting of man, remem∣bring the common calami∣tie of their kind.

Wherefore herein let vs not be fashioned like vnto this world, but imitate rather ei∣ther wrathfull reuenging Moses, or humbly mour∣ning Hezekias. We, if either the friends of God like faithful Abraham, or sonnes of God, as Christ the Lord;

let vs not heare with pati∣ence either his reproch by others, or anger against our selues. Vrias while the Arke, and Israel, & Iuda, abide in tents, whilest his Lord Ioah, and seruants of his Lord en∣campe in the open field, is neither intreated, nor per∣swaded, nor by what euer importunity moued, to go into his house to eate or drinke, or to lie with his wife. And behold, a grea∣ter then the Arke, and Is∣rael, and Iuda, and Ioab, and the seruants here; and ex∣posed to greater iniurie, not of elementary aire, but of blasphemous breath, and blacke choler issuing our of hearts that boile on the infernall fire. Meroz bit∣terly

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 la∣ments the losse of such a Prince in Israel, he can no otherwise deprecate the crime of murther, commit∣ted 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 ene∣mies

reproaches by wee∣ping. This was also Iobs re∣fuge, 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 yon∣ger & scandalous brother Beniamin, 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: Therefore also now saith the Lord, Turne ye euen to me with all your heart, and with fasting, and

with weeping, and with mour∣ning.

[Application.] But these vnto our Scy∣thians, both men, and Ama∣zonian damsels, seeme too too childish, betweene whom what difference, that scorne to weepe, and wit∣ches 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, its most like that Satan hath captiuated these Be∣thulians. O men why do you not perceiue! This hath euer bene the custome of Phili∣stines, 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 final∣ly, in riper yeares being High Marshall of the Lord his hoast, most valiantly, most happily fought his battels? Me thinks not vn∣truly Saul may be accoun∣ted better then these, who in acknowledgement of his offence, wept with lif∣ting

vp his voice: But these their eyes are no moyster then a flint, because they haue made their faces harder then a rocke, refusing to re∣turne: to whom the infu∣sion of many hogsheads of wine is more easie,, 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 Pe∣ter, 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, 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 estee∣med so much the better: as in comparison of two reli∣gious, Dauid and Ionathan, the holy Scripture hath im∣plyed. These are the chil∣drens weapons, to whom by our Father we are like∣ned; who hath also bid vs on this to leane, Vengeance is mine, I will repay, saith the Lord; onely let these teares be sanctified, vnfained teares. Therefore Dauid thus addes to teares, My teares.

[Obseruatiō. 3] For not euery teares are Dauids dainties, the drinke offerings of transgressors he will not offer, neither I suppose, will he set on the Lords board, the bread of deceitfull men. For (that you may vnderstand) teares are not of one kind, as wee∣pers are not of one mind. There are (saith Saint Au∣gustine) teares commenda∣ble, and teares culpable, to which I adde neutrall, that are middle betweene both the other.

Or yet that you may haue a more commodious diui∣sion, teares are some of a cause materiall, to wit, of a swifter motion of the bo∣dy, specially against a shar∣per wind, or in the colder

ayre: or else of some hu∣mide affection of the bo∣dy, chiefly of the eye, which therefore are neither iustly commended nor condem∣ned.

Others are from a cause intellectuall, that is, of an affection or motion of the mind, and these diuerse: some from a weaknesse of spirit or too tender affe∣ction often vndiscreet, and therefore not allowed; ra∣ther as much laughter to be blamed.

Others of a naturall pie∣tie; such were they of La∣zarus his sisters, and of the Iewes that mourned with them. These proceeding from pure nature, none I suppose except Zeno his

disciples, can discommend, which are approued, not onely by the example of those deuout that buried Stephen, and of many of the Saints, but of our Lord Ie∣sus also, the author of vn∣corrupted nature, and san∣ctifying grace.

Moreouer, too many teares are occasioned by temporall losses, plainly to be reproued, as also the sor∣row from which they flow. For the iust man bewaileth truly those that weep most part vainly. Such are they that howle vpon their beds, whē they assemble themselues for corne and wine; and yet they rebell against me, saith the Lord. Of these is the greater number, who while

they weepe for such, they cannot seek the Lord. Like they are to those that in E∣zekiel mourne for Tammuz their Idoll, at the North (that is, the cold) gate of the Lords house, being fro∣zen in fleshly lusts and worldly cares, they sit de∣uoide of the Southerne, that is, the celestial warmth of Gods loue.

There are yet other for∣ced and fained teares, lying waters, which are said chiefly to be womens wea∣pons; of the which (being demanded which waters were deepest and most de∣ceitfull) one answered on this wise:

Some limpide streame, dis∣closing ground,

But depth concealing, de∣ceitfull proues; Much more, more often womans teares,

Of wise, foole makes him that loues. Such as in the Dip∣nosophist was the strum∣pet Phryne. For this cause named 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as if you would say, weep-laugh: because commonly she did both together, hauing in the midst of laughter teares at command. As he also spake of them, which of them had too much expe∣rience, Their teares at will, for to distill, they teach their eyne. As the Comedian also speakes of the yong man which goeth after her As a foole to the correction of the stockes. Howeuer vpon con∣tempt

he hath sworne no more to come at her, which hath despised him∣self, preferred his corriual, chusing death before such disdain: yet some one teare which painfully rubbing of her eyes, she hardly hath brought forth, will make voide those words, so that he shall accuse him∣selfe. And this, (no longer to insist in forreine speech) Sampsons example doth too truly teach; and indeed no lesse the Prophets admo∣nition doth imply, charge∣ing, Keepe the doores of thy mouth from her that lyeth in thy bosome. Meane while, neither will I charge that whole sexe herewith (that I may not seeme to con∣demne

the rest for the fault of most) nor it alone; for such were Xerxes teares re∣ported to haue bene, which wept for the fall of those whom shortly by the sword of others he meant to slay: and (which is most worthy to be wailed) in most pla∣ces many may be seene who in holy assemblies haue weeping for a com∣plement of hearing. As of the Brasilians also is repor∣ted, whose facilitie is such, that teares are for a present salutation, and as soone gone, as if they had said, How do you? Such our hea∣rers, Saint Bernard liuely thus describeth: I behold some weeping, but if those teares proceeded from the

heart, then should they not so lightly be turned into laugh∣ter: but now whereas wanton and scurrilous speeches are vitered more abundantly thē teares before, I thinke not those teares are such as di∣uine comfort is promised vn∣to, whereas after them so vile and earthly consolation, so ea∣sily is admitted. Saint Ierome reports of Nepotian, he sa∣crificed his teares to God and not to man; but they in this behalfe haue post∣posed God to man.

Now with no more cru∣ell minde I shew you the sixt, but most cruell kind, by name the Crocodile his teares, who, they write, ha∣uing deuoured a man, weepes ouer the scull when

nothing is left, not repen∣ting of his deed, but be∣cause on that bone there remaines no flesh to eate. Which Hieroglyphicke, it is said, Sigismund Gonzaga a Cardinall vsed of Leo the tenth, repenting that by his meanes he was aduan∣ced to the Popedome, ad∣ding this Embleme, Croco∣dili lachrymae. Such were the fained teares of Bassian the Emperour, who wept vpon euery hearing the name, or seeing the picture of Geta his brother, whom he had caused secretly to be slaine. Such were the teares of Demoneta the stepmother, for Cnemon her sonne, whom neuerthelesse by subornations she labou∣red

to destroy. To these of this age you may annum∣ber many doubtful friends, yea such, as when they pur∣pose to insnare, couer all with the mantle of religió; whom Ishmael the sonne of Nethaniah, in the slaughter of the Shechemites, and Shilumtines, and Samaritan votaries, in Ieremiah egre∣giously resembled: for he hearing of their coming, with shauen beards, and clothes rent, hauing cut themselues, with incense in their hand, to bring to the house 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 supplica∣tions 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 whi∣ther 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, 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 se∣uenth kind of teares, in vain altogether or most part employed: here behold the backsliding daughter of Rome shewes her foo∣lish

forwardnesse, presen∣ting as vaine, if not so wic∣ked 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 la∣mentation 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, saying, By their straining they more a∣base and drowne the soule of him that prayeth, pulling it downe from that heauenly height, wherein the suppli∣ants mind should vnremoue∣ably

be fixed, and so compell him, losing the prime inten∣tion of deuotion, to be sicke in seeking fruitlesse and constrai∣ned drops of teares. Where we reade the valley of mul∣berrie trees, Saint Ierome renders ex aduerso flentium, ouer against them that weepe, whereon he thus commenteth, saying, The Philistins had an Idol, where∣to they sacrificed with mens teares. Betweene which I∣doll and our God, I would know what difference they put, that for diuine and spi∣ritual worship, vrge teares, and like exercise of con∣straint, 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, com∣passion, and heauenly de∣sire, 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 num∣ber; not onely that they were his, that is, godly, such as he vsed, but also they were those which onely himselfe did shed. 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, Her teares are on her cheekes. And our Lord to the daughters of Ierusalem, Weepe for your

selues, and for your children. So the Lord to Hezekiah the King giues testimonie, I haue heard thy prayer, 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, soli∣tarinesse, and sicknesse, shall lament; meane while them∣selues 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 mo∣ny, hath at all offended.

Such other offence is that, when in the morning vn∣blest, going to mingle strong drinke, (to vse the Prophets words) or else a∣bout 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, Pray for thy seruants vnto the Lord thy God, that we die not, while as themselues ate the calues out of the stall, and chanted to the sound of the viole. It was easie for Si∣mon, of whom we spake, to intreate the Apostles, Pray yee to the Lord for me, 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, was not igno∣rant of the Gentiles pro∣uerbe, Weeping becometh not a King: yet being a King, he counteth it no shame to sorrow a little for the bur∣den of the King of Princes. [Caution.] Yet say I not, it is vnlawfull to request, or vnprofitable to haue the prayers of the Lord his seruants. The ad∣uenturous Hester putting her life in her hand for her peoples cause, bids Morde∣cai gather together all the Iewes that were present in Shushan, and fast yee (saith she) for me. And Amos preacheth, They shal call the

husbandman to mourning, and such as are skilfull of lamen∣tation to wailing. And in Ie∣remie, Thus saith the Lord of Hosts, 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 Pro∣phet Ioel, 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 Heze∣kiah (to conclude) by mes∣sengers saith to Esay, Lift vp thy prayer for the remnant

that are left. In all which places, we may perceiue the holy people allowed & ac∣customed to vse the pray∣ers 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; the which their future expectation, e∣uen 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. Weeping (saith one) cooles the stomacke, and solaceth the troubled spirit. In wee∣ping

holy affections haue their proper pleasure, and so most part, surcharging melancholy is expelled. Therefore the Prophet re∣quests, Turne away from me, that I may weepe bitterly. Now we know, delight is presupposed to follow whē the desire is obtained. So the people in Babylon re∣membring Ierusalē in bit∣ternesse, find no sweeter leniment then this; Ʋpon the riuers of Babylon there sate we downe, yea we wept when we remembred Sion. Wherefore else doth Iere∣mie wish so earnestly? O that my head were waters, & mine eyes a fountain of teares! It was leisure for such em∣ploiment, that Iob of his

friends so earnestly requi∣red, Hold your peace, let me alone, that I may speake, and let come on me what will. Therefore it is, the Prophet elsewhere eates ashes like bread, 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. [ 1] From the obiect, in that whatsoeuer is done or suf∣fered for that which is be∣loued, is delightfull; as lae∣cobs suffering cold and la∣bour, and sweat, for the loue he bare vnto his desi∣red 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. Hence Marie Magdalen her presenting our Lord with teares a∣midst a feast, because she knew they should haue better acceptance, then the Pharisees costly cheare.

[ 2] From the subiect, which either is ioyfull in it selfe, for not onely sorrow, but also abundant solace, some∣times makes men to weep: as Ioseph wept ouer his yongest brother for glad∣nesse of their bodily mee∣ting; and againe, ouer all the elder for recouerie of their soules in conuersion. 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; and no gesture is more su∣table to sorrow, then sighs and teares, which nature hath annexed thereunto.

[ 3] The circumstance also of time supports with a double foundation this po∣sition. For in regard of time present, as Hindes by cal∣uing, so men by weeping, cast out their sorrowes. As waters by powring, so sor∣row in lamenting issueth out. For (as Saint Basil saith) when they are emp∣tied,

the braine is lightned, like as the element is clea∣red after raine. Therefore the Philosopher aduiseth, 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, those of Marah, while beleeuing, we remember him that said, Blessed are ye that weep now, for ye shall laugh. And gaine, 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, whē sackcloth is their garment. Selfewild are these, and ig∣norant, That out of the eater comes forth meate, and out of the strong sweetnesse comes. When contrariwise euen experience hath taught, by Apoplexies, and Palsies, and sudden deaths, how vn∣helpful, yea hurtful, it hath bene for many, violently to refraine from teares, being beset of remedilesse euils. For euen the flame in∣closed, is choked of his smoke, which hauing no vent it selfe, reflects and smothers the fire that bred it; no otherwise in the li∣uing 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 issu∣ing of matter from an vl∣cer, easeth the smart which tumour bred. Wherefore as it is wicked, so it is vain, to account mourning mi∣serable, which God hath pronounced happie. It is more reasonable to esteem those teares euen in the present ioyfull, which pro∣cure Gods presence, de∣light the Angels, are a ter∣rour to diuels, support the feeble, and solace all stron∣ger Christians. Whereof for this time onely this I list to adde: This worthy is of most abundant teares,

that teares amongst Chri∣stians are so rare. If carnall men lament, that the new wine is cut off from their mouth; if the Priests are iustly chargedy to mourne betweene the Porch and the Altar, that the drinke offe∣ring is withholden from the house of God, which not∣withstanding is but the bud of an earthly grape; how much more cause haue I to bewaile the dri∣nesse of my soule? Who (will I say with the Pro∣phet)z shall giue water to my head, and teares vnto mine eyes? yet not altogether or onely for the selfe same rea∣son: he for the breaking of his people, I for the empti∣nesse and barrennesse of

my soule. For so husband∣mena are wont, specially in the hotter regions, in time of drought, by deriuing ri∣uerets from wels or ponds to water their thirsty lands; lest else, hauing by too much drought lost all strength, they faile to mul∣tiply the seeds of increase. Ah my God, for the wic∣kednesseb of the inhabi∣tants, the field of my heart hast thou turned to bar∣rennesse. For therein dwell thine enemies indeed, yet not my friends; ambition, anger, auarice, wanton∣nesse, headinesse, slothfull sleepe, and dulnesse, & ma∣ny 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 pot∣sheardc. Wherefore consi∣der 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 them∣selues forced at Mizpehd 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 decli∣ned 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 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 thrif∣ty man will soone beleeue, they are also profitable. [Obseruatiō. 6] For he beleeues, without profit a wise man hath no plea∣sure. Wherfore obserue we next the proper vse y^t Dauid had of them, in this also that Dauid saith, They haue bene my bread: where with in another Psalme he saith, [Confirmation.] a That great housholder doth furnish his childrens table, thou feedest them with the bread of teares, and giuest

them teares to drinke in great measure. Like may this be to that, that Iobb affirmes, My sighing cometh before I eate: and againe,c I haue laid vp the words of his mouth before my necessarie food: so Hannad the mother of that sonne of vowes, she wept and did not eate, that is, weeping to her was in stead of eating. For that other meate the Saints especial∣ly in times of trouble they loath. I ate (saith one)c no pleasant bread, neither came flesh nor wine in my mouth, neither did I annoint my selfe at all till three whole weekes were fulfilled. And of ano∣therf vpon lesse occasion it is said, that he did eate no bread.

[Amplificatiō] For spirituall graces are their cates, and iunckets, and most desired meates, which when they faile, with this, though courser bread, they do more freely fill themselues. And yet be∣sides, Bread strengtheneth the heart of mang So do (saith one)h the promises that are made to teares. For those that are patient in tribulation (according to Saint Paul)i Reioyce in hope. so much the more as they are more clearly cal∣led thereunto, by example of his preceeding teares, and succeeding ioyes, of whom it is written,k Who in the dayes of his flesh, when he had offered vp prayers and supplications with strong cry∣ing

and teares vnto him that was able to saue him from death, and was heard in that he feared.

[Application.] Saint Bernard hath ob∣serued seauen sorts of bread whereon they of the Kings house do feed. One is of hea∣ring the words of God; ano∣ther is of obedience or doing the workes of God; athird is, Meditation on them both; a fourth is, Repentance in case of negligence, in either of those or both. The fifth is of sociable vnanimity. A sixt, the holy Eucharist the for∣mers pledge, and seale of the couenant betwixt our Lord and his elect. The last is this we are yet a kneading, of praying teares, or weeping prayers. The condition of

which is such, not that he who feeds on one, or more, should therefore loath the rest, but contrariwise the eating of any one or some, whets the stomacke for the rest; whereby we gather, how few are satisfied with this, how many perish in spirituall famine vnawares. Who is he that will giue to me this bread to eate? whom, if I haue it, in these dayes shall I call to such re∣past? which of them that daily feast will vouchsafe to be my guest? But to vse our bread in a larger, that is, the Scriptures sence, for all manner of victuals, the most, filling thēselues with sundry sorts of leauened cakes, poore wretches

wretchedly refuse these bit∣ter hearbes,m which ne∣uerthelesse as cates were to be ioyned with the vnlea∣uened bread of a sincere and Christian conuersation, if so be we desired without hy∣pocrisie, to be partakers of our Lords feast. But this diet what vse it hath for health or strength, the world knoweth not; there∣fore neither doth desire it. Who bewailes the want of an vnknowne good?n Cast a blind-borne and one ac∣customed to the light to∣gether into the darknesse of a dungeon; the ones ex∣perience makes him to la∣ment, the other without losse, laughs in ignorance; so, right so here it is: The

country swaine will dis∣daine to stoope to ground for that which is precious in his Lords esteeme: bruit beasts deuoyd of reason, and therefore vncapable of miserie, bred by nature to exhale their breath in plea∣sure of their senses: soone as they see the ayre, the ori∣ginall of their life, expresse each of them some kind of wantonnesse; the horse pranceth, the oxe casts dust into the ayre, the sowe de∣lighteth in digging turfes out of the earth, the whelpes do play, the calues leap, and briefly, all the rest, each one by a certain signe, shewes that his mindlesse nature propends to plea∣sure: but man thats borne

to knowledge, beginnes to weepe, before he hath leaue to eate, that he may so learne that which was the first, should be the fre∣quentsts action of his life: so mirth is theirs, and mourning ours. Now of those beasts very few, and seldome times, in seeming sorrow are seene a straying from their kind; and if any, yet those for men, as we haue heard of horses and dogges that with their teares haue celebrated their maisters funerals; but of men how many to brutish lusts haue quite giuen euer themselues, ignorant or vnmindfull of their owne condition or their end? for where is the

end of their pleasant springs, but in saltnesse of the seas? for the riuers haue sweet waters, and the sea bitter, as pleasure also ends in loathsomenesse: and to say with Salomon,o The end of mirth is heauinesse. Howeuerp vncessantly the appetite comes and goes, increaseth, and decreaseth, and riuerlike followes the trace of her inclination, vntill her desire be satisfied, and in her crooked courses following each first decli∣ning path of pleasure, pas∣seth as by a certaine race, from place to place, after steepe downe fall into the vallyes, scarce euer reascēds vnto the lofty mountaines, which neither the water

can, nor appetite is wont; yet still it runnes and ouer∣runnes, and againe returnes vnto the first, whence the Preacher saith,g Vnto the place from whence the riuers come, thither they returne a∣gaine. For from fleshly ap∣petite so many flouds pro∣ceed, so many and so end∣lesse lusts arise. The place frō whence these streames gush out, is the well of na∣turall necessitie, in which they end the ditch of vnna∣turall satietie: the way by which they passe is the quagmire of voluptuous∣nesse; by which it returnes, and runnes amaine the par∣ching path of concupis∣cence. And as all decursion of waters is by visible

channels on this furface of the earth, but returnes by vnderground and inuisible: so lust by visible action, and satisfying the desire eft soone is expelled, but by se∣cret operatiō of the vegeta∣ble faculty, reflects, & so re∣paires her restlesse motion.

How miserable I pray, and how lamentable, euer to whirle about, neuer to get out, this eddie, now sinking, then fleeting, but neuer intermitting? how to be desired, rather to be de∣tested, are those oblectati∣ons of our desires, which both are gendred of defect, and turned into loathing? Wherefore as we can let vs gainestand and rid vs as we are able: be we not so

carried of the sweete streames, as to end our voy∣age in the saltest waues. Here rather let vs admixe, yea preferre some bitter∣nesse: admixe, because, when God bestowed all good without any compo∣sition of euill to be vsed, and forbad to taste of the bitter fruite, yet we ingor∣ged our selues with euill: strict iustice required, that euill alone our portion after should haue bene, yet hath the Creators excee∣ding clemency euen hi∣therto vouchsafed vs some portion of that despised sweet, but so, that for me∣mories sake and thankful∣nesse, 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 sub∣iect of our prayer, when we request, Giue vs this day our daily bread: I deserue not to dine not hauing wept be∣fore, nor to sit at supper, before I haue wet my cheekes; which as vnmeet, so how vnsafe Lazarus and the gluttons.r storie doth declare, and reason proues. For being there is a two∣fold 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,) blessed sure is he, who in things truly good, trea∣sures vp his portion of pleasure for the future life, but swallowes before death his portion of the bitter cup: so the wise manf orders them, saying, First a time to weepe, then after a time to laugh. Therefore weepe in time, that both more surely, and more a∣bundantly we may triumph in all eternitie.

[Obseruatiō. 7] Whence elegantly Fa∣ther Augustine gathers, it is, that thirsting for the well of life, he tearmes his teares not drinke, which more greedily is desired, and easi∣ly

deuoured, but bread that is harder and more diffi∣cult, that is harsher and not so pleasant. I remember in∣deed, he said sometimes,b God gaue him teares to drinke, and elsewherec that he himselfe mingled his drink with weeping; but neuer, that euer he vsed them for his drinke, lest for them∣selues he should seeme to desire them, as that well: for what pleasure he hath in them, is for necessitie of the end, nor for them∣selues.

[Amplificatiō] 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 Basild notes, there remained no

time for that ioy vnspeakable and glorious of the elect and iustified, allowed him of God: no place for the Apo∣stles precept,e Reioyce in the Lord alway. For if sor∣row 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 glad∣nesse, who are accounted worthy to stand by the tri∣bunall of the Almightie. Andf besides, too much sadnesse becomes a cause of sinne, in so much as sor∣row ouerwhelmes the mind, and by want of ad∣uice, occasions giddinesse, by forgetfulnesse begets vnthankfulnesse. This fit∣teth

that which the He∣brewes say, The holy Spirit in them that are euer sad makes no residence, and ex∣perience too plainly pro∣ueth it in excessiue griefe.

[Application.] I suppose therefore Saint Augustineg and Saint Basilh and his brother ofi Nyssa would not commend but reprehend, not onely the Anabaptisticall sect, which Romanists themselues con∣demne, as supposing the Godhead is appeased by rude screeches, or vgly howlings; but also those selfesame Romanists in some of their esteemed re∣ligious orders, and such o∣ther like perhaps amongst our selues, not vnlike (as writes that learned Father)

k vnto the tender & worth∣lesse trees in which the wormes most easily are bred; whom God also him∣selfe by Esayl sharply re∣proues, and plainly conuin∣ceth as ignorant of the Godhead.

[ 2] Wherefore we are in∣structed, that as they whose eyes are weake, fearing to dazell them with continu∣all sight of the lightest bo∣dies, at times refresh them, with more tollerable co∣lours of flowers and hearbs: so must the mind not al∣waies be giuen to sorrow and sadnesse, but turne her eyes to the speculation of better thingsm and exer∣cise of good workes; which pietie is much to be prefer∣red

(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 and labouring in his vineyardo Rendered him the fruites in their sea∣sons. The golden Rauennasp 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 lamen∣ting, for which they are borne in teares, are subject to sor∣row, 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 rea∣dier to lament: therefore with their teares they vanquish weapons, sway whole king∣domes with their weeping, and by bewailing breake, all the courage of the nobler sexe. Its 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 mis∣beliefe 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 hand∣ling 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 ama∣zed 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 la∣bours, in wrongs patience, in perils death, suffering in wounds, in paines deuotion, constancie in renting of their bowels. To Christ therefore, the women are portitors of teares, the Apostles subduing Satan, and all other enemies, report with victorie both tri∣umphs 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 re∣dounds the other, both in this present time, and in the world to come.

Which euen here from

[Obseruatiō. 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, imply∣ing, How euer the Saints la∣ment in holinesse, the fruite is theirs. As in another place, I humbled my soule with fa∣sting, and my prayer returned into mine owne bosom. And y^t w^c the Lord said to Rahel, that is, to Israel, in Ieremie doth confirm it, saying, Re∣fraine thy voice from weeping, and thine eyes from teares, for thy worke shall be rewar∣ded. For, The Lord vphol∣deth all that fall, and raiseth vp all those that are bowed downe: that is, refresheth e∣uery one, and rewardeth, that is afflicted for his

name: that as the sufferings of Christ abound in them, so their consolations may abound by Christ. [Ʋse.] This is the diffe∣rence of those teares which are shed for God, (or godly teares) and those of our hearts inuention, yea and such as are of Gods pre∣cept, yet without their right intention; as the an∣swer of God to his people in Babylon by Zachary de∣clares. Their question is, Should I weepe in the fifth moneth, 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 in∣stitution) and seuenth mo∣neth (which was immedi∣atly commanded) euen those

seuentie yeares, did ye at all fast to me, euen to me? And as if they had said, Then wherein haue we missed? it is added, Should ye not heare the words which the Lord hath cried by the for∣mer Prophets? And as if yet further it were deman∣ded, Which are those words? for the one, fasting and weeping is enioyned; and the other not forbid∣den: it is replied a little af∣ter, 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 a∣gainst his brother in your

heart. As if he had shortly said, The purpose of mour∣ning, as well as sacrificing, is mercie, and the know∣ledge of God: for Esay proues the one, as Hosea doth the other. These are the teares that God vouch∣safeth to see; these are they that are contained in his bot∣tle, and written in his booke.

O that my portion then may be with them, to whō it is said, Ʋerily, verily, 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, from whose eyes God shall wipe all teares. Pe∣ter at first (in semblance of

a carnall man) said, Thou shalt neuer wash my feet: but after, seeing the danger (re∣presenting the inordinately zealous and il aduised pro∣fessor) saith, 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 tou∣ching teares, I may keepe the meane, neither wan∣ting, 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 ten∣der mother, they may be wiped from mine eyes. But we poore sinners, how

should we be conceiued to exceed, whereas the righteous Dauid surceas∣seth neither day nor night?

[Obseruatiō. 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 spi∣rits, not lightly, or for an houre, and so haue done, but constantly and serious∣ly, so long as cause re∣maines. So Baruch in Ie∣remie, faints in his sighing, and findes no rest. So that same Prophet in his booke of Wailings, counsels the daughter of his people, say∣ing, O wall of the daughter of Sion, let teares run downe

like a riuer day and night: giue thy selfe no rest: let not the apple of thine eye ceasse. The same is Iobs assertion, Are there not mockers with me? and doth not mine eye continue in their prouoca∣tion?

[Amplificatiō] 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 Pro∣phet, Thou shalt say this word vnto them, Let mine eyes runne downe with teares night and day, and let them not ceasse. They cannot, be∣cause of the smart of his rod, who say, Day and night thy hand was heauy vpon me:

(A wonderfull drinesse of the grape, ensued the pres∣sing 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, which refuseth to be healed? wilt thou (speaking to God) be altogether vnto me as a li∣er, and as waters that faile?

[Application.] Much differing in na∣ture 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, 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 Nor∣therne showers in Som∣mers drought, which moi∣sten the boughes & blade, but neuer nourish the root of trees or herbes; so it ne∣uer fructifies.

But to the purpose, let vs remember, the sable and si∣lent night affoording con∣uenient solitude, of all is tears best fitting nurse. The certain conuenience of so∣litarinesse, Ieremie a man next to Dauid, delighted in this exercise, declares by his example, My soule (saith he) shall weepe in secret places for your pride. And briefly for the night, most deuout Dauid witnesseth himselfe, All the night long

I make my bed to swimme, I water my couch with my teares: of whom (saithc Au∣gustine) 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 Fa∣ther well obserues: That if you take the day for the prosperity of this life, and night for the worlds ad∣uersity, the conclusion will be the same; for saith Da∣uid, Whether in prosperitie of the world, I shed the teares of my desires, the longing of my desires I leaue not off. And how euer the world be well, I am still ill, vntill I ap∣peare before my God. [Amplificatiō.] For no lesse if not so much more,

the prosperitie of this world, is to be lamented then aduersity; for that more corrupts vs, that this more easily may breake vs; fallen they haue often in prosperity, that haue not started in aduersity.

[Application.] Yea and if we will con∣sider, whence are the adul∣terous fashions of this age? from aduersity? from trou∣ble and danger? Nay: for it gaue Martyrs a race most generous, most acceptable to God their Father; but these our times of peace and plenty, a broode of vi∣pers, a seede of sinners, a generation of wantons, men effeminated, women against nature in mens ha∣bite, each leauing them∣selues,

emulating either nothing but the others vi∣ces. O prosperity flowing, and failing, temporall and mor∣tall, fleeing and falling, hauing euer more deceit then delight. So much to be feared, and worthy to be lamented, as thou art able to entice, and ready to kill the intan∣gled! as cunning to do the one, as the spiritb that seduced Ahab, and willing to execute the other as the Ghost that met Brutus in the battell at Philippi.

A third collection seemes hence for to arise, that namely the Saints lamen∣ting for sinne, surpasses the vngodlies wantonnesse therein; for he weepes both day and night; but their

blasphemie which did oc∣casion it, is after said in a∣ction but to endure by day.a Esau had shortly resolued to slay his brother Iacob, but Rebekah his mother sup∣poseth his fury after a few dayes will turne away:b and though perhaps the euill intention was not changed long after, nor euer repen∣ted of, yet the Scripture saith,c Whē Esaw saw that I∣saac had blessed Iacob, & sent him away to Padan Aram, to take him a wife from thence, he also diuerted the streame of his thoughts from murther to another marriage: but after a little we heare of Iacob though not watching yet trou∣bled byd dreames in the

night, and fearefull awa∣king out of sleepe. Yea many yeares after retur∣ninge to his country, the feare of his brothers rage distressed him, and not one∣ly by presents and perswa∣sions in the day time la∣bours to mitigate him∣selfe, butf all the night vntill the break of day wrestles with God that he may preuaile with man.g Soh Abraham deuides himselfe, he and his seruants by night, pursuing them that by day had ta∣ken away his brothers sonne.i So Moses often whole dayes and nights, and weekes, yea almost moneths fasts and prays to God for remission of those sinnes which Israel com∣mitted

at once. So (in resem∣blance) Dauid in much di∣stresse is following to re∣couer what vniustly is ta∣ken away, while Amalecke triumphing in their euill, are eating and drinking, and dancing, because of the spoile that they haue taken: so he expresseth that whilel his enemies reproach him all the day, he watcheth, (which is more conuenient for night then day) and is as a sparrow alone vpon the house top: and in the personm of our Lord he thus expresses, O my God I cry in the day time, but thou hearest not, and in the night season, and am not silent. Which we know how by our Lord himselfe it was fulfilled oft times in the

garden,n in the mount,o and in the desert. So that howsoeuer the Pharisees sometime by night con∣spire against him, yet could they not be so watchfull to the euill, as he for good.p So Paul and Sylasq at mid∣night in prison pray and sing prayses vnto God, while they that imprisoned them are asleepe. So do those many deuout in the house ofr Marie the mo∣ther of Iohn, during the Churches persecution and Peters imprisonment, for whoms prayer was made without-ceassing of the Church vnto God. So the re∣ligious ruler Nehemie, with fasting prayes both day and night for the euill that

had happened vnto Ieru∣salem and Iuda being already done and ended. So Darius howeuer a heathen king, yet partaking with afflicti∣ons ofu Daniel seruant of the most high God, when as the trecherous Presidents, hauing accomplished their diligent search,x and hauing performed as they sup∣posed, They mischeuous de∣uices which they had imagi∣ned, now sleep their sleepez; went to his palace and passed the night fasting, nei¦ther were instruments of mu∣sicke (according to his v∣suall manner) brought be∣fore him, and his sleepe went from him. Yea and the king arose very early in the mor∣ning, & went in haste vnto the

den of lions, and when he came to the den cryed with a la∣mentable voyce vnto Daniel. So powerfull is the affe∣ction that hath but affinitie with religion, much more true religion where it is, by all indeuour striues to out∣strippe naughtinesse. For them, after their malignant counsels and cruell ac∣complishments, pleasures drowne, and sleep enterres: but these silly lambes, and mourning doues, feare and care still solicites, especi∣ally because they much dis∣daine to see good ouercome of euill. Let bloudy perse∣cutors this also vnderstand, that if to feed on others flesh be their delight, they may haue their pleasure al∣so

in the night, for herein its not amisse to imitate the noble spirit of that most religious Lawrence, who on his grid-iron bid the perse∣cutor, turne his carkasse and eate that which was alreadie roasted.

But as for vs remember we by day to conflict with the works of iniquitie, and by night imploring the heauens helpe, get new prouision for each dayes fight, according to the ex∣amples of our Lord now related, and of Paul, ser∣uing the Lord with all hu∣mility of mind, and with many teares and tempta∣tions,a Which befell him by the lying in wait of the Iewes; ceassed not from those teares

night nor day for three yeares while he was in Asia: that ac∣cording to ours and their figure in Israel and Ægyp∣tians, the more by them we are afflicted, the more our seed may multiplyb and grow, not onely by num∣ber of the faithfull as hath euer fared in the hottest persecutions, but also that each of vs our selues, being so by them excited, become more feruent in euery good word and worke: as of the holy Apostles it is written, that after many threat∣nings, and beatings, and imprisonments,d Daily in the Temple, & in euery house they ceassed not to teach and preach Iesus Christ: for teaching and preaching of

whom they were so perse∣cuted. So shall Satans per∣secutions, vnto the grace of Christ, proue but as wa∣ter cast on burning oyle. So shall our religion, by the fruites approue it selfe, be∣ing both feruent and fre∣quent; which things, by termes of night and day in meditation of Gods law, in fasts and prayers to God, his most immediate serui∣ces are vsually commen∣ded.

So doing, we may with ioy expect that day with∣out all night, which shall once clothe vs with the garment of perpetual glad∣nesse; when they also that now abuse the vseful chāge of night and day, shall be

oppressed with an euerlast∣ing night. For this is the difference of this present, and the change that is loo∣ked for; now during the time of Patience, the visible course of night and day is common to the elect and reprobate, but then all night shall be the ones, and constant day the others lot. Euen that day, whereof the Prophet speakes, And it shall be one day, which shall be knowne to the Lord. That day, whereof in one the whole Church may say: When shall I arise, and the night be gone? and I am full of tossings to and fro, vntil the dawning of the day. That, whose dawning the Psal∣mist looketh for, saying,

The vpright shall haue do∣minion ouer them in the mor∣ning. That, in difference whereof, Dauid may seeme now to say, His teares are his meate day and night. For when he shall come vnto the place, of which it is said, There shall be no night there, he shall no more eate the bread of teares, but drinke without let, without loathing, without ending, of that pure life∣springing well, so earnest∣ly, so vncessantly here de∣sired.

From the particular ma∣ner, and determined mea∣sure, of whose desires and diet of teares, as they are bounded in these words; at length we come to more

ample and absolute consi∣deration of that grace, for the good, as we are able, of as many as hauing or see∣king this gift of religious teares indeed, account them gracious. For which intendment, these heads seeme profitable to be han∣dled: first the Nature; then the Necessitie; after, the Vse; next the Efficacie, fifth, the Lets; sixth, the Helpes; se∣uenth, the Matter, Occasi∣ons, or Diuision of godly teares: and last, of their Dignitie, by way of conclu∣sion to the rest.

As for the Nature, thus briefly may they be defi∣ned: Teares are in man a humour of thicke vapours, by force of some strong af∣fectiō,

gathered first about the heart; then from it, be∣ing straitned, sent vp into the braine, there by the coldnesse thereof resolued into water, thence distil∣ling into spongious glan∣duls of the eyes, out of which at length they are wrung, by the straining of those arteries which are deriued from the heart and head. Now a little of each of these parts in particular.

[Explication.] And first we say, they are in man, or something to man belonging; because the knowledge of the ob∣iect is required for expres∣sing of this outward signe. Now amongst the bodily liuing creatures, man alone is capable of knowledge.

For whereas there are in man two passions princi∣pall, to wit, Ioy and Heaui∣nesse, arising both from knowledge of the cause, (to either of which all o∣ther may be referred,) the mighty God hath assigned to either, in man a signe ex∣pressiue of it selfe, namely Teares and Laughter. So that those teares mentio∣ned of Crocodiles, and Pallas his horse, and certain dogs and birds, happening to some of them ordinari∣ly, are to be accounted teares not properly, but A∣nalogicall, that is, like vnto teares; or if out of order, then to so be taken as Ba∣laams Asse her speaking.

That they are a humour,

sense seeing them distill, witnesseth her selfe; the which most rightly is ther∣unto by God applied: for the flowing of that liquid thing, betokens the inward melting of the soule; whereto I suppose, well may be referred that which Dauid saith, My sore ranne in the night; which cannot be a bodily sore, because the originall expresseth it in the Hands name.

The matter of this hu∣mour, seemes most to be those vapours, in that it is neither bloud nor flegme, choler nor melancholy; nor yet appeares to be any of those which Physitians call Secundary humours: though one hath said, They are the

soules sweate. Truth it is, sweate like vnto teares, is salt, but not so cleare, nor in such sort passing through the inward parts. Neither is it easie to perceiue, how excrements of the third concoction (which is wrought in the outward parts of the bodie) should be the nearest messengers of inward affections. As for that of Nyssen to this pur∣pose, saying, that Teares are drops of bloud▪ gushing out of the hearts wounds, I take to be more Rhetori∣cally, then materially spo∣ken.

For fourthly, that they are a corporeall effect of a mentall affection, no man doubteth, (of fained teares

I speake not, which are but equiuocally so called) ther∣fore according to change of affection they are stird & stilled, raised and layed.

Now if you aske, what affection they betokē? The answer of some wil be, that properly they witnesse sor∣row, but ioy by accident, namely, as ioy is accompa∣nied with remembrance of sorrow: but in mine opi∣nion (howeuer I esteeme all the affections so to re∣maine commixed in the mind of mortall man, as all the elements in that com∣pound bodie, wherein one onely is predominant,) yet should not that slight me∣morie of euill be in ioy so forcible, as to produce

mourning teares. For sure it is, that as either of two contraries preuailes, the o∣ther in power is abated. Wherefore, the weaker re∣membrance of sorrow in the midst of ioy, should not so effectually moue tears, as that remembrance which in a middle estate is stronger, because then lesse resisted: neither doth expe∣rience at all times, when most reioycingly we weep, witnesse any thing lesse, then that we remember sadnesse; yea so much the more abundantly, as we re∣ioyce in singing the praises of our Redeemer, so much more without restraint, without obseruance, these waters spring out of their

fountaines; wherefore we must acknowledge with the Orator, Nature hath giuen teares messengers of the mind, which burst out in grief, and in mirth more plea∣santly proceed. While as the one pressing, straines them out, the other dilating o∣pens the passages that they may flow more freely; both stirre the inwards with a stronger motion, as also do desire of reuenge, and affe∣ction of pitifulnes. Where∣by also may be perceiued, why in the definition we required a strong affection. For neither a slow affection sufficeth to moue those va∣pours, and the ouerviolent ouerwhelms, or else, ratify∣ing dries them vp; that in∣fants

& womanly creatures of either sexe, are lightly moued to weepe, is caused either by the mind, in that through defect of iudge∣ment, things oft times of little moment, they repute the greatest; or else pro∣ceeds from a qualitie of their bodies, to wit, the a∣bundance of vapours in those whose constitution is of cold and moist.

Meane while those va∣pours gathering from each part, vpon some great and vnaccustomed agitation of the mind, about the seate of life for defence thereof, compassing on all sides a∣bout, do straiten it, binding more hardly in sorrow, and are therfore more strongly

repelled, in ioy more gent∣ly compassing, and there∣fore are more easily dis∣patcht vnto the braine.

For betweene the heart and head, there is a mutuall and rare compassion; euen as betweene vnderstanding and affection. So that as the braine, vpon knowledge of the matter, giues notice, and stirres vp the heart: so the heart moued by the af∣fections, sends for her selfe her messengers circumflu∣ous vapours to seeke the redresse of euill, or increase of good.

The braine then, either by his coldnesse condenses those vapours into fluide humours, as the middle and coldest region of the aire

those that breath out of the earth and water; or other-waies those hote halations being dar••ed in abundance vpward against the solide cauities of the braine, by their repercussion and con∣course, are thickned, as the drops hanging vpon the lower side of the couer of a boyling pot, may by ex∣ample teach.

Wherefore it is no won∣der, if what way they can readiest they fall into those spunges obserued by the eyes: for in those that are mo••e humide, at the same time they weepe, you shall obserue that humour fal∣ling into their nostrils, ha∣uing found no receptacle in the soliditie of the head,

like as it hapneth in those stils which they call Re∣torts.

Finally, it were not well prouided for the eyes; if the waters receiued into those spunges, were not thence wrong out, which easily the head, and heart by ministe∣rie of their arteryes effect: but in the eyes principally and lastly they appeare, be∣cause the eyes first and chiefly harbour sinne, and of the eyes of mankind es∣pecially of the womans, that before man was in the transgression.

Thus of the nature of teares; followeth their ne∣cessitie, which is either from the present consi∣stence of our nature, or frō

the institution of Gods commandement, or final∣ly from condition of the end.

From the consistence (said I) of our nature, not of nature vniuersally, though Plutarch being reproued, for weeping for his childs death, not vnaptly answe∣red, Thus nature flowes. A∣gaine of our present con∣sistence, not of our primary constitution; for made we were without them, and without sorrow the fre∣quentsts cause thereof, but now are borne of sinne, in sorrow, vnto labour.

Of sin, that is, of seed in∣fected, both with the guilt of the first sin, and with cor∣ruption of originall errour.

For who can bring a cleane thing out of an vncleane? and Dauid acknowledg∣eth, Behold I was shapen in iniquity, and in sinne did my mother conceiue me. No lesse the Law-giuer himselfe hath taught, inioyning the chastest and holiest mo∣thers purification, and sa∣crifice vpon their concei∣uing and bearing children.

In sorrow we are borne in respect of causes both procuring and effecting; the procuring causes are either the losse of good things, or the hold that e∣uill hath taken on vs. The first good we haue lost is our owne integritie, both of essence and ability: of essence, whereby, at first by

connaturall and vncoun∣terfaited righteousnesse we were confusion to the a∣postate Angels; but now by dolefull alteration we are a shame vnto our selues, not with rebellious spirits onely, but with the vilest insensitiue creatures being compared. Ah, how do those malicious supplan∣ters insult and triumph o∣uer Adams fall! Wherefore if Thamar vnwillingly and therefore innocently, ha∣uing lost virginity, yet wept so bitterly, and o∣thers, rather then they would lose it, haue depri∣ued themselues of life; most iust reason haue we, that of originall glory our selues haue stript so wilful∣ly.

The losse of that other integrity, which we call existence or ability, is that totall corruption of our most pure and perfect na∣ture; so that of those things wherewith before it was both beautified, & streng∣thened, and delighted, al∣most nothing doth re∣maine, but all contraryes in their places are come. Let thine imagination propose vnto thee, some body now faire, and cleare, and strong, and nimble, and by exa∣ctest symmetry of parts and colours, & lineaments pro∣portioned: anon exanguish∣ed, some part blew with stripes, other with wasting agues waxen pale; a third through corrupted humors

ouerspread with vermine, alcouered with vlcers, with issues of matter, loathsome to the eye, and intollerable to smell through stinch, not able to lift vp it selfe, not to be approached for helpe of any other crea∣ture; cast out, forsaken, and abhorred, which sometime was in high esteeme a∣mongst the best and hono∣red. This, euen this in re∣spect of that which was, is our present case.

And yet a greater good we all by ods haue lost, The King of heauen his fauour; for how should the holy admit vncleane soci∣etie? For thou art not a God that hath pleasure in wicked∣nesse, neither shall euill dwell

with thee the foolish shall not stand in thy sight, thou hatest all workers of iniquityf. None we iustly count more wretched then those who sometime haue bene kings delights, but after euen to scullions are in derision: whom ere while all men saluted, all men coueting their presence bowed be∣fore them, blessed them; but now, as knowne ene∣mies of the common good, they hate, abhorre, despise, and execrate. Vasthi thrust out of the kings bed, ha∣uing no place no not in the kitchin, for making and adorning whose couch be∣fore, all the precious things of the Prouinces scarce sufficed; yet those, of late

her waiting mades, allowe her not admittance into their presence. Consider also Hamanh euen now the man without compare, ho∣nored of the king, and with the king alone admitted to the banquet of the queene, yet by a sodaine turning of the wheele hoist on his gal∣lowes of fiftie cubites, pre∣pared for his proposed ene∣mie. These indeed scarce euer could enough be lamented by the subiects of these changes, or their friends; yet were not there condigue repentance to be remembred at the mention of those teares, our fall de∣serued: there a Queene and here a courtier, are cast out the fauour of a king, but

whose breath was in his no∣strelsi, but who himselfe within a moment might as another more power∣full after him, be cast, not onely out the kingdome, but euen from all societie of menk, into the place, and forme, and company of beasts: but we by our de∣merit are expelled from the place and presence, fellow∣ship & Sonship of the euer∣lasting 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 dis∣franchised: For so when any is found in leas-maie∣stie,

obnoxious to Princes, is depriued not onely of fa∣uour before enioyed, but also of euery right and be∣nefit 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 e∣lements 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 iniu∣rious 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 him∣selfe was her possession, whose habitation from the beginning by the coeter∣nall Wisedome,l was with the sonnes of men. But now He is turned to be their e∣nemie, and doth fight against them. O losse beyond all losse! ô mischiefe likened by no dammage! How ma∣ny shall you heare relating vpon euery meeting their losse of some ship or goods, a part or whole; but of lo∣sing God no more then if they neuer had had interest in him? Of those losses so they speake, as they that

seeme somewhat to them∣selues, and would to others, that sometimes they had such things to lose; but this, that as from them∣selues without all hope of once recouering for euer God, as losse they do not once record.n Micaiah could bewaile the losse of Idols: how much more meet were it to lament the deniall of the true and one∣ly God? Carelesseo 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 Fa∣ther himselfe, who can re∣fraine from teares? He for failing of a worldly prehe∣minence,

but we depriued of heauen, and our Father the maker of heauens: yea and that other esteemes ab∣surd to be demanded, what he ailed: The gods which (saith himselfe) he made being by violence takenp from him; but how much more absurd is the wilfull abdication of God the for∣mer of all things, not bewai∣led?

Finally, with God against our will, we haue left our natiue soile, because against our selues we haue forsa∣ken God; therefore against our minds we depart our habitation.q 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 of∣fence, had Paradise now for euer spued out, because we had prouoked God, if the clemency of the selfe∣same God had not succou∣red. It indeed mercifully relieues, giuing hope of some returne, yet we poore exiles iustly mourne in mi∣serie, during this our ab∣sence. Our selues which haue the first fruits of the Spirit, e∣uen we our selues groane within our selues, waiting for

the adoption, the redemption of our bodiesr. 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 wor∣ship 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 fruit∣full season, and delightfull ayre of natiue Paradise, by fault of ours, not thine, from thee we sonnes of A∣dam banisht are! Garden of God, plantation of the Highest! with what teares shall I bewaile, not thy de∣solation,

(for thou art bles∣sed, not layd waste by the reiection of the corrupted sinner, and sinne corrupting, as also was the mother earth, by washing off infe∣cting flesh therefrom) but sorrow for the vnhappie case of our whole race, ex∣pelled from thy felicitie! Herefore the holy Pro∣phets,s Esay andt Ieremie, wash Iazer & Sibma, Hesh∣bon and Elealeh with their teares. O men of God, who shall to me impart some part of your abundant wai∣ling, for the forraine Moa∣bitish land? you all bewa∣tered 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 deser∣ued but most distressed casting thence, that it might be cleansed. Someu 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 Cainx, the manqueller ha∣ted of the Lord, that there he (not without Gods or∣dination) 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 habitationy also is prolonged in the land of Nod: whilest that, for violating the Highest Maiestie, ex∣pelled, 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 hard∣ly shed some teares! I re∣member that worthlesse multitude most like my selfe, come out of Ægypt, a forreine, and to them vn∣friendly land, to haue wept most bitterly, within few dayes after departure, re∣membring 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 in∣habitants, and wearisome labour brought low: but I absent now hundreds, and thousands of yeares, from that most naturall, & fruit∣full, and delightfull, and friendly country, seldome and slightly sigh for it. O call not to my iudgment the inhabitants ofa Ziklag, who wept for the supposed losse of their wiues & chil∣dren, till they could no more; they had lost their stuffe, but their land re∣mained: their wiues were gone, and their children ta∣ken, but without difficultie they might contract new

marriages with women of their owne families, by which their decayed ex∣pectatiō of posterity might be yet repaired; but to vs both house and land, gold and siluer, and most preci∣ous iewels, and most fami∣liar fellowship of the holy Angels, neuer on earth as before to be recouered, was lost in a moment. A∣gaine, I thinke of this same Dauid, at that time almost stoned as the cause thereof, at another time constrained to leaue Ierusalem for a season; yet with hope of safe returne, couering his head, vncouering his feete, though guarded with an ar∣mie of valiant men,b Wee∣ping as he went vp by the

ascent of the mount of Oliues. And grieue that I neuer enough reproue mine own stupiditie, and sloth, and dulnesse. O let vs all set be∣fore our selues as one of the Ancientsc well aduiseth, that Adam thrust out the garden,d kept out by Cheru∣bim, and edge of flaming sword, which turneth euery way to keepe the tree of life. Obserue our wretched fa∣ther, with Eue the mother of her husbands miserie sent out, looking backe, desiring, but not daring to returne, somewhile com∣ming trembling wise, soone by the lookes of the awfull Angell, terrified, de∣parting; then accusing his wife, imputing to her alone

the losse of all the plenty, & pleasure, and ease of Para∣dise: her in silence that had abused her tongue, with teares and sorrow, alone her selfe condemning; and him againe, looking home, reflecting rebukes vpon himselfe, at lenght but late, acknowledging his follie in too much facilitie to a woman. Finally, both at length farre remoued, that now they may not breathe into that ayre wherein ere∣while, they had all hearts desire; yet in sight confined within some territorie, frō whence they may, as from afarre, looking, be moued to thinke what land, what Lord, what libertie, what honours, what friends, and

riches by their owne vn∣righteousnes they had lost: And this esteeme in present to be the case of each of vs.

Thus farre now of the good things lost, yet not of the euill ensued; of the gifts whereof we are despoiled, not of our punishments in∣flicted. Which if I could as easily, as I may truly and wofully expresse, a day would not suffice briefly to relate them. In the soule for knowledge, hath igno∣rance taken place, for wise∣dome follie, for righteous∣nesse iniquitie, impiety for holinesse: And in the bo∣die for foundnesse rotten∣nesse, for health sicknesse, for strength, feeblenesse,

for swiftnesse, stifnesse; a liuing death, for constant life; a death beginning at our entry into the world, passing along amidst the manifold changes of our few and euill dayese: per∣fected at length when we go off the stage, but neuer ended, except to them that are in Christ. So that we are at first loathsome seed, in the middle brittle clay, at last wormes meate. Cherish the flash neuer so much, flesh it is: and if you consider dili∣gently what issues by the mouth and nose, and other passages of the bodie, you will confesse, (as a deuoutf man said,) A viler dunghill you neuer saw. If you could relate in order all its miseries, how

with sinnes it is laded, wrapt in vices, itching with concu∣piscence, possessed of passions, polluted with illusions, euer prone to euill, inclined to all naughtinesse, you should dis∣cerne it, full of confusion and all shamefulnesse. What is more worthy of teares, if you consider the best con∣dition of these present things? and if you will fore∣see what after? The grapeg once pressed affords no fur∣ther liquor, but with perpe∣tuall drinesse, as salt vnsaun∣rie, after is condemned: Like so the flesh by deaths presse, for euer is dried from all de∣light, neither euer againe re∣couers strength or stomacke for former wantonnesse. Here∣truly me thinkes I may as∣sume,

the Prophets words: The precious sonnes of Sion comparable to fine gold, how are they esteemed as earthen pitchers the worke of the hands of the potter! And a little after, Her Nazarites were purer then snow, they were whiter then milke, they were more ruddy in bo∣dy then rubies, their poli∣shing was of saphir: but ô what change their eir visage is blacker then a cole? they are not knowne in the streets, their skinne cleaueth to their bones, it is withered, it is be∣come like a sticke.

As for the Princes fa∣uour which once we had, now to the tyranny of hel∣lish fiends our kind is sub∣iect. Can the mind of man

with patience behold the seed of. Adam miserably serue their lusts? Ægyptian bondage is a shaddow compared with this: for they in bricke and stone, in clay, & chaffe, and stubble, but those materiall, but earthly, and therefore ei∣ther measurable and so tolle∣rable, or as that Stoikel said, extreame, and so in short, cut∣ting the thred of life, ending paine, and doing disgrace away: yet God, so soone as his people came into the promised land, comman∣ded they should be cir∣cumcised, doing the shame away that still remained, saying,m This day haue I rolled away the reproach of Æygpt from off you, where∣fore

the name of the place is called Gilgal, (rolling) vnto this day. Whereby may be coniectured, what shame from Satan they haue got, who are taken captiue by him at his willn. Doth any of you with vnwatered cheekes behold his sonne, or bro∣ther, nephewe, or neere friend, caught out of your company, fettered with chaines, bound to the gal∣lies, wanting bread, cru∣elly beaten, by Turkish vn∣godlinesse, detained, abu∣sed? But if we could looke about vs and behold, much more basely, slauishly, cru∣elly, our brethren at the pleasure of vncleane spirits, now as it were with cud∣gels beaten, driuen vp the

dangerous hill of pride, a∣non compelled ouer steepe rockes to cast themselues, vpon sharpe pikes of many offences; sometime them of high descent fil∣ling and emptying swine troughes with the prodi∣gall in drunkennesse and gluttonie: Others with Sampson, in stead of horse or asses, grinding in the mill of the fleshes vncleane∣nesse, (which all and thou∣sands such slauish conditi∣ons this present age affords in filling of mens lusts:) then should we sure ac∣knowledge necessity of teares. What is here, not base, laborious, bitter, shamefull and lamentable? yet these things daily with∣out

teares (I wish without laughter, without puffing vp, as at the incestuous Co∣rinthian, without reioycing in such things of nought) we daily see: certainely if nothing else, yet this it selfe to extort some teares from the eyes of a reasonable minde were all-sufficient.

I will not here record what sorrowes are come in place of the ioyes of Para∣dise, a cursed earth for the blessed garden, thornes and brambles for the tree of life, wearinesse for strength to labour, poison in steed of foode, rebellion of beasts, against the obe∣dience of all the creatures.

I will omit banishment in place of dwelling, for

plenty scarcity, and tor∣ments present & to come, which already partly on other occasions we haue touched, and partly shall in better season speake af∣ter, on better occasion. At this time, this onely will I say, nature hath excellently instructed vs, necessity of weeping, bringeth forth into the light all mankind with lamentation:q one Zo∣roastres the Babylonian, na∣tures a duersarie, and witch∣crafts author alone excep∣ted, whose laughing at his birth imported wicked∣nesse of life, surpassing all that man had yet inuen∣tedr.

The effecting causes of sorrow in our birth, are the

renting of our mothers, whom before we had bur∣thened, so farre nature witnessing our vipereous generation, because of sinne, which poyson-like we bring into the world. And the crushing of him that is borne, to shew how Iesus for our sinnes must needes be pressed, as a cart which sheauest. Fi∣nally, to conclude the ne∣cessity of nature as man is borne of sinne in sorrow, so vnto labour as the sparkes flie vpwardsu Sore trauell hath God giuen to (the best of) the Sonnes of men, to be exercised therewithx.

The necessity from cor∣ruption of our nature, ano∣ther followes by vertue of

commandement, to wit, of God, whom as our maker to obey is the first necessi∣tie, whose commandement on euery creature hath im∣posed ineuitable necessity of being and abiding ac∣cording to most absolute decreea; neither shall man be able to frustrate what he hath saidb, for either here we shall weepe willingly obeying his precept; or af∣ter, late indeed, but yet the longer, being compelled by execution of that word on vs: either here we must in the inward light of the liuing, or after in the vtter darkenesse of the dead. Now Gods commandement is contained both in the old Testament and the new: of

the old both in the lavv and the Prophets: in the Law it is enioyned, by feast ap∣pointed the tenth day of the seuenth moneth for af∣flicting of their soules. By a statute for euer (according to the letter of the Law, during the Lawes continu∣ance, and according to e∣quity of the matter, when the Law is abolished) and this vnder penalty of the offenders cutting off from among the people. Againe, it is implyed in the bondwo∣man, her iniunction to be∣waile her father and her mo∣ther a full moneth, that so she may be an Israelite his wife: That is, that we who were strangers and sinners of the Gentiles, might be pre∣sented

a chaste virgin vnto Christ: so he hath comman∣ded in the Prophets, Iere∣mie, and Ioel, for themselues and others, whose testi∣monies before mentioned we need not reade againe. He hath commanded in the Gospell, by himselfe and his Apostles: by him∣selfe, first to his owne disciples when he had be∣fore herein set himselfe for their example (for what as necessary he doth com∣mend, its all one as though it were commanded.) Next his counsell is vnto the daughters of Ierusalem, for themselues to weepe and for their children. By the Apostles, in Iames, he hath charged each one to weepe

and howle for his owne miseries, and in Saint Paul for others.

Last, is necessity of the end, and that twofold, both escaping euill, and obtai∣ning good. The euill we shunne is double, of sinne, and punishment, of sinne in present: for as saith Saint Chrysostome, Compunction of the heart alone consumes and wasts all errour of the minde, (for our speech is not of fruitlesse teares) and what euils soeuer it findes therein, wipes out and blots them all away: findes it there the flame of concupiscence, as an ouer∣flowing riuer, straight it kills and quenches them: if it see a company of cares and worldly perturbations, as with a whip

it driues them out, and forbids them accesse to the chambers of the soule, and as the dust standes not before the wind, so no euill thought dwels in the mind where it abides.

The other euil to be es∣caped by teares, is sorrow and paine for sinne, signi∣fied by teares themselues; because where it is, it cau∣seth them by teares (I say) to be wiped away: but as Bernard saith, How shall they be wiped from those that haue them not?

The good by teares to be obtained, is of grace or glorie. The good of grace, that is to say, good works, can no more without teares (or somewhat answerable thereunto) be had, then

fruites without the waters. For all the iust are trees, who being planted in the midst of the presēt Church, shold bring forth those fruits that may remaine. But these grow not in vnwatered mountaines. There are (as one saith well) three sorts of waters that make or keepe vs fruitful, first, incitemēts of the Scripture, which by threats and promises stir vp good will in man; then gifts of grace, which of a naturall make a spirituall man, teaching him for himselfe, commendable care and prouidence, and lea∣ding into all truth, minister the fruitfulnes of good works: last the showers of teares, which moistening with their dew the veines of right inten∣tion,

renew the roote, that the tree may neuer die.

The other good be∣stowed on them alone that weepe, is that which for vnequalitie of our vulgar language with the origi∣nal, the learned interpreters in our Lords words haue rendred comforted; which as the learned Clemens of Alexandria doth obserue, containes entirely a two∣fold benefit, of Consolation here where we are, and In∣tercession aboue, where we would be. That consolatiō, Dauid plainly in his owne person shewes vs to be the fruite of teares, saying, De∣part from me all ye workers of iniquitie, for the Lord hath heard the voice of my

weeping; that is, hearing my prayers ioyned with teares, he hath taken away my sin: therefore depart from me ye sinners, of whom once I was, but now know that frō your number I am ex∣empted; because for my sins God hath giuen me teares, which of him neuer are re∣iected. Teares giue great confidence of our sinnes re∣mission, and likewise of Christs intercession for vs. Whereto that of Iohn may happily in another sense be drawne without offence: If any man sinne, we haue an Aduocate with the Father, Iesus Christ the Righteous. If any man sinne, and who sinneth not? but if any so sinne, that is, by teares be∣fore

the Lord, powring out his heart (as sometime the bloud of beasts before the altar) because of sinne, he sacrifice himselfe, then sure it is he hath an Aduocate with the Father, Iesus Christ the Righteous, the sole oblation of whose bo∣die, doth expiate both his, and sinnes of all the elect: but who so in this wise sin∣neth not, that is, know∣ledgeth not himselfe to be a sinner, or knowledging, doth not as the Apostle bids, By the mercies of God, thus present his bodie a li∣uing sacrifice, holy, acceptable vnto God; the same hath no part in Christs intercession. Now to conclude necessi∣tie, with the nature, most

conueniently: The Lord of nature, and God the giuer, yea and rewarder of religi∣ous 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, yet profit and pleasure are the things whereby we are most per∣swaded. The pleasure or delight of teares, 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, euen those that make the hand∣writing of Gods or dinances to be against vs: in figure of the

floud of Egypt, they are ouerwhelmed. For thus the Lord in Esay speakes: I haue blotted out as a thicke cloud thy transgressions, and as a cloud thy sinnes.

Or if we regard our friēds or brethren in distresse: Fellows in tribulation are the afflicteds cōsolatiō. This doth the purpose of Iobs friends shew; how euer the effect answered not: For they had made an appointment toge∣ther, 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; inso∣much as Ioy fitly cometh af∣ter sorow, like as after labour rest, the hauen after uracke by sea; securenesse is accepta∣ble 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 tur∣ned againe the captiuitie of Sion, 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 Do∣ctor) are witnesses of the spouse her loue; to whom her beloueds absence is a floud of teares; while as she seekes, but findes him not; 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 differēce, put by the Lord himselfe, betwixt the Pharisees ban∣quet, and the distressed sin∣ners

teares.

Moreouer, no lesse the flouds of teares lift vp the soule from the gulfes of worldly lusts, then the de∣luge of waters, the Chur∣ches Arke. For Hanna the religious mother of holy Samuel, after weeping, tri∣umphantly being exalted, makes her boast in God, saying, My heart reioyceth in the Lord, mine horne is ex∣alted 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 bar∣ren, hath borne now seuen. (And yet this while in let∣ter we heare but one, vn∣lesse 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: That the raine from heauen is more fruitfull then those that frō the lower wels are deuided vnto the lands; that is, The Churches teares are more abundant in good workes, then all inferiour ordinan∣ces 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, him∣selfe doth promise, shew∣ing the Israelites of God, and Iewes in spirit, their ac∣cesse

in the time of grace: In those dayes, and at that time, saith the Lord, the chil∣dren of Israel shall come, they and the children of Iudah to∣gether, 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 see∣king, Christ with his An∣gels is seene himself; which by another example, that serious penitent Marie Magdalen, after all other, both men and women, per∣sisting in seeking him, whō she found not where she saw him layed, as the holy Euangelist Saint Iohn re∣cords, in these words, Then

the Disciples went againe vn∣to their owne home, but Ma∣rie (namely she that first vi∣sited the sepulcher in the morning, and after retur∣ned with the Apostles) stood without at the sepulcher wee∣ping, and as she wept she stou∣ped downe, and looked into the sepulcher, and seeth two An∣gels 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, then sees she him standing that is the conquerer of death, whō lately euen dead, she had beheld laid in dust.

The last profit of mour∣ning,

(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: Thinke you our God shall haue his entire and glorious praise, vntill they come who shall in presence of the Angels sing, 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, We went thorough fire, and thorough water; but thou broughtest vs into a wealthy place. I will adde, if they be wanting, from whose eyes he may wipe all teares, the to∣kens of their former sor∣rowes,

in signe of chan∣ging mourning into per∣petuall, but most gracious mirth: when Esays words shall be fulfilled, of them long expected, long since vttered by him in this wise, The ransomed of the Lord shall returne and come to Sion (first in the Church on earth, but more magni∣ficently in heauen) with songs and euerlasting ioy vpon their heades, they shall ob∣taine ioy and gladnesse, and sorrow and sighing shall fly a∣way.

The Prouerbe is, He is able to accomplish all that mixes profit with his pleasure; but our meaning is at this pre∣sent to ioyne power to pro∣fitablenes. To speake there∣fore

of y^e efficacie of teares, which was fourth amongst the heads, propounded to be treated touching them: If you will call them sho∣wers or stormes from a∣boue, they hinder the at∣tempts of diuels, which be∣siege 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.

Or if you tearine them cataractes, or falls of wa∣ter from the highest moun∣taines, they presse and crush what e're lifts vp it selfe against God, of which perhaps a little after he here complaines; whence is truly said, A stubborne

horse is tamed by the whippe, and a rebellious spirit by shed∣ding teares.

For riuers and brookes carrying with them what euer lyes in the way, at length ouerwhelming the very walls and bays oppo∣sed vnto their violence: hence that is to them as∣scribed, which is neare vn∣lawfull to attribute to a creature, that by thē a man in wrestling preuailed with God. 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 let∣ters otherwise vnlegible, are

perceiued. For if the droo∣ping soule cānot declare her minde, teares shall supply, where the tongue is tyed. Or if that which is inten∣ded by weight of argu∣ments must be enforced, teares are the weightiest words: wherewith Veturia vnarmed Coriolanus her sonne, now readie to bat∣ter the wals of Rome. To Antipater cōplaining grie∣uously 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,

was the heart of the first most sinfull, and then most mournfull Mary Magdalen. For in these is a hote resol∣uing 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; and they giue great confidence towards God: which in one of Dauids words, euidently appeares, where to the Al∣mighty he dares to say, Hold not thy peace at my teares. 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; I know thou wilt iudge the quicke and dead, thou wilt strictly iudge the sonnes of men for euery idle word, vpon euery secret, though lightest thought; I know thou wilt come and call the nations from East to West, 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; yet this I also know, that thou art mercifull. I know that teares and trou∣bled spirit are to thee most acceptable, 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, but rather remember these, forgetting those. So shall I not feare to come into thy pre∣sence, when the thrones of Princes are cast downe, 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 thou∣sands 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 iniqui∣ties of vs all, and mine a∣mongst the rest: but if for them my teares in thy pre∣sence shall appeare, their accu∣sations 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, 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 expe∣rience, 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 bewai∣led, 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 effe∣ctuall 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 vn∣fold the whole businesse, but alwayes teares declare the en∣tire affection. Therefore now Peter vseth not speech, where∣with he had sinned, wherewith he had lyed, wherewith he had denied the faith, lest thereby he be not beleeued in confession, which erewhile de∣nying he had abused. There∣fore 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, but after he is confirmed an Apostle; and he who before his teares, proued a transgres∣sor, after, of Gods flocke is

made a Pastor, and receiues others for instruction, that had not before guided well himselfe. The same also in that holy penitent is pro∣ued: For we reade she wept, but not ought she spake: We reade not (saith one) what in words she vttered, but what she did. For the kingdome of heauen is not obtained by words, but by good workes. A rare miracle is to be seene in her washing with her teares the feete of Iesus. For often we obserue the earth watered by the heauens, but inuerting natures lawes, we neuer heard the earth bewet the heauens, and yet that here may be be∣held: if we conceiue the maker of heauen, aboue the heauen.

So great a good are teares, and yet how many euill lets thereof, hardly shall one seuerally relate; but their sources, or head fountaines, shall here be pointed at; too strong each one alone, for this same naughtinesse, which if in one they do concurre, they resist with more forcible∣nesse. Them in this order we will digest: first, spea∣king of the naturall; then of those which occasion breeds. Amongst those, na∣turall dulnesse hath his place; which being of those euils that are bred in man, makes senslesse them in whom it rules: which vice, by the skilfull in nature, they pourtray in that fish,

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which for this purpose is called Slothfulnesse. This creature casts poyson, of temper extremely cold, which when ouer weeles, or lines, or angle, or speare, it hath runne, stupifies the strongest armes that holds any of these, deluding all their fishing: so whatsoeuer affection in man hath need for to be stirred, by such heartlesse lazinesse is ouer∣whelmed. Whence Dauid so often intreates of God he would quicken him, after his iudgements, in his lawes, in his righteousnesse. And as one that had deuoured O∣pium, or some destroyer of the vitall heate: Lighten mine eyes, lest that I sleepe the sleepe of death.

This is accompanied with another vice as hurt∣full as it selfe, namely, the neglect of our owne salua∣tion; which hath dwelt in man since he cast away himselfe. Now where the end is neglected, what care is of the meane expected? He that cares not for pros∣peritie, what trouble will he vndergo for hauing it? He that loathes not filthi∣nesse it selfe, will neuer for cleannesse danger his life, by washing in the riuer. If any delight in botches, and neither smels nor feeles contagious vlcers, seldome will he endure for health to be lanced, and seared, and cut.

Like to this, or the cause

of this, is ignorance of God and of our selues. For he that neither knowes himself to be vnrighteous, not that God doth hate & reuenge iniquitie; neither Gods mercie, nor his owne misery, neither how shame∣full is his present life, nor how fearful estate remaines him, in vaine shall you looke from such for teares and lamentation. Hence all speech for this effect, to most men is ridiculous and vaine. This time (as wrote the most famous Christian Oratour) we neither feele in our selues the piercing sor∣rowes, nor admonish others, but are like corpes fairely a∣dorned with vestments out∣wardly, but inwardly with

long consumption of grieuous sicknesse wasted: Or as the Franticke, who speaking and doing many shamefull things and dangerous, are neither ashamed, nor frayed awhit, but rather glory, seeming to them selues scunder and wiser then the best: so we against health doing what euer we do, not so much as account that health, which we want. If the wea∣kest disease stirre the strongest of our bodies, strait, Physickes helpe we seeke, and laitish (as the Prophet speakes) gold out of the bag. But for this purpose, siluer is too fine to be weighed in the bal∣lance: The soule is daily torne and wounded, burnt, and vt∣terly endangered, and yet no care is had. The cause of all

is, that all alike of this sick∣nes we are possessed. As where all without exception haue some one bodily griefe, very want of thought consumes them all, while no man mini∣sters the healthful, nor forbids the hurtfull things: so we all languishing, some more, some lesse, are one and other desti∣tute of sense.

Obliuion is next, and not vnlike. For know a man that himselfe not onely de∣scrues wrath and hatred, but also is adiudged to shame and paine; yet if by interuention of other things, he let the remem∣brance of those to slip, it is all one as though he had neuer knowne. For vnre∣membrance of euill, is fal∣ling

of sense out of the soule; which Lemuels mo∣ther intimates, bidding, Giue strong drinke vnto him that is ready to perish, and wine vnto those that be of heauie hearts, that he may drinke and forget his pouer∣tie, and remember his misery no more. And familiar in∣stance doth illustrate it: when the eues and robbers arraigned and iudged ouer night to die the morrow, by companie of their mates, with Tobacco and wine become so carelesse, as if they were repriued from death for a thousand yeares. This we see, and wonder at others forget∣fulnesse, and say, If it were our case, we should not

be vnmindfull of so cer∣taine and so present death: and yet our selues with like or other delights bewit∣ched, scarce euer thinke, the like estate is ours. For since once it was in Adam said to vs, Dust thou art, and to dust thou shalt returne, the sentence is past on euery of vs, and with our sentence we are sent to prison, shortly after to go to execution; one∣ly with this difference, that they commonly, betweene their doome and death, haue from the earthly iudge the assured respite of a night; but we from God the Iudge of all, haue not the certaintie of an houre.

From these there springs another euill, as hurtfull as

the rest; for many Pharises not discerning, or not remembring their owne wretchednesse, remit teares to publicans and harlots, as not beseeming them, or deserued of themselues: let Dauid and Peter, and Ma∣rye, and like trangressors weepe, as for vs, we are not tainted of any criminous offence. So sing they to their organe, and boasting of the Babel, which their owne con∣ceites haue built, glorying in their riches and increase of goods, and neede of nothing, not knowing that they are wretched, and miserable, and poore, and blind, and naked. Such as once fell out of the castell windowes, to the bottome of the deepe,

though after exalted much higher then before in the house that stands vpon the rocke, they thinke had neede by reason of their former fall still to weepe: as for themselues, yet swimming in the waters, sometimes taking hold, yet neuer entring into the house, that stands amidst the seas: they know no cause of forrowing, as long as their head is aloft, though suddaine waues; may driue them once for euer out of sight.

These, of many hindrances we haue obserued in na∣ture, but if we giue good heed we shall find custome in number or power of e∣uill, will not be behind; or

sinne cleauing to vs from without, giue place to that which is bred within vs. Where first much businesse offers it selfe, the bane of all godlinesse, which not onely possessing, but also distracting the soule neuer lets it throughly intend the matter of saluation. This in Martha her many things he implyes, who was not so much ignorant as vnexpe∣rienced of bodily imploy∣ments, Christ I meane he that sweats much, exhaling the matter (as some thinke) of teares, leaues the lesse for them.

As hurtfull as this is the company of others, especi∣ally of such as are destitute of ioyfull heauinesse; which

Peter hath taught by his example, who being scarce gone out of the garden, wherein flouds of teares did runne, scarce turned his eyes from off the cheekes, whereon the furrowes of their impression might be seene, and entred amongst the multitude of the high Priests houshold: but straight frō the eyes of his mind are gone those teares, whose salt sweeteneth as yet the worlds bitternesse.

Hereto be added, two ex∣treames, contrary to them∣selues, and to that vertue, which opposes both, name∣ly, ouermuch both ioy and heauinesse. For, as saith Saint Gregorie, and experi∣ence shewes, moderate af∣fliction

produceth teares, and excesse withdrawes them, because griefe it selfe is voide of griefe, which swallowing vp the afflicted mind, takes away the sense of paine. This is it the A∣postle saith he feared in that Corinthian, lest per∣haps such a one should be swallowed vp with ouer∣much sorrow.

On the other side, I call ex∣cessiue ioy not by intention of the truth of it selfe, but by supposition of the occa∣sions falsehood, when men against charitie reioyce in iniquitie: which how little semblance it holds with teares of godlinesse, needs not so much, as is easie to be shewed. They haue no

where lesse residence then in one heart, together: the one are from God, the o∣ther of the world; the one grieued at worldly things, the other gladded: the one is puffed vp with the pos∣session of things transitory, the other is straightened by defect of things eter∣nall. Finally, it is vnfit the glutton enioy the daintyes of the holy begger, neither can suit in any sort, that Ie∣sabel and Elias, Herod and Iohn, Caiaphas and Christ, be partners in ioyes celesti∣all, that are so farre fundred in the temporall.

Lastly, he cannot lament his owne misery that striues indeed to resist his owne pernicious way; but

yet is weakened by fre∣quent motions of his flesh∣ly desires: Arise he would but cannot, he striues, and promises his fealty to the one maister, and performes it to the other, reacheth to the one his hand to be lift vp, meane while the other whispers him in secret, the labour of rising, and the ease of rest, who see∣ing as he supposeth that rest is good, consents vnto it.

The effect, and end, and summe, and consummation of all these, is induration, hardnesse of heart, not onely the let of this, but also the bane of all other diuine graces; no other∣wise haile consumes the vine, or blasting corne, or

the greene herbe is eaten of the caterpiller, then this wild beast makes hauocke of all that toucheth hea∣uen, soules health, or God himselfe: in whomsoeuer any of these beares rule, (because this leauen is in all those lumpes) hardened they are in manner of a flint, or as yce congealed of cold.

Whose hardnesse (if possible) with God our pur∣pose is for to resolue, for which end some helpes I proferre, respecting minde and memory, and action, which together concurring may moue the affection, the certaine fountaine of all cleere waters of this kind.

To the vnderstanding

this pertaines, to know this is the time of weeping and after laughing, this of mour∣ning, that the time of dan∣cing may succeed (as speaks y^e Preacher) present sadnesse is the mother of expected gladnes. Besides, the com∣parison of things lost vnto these present, implyes so much, before was neither death, nor sicknesse, nor these pernicious words, Mine and Thine: for as the Sunne, and tho ayre, and which is most, the word of God, so then the earth and things therein were common: but now alasse of property and possession of the basest elements is sprung the most vnsauourie roote of auarice, besides the enuie in men of lowe estate, with pride

and hatred in the higher, and other plagues of mankind, in stead of honour then equall to Angels; in stead of superce∣lestiall contemplation, in stead of confidence to Godward, and partaking of diuine beatitude vnutterably, by the expresse image glistering in the soule, is come in place, a swarme of wofull euils and perplexing calamities, like as waspes. What mischiefe will you first bewaile? the shortnesse of life, and paine beginning in teares and ending? or wretched in∣fancie, the dotage of old age, the inconstancy of youth, the labours of manhood? or the burden of wedlocke, the soli∣tarinesse of single life, in want of children, decay of name and memory; in hauing them,

perplexed care of nursing, teaching, training vp, endow∣ing, placing, enriching them, sometimes the sorrow of losing them, the enuie of wealth, the paines of pouerty? I passe by the various kinds of naturall diseases, of outward damma∣ges from men, from beasts, from diuels, which euery man hath in possibility, hauing them in condition of his na∣ture. Leaue we the furie of lustfull loue, that stincking puddle, with all that mad∣nesse wherewith therefrom mans heart is filled; the paine of coughing, spitting, and o∣ther eiections, (that we may not seeme to inueygh by reason against that life that is em∣ployed in making dung.) This plainly is most worthy to be

lamented of euery prudent man, that when this liuing shadow, or shading life is gone, then straitens vs the feare of iudgement, and flame of fire, which shall deuoure the aduersaries of God.

It is another helpe to know the difficult entring that gate of heauen. If the multitude of Israel so bit∣terly lamented and wailed so mournefully, hearing but a misreport of hard entring their country Canaan, that lifting vp their voice and crying they wept all night, much more it behooueth vs that are taught both by our Lord his sentence, and our owne experience, how strict that gate is, and the way narrow. This they ne∣uer

feared till they came neare it, they feared not because they knew it not, but vpon some knowledge, the conscience of their sins denying hope of Gods presence, in a moment fils their heart with feare: so many carelesse in this wil∣dernesse, while being borne of Gods prouidence, as on Eagles wings, their garment is not worne, nor the latchet of their shooe waxen old, Raging like fooles are confident, but at deaths approach, hearing with whō they are to skir∣mish, fearing the entry, without true hope of help, they begin to feare and murmure, that euer they came neare the border of

Gods inheritance, and then they weepe in vaine, who if they had wept in time, should haue changed now the voyce of weeping, vnto that of triumph. O man how wilt thou be able without danger to passe through the ayre, the re∣gion of contrary po∣wers and Principalities, who here, as in thy proper habitation, art not able to gainst-stand, one of their least assaults by sinne.

As for the memory, therein I would perswade thee to haue euer three things especially, What thou wert, what thou art, what thou shalt be: stinking sperme, a vessell of excrements, and meate of wormes; besides that,

thou art borne in sinnes vn∣cleannesse, liuest in the filthy∣nesse of vices, and diest in the bitternesse of vngodly deedes. Who shall giue to mine eyes a fountaine of teares, that I may bewaile the miserable entring of mans condition, the culpa∣ble course of mans conuersa∣tion, the damnable departure of his dissolution? Therefore with teares I will consider whereof man is made, what he doth, and what shall be done with him: formed is he of clay, of dust, of ashes, of that which in a sort is yet more base, of loathsome seed, con∣ceiued in itching of the flesh, in heate of lust, and stench of luxurie, and which is worse, in vncleannesse of iniquitie: he is borne to feare, to labour, to

paine, and that which is more miserable, to death; he doth wicked things where∣with he offends God, his neighbour, and himselfe: shamefull things wherewith he polluteth his fame, his person, and his conscience: vaine things whereby he neg∣lecteth profitable, necessarie, and comely things. At length becomes the fuell of fire, which euer flames and burnes vnquenchably, the foode of a worme, that euer gna••es and eates immortally: a masse of rottennesse which euer smels and stinkes most horribly. These ought we with at∣tentiue mind, and present memorie alwaies medi∣tate, so to good purpose should the vnderstanding

wretched, in sense be more wretched then the igno∣rant, knowing and remem∣bring how to amplifie the causes of lamenting, which the other either knowes not or forgets. Amongst all these yet are our sinnes the cause of all the rest, most worthy to be thought vpon, and with their guilt and shame and filthy base∣nesse euer as a statue to be set before our eyes. Would God mine were in secret before my sight as high & broad as Nebuchadnezers Image, set vp for worship in the plaine of Dura, I know not who now liuing hath lesse cause then Da∣uid so to do: whose sinne (as saith himselfe) was euer be∣fore

him.

The other helpe of me∣mory in this behalfe, is the often remembrance of those that mourne, in so much as we learne though not most rightly, yet most easily by example: which when in it selfe it cannot presently be had, next is that by remembrance the damage of absence be sup∣plyed. So Ieremie by re∣membrance and conside∣rance of the people of Gods affliction prouokes himselfe to weepe: What thing shall I take to witnesse for thee? what thing shall I liken vnto thee ô daughter of Ierusalem? what shall I equall to thee, that I may comfort thee, ô virgine

daughter of Sion? For thy breach is great like the sea, who can heale thee? Woe to them therfore that lye vpon their beds of Iuorie, and stretch themselues vpon their couches, swimming in all the other waters of voluptu∣ousnesse. But they are not grieued for the affliction of Ioseph. Vriah the Hittito abhorred to go vnto his house, sober or drunke, (though aduised by the king) to eate and to drinke, and to lye with his wife, while the Arke and Israel and Iuda abode in tents, while Ioab and the ser∣uants of his earthly Lord encamped in the open fields: and shall not we proue degenerous Israe∣lites,

if hearing how the ta∣bernacles of Edome and the Ishmaelites, of Moab and the Hagarens, how Gebal and Ammon, and Amalek, the Philistines also, with the in∣habitants of Tyre, and Ashur ioyned with them, haue con∣sulted together with one con∣sent, and are confederate a∣gainst the Lord: how the Kings of the earth set them∣selues, and the Rulers take counsell together against the Lord, and against his Anoin∣ted, against the flocke of his pasture, not saying now let vs breake their bands asun∣der, and cast away their cords from vs: (which long since they haue not feared to do) but now taking craftie counsell against his people,

and consulting against his hidden ones, they haue said (in whose person no lesse then of those nations, the Prophet may well seeme to haue spoken,) Come and let vs cut them off from being a nation, that the name of Is∣rael may be no more in remē∣brance. If we I say, while God hereby calls vs to wee∣ping and to mourning, be so farre therefrom, that we giue our selues to fleshly ioy and earthly gladnesse: if when by supreme autho∣rity also vnder God, in Gods stead we are called to fasting, a speciall helpe of healthfull contrition, then we turne to killing of oxen and slaying sheepe, how dwels the Spirit of God in vs,

seeing our brethren stand in neede, and yet shutting vp the bowels of our compassion from them. God perswade vs better things, not in con∣ceiting of our s••lues, but by serious practise in vs. But thou ô God whose is the cause, Awake to visite all the heathen, and be not mercifull to any malicious transgressors. Remember this congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, this mount Sion (thy Christian Catho∣like Church) wherein thou hast dwelt, (euen during those dayes wherein Christ in her was hid from the eyes of man) lift vp thy feete vnto the perpetuall desolati∣ons:

(at least by their inten∣tion, who say, Rase it, rase it, euen to the foundation thereof) euen to all that the enemie (the man of sinne these thousand yeares) hath done wickedly in the Sanctu∣ary. Remember O Lord that now long time right rauenously thine enemies haue roared in the midst of thy congregations, (these we∣sterne Churches) they haue set vp their ensignes of papall keys and supposed shippe, and triple crowne, of pri∣macy, and vniuersality, and many such, for the signes of him that is set vp for an ensigne to the nations. A man sometime was famous ac∣cording as he had lifted vp axes, (of sound speeches) vpon

thicke trees of Gentilisme and Iudaisme, and diuers heresies, as did Paul and Barnabas, Paul and Silas, I∣renaeus & Cyprian, Arnobius and Lactantius, Clemens and Tertullian, Saint Au∣gustine and Ierome, with hundreds more, transpor∣ting the goodly Cedars, and firres, and palme trees, for the building of the holy Temple. But now they break downe the carued worke thereof at once with axes, and hammers of prophane dis∣putings, 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, and ren∣der vnto our enemies seuen∣fold into their bosome, the re∣proches wherewith they haue reproched the footsteeps of thine Annointed; so we thy people and sheepe of thy pa∣sture will giue thee thanks for euer.

The furtherers of teares in regard of action it selfe shall be considered in the substance and circumstan∣ces thereof: of circumstan∣ces 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, pro∣ceeding in order to the o∣ther, which both in Dauids Hymnes it is easie to ob∣serue, and we by some re∣semblance may illustrate in two Maries mentioned in the Gospell. For Mary Magdalen began standing to wash Iesus his feete with her teares, and after is said to wipe them with the haires of her head and to kisse and an∣noint 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, most like after arose because of the reuerence she gaue

vnto it, for so was the an∣cient manner of hearing the Law, and so long after the Fathers Sermons wit∣nesse, they vsed in the Ea∣sterne Churches.

The place to be chosen for this purpose, had need to be most retired, lest ei∣ther the repinings of vn∣godlinesse 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, and shut their doores, praying to their Fa∣ther which is in secret; and the effectually religious wishes, O that I had wings like a doue, for then would I flee away, and be at rest, loe

then would I wander farre off, and remaine in the wil∣dernesse. Therefore also a∣nother Prophet saith; My soule shall weepe in secret pla∣ces 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 o∣thers sense disperses the in∣tention of the mind. There∣fore the watches waite for the Lord, as witnesse the Prophets, both Dauid and Esaias: 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. And (the other) With my soule haue I desired thee in the night, yea with my spirit within me will I seeke thee early: So by another Pro∣phet, the Lord enioyneth the citie which he calleth to repentance, 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 ouerflow∣ing of the waters. Therefore not onely watching of the

soule, but also of the body is needfull: as Dauid saith, I watch, and our Lord, watch and pray, and S. Paul, watch thereunto, that is, to prayer, for which we re∣quire teares, and S. Chry∣sostome saith, Teares in stead of gemmes were the orna∣ments 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 pro∣perly the omitting of em∣ploiments so far as for this end is needfull. For thus the Lord saith himselfe Be still, and know that I am God. To this is that he doth com∣mand, 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. Yea truly how contrary is too much of employment, how good soeuer, to spirituall contri∣tion or reioycing (the only springs of this we speake of) experience too plainly proues.

The things whose pre∣sence is required, are many; of which these are chiefe, the author enioyning, the cause effecting and the ob∣iect procuring. The author I speake of, is God, whose looking that is, whose pi∣tying is the first mouer, as of euery other, so of this

religious action. So Peters teares baptize his sins: For then (saith Rauennas) Peter, that is, euery repenting sin∣ner, is wont to weep when the Lord lookes vpon him. 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 bit∣ternesse by the heate of the two great lights, his Lords eyes: for it is written, The King that sitteth in the throne of indgement, scatte∣reth away all euill with his

eyes. Now The eyes of the Lord are vpon the righteous. Pray we therefore for that righteousnesse, that vp∣rightnesse of heart, which the Lords eyes may not dis∣daine to looke vpon: espe∣cially when we stumble & fall, For who sinneth not? 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, and mo∣ueth to the end what euer was formed of those wa∣ters, that is, of the vnfor∣med 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. For Spi∣rit and Winde in the no∣blest languages, haue a languages, haue a common name.

As God enioynes and the Spirit moues, so fit ob∣iect exceedingly prouokes the mind to mourning, and the eye to weeping. It may be fitly compared to mu∣sterd or onions, or other like, which by naturall au∣steritie and tartnesse stirre the humours; whence next to the imploring of Gods furtherance, and entertai∣ning of the Spirits motion, we had need to frequent

those outward helpes, that find such hardnesse in our selues.

That obiect (for distin∣ctions sake) let vs call Pre∣sentatiue or Subiectiue: that subiectiue which may in its owne consisence be set before our outward eyes such as are others suf∣ferings, and what else by sight occasions sorow; such as was Lazarus his tombe vnto his sisters, and Christs to the other women. So the afflictions specially of the Saints, scarce is credi∣ble 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: For they who com∣mit vnto their seruants, or burden their Ministers with the distribution of their goods vnto the poore, not onely de∣priue themselues of the re∣compence of that ministerie, (for it is one thing to em∣paire thy substance, ano∣ther to officiate Saint Ste∣phen and the holy Deacons their office in distributing) but also of the fruite of com∣passion 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 cou∣ches, or where euer they lye vnder the hand of God, holding out, as it were, tor∣ches, and in their owne a∣basement 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, then to go to the house of feasting. And again: 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 thē 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 per∣sons, able to sustaine them∣selues and others, of whom he speakes, 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 them∣selues, and relieued others.

This by the way. Next helpe of this kind, is, that we call for those that skil∣full 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 exam∣ple can teach others this affection. Thus God him∣selfe giues counsell in the Prophet: for, Thus saith the Lord of hoasts, Consider ye, and call for the mourning wo∣men 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, O ye women, and let your eares receiue the word of his mouth, and teach your daugh∣ters wailing, and euery one her neighbour lamentation. In which words the Pro∣phet teacheth, both that those women could by ex∣ample teach to weepe, and that others learned by their companie. 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 re∣maines in Iudea, that the wo∣men

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 vnder∣stand, but also bids, Gather the children, and those that sucke the breasts: yea and o∣therwhere enioynes the beasts their fast; not that the seruice of such vnsensible or vnreasonable creatures is pleasing vnto God, who delighteth onely in our reasonable seruice; but be∣cause by sight of such, those that are endued with actu∣all 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, and acquainted with griefe. Those who at length by constant exercise, haue put on Pauls affection, saying: Who is weake, and I am not weake? who is offended, and I burne not? Those that can say with Dauid: 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 presen∣ted by the mind vnto her selfe: this besides the mise∣rie 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: re∣member now ô man thou hast already attained the eleuenth houre of thy lifes day, 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 vine∣yard: consider now what ne∣cessitie 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 di∣stracts the vnprepared at the time of death, what dread the slothfull, when body and soule must part, to receiue first a∣sunder, some part of that they haue earned together: what torment then takes hold of him, who while time ser∣ued, neglected the care of life? O my soule what then will be thy thoughts, when no∣thing thou shalt be able to speake; and most strict pre∣cept, without reuersing de∣laying, or appeale shall bid thee to go out? When ver∣tues Worthies, beholding the sweate of their labours,

and fastings, and watch∣ings, shall leape for ioy, because the soule goes to her long desired, and ex∣pected 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 ter∣rible 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 a∣uaile often remembrance of the dreadfull day of iudgement wherein the thoughts of all hearts shall be

disclosed, 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 A∣prill, both wholsome roots and poysonable discouer them∣selues 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 im∣penitent offenders shall (as in the Prophet) be set on the top of a rocke, lest they should bloud, or waterlike sinke into the ground. For which purpose I shall not be vn∣willing

to relate, what vp∣pon the same occasion sometime a religious man, vttered in his owne person. For comming out a certaine morning at the gates of E∣dessa in Syria, 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 com∣mending vertues, and ador∣ning 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 ad∣monishd 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 spiri∣tuall 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 here∣with is exercised, while it is so implyed shall neuer be hardened: if such thornes oftē prickedour eyes, we should doubtlesse sometime bring forth teares.

Hereto adde hearty sighes and groanes of spi∣rit, which in our Lords ex∣ample

are teares forerun∣ners: & most agreeable to Iob & Dauids practise, who weeping most frequent∣ly, witnesse of themselues the one, My sighing com∣meth before I eate: and the other, By reason of the voyce of my groaning my bones cleane to my skinne. And ex∣perience 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, are able to digge vp wells of such pleasant waters: for no outward thing more powerfully moues the af∣fection then harmonye, because as the learned say,

man in all his parts is for∣med by exact proportion, both heathen Histories of Hellene and Alexander, and many other do witnesse the power of moods af∣fecting and inclining the mind according to their temper. And the Scripture often exemplifyes it; for singing men and singing women, prouoke the peo¦ple to lamentation ouer King losias, most renowned for religion. And Elisha will be stirred vp to pro∣phecye by a minstrill. So Saint Athanasius, and espe∣cially Saint Augustine wit∣nesse in their owne exam∣ple, and the learned Fathers haue obserued. The whole body of diuinity is there∣fore

by the Spirit of God written in verse.

Here is not to be omit∣ted, the reading of the Scriptures. For if as the Lord speaketh, his word he a hammer that breaketh the rocke in peeces: Then doubt∣lesse the waters shall gush out as by the rod of Moses, 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 especi∣ally of his mercyes that en∣dure for euer, which makes oftentimes the Saints with great admiration to ex∣clame, what is man that thou

art mindfull of him, and the sonne of man that thou visi∣test him! Comparing his glory, and grace, and goodnesse, with their own vile estate and vnthankful∣nesse: this is it that which Dauid sings, 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 Chry∣sostomes aduice, To draw backe, and keepe backe from outward things, euen the out∣ward senses as farre as euer you can, that so you may de∣part farre from the perturba∣tions and fluctuations of all visible things, breaking through into that inward si∣lence where nothing inter∣rupts

the search of thoughts: we must exclude the images of outward things, which into the soule as into a pump the senses carrie: I meane not, quite shutting the senses or depriuing them of vse, but turning their intentions vnto supernall things. Like as some graue matrone and seuere mistresse, being about to make some precious ointment, a∣wakes her maides and calls them her selfe, and hauing shut her selfe and them with∣in, enioynes one to hold the scales, that with due weight and measure each spice with other may be mixed, knowing the compound will proue vn∣profitable, wherein due pro∣portion is not kept: another she sets to breake and bruise

the seuerall kinds, lest any hardnesse or asperity should hinder the mixture: she ap∣pointes a third which serues to separate the grosse and finer from one another. The fourths employment is to mixe all and make one masse: she com∣mands a fift to stand by with some boxe of alabaster or the like; and so restraines the rest each one vnto her taske, not suffering their senses, any whither to stray abroad, lest the intended worke should be hindred. Thus plainly it be∣hooueth euery one to do, that will prepare this preci∣ous oyntment and grace of teares. [Admonition.] Being straitned here of time, hastening to my more proper employment and place, I do but mention

three other places, now coming to mind, yet ob∣serued by experience, to giue great furtherance. First a containing euen of the body, so much as may be, in one place: this Seneca hath commended to his Lucilius to be first preparatiue for his morall wisedome: and others shall find, if serious purpose make vse of it, it is as needfull, so very helpeful to deuotion. The other is fasting, and the third si∣lence, so vsefull that he who hath not learned to charge himselfe therewith, hath scarce from a farre sa∣luted the most retired, in∣ward, and spirituall workes of religion. The ancient Christians write of these at

large, specially of the two last; from them if leasure had serued, I would haue borrowed what I should haue found best fitting our present subiect, but must for this time remit the lear∣neder to the authors them selues, and pray the vnlear∣ned, to accept with pati∣ence what God hath ena∣bled me to do for the pre∣sent.

[Diuision.] Now, for methods sake, shall follow the diui∣sion of teares, into their kinds, which by diuers au∣thors diuersly are parted. To Bernard they are three∣fold, of Repentance, of Con∣fortation (or strengthening when the soule burnes with desire of heauenly things)

and of compassions. Hugo puts three kinds of them, who walke mournfully (and fruitfully) before the Lord of hoastes: Some for remission of sinnes, others in the sweet∣nesse of grace, the last in de∣sire of glory. Ephrem the Sy∣rian comprehending the e∣uill, sayes well: Some are for the losse of present things culpable; others of pietie, commendable; a third sort of impenitencie, vnremedia∣ble, to wit as the Scripture speakes, in vtter darknesse. Others yet part them o∣therwaies, and I thus, (speaking only of the right religious.) Teares are ci∣ther for Gods cause, or mans: for Gods cause, in re∣spect of others, or our

selues. Of others, namely those by whom he is disho∣noured; of our selues, in that he is not so honoured, as he ought, and we de∣sire.

For who that loues the Lord, can behold the trans∣gressors, and not be grieued? because they keepe not his word. Is there any drop of Christs bloud, that heares without offence, the re∣proach thereof, and rending of his wounds? Or is he a member of the spirituall bodie, that seeth with pa∣tience, the whipping by re∣proaches, and tearing, by oppressions of the rest? The vessell of choyce, cannot mention without teares, the enemies of the crosse of Christ.

We know what befell good Heli, (though too in∣dulgent to his sonnes) and to his daughter in law, the godly wife of a godlesse Priest and husband, be∣cause the glory was departed from Israel, the Arke of God was taken: and how often it fares with the religious in heart, vpon such occa∣sions.

Yet haue we no smaller reason from our owne fai∣lings, in the performance of his seruice: vnlesse we will be rather censurers of others workes, then dis∣chargers of our owne duty. This makes the Apostle with bitter lamentation to bemoane himself, Wretched man that I am, who shall deli∣ver

me from this body of death? The conscience here∣of causes so many confessi∣ons and fasts of the peculiar people, when God vouch∣safed them religious go∣uernors, exciting and go∣ing before them in such workes of pietie; grieuing most themselues, that by themselues, their fathers, their Princes, and their Priests, his name had bene dishonoured among the Gentiles: For instance whereof are Hezekiah, Io∣siah, Ezrah, Daniel, and Ne∣hemiah. And experience witnesseth what sorrow godly men haue in heart when they cannot by the workes of mercy so libe∣rally, nor by prayers and

thanks so chearefully mag∣nifie as they would, him whom alone they loue, say∣ing Whom haue I in heauen but thee alone, and there is none vpon earth that I desire besides thee.

The cause of shedding teares on mans behalfe, is either common, to wit, the iniquitie and misery of all our kind whereof I haue al∣ready spoken, or speciall: and this againe twofold, ei∣ther it is from our selues, or others. Our owne cause of weeping, yet is double, namely of sorrow, or great ioy, which some of the An∣cients by a figure gather of Calebs answer to the suite of his daughter Achsah, she asked springs of wa∣ter,

and be gaue her the vpper springs and the neather springs. For spirituall teares shed in ioy, are for the a∣bundant grace descending from on high, but in sorrow for sinnes committed here below.

As for the former it is no wonder, if for ioy of finding him that was lost the father wept, the sonne that was dead now reuiued be thus af∣fected, that wished of late to be accepted as a seruant, but is now more entertai∣ned then a sonne by the su∣perabounding fauour of a most tender father. Thus do all the people of God, giuing thanks for the grace of liuing well: whence one truly saith, By teares good

workes are obtained of God, by teares againe they are com∣mended vnto God.

Teares of griefe are ei∣ther from the sense of affli∣cting euill, or from the want of good desired: e∣uill againe commonly is knowne to be of sinne, or punishment: sorrow for sin is either for the act, or for the guilt, that is, either from the trouble of present and doubfull combate which we haue therewith, or from the conscience of former and knowne 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 ene∣mie a thousand times, and

yet to feare as strong as∣saults as euer before? so that the wrestler though con∣querour, being wearied, 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 be∣fore: Saue me ô God, 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, He fighting daily op∣presseth me.

The other kind of godly

sorrow which is for sinne, is that wherein the sinners heart is pierced with the stings of former negli∣gence or euil done, where∣of he saith, When I kept si∣lence, my bones waxed old through my roaring all the day long. And again, O Lord heale me, for my bones are vexed, my soule is also sore vexed. And a little after, I am weary with my groaning, all the night make I my bed to swimm••, I water my couch with my teares. And in ano∣ther Psalme, 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, 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 of∣ten 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 pre∣cept 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 pu∣nishments present and to come. For feeling the one, and fearing the other, of e∣uil suffered, he complained, whose is that Prayer inti∣tuled, 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 Ie∣remie, though sanctified in the wombe, complaines: Wherefore came I forth out of the wombe, to see labour and sorrow, that my dayes should be consumed with shame?

From which words, ano∣ther 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, What then shall I say of my selfe, whom my mother con∣ceiued 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 pe∣rish 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 pro∣ceed: Enter not into iudge∣ment 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 weak∣nesse, yet by the diuine grace for their good. For,

as saith the Father', The feare that lusts for conuersiō, breeds contrition. Thus He∣zekiah wept, fearing death, that time, it seemes, not as∣sured 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 re∣taining the rule of rightly liuing, are those, whereof it is written, They that sow in teares, shall reape in ioy. And those, whereof it is said, I wept, and chastened my soule with fast••••g. Of this sort is the weeping of all repenting sinners: as the Lord speakes of the Chur∣ches gathering, They shall come with weeping, and with

supplications will I leade thē. This promise of being led, implies those teares were ioyned with supplications, that they might be led the right way, The way euerla∣sting, as the Prophet cals it.

In hope and feruent de∣sire of future glorie, doubt∣lesse Dauid in this same place especially lamenteth, as also father Simeon, how∣euer patiently bearing the delay, yet earnestly desiring the well of life: so Paul; but our Lord especially being about to lay downe his mortall life. This is it that Gregorie saith, 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 en∣ioying we may the more esteeme.

Weeping for others, is because either of the wic∣ked their destruction, or af∣fliction of the godly. Of the former kind are Dauids teares, for both his aduersa∣ries Saul and Absolon dead in sinne: our Lords ouer Ie∣rusalem, ready to be lastly ouerthrowne: Pauls ouer the Corinthians, that had sinned, but not yet repen∣ted, and other the enemies of the crosse of Christ: Sa∣muels for Sauls abiection. Finally, after this kinde wept our Sauiour ouer the Iewes, raising Lazarus to

life, that had reioyced for the Apostles in Lazarus his death. 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 Iewes: he was glad for the Disciples, because by the resurrection of Laza∣rus their faith in Christ shold be confirmed; he wept for the Iewes incredulitie, because neither when Lazarus was raised, they would beleeue in Christ the Lord. To which purpose may be referred his charge by Ieremie, Weep not for the dead, (for the dead in bodie alone) nei∣ther

bemoane him, but weepe for him that goeth away, (fiō the communion of the Church which he seemed to haue,) for he shall returne no more, nor see his natiue country: The heauenly king∣dome, whereof the people of God are all citizens.

Lastly, we may & ought to weepe for the affliction of Gods people, as Ieremie and many others for Iosias dead. Elisha foreseeing in spirit the desolation of Is∣rael by Hazael; and Iobs friends astonied at his ca∣lamitie. For so shall we make our selues partakers of their ioy, partaking in their griefes; not being in∣differently affected, much lesse reioycing or insulting ouer them that are in mi∣serie,

as is the miserable maner of some. The eye in∣flamed, is something pai∣ned by the softest medi∣cine; and indifferent words may oppresse the mind, that with other calamities is al∣ready troubled. The daugh∣ters of Israel by a custome went yearely to lament the daughter of Iepthah the Gi∣leadite, foure dayes in a yeare, (euen after she was dead) for her solitarie life, being addicted to perpetuall vir∣ginitie by her fathers vow: much more ought the Saints, for & with one ano∣ther in their life, who are by spirituall coagmentatiō one anothers members. These are last in order which are, but ought not

to be least in vse. The hea∣then man hath truly said, Nothing dries sooner then a teare, especially in anothers calamities.

These are the things for which healthfully & fruit∣fully teares are shed: where∣fore let vs sow them, not in the barren wildernesse, but in ground receiuing raine, & rendring much increase. For the world is wont to weep for the losse of worldly friends, as father and mother, son and daughter, brother and sister, kindred or acquaintance after the flesh; but weeping for their dead, they weep not for them∣selues: they lament the losse of earthly things, but neuer a iot bemoane their spirituall da∣mages. Is any sicke in body, or

dyes out of it? His friends mourne. He sinnes damnably, liues incestuously, calls his brother foole, his eyes behold strange women, and lusts after them, not one bewailes him. O vnhappy health, blinded sight, dead life! for those things they mourne that ought not to be moaned, and greuously lament that for which a little were e∣nough; but those things they do not lament at all, which of all most worthy are. Yea oftentimes laugh because of such, of whom Esaias: Woe vnto them that call euill good, and good euill; that put darknesse for light, and light for darknesse; that put bitter for sweet, and sweet for bit∣ter. Let vs lament, my bre∣thren,

moderately the losse of friends, but more our want of good workes, our want of ver∣tues. Let the vnchaste lament the losse of his or her integri∣ty, the proud the losse of hu∣mility, the wrathfull the losse of inward quietnesse, the coue∣tous the losse of bountiful∣nesse; the drunkards, the losse of sobernesse; the dead of heart, the losse of spirituall re∣ioycing; the enuious, the losse of charitie: for happie are those that now in repentance weepe, for they shall laugh ob∣taining pardon, next being clothed with righteousnesse and last and most, receiued into glory. Which God graunt vs all, by his Sonne our Lord Iesus Christ, Amen.

In the eight and last place of our proposall con∣cerning this subject, re∣maines to speake after our little holding measure, something of the dignitie and praise of this grace of teares, which euen by the witnesse of them that are without, are precious vnions. For the diuiners haue said that those gems seene in dreames portend the shed∣ding of teares: Whereto some of the Church also do accord, specially Chry∣sostome, whose elogie is of them, What is more beaute∣ous then those eyes, which glister with the frequent showers of these celestiall wa∣ters? No purple dye of Ie∣sabels painting, or renting

of the face, as God himselfe doth tearme it: none of Herods pretious stones mix∣ing colours with gold and siluer set about, how euer resplendent, reflecting the Sunne beames, are any way saue by contrary to be compared with these: for those how euer together with his oration they drew from the fickle peoples mouth, a word of admira∣tion, and commendation, as The voyce of God, yet could they not preserue him yet aliue from the fretting and eating of wormes, and pre∣sent stench vntollerable. But these most fitly are re∣sembled by the sweet smel∣ling myrrhe dropping from the spouse her fingers,

whose vertue is to preserue euen the dead from putre∣faction.

The penmen of the holy Scripture, to shew vs their esteeme, from teares and weeping haue giuen names to diuers places celebrious in the Scriptures, as men are wont to call new found landes by the names of their much respected and loued Princes: of which number are Abel Mitsraijm, The mourning of the Æ∣gyptians, and Bochim wee∣pers because of Israel: The mourning of Hadadrimmon in the vally of Megiddo, and elsewhere the weeping of Iazer, and at Deborah Re∣bekahs nurse her graue, Allon Bachuth, the oke of

weeping.

Here from, the holy Scrip∣ture not onely commends men, but also sometime argues their religion, in Paul thus writing to his Timothie: I thanke God, whom I serue from my fore∣fathers with pure conscience, that without ceassing I haue remembrance of thee in my prayers, night and day, great∣ly desiring to see thee, being mindfull of thy teares, that I may be filled with ioy, when I call to remembrance the vn∣fained faith that is in thee. For the honestie of his teares implyed the sincerity of his faith.

The excellent esteeme that Christ himselfe hath of them, is the cause why

he doth compare his spouses eyes vnto the fish pools in Heshbon: vnfitly were her eyes compared to pooles, if they were not much be∣wet with teares.

So great their glory is, that in regard of the sweet∣nesse of those streames a∣midst which the Church on earth is plāted, for certaine respect one prefers it before the high & pure hill of An∣gels habitation; for the ioy that springs from teares, or else from which true teares do spring, (for ioy is either the cause or effect of all re∣ligious teares) The heauens (saith he) knew not but by the children of the Church. For the Angels haue from their beginning and for euer ioy without all experience of

the contrary. The Church this while hath them both in practise, and shall here∣after esteeme more highly of the one, hauing proued the other.

How worthy are those of all to be commended, which by God so choisly in his bottle are conserued? Most noble must needs be that wine which is layd vp in the Kings priuie cellar, which vnder a speciall key is kept: the stopping and straining, and drawing whereof, (if we may say it lawfully) the Almightie hath vouchsafed, no not to any celestiall Minister.

O that my soule were another Ezekiels booke, written within and without;

written (I say) with lamenta∣tions, and mourning, and woe. That I might be found so forward to weepe as I haue bene bold to sinne, and such intention as I haue had in offending, so great deuotion I might haue in repenting.

Teares are that, which in her choisest children, the Church euer most fre∣quently hath vsed: whither I hold may be referred, which in the mysticall wri∣tings is obserued, those first Fathers of the faithfull congregation; Abraham I meane, and Isaac, are euer reported to haue digged wells, but Philistines to haue stopped them. So speakes the Prophet of the

wayfarers that iourney to∣wards heauen, Who passing through the valley of mul∣berries make it a well. How? but digging by continuall contrition the wells, wher∣out they draw the liuing waters of lasting consola∣tion, they dig vp fountaines still, that as one well it all appeares: but Satan, and his Angels Philistian-like, stoppe them with all their might, that Israel and Iu∣dah with all that ioyne vn∣to them, might for want of water, perish in the wil∣dernesse, wherethrough they go to fight against in∣cestuous Moab. So againe it is recorded by a song, not as a matter of an externall letter, that the Princes of the

people digged the well, they digged it with their staues at the appointment of the Law∣giuer. I will with Israel, most gladly say, Spring vp ô well euen out of my hearts veines; so will I cheerefully sing vnto it, magnifying him that made it, and put water thereinto.

Euen the Lord himselfe, of whose laughter in all his dispensation in the flesh, we heare not so much as once mention, yet at least thrise is reported in the Gospell to haue wept, for the Cities destinie, for the Iewes infidelitie, for the acceptance of his owne prayers with the Father; which obseruatiō is often, (I know not whether first,)

in the Triumviri of the Grecian Church, of their time. He wept, as Augustine preaches, That with his teares, he might blot out the sinnes of the world, that he might abolish the hand-wri∣ting of legall ordinances that was against vs, which was contrary vnto vs: for saith he, if Peter could with the shed∣ding of his teares, wash off his spots (ministerially) why should we not beleeue, the sinnes of the world are wiped away, by Christs, (virtually?) Finally after the Lords teares many beleeued at Lazarus his resurrection; so partly his piety ouercame the Iewes infi∣delitie, and the profusion of teares, first softened their re∣bellious hearts.

Blessed are these water flouds, whereby euery wall of sinne is broken through and ouerborne, Wholsome waters that quench, and cast out, the poyson of vices: a constant lauare, which so often is able to cleanse, as mans heart, hath need of purging. This is beloued, the hear be of that heauenly fuller, where∣with he daily whites his ser∣uants vestements, when they are fouled: this is the spirituall niter, which being it selfe composed of the dew of diuine grace, wipes out the blots of our slippes; this the precious lixiuie, wherewith the inner man his head is washed. This is the holy teare, sweet solace against our daily falls, which as it were the vicar of Christ

his passion, giuing remedie a∣gainst iniquitie, that thereby Christ may seeme so often to die in efficacie, as the elect of God comes into the deepe. This alone is the health of soules, the remission of sinnes, a spirituall sacrifice, accepta∣ble to God, a burnt offering full of marrow. Is the sinners heart humbled, and bewet with daily teares; this (saith the Father,) is a goad where∣by God is enclined to man, the cord, whereby he is strongly bound vnto him: without which (saith he) neither Bap∣tisme auailes those that in ripe age receiue it, and the Lords body, is taken to con∣demnation: without which there is no fruit of hearing the word, no reward of workes.

Wherefore let none be voide of teares (whom the dignitie of the Israelitish name commendeth) from the action, or affection, the exercise or desire, the shed∣ding or remembring them, no good man be destitute at any time, at whatsoeuer solemnitie, in whatsoeuer mirth, if so be he will pro∣long his gladnesse to per∣petuall; whereas the word of truth tels, the other ends in heauinesse, and without doubt vnpleasant, vnde∣lightfull: wherefore the au∣thor and giuer of all our ioy, better prouiding for it, not onely appointed a fast of afflicting soules on the tenth day of the seuenth moneth, but also on euery moneth∣ly,

and yearely feast, ap∣pointed a goat to be sacri∣fised, For remembrance of sinne. Which also that pious penitent, seemes not to haue misknowne, presen∣ting our redeemer at the Pharisie his feast, with more welcome dishes of teares, then all that cheare; the euent also whereof ap∣proued the deed, when our Sauiour indeed by open protestation preferred thē. The like whereof againe he exemplified in his owne person: for comming in tri∣umph to the Towne, in a most celebrious manner, accompanied with the multitudes, cutting downe branches, strawing the wayes, spreading their gar∣ments,

crying Haleluiahs, and Hoshangnahs to the Sonne of Dauid, Dauids Lord acknowledged in spirit, wept ouer them.

The third meditation of the chiefe cause of godly teares.

Thus by occasion of Dauids teares, I haue di∣gested as I could, the whole subiect of teares; next is, to consider the matter of Dauids teares in the proper cause, which in this wise himselfe deciphers, While as it was said vnto me daily, where is thy God? For this is the other part of the verse, containing the cause of that sorrow related in the former. This cause is de∣clared in termes, first

more generall, and then more speciall. This is the generall comprehension, While it was said vnto me daily: which shewes the in∣iury in the matter, person and time: the matter is in this, while it was said, whose quality on the aduersaries part, and manner of expres∣sing by the innocent iniu∣red may be considered.

[Obseruatiō. 1] 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: no∣thing

here we heare of losse in banishment, of the feare of death no mention; the tongues offence alone cau∣seth all teares, while it was said: For (as speakes one) Adagger smites the body, 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 offen∣ded, at once slayes with it selfe both the other. This tongue verily, is a viper poy∣soning three with one breath, a two-edged, yea a three∣edged sword is this tongue. Their tong is a sharpe sword, saith the same Innocent in another place. S. Bernard

bids on his credit not feare to say, that such a tongue is more cruell, then the speare that o∣pened our Lords side: For (that I may adde some∣thing to his reason) it being thrust in at a moment, wa∣ter 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 mem∣ber of his member, neither pierces it being dead, but ma∣keth 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, 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 grie∣nously; lightly it enters in vn∣to the soule, but goes not easi∣ly 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 contempti∣ble, but it causes the oynt∣ment 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 sub∣stance, but great and forcea∣ble in vse; a little member, but if it be not ruled, a great mis∣chiefe: 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 o∣thers.

And yet would God this plague could be so boun∣ded, that it hurt but two; that the contagion of it did not reach vnto the wounding of the third, and innocents, and vpright per∣sons.

For hereupō not onely Dauid in this place, but al∣so 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 obedi∣ence, and Gods clemencie. For the one, Remoue from me reproch and contempt, for I haue kept thy testimonies. As if he had said, This will I esteeme a great reward of all my seruice, if thou re∣mouest this reproch. And after, Turne away my re∣proch which I feare, for thy iudgements are good: reque∣sting 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 vio∣lence and spoile, that the word of the Lord is made vnto him reproch and derision daily. The selfe same thing Nehe∣mias the restorer of Gods Citie, and repairer of his Fathers sepulchers, accounts most worthy of weeping and mourning, and fasting, and prayer before the God of hea∣uen, that a remnant of the captiuity in the prouince were in affliction and reproch, be∣ing derided of the nations that were about them. Fi∣nally, this with one con∣sent, is the whole Churches supplication to the Lord:

Remember O Lord, what is come vpon vs; and of those things this is first, Consider and behold our reproch.

Indeed the account of good esteeme, The esteeme of credit hath taken so deepe roote in the nature of men, that reproch alone is al-suffi∣cient to darken the mind with clouds. Therefore the Pro∣phet 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 contra∣ries what is that God in whom they trust: 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 pursu∣ing, or he is in a iourney, or peraduenture he sleepeth, and must be awaked. Therefore the holy women Rahel and Elizabeth, triumphing and reioycing for remouing the reproch of barrennesse, de∣clare, that they before la∣mented, 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, 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, whereat those twaine na∣med

before, and a third most vertuous womā Han∣nah, so much were trou∣bled.

[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: and that another saith, Thou hadst a whores forchead, thou refusedst to be ashamed. And this last Prophet in another place. Were they ashamed when they had committed ab∣bomination? way, they were not at all ashamed, neither could they blush: Whose iudgement follows, There∣fore shal they fall among them that fall. Surely it proceeds

from an ingenuous to ward∣nes, that Ephraim is asha∣med, yea euen confounded, be∣cause he doth beare the re∣proch deserued of his youth: and Iudah the soune of Ia∣cob, fearing the shame he had deserued by his whore∣dome, if it had come to light. But it is much more commendable to blush be∣ing vniustly blamed. Whence in part appeares what difference there is be∣tweene the wicked and the iust; of whom the one is not affected with the fil∣thiest and most deserued shame of his owne vngod∣linesse; the other is tormen∣ted with the most vniust suspition, though of the lightest crime: I haue heard

(saith he) the defaming of many: the effect whereof is in him, Feare on euery side. Beware therefore to re∣proch such persons, vnlesse thou wilt be more cruell then they that rage with fire and sword. Reckon thou Senacherib and Rab∣shakeh amongst the first & chiefest kil-Christs, because euer an honest minde is more afflicted with words the blowes; as Solomon in the Prouerbes doth con∣firme, A reproofe entreth more into a wise man, 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, A yong man a Greeke, that could by no ab∣stinence, no wearinesse of la∣bour quench the flame of his owne flesh: him (saith he) the father of the Monasterie sa∣ued by this deuice, (or did he rather destroy him, by a vi∣cious lye, and constrained continencie, therefore not of Gods gift:) he commands a certain ancient man to pur∣sue 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 o∣ther 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 con∣cupiscence, 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 Saui∣our witnesseth, is confra∣ction, that is, breaking; say∣ing, Reproch hath broken my heart, and I am full of heaui∣nesse. Which the emulous Ammonites of Israels ho∣nour seeme well enough to vnderstand, chusing once and againe to torment the people of God in their

vengefull spite, rather with reproch then death: once desiring to pull out all their right eyes, that they may lay it for a reproch on Israel: A∣nother time, cutting indeed their garments in the middle to their buttocks, and shauing off the one halfe of their beards; so sending them a∣way, reproching, as they supposed, Israel, who had sent their spies: which both Dauid accordingly repay∣ed (no doubt according to the will of God,) when he brought the people that were in Rabbah their chiefe City, 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 reuen∣ged

with punishments of like proportion, the Pro∣phets so often witnessing the same, as the holy storie relates their iniurie. First to Ezekiel it is said, Sonne of man prophesie, and say, Thus saith the Lord God concer∣ning the Ammonites, and con∣cerning their roproach euen say thou, The sword, the sword is drawne for the slaughter, it is furbished to consume be∣cause of the glistering: and in Zephanie he saith: I haue heard the reproach of Moab, and the reuilings of the chil∣dren of Ammon, whereby they haue reproached my people, and magnified themselues a∣against their border: There∣fore as I liue, saith the Lord of hoasts, the God of Israel,

surely Moab shall be as So∣dome, & the children of Am∣mon as Gomorah, euen the breeding of nettles, and salt∣pits, and a perpetuall desola∣tion; the residue of my people shall spoile them, and the rem∣nant 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 Ishmae∣lites 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 lo∣uers of God rather to giue

the strong drinke of any po∣werfull comfort, Vnto him that is ready to perish, and the wine of cheerefull consola∣tion vnto those that be of heauie hearts. Yea euen if they haue deserued shame, yet not vnmindfull of the case of men: but if vnde∣serued, then much more; which diligently the A∣postle performes by wri∣ting to the Hebrewes which had bene made a ga∣zing stocke both by reproches and afflictions: and (which deserued such comfort in their calamitie) they became companions of them that were so vsed. And on the contra∣ry our Lord who hath bid vs by all meanes to blesse, curses in the name of God,

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] 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 particula∣rizing of their persons. For the Saints looke not so much vpon the persons in∣flicting as on the afflicti∣ons 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 y^e one without discouering the others vn∣cleannes. Thus the Church speaks, thus the harmelesse Doue she sighes, For thy sake are we killed all the day long, 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 com∣plaints,

plaints, but (vnder correcti∣on) 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 wher∣in sometimes so farre as manifestation of the occa∣sion 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, ob∣scurely he touched their names: but voide of priuate gall, for shunning publike offence, vseth some trāspo∣sition in steed of direct in∣timation, as that which is

written, Muth Labben for the death of Nabal, placing the letters backwards which are to be read for∣wards; and in another by change, where Cush Ben Ie∣mini, is put for Kish Benia∣min, which kind of writing vsed for feare oft times oc∣curs in heathen writers, by the names of Ruffus, Myr∣millio, Causidici Cuiusdam, Crispini, Belidae, Eryphilae, Nomentani, Pentalabus, and the like, with some cōceal∣ment, when men will spare names, and speake of vices. This lenity in two authors of one name, most worthy is remarking, Hieronymus Stridonensis, & Hieronymus Zanchius, though farre di∣stant in time, yet thus farre

in spirit agreeing. For that Father though angry o∣therwise and tart enough, so as that he speakes of him selfe, euen yong in Rome he seemed to represent Lucillius his seuerity, yet when as by sea and land he fought a∣gainst his enemies, he con∣ceales their names where he may without his pre∣iudice, or else vseth other faigned, or obscure in their stead: as for example, when vnder the name of darknesse he contests with Melania, her name in Greeke im∣porting darkenesse; the one knowne to the vulgar Latines that reade his wri∣tings, not the other. The like is in that argument of suspected cohabitation, and

against an vnchaste Deacon, against Susanna corrupted. so inueighed he against Ruffinus and his adherents in faigned names of Grun∣nius, Lusc••••s, Lauinius, Cal∣phurnius, Lanarius, Scorpius Canis Aloinus, and others. Also this late and learned Hierome in that dissertation, as he calls it, betweene two Diuines, and in other argu∣ments hath done the like; as also Caluine, and sundry others of late times, where conscience and the matter so allowed. This mode∣ration exceedingly be∣seemes them that are led by the Spirit, whose fruit is loue, ioy, peace, long-suffering, gentlenesse, good∣nesse, faith, meeknesse, tem∣perance:

all which may be summed in that which the giuer of this same spirit hath bid vs learne of him∣selfe, saying, Learne of me, for I am meeke and lowly in heart. This (I say) is Chri∣stian moderation to com∣plaine before God the Iudge, of so vniust offence, yet without mention of the offender, further then de∣claration of the matt••r, and imploration of helpe re∣quires. You shall find some, that if death be threatned can despise it, but to be belied they cannot brooke, nor from re∣uenge containe themselues. But the Saints in this as o∣ther temptations, most are mooued, that by their sins they haue caused God to

inflict such things on them, Thou hast shewed (saith he) thy people hard things, thou hast made vs to drinke the wine of astonishmēt; thou hast, thou hast, not Saul hath, Doeg hath. And againe, Thou hast caused men to ride ouer our heads; men ride o∣uer him, he blames them not, but makes supplication to his Iudge: who iustly doubtlesse, howsoeuer se∣cretly, hath caused them so to do; who also is most a∣ble and willing vpon re∣quest to turne them ano∣ther way: This lesson also God grant vs we learne.

[Obseruatiō. 3] Yet God his righteous seruant doth not so much excell in meekenesse, that the sonnes of Belial do not

equall or surpasse him in their rage: whose name with their crime in absence he shuns to make knowne, they no whit contented with their secret machina∣tions breake forth vnto that furie, as that openly and in presence they dare twit him in the teeth with false religion, counterfeit adoration, vaine cōfidence in God. For though we heare not their names, yet we haue his person to whō such things by them were spoken: It was said (saith he) to me, to my selfe, euen to my face, in my hearing. So sometimes the Leuite Corah, with the Rubenites his complices, and two hundred fifty Princes of the

assembly, making insurrection gathered themselues together against Moses, and against Aaron, and said vnto them (openly, not onely of them in their tents) Ye take too much vpon you, seeing all the congregation are holy euery one of them, and the Lord is among them: wherefore then lift you vp your selues aboue the congregation of the Lord? They feare not to obiect vnto the meekest of men, with one breath, pride, ambition, and vsurpation of authority. So Zedekiah the sonne of Chenaanah, dares together smite the Prophet of God, his cheekes with his fists, and his conscience with the re∣proach of a lying Prophet,

saying, What way went the spirit of the Lord from me to speake vnto thee? (The very spirit that long hath rested in the Romish bridg-maker his breast.) Neither was the Iewish nation confounded to blaspheme to his face, The Lord Christ, is hauing a diuell: who often other∣waies by secret plots con∣spired his death. And they who in presence making faire weather to the Pro∣phet Ezekiel, still talked against him by the walles and in the doores of the houses, yet when occasion serued, both spake and did re∣proachfully by Ieremie to his face: for lift vp by successe and puffed vp with riches, Through the pride of

their owne countenance, not seeking after God, what will they feare to cast on the countenance of Gods ser∣uants? Will Pashur the sonne of Immer being not onely Priest but also chiefe go∣uernour of the house of the Lord, hearing the Pro∣phet preaching things most controling his ambi∣tion and ease, feare to smite him, and if authoritie serue, to put him in the stockes?

[Vse.] Wherefore, account we ourselues dealt with most louingly, our afflictions being so much more por∣table, as we are more vna∣ble to beare; yet beyond Dauid by dement of our iniquitie, let vs be thank∣full vnto God the Author,

vnto the King the Minister, of this our wealth, that is, our peace: whereby we are permitted if we haue grace to leade a quiet & peaceable life in all godlinesse and hone∣stie. In this peace let vs gra∣tulate the happinesse of our age, long and much before vs, desired by the whole Church of God, and to this day by many, and most de∣seruing of her children; which without our know∣ledge was prepared, and without our labour is pre∣serued for vs, whereby so happie we are, that though (as one obserues) We can neuer be free from perils of false brethren, yet of the o∣penest, and most violent ad∣uersaries, to wit, Pagans or

Iewes, or Heretickes, we are little afraid: Surely a King himselfe both good and great, blessed sometime the word of God, which promised him peace and truth in his dayes. Wherefore next to that word, it becometh vs to magnifie and blesse the chiefe instrument vnder God of our tranquilitie & peace, enriched also with abundance of knowledge (which Esaias prophesied) as the waters couer the sea.

Meanewhile it is our part, as thankfull receiuers of present things, so proui∣dent foreseers of things to come, to be forewarned of Shimei the fauourer of his owne, and Sauls house:

howeuer he lurkes, yet if euer (which God forbid) time shold serue, he would by his curses openly de∣clare himselfe Dauids ene∣mie, 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. If Abner and A∣masah both Captaines strong and valourous, of Israel the one, the other of Iudahs hoast, had not bene too credulous to Ioabs friendly pretēded brother-hood, neuer had either so

valiant in warre, and ho∣nourable in peace, fallen so suddenly and shamefully. If those fourescore from She∣chem, from Shile, and from Samaria, hauing their beards shauen and their cloathes rent, and hauing cut themselues (though in superstition directly for∣bidden in the Law) with offerings and incense in their hands to bring them to the House of the Lord, had not so simply consen∣ted to deceitfull Ishmael, they had neuer so misera∣bly perished by his treche∣rie: for sure they neuer ceasse off intending (if at a∣ny time of plotting) against the iusts death, & what kind of calamities they are able:

which also the Princely Prophet by the circum∣stance of time implies.

[Obseruatiō. 4] For saith he, It is said vnto me all the day or eue∣ry day, so long as the time lasteth, so oftē as that space returnes, which men call the day, so long, so often mine enemies reproach me: as in another place he ex∣poundes himselfe, Mine enemies reproach me all the day; and in another, Mine enemies would daily swallow me vp: for that they cease at all by night, is not from any asswaging of their cruelty, but from necessity of na∣ture which requires some∣time rest; or of their vici∣ous disposition which bu∣ries them in sleepe and

wine. Wearied they may be in sinne, as Babylon in the greatnesse of her way, but not of it; for (saith the Apostle) They cannot cease from sinne. Saul surely, so long as euer he could, gaue not ouer of pursuing Dauid: and Pharao so soone as the scourge cea∣sed, returned to afflict the beloued nation: And the presidents of Persia, so long persecuted to death the man of delights, till they cast themselues into the snare. [Amplificatio] And to say no more, thereto they haue addicted them∣selues, whereunto their naughtenesseis their guide, thereunto they are giuen ouer, that is their rest and refuge, which often by the word of sitting the Scrip∣ture

signifies, Thou sittest & speakest against thy brother: they that sit in the gate speake against me: Princes also did sit, and speake against me. Man eaters are they, like vnto the Brasilians or Cani∣bals, as Saint Paul implyes, forbidding criminations, vnder the names of biting and deuouring, and consu∣ming one another: and Iob thus speaking, If the men of my Tabernacle said not, O that we had his flesh, we can∣not be satisfied. And to his friends, Why do ye persecute me as God, and are not satis∣fied with my flesh? Saith not the holy Ghost of these truly? They are gredie dogs, which can neuer haue e∣nough?

What shall the seruant of God do here, but beare with courage in the pre∣sent, and as he can, shortly rid himselfe therefrom? fol∣lowing his Lord, who vpon the like occasion said, For my loue they are my aduersa∣ries, but I giue my selfe vnto prayer. And againe, Woe is me that I soiourne in Me∣shech, 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, as Ioseph and Ieremie shut vp in prison, bound with fetters pricked with reproaches of vnrea∣sonable 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 furi∣ous bellowing of the iudg∣ment hall and citie of Cain, euer vnquiet with tumult, and noise of barking dogs, and yelling wolues, and ro∣ring Lions; and leaue in end, them who by their owne presage, tell before their restlesse torment, vex∣ing now vncessantly (so far as they are able) them that are quiet in the land, whose common confession that is, and complaint in the words of one, 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, but sharper was that iron which entred into Iosephs soule; and yet a sharper sword is this tongue by in∣tentiō, 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 in∣ward 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, and sharper then any two edged sword, piercing e∣uen to the diuiding asunder of the soule and spirit, but of a created spirit. The words of man, as though he w••re more mightie then God, would separate from the soule of man the spirit vn∣created: for this is the par∣ticular cause of Dauids teares, that it is said vnto him, Where is thy God? Fierce is this anger, and this wrath most cruell, not onely in the kind, but also by oc∣casion. The kind, is rob∣bing God, not by subtra∣ctiou of tithe; but by deny∣ing his prouidence to his

owne, and to himselfe his Godhead. But of the occa∣sion first a little.

[Obseruatiō. 5] For that euill the vngodly now do aggrauate, where∣with the godly man before was grieued. He had said before, When shall I come and appeare before God? They aske him, Where is thy God? Not as the daughters of Ierusalem in the Canti∣cle, humbly beleeuing that which clearly they did not vnderstand; in desire to learne, thus enquire, Whi∣ther is thy beloued gone? 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, where∣of

himselfe could not be ignorant, asked, Adam, where art thou? But malici∣ously, because reprochful∣ly; and blasphemously, be∣cause vnfaithfully, Where is thy God? As though they had said, Thou hast no God, God will not regard thee. This is the little fire than hath kindled so great a matter, that set on fire the course of nature, being it selfe set on fire of hell. This is that dram, but of deadly poison, that quite defaceth so faire a bodie of religion: an vn∣ruly euill, that so tramples on him that is alreadie throwne downe. In this are Iobs pretended friends, and Dauids professed foes, more force then the euening wolues,

which when they haue de∣uoured the flesh, they gnaw not the bones till the morrow: but these not onely (which if there were no worse, would seem extremely im∣pious) destroy soules to get dishonest gaine; but with, or without the hope of gaine slay so far as is in them, the onely hope of the afflicted soule, Not remembring to shew mercie (to him that is already in misery,) but per∣secute the poore and needie man, that they may euen slay the broken in heart. So rea∣ching, or rather outreach∣ing the highest branch of the arch-traitor his naugh∣tinesse, who persecuted e∣uen to death, him whose life was almost spent, in

calling him and such others vnto life: like the wolfe which did deuoure the sheepe, whose milke had fed him whilest he could not himselfe seeke his food. The recompence of cruel∣tie is shewed to all in that one, that neither mercie shold be extended to him, nor fauor to his childrē; nor the iniquitie of his father, nor his mothers sinne be blot∣ted out: that blessing should be farre from him, and cursing neare: so shall euery one haue iudgment without mer∣cie, that hath shewed no mer∣cie; how much more they that exercise the greatest crueltie on them that are in miserie. One man beareth hatred against another, and

doth he seeke pardon from the Lord? He sheweth no mercie to a man which is like him∣self, and doth he aske forgiue∣nes of his owne sinnes? If he that is but flesh, nourish ha∣tred, who wil intreate for par∣don of his sinnes?

[Application.] Yet thus will they deale with good men in their ad∣uersitie, that haue forsaken God in their owne prospe∣ritie. The occasion of this insulting ouer them, is that they haue waited for: All my familiars watched for my halting; peraduenture he will be enticed, and we shall pre∣uaile against him, and we shall take our reuenge on him. And againe, The wicked haue waited for me to destroy me. This hope deferred, maketh

their heart sicke, but when their desire cometh, they de∣sire no other tree of life. The occasion of exercising their crueltie long desired, once obtained, they will sure em∣ploy to the best improue∣ment of their malice. For this is the time, think they, wherein, if euer, they shall preuaile. When a reed is bruised, then shall it eafily be broken. An euill disease, say they, cleaueth fast vnto him: and now that he lieth, he shal rise no more. The ten∣der mercies of the wicked are cruell. They persecute him whom God hath smitten, and talke to the griefe of those whom he hath wounded: therefore shall he adde ini∣quitie [ 26] . vnto their iniquitie;

[ 28] and not let them come into his righteousnesse. All such shall be blotted out of the booke of the liuing, and not be written with the righteous.

Thus far their sinne and Gods iustice: our prudence should be next, considering their forwardnesse in ad¦ding one sorrow to ano∣ther; neither to acquaint them with the weaknesses of Gods elect, nor to dis∣close the sores of their pu∣nishments; to tell neither of them in Gath, nor publish them in the streetes of Aske∣lon, lest the daughters of the Philistines reioyce, lest the daughters of the vncircumci∣sed triumph. This was the care of a right religious King, to conceale the

shameful fall of another vn∣religious, or at least wise for Ionathans sake, faithfull in life and d••ath; to his well deseruing friend in life, and to his father, though very vnnaturall, in death. As much in Micah God com∣mands, commending to the people priuate mourning for their sinnes, Declare ye it not at Gath, weepe ye not at all (namely there, for else it followes) in the house of Aphrah roule thy selfe in the dust: in the house of A∣phrah, that is, in the house of dust, roule thy selfe in dust; in the house of the dust of thy secret humilia∣tion, rememb••ing thine owne returne to dust; roule thy selfe by frequent medi∣tation

in the dust of repen∣tance; according to him that hath bid, When thou prayest, enter into thy closet, and when thou hast shut thy doore, pray vnto thy Father which is in secret: against whom, euen whom onely (to speake properly) thou hast sinned, and done euill in his sight: that he alone may be iustified in his sayings, that euery mouth may be stopped, and all the world may become guilty before God, who alone is the Law-giuer, and ther∣fore against him alone, Da∣uid faith, he sinned. This is the commendation of Io∣seph, who though deceiued as a man, supposing that to be of sinne, which was of the holy Ghost; yet, as aiust

man, not willing to make that then vnknowne vessell of our Lords flesh, a publike example, was minded to put her away priuily. It was the prudence, in his owne be halfe, of the Patriarch Iu∣dah (though his charitie to∣ward his daughter Thamar was not equall) to shun the publicke shame of the sinne which not knowne, had not giuen publicke of∣fence; by letting his pled∣ges go, rather then by en∣quity to shame himselfe, and send forth into the Church the stinking sauour of his foule offence, when he might smother it within the reach of his owne and one others sense, frō whom it could not be hid. I speake

it, the rather for reproofe of them who not content first by secret sin to grieue the Spirit of God, do after∣wards, either in deepe hy∣pocrifie (as many are proud of going meanely) by pub∣lication of their sinne, vn∣der pretence of quieting their consciences, and (for sooth) of honoring God in shaming themselues, without warrant or ex∣ample of God or any of his Saints, dishonour his name, in foaming out their owne shame: or else perhaps now in weakenesse of iudgement to discerne betweene good and euill, as before for want of strength to resist the euill, minister matter of obloquy to others, gaining

no comfort to themselues, (while others enlarge their shame, themselues lessen neuer aiote their sin,) Giuing more occasion to the aduer∣sary to speake reproachfully, then yeelding obedience to him that friendly counsel∣leth, Debate thy cause with thy neighbour himselfe, and discouer not a secret to ano∣ther, lest he that heareth it put thee to shame, and thine infamie turne not away: so in∣curring the censure of a tale-bearer for reuealing se∣crets, and iustly deseruing the iudgement of hating and deceitfull persons, whose wickednesse shall be shewed before the whole congrega∣tion.

But to make vse as we

beganne, of the vngodly their aggrauating the euill that happens to godly men, let vs learne, as we may not our selues iudge thē that are without, so neither we ex∣pose them that are (for ought we know) within, vnto the censure or re∣proach of them without: and that so much the ra∣ther, because the wicked watcheth the righteous, and seeketh to slay him, that we may not seeme to further his wicked deuice, or open their mouth who when our foote slippeth magnifie them∣selues against vs; who blas∣pheme, not magnifie the name of God through the infirmities of his children. To which sense Saint Au∣gustine

speaketh wisely: What haue I to do with men that they should heare my confessions, as though they could heale my diseases? who are a curious kind to know the life of others, but carelesse to amend their owne; why do they enquire of me who I am, that refuse to heare of thee (O God) what they are them∣selues? or do they know when they heare of me by my selfe, whether I tell the truth, whereas no man knoweth what is in man. Dauid and Paul when as the repen∣tance of their knowne sinnes is approued of the whole Church of God, commend both their fals, and risings to future ages, because for this cause they

obtained mercy, that in them first (or chiefly) Iesus Christ might shew forth all long suf∣fering for a patterne to them which should hereafter be∣leeue on him to life euerlast∣ing. Knowing that their owne raising was set by God for exhortation and encouragement to all who should happen after them to fall; not to lye still de∣spairing of strengh to rise and stand againe: which Dauids words witnesse as plainely, as those of Paul before alledged, saying, I will teach transgressors thy waies, and sinners shall be con∣uerted vnto thee. For Dauid by his publication (as Chry∣sostome comments) becomes to offenders after, as one

knowne to be throughly cured of a dangerous disease by the experience of long and con∣stant health, comming to vi∣site another sicke of the same infirmity without hope of re∣couery, who hath expended all his substance and vsed all possible diligence, but in vaine; this visiter comming and re∣lating both how extremely he had bene afflicted with the same euill, and withall by what meanes he recouered both present ease, and perpe∣tuall health: at an instant cheares the patient with hope, and soone after perfectly re∣stores him by application of the medicine: so hath Dauid that he may do the like, pen¦ned for posterity his owne excesse, his distresse, and re∣dresse

by the grace of God: So Saint Austen aged, hauing by a long & laborious life, not onely blamelesse but euen almost, miraculous, gained both admiration of the Church of God, and also a good report of them that are without, wrote for this same purpose in thir∣teene bookes, both the wanderings of his whole life, as a sheepe straying from the flocke; and also the most watchfull proui∣uidence of the heauenly Shepheard ouer him, gui∣ding him with his eye euen amongst the pits of de∣struction; comforting him with the rodde and staffe of his louing chastisements and prop of faith, when his

soule fainted in the wilder∣nesse of vnrighteousnesse: and finally carrying him on his shoulders to the fold, out of the which the wolfe neuer deuoured any; from which none that euer were of it, shall stray from it, without returne. All this while, I reproue not that confession, which vpon inward remorse, seekes of some skilfull soules Phisi∣tion, or faithfull Pastor, comfort against present griefe, and counsell against like sicknesse in time to come.

[Transition.] In the occasion of the calumnie we haue seene much cruelty, and the kind is not without impietie; for without impietie, nei∣ther

can it be said of the creator, [Diuision.] where is he? where is God? nor to the reaso∣nable and religious crea∣ture, Where is thy God? The latter of these expressed in the text, includes the for∣mer, as the whole sumine part of it selfe. Wherefore we first enquire what this meanes, Where is God? next, the purpose of the o∣ther, Where is thȳ God?

[Obseruatiō. 6] Where, the question (as we haue obserued before) of vnbeliefe is prefixed to both; for he that asketh where is either ignorant, or professeth flat deniall. So the vngodly know not or beleeue not God the Father almighty, maker of heauen & earth, they deny the first ar∣ticle

of the Christian faith, what faith haue they of the rest? For this question touching God, is cither the voice of faith victori∣ously, though laboriously, fighting and ouercoming the obstacles, which for greater glory of conquest are left in the way to wre∣stle with; as that of Elisha, asking, Where is the Lord God of Elijah, hauing smit∣ten the waters with his mantle: And of Isaiah strong in faith, when the people as forsaken, almost quite distrust: Where is he that brought thē vp out of the Sea, with the sheepheard of his flocke? Where is he that put his holy spirit within him? Or else it is the murmure

of vnbeliefe and fury of heathen blasphemie, so of∣ten bewraied in the Pro∣phets to be this in summe, Where is their God? or where is the Lord thy God? mea∣ning, he is not at all, or else not a God, being not able to saue: Wherefore of him∣selfe it is written: Am I a God at hand, saith the Lord, and not a God afarre off? Neare to the iust, farre from the wicked, for God (as is in the Greeke Pro∣uerbe) runnes to his Temple, in so much as none but pure, can be the habitation of God most pure. And Saul confes∣seth, God is departed from him, and Caine knoweth he shall be hid from the face of God. The oppressours, that

seeke after the soule of the righteous, they haue not set God before them; which is all one as to denie him in workes, whose voice can be no lesse effectuall then that of words. The wicked through the pride of his coun∣tenance will not seeke after God, God is not in all his thoughts. And Pharaoh spea∣keth plainly, Who is the Lord, that I should obey his voice to let Israel go? [Amplificatiō] The holy Ghost yeelds suf∣ficient reason of this truth, saying, He that loueth not, knowes not God. For how can a man know good, and not loue it, or not loue, know∣ing it to be good? Certain∣ly, he that knowes hony to be good, (that is, finds the

goodnesse therof, in agree∣ment with his owne taste) knowing it, loues it, but as the saying is, vnknowne vn∣desired. Now as the Apo∣stle argues his ignorance of God, by want of loue, so the Prophet, his contempt of God, by the excesse of his deeds: 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, be∣cause he that hath forsaken the feare of the Almightie, cannot put away the feare of men: yea sure it is, these two feares dwell not toge∣ther; whither soeuer the one comes, it casts out the other: therefore the trans∣gression 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 condem∣ned, or reprooued; before his eyes the feare of God is not, therefore within, where he thinkes no eye seeth, he purposeth, he me∣diates iniquitie. 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, 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: they seeme to speake with iudgment, that say, As An∣tichristianisme 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 co∣lour, so it fitts it selfe to e∣uery occasion, in euery place, not beleeuing sted∣fastly that God is in any place. 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: The old way which wicked men haue tro∣den, 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 re∣newed, 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 intel∣lectuall eare, heare their hearts discourse in these or like words, How doth God know? can he iudge through the darke clouds? Thicke clouds are a couering to him that he seeth not, and he wal∣keth in the circuit of heauen. Doth any that heare Elias mocking the seruice and seruants of Baal, 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? Rea∣son perswades, that Senna∣cherib, and Rabsakeh estee∣med not them Gods, whose land, against their wills, they haue wasted: of whom he saith, Where are the gods of Hamath, and of Arpad? where are the gods of Sepharuaim, Hena and Iuah? haue they deliuered Sa∣maria out of mine hand? When he obiecteth to the God of Israel both vntruth of promise, 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, but he that belee∣ueth that Iesus is the Sonne of God? And yet a great part of the world beleeues it. Do not euen the diuells be∣leeue and tremble? But saith Bernard, 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 be∣leeues in God, that hating to be reformed, casts his

words behind him. Yea if we search with a little di∣ligence, 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, spen∣ding it on their lusts, say to God. Depart from vs, for we desire not the knowledge of thy wayes: It saith, He that doth catch the poore, draw∣ing him into his net, hath said in his heart, God hath for∣gotten, he hideth his face, he will neuer see. When the Priests say of euery one that euill is, 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 peo∣ple keepe from his mes∣sengers his tythes and offe∣rings, they not onely refuse to know him, but also robbe him. Finally to whom his iudgements are farre a∣boue, out of their sight, his saluation also is farre from them.

[Obseruatiō. 7] For in this wise, God that is neare to all men, is farre from wicked men. God that is not farre from euery one of vs, is neere onely to them that call vpon him in truth, a ioy to them that be∣hold his light, but a consu∣ming fire to the wicked: The same fire, as Elias of Candie speaketh, hath burning heat, and cheerefull light; so doth God deuide his workes, be∣tweene

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 Ephe∣sians being before Gen∣tiles, and now Christians, he summes vp all their for∣mer miserie in this being without God in the world: at their reproch thereof Baals Priests spare not to cut and launce themselues. Not onely the Church prayes most earnestly against the appearance of Gods for∣saking, and Dauid grieues that they say, There is no

helpe for him in God, and Iob with all his might armes himselfe against that temp∣tation of his friends, say∣ing, I am as one mocked of his neighbour, who calleth vpon God, & he answereth him. But euen Cain and Saul, sorrow as admitting no comfort vpon experience thereof, 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, in knowledge of whom it doth consist: he is not one∣ly the author of that eter∣nall life proper to his owne seruants, but also of the na∣turall, Giuing to all, 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. For haue they ri∣ches, without God it is but pouerty; haue they friends and kinred in the world, yet in comparison with God, they know no father. He it is that when father and mo∣ther forsake them takes them vp. God alone is he to whom they are betrothed, to whom they are ioyned, not in one flesh, but in one spirit: Therefore vpon any desertion though but in

appearance, they lament like a virgine girded with sackcloth for the husband of her youth: whom (say they) haue we in heauen but thee a∣lone? and there is none vpon earth, that we desire besides thee. And againe, Thou art my portion, ô Lord: and a∣gaine, In God is my salua∣tion 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 trou∣ble he sought the Lord, and found him not, His soule refused to be comforted: and no wonder if he do so whē as he cannot find his hea∣uenly Father, whereas Ra∣hel

in the Prophet likewise so refused, 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 extortio∣ner 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 chil∣dren? 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 sup∣ply 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, as the Gentils that know not God: I meane not onely them that haue no knowledge of Gods iudgements, but also and especially them, y^t knowing them haue turned them in∣to hemlocke more then the nations that are without the Church: of whom the Apostle saith, Whosoeuer

transgresseth and abideth not in the doctrine of Christ, hath not God. To whom God in the Prophet, Thine owne wickednesse shall correct thee, and thy back slidings shall re∣proue 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 pre∣sent: how intollerable, and vnremediably euill, will the end proue? That which is so bitter in the bud, increa∣sing 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 grie∣uous to the Saints in the present is the ouershadow∣ing of Gods countenance, that notwithstanding their stedfast hope of seeing him againe, they are disquieted, as though he were quite departed: when the Almigh∣tie (saith Iob) was yet with me: and Dauid, Will the Lord cast off for euer, and will he be fauourable no more? What sorrow to see the king in royall maiestie, accompa∣nied with all his Princes, & seruants, and loyall sub∣iects, 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, 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 Ange∣licke trūpets, royall voice; meane while himselfe is perpetually confined be∣low, neuer againe to see that King of glory, nor haue accesse to any of his companye: so that it may well be questioned, whe∣ther be more lamentable Depart from me ye cursed, or that which followeth, into euerlasting fire. The Poëts make Tantalus his ex∣treame torment to be in this, that standing in wa∣ter

to the chinne, still li∣uing, 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 re∣member, how they that fol∣lowed Christ in his temptati∣ons, sit in the kingdom appoin∣ted vnto them, eating & drin∣king (spiritually, celestially, vnspeakably, without fil∣ling, without lothing) at his table, in his kingdome, sitting on thrones, iudging the tribes: yea all those that come frō the East, and West, and South, & North, sitting with Abra∣ham, and Isaac, and Iacob in the kingdome of God; but themselues shut out, not ad∣mitted to see the King in his

beautie. There must needs be weeping without com∣fort, and gnashing of teeth without end. Diues may know, but not taste of La∣zarus his felicitie. Would God therefore they could seeke him in time, and find him, as it is said; Seeke the Lord, while he may be found, and that after the due order, that so they might not suf∣fer 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 vnre∣gularly? Moses finds him, in the desert, in the burning bush, amongst thornes: his

reputed father and mother, in the flesh sought him sor∣rowing, Marie Magdalen, and Peter weeping, the hap∣pie theefe suffering on the crosse. Oh that they did not deceiue themselues, suppo∣sing 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 im∣ployments of this life, but passing from thence a little, that is, leauing these things as but a little viewed in the way, (for the vanitie vn∣der the Sunne may be soone left behind vs) hasten to those hid, and large, and magnificent, things eter∣nall!

As for the children of

God, what griefe they haue in their Fathers absence, may be gathered by that they feele vpon their par∣ting from one another. The heathen tooke notice and aduantage thereof, that were wont in times of per∣secution to adde affliction to their bonds, by relegating and confining them to Iles and mines, 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, in the persons and

partings of Dauid and Io∣nathan; and Saint Luke in Pauls departing from Mi∣letum, where both the inha∣bitants of that place, and Elders of Ephesus, They all wept sore, and fell vpon Pauls necke, and kissed him, sorrow∣ing most of all for the words which he spake, that they should see his face no more. Neither is it to be wonde∣red, whereas louers in the flesh are so hardly sundred. With much ado Rebekahs kindred fend her away, though to her husband: with more the Leuite is dismissed of his concubines father; and Naomi of her daughter in law. 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, which the more feruent it is, it is the more impatient of absence. Ma∣rie Magdalen, of whom it is written, She loued much, shewes her loue, by seeking first our Lord (that seemed to be lost in death) and con∣tinued longest of all the Disciples in seeking: there∣fore she is vouchsafed the first sight of the reuiued Phenix; whom also, when she findes him, she holds fastest by his feete, being vouchsafed to kisse them, that had late trod vpon the Lion and Adder, and tram∣pled on the Dragon. Peter, 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 O∣liuet, 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, 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, yet at length is perswaded to leaue Na∣omi: as the Scribe desired to follow Iesus; but hearing, The Sonne of man hath not where to lay his head, re∣turnes 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, more painfully brooke ap∣pearance of losing his fa∣uour. Hence those com∣plaints, I am cut off from before thine eyes; and that, Why hidest thou thy face from me? From this motiue is so often seeking of his face: My heart said vnto thee, Thy face, Lord, will I seek. Make thy face to shine vpon thy seruant. Cast me not away frō thy presence. Draw

nigh vnto my soule. Make thy face to shine vpon thy seruant: and many such, which im∣ply the vehemencie of af∣fectiō, in desire of the con∣iunction: which mind, if it be in vs, let vs shunne the things that might cause him to leaue his house our heart, and by honest life and vpright conuersation, Seeke we the Lord, and his strength, seeke we his face euermore.

[Obseruatiō. 8] Let vs seeke him, and when we haue him, hold him fast, as the Church sayes, I would not let him go. For not onely himselfe wil∣lingly leaues those that forsake him, or hold him loosely; and delights in them who wrestle in hol∣ding

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, Flie as a bird to your mountaine: and of that in the Psalme, They onely consult to cast him down from his excellencie. For who be∣sides the Lord is the excel∣lencie of Iacob? There are but two kindes of tempta∣tion that he can vse, either to presumption, that God may forsake vs; or else to despaire, whereby we for∣sake him. By either we are alike depriued of God. This is the thing he doth here, this is the wall he vn∣dermines 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, no∣thing remaines. Thus he hunts for the precious life. This is the last of his temp∣tations, because the end of all, 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 we are exer∣cised in defending any of them, he may the easier and deeper wound our head Christ and God. He strikes at Iobs flockes, and heards, and house, and children; but you heare him tell God, from whom he can∣not

conceale it, all is, that Iob may curse God, and so be forsaken.

[Vse.] Therefore, being not ig∣norant of his wiles, 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 e∣steeme, 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 co∣lours, to what euer pre∣tence the enemie pro∣pounds them, our defender referres them to the iniurie of God: 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 obser∣uation is most worthy of our imitation, in all the e∣nemies assaults.

[Obseruatiō. 9] for answer to the question of these inquisi∣tors, 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, 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 su∣perstitious Thessalonians, The God, not whom ye igno∣rantly 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 o∣ther

things? haue answe∣red, they are in God) that word which is our wise∣dome, answers, The Lord is in his holy Temple; euen in that whereof the Apostle speaketh The temple of God is holy, which ye are. There∣fore as this temple is euery where, The earth is filled with his glorie; so that All the people see his glorie. And, The Lords throne is in hea∣uen: for, The heauens of hea∣uens are the Lords. And briefly, if you will beleeue himselfe, He filleth heauen and earth. Or if you beleeue not the testimonie of God concerning himself, though it be greater then mans, yet receiue it from men, and of men like vnto your selues:

Pythagoras will answer, 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, that God his walke is through sea and land, and highest hea∣uens, 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,

a staffe vpholding all things, an eye beholding, a staffe in the clementarie region, an eye in the ce∣lestiall; for God loketh downe from heauen, beholding all the sonnes of men, from the place of his habitation, he looketh vpon all the inhabi∣tants of the earth. The hea∣uen is his throne, and the earth is his footstoole. There∣fore an eye vpon a staffe, because his glory is most seene aboue, as his helpe is most required here in things subiect to conti∣nuall change: for else be∣hold, the heauen, and heauen of heauens cannot containe him. He is higher then the heauens, as the King whom he set ouer his people, 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: where∣fore in vaine you thinke you can by searching finde out God: 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, to whom then will you liken God, or what likenesse will you compare vnto him? Where is the house that you build vnto him? what is the place which you assigne him for his bound? Hath he not measured the waters in the

hollow of his hand? and mea∣ted out the heauen with a spanne? 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, and in the earth: he dwelleth in his Church, and walketh amongest the golden candle∣sticks. Year not onely so, but in euery of his Saints it is said, 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 po∣wer, who is euery where, and yet no where, being

both comprehensible, and scarce comprehensible, and al∣together vncomprehensible. Comprehensible, because this notion of God is most cer∣taine, that nothing can be spoken equall to him: in∣comprehensible by the same reason, because (as saith Nazianzene:) This onely can be comprehended of God, that he is infinite, scarce com∣prehensible: in his effects or workes, comprehensible in respect of the creatures apprehension: incomprehen∣sible, in his vncreated na∣ture: scarce comprehensible, in respect of the things he hath created. The infinitnesse of Gods greatnesse, is this, that we conceiue him within all things but not inlosed, without

all things, but not excluded, and therefore within, that he may maintaine all, therefore without, that he may containe them all. In that therefore he is without, it is cuident he is the Creator: by that, that he is within, appeares that he go∣uernes all. For conclusion let vs adde the argutest and accuratest (I thinke it may be said without offence) of men after the Apostles, in contemplation and dispu¦tation together, his medi∣tation and embleme giuing great light vnto this sub∣iect, I placed before me (saith he to God) the whole crea∣ted frame, and made (in ima∣gination) one great masse distinguished into certaine kinds, yet finit, but thee ô Lord

(I conceiued) at euery part compassing & passing through it, but euery way infinite, as a sea diffused, through all, and infinite space, hauing within it a spronge exceeding great, yet finite, full euery where, and yet compassed euery where of that sea: So thought I thy sinite creature was full of thee, her infinite Creator: and I said, Behold God, and see the things which God hath crea∣ted: marke how he compasseth and fils them all. So the knowledge of God also which may be had of the creature, is rightly resem∣bled in that pit in the edge of the sea, shewed (as they report it) to Thomas of A∣quine, which emptie it, and carry away the water, as

often as they will, it is filled with other: search & know of God as much as you can, as many new questions will offer themselues to en∣quirie: So that we may say as well of that knowledge of God whereby we know him, as of that whereby he knoweth vs: O the depth of the riches, both of the wise∣dome, and knowledge of God: And it is not good to eate much hony, euen of the know¦ledge of this wisedome, which is so to the soule as bony to the taste, which though we find it, we must eate of it, but that which is sufficient for vs, lest we be filled therewith, and vomite it: for the know∣ledge which in measure is delightfull, and profitable,

being too much enquired after prooues not onely vn∣profitable, but also vnsauo∣rie, and vnsafe.

[Obserua∣tion. 10] But it may be this question is made not indifferētly, not vniuersally of God, but of. Dauids God, Where is thy God? For there are as S. Paul writes gods many, and Lords many, though to vs there is but one God and one Lord. Of those indeed it may be as∣ked, and shewed where they are, in this are the true God, and idols differenced.

For aske the heathen for his god, and he points to a stocke or a stone; if you re∣proue his confidence there∣in, he shewes you the Sunne or Moone, of some other, or all the hoast of heauen,

or yet if you vrge, God is a spirit, and ouer all, then he saith, in those are the parts of the highest and common God.

Rome also representing God in the likenesse of an aged man, and professing Christs corporeall presence in her Masse, and assigning or allowing palpable Pa∣trons to each place, and towne, and house, & doore, and closet, and couch, so setting vp her remembrance behind (or ouer) the doores or postes, as when Ierusalem the faithfull Citie became an harlot, comes nothing be∣hind them in a visible de∣monstration of the God∣head. But if she say, she doth not knowledge them

for Gods, but as Patrones deputed by the great and onely God, and her owne intercessors to him againe: then doth Antichristian Rome, but iustifie Rome professed heathen. The daughters voice is so like the mothers, that he who heares the one, by Symma∣chus, and the Grammarian Maximus, and Longinianus, and the other by the com∣mon plea of Papists now a∣dayes, shall hardly discerne the one from the other. For saith the one of them wri∣ting to Saint Augustine, Who is so mad, or besides him∣selfe, as to denie, it is most cer∣taine, that there is one and highest God, without begin∣ning, without posteritie, as the

great and magnificent Father of nature? His powers diffu∣sed through the frame of the world, we call vpon by diuers words, because we are ali ig∣norant of his proper name, &c. And for farewel, in the end of his letter, The gods keepe you, by whom a thou∣sand wayes, in an agreeing discord, we all that are mortal on earth worship and adore the common father of them and of all mortall men. I for∣beare to wearie the reader with more allegations, not purposing here for to dis∣pute.

There is yet a third sort, which being demanded, Where is thy God? can outwardly & visibly point at him, namely, they who

euer worship these brittle and outward, called goods, whether the couetous ido∣later, or the ambitious sa∣crificer, or the adorer of Thais, and such other faces; or he that doth homage to his belly. Now to leaue the first of these three, with whom we haue nothing to do, (the heathen I meane) the second and the third shewe too plainly a paritie of their causes with the first, shielding themselues vnder the safeguard of the same arguments. For what other warrāt brings Rome present; for her adoring of God in visible obiects, thē the patron of paganisme for her mother? Shall I re∣late his words, that it may

be cleare I vse no fraud? Now (saith he) if long time make religions of authoritie, we should be true to so many ages, and to follow our parēts, who did happily follow thesrs. Neither my present purpose nor taske, is to answer the ancient or moderne Romes obiection, (for which Ire∣mit the reader to Saint Am, brose and Prudentius, who purposely and pithily haue done it) but to shew how the worshippers of mate∣riall and visible gods stil do symbolize (that they may also haue the argument of such vnitie as they boast, that is, agreement in vn∣truth.) For not only the su∣perstrious in doctrine, but also the prophane of con∣uersation,

haue laid hold on their predecessors arms. That which he said of vi∣ctorie, they say of wealth and honour, and pleasure, and power, and all such sensible, but senslesse gods. All men honour this power with their vowes: she deserues to be worship∣ped, whom he professeth to be worthy the seeking for. And after, We must ioyne profite, which most procures the gods credit with men. For whereas all reason is hid, whence shall the knowledge of those that should be worshipped be better had, then from the momorie and instructions of prosperous affaires? Finally, after other couetous, and ambitious talke, thus Rome vaunts,

This Sernice of God, made the world subiect to my hests, these rites droue Hannibal from the walls, and the Senons from the Capitoll. And on the other side, Publicke fa∣mine and thinne haruest are imputed to the leauing of that religion which seemed to cause all plentie. Euen so they spake of old, and still do, that sacrifice to the queen of heauen, saying, that whé they sacrifice vnto her, they haue plentie of victuals; but when they leaue off to burne incense to their owne yarne, that then they want all things. So to this day they speake of Poperie, and the reparation of true reli∣gion, that impietie may ap∣peare in all ages like vnto

if selfe. So euery of these, if you aske them, Where is thy God? points with his finger at some thing which he worships, because he worships the creature in stead of the Creator. But the Creator cannot be seene, & therfore neither shewed to these eyes. Therefore it is said to Israel, Ye saw no maner of similitude on the day that the Lord spake vnto you in Horeb, out of the midst of the fire. And to vs, No man hath seene God at any time, the onely begotten Son, which is in the bosome of the Father, he hath declared him. For, All things whatsoeuer he hath heard of the Father, he hath shewed vs. All things which were lawfull to be vttered

vnto vs, which were expe∣dient for vs. Onely in the Sonne for euer the Father may be seene. Philip hauing seene the Sonne, requests, not wifely, Shew vs the Fa∣ther, as though that would suffice him, which was and is vnpossible for him. For no man hath seene God, nor cansee, he dwelleth in light which no man can approach vnto. And Solemon saith, He dwelleth in the thicke dark∣nesse. So that If a man can passe through the darknesse, he shall be blinded by the ob∣stacle and splēdent veile of the great light, and it is not easie to pierce (as Nazianzene speakes) through a double battlement: for God that fil∣leth all, and dwelleth ouer all,

though he lighten the mind, yet shes before the beames thereof, and still leauing it, as it is able in sight to follow him, drawes it by degrees to higher things: Yet interposeth be∣tween it & his incōprehen∣sible essence, as many veiles as were ouer the Taberna∣cle. Therefore Moses him∣selfe, though knowne to God by name, much desi∣ring to know the way of his maker, receiues this an∣swer, Thou canst not see my face, for, There shall no man see me and liue. For y^t Iacob is said to haue seene God at Peniel, face to face, and his life was preserued, is not spoken properly, but be∣cause of the Godhead dwelling bodily in Christ.

Moses therefore can see but Gods back-parts, that is, his workes, and that too, being put by the grace of the same God, whose glory passeth by him, in a clift of the rocke, whereon we are built (that rocke is Christ) in the clifts of which rocke alonely, the Church her∣selfe is lou ly. Christ alone is that propitiatory or mer∣cie feate, whereby v••e ap∣proach to God, figurally made by the hand of Mo∣ses, and spiritually interpre∣ted by the Apostles Paul and Iohn: yet it was coue∣red with Chetubins of gold, and the Seraphins thēselues with two wings, couer their eyes from be∣holding God, and with o∣ther

two their feete, from being beheld of men. So the things of God them∣selues are inuisible, how much more God himselfe, that is vnbounded by any kind of limit of place, of time, of forme, of colour, of quātity, of figure, of fashiō, of distance, or any other? Without body, and super∣substantiall is that Nature which commandeth all things. Let neuer therefore the minde go out of the body to learne ought of God: for that which is con∣ceiued beyond and aboue all, not onely bodily but also spirituall substance, can neither be circumscri∣bed by place, nor subiect to the shapes of formed

things, whose way is in the sea, and his pathes in the great waters, and his footsteps are not knowne. The more presumptuous are they that dare enquire for the sight of his person, Who alone himselse be∣holdeth all things; but is not seene of any mortall flesh: for what flesh can see the hea∣nēly, true, and vncorruptible, not being able to stand against, and gaze in the beames of the materiall Sunne, as the heathen Sybil spake, be∣fore Paul was taught the same from heauen.

This note we for our in∣struction and comfort, in the wrastlings of God where∣with we wrastle with those our sisters y^t exceed in multi∣tude,

namely Romanists & the congregations of car∣nall men. Let vs walk, as the true Church of God by faith, and not by sight, belee∣uing on him, the voice of whose words we haue heard, but haue seene no simili∣tude. We haue heard the voice of his word, not the immediate voice, whereof the creature is not capable. For if the sound of the hea∣uens motion be therefore not perceiued of man, be∣cause his sense is not suffi∣cient to receiue it (as men of nature write) then much lesse shall any creature heare the Creators voice. So the word himselfe testi∣fies, ye haue neither heard his voice at any time, nor seene

his shape: neither hath any man seene the Father saue he which is of God; he hath seene the Father, in whose light the Father in the Sonne, in that manner which is meere. Blessed are the pure in heart, for they shall see God: in that they shall see him, in whom they are pure, being confor∣med to him, that is the perfecter of their pure∣nesse: For now we are the sonnes of God, and it doth not yet appeare what we shall be, but we know that when he shall appeare, we shall be like him, for we shall see him as he is: as he is immortall, im∣mutable, eternall: parta∣king of that which now we

hope for, not seeing it, but with patience waiting for it. Waiting for to see it, and enioy it, but in such maner as it may be seene, and had: spirituall, celestiall, super∣naturall.

[Obserua∣tion 11] Meane while it may be said, these doubt not of God, where he is, but denie Dauid any refuge in God, therefore they say, where is thy God And himselfe con∣fesseth: Many there be which say of my soule, there is no helpe for him in God. Their conceit seemes to be, that God for his wicked∣nesse, though he trusted in him, had forsaken him, as his owne speech to Saul implyes: If the Lord hath stirred thee vp against me, let

him accept an offering: and theirs of him, saying, God hath forsaken him, persecute and take him, for there is none to deliner him. So it is no new thing, that the Saints be accompted of the vngodly, as they them∣selues truly are, without God: especially if any trouble take them. Such was Shimei his iudgment of him, flying from Absalom, and the Barbarians of Paul when the viper fastened on his hand.

[Ʋse 1] No wonder if the same happen to vs, which befell these: yea often to our Lord Iesus. Children of themselues let gold fall, and lye; but if any offer to take it from them, they

hold it the faster: so God suffereth wickednesse, to snatch at himselfe in our handes, (that we may hold him the faster,) but neuer to catch him away.

[Application.] Onely as those that heare how others lands, are wrongfully wrong from them, labour to know their owne title the better: so let vs know our right in God, that we may haue wherewith to answer him that reproacheth vs, trusting in his word. The Canaanites beyond Iordan armed themselues, hearing how it fared with Og and Sihon: the children of this gene∣ration their wisedome is thus farre imitable.

Neither receiue we the

report of such against a∣ny, specially them that feare God. I know not any whō a harlot will sooner brand with her owne name, then the chastest matron. Be∣ware of that, A wicked doer giueth heed to false lips, and a lier giueth eare to a naughtie tongue. No speech of men how many so euer, say they it is well, say they it is ill, make the body sicker, or better, much lesse the soule higher, or lower in Gods fauour.

[Obserua∣tion. 12] To conclude, most wor∣thy here is for obseruation, most vsefull for cōsolation: Dauids foes intending to discourage him, condemue themselues, and acknow∣ledge his right in God, for

in that they say, Thy God, it is, not ours, but thine, as Darius to Daniel, Thy God whom thou seruest continual∣ly. So the Scripture notes the rulers reuiled him that had recouered his sight of body and mind together: Thou art his disciple. Thus wickednesse is condemned of her selfe. Out of his owne mouth the vnprofitable ser∣hant is iudged. Scribes and Pharises are witnesses to themselues that they are the children of them which killed the Prophets. And as for vs, Their rocke is not as our rocke, euen our enemies them∣selues being Iudges. Indeed they lie not, the Lord is not the God of all, but theirs pro∣perly, who by sincere loue are

ioyned to him, for he will be called the God of Abraham, of Isaac, of Iacob, and of their seed for euer. Therefore also they feare not to engrosse this title to themselues: O God thou art my God. Iacob said to Ioseph, The armes of his hands were made strong by the hands of the mightie God of Iacob. And Thomas beleeuing the resurrection which he had mistrusted, said with all affection, My Lord, and my God.

[Application.] Wherefore meekly we may aske, and iustly, what you haue to do with the God whom you so deny, as that ye acknowledge him to be ours. May we not say to you as Zorobabell with the Fathers of Israel, to

those that said they sought and sacrificed to the God of Israel? You haue nothing to do with vs, to build an house vn∣to our God. Or if you boast of a common and outward calling, shewing no fruits of electiō, then heare God, to her that was nothing be∣hind you: What hath my be∣loued to do in mine house, see∣ing she hath wrought leud∣nesse with many?

Heare ye heauens, and witnesse thou earth! Come all Christians truly religi∣ous, dearely beloued in God our portion, let vs take possession of that which is freely left vs: they haue chosen the world, God is ours: aske we him no more, Art thou for vs, or

for our aduersaries? They haue bequeathed him, an∣swer we their demand: Where is thy God, with our Sauiour, Thou hast said. As L••th hauing bought her husbands companie with her sonnes mandrakes, went out to meete him, saying, Thou must come in vnto me, for surely I haue hired thee: so go we forth, and meete, lay hold, and keepe our God, our husband left to vs, as we from the wombe are cast on him. on him. We are thine (O Lord) thou neuer barest rule ouer them: they were not cal∣led by thy name. To thee dear Iesus, who to sanctifie vs thy people with thine owne blond, sufferedst without the gate, we come forth without the

campe, bearing thy reproach, hauing here no continuing citie, but seeking one to come, whose builder, and maker is God, wherein bring vs to raigne, of thine abundant grace, with thee, thy Father, & Spirit of consolation, in the fellowship of elect An∣gels, and glorious Saints world without end, Amen.

FINIS.

Notes

• Esay 39.8.
• 2 Sam. 24.14.
• Exod. 32. v. 32.
• 2 Chron. 11.1. &c.
• Philip. 1.21.
• 1 Chron. 28.2. and 1 Chro. 29.2.
• Psal 36.
• 2 Sam. 23.15
• Text. Psal. 42 3.
• Order and matter inten∣ded.
• Eccles. 2.12.
• Psal. 44.15.16.
• Phil. 3.18.
• 2 Kings 19.1. &c.
• Esay 22.12.
• Heb. 11.
• Psal. 69.9.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Ier. 32.19.
• 1. Sam. 2.32.
• Psal. 78.61.
• Ier. 12.7.
• Amos 7.17.
• Amos 6 13.
• Rom. 1.32.
• Ier. 2.13.
• Amos 4.6.81 with Amos 5.2.
• Amos 6.12.
• Esay 9.13.
• Esay 9.13.
• Ier. 5.3.
• Rom. 12 1.
• Exod. 32.
• Esay 38.
• 2 Chron. 20.7.
• Isay 41.8.
• Iam. 2.28.
• Iam. 3.17.
• Math. 17.5.
• 2. Sam. 12.11
• Iudg. 5.
• 2. Sam. 3.32.
• Psal 137.1.
• Iob 16.20.
• Iude 20.36.
• Ioel 2 12.
• 1. Sam. 24.16.
• Ier. 5.3.
• Plaut. Pumiceos oculos habeo, non queo la∣chrymam exorare, vt exspuant v∣nam modò; nam genus nostrum sem∣per fuit sic∣coculum. Aug. Ciuit. l. 1. c. 6. Relin∣quamus Ta∣rentinis Deo•• iratos. Aug. lachry∣mae Domini, gaudiae mun∣di, quia, ille fleuit vt nos gaudia mere remur, De tēpore serm. 104.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Psal. 62.8.
• 1. Sam. 20.41
• Rom. 12.
• Psal. 16.4.
• Amplificatiō
• Diuerse sorts of teares.
• Aug. de San∣ctis serm. 4.
• De his Arist. problem. Sect. 5.••••.34.
• Thom. 22. qu. 82.4.3.
• Ioh. 11.
• Act. 8.
• 2. Cor. 7.
• S. Aug ser. 45. de Sanctis plorat enim iustus veraci∣ter, plorantes steriliter. Hos. 7.14.
• Ezek. 8.13.14.
• Ier. 15.18.
• Fallax vnda quidem per se, fallacior vna, Saepe fa∣cit stultos, sed tamen vnda sophos.
• Athen. l. 13.
• Ouid. de re∣med. Amoris, l. 2. Vt slerent oculos, erudi∣êre suot.
• Prou. 7.
• Ter. Eunuchi Act. 1. scen. 1.
• Iudg. 15.
• Mica 7.5.
• Amens peri∣tura geme bat secula, & ad cadem dux trahit ipsa breuem.
• Magirus in Geographia.
• Tract. de or∣dine vitae.
• Ad Heliodo∣rum in episa∣phio Nepotiā.
• Photius in Eclogis. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Pier. in Hie∣roglyph.
• Ier. 41.5, 6, 7
• Iob 6.27.
• Collat. 9. ca. 30.
• 1. Chro. 14.14.
• Tradit. Hebr. in Paral.
• Proposition confirmed.
• Lam. 1.2.
• Luk. 23.28.
• Esa. 38.5.
• Act. 8.
• Isa. 5.
• 1. Sam. 12.19
• Amos 6.
• Act. 8.24.
• Psal. 69.10.
• Euripides.
• Hos. 8.10.
• Hest. 4.6.
• Amos 5.16.
• Ier. 9.17.
• Ioel 2.17.
• 2. King. 19.4.
• Greg mor. l. 5 c. 7. Luctu suo anima pasci tur, adde, sicut vrsae boreales sugentes pe∣des suos, i. vl∣tima sua me∣ditantes.
• Proposition. Ambr. de o∣bitu Valentin Est enim pij̄s affectibus quaedam etiā flendi volup∣tas, & plerū{que} grauis euapo∣rat dolor.
• Esa 22 4.
• Psal. 137.1.
• Ier. 9.1.
• Iob 13.13.
• Psal. 102.9.
• Gen. 29.20.
• Luk. 7.44.
• Gen. 45.14.
• Gen. 50.17.
• Rauen ser. 64 Habet enim boc natura humani cor∣poris, vt pro∣ducat lachry∣mas, vis gau∣dij̄, vis moero∣ris.
• Aquinas.
• Expletur la∣chrymis, age∣ritur{que} dolor.
• Iob 39.3.
• Senec. lib. 10. contro. 1. Ple rumque om∣nis dolor per Lachrymas ef•• fluit.
• De gratia∣rum actione.
• Aristotle.
• Exod. 15.25.
• Luk. 6.21.
• Psal. 30.5.
• Psal. 126.5.
• Psal 69.11.
• Iudg. 14.14.
• Basil. vbi su∣pra. Accedit quod ait Sido∣nius Apolli∣nari••. Animū naturâ desi∣diosissimum dolor fleti•• granidus ac∣cendit. l. 4. epist. 11.
• Esay 24.11 Ier. 48.33. Ioel 1.5.
• y

  Ioel 1.9.
• z

  Ier. 9.1.
• a

  Richard. Victor. in Psal. 119.
• b

  Psal. 107.34.
• c

  Psal. 22.7.
• d

  1. Sam. 7.6.
• c

  Psal 143.6.
• a

  Psal. 80.5.
• b

  Iob 3.24.
• c

  Iob 23.12.
• d

  1. Sam. 1.7.
• c

  Dan. 10.3.
• f

  2. Sam. 12.17.
• g

  Psal. 104.15.
• h

  S. Ambr. Mat. 5.5.
• i

  Rom. 12.12
• k

  Heb. 5.7.
• Domi••ica 6. Pentecostes 1. serm. in fine.
• m

  Exo. 12.8.
• n

  Gregor. Niss. de Bea∣titudinibus. Eccles. 1.
• o

  Pro. 14.13.
• p

  Richard de sancto Victo. de statu inte∣ric••is homini cap. 10.
• g

  Eccl. 2.7.
• r

  Luk 16.15
• Eccl. 7.14.
• f

  Eccl. 3.4.
• In Comment. heic.
• Confirmation
• b

  Psal. 80.5.
• c

  Psal 102.9.
• d

  De gratia∣rum acti••••e.
• e

  Phil. 4.4.
• f

  Simon ma∣gister, Orat. 12.
• g

  In Cōmen. istic.
• h

  De gratiar. actione.
• i

  De beatitu∣dine 3.
• k

  Basil. apud Simonem magistrum.
• l

  Esay 58.
• m

  1. Tim 4.6 7.
• n

  Gal. 6.
• o

  Mat. 21.41.
• p

  Serm. 79.
• Mulieresergo ferunt pro Christo la∣chrymas: A∣postoli diabolo superat•• & victis hosti∣bus & victo∣riam referunt & triumphū. Luk. 18.30.
• Psal. 35.13.
• Ier. 31.16.
• Psal. 145.14.
• 2. Cor. 1.5.
• Zach. 7.3.
• V. 5.
• V. 7.
• V. 9.10.
• Esa. 58. v. 3.6.
• Hos 6.6.
• 2. King. 20 5
• Psal. 56.8.
• Ioh. 16.20.
• Reu 7.17.
• Ioh. 13 8.9.
• Ier. 45.3.
• Lam. 2.18.
• Ioh. 17.2.
• Ier. 14.17.
• Psal. 32.••.
• Ier. 15 18.
• Esa. 26 9.
• Ier. 13.17.
• Psal 6 6.
• c

  Comment. in Psal. 42.
• 10. Collect. August.
• Ego desiderij̄ ••••ei lachry∣mas fundo.
• Et cum in mundo bene est, mihi ma∣lè est.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Semper plus deceptionis quàm dele∣ctationis ha∣bem.
• b

  1. King. 22.
• 11. Collect.
• a

  Gen. 27.41.
• b

  Verse 44.
• c

  Gen. 28.26.
• d

  Vers. 12.17
• e

  Gen. 32. V. 7.13. &c.
• f

  V. 9. &c.
• g

  V. 24. &c.
• h

  Gen. 14.15
• i

  Deut. 9.1.9. Deut. 10. v. 10
• 1. Sam. 30.
• V. 6.16.
• l

  Psal. 102.7.8
• m

  Psal. 22.1.
• n

  Math. 26.36. Iohn 18.1.2.
• o

  Mat. 14.23. Math. 6.46.
• p

  Mark. 1.35 Luke 5.16.
• q

  Act. 16.25.
• r

  Act. 12.12.
• s

  V. 5.
• Neh. 1.6.
• u

  Dan 6.18.19.
• x

  Psal. 64.6.
• y

  Psal. 21.11.
• z

  Psal 76.5.
• Prudentius in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a

  Acts 20.19.31.
• b

  Exod. 1.12.
• Act. 2.41.49.
• Acts 5.14.
• d

  Acts 5.42.
• Iosh. 1.8.
• Psal. 1.2.
• Luk. 2.37.
• Zech. 14.17.
• Iob 7.4.
• Psal. 49.14.
• Reu. 21.15.
• Transition to the absolute treatise of teares.
• Diuision of the matter intended.
• 1. Of the na∣ture of teares. Definition.
• Numb. 22.
• Psal. 77.2.
• Plutarch.
• Greg. Nyss.
• Quintilian. Qua er••punt dolore, aut l••titid manāt
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Heidfeldius Surgunt ex vno f••mes duo monte perennes: vn∣de duplex falsae labitur am nis aquae. Vide sis. Rich. de S. Victore in Psal. 118. § Exitus a∣quartam.
• Necessitie of weeping. Diuision of causes.
• Plutarches.
• Iob 14.14.
• Psal. 51.5.
• Leuit. 12.
• 2. Sam. 13.19 Virgines a∣pud S. Aug. Ciuit. l. 1. c. 16
• f

  Psal. 5.4.5.
• Hester 1.
• h

  Hester 3.••. &c.
• i

  Psal. 118.
• k

  Dan. 4.33.
• l

  Pro. 8.31.
• Esay 63.10.
• n

  Iud. 18.24.
• o

  Gen. 27 34.
• p

  Iudg. 18.24
• q

  Ier. 2.31.
• Rom. 8.23.
• r

  Rom. 8.38.
• s

  Esay 16.9.
• t

  Ier. 48.22.
• u

  Stella in Luke 7. ex 72. interpre∣tibus.
• x

  Gen. 4.16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• y

  Psal. 120.
• Num 11.4.5.
• a

  1. Sam. 30.4
• b

  2. Sam. 15.30.
• 2. Sam. 15.30
• c

  S. Ambros.
• d

  Gen. 2.23.24.
• e

  Gen. 47.
• f

  S. Bern. me. ditati. cap. 3.
• g

  S Bern. ser. san Cant.
• Lam. 4.2.
• V. 7.
• V. 8.
• l

  Seneca in Epistolus, & in libro, Qua re bonis viris, mala eueni ant.
• m

  Iosh. 5.9.
• n

  2. Tim. 2.26.
• 1. Cor. 5.
• Amo. 6.30.
• q

  Nudus bu∣mi sacet in∣fans, indi∣gus omni Vi∣tali auxilio, cum primùm ad luminis aura•• Nixi∣bus ex aluo matris na tura profun∣dit. Vagitu{que} Lugubre lo∣cum complet vt aquum est; cui tan tum restat transire ma∣lorum. Luer. li. 5
• r

  Plin.
• Matth. 3.
• t

  Amos 2.13.
• u

  Iob. 5.7.
• x

  Eccles 1.14.
• a

  Psal. 33. Psal. 148. Psal. 119.
• b

  Voluntas Dei fiet à no∣bis, aut in nobis. August.
• Numb. 29.7.
• Leuit 16.31.
• Leuit. 23.29.
• Deut. 21.13.
• Gal. 2.15.
• 2. Cor. 11.3.
• Ier. 14.17.
• Ier. 31.17.
• Iam. 2.18.
• Ioel 1.17.
• Ioh. 16.20.
• Ioh. 11.35.
• Luke 23.28.
• Iam. 5.1.
• Rom. 12.15.
• De Coe••ae D••mini, serm.
• Ioh. 15.16.
• Bern. in sen∣tentij̄s.
• Math. 5.
• Clemē•• Alex.
• Psal. 6.
• 1. Ioh. 2.1.2.
• Ioh. 1.29.
• Rom. 12.1.
• Nas••imur in lachrymis, la∣chrymis quo∣que vita ma∣descit, & vi∣tam rursus linquimus in lachrymis.
• The vsefulnes of teares.
• De hac adhuc si placet vide Aug. Confess. l. 4. c. 5.
• Col. 2.
• Exod. 14.
• Amos 9.5.
• Esa. 44.22.
• S. Basil. con tra calumniā 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, affert solatiū lugentibus suspiriorum societas.
• Iob 2 11.
• S. Bernard. in Cam. serm. 68
• Psal. 126.1.2.
• S. Bernardon Caena Dem. ser. 9.
• Cant. 5.6.
• Luk. 7.
• Gen. 7.17.
• 1. Sam 2.1.
• 1. Sam. 2 5.
• Aristot. hist. animal. 7.
• Gal. 6.
• Rom. 2.
• Ier. 50.4.
• Ioh. 10.10.11.
• Ioh. 20.1.
• Psal. 44.
• S. Bern. in Cant. serm. 68.
• Psal. 90.15.
• Psal. 66.12.
• Apoc. 7.
• Esay 35.10.
• Transition. Omne tul••t punctum, &c.
• Ephe. 6.16.
• 2. Cor. 10.5.
• Psal 42.7.
• S Bern. festo omnlum san∣ctorum, serm. 1.
• Hos. 12.4.
• Bern. de Coe∣na ser. 12. Lachryme dicant quia voces expli∣care non que∣unt, Naso. Lachryma pondera vo. cis habent. Flor. lib. 1. c. 22.
• Stella in Luke 7.
• Spes iubet esse ratas.
• Psal. 39.1••. Ephr•••••• de comp••••••cti•• ne ho••••. 4.
• Iob 10.
• Rom. 2.
• Mat. 12.
• Eccles. 12.
• Psal. 50.
• Psal. 38.
• Psal. 51.
• Psal. 130.
• Dan. 7.
• Vide effica∣cissimam his iusmodi de∣precationem in Anacre∣onticis Da∣masceni. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.
• Maximus Taurinensis serm. hiem. de poenitemia Petri & osti∣aria, hom. 3. Qui etiam est inter ser∣mones diui Ambrosij, nec non S. Augu∣stini, sed faliò, illius enim, nō c••iusuis horū stilū redole••.
• Inuertio quod fleuerit, non inuenio quid dixerit: la∣chrymas eius lego, satisfa∣ctionem non lego.
• Ibid. paulò infra.
• Stella in Luc. Luk. 7.
• Impediments of weeping.
• Diuision of lets.
• Pierius Hie∣roglyph. l. 30. c. 2.
• Torpedo Plato, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Psal. 119.
• Psal. 13.3.
• S. Chrysest. de compun∣ctione cordis, l. 1. paulè ab initio. 1. Tim. 6.
• Psa. 46 6.
• Plo. 31.6.7.
• Gen 3.30. S. Chrysostem. in Genesin.
• Amos 6.
• Dan 4.
• Reu. 3.
• Mat. 7.
• Psal 40.
• Reuel 13.1.
• Reuel. 17.15.
• Luke 10.41.
• Luke 22.55.56.
• Mor. l. 9 c. 44. Sicut enim moderata af∣flictio lachry∣mas exprimit, ita immode∣rata subdu∣cit: quiae ma∣ror ipse sine maerore sit, gui afflicti mentem de norans sensū doloris tollit.
• 2. Cor. 27.9.
• 1. Cor 13.
• Greg. Moral. 9.44. Qui prauae quidē consuetudini contraire ni∣titur, sed ta∣men succres∣centibus ad∣huc carnis de∣siderijs gra∣uatur.
• Gen. 49.5.
• Transition to the helpes.
• Diuision.
• Eccl. 3.4.
• Gregor. Nyss. in Ecclesiast. hom. 6.
• Num. 14.1.
• Mat. 7.14.
• Prou. 1416.
• Bern. Serm. de honesta vita.
• Innocentius de vilitate conditionis humane.
• Boēthius. Plus miser est sa∣piens, quàm rusticus miser scitenim cau∣sas exagge∣rate dolendi.
• Dan. 3.
• Psal. 51.3.4.
• Lam. 2.13.
• Amos 6.4.5.6.
• 2. Sam. 11. v. 11.
• Psal. 83.6. &c
• Psal 2.
• Psal. 83.3.4.
• Isay 22.12.
• Isay 22.
• I. Iohn 3.
• Psal. 59.5.
• Psal. 74 2.
• Psal. 157.7.
• Esay 11.11.12.
• Ps. 74.
• Tit. 2.8.
• Tit. 1.9.
• Act. 14.
• Act. 17. &c.
• Psal. 74.
• 1. Tim. 6.5.
• Psa 79.12.17
• Psal. 89.51.
• Luke 7.38.
• Luke 10.39.
• Nehe. 8.5.
• S. Chrysost.
• Mat. 6.6.
• Psal. 55.6.
• Ier. 13.17.
• Psal 63 6.
• Psal. 116.147 148.
• Esay 26 9.
• Lamen. 2.19.
• Psal. 102.7.
• Mat. 26.41.
• Eph. 6.18.
• Psal. 46.10.
• Deut. 15.19.
• I am. 1.18.
• Serm. 107.
• Luk. 22.61.62.
• Pro. 20.••.
• Psal. 34.
• 1. Kin. ••.
• Gen. 1.
• Psal. 147.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Spiritu••.
• Cape apud exteros la∣chry marum bierogly phi∣cū, vnde Bias inuitanti ad amicitiam, tetricè, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dicuntur in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, à clan∣dedu oculu.
• Ioh. 11.
• Ioh. 20.
• Tom. 5. Serm. Quod dispen∣satio tuarum rerum, non sit alteri com∣mittenda.
• Act. 6.
• Eccl. 7. 24
• Vers. 4.
• Act. 20.34.35 2. Thess. 3.18. Eph. 4.28. Vide Basil. constitus. mo∣nasticarū. c. 5. item in regu∣lis breuioribus Responsio. ••1. Item Ma∣charium in honrilȳs, Au∣gust. ad fra∣tres, & passim alios.
• Ier 9.17.18.
• V. 20.
• Lib. 2. cōmu••. in Jerem. Varroni & Nounie Mar cello dicuntur praefica qui•• praeficisban∣tur ancillis, quas flere d••∣cebant, fueràs he cantatrices 2. Paral. 35.25 tibicines, Mat 9.23 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Ioel 2.16.
• Ionas 3.7.
• Rom 12.1.
• Esay 53.3.
• 2. Cor. 11.29.
• Psal. 73.••4.
• Ephrem de còpunctione.
• Rom. 2.
• Macharius hom. 12.
• Ezeck. 24.8. and 26.4.
• Ephrem Tom. 1. serm. 1. de compun∣ctione.
• Punge oculū mētis, vt pro∣deat lachry∣ma compun∣ctionis. S. August. ad fratres ser, 11 Ioh. 11.33. with 35.
• Iob 3.24.
• Psal. 102.5.
• S. Chrysost. de dispensati∣one rerū, &c.
• 2. Chr. 35.25.
• 2. Kin. 3.15.
• Conses l. 10. c. 33. & l. 9. c. 67. Basil. Aug. Chrysost. & alij in Psal∣mum 1. & in proamijs psal. morum.
• Ier. 23.17.29
• Exo. 17.6.
• 2. Chro. 5.13.
• Iob 7.17.18.
• Psal. 8 4.
• Psal. 144.3.
• Psal. 92.4.
• De compun∣ctione. l. 1. paulò ab ini∣tio.
• Bernard. Epiphaniae serm. 3. in fi∣ne.
• Tom. 2. ser. 28
• Isay 58.
• Tom. 3. ad imitationem prouerbiorū in fine.
• Psal. 119.158
• Philip 3.18.
• 1. Sam. 4. v. 18.19.20.
• Rom. 7.
• Psal. 73.
• Luke 15.
• August. de sanctis ser. 45 Lachryma exigit bonum opus, lachry∣ma commen∣dat bonum opus.
• Iob 7.15.
• V. 1.2.
• Psal. 56.1.
• Psal. 32.5.
• Psal 6.23.
• V. 6.
• Psal. 38.3.4.
• S. Hieron. in epitaph. Pau∣l•• circamed.
• Psal. 102. title.
• Ier. 1.5.
• Ier. 20.18.
• Innocentius de vilit••te conditionis humanae.
• Psal. 143.2.
• Augustin. ad fratres ser. 11. Timor qui poe¦nitentiā con∣cu••iscit, con∣tritionē parit. Esa. 38.3.
• Psal. 120.
• Psal. 69.10.
• Ier. 31.9.
• Psal. 139.24.
• Luk. ••.
• Phil. 1.
• Ioh. 17.
• Gregor in Ezek. bo••n 10. Ex intole∣rantia g••udij̄ ait Cassia••us, c••l••••••. 9. c. 28.
• 2. Sam. 1.17.
• 2. Sam. 18.33.
• 2. Cor. 12.21.
• Phil. 3.18.
• 1. Sam. 16.1.
• Ioh. 11.35.
• Ver. 15.
• De Tempore, ser. 104.
• Ier. 22.10.
• 2. Chr. 35 25.
• 2. King. 8.12.
• Iob. 2.12.
• Simon Ma∣gister, ••at. 12. ••n fine.
• Iudg. 11.39.40.
• Tullius ad Heren l. 2. n. 50 Parti∣tionsbus or ae∣torij̄s, 〈◊〉〈◊〉. 57.
• Conclusion.
• Hugo Victo. t••••. 2. ser. 28.
• Esay 5.
• The diguitie of ••••ares.
• Suidas. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. S. Chry soft. Pieri••s hie∣voglyphicor••̄ l. 4. cap. 43. Visus e••am ••i••••eos mani∣bus tract are lapillos, Ʋnio in his, latis gemma ini∣mica viris.
• 2. Kin. 9.30.
• Ier. 4 30.
• Act. 12.
• Euseb. histor. l. 1.
• Cant. 5.
• Gen. 50 11.
• Iud. 2.5.
• 2. Chr. 35.25.
• Zach. 12.12.
• Esay 16.9.
• Ier. 48.32.
• Gen. 35.8.
• 2 Tim. 1.
• ver. 3.4.5.
• Cant. 7.4.
• Bern. in Can∣tica ser. 68.
• Psal. 56.8.
• Ezek. 2.10.
• Gen. 26.18.
• Psal. 84.6.
• 2. Kin. 3.
• Nū. 21.17.18
• Luke 19.41.
• Ioh. 11.35.
• Heb. 5 7.
• S. Bafil. Greg. Theod. Iohan. Chry∣sost.
• Aug. serm. 104.
• Col. 2.
• Vicit ergò ex parte incre∣dulitatem iu∣daeorum Do∣minicae pie∣tatis affectus, & discordes eorum mentes molliuit pri∣ma fusio la•••• chrymarum.
• Ex Augusti∣no adfratres serm. 11.
• Pro. 13.14.
• Leuit. 16 29
• Num. c. 28. and c 29.
• Luke 7.
• Luke 19.
• Reproach grieuous.
• Bernard de triplici custo∣dia.
• Psal 57.4.
• Psal. 59.7.
• S. Bern. in Cant.
• Eccl. 10.1.
• Psal. 119.12.
• Ver. 39.
• Ier. 20.8.
• Neh. 1.3.4.
• Lam. 5.1.
• Chrysost in epistad Hebr.
• 1. Kin. 18.27.
• Gen. 30.23.
• Luk. 1.25.
• Esa. 4.7.
• Iunius in notes.
• Zeph. 3.5.
• Ier 3.3.
• Ier. 6.15.
• Ier. 31.19.
• Gen. 38.23.
• Ier. 20.10.
• Pro. 17.10.
• Tom. 1. ad Ru∣sticum mona∣chum. de vi∣uendi forma.
• Psal. 69.20.
• 1. Sam 11.2.
• 2. Sam. 10.4.
• 1. Chr. 20.3.
• Ezek. 21.18.
• Zeph. 2.8.9.10.
• Pro. 31.
• Heb. 10.33.
• Psal. 109.16.
• False accu∣sers persons spared.
• Psal. 44.22.
• Montanus in 2. praefatione Bibliorum Hebraeo-La∣tinorum.
• Psal. 9. title.
• Psal. 7. title.
• Paercere no∣minibus, dice∣re de viti••s.
• Velis equis{quod}.
• Gal. 5.
• Mat. 11.
• Erasmus.
• Psal 60.3.
• Psal 66.12.
• Iob 9.
• Saints belied to their faces.
• Numb. 16.4.
• 1. Kin. 22.
• Ioh. 8 52.
• Ezek. 33.30 31.
• Psal. 10.3.4.
• Ier. 20.1.3.
• Rom. 13.
• 1. Tim. 2.2.
• S. Augustine 2. Cor. 11.
• Isay 39.8.
• 2. Sam. 16.
• 1. Sam.
• 2. Sam. 20.
• Ier. 41.5.6 7.
• Perseuerance in euill.
• Psal. 107.8.
• Psal. 56.2.
• Ver. 5.
• Esay 47.13.
• 2. Pet. 2 14.
• Dan 6.
• Psal. 50.20.
• Psal. 69.12.
• Psal. 119.13.
• Gal. 5.15.
• Iob. 31.31.
• Iob 19 22.
• Esay 56.11.
• Psal. 109.4.
• Psal. 120.56.
• Gen 40.14.15.
• Ier 37.10.
• Cypr. forum litibus mugit insa••••m.
• Psal. 35.20.
• Psal. 57.3.4.
• Transition to the specialtie of the cause.
• Psal. 105.18.
• Heb. 4.10.
• Gen. 49.7.
• Mal. 2.
• Impious to ag¦grauate euill.
• Psal. 42.1.
• Can. 6.1.
• Gen. 3.9.
• I am. 3.5.6.
• I am. 3.8.
• Iob 19.22. & 31.31.
• Abac. 1.8.
• Zeph. 3.3.
• Ezek. 22.27.
• Psal. 109.16.
• Nam vt oculo inslāmato etiā mollissimum medicament••̄ molestiā ex∣hibet••sic etiā & animo, qui grawtate ca∣lamitatis ar∣det, quamuis multam con∣solationent afferat sermo, molestus tamē quodammedo esse solet, si tū cum in dolore suntus profe∣ratur. Simon. mag. ex Ba∣sil. or. 12. Theecrit. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Psal. 109.12. V. 14.
• V. 17.
• V. 18.
• I am. 2.13.
• Ecclus. 28.3, 4, 5.
• Ier. 20.10.
• Psa. 119.95.
• Pro. 13.12.
• Psal. 41.8.
• Pro. 12.10.
• Psal 69.25.
• 2. Sam. 1.20.
• Mica 1.10.
• Math. 9.
• Psal. 51.4.
• Rom. 3.4.
• V. 19.
• Mat 1.19.
• Gen. 38.23.
• Non dico, vt confitearis conseruo tuo, vt exprobret; dicito Deo, qui curat ea. Chrysostan Psal. 50. Rom. 2.
• Iude v. 13.
• 1. Tim. 5.14.
• Pro. 25.9.10.
• Pro. 11.13.
• Pro. 26.26.
• 1. Cor. 5.
• Psal. 37.32.
• Psal 38.26.
• Esay 52.5.
• Confessions l. 10.5.3.
• 1. Cor. 2.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• 1. Tim. 1.16.
• Psal. 51.13.
• Hom. 1. in Psal. 50.
• 1. Tim. 3.7. Confessionum li••r.
• Psal. 119.176
• Psal. 23.1.
• Psal. 32.8.
• Psal. 23.4.
• Reall A∣theisme.
• 2. Kin. 2.14.
• Esay 63.11.
• Psal 79.10.
• Psal. 115 2.
• Ioel. 2 17.
• Mica 7.10.
• Ier. 23. v. 23.
• Elias in Na∣zianzenum.
• 1. Sam 28.15.
• Gen. 4.14.
• Psal. 54.3.
• Tit. 1.16.
• Psal. 10.4.
• Exod. 5.2.
• 1. Ioh. 4.8.
• Ignoti nulla cupido.
• Psal. 36.1.
• Iob. 6.14.
• 1. Iohn 4.
• Aug. in Psal. 35.
• Hi••r. in Titū.
• Quoties vi∣tūs vincimur, Deum nega∣mus. Vse.
• Rom. 10. v. 8.9.
• Basil in E∣saium.
• Iob 22.15.16
• Iob 22.13.14
• 1. Kings 18.
• 2. Kin. 18.34.
• 2. Kin. 19.10.
• 1. Iohn 5.7.
• Iames 2.
• In Octauaē Pasche ser. 1.
• Psal. 50.
• Iames 4.
• Iob 21. v. 1••.
• Psal. 10. v. 9. & 11.
• Mal. 2.17.
• Mal. 3.8.
• Psal. 10 5.
• Psal. 119.115
• Want of God, greatest mi¦serie.
• Acts 17.17.
• Psal. 145.
• Eccl. 11.7.
• Deut. 4.24.
• Esay 33.
• In Nazian. Orat. 6.
• Eph. 2 12.
• 1. Kings 18.
• Psal. ••.••
• Iob 12.4.
• Gen 4.14.
• 1. Sam. 28.15.
• Psal. 30.5.
• Iohn 17.3.
• Acts 17 25.
• Aug. in me∣dit. quicquid uon est Deus meus egeslas est.
• Mat. 23 9.
• Psal. 27.10.
• 2. Cor. 11 2.
• 1. Cor. 6.17.
• Ioel 1.8.
• Psal. 73 25.
• Psal. 119.57.
• Psal. 62.7.
• Psal 77.
• Ier. 31.
• 1. Cor. 12.2.
• 1. Thes 4 5.
• Psal. 147.10.
• 2. Ioh. v. 9.
• Ier. 2.19.
• Iob 29.5.
• Psal. 77.7.
• S. Chrysost. in epist.
• Psa. 149.
• Psal. 24.
• Mat. 25.
• Luke 22.28.29.30.
• Luke 13.29.
• Isay 33.17.
• Luke 16.
• Isay 55.6.
• 1. Chron. 15.17.
• Exod. 3. v. 2.
• Luke 2.48.
• Luke 7.
• Math. 27.
• Cant. 3.1.2.4.
• As the Mar∣tyrologies, and especially S. Cyprians E∣pistles shew.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• 1. Sam. 20.41
• Act 20.37.38
• Gen. 24.25.
• Iudg. 19.4.
• Ruth 1.10.
• Col. 3.12.
• Luk. 7.47.
• Lactantius poemate de resurr. Quem di∣ligebat di∣mittere enim volebat, & timebat amit∣tere.
• Psal. 91.13.
• Ioh. 21.17.
• Act. 1.11.
• Ruth. 1.
• Mat. 8.19.20.
• Ioh. 16.
• Psal. 31.22.
• Psal. 88.14.
• So Psa. 44 24
• Psal 77. &c.
• Psal. 27.8.
• Psal. 31.16.
• Psal. 51.11.
• Psal. 69.18.
• Psal. 119.135
• Ier. 12.7.
• Psal. 105.4.
• Practice a∣gainst religiō
• Cant. 4.
• Psal. 11.1.
• Psal. 62.4.
• Prou. 6.26.
• Mat. 4.8 9.
• Iob 1.11.
• Iob 2.5.
• 2. Cor. 2 11.
• 2. Pet. 5.8.
• Math. 4.
• Where God is Now
• Gen. 3.
• A 9.17.23.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Psal 11.4.
• 1. Cor. 3.17.
• Psa. 6.3.
• Psal. 97.6.
• Psal. 11.4.
• Ier. 3.24.
• Sybil. oracul. proemio ex Theophilo. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Apud Cyril∣lum Alexan∣drinum. Iupiter est summus ver∣tex, atque in∣fima planta, &c.
• Georgic. 4. Deism ire per omnes, & ter ras, tractus{que} maris, coelum∣{que} profundum &c.
• Cyril, contra Iulian.l. 9.
• Psal 33.13 14
• Esa. 66.1.
• 1 King. 3.27.
• 1. Jam. 9.2.
• Iob 11 7.8.9.
• Esay 40.18.
• Esay 66.1.
• Esay 40.12.
• V. 22.
• Psal. 113.6.
• 2. Cor. 6.16.
• Reu. 1.13.
• 1. Cor. 14.25.
• Ber. de triplici cohoerenua.
• Nicetus in Nazianz.
• Arnob.l. 3. aduersus h••••∣resis.
• Orat. 42 in Pascha.
• Isidor. His∣pal.de summo bono.
• Greg. Mar. 2. Deus manes intra onnia sursum re∣gens, deorsi••m tōtinens, ex∣tra circum-dans, interiùs penetrant.
• S. Aug. Con∣fess.l. 7.6.5.
• Rom 11.33.
• Prou. 25.27.
• Pro. 24.13.14.
• Pro. 25.16.
• Vide Bedam in Prouerbio∣rum cap. 25.
• 1. Cor. 9.5.6.
• 1. Ioh. 5.
• S. Augustine in Psal. 41.
• Maximus Ma deurensis, in∣ter Epistolat Augustini 43 Ira fit, vt dum tius quasi quedam mem bra carptim, varȳs suppli∣cationi bus pro∣sequimur, toeū colere profeciò videamur.
• Esay 57.8.
• Symmachus ep. 54. l. 10. Ʋarios cust••∣des vrbibus mens diuinae distribuit, vt animae nascē∣tibus, ira popu∣lis fatales ge∣nȳ diuidūtur. Et paulò post, de Deo. AE∣quū est quic∣quid omnes coluns vnum putari. Maximus ad August. ep. 43. Et Longinia∣nus ad eu••dē.
• Col. 3.
• Phil. 3.
• Sym. vbi su∣pra. Jam si longa a••as authoritatem religionibus facirt, seruan∣da est rot se∣culis fides, & sequendi s•••••• nobis parē••es, qui feliciter sequuti sunt sun.
• cunctis poten∣tiaista votius est, nemo co∣lendam neget, quā profitesur opundam.
• Ier. 44.15. &c.
• Rom. 1.
• Deut. 4.15.
• Ioh. 1.18.
• Ioh. 15.
• 2. Cor. 12.
• Iohn 14.8.
• 1. Tim. 6.16.
• 2. Chron. 5.2.
• Nezian. in carm.
• Exod. 33.13.
• V. 20.
• Cyril. Gla∣phyrorum. l. 1. do Iacob.
• Exo. 33.32.23.
• 1. Cor. 10.
• Cant. 2.14.
• Exod. 15.17.
• Rom 3.25.
• 1. Ich. 25.2.
• Exod. 25.19.20.
• Es••••. 6.
• Cyril. De ta∣bernacule. l. 9.
• Rom. 1.
• Nyssen. hom. 5. in Cantica.
• Cyril. de sestis Pasch. hō. 12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Psal. 77.19.
• Sybil. or ac. in prooemio 1. l. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.
• Gen. 30.8.
• 2. Cor 5. v. 5.
• Deut. 4.12.
• Iohn 5.37.
• Iohn 6.46.
• Psal. 36.
• Mar. 5.8.
• 1. Ioh. 3.2.
• Rom. 8.25.
• Saints iudged forsaken of God.
• Psal. 3. v 2.
• 1. Sam. 26.19
• Psal. 71.11.
• 2. Sam. 16.8.
• Acts 28.3.4.
• Iohn 8.48.
• Mat. 27.42.
• Isay 53▪4.
• Psal. 119.42.
• Prou. 17.4.
• Philo de Mi∣grat. Abrahae.
• Ʋngodlinesse iustifieth the godly.
• Dan. 6.16.
• Ioh. 9.28.
• Mat. 25.
• Mat. 23.31.
• Deut. 32.31.
• S. Basil in Isaium.
• Exed. 3.16.
• Psal. 63.1.
• Gen. 49.24.
• Ioh 20.18.
• Ezra 4.3.
• Ier. 11.15.
• Iosh. 5.13.
• Mat. 26.64.
• Gen. 30.15, 16.
• Esay 63.19.
• Heb. 13. v. 12▪13▪14.