A BUNDLE OF MYRRH: OR Three Meditations of Tears.  


The First in the effect. pag. 1.  
The Last in the cause of David's tears. Psal. 42.3 pag. 270.  
The middle, and most intended, of religious tears in general. p. 96.    
The particulars whereof, are prefixed to each page, and principal Section.  
LONDON, Printed for R. Mylbourne, and are to be sold at his shop at the great South door of Paul's. 1620.   

POTENTISSIMO, DOCTISSIMO, PIENTISSIMOque PRINCIPI IACOBO Dei gratià Magnae Brittanniae, Franciae, & Hyberniae REGI SYNCERISSIMO: Fidei propugnatori acerrimo: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuiusque suis causarum generis, Moderatori summo, Si quid potest peccatoris Oratio.  
VEstro Optime Principum, ad scribendum de Devotione incitatus exemplo, vestrâ, quâ supremo Numini propinquatis maximè, prudenti facilitate fretus: quod pridem volebam, necdum audebam, publicis distentam negotijs, interturbare Maiestatem, tandem coactus, nec tamen invitus, cam compello supplex, pro quâ (quò tenemur omnes) supplico noctes diésque, propitiando teste Deo. Myrrhae fasciculum, humando iam corpori Dominico, ex Veterum potissimè sententijs concinnabam: huic, enarrato racri ad caput ieiunij, invulgando urbi hâc hebdomadâ poenali, A. V. placuit praescribere nomen, quippe cautum lege, 
Deut. 16. v. 16  immunem coram Deo, comparere neminem, 
Iudg 3.17.  nec solitum quenquam accedere reges vacuum. 
2. Sam. 5.11.  Istuc fateor haud Rege dignum, 
2 Sam. 8.10.  sed nec cuiquam perinde debitum. 
2. Paral. 9.1.  Cuin. primus conatus, nisi patriae primogenito? Dodrantes exigunt annuos, feudorum Domini seruity perpetis indices.  
Ab Ioue principium Musę. Porrò Regis hae lachry. mae. Quae Caesaris Caesari. Regis ad exemplum, sed & hic compositus orbis: vel imitando, nec assequendo deferat archetypo laudem. Architectonices sacrae praevius his est: adeat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, operumque redemptorum Principem. Æquè mandatur, aequè mactatur ipsi Deo, turtur pauperis, & pecus divitis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 menstruum desudat opus: vestraetamense dedere fidci, vestrum peterc praesidium, medios inter facturumiter, maleuolorum cuncos, quorum plus hodiè est, quàm muscarum, cum caletur maximè: à quibus Heterodogmatistes audio, oppugnator rituum Ecclesiae, nescio quid supra. Atqui semper egrediebar per vestigia gregis: 
Cant. 1.8.  Huic Ecclesiae nomen dedi, hic haurio Spiritum. Turpis pars fuero non congruens universo. 
S. August. Confess. l. 3. c. 8. S. Bern. De praecepto & dispensatione  Ipsumque quem pro Deo habemus, tanquam Deum, in his quae non sunt apertè contra, audire debere didici. Pactum societatis humanae, imò praeceptum authoritatis divinae, 
S. Aug. Vbi suprà.  obedire Regibus, 
Rom. 13.1.  & omni ordinationi humanae, 
1 Pet 2.13.  propter Dominum. 
2. Pet. 2.10. etc.  Cauti igitur, 
judae v. 8. &c  contemnentium Dominatus, portenta pariter & tormenta vitamus. Mandantibus vobis quicquid licet, pareo: vobis interest an expediat; fecerim ego meum quò mihi discutere vestrum? an liceat deferre videro, vos an exigere. Ipsos recognosco ritus, venerandà ab antiquitate petitos: adeoque (sicut Samuel sanctus, 
1. Sam. 12.3.  si annuitis) pronoco, cognoscentibus vobis aemulos, dicere, si quid uspiam contradocuerim, vel gesserim, poenas daturus sieuincant: si nequeant, ipsi luant, sileant, desinántque dolos pacificè degentibus struere. 
Psal. 35.20.  
S. Cypr. l. 4. ep. 10.  Nihil haec ad conscientiam fidei suae viribus nixam. Vobis secundùm Deum, 
Pro. 16.14.15  Serenissime Rex (cuius ira nuncij mortis, fauor serotinus imber in gramine) placere votum, spes non displicere. Meritorum de Ecclesiâ, ad reditum à solo patrio Principis, explicandam susceperam epitomen: applicare vetuerunt, ignorantia gestorum, pondus rerum, haesitantia linguae, rubor frontis, angustia temporis: quae rursus, quo fato nescio, retardante praelo, revocante grege, Paschalia secum celebrare solennia, prohibent Parua Tyrrhenum per aequor vela dare: volentem dicere, lucida scripta, spendida facta, haereses retusas, sublata schismata: coercitum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stupendum genus, daturum novae nomen fabellae: incitatos exemplo proceres, praesentia caeteros, cunctos praeconio, labentem anhelos surrigere Paulum. O dignam, Principe dicam, an martyre vocem, aedis sacrae nitorem redemptum suis cupere ieiunijs! Allisit summos Aquilo saelices: flexit myriadas mentis interpres (nimbus vocum, rerum sylua, sed luminibus accensa Regijs) auribus illi, intentas oculis vobis, Hyperboreos quo pacto ferunt, profundâ longùm pressos caligine noctis, ovantes reducis suspicere munera Phoebi: 
S. Aug. Confess. l. 8. c. 2.  vel quo Victorinus Romae, Rhetor clarissimus, Christum professus palam, quem potuit secretò, frendentibus demonicolis, suspicientibus & stupentibus, submissam mansueto grege, fiduciam, pressoque viritim sonitu, per ora strepentibus, Victorinus, Victorinus,) heic Dominus Rex, Dominus Rex:) citò sonuerunt exultatione quia videbant, citò siluerunt intentione ut audirent, intro in cor quisque suum, amando rapientes, & gaudendo. O fortunatum natum te Principe regnum! 
Boskierus in Dedicatori●● Vegetij (bristianis.  non fatebimur experti, praedicantibus exterae regionis, religionis hominibus? 
Neh. 3.1.  Probatices unde caeptum civitatis sanctae consurgere muros, 
joh. 5.4.  gemino piscina coelitus est ornata miraculo, motus angelici, & salutis hominum. Relatus in sepulcra regum unus est Ioiadas Pontificum, 
2. Par. 24.16.  qui beneficus in Deum vixerat, eiusque Domun. Et vestrî misertus recordabitur secundùm haec, 
Neh. 13. v. 14  nec sinet deleri benignitates vestras, quas exercuistis erga domum eius, & cius officia, 
Heb. 6.10.  qui fidelis est non oblivisci operum charitatis. Erit, (ut vester ille Basilius, Anglici parens maximus eloquij) erit Apelles, qui probè depictae, transmittat posteris, facta tua, exempla sua; cum fueris ipse canitie bonâ, 
Gen. 25.7.  senio satur, divitiarum & gloriae, 
1. Par. 29.28.  ceu maturarum metafrugum, 
job 5.26.  coelesti conditus horreo: susceperitque nostrum, 
1. Reg. 11.36  vestro de lumine lumen, charum Charolus caput, tradentibus vobis, praebendum lampada posteris, praestantior nomine si queat, 
1. Reg. 1.47.  & throno amplior vestro. Ipse Interim  
Serus in coelum redeas, diúque  
Loetus intersis populo Britanno,  
Neue te nostris vitijs iniquum:  
Ocyor aura  Tollat. 
Æternùm vivite maxime  
Principum, quibusuis annumerantes, dummodo vestris.  
Vestrum nascendi lege, & arbitrio vivendi, Gul. Innesium.   

DAVID'S TEARS: Psal. 42.3.  
Preface. WHo so is restrained or straitened of that he would, next is, that he strive and bend himself to that he can. So zealous Hezekias not being able quite to divert the judgement against judah once decreed, yet in this was comforted, that in his days there should be truth and peace. 
Esay 39.8.  So David loving the people of the Lord, as himself was beloved of the Lord: whereas he could not withhold from Israel, the scourge which on them himself had drawn; yet chooseth that it may be inflicted rather by the hand of God then man. 
2 Sam. 24.14.  So Moses, truly Moses, 
Exod. 32. v. 32.  halled up by the hand of God, from amidst the waters of self-love and worldly lusts, into the pure and fervent air of the Creator's love, supposing his Creator's glory in the people's preservation. together with his own names remaining in that book of God's writing, could not stand, though both desired; yet according to divine precept, beyond humane obedience, seeks of his Maker the greater which concerned him, though with condition of losing the less, which did concern himself. 
2 Chron. 11.1. etc.  So Rehoboam having nobly attempted, but of Gods counsel not allowed, to bring again all Israel in subjection to the house of David, strengthens himself, and his kingdom, with Cities of defence, and Captains, and convenient provision, having juda and Benjamin on his side. Thus Paul the chosen vessel, 
Philip. 1.21.  desiring to departed and to be with Christ, which is fare better, nevertheless is content to know, that he shall abide in the flesh, which is more needful for the Churches for their furtherance and joy of faith. Thus finally, (once again to name that Captain of the holy people, the singer of Israel, the anointed of the God of jacob) David being prohibited that which in his heart he had conceived, 
1 Chron. 28.2. and 1 Chro. 29.2.  to build an house unto the name of the Lord his God, yet that he doth which was allowed, preparing for it in abundance, & gives encouragement with advice for that which war on every side permitted him not in person to accomplish. This even this,  
Right Honourable, Right Worshipful, and all Right Religious, in and about London:  
By whose favour or boun tie my ministry there hath been countenanced or any way furthered.  
Yet in another cause is David's case, and at this time mine: for he, while as without permission, & yet without intermission too, he longeth to satiate his soul with the waters of the fountain of life, 
Psal 36.  which is with God, incomparably more than with the of the well at Bethlehens gate; 
2 Sam. 23.15  yet being deferred, not denied more greedily but no whit viciously, feeds on the bread of tears which his spiritual poverty, than his royal domains, ministered unto him more abundantly: and I, having had in mine heart some while a purpose, and in part also laboured, not without some of your earnest, and instant requests, to build unto the Lord a spiritual temple, a Domestic Church, of such materials as you either saw, or heard, I had of my poor ability congested for this end, being hitherto letted (as are the inconveniences of this life) from accomplishing the work, do tender unto your most pious & worthy respects, an entire excuse in this Bundle of Myrrh, the drops of the Church's dew, or tears of God's bottle, mean while our intended building ariseth to his height: but as at this time David is mine example, so that his cause, may add some grace to mine, rather that both you and I, & so many as shall vouchsafe to read these lines, may be the divine gift, partake of this his grace of godly tears, with leave we will assume his words to move and order our affections.  
Induction of the Division. Who having told how from the heat either of inward poison by devoured serpents, or outward chase and chase of the dogs, hind-like he pants and brays the fresh, refreshing wellsprings to obtain; adding, declares his pains and practice, while as he seeks and runs, saying, My tears have been my meat day and night, 
Text. Psal. 42 3.  while they say unto me all the day, Where is thy God? For the heart (they say who are wont to hunt.) sheds tears some thing like, being pursued and not able to escape.  
This grief of his he amplifies by declaration of the cause, and manifestation of the effect. The effect in nature last, but first in sense; first in order of these words is considerable, Subdivision. in his name Tears, and property Mine, and use Bread, and reference To me, and time, Day and night. 
Order and matter intended.  Of these shortly each in particular, according to their present standing briefly, and after of tears more largely, (which chief are intended;) and last, of the common and weightiest cause in the latter part of the verse.  
Observation 1 And first by the effect of Tears we are admonished; The Saints in those that are called delights, have no delight when God is dishonoured, or themselves (though unjustly) are afflicted, but to prayers and tears they give themselues. For as touching pleasures David might have said that which his Son, Confirmation. What can the man that cometh after the King, 
Eccles. 2.12.  having so fair occasions and alluring provocations? Yet in this case he chooseth to say with the Church, My confusion is continually before me, and the shame of my face hath covered me, for the voice of him that reproacheth and blasphemeth, 
Psal. 44.15.16.  by reason of the enemy and avenger: and with Paul, 
Phil. 3.18.  To tell even with weeping of the enemies of the cross of Christ: 
2 Kings 19.1. etc.  as Hezekiah also his son no less in faith then in the flesh, to rend his clothes, and cover himself with sackcloth, and to go unto the house of the Lord, relating the speeches and reading the blasphemies of Senacherib and Rabshakeh, rather than after the guise of godless men to kill oxen and slay sheep, 
Esay 22.12.  enjoying the pleasures of sin for a season, 
Heb. 11.  when the Lord by trouble calleth to weeping and mourning.  
Reason. 1 For on the one side, God's reproach they account their own, whose voice is, The reproaches of them that reproached thee are fallen upon me. 
Psal. 69.9.  On the other side, God's corrections are their instructions, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and his scourges the arguments of their transgressions. Hence Ephraim, 
jer. 32.19.  After that I was instructed I smote upon my thigh, I was ashamed, yea even confounded because I did bear the reproach of my youth.  
Application. Wherefore want of sense in such distress is too plain a testimony of much impiety. For whether we speak of not sorrowing for God's dishonour, so often he threatening them that are not extremely wicked, with exposing of his own honour to ignominy, 
1. Sam. 2.32.  for their extreme punishment, 
Psal. 78.61.  it shows they are out of hope, 
jer. 12.7.  that are not at all therewith affected: 
Amos 7.17.  whereby well may be guessed of what stamp they are, who in theatres and such like meetings, not only with patience, but with content, yea with delight, hear blasphemy, and behold uncleanness; to whom the Lord saith, 
Amos 6 13.  Ye which rejoice at a thing of nought: Of whom the Apostle saith, Who knowing the judgement of God, 
Rom. 1.32.  that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them. Or if we speak of impenitency under the rod of God, such hardness, himself in the Prophets condemneth as a note of desperate impenitency: 
jer. 2.13.  In vain (saith he) have I smitten your children, they received no correction. And in another after enumeration of divers chastisements, yet proving fruitless, this conclusion he infers: 
Amos 4.6.81 with Amos 5.2.  The virgin of Israel is fallen, she shall no more rise. This in the same Prophet is likened to horses running upon a rock, 
Amos 6.12.  where first they break their hooves, than their necks. Whose crime Esay thus declares, 
Esay 9.13.  denouncing withal a judgement proportional to their offence: For the people turneth not unto him that smiteth them, 
Esay 9.13.  neither do they seek the Lord of hosts, therefore the Lord will cut off from Israel, head and tail branch and root in one day. This is the disposition of them, whom when God fatherly calleth by correction to repentance, contemning the smiter in his rod, drown the voice both of his judgements, and their own sin, with wine, and wantonness, merry companions, and such like avocations; against whom it shall suffice to add jeremiahs' complaint & request to God against them: 
jer. 5.3.  O Lord, are not thine eyes upon the truth? Thou hast stricken them, but they have not grieved, thou hast consumed them, they have refused to receive correction: they have made their faces harder than a rock, they have refused to return. Wherefore by mine award Haraclitus shall be a better Christian, then them both, who wept upon every meeting of man, remembering the common calamity of their kind.  
Wherefore herein let us not be fashioned like unto this world, 
Rom. 12 1.  but imitate rather either wrathful revenging Moses, 
Exod. 32.  or humbly mourning Hezekias. 
Esay 38.  We, 
2 Chron. 20.7.  if either the friends of God like faithful Abraham, 
Isay 41.8.  
jam. 2.28.  or sons of God, 
jam. 3.17.  as Christ the Lord; 
Math. 17.5.  let us not hear with patience either his reproach by others, or anger against ourselves. 
2. Sam. 12.11  Urias' while the Ark, and Israel, & juda, abide in tents, whilst his Lord joah, and servants of his Lord encamp in the open field, is neither entreated, nor persuaded, nor by what ever importunity moved, to go into his house to eat or drink, or to lie with his wife. And behold, a greater than the Ark, and Israel, and juda, and joab, and the servants here; and exposed to greater injury, not of elementary air, but of blasphemous breath, and black choler issuing our of hearts that boil on the infernal fire. 
judg. 5.  Meroz bitterly by Angel's voice is cursed, for not helping the Lord against the mighty: and shall we look to be blessed, laughing with those that sight against him?  
Observation. 2 Yet further David full of spirit instructeth us, The weapons of the faithful, how valorous soever, are their tears to God. Confirmation. For when at the grave of Abner he laments the loss of such a Prince in Israel, 
2. Sam. 3.32.  he can no otherwise deprecate the crime of murder, committed by his servant, then by the protestation of his tears. So he, or what other holy penman of the psalm, expresseth the people of God revenging their enemy's reproaches by weeping. 
Psal 137.1.  This was also jobs refuge, 
job 16.20.  My friends scorn me, but mine eye poureth out tears to God. Thus at length to mention no more, the Tribes of Israel once, and again before a younger & scandalous brother Benjamin, 
jude 20.36.  put to the worst, in weeping, with fasting, & confession of sin, at length obtained that victory, which multitude, & might, and counsel, and weapons of war could not effect. Amplification. For in this sort hath God shown he will be sought and found, entreated and persuaded: 
joel 2 12.  Therefore also now saith the Lord, Turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning.  
Application. But these unto our Scythians, both men, and Amazonian damsels, seem too too childish, between whom what difference, that scorn to weep, and witches of whom they report they cannot weep? Sure the enemy when he hath slopped the wells, and stayed the water courses of the town, hath good hope thereby to overcome; with such Holophernes practice, it's most like that Satan hath captivated these Bethulians. O men why do you not perceive! This hath ever been the custom of Philistines, Israel's adversaries, to stop the springs: but hear whosoever thou art, what valour of thine is this, which while it fetters thee with the chain of pride, makes thee the slave of vile affections? Is there more strength in thy body, or courage in thy breast, then with him who being but a stripling slew the Lion and the Bear? who yet scarce a man destroyed the Giant, that defied the armies of the living God? who finally, in riper years being High Marshal of the Lord his host, most valiantly, most happily fought his battles? 
1. Sam. 24.16.  Me thinks not untruly Saul may be accounted better than these, who in acknowledgement of his offence, wept with lifting up his voice: But these their eyes are no moister than a flint, because they have made their faces harder than a rock, 
jer. 5.3.  refusing to return: to whom the infusion of many hogsheads of wine is more easy, 
Plaut. Pumiceos oculos habeo, non queo lachrymam exorare, ut exspuant unam modò; nam genus nostrum semper fuit siccoculum. Aug. Civit. l. 1. c. 6. Relinquamus Tarentinis Deo● iratos. Aug. lachrymae Domini, gaudiae mundi, quia, ille flevit ut nos gaudia mere remur, De tempore serm. 104. , then the distilling of one tear: who may well say as in the Poet, Our kindred by kind is dry eyed.  
Wherefore leaving unto these their valour, as Fabius sometime unto Tarentum her armed Gods; imitate we our David, and Esay, & jeremiah, and Paul, and Peter, with Timothy also, and jesus especially the Lord of heaven and earth, whose tears are the joy of the world: and let the ancient Proverb stand, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 62.8.  Mournful men are good men. Pour we out our heart before him, saying, God is arefuge for us: and how much soever among us, any is more than other inclined to religious weeping, let him be esteemed so much the better: as in comparison of two religious, 
1. Sam. 20.41  David and jonathan, the holy Scripture hath employed. These are the children's weapons, to whom by our Father we are likened; who hath also bid us on this to lean, 
Rom. 12.  Vengeance is mine, I will repay, saith the Lord; only let these tears be sanctified, unfeigned tears. Therefore David thus adds to tears, My tears.  
Observation. 3 For not every tears are David's dainties, the drink offerings of transgressors he will not offer, 
Psal. 16.4.  neither I suppose, will he set on the Lord's board, the bread of deceitful men. 
Amplification  For (that you may understand) tears are not of one kind, 
Divers sorts of tears.  as weepers are not of one mind. There are (saith Saint Augustine) tears commendable, 
Aug. de Sanctis serm. 4.  and tears culpable, to which I add neutral, that are middle between both the other.  
Or yet that you may have a more commodious division, 
De his Arist. problem. Sect. 5. ●●. 34.  tears are some of a cause material, to wit, of a swifter motion of the body, specially against a sharper wind, or in the colder air: or else of some humid affection of the body, chief of the eye, which therefore are neither justly commended nor condemned.  
Others are from a cause intellectual, that is, of an affection or motion of the mind, and these divers: some from a weakness of spirit or too tender affection often undiscreet, 
Thom. 22. qu. 82.4.3.  and therefore not allowed; rather as much laughter to be blamed.  
Others of a natural piety; such were they of Lazarus his sisters, 
joh. 11.  and of the jews that mourned with them. These proceeding from pure nature, none I suppose except Zeno his disciples, can discommend, which are approved, not only by the example of those devout that buried Stephen, and of many of the Saints, 
Act. 8.  but of our Lord jesus also, the author of uncorrupted nature, and sanctifying grace.  
Moreover, too many tears are occasioned by temporal losses, 
2. Cor. 7.  plainly to be reproved, as also the sorrow from which they flow. For the just man bewaileth truly those that weep most part vainly. 
S. Aug ser. 45. de Sanctis plorat enim iustus veraciter, plorantes steriliter. Hos. 7.14.  Such are they that howl upon their beds, when they assemble themselves for corn and wine; and yet they rebel against me, saith the Lord. Of these is the greater number, who while they weep for such, they cannot seek the Lord. Like they are to those that in Ezekiel mourn for Tammuz their Idol, 
Ezek. 8.13.14.  at the North (that is, the cold) gate of the Lords house, being frozen in fleshly lusts and worldly cares, they sit devoid of the Southern, that is, the celestial warmth of God's love.  
There are yet other forced and feigned tears, 
jer. 15.18.  lying waters, which are said chief to be women's weapons; of the which (being demanded which waters were deepest and most deceitful) one answered on this wise: 
Fallax unda quidem per se, fallacior una, Saepe facit stultos, sed tamen unda sophos.   
Some limpid stream, disclosing ground,  
But depth concealing, deceitful proues;  
Much more, more often woman's tears,  
Of wise, fool makes him that love's. Such as in the Dipnosophist was the strumpet Phryne. 
Athen. l. 13.  For this cause named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as if you would say, weep-laugh: because commonly she did both together, having in the midst of laughter tears at command. As he also spoke of them, which of them had too much experience, Their tears at will, 
Ouid. de remed. Amoris, l. 2.  slerent oculos, erudiêre suot.  for to distil, they teach their eyen. As the Comedian also speaks of the young man which goeth after her As a fool to the correction of the stocks. 
Prou. 7.  However upon contempt he hath sworn no more to come at her, which hath despised himself, preferred his corrival, choosing death before such disdain: 
Ter. Eunuchi Act. 1. scen. 1.  yet some one tear which painfully rubbing of her eyes, she hardly hath brought forth, will make void those words, so that he shall accuse himself. And this, (no longer to insist in foreign speech) Sampsons' example doth too truly teach; 
judg. 15.  and indeed no less the Prophet's admonition doth imply, chargeing, Keep the doors of thy mouth from her that lieth in thy bosom. 
Mica 7.5.  Mean while, neither will I charge that whole sex herewith (that I may not seem to condemn the rest for the fault of most) nor it alone; for such were Xerxes' tears reported to have been, 
Amens peritura geme bat secula, & ad cadem dux trahit ipsa brevem.  which wept for the fall of those whom shortly by the sword of others he meant to slay: and (which is most worthy to be wailed) in most places many may be seen who in holy assemblies have weeping for a compliment of hearing. As of the Brasilians also is reported, 
Magirus in Geographia.  whose facility is such, that tears are for a present salutation, and as soon gone, as if they had said, How do you? Such our hearers, Saint Bernard lively thus describeth: 
Tract. de ordine vitae.  I behold some weeping, but if those tears proceeded from the heart, then should they not so lightly be turned into laughter: but now whereas wanton and scurrilous speeches are vitered more abundantly than tears before, I think not those tears are such as divine comfort is promised unto, whereas after them so vile and earthly consolation, so easily is admitted. 
Ad Heliodorum in episaphio Nepotian.  Saint Jerome reports of Nepotian, he sacrificed his tears to God and not to man; but they in this behalf have postposed God to man.  
Now with no more cruel mind I show you the sixth, 
Photius in Eclogis. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pier. in Hieroglyph.  but most cruel kind, by name the Crocodile his tears, who, they writ, having devoured a man, weeps over the scull when nothing is left, not repenting of his deed, but because on that bone there remains no flesh to eat. Which Hieroglyphic, it is said, Sigismond Gonzaga a Cardinal used of Leo the tenth, repenting that by his means he was advanced to the Popedom, adding this Emblem, Crocodili lachrymae. Such were the feigned tears of Bassian the Emperor, who wept upon every hearing the name, or seeing the picture of Geta his brother, whom he had caused secretly to be slain. Such were the tears of Demoneta the stepmother, for Cnemon her son, whom nevertheless by subornations she laboured to destroy. To these of this age you may annumber many doubtful friends, yea such, as when they purpose to ensnare, cover all with the mantle of religió; whom Ishmael the son of Nethaniah, in the slaughter of the Shechemites, and Shilumtines, and Samaritan votaries, 
jer. 41.5, 6, 7  in jeremiah egregiously resembled: for he hearing of their coming, with shaved beards, and clothes rend, having cut themselves, with incense in their hand, to bring to the house of the Lord; went out from Mizpeh where he had slain him that began to govern in the fear of God, weeping all along as he went, and as if he would have joined his supplications with theirs, or rather in religion have prevented them, entreated them to come with him to Gedaliah the governor; but when he had brought them whither he would, into the midst of the city, than slew them, and cast them into a pit, (like in resemblance to that which job saith, 
job 6.27.  his friends digged for him;) sparing only those that had in the fields treasures to disclose unto him.  
To perfection of number was wanting but the seventh kind of tears, in vain altogether or most part employed: here behold the backsliding daughter of Rome shows her foolish forwardness, presenting as vain, if not so wicked a sort, as any of the rest, of her own invention, namely of those which are shed, not willingly but by compulsion, wherewith they are tasked, who for plenary satisfaction for their sins to God, are adjudged to an outward and forced lamentation for some part, or the whole residue of their life, within monasteries or abroad: of which tears well speaks father Isac in john of Cassia, 
Collat. 9 ca 30.  saying, By their straining they more abase and drown the soul of him that prayeth, pulling it down from that heavenly height, wherein the suppliants mind should unremovably be fixed, and so compel him, losing the prime intention of devotion, to be sick in seeking fruitless and constrained drops of tears. Where we read the valley of mulberry trees, 
1. Chro. 14.14.  Saint Jerome renders ex adverso flentium, 
Tradit. Hebr. in Paral.  over against them that weep, whereon he thus commenteth, saying, The Philistines had an Idol, whereto they sacrificed with men's tears. Between which Idol and our God, I would know what difference they put, that for divine and spiritual worship, urge tears, and like exercise of constraint, as though in them, for themselves, he were pleased.  
The eight and only at all times laudable kind of tears, are those of sincere religion, contrition, compassion, and heavenly desire, whereof we have next to speak. For only these, we observed before, David calls his own tears, My tears, Observation. 4 and that not only in kind, but also in number; not only that they were his, that is, godly, such as he used, but also they were those which only himself did shed. 
Proposition confirmed.  For not indifferently the tears of any, but of ourselves must make request to God for us. So of the Church it is said, 
Lam. 1.2.  Her tears are on her cheeks. And our Lord to the daughters of jerusalem, 
Luk. 23.28.  Weep for your selves, and for your children. So the Lord to Hezekiah the King gives testimony, I have heard thy prayer, 
Esa. 38.5.  I have seen thy tears.  
Application. Which against them is to be noted, who if they commend themselves to the prayers of some devout persons, if happily they build some Hospitals for those that in age, solitariness, and sickness, shall lament; mean while themselves be resolved into all lasciviousness, are fully persuaded God is with them, well appeased: which if it be righteousness, I know not wherein Simon Magus attempting to buy the holy Ghost with money, 
Act. 8.  hath at all offended. Such other offence is that, when in the morning unblessed, going to mingle strong drink, 
Isa. 5.  (to use the Prophet's words) or else about  merchandise, they hire with a little money some shaveling to say their prayers in certain Aves, and Pater's, and Credoes, by a rate. It was easy for Israel to say to Samuel, 
1. Sam. 12.19  Pray for thy servants unto the Lord thy God, that we die not, while as themselves ate the calves out of the stall, 
Amos 6.  and chanted to the sound of the viol. It was easy for Simon, of whom we spoke, to entreat the Apostles, Pray ye to the Lord for me, 
Act. 8.24.  that none of these things which ye have spoken, come upon me; but no heart he had to join his own voice with them. It is like, David who wept and chastened his soul with fasting, 
Psal. 69.10.  was not ignorant of the Gentiles proverb, Weeping becometh not a King: 
Euripides.  yet being a King, he counteth it no shame to sorrow a little for the burden of the King of Princes. 
Hos. 8.10.  Caution. Yet say I not, it is unlawful to request, or unprofitable to have the prayers of the Lord his servants. The adventurous Hester putting her life in her hand for her people's cause, 
Hest. 4.6.  bids Mordecai gather together all the jews that were present in Shushan, and fast ye (saith she) for me. And Amos preacheth, 
Amos 5.16.  They shall call the husbandman to mourning, and such as are skilful of lamentation to wailing. And in jeremy, Thus saith the Lord of Hosts, 
jer. 9.17.  Consider ye 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 up a wailing for us. But most agreeing is his precept by the Prophet joel, 
joel 2.17.  Let the Priests the Ministers of the Lord weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thy heritage to reproach, that the heathen should not rule over them. And Hezekiah (to conclude) by messengers saith to Esay, 
2. King. 19.4.  Lift up thy prayer for the remnant that are left. In all which places, we may perceive the holy people allowed & accustomed to use the prayers of others with their own, yet so as always appears the concurrence of their own with others.  
Observation. 5 In this wise, as many as here sow in tears, hope for increase, whereof they shall not be deceived; 
Greg mor. l. 5 c. 7. Luctu suo anima pasci tur, add, sicut ursae boreales sugentes pedes suos, i. ultima sua meditantes.  the which their future expectation, even in their tears, procures a present consolation. This is that use of tears which David implies, whereas he saith, they have been my bread; for tears oft times both feed and ease the mind. 
Proposition. Ambr. de obitu Valentin Est enim pijns affectibus quaedam etiam flendi voluptas, & plerumque gravis evaporate dolour.  Weeping (saith one) cools the stomach, and solaceth the troubled spirit. In weeping holy affections have their proper pleasure, and so most part, surcharging melancholy is expelled. Therefore the Prophet requests, Turn away from me, 
Esa 22 4.  that I may weep bitterly. Now we know, delight is presupposed to follow when the desire is obtained. So the people in Babylon remembering jerusalem in bitterness, find no sweeter leniment than this; 
Psal. 137.1.  Upon the rivers of Babylon there sat we down, yea we wept when we remembered Zion. Wherefore else doth jeremy wish so earnestly? 
jer. 9.1.  O that my head were waters, & mine eyes a fountain of tears! It was leisure for such employment, that job of his friends so earnestly required, Hold your peace, let me alone, 
job 13.13.  that I may speak, and let come on me what will. Therefore it is, the Prophet elsewhere eats ashes like bread, 
Psal. 102.9.  and mingles his drink with weeping.  
Amplification. Hereof may reason be conceived, from the object, or from the subject, or from the circumstance of time. From the object, in that whatsoever is done or suffered for that which is beloved, is delightful; as laecobs suffering cold and labour, and sweat, 
Gen. 29.20.  for the love he bore unto his desired Rahel. Moreover, if this the lover know, that his deeds or sufferings are pleasing to his beloved, so much the more are his joys increased. 
Luk. 7.44.  Hence Marry Magdalen her presenting our Lord with tears amidst a feast, because she knew they should have better acceptance, than the Pharisees costly cheer.  
From the subject, which either is joyful in itself, for not only sorrow, but also abundant solace, sometimes makes men to weep: 
Gen. 45.14.  as joseph wept over his youngest brother for gladness of their bodily meeting; and again, 
Gen. 50.17.  over all the elder for recovery of their souls in conversion. 
Raven ser. 64 Habet enim boc natura humani corporis, ut producat lachrymas, vis gaudij, vis moeroris.  For it is natural to man to weep as really, though not so frequently in mirth as mourning. And as often as the bowels are bound with excessive motion of heaviness or of gladness, strait waters gush out of the eyes. Or if they proceed from sorrow itself, then convenient gesture adds delight to every action; 
Aquinas.  and no gesture is more suitable to sorrow, than sighs and tears, which nature hath annexed thereunto.  
The circumstance also of time supports with a double foundation this position. 
Expletur lachrymis, ageriturque dolour.  For in regard of time present, 
job 39.3.  as Hinds by calving, so men by weeping, 
Senec. lib. 10. contro. 1. I'll rumque omnis dolor per Lachrymas ef● fluit.  cast out their sorrows. As waters by pouring, so sorrow in lamenting issueth out. For (as Saint Basil saith) when they are emptied, 
De gratiarum actione.  the brain is lightened, like as the element is cleared after rain. Therefore the Philosopher adviseth, 
Aristotle.  not lightly to still children from crying. And in respect of time to come, the hope of great reward changeth no less the bitterness of these waters then the tree shown by God, 
Exod. 15.25.  those of Marah, while believing, we remember him that said, 
Luk. 6.21.  Blessed are ye that weep now, 
Psal. 30.5.  for ye shall laugh. And gain, 
Psal. 126.5.  They that sow in tears, shall reap in joy.  
Application. Much therefore they are mistaken, that esteem the Saints miserable when they are in lamentation, whose proverb they become, 
Psal 69.11.  when sackcloth is their garment. Selfewild are these, and ignorant, That out of the eater comes forth meat, 
judg. 14.14.  and out of the strong sweetness comes. When contrariwise even experience hath taught, 
Basil. ubi supra. Accedit quod ait Sidonius Apollinari●. Animun naturâ desidiosissimum dolour fleti● granidus accendit. l. 4. epist. 11.  by Apoplexies, and Palsies, and sudden deaths, how unhelpful, yea hurtful, it hath been for many, violently to refrain from tears, being beset of remediless evils. For even the flame enclosed, is choked of his smoke, which having no vent itself, reflects and smothers the fire that bred it; no otherwise in the living creature, that faculty which doth dispense the vital actions, decays and dies by the cagernesse of immoderate grief, having no outward expiration. And on the other side, the issuing of matter from an ulcer, easeth the smart which tumour bred. Wherefore as it is wicked, so it is vain, to account mourning miserable, which God hath pronounced happy. It is more reasonable to esteem those tears even in the present joyful, which procure God's presence, delight the Angels, are a terror to devils, support the feeble, and solace all stronger Christians. Whereof for this time only this I list to add: This worthy is of most abundant tears, that tears amongst Christians are so rare. If carnal men lament, that 
* Esay 24.11 jer. 48.33. joel 1.5.  the new wine is cut off from their mouth; if the Priests are justly charged 
y joel 1.9.  to mourn between the Porch and the Altar, that the drink offering is withholden from the house of God, which notwithstanding is but the bud of an earthly grape; how much more cause have I to bewail the dryness of my soul? Who (will I say with the Prophet) 
z jer. 9.1.  shall give water to my head, and tears unto mine eyes? yet not altogether or only for the self same reason: he for the breaking of his people, I for the emptiness and barrenness of my soul. For so husbandmen 
a Richard. Victor. in Psal. 119.  are wont, specially in the hotter regions, in time of drought, by deriving riverets from wells or ponds to water their thirsty lands; lest else, having by too much drought lost all strength, they fail to multiply the seeds of increase. Ah my God, for the wickedness 
b Psal. 107.34.  of the inhabitants, the field of my heart hast thou turned to barrenness. For therein dwell thine enemies indeed, yet not my friends; ambition, anger, avarice, wantonness, headiness, slothful sleep, and dulness, & many more, of whom more easily any one doth lead me captive, than I am able to recount them all. O my soul, thy strength, My strength is dried like a potsherd 
c Psal. 22.7. . Wherefore consider with me my brethren what all Israel did in such distress, and understand by that they did, what they wailed, what they would: for being sometime themselves forced at Mizpeh 
d 1. Sam. 7.6.  to force from their eyes some tears, and yet that neither this they could (for it was not easy to do this good, how e'er they declined their former evil) in testimony of their inward emptiness, they drew up other waters, and poured before the Lord. Here we need not Rabhi Vziel his authority to teach that the soul without tears is as the thirsty land, 
c Psal 143.6.  whereas the holy Scripture so speaks.  
Transition. It was somewhat strange to persuade a carnal man, that to the spiritual his tears are a pleasure; but this being granted, a thrifty man will soon believe, they are also profitable. Observation. 6 For he believes, without profit a wise man hath no pleasure. Wherefore observe we next the proper use that David had of them, in this also that David saith, They have been my bread: where with in another Psalm he saith, Confirmation. 
a Psal. 80.5.  That great householder doth furnish his children's table, thou feedest them with the bread of tears, and givest them tears to drink in great measure. Like may this be to that, that job 
b job 3.24.  affirms, My sighing cometh before I eat: and again, 
c job 23.12.  I have laid up the words of his mouth before my necessary food: so Hanna 
d 1. Sam. 1.7.  the mother of that son of vows, she wept and did not eat, that is, weeping to her was in stead of eating. For that other meat the Saints especially in times of trouble they loathe. I ate (saith one) 
c Dan. 10.3.  no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all till three whole weeks were fulfilled. And of another 
f 2. Sam. 12.17.  upon less occasion it is said, that he did eat no bread.  
Amplification For spiritual graces are their cates, and iunckets, and most desired meats, which when they fail, with this, though courser bread, they do more freely fill themselves. And yet beside, Bread strengtheneth the heart of man 
g Psal. 104.15.  So do (saith one) 
h S. Ambr. Mat. 5.5.  the promises that are made to tears. For those that are patiented in tribulation (according to Saint Paul) 
i Rom. 12.12  Rejoice in hope. so much the more as they are more clearly called thereunto, by example of his preceding tears, and succeeding joys, of whom it is written, 
k Heb. 5.7.  Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared.  
Application. Saint Bernard hath observed seven sorts of bread whereon they of the King's house do feed. 
Domi●ica 6. Pentecostes 1. serm. in fine.  One is of hearing the words of God; another is of obedience or doing the works 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 unanimity. A sixth, the holy Eucharist the former's pledge, and seal of the covenant betwixt our Lord and his elect. The last is this we are yet a kneading, of praying tears, or weeping prayers. The condition of which is such, not that he who feeds on one, or more, should therefore loathe the rest, but contrariwise the eating of any one or some, whets the stomach for the rest; whereby we gather, how few are satisfied with this, how many perish in spiritual famine unawares. Who is he that will give to me this bread to eat? whom, if I have it, in these days shall I call to such repast? which of them that daily feast will vouchsafe to be my guest? But to use our bread in a larger, that is, the Scriptures sense, for all manner of victuals, the most, filling themselues with sundry sorts of leavened cakes, poor wretches wretchedly refuse these bitter herbs, 
m Exo. 12.8.  which nevertheless as cates were to be joined with the unleavened bread of a sincere and Christian conversation, if so be we desired without hypocrisy, to be partakers of our Lords feast. But this diet what use it hath for health or strength, the world knoweth not; therefore neither doth desire it. Who bewails the want of an unknown good? 
n Gregor. Niss. de Beatitudinibus. Eccles. 1.  Cast a blind-borne and one accustomed to the light together into the darkness of a dungeon; the ones experience makes him to lament, the other without loss, laughs in ignorance; so, right so here it is: The country swain will disdain to stoop to ground for that which is precious in his Lords esteem: bruit beasts devoid of reason, and therefore uncapable of misery, bred by nature to exhale their breath in pleasure of their senses: soon as they see the air, the original of their life, express each of them some kind of wantonness; the horse pranceth, the ox casts dust into the air, the sow delighteth in digging turfs out of the earth, the whelps do play, the calf's leap, and briefly, all the rest, each one by a certain sign, shows that his mindless nature propends to pleasure: but man that's borne to knowledge, begins to weep, before he hath leave to eat, that he may so learn that which was the first, should be the frequentsts action of his life: so mirth is theirs, and mourning ours. Now of those beasts very few, and seldom times, in seeming sorrow are seen a straying from their kind; and if any, yet those for men, as we have heard of horses and dogs that with their tears have celebrated their master's funerals; but of men how many to brutish lusts have quite given ever themselves, ignorant or unmindful of their own condition or their end? for where is the end of their pleasant springs, but in saltness of the seas? for the rivers have sweet waters, and the sea bitter, as pleasure also ends in loathsomeness: and to say with Solomon, 
o Pro. 14.13.  The end of mirth is heaviness. However 
p Richard de sancto Victo. de statu interic●is homini cap. 10.  uncessantly the appetite comes and goes, increaseth, and decreaseth, and riverlike follows the trace of her inclination, until her desire be satisfied, and in her crooked courses following each first declining path of pleasure, passeth as by a certain race, from place to place, after steep down fall into the valleys, scarce ever reascends unto the lofty mountains, which neither the water can, nor appetite is wont; yet still it runs and over-runnes, and again returns unto the first, whence the Preacher saith, 
g Eccl. 2.7.  Unto the place from whence the rivers come, thither they return again. For from fleshly appetite so many floods proceed, so many and so endless lusts arise. The place from whence these streams gush out, is the well of natural necessity, in which they end the ditch of unnatural satiety: the way by which they pass is the quagmire of voluptuousness; by which it returns, and runs amain the parching path of concupiscence. And as all decursion of waters is by visible channels on this furface of the earth, but returns by underground and invisible: so lust by visible action, and satisfying the desire eft soon is expelled, but by secret operation of the vegetable faculty, reflects, & so repairs her restless motion.  
How miserable I pray, and how lamentable, ever to whirl about, never to get out, this eddy, now sinking, then fleeting, but never intermitting? how to be desired, rather to be detested, are those oblectations of our desires, which both are gendered of defect, and turned into loathing? Wherefore as we can let us gainstand and rid us as we are able: be we not so carried of the sweet streams, as to end our voyage in the saltest waves. Here rather let us admix, yea prefer some bitterness: admix, because, when God bestowed all good without any composition of evil to be used, and forbade to taste of the bitter fruit, yet we ingorged ourselves with evil: strict justice required, that evil alone our portion after should have been, yet hath the Creator's exceeding clemency even hitherto vouchsafed us some portion of that despised sweet, but so, that for memory's sake and thankfulness, he requires some of our Myrrbe and Aloes to be mingled. This is surely that sweet sour, most toothsome and wholesome for the present time. Let us prefer it, that is, foretaste it, eating our tears before our daily bread; unless this also we take to be the subject of our prayer, when we request, Give us this day our daily bread: I deserve not to dine not having wept before, nor to sit at supper, before I have wet my cheeks; which as unmeet, so how unsafe Lazarus and the gluttons. 
r Luk 16.15  story doth declare, and reason proves. For being there is a twofold world, and in them either, twofold, both joy and sorrow is considered, and that without all doubt both contraries must be tasted (For God hath set the one over against the other,) 
Eccl. 7.14.  blessed sure is he, who in things truly good, treasures up his portion of pleasure for the future life, but swallows before death his portion of the bitter cup: so the wise man 
f Eccl. 3.4.  order them, saying, First a time to weep, then after a time to laugh. Therefore weep in time, that both more surely, and more abundantly we may triumph in all eternity.  
Observation. 7 Whence elegantly Father Augustine gathers, 
In Comment. heic.  it is, that thirsting for the well of life, he terms his tears not drink, 
Confirmation  which more greedily is desired, and easily devoured, but bread that is harder and more difficult, that is harsher and not so pleasant. I remember indeed, he said sometimes, 
b Psal. 80.5.  God gave him tears to drink, and elsewhere 
c Psal 102.9.  that he himself mingled his drink with weeping; but never, that ever he used them for his drink, lest for themselves he should seem to desire them, as that well: for what pleasure he hath in them, is for necessity of the end, nor for themselves.  
Amplification Therefore neither he saith, that always he did eat that bread, but when it is said unto him, where is thy God? for else as Saint Basil 
d De gratiarum acti●●e.  notes, there remained no time for that joy unspeakable and glorious of the elect and justified, allowed him of God: no place for the Apostles precept, 
e Phil. 4.4.  Rejoice in the Lord always. For if sorrow be simply good, then ever to be desired, and so never shall be obtained that wherewith he doth exalt us to the fellowship of Angels perpetual gladness, who are accounted worthy to stand by the tribunal of the Almighty. And 
f Simon magister, Orat. 12.  beside, too much sadness becomes a cause of sin, in so much as sorrow overwhelmes the mind, and by want of advice, occasions giddiness, by forgetfulness begets unthankfulness. This fitteth that which the Hebrews say, The holy Spirit in them that are ever sad makes no residence, and experience too plainly proveth it in excessive grief.  
Application. I suppose therefore Saint Augustine 
g In Commen. istic.  and Saint Basil 
h De gratiar. actione.  and his brother of 
i De beatitudine 3.  Nyssa would not commend but reprehend, not only the anabaptistical sect, which Romanists themselves condemn, as supposing the Godhead is appeased by rude screeches, or ugly howl; but also those selfsame Romanists in some of their esteemed religious orders, and such other like perhaps amongst ourselves, not unlike (as writes that learned Father) 
k Basil. apud Simonem magistrum.  unto the tender & worthless trees in which the worms most easily are bred; whom God also himself by Esay 
l Esay 58.  sharply reproves, and plainly convinceth as ignorant of the Godhead.  
Wherefore we are instructed, that as they whose eyes are weak, fearing to dazzle them with continual sight of the lightest bodies, at times refresh them, with more tolerable colours of flowers and herbs: so must the mind not always be given to sorrow and sadness, but turn her eyes to the speculation of better things 
m 1. Tim 4.6 7.  and exercise of good works; which piety is much to be preferred (if separation of these were allowed) before the bodily exercise of votive tears, which we in the persons of the women that embalmed our Saviour, and of the Apostles which bore his marks, 
n Gal. 6.  and labouring in his vineyard 
o Mat. 21.41.  Rendered him the fruits in their seasons. The golden Rauennas 
p Serm. 79.  elegantly compares in this wise, Woman the cause of evil, the author of sin, the way of death, the graves' gate, the inscription of hell, the whole necessity of lamenting, for which they are borne in tears, are subject to sorrow, addicted to sighing, and are so strong in tears as they are void of strength, and so much as they are more unfit for labour, so much the readier to lament: therefore with their tears they vanquish weapons, sway whole kingdoms with their weeping, and by bewailing break, all the courage of the nobler sex. It's no wonder therefore, if women be more earnest than Apostles at tears, at funerals, at sepulchres, at bodily obsequies about our Lord his corpse, Where woman first runs to tears, that first ran to ruin; she is first at the grave, which was first in death, becomes the messenger of resurrection, that was death's Herald; and she that brought to man, news of so great destruction, even she to men presents the tidings of so great salvation, that by the hearing of faith she may repay, what by counsel of misbelief she had taken away. This order is not preposterous but mystical; Apostles are not postposed to women, but reserved for works of more honour, and greater moment. Women undertake the handling of Christ his body, the Apostles his sufferings; they carry spices, but these stripes: they enter the tomb, these the prison: they take hold of grave clothes, these of chains: they pour in oil, these out their blood: they are amazed at death, these undergo deaths: and (not to mention many things) they sit at home, these in fronts of battles stand, that devout like soldiers they may in dangers prove their faithfulness, strength in labours, in wrongs patience, in perils death, suffering in wounds, in pains devotion, constancy in renting of their bowels. To Christ therefore, 
Mulieresergo ferunt pro Christo lachrymas: Apostoli diabolo superate & victis hostibus & victoriam referunt & triumphum. Luk. 18.30.  the women are portitors of tears, the Apostles subduing Satan, and all other enemies, report with victory both triumphs and trophies unto Christ. Like judgement therefore must be held of them, that by profession and employment succeed the women and Apostles. For as the work, so is the reward; and whose is the one, to him by right redounds the other, both in this present time, and in the world to come.  
Which even here from Observation. 8 David may be gathered, who saith, My tears have been my bread, or, Bread for me. Confirmation This is that reference whereof we spoke, implying, How ever the Saints lament in holiness, the fruit is theirs. As in another place, I humbled my soul with fasting, 
Psal. 35.13.  and my prayer returned into mine own bosom. And that which the Lord said to Rahel, that is, to Israel, in jeremy doth confirm it, saying, Refrain thy voice from weeping, 
jer. 31.16.  and thine eyes from tears, for thy work shall be rewarded. For, The Lord upholdeth all that fall, 
Psal. 145.14.  and raiseth up all those that are bowed down: that is, refresheth every one, and rewardeth, that is afflicted for his name: that as the sufferings of Christ abound in them, 
2. Cor. 1.5.  so their consolations may abound by Christ. Use. This is the difference of those tears which are shed for God, (or godly tears) and those of our heart's invention, yea and such as are of God's precept, yet without their right intention; as the answer of God to his people in Babylon by Zachary declares. Their question is, Should I weep in the fifth month, 
Zach. 7.3.  separating myself, as I have done these so many years? His answer is: When ye fasted and mourned in the fifth (which was their institution) and seventh month (which was immediately commanded) even those seventy years, 
V 5.  did ye at all fast to me, even to me? And as if they had said, Then wherein have we miss? it is added, 
V 7.  Should ye not hear the words which the Lord hath cried by the former Prophets? And as if yet further it were demanded, Which are those words? for the one, fasting and weeping is enjoined; and the other not forbidden: it is replied a little after, 
V 9.10.  Thus speaketh the Lord of hosts, saying, Execute true judgement, and show mercy and compassions every man to his brother, and oppress not the widow, nor fatherless, the stranger, nor the poor, and let none of you imagine against his brother in your heart. As if he had shortly said, The purpose of mourning, as well as sacrificing, is mercy, and the knowledge of God: 
Esa. 58. v. 3.6.  for Esay proves the one, 
Hos 6.6.  as Hosea doth the other. These are the tears that God vouchsafeth to see; 
2. King. 20 5  these are they that are contained in his bottle, 
Psal. 56.8.  and written in his book.  
O that my portion then may be with them, to whom it is said, Verily, verily, 
joh. 16.20.  I say unto you, that ye shall weep and lament, but the world shall rejoice, and ye shall be sorrowful, but your sorrow shall be turned into joy; so shall I not fear to stand with them, 
Reu 7.17.  from whose eyes God shall wipe all tears. Peter at first (in semblance of a carnal man) said, Thou shalt never wash my feet: but after, seeing the danger (representing the inordinately zealous and il advised professor) saith, 
joh. 13 8.9.  Lord, not my feet only, but also my hands and my head. He offended in the last, but the greater danger was in the first. I will wish therefore as touching tears, I may keep the mean, neither wanting, nor yet superfluously shedding them; yet rather than for want I should hear, Thou hast no part in me, I pray they may so wash my soles, that by so glorious a father, and a tender mother, they may be wiped from mine eyes. But we poor sinners, how should we be conceived to exceed, whereas the righteous David surceasseth neither day nor night?  
Observation. 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 shows, The Saints pour out their spirits, not lightly, or for an hour, and so have done, but constantly and seriously, so long as cause remains. So Baruch in jeremy, faints in his sighing, 
jer. 45.3.  and finds no rest. So that same Prophet in his book of Wail, counsels the daughter of his people, saying, O wall of the daughter of Zion, let tears run down like a river day and night: 
Lam. 2.18.  give thyself no rest: let not the apple of thine eye cease. The same is jobs assertion, Are there not mockers with me? 
joh. 17.2.  and doth not mine eye continue in their provocation?  
Amplification Neither will they, or can they otherwise choose or do, whom God himself commands and compels thereunto: they will not, because of his charge, who thus hath charged the Prophet, 
jer. 14.17.  Thou shalt say this word unto them, Let mine eyes run down with tears night and day, and let them not cease. They cannot, because of the smart of his rod, 
Psal. 32. ●.  who say, Day and night thy hand was heavy upon me: (A wonderful dryness of the grape, ensued the pressing of that heavy hand,) My moisture is turned into the drought of Summer. Like to this is that of another, Why is my pain perpetual, and my wound incurable, 
jer. 15 18.  which refuseth to be healed? wilt thou (speaking to God) be altogether unto me as a liar, and as waters that fail?  
Application. Much differing in nature is their weeping in the Temple, which by they are gone over the threshold, profuse laughter followeth after; which by day to men do mourn, not by night to God, as do his holy ones saying, 
Esa. 26 9  With my soul have I desired thee in the night, yea with my spirit within me will I seek thee early: but these, like are their tears to Northern showers in Summer's drought, which moisten the boughs & blade, but never nourish the root of trees or herbs; so it never fructifies.  
But to the purpose, let us remember, the sable and silent night affording convenient solitude, of all is tears best fitting nurse. The certain convenience of solitariness, jeremy a man next to David, delighted in this exercise, declares by his example, 
jer. 13.17.  My soul (saith he) shall weep in secret places for your pride. And briefly for the night, most devout David witnesseth himself, 
Psal 6 6.  All the night long I make my bed to swim, I water my couch with my tears: of whom (saith 
c Comment. in Psal. 42.  Augustine) This meat which is called bread, men eat by day, and sleep by night; but this so savoury is, and he so pious, that no time he ceaseth.  
Moreover the same Father well observes: 
10. Collect. August.  That if you take the day for the prosperity of this life, and night for the world's adversity, the conclusion will be the same; for saith David, Whether in prosperity of the world, 
Ego desiderij̄●●ei lachrymas fundo.  I shed the tears of my desires, the longing of my desires I leave not off. And how ever the world be well, 
Et cum in mundo bene est, mihi malè est.  I am still ill, until I appear before my God. Amplification. For no less if not so much more, the prosperity of this world, is to be lamented then adversity; for that more corrupts us, that this more easily may break us; fallen they have often in prosperity, that have not started in adversity.  
Application. Yea and if we will consider, whence are the adulterous fashions of this age? from adversity? from trouble and danger? Nay: for it gave Martyrs a race most generous, most acceptable to God their Father; but these our times of peace and plenty, a brood of vipers, a seed of sinners, a generation of wantoness, men effeminated, women against nature in men's habit, each leaving themselves, emulating either nothing but the others vices. O prosperity flowing, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Semper plus deceptionis quàm delectationis habem.  and failing, temporal and mortal, fleeing and falling, having ever more deceit than delight. So much to be feared, and worthy to be lamented, as thou art able to entice, and ready to kill the entangled! as cunning to do the one, as the spirit 
b 1. King. 22.  that seduced Ahab, and willing to execute the other as the Ghost that met Brutus in the battle at Philippi.  
A third collection seems hence for to arise, 
11. Collect.  that namely the Saints lamenting for sin, surpasses the ungodlies wantonness therein; for he weeps both day and night; but their blasphemy which did occasion it, is after said in action but to endure by day. 
a Gen. 27.41.  Esau had shortly resolved to slay his brother jacob, but Rebekah his mother supposeth his fury after a few days will turn away: 
b Verse 44.  and though perhaps the evil intention was not changed long after, nor ever repent of, yet the Scripture saith, 
c Gen. 28.26.  When Esaw saw that Isaac had blessed jacob, & sent him away to Padan Aram, to take him a wife from thence, he also diverted the stream of his thoughts from murder to another marriage: but after a little we hear of jacob though not watching yet troubled by 
d Vers. 12.17  dreams in the night, and fearful awaking out of sleep. Yea many years after returning 
e Gen. 32. V 7.13. etc.  to his country, the fear of his brother's rage distressed him, and not only by presents and persuasions in the day time labours to mitigate himself, but 
f V 9 etc.  all the night until the break of day wrestles with God that he may prevail with man. 
g V 24. etc.  So 
h Gen. 14.15  Abraham divides himself, he and his servants by night, pursuing them that by day had taken away his brother's son. 
i Deut. 9.1.9. Deut. 10. v. 10  So Moses often whole days and nights, and weeks, yea almost months fasts and prays to God for remission of those sins which Israel committed at once. So (in resemblance) David in much distress is following to recover what unjustly is taken away, while Amalecke triumphing in their evil, are eating and drinking, 
1. Sam. 30.  and dancing, 
V 6.16.  because of the spoil that they have taken: so he expresseth that while 
l Psal. 102.7.8  his enemy's reproach him all the day, he watcheth, (which is more convenient for night than day) and is as a sparrow alone upon the house top: and in the person 
m Psal. 22.1.  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 himself it was fulfilled oft times in the garden, 
n Math. 26.36. john 18.1.2.  in the mount, 
o Mat. 14.23. Math. 6.46.  and in the desert. So that howsoever the Pharisees sometime by night conspire against him, yet could they not be so watchful to the evil, as he for good. 
p Mark. 1.35 Luke 5.16.  So Paul and Sylas 
q Act. 16.25.  at midnight in prison pray and sing praises unto God, while they that imprisoned them are asleep. So do those many devout in the house of 
r Act. 12.12.  Marry the mother of john, during the Church's persecution and Peter's imprisonment, for whom 
s V 5.  prayer was made without-ceassing of the Church unto God. So the religious ruler Nehemie, with fasting prays both day and night for the evil that had happened unto jerusalem and juda being already done and ended. 
Neh. 1.6.  So Darius however a heathen king, yet partaking with afflictions of 
u Dan 6.18.19.  Daniel servant of the most high God, when as the treacherous Precedents, having accomplished their diligent search, 
x Psal. 64.6.  and having performed as they supposed, The 
y Psal. 21.11.  mischievous devices which they had imagined, now sleep their sleep 
z Psal 76.5. ; went to his palace and passed the night fasting, neither were instruments of music (according to his usual manner) brought before him, and his sleep went from him. Yea and the king arose very early in the morning, & went in haste unto the den of lions, and when he came to the den cried with a lamentable voice unto Daniel. So powerful is the affection that hath but affinity with religion, much more true religion where it is, by all endeavour strives to outstrip naughtiness. For them, after their malignant counsels and cruel accomplishments, pleasures drown, and sleep enterres: but these silly lambs, and mourning doves, fear and care still solicits, especially because they much disdain to see good overcome of evil. Let bloody persecutors this also understand, that if to feed on others flesh be their delight, they may have their pleasure also in the night, for herein it's not amiss to imitate the noble spirit of that most religious Laurence, 
Prudentius in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  who on his grid-iron bid the persecutor, turn his carcase and eat that which was already roasted.  
But as for us remember we by day to conflict with the works of iniquity, and by night imploring the heaven's help, get new provision for each day's fight, according to the examples of our Lord now related, and of Paul, serving the Lord with all humility of mind, and with many tears and temptations, 
a Acts 20.19.31.  Which befell him by the lying in wait of the jews; ceased not from those tears night nor day for three years while he was in Asia: that according to ours and their figure in Israel and egyptians, the more by them we are afflicted, the more our seed may multiply 
b Exod. 1.12.  and grow, not only by number of the faithful as hath ever fared in the hottest persecutions, 
Act. 2.41.49.  but also that each of us ourselves, 
Acts 5.14.  being so by them excited, become more fervent in every good word and work: as of the holy Apostles it is written, that after many threatenings, and beat, and imprisonments, 
d Acts 5.42.  Daily in the Temple, & in every house they ceased not to teach and preach jesus Christ: for teaching and preaching of whom they were so persecuted. So shall Satan's persecutions, unto the grace of Christ, prove but as water cast on burning oil. So shall our religion, by the fruits approve itself, being both fervent and frequent; which things, by terms of night and day in meditation of God's law, 
Iosh. 1.8.  in fasts and prayers to God, 
Psal. 1.2.  his most immediate services are usually commended. 
Luk. 2.37.   
So doing, we may with joy expect that day without all night, which shall once cloth us with the garment of perpetual gladness; when they also that now abuse the useful change of night and day, shall be oppressed with an everlasting night. For this is the difference of this present, and the change that is looked 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. Even that day, whereof the Prophet speaks, 
Zech. 14.17.  And it shall be one day, which shall be known to the Lord. That day, whereof in one the whole Church may say: When shall I arise, 
job 7.4.  and the night be gone? and I am full of toss to and fro, until the dawning of the day. That, whose dawning the Psalmist looketh for, saying, The upright shall have dominion over them in the morning. 
Psal. 49.14.  That, in difference whereof, David may seem now to say, His tears are his meat day and night. For when he shall come unto the place, of which it is said, 
Reu. 21.15.  There shall be no night there, he shall no more eat the bread of tears, but drink without let, without loathing, without ending, of that pure lifespringing well, so earnestly, so uncessantly here desired.  

Transition to the absolute treatise of tears.  From the particular manner, and determined measure, of whose desires and diet of tears, as they are bounded in these words; at length we come to more ample and absolute consideration of that grace, for the good, as we are able, of as many as having or seeking this gift of religious tears indeed, account them gracious. For which intendment, these heads seem profitable to be handled: first the Nature; 
Division of the matter intended.  then the Necessity; after, the Use; next the Efficacy, fifth, the Lets; sixth, the Helps; seventh, the Matter, Occasions, or Division of godly tears: and last, of their Dignity, by way of conclusion to the rest.  
As for the Nature, 
1. Of the nature of tears. Definition.  thus briefly may they be defined: Tears are in man a humour of thick vapours, by force of some strong affection, gathered first about the heart; then from it, being straitened, sent up into the brain, there by the coldness thereof resolved into water, thence distilling into spongious glanduls of the eyes, out of which at length they are wrung, by the straining of those arteries which are derived 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 object is required for expressing of this outward sign. Now amongst the bodily living creatures, man alone is capable of knowledge. For whereas there are in man two passions principal, to wit, joy and Heaviness, arising both from knowledge of the cause, (to either of which all other may be referred,) the mighty God hath assigned to either, in man a sign expressive of itself, namely Tears and Laughter. So that those tears mentioned of Crocodiles, and Pallas his horse, and certain dogs and birds, happening to some of them ordinarily, are to be accounted tears not properly, but Analogical, that is, like unto tears; or if out of order, then to so be taken as Balaams' Ass her speaking. 
Numb. 22.   
That they are a humour, sense seeing them distil, witnesseth herself; the which most rightly is thereunto by God applied: for the flowing of that liquid thing, betokens the inward melting of the soul; whereto I suppose, well may be referred that which David saith, My sore ran in the night; 
Psal. 77.2.  which cannot be a bodily sore, because the original expresseth it in the Hands name.  
The matter of this humour, seems most to be those vapours, in that it is neither blood nor phlegm, choler nor melancholy; nor yet appears to be any of those which Physicians call Secundary humours: though one hath said, 
Plutarch.  They are the soul's sweat. Truth it is, sweat like unto tears, is salt, but not so clear, nor in such sort passing through the inward parts. Neither is it easy to perceive, how excrements of the third concoction (which is wrought in the outward parts of the body) should be the nearest messengers of inward affections. As for that of Nyssen to this purpose, saying, 
Greg. Nyss.  that Tears are drops of blood▪ gushing out of the hearts wounds, I take to be more Rhetorically, then materially spoken.  
For fourthly, that they are a corporeal effect of a mental affection, no man doubteth, (of feigned tears I speak not, which are but equivocally so called) therefore according to change of affection they are stirred & stilled, raised and laid.  
Now if you ask, what affection they betoken? The answer of some will be, that properly they witness sorrow, but joy by accident, namely, as joy is accompanied with remembrance of sorrow: but in mine opinion (however I esteem all the affections so to remain commixed in the mind of mortal man, as all the elements in that compound body, wherein one only is predominant,) yet should not that slight memory of evil be in joy so forcible, as to produce mourning tears. For sure it is, that as either of two contraries prevails, the other in power is abated. Wherefore, the weaker remembrance of sorrow in the midst of joy, should not so effectually move tears, as that remembrance which in a middle estate is stronger, because then less resisted: neither doth experience at all times, when most rejoicingl we weep, witness any thing less, then that we remember sadness; yea so much the more abundantly, as we rejoice in singing the praises of our Redeemer, so much more without restraint, without observance, these waters spring out of their fountains; wherefore we must acknowledge with the Orator, 
Quintilian. Qua er●punt dolore, aut l●titid manant  Nature hath given tears messengers of the mind, which burst out in grief, and in mirth more pleasantly proceed. While as the one pressing, strains them out, the other dilating opens the passages that they may flow more freely; both stir the inwards with a stronger motion, as also do desire of revenge, and affection of pitifulness. Whereby also may be perceived, why in the definition we required a strong affection. For neither a slow affection sufficeth to move those vapours, and the overviolent overwhelms, or else, ratifying dries them up; that infants & womanly creatures of either sex, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  are lightly moved to weep, is caused either by the mind, in that through defect of judgement, things oft times of little moment, they repute the greatest; or else proceeds from a quality of their bodies, to wit, the abundance of vapours in those whose constitution is of cold and moist.  
Mean while those vapours gathering from each part, upon some great and unaccustomed agitation of the mind, about the seat of life for defence thereof, compassing on all sides about, do straiten it, binding more hardly in sorrow, and are therefore more strongly repelled, in joy more gently compassing, and therefore are more easily dispatched unto the brain.  
For between the heart and head, there is a mutual and rare compassion; even as between understanding and affection. So that as the brain, upon knowledge of the matter, gives notice, and stirs up the heart: so the heart moved by the affections, sends for herself her messengers circumfluous vapours to seek the redress of evil, or increase of good.  
The brain then, either by his coldness condenses those vapours into fluid humours, as the middle and coldest region of the air those that breath out of the earth and water; or otherways those hot halations being dar●ed in abundance upward against the  cavities of the brain, by their repercussion and concourse, are thickened, as the drops hanging upon the lower side of the cover of a boiling pot, may by example teach.  
Wherefore it is no wonder, if what way they can readiest they fall into those sponges observed by the eyes: for in those that are mo●e humid, at the same time they weep, you shall observe that humour falling into their nostrils, having found no receptacle in the solidity of the head, like as it happeneth in those stills which they call Retorts.  

Heidfeldius Surgunt ex uno f●mes duo monte perennes: unde duplex falsae labitur am nis aquae. Vide sis. Rich. de S. Victore in Psal. 118. § Exitus aquartam.  Finally, it were not well provided for the eyes; if the waters received into those sponges, were not thence wrong out, which easily the head, and heart by ministry of their arteries effect: but in the eyes principally and last they appear, because the eyes first and chief harbour sin, and of the eyes of mankind especially of the woman's, that before man was in the transgression.  
Thus of the nature of tears; 
Necessity of weeping. Division of causes.  followeth their necessity, which is either from the present consistence of our nature, or from the institution of God's commandment, or finally from condition of the end.  
From the consistence (said I) of our nature, not of nature universally, though Plutarch being reproved, 
Plutarches.  for weeping for his child's death, not unaptly answered, Thus nature flows. Again of our present consistence, not of our primary constitution; for made we were without them, and without sorrow the frequentsts cause thereof, but now are borne of sin, in sorrow, unto labour.  
Of sin, that is, of seed infected, both with the guilt of the first sin, and with corruption of original error. For who can bring a clean thing out of an unclean? 
job 14.14.  and David acknowledgeth, 
Psal. 51.5.  Behold I was shapen in iniquity, and in sin did my mother conceive me. No less the Lawgiver himself hath taught, enjoining the chastest and holiest mother's purification, and sacrifice upon their conceiving and bearing children. 
Levit. 12.   
In sorrow we are borne in respect of causes both procuring and effecting; the procuring causes are either the loss of good things, or the hold that evil hath taken on us. The first good we have lost is our own integrity, both of essence and ability: of essence, whereby, at first by connatural and uncounterfaited righteousness we were confusion to the apostate Angels; but now by doleful alteration we are a shame unto ourselves, not with rebellious spirits only, but with the vilest insensitive creatures being compared. Ah, how do those malicious supplanters insult and triumph over Adam's fall! Wherefore if Thamar unwillingly and therefore innocently, 
2. Sam. 13.19 Virgins apud S. Aug. Civit. l. 1. c. 16  having lost virginity, yet wept so bitterly, and others, rather than they would lose it, have deprived themselves of life; most just reason have we, that of original glory ourselves have stripped so wilfully.  
The loss of that other integrity, which we call existence or ability, is that total corruption of our most pure and perfect nature; so that of those things wherewith before it was both beautified, & strengthened, and delighted, almost nothing doth remain, but all contraries in their places are come. Let thine imagination propose unto thee, some body now fair, and clear, and strong, and nimble, and by exactest symmetry of parts and colours, & lineaments proportioned: anon exanguished, some part blew with stripes, other with wasting agues waxed pale; a third through corrupted humours overspread with vermin, alcovered with ulcers, with issues of matter, loathsome to the eye, and intolerable to smell through stinch, not able to lift up itself, not to be approached for help of any other creature; cast out, forsaken, and abhorred, which sometime was in high esteem amongst the best and honoured. This, even this in respect of that which was, is our present case.  
And yet a greater good we all by odds have lost, The King of heaven his favour; for how should the holy admit unclean society? For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee the foolish shall not stand in thy sight, thou hatest all workers of iniquity 
f Psal. 5.4.5. . None we justly count more wretched than those who sometime have been kings delights, but after even to scullions are in derision: whom ere while all men saluted, all men coveting their presence bowed before them, blessed them; but now, as known enemies of the common good, they hate, abhor, despise, and execrate. 
Hester 1.  Vasthi thrust out of the king's bed, having no place no not in the kitchen, for making and adorning whose couch before, all the precious things of the Provinces scarce sufficed; yet those, of late her waiting maids, allow her not admittance into their presence. Consider also Haman 
h Hester 3. ●. etc.  even now the man without compare, honoured of the king, and with the king alone admitted to the banquet of the queen, yet by a sudden turning of the wheel hoist on his gallows of fifty cubits, prepared for his proposed enemy. These indeed scarce ever could enough be lamented by the subjects of these changes, or their friends; yet were not there condigue repentance to be remembered at the mention of those tears, our fall deserved: there a Queen and here a courtier, are cast out the favour of a king, but whose breath was in his nostrils 
i Psal. 118. , but who himself within a moment might as another more powerful after him, be cast, not only out the kingdom, but even from all society of men 
k Dan. 4.33. , into the place, and form, and company of beasts: but we by our demerit are expelled from the place and presence, fellowship & Sonship of the everlasting Father, the almighty God, the uncorruptible & unchangeable, King of Kings, and Lord of Lords.  
Hereto add, of what privileges and benefits, both bodily and ghostly, our whole kindred is disfranchised: For so when any is found in leas-maiestie, obnoxious to Princes, is deprived not only of favour before enjoyed, but also of every right and benefit even to fire and water, as the Proverb is. And as touching our bodies whose food before, all but one, the trees of Eden were; the fowls of heaven, and beasts of earth, and fish in the sea for service: and whatsoever else the elements have, for holy sport and sinless recreation; not one the least of these, now they use but for price, or else by stealth. The Lords his ransomed by price, and that no less than the blood of God; the rest without right, abuse them by injurious robbery, and shall when the judge sits, receive the recompense of their felony. As for the soul, while the body used the creature, the Creator himself was her possession, whose habitation from the beginning by the coeternal Wisdom, 
l Pro. 8.31.  was with the sons of men. But now 
* Esay 63.10.  He is turned to be their enemy, and doth fight against them. O loss beyond all loss! o mischief likened by no damage! How many shall you hear relating upon every meeting their loss of some ship or goods, a part or whole; but of losing God no more than if they never had had interest in him? Of those losses so they speak, as they that seem somewhat to themselves, and would to others, that sometimes they had such things to lose; but this, that as from themselves without all hope of once recovering for ever God, as loss they do not once record. 
n jud. 18.24.  Micaiah could bewail the loss of Idols: how much more meet were it to lament the denial of the true and only God? Careless 
o Gen. 27 34.  Esau wept aloud with a great and exceeding bitter cry, not quite for losing, but for missing the chiefest place in his father's blessing; but we alas have lost our Father himself, who can refrain from tears? He for failing of a worldly pre-eminence, but we deprived of heaven, and our Father the maker of heavens: yea and that other esteems absurd to be demanded, what he ailed: The gods which (saith himself) he made being by violence taken 
p judg. 18.24  from him; but how much more absurd is the wilful abdication of God the former of all things, not bewailed?  
Finally, with God against our will, we have left our native soil, because against ourselves we have forsaken God; therefore against our minds we depart our habitation. 
q jer. 2.31.  Hath a nation changed their gods? which are yet no gods (saith the Lord:) But my people have changed their Glory for that which doth not profit. For the elected, because beloved nation, hath forsaken the True, cleaving to them that are not. Therefore their land cast them out, because they had denied their God; and us all guilty of like offence, had Paradise now for ever spewed out, because we had provoked God, if the clemency of the selfsame God had not succoured. It indeed mercifully relieves, giving hope of some return, yet we poor exiles justly mourn in misery, during this our absence. 
Rom. 8.23.  Ourselves which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, the redemption of our bodies 
r Rom. 8.38. . Æneas and others long since expelled their country, might carry with them their supposed gods, whom they had not offended; but we to whom was known, and to worship granted, the only God omnipotent, do sigh, knowing ourselves but strangers here, and void of God (were it not for Christ) whom we have provoked. O pleasant soil and fruitful season, and delightful air of native Paradise, by fault of ours, not thine, from thee we sons of Adam banished are! Garden of God, plantation of the Highest! with what tears shall I bewail, not thy desolation, (for thou art blessed, not laid waste by the rejection of the corrupted sinner, and sin corrupting, as also was the mother earth, by washing off infecting flesh therefrom) but sorrow for the unhappy case of our whole race, expelled from thy felicity! Herefore the holy Prophets, 
s Esay 16.9.  Esay and 
t jer. 48.22.  jeremy, wash jazer & Sibma, Heshbon and Elealeh with their tears. O men of God, who shall to me impart some part of your abundant wailing, for the foreign Moabitish land? you all bewatered a country full of naughtiness, that you might so purge it; but I, first, that land most holy before my coming, by me defiled, most pure, by me polluted: next, mine own fall deserved but most distressed casting thence, that it might be cleansed. Some 
u Stella in Luke 7. ex 72. interpretibus.  will have us to understand from a certain and much reverenced translation, that which is not unlike, that Adam after his fall cast out of Eden, was placed over against in the sight thereof, that by often beholding, the sorrow of his sin might be increased. And no less surely I suppose from the original may be said of Cain 
x Gen. 4.16. , 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the manqueller hated of the Lord, that there he (not without God's ordination) being separated from the face, that is, the favour of the Almighty, took up his residence in the land of Nod. Woe is me that my habitation 
y Psal. 120.  also is prolonged in the land of Nod: whilst that, for violating the Highest Majesty, expelled, behold I may, but not enjoy, those pleasures once possessed. O hardness of heart, and emptiness of head, and dryness of mine eyes, who for all this hardly shed some tears! I remember that worthless multitude most like myself, come out of Ægypt, a foreign, and to them unfriendly land, 
Num 11.4.5.  to have wept most bitterly, within few days after departure, remembering the melons ᶻ and onions, cucumbers & leeks, and fleshpots whereon they had fed before; though without all love, yea with extreme hatred of the inhabitants, and wearisome labour brought low: but I absent now hundreds, and thousands of years, from that most natural, & fruitful, and delightful, and friendly country, seldom and slightly sigh for it. O call not to my judgement the inhabitants of 
a 1. Sam. 30.4  Ziklag, who wept for the supposed loss of their wives & children, till they could no more; they had lost their stuff, but their land remained: their wives were gone, and their children taken, but without difficulty they might contract new marriages with women of their own families, by which their decayed expectation of posterity might be yet repaired; but to us both house and land, gold and silver, and most precious jewels, and most familiar fellowship of the holy Angels, never on earth as before to be recovered, was lost in a moment. Again, I think of this same David, at that time almost stoned as the cause thereof, at another time constrained to leave jerusalem for a season; yet with hope of safe return, covering his head, uncovering his feet, though guarded with an army of valiant men, 
b 2. Sam. 15.30.  Weeping as he went up by the ascent of the mount of Olives. 
2. Sam. 15.30  And grieve that I never enough reprove mine own stupidity, and sloth, and dulness. O let us all set before ourselves as one of the Ancients 
c S. Ambros.  well adviseth, that Adam thrust out the garden, 
d Gen. 2.23.24.  kept out by Cherubin, and edge of flaming sword, which turneth every way to keep the tree of life. Observe our wretched father, with Eve the mother of her husband's misery sent out, looking back, desiring, but not daring to return, somewhile coming trembling wise, soon by the looks of the awful Angel, terrified, departing; then accusing his wife, imputing to her alone the loss of all the plenty, & pleasure, and ease of Paradise: her in silence that had abused her tongue, with tears and sorrow, alone herself condemning; and him again, looking home, reflecting rebukes upon himself, at length but late, acknowledging his folly in too much facility to a woman. Finally, both at length fare removed, that now they may not breathe into that air wherein erewhile, they had all hearts desire; yet in sight confined within some territory, from whence they may, as from afar, looking, be moved to think what land, what Lord, what liberty, what honours, what friends, and riches by their own unrighteousness they had lost: And this esteem in present to be the case of each of us.  
Thus fare now of the good things lost, yet not of the evil ensued; of the gifts whereof we are despoiled, not of our punishments inflicted. Which if I could as easily, as I may truly and woefully express, a day would not suffice briefly to relate them. In the soul for knowledge, hath ignorance taken place, for wisdom folly, for righteousness iniquity, impiety for holiness: And in the body for soundness rottenness, for health sickness, for strength, feebleness, for swiftness, stiffness; a living death, for constant life; a death beginning at our entry into the world, passing along amidst the manifold changes of our few and evil days 
e Gen. 47. : perfected at length when we go off the stage, but never ended, except to them that are in Christ. So that we are at first loathsome seed, in the middle brittle clay, at last worm's meat. Cherish the flash never so much, flesh it is: and if you consider diligently what issues by the mouth and nose, and other passages of the body, you will confess, (as a devout 
f S. Bern. me. ditati. cap. 3.  man said,) A viler dunghill you never saw. If you could relate in order all its miseries, how with sins it is laded, wrapped in vices, itching with concupiscence, possessed of passions, polluted with illusions, ever prone to evil, inclined to all naughtiness, you should discern it, full of confusion and all shamefulness. What is more worthy of tears, if you consider the best condition of these present things? and if you will foresee what after? The grape 
g S Bern. ser. san Cant.  once pressed affords no further liquor, but with perpetual dryness, as salt unsaunrie, after is condemned: Like so the flesh by deaths press, for ever is dried from all delight, neither ever again recovers strength or stomach for former wantonness. Heretruly me thinks I may assume, the Prophet's words: The precious sons of Zion comparable to fine gold, 
Lam. 4.2.  how are they esteemed as earthen pitchers the work of the hands of the potter! And a little after, 
V 7.  Her Nazarites were purer than snow, they were whiter than milk, they were more ruddy in body than rubies, their polishing was of saphir: but o what change their eir visage is blacker than a coal? 
V 8.  they are not known in the streets, their skin cleaveth to their bones, it is withered, it is become like a stick.  
As for the Prince's favour which once we had, now to the tyranny of hellish fiends our kind is subject. Can the mind of man with patience behold the seed of. Adam miserably serve their lusts? Ægyptian bondage is a shadow compared with this: for they in brick and stone, in clay, & chaff, and stubble, but those material, but earthly, and therefore either measurable and so tolerable, or as that Stoic 
l Seneca in Epistolus, & in libro, Qua re bonis viris, mala eveni ant.  said, extreme, and so in short, cutting the thread of life, ending pain, and doing disgrace away: yet God, so soon as his people came into the promised land, commanded they should be circumcised, doing the shame away that still remained, saying, 
m Iosh. 5.9.  This day have I rolled away the reproach of Æygpt from off you, wherefore the name of the place is called Gilgal, (rolling) unto this day. Whereby may be conjectured, what shame from Satan they have got, who are taken captive by him at his will 
n 2. Tim. 2.26. . Doth any of you with unwatered cheeks behold his son, or brother, nephew, or near friend, caught out of your company, fettered with chains, bound to the galleys, wanting bread, cruelly beaten, by Turkish ungodliness, detained, abused? But if we could look about us and behold, much more basely, slavishly, cruelly, our brethren at the pleasure of unclean spirits, now as it were with cudgels beaten, driven up the dangerous hill of pride, anon compelled over steep rocks to cast themselves, upon sharp pikes of many offences; sometime them of high descent filling and emptying swine troughes with the prodigal in drunkenness and gluttony: Others with Samson, in stead of horse or asses, grinding in the mill of the flesh's uncleanness, (which all and thousands such slavish conditions this present age affords in filling of men's lusts:) then should we sure acknowledge necessity of tears. What is here, not base, laborious, bitter, shameful and lamentable? yet these things daily without tears (I wish without laughter, without puffing up, 
1. Cor. 5.  as at the incestuous Corinthian, without rejoicing in such things of nought) we daily see: 
Amo. 6.30.  certainly if nothing else, yet this itself to extort some tears from the eyes of a reasonable mind were all-sufficient.  
I will not here record what sorrows are come in place of the joys of Paradise, a cursed earth for the blessed garden, thorns and brambles for the tree of life, weariness for strength to labour, poison in steed of food, rebellion of beasts, against the obedience of all the creatures.  
I will omit banishment in place of dwelling, for plenty scarcity, and torments present & to come, which already partly on other occasions we have touched, and partly shall in better season speak after, on better occasion. At this time, this only will I say, nature hath excellently instructed us, necessity of weeping, bringeth forth into the light all mankind with lamentation: 
q Nudus bumi sacet infans, indigus omni Vitali auxilio, cum primùm ad luminis aura● Nixibus ex aluo matris na tura profundit. Vagituque Lugubre locum complet ut aquum est; cui tan tum restat transire malorum. Luer. li. 5  one Zoroastres the Babylonian, natures a duersarie, and witchcrafts author alone excepted, whose laughing at his birth imported wickedness of life, surpassing all that man had yet invented 
r Plin. .  
The effecting causes of sorrow in our birth, are the renting of our mothers, whom before we had burdened, so fare nature witnessing our vipereous generation, 
Matth. 3.  because of sin, which poyson-like we bring into the world. And the crushing of him that is borne, to show how jesus for our sins must needs be pressed, as a cart which sheaves 
t Amos 2.13. . Finally, to conclude the necessity of nature as man is borne of sin in sorrow, so unto labour as the sparks fly upwards 
u job. 5.7.  Sore travel hath God given to (the best of) the Sons of men, to be exercised therewith 
x Eccles 1.14. .  
The necessity from corruption of our nature, another follows by virtue of commandment, to wit, of God, whom as our maker to obey is the first necessity, whose commandment on every creature hath imposed inevitable necessity of being and abiding according to most absolute decree 
a Psal. 33. Psal. 148. Psal. 119. ; neither shall man be able to frustrate what he hath said 
b Voluntas Dei fiet à nobis, aut in nobis. August. , for either here we shall weep willingly obeying his precept; or after, late indeed, but yet the longer, being compelled by execution of that word on us: either here we must in the inward light of the living, or after in the utter darkness of the dead. Now God's commandment is contained both in the old Testament and the new: of the old both in the la and the Prophets: in the Law it is enjoined, by feast appointed the tenth day of the seventh month for afflicting of their souls. 
Numb. 29.7.  By a statute for ever (according to the letter of the Law, 
Levit 16.31.  during the Law's continuance, and according to equity of the matter, when the Law is abolished) and this under penalty of the offenders cutting off from among the people. Again, 
Levit. 23.29.  it is employed in the bondwoman, 
Deut. 21.13.  her injunction to bewail her father and her mother a full month, that so she may be an Israelite his wife: That is, that we who were strangers and sinners of the Gentiles, 
Gal. 2.15.  might be presented a chaste virgin unto Christ: 
2. Cor. 11.3.  so he hath commanded in the Prophets, 
jer. 14.17.  jeremy, 
jer. 31.17.  and joel, 
jam. 2.18.  for themselves and others, 
joel 1.17.  whose testimonies before mentioned we need not read again. He hath commanded in the Gospel, by himself and his Apostles: by himself, 
joh. 16.20.  first to his own disciples when he had before herein set himself for their example (for what as necessary he doth commend, 
joh. 11.35.  it's all one as though it were commanded.) Next his counsel is unto the daughters of jerusalem, 
Luke 23.28.  for themselves to weep and for their children. By the Apostles, 
jam. 5.1.  in james, he hath charged each one to weep and howl for his own miseries, 
Rom. 12.15.  and in Saint Paul for others.  
Last, is necessity of the end, and that twofold, both escaping evil, and obtaining good. The evil we shun is double, of sin, and punishment, of sin in present: for as saith Saint Chrysostome, Compunction of the heart alone consumes and wastes all error of the mind, (for our speech is not of fruitless tears) and what evils soever it finds therein, wipes out and blots them all away: finds it there the flame of concupiscence, as an overflowing river, strait it kills and quenches them: if it see a company of cares and worldly perturbations, as with a whip it drives them out, and forbids them access to the chambers of the soul, and as the dust stands not before the wind, so no evil thought dwells in the mind where it abides.  
The other evil to be escaped by tears, is sorrow and pain for sin, signified by tears themselves; because where it is, it causeth them by tears (I say) to be wiped away: but as Bernard saith, 
De Coe●ae D●mini, serm.  How shall they be wiped from those that have them not?  
The good by tears to be obtained, is of grace or glory. The good of grace, that is to say, good works, can no more without tears (or somewhat answerable thereunto) be had, than fruits without the waters. For all the just are trees, who being planted in the midst of the present Church, should bring forth those fruits that may remain. 
joh. 15.16.  But these grow not in unwatered mountains. 
Bern. in sententijns.  There are (as one saith well) three sorts of waters that make or keep us fruitful, first, incitements of the Scripture, which by threats and promises stir up good will in man; then gifts of grace, which of a natural make a spiritual man, teaching him for himself, commendable care and providence, and leading into all truth, minister the fruitfulness of good works: last the showers of tears, which moistening with their dew the veins of right intention, renew the root, that the tree may never die.  
The other good bestowed on them alone that weep, is that which for unequality of our vulgar language with the original, the learned interpreters in our Lords words have rendered comforted; 
Math. 5.  which as the learned Clemens of Alexandria doth observe, 
Clemē● Alex.  contains entirely a twofold benefit, of Consolation here where we are, and Intercession above, where we would be. That consolation, David plainly in his own person shows us to be the fruit of tears, saying, Depart from me all ye workers of iniquity, 
Psal. 6.  for the Lord hath heard the voice of my weeping; that is, hearing my prayers joined with tears, he hath taken away my sin: therefore depart from me ye sinners, of whom once I was, but now know that from your number I am exempted; because for my sins God hath given me tears, which of him never are rejected. Tears give great confidence of our sin's remission, and likewise of Christ's intercession for us. Whereto that of john may happily in another sense be drawn without offence: If any man sin, we have an Advocate with the Father, 
1. joh. 2.1.2.  jesus Christ the Righteous. If any man sin, and who sinneth not? but if any so sin, that is, by tears before the Lord, pouring out his heart (as sometime the blood of beasts before the altar) because of sin, he sacrifice himself, then sure it is he hath an Advocate with the Father, jesus Christ the Righteous, the sole oblation of whose body, 
joh. 1.29.  doth expiate both his, and sins of all the elect: but who so in this wise sinneth not, that is, knowledgeth not himself to be a sinner, or knowledging, doth not as the Apostle bids, 
Rom. 12.1.  By the mercies of God, thus present his body a living sacrifice, holy, acceptable unto God; the same hath no part in Christ's intercession. Now to conclude necessity, with the nature, most conveniently: 
Nas●imur in lachrymis, lachrymis quoque vita madescit, & vitam rursus linquimus in lachrymis.  The Lord of nature, and God the giver, yea and rewarder of religious tears, hath himself ordained, that we in tears should come, and live, and departed this world.  
Necessity indeed doth greatly of itself commend the subject, 
The usefulnes of tears.  yet profit and pleasure are the things whereby we are most persuaded. The pleasure or delight of tears, 
De hac adhuc si placet vide Aug. Confess. l. 4. c. 5.  I have in fit place before declared as I could; the healthful and manifold use thereof shall therefore now succeed. For whether we respect our ghostly adversaries, 
Col. 2.  even those that make the hand-writing of Gods or dinances to be against us: in figure of the flood of Egypt, 
Exod. 14.  they are overwhelmed. 
Amos 9.5.  For thus the Lord in Esay speaks: 
Esa. 44.22.  I have blotted out as a thick cloud thy transgressions, and as a cloud thy sins.  
Or if we regard our friends or brethren in distress: 
S. Basil. contra calumnian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affert solatium lugentibus suspiriorum societas.  Fellows in tribulation are the afflict consolation. This doth the purpose of jobs friends show; how ever the effect answered not: 
job 2 11.  For they had made an appointment together, to come to mourn with him, and to comfort him: that is, to mourn with him; that by others partaking the burden of his grief, his shoulders might be a little eased thereof.  
Next add we the use thereof in respect of us. For first, they are available for inward consolation; insomuch as joy fitly cometh after sorrow, 
S. Bernard. in Cam. serm. 68  like as after labour rest, the haven after uracke by sea; secureness is acceptable unto all, but most to him that hath lived in fear: to all the light is pleasant, but more delightful to him that is come out of darkness; to have passed from death to life, doubles the benefit thereof. Finally, as more moderately, so more healthfully & joyfully after tears we dilate the spleen with divinely applauded laughter, whereof it is written, When the Lord turned again the captivity of Zion, 
Psal. 126.1.2.  we were like them that dream: then was our mouth filled with laughter, and our tongue with singing.  
Another profit we have by them, is for testimony, yet to God I mean, not to men, for whose testimony good men are not much solicitous. For Tears (as speaks that pathetic Doctor) are witnesses of the spouse her love; 
S. Bernardon Caena Dem. ser. 9  to whom her beloveds absence is a flood of tears; while as she seeks, but finds him not; 
Cant. 5.6.  she calls, but he gives no answer: nothing she delights to do, but weep. And for this purpose, Whatsoever is mournful, into her soul she heaps together. Finally, the allowance of this witness, is testified by that difference, put by the Lord himself, 
Luk. 7.  betwixt the Pharisees banquet, and the distressed sinners tears.  
Moreover, no less the floods of tears lift up the soul from the gulfs of worldly lusts, 
Gen. 7.17.  than the deluge of waters, the Church's Ark. For Hanna the religious mother of holy Samuel, after weeping, triumphantly being exalted, makes her boast in God, saying, 
1. Sam 2.1.  My heart rejoiceth in the Lord, mine horn is exalted in the Lord.  
In whom also as easily (though in figure) may be seen, that plenty of fruits follow the showers of tears: for she before barren, hath borne now seven. 
1. Sam. 2 5.  (And yet this while in letter we hear but one, unless that one, because of worth, be equalled unto seven; as by the heathen, one Plato to a thousand.) Hereby that Theorem of nature, appears also to hold in grace: 
Aristot. hist. animal. 7.  That the rain from heaven is more fruitful than those that from the lower wells are divided unto the lands; that is, The Church's tears are more abundant in good works, than all inferior ordinances and motives of earthly commonwealths.  
After these, is still our benefit, but in respect of God, a most convenient way of seeking him. For this by the Prophet, himself doth promise, showing the Israelites of God, 
Gal. 6.  and jews in spirit, 
Rom. 2.  their access in the time of grace: In those days, 
jer. 50.4.  and at that time, saith the Lord, the children of Israel shall come, they and the children of judah together, going and weeping, they shall go and seek the Lord their God.  
But what were it to seek, if we should not find? The next is therefore, that by weeping, in constant seeking, Christ with his Angels is seen himself; which by another example, that serious penitent Marie Magdalen, after all other, both men and women, persisting in seeking him, whom she found not where she saw him laid, as the holy Evangelist Saint john records, in these words, Then the Disciples went again unto their own home, 
joh. 10.10.11.  but Marry (namely she that first visited the sepulchre in the morning, 
joh. 20.1.  and after returned with the Apostles) stood without at the sepulchre weeping, and as she wept she stooped down, and looked into the sepulchre, and seethe two Angels in white, sitting the one at the head, the other at the feet, where jesus had lain. And after a little she turned herself back and saw jesus standing. When her soul in mourning, was no less than her body, bowed down unto the dust, 
Psal. 44.  then sees she him standing that is the conqueror of death, whom lately even dead, she had beheld laid in dust.  
The last profit of mourning, (and if it be lawful so to speak) the first is Gods, namely by delivery of the distressed out of trouble; for boldly, yet not untruly faith that Father once and often already named: 
S. Bern. in Cant. serm. 68  Think you our God shall have his entire and glorious praise, until they come who shall in presence of the Angels sing, 
Psal. 90.15.  Make us glad according to the days wherein thou hast afflicted us, and the years wherein we have seen evil? from whose praise if they be wanting, who may say, 
Psal. 66.12.  We went through fire, and through water; but thou broughtest us into a wealthy place. I will add, if they be wanting, 
Apoc. 7.  from whose eyes he may wipe all tears, the tokens of their former sorrows, in sign of changing mourning into perpetual, but most gracious mirth: when Esays words shall be fulfilled, of them long expected, long since uttered by him in this wise, 
Esay 35.10.  The ransomed of the Lord shall return and come to Zion (first in the Church on earth, but more magnificently in heaven) with songs and everlasting joy upon their heads, they shall obtain joy and gladness, and sorrow and sighing shall fly away.  
The Proverb is, 
Transition. Omne tul●t punctum, etc.  He is able to accomplish all that mixes profit with his pleasure; but our meaning is at this present to join power to profitableness. To speak therefore of the efficacy of tears, which was fourth amongst the heads, propounded to be treated touching them: If you will call them showers or storms from above, they hinder the attempts of devils, which besiege the City of God, quenching all their canon shot; for tears are th' effects of faith whose virtue is to quench the enemies fiery darts. 
Ephe. 6.16.   
Or if you tearine them cataracts, or falls of water from the highest mountains, they press and crush what e'er lifts up itself against God, 
2. Cor. 10.5.  of which perhaps a little after he here complains; 
Psal 42.7.  whence is truly said, 
S Bern. festo omnlum sanctorum, serm. 1.  A stubborn horse is tamed by the whip, and a rebellious spirit by shedding tears.  
For rivers and brooks carrying with them what ever lies in the way, at length overwhelming the very walls and bays opposed unto their violence: hence that is to them ascribed, which is near unlawful to attribute to a creature, that by them a man in wrestling prevailed with God. 
Hos. 12.4.  He had power over the Angel and prevailed, but how? he wept and made supplication unto him.  
Or if we say, they are pure waters of some silver stream, in which the letters otherwise unlegible, are perceived. 
Bern. de Coena ser. 12. Lachryme dicant quia voces explicare non queunt, Naso. Lachryma pondera vo. cis habent. Flor. lib. 1. c. 22.  For if the drooping soul cannot declare her mind, tears shall supply, where the tongue is tied. Or if that which is intended by weight of arguments must be enforced, tears are the weightiest words: wherewith Veturia unarmed Coriolanus her son, now ready to batter the walls of Rome. To Antipater complaining grievously to Alexander of his mother, he returned this answer, Knowest thou not o Antipater that one tear of a mother will blot an hundred injurious letters?  
Will you style them baths? the hardest ice will speedily resolve being cast therein, such as they say, 
Stella in Luke 7.  was the heart of the first most sinful, and then most mournful Mary Magdalen. For in these is a hot resolving quality, issuing from the mines, not of black sulphur, or the like, but of the precious and celestial gold, of wisdom inspired by God.  
Are they called noble wines and generous, that makes men confident; 
Spes iubet esse ratas.  and they give great confidence towards God: which in one of David's words, evidently appears, where to the Almighty he dares to say, Hold not thy peace at my tears. 
Psal. 39. 1●. Ephr●●● de comp●●●cti● ne ho●●. 4.  What is, hold not thy peace at my tears? I know (saith he) O Lord, thou art a righteous judge, none (I know) can deliver out of thine hand; 
job 10.  I know thou wilt judge the quick and dead, 
Rom. 2.  thou wilt strictly judge the sons of men for every idle word, 
Mat. 12.  upon every secret, 
Eccles. 12.  though lightest thought; I know thou wilt come and call the nations from East to West, 
Psal. 50.  to heavens from above, and to the earth beneath, that thou mayst judge thy people. And I to myself am conscious of manifold offences; 
Psal. 38.  yet this I also know, that thou art merciful. I know that tears and troubled spirit are to thee most acceptable, 
Psal. 51.  because these thou hast commanded, and these are sacrifices, wherewith thou art pleased: Therefore I pray, do not remember my sins, and forget my tears, for so should I not be able to stand, 
Psal. 130.  but rather remember these, forgetting those. So shall I not fear to come into thy presence, when the thrones of Princes are cast down, 
Dan. 7.  and thou art set the Ancient of days, with garment white as snow, and hair like unto the purest wool; upon thy throne a fiery flame, with wheels as burning fire, from which the fiery streams shall issue, and come forth from before thy face, when thousand thousands shall minister unto thee, and ten thousand times ten thousand shall stand before thee; when judgement is set, and the books are opened, out of the which all dead shall be judged according to the things written therein. Then shall be discovered the iniquities of us all, and mine amongst the rest: but if for them my tears in thy presence shall appear, 
Vide efficacissimam his iusmodi deprecationem in Anacreonticis Damasceni. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  their accusations shall be void, and their guilt undone. Therefore thus confidently I request, hold not thy peace at my tears.  
Finally, if by art you will perfect nature, and rank them amongst those which stillers skill makes and calls strong waters, 
Maximus Taurinensis serm. hiem. de poenitemia Petri & ostiaria, hom. 3. Qui etiam est inter sermons diui Ambrosijs, nec non S. Augustini, sed faliò, illius enim, non c●iusuis horum stilun redole●.  able to break through that which hammers lightly do not burst: for Weeping hath some pre-eminence of praying: which Peter converted by his Lords looks, taught others by his own experience, breaking forth in tears, without request of words: For we see his tears, but do not hear his voice: we read his weeping, but no mention of his speaking. justly indeed Peter wept in silence, because that which is bewailed, is not wont to be excused; and what cannot be defended, yet may be washed away: for tears can cleanse the offence, which shame forbids us to confess: so tears are careful both of credit and salvation, not ashamed to seek, and sure to obtain in ask. Tears I say are silent, and yet effectual prayers; they ask not pardon, and yet obtain it; they make no plea, but find mercy. This difference there is, the prayers of tears are more available then of words: for speech in prayer perhaps doth lie, which tears cannot; speech oft times doth not unfold the whole business, but always tears declare the entire affection. Therefore now Peter useth not speech, 
Inuertio quod fleverit, non invenio quid dixerit: lachrymas eius lego, satisfactionem non lego.  wherewith he had sinned, wherewith he had lied, wherewith he had denied the faith, lest thereby he be not believed in confession, which erewhile denying he had abused. Therefore had he rather lament, then plead his cause, and confess with tears, what he had denied in words. And yet see further what Peter hath profited in tears: He fell before he wept, 
Ibid. paulò infra.  but after he is confirmed an Apostle; and he who before his tears, proved a transgressor, after, of God's flock is made a Pastor, and receives others for instruction, that had not before guided well himself. The same also in that holy penitent is proved: For we read she wept, but not aught she spoke: We read not (saith one) what in words she uttered, 
Stella in Luc. Luk. 7.  but what she did. For the kingdom of heaven is not obtained by words, but by good works. A rare miracle is to be seen in her washing with her tears the feet of jesus. For often we observe the earth watered by the heavens, but inverting nature's laws, we never heard the earth bewet the heavens, and yet that here may be beheld: if we conceive the maker of heaven, above the heaven.  
So great a good are tears, 
Impediments of weeping.  and yet how many evil let's thereof, hardly shall one severally relate; but their sources, or head fountains, shall here be pointed at; too strong each one alone, for this same naughtiness, which if in one they do concur, they resist with more forcibleness. Them in this order we will digest: first, 
Division of lets.  speaking of the natural; then of those which occasion breeds. Amongst those, natural dulness hath his place; which being of those evils that are bred in man, makes senseless them in whom it rules: which vice, 
Pierius Hieroglyph. l. 30. c. 2.  by the skilful in nature, they portray in that fish, which for this purpose is called Slothfulness. 
Torpedo Plato, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This creature casts poison, of temper extremely cold, which when over weeles, or lines, or angle, or spear, it hath run, stupifies the strongest arms that holds any of these, deluding all their fishing: so whatsoever affection in man hath need for to be stirred, by such heartless laziness is overwhelmed. Whence David so often entreats of God he would quicken him, 
Psal. 119.  after his judgements, in his laws, in his righteousness. And as one that had devoured Opium, or some destroyer of the vital heat: Lighten mine eyes, 
Psal. 13.3.  lest that I sleep the sleep of death.  
This is accompanied with another vice as hurtful as itself, namely, the neglect of our own salvation; which hath dwelled in man since he cast away himself. Now where the end is neglected, what care is of the mean expected? He that cares not for prosperity, what trouble will he undergo for having it? He that loathes not filthiness itself, will never for cleanness danger his life, by washing in the river. If any delight in botches, and neither smells nor feels contagious ulcers, seldom 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 ourselves. For he that neither knows himself to be unrighteous, not that God doth hate & revenge iniquity; neither God's mercy, nor his own misery, neither how shameful is his present life, nor how fearful estate remains him, in vain shall you look from such for tears and lamentation. Hence all speech for this effect, to most men is ridiculous and vain. This time (as wrote the most famous Christian Orator) we neither feel in ourselves the piercing sorrows, 
S. chrysost de compunctione cordis, l. 1. paulè ab initio. 1. Tim. 6.  nor admonish others, but are like corpses fairly adorned with vestments outwardly, but inwardly with long consumption of grievous sickness wasted: Or as the Frantic, who speaking and doing many shameful things and dangerous, are neither ashamed, nor frayed awhit, but rather glory, seeming to themselves scunder and wiser than the best: so we against health doing what ever we do, not so much as account that health, which we want. If the weakest disease stir the strongest of our bodies, straight, Physics help we seek, and laitish (as the Prophet speaks) gold out of the bag. 
Psa. 46 6.  But for this purpose, silver is too fine to be weighed in the balance: The soul is daily torn and wounded, , and utterly endangered, and yet no care is had. The cause of all is, that all alike of this sickness we are possessed. As where all without exception have some one bodily grief, very want of thought consumes them all, while no man ministers the healthful, nor forbids the hurtful things: so we all languishing, some more, some less, are one and other destitute of sense.  
Oblivion is next, and not unlike. For know a man that himself not only deserves wrath and hatred, but also is adjudged to shame and pain; yet if by intervention of other things, he let the remembrance of those to slip, it is all one as though he had never known. For unremembrance of evil, is falling of sense out of the soul; which lemuel's mother intimates, bidding, 
Plo. 31.6.7.  Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts, that he may drink and forget his poverty, and remember his misery no more. And familiar instance doth illustrate it: when the eves and robbers arraigned and judged over night to die the morrow, by company of their mates, with Tobacco and wine become so careless, as if they were repriued from death for a thousand years. This we see, and wonder at others forgetfulness, and say, If it were our case, we should not be unmindful of so certain and so present death: and yet ourselves with like or other delights bewitched, scarce ever think, the like estate is ours. For since once it was in Adam said to us, 
Gen 3.30. S. Chrysostem. in Genesin.  Dust thou art, and to dust thou shalt return, the sentence is passed on every of us, and with our sentence we are sent to prison, shortly after to go to execution; only with this difference, that they commonly, between their doom and death, have from the earthly judge the assured respite of a night; but we from God the judge of all, have not the certainty of an hour.  
From these there springs another evil, as hurtful as the rest; for many Pharises not discerning, or not remembering their own wretchedness, remit tears to publicans and harlots, as not beseeming them, or deserved of themselves: let David and Peter, and mary, and like trangressors weep, as for us, we are not tainted of any criminous offence. 
Amos 6.  So sing they to their organ, 
Dan 4.  and boasting of the Babel, which their own conceits have built, glorying in their riches and increase of goods, and need of nothing, 
Reu. 3.  not knowing that they are wretched, and miserable, and poor, and blind, and naked. Such as once fell out of the castle windows, to the bottom of the deep, though after exalted much higher than before in the house that stands upon the rock, 
Mat. 7.  they think had need by reason of their former fall still to weep: 
Psal 40.  as for themselves, yet swimming in the waters, sometimes taking hold, yet never entering into the house, 
Revel 13.1.  that stands amidst the seas: 
Reuel. 17.15.  they know no cause of forrowing, as long as their head is aloft, though sudden waves; may drive them once for ever out of sight.  
These, of many hindrances we have observed in nature, but if we give good heed we shall find custom in number or power of evil, will not be behind; or sin cleaving to us from without, give place to that which is bred within us. Where first much business offers itself, the bane of all godliness, which not only possessing, but also distracting the soul never lets it throughly intent the matter of salvation. This in Martha her many things he implies, 
Luke 10.41.  who was not so much ignorant as unexperienced of bodily employments, Christ I mean he that sweats much, exhaling the matter (as some think) of tears, leaves the less for them.  
As hurtful as this is the company of others, especially of such as are destitute of joyful heaviness; which Peter hath taught by his example, 
Luke 22.55.56.  who being scarce gone out of the garden, wherein floods of tears did run, scarce turned his eyes from off the cheeks, whereon the furrows of their impression might be seen, and entered amongst the multitude of the high Priests household: but strait from the eyes of his mind are gone those tears, whose salt sweeteneth as yet the world's bitterness.  
Hereto be added, two extremes, contrary to themselves, and to that virtue, which opposes both, namely, overmuch both joy and heaviness. For, as saith Saint Gregory, 
Mor. l. 9 c. 44. Sicut enim moderata afflictio lachrymas exprimit, ita immoderata subducit: quiae maror ipse sine maerore sit, gui afflicti mentem de norans sensum doloris tollit.  and experience shows, moderate affliction produceth tears, and excess withdraws them, because grief itself is void of grief, which swallowing up the afflicted mind, takes away the sense of pain. This is it the Apostle saith he feared in that Corinthian, 
2. Cor. 27.9.  lest perhaps such a one should be swallowed up with overmuch sorrow.  
On the other side, I call excessive joy not by intention of the truth of itself, but by supposition of the occasions falsehood, when men against charity rejoice in iniquity: 
1. Cor 13.  which how little semblance it holds with tears of godliness, needs not so much, as is easy to be showed. They have no where less residence then in one heart, together: the one are from God, the other of the world; the one grieved at worldly things, the other gladded: the one is puffed up with the possession of things transitory, the other is straightened by defect of things eternal. Finally, it is unfit the glutton enjoy the dainties of the holy beggar, neither can suit in any sort, that jesabel and Elias, Herod and john, Caiaphas and Christ, be partners in joys celestial, that are so fare fundred in the temporal.  
Lastly, he cannot lament his own misery that strives indeed to resist his own pernicious way; but yet is weakened by frequent motions of his fleshly desires: 
Greg. Moral. 9.44. Qui pravae quidem consuetudini contraire nititur, sed tamen succrescentibus adhuc carnis desiderijs gravatur.  Arise he would but cannot, he strives, and promises his fealty to the one master, and performs it to the other, reacheth to the one his hand to be lift up, mean while the other whispers him in secret, the labour of rising, and the ease of rest, who seeing as he supposeth that rest is good, 
Gen. 49.5.  consents unto it.  
The effect, and end, and sum, and consummation of all these, is induration, hardness of heart, not only the let of this, but also the bane of all other divine graces; no otherwise hail consumes the vine, or blasting corn, or the green herb is eaten of the caterpillar, than this wild beast makes havoc of all that toucheth heaven, soul's health, or God himself: in whomsoever any of these bears rule, (because this leaven is in all those lumps) hardened they are in manner of a flint, or as ice congealed of cold.  

Transition to the helps.  Whose hardness (if possible) with God our purpose is for to resolve, for which end some helps I proffer, respecting mind and memory, 
Division.  and action, which together concurring may move the affection, the certain fountain of all clear waters of this kind.  
To the understanding this pertains, to know this is the time of weeping and after laughing, this of mourning, that the time of dancing may succeed (as speaks the Preacher) present sadness is the mother of expected gladness. Besides, 
Eccl. 3.4.  the comparison of things lost unto these present, implies so much, 
Gregor. Nyss. in Ecclesiast. hom. 6.  before was neither death, nor sickness, nor these pernicious words, Mine and Thine: for as the Sun, and though air, and which is most, the word of God, so then the earth and things therein were common: but now alas of property and possession of the basest elements is sprung the most unsavoury root of avarice, besides the envy in men of low estate, with pride and hatred in the higher, and other plagues of mankind, in stead of honour then equal to Angels; in stead of supercelestial contemplation, in stead of confidence to Godward, and partaking of divine beatitude unutterably, by the express image glistering in the soul, is come in place, a swarm of woeful evils and perplexing calamities, like as wasps. What mischief will you first bewail? the shortness of life, and pain beginning in tears and ending? or wretched infancy, the dotage of old age, the inconstancy of youth, the labours of manhood? or the burden of wedlock, the solitariness of single life, in want of children, decay of name and memory; in having them, perplexed care of nursing, teaching, training up, endowing, placing, enriching them, sometimes the sorrow of losing them, the envy of wealth, the pains of poverty? I pass by the various kinds of natural diseases, of outward damages from men, from beasts, from devils, which every man hath in possibility, having them in condition of his nature. Leave we the fury of lustful love, that stinking puddle, with all that madness wherewith therefrom man's heart is filled; the pain of coughing, spitting, and other eiections, (that we may not seem to inveigh by reason against that life that is employed in making dung.) This plainly is most worthy to be lamented of every prudent man, that when this living shadow, or shading life is gone, than straitens us the fear of judgement, and flame of fire, which shall devour the adversaries of God.  
It is another help to know the difficult entering that gate of heaven. If the multitude of Israel so bitterly lamented and wailed so mournefully, hearing but a misreport of hard entering their country Canaan, that lifting up their voice and crying they wept all night, 
Num. 14.1.  much more it behooveth us that are taught both by our Lord his sentence, and our own experience, how strict that gate is, 
Mat. 7.14.  and the way narrow. This they never feared till they came near it, they feared not because they knew it not, but upon some knowledge, the conscience of their sins denying hope of God's presence, in a moment fills their heart with fear: so many careless in this wilderness, while being borne of God's providence, as on eagle's wings, their garment is not worn, nor the latchet of their shoe waxed old, 
Prou. 1416.  Raging like fools are confident, but at death's approach, hearing with whom they are to skirmish, fearing the entry, without true hope of help, they begin to fear and murmur, that ever they came near the border of God's inheritance, and then they weep in vain, who if they had wept in time, should have changed now the voice of weeping, unto that of triumph. O man how wilt thou be able without danger to pass through the air, the region of contrary powers and Principalities, who here, as in thy proper habitation, art not able to gainst-stand, one of their least assaults by sin.  
As for the memory, therein I would persuade thee to have ever three things especially, 
Bern. Serm. de honesta vita.  What thou wert, what thou art, what thou shalt be: stinking sperm, a vessel of excrements, and meat of worms; besides that, thou art borne in sin's uncleanness, livest in the filthiness of vices, and diest in the bitterness of  deeds. Who shall give to mine eyes a fountain of tears, that I may bewail the miserable entering of man's condition, 
Innocentius de vilitate conditionis humane.  the culpable course of man's conversation, the damnable departure of his dissolution? Therefore with tears I will consider whereof man is made, what he doth, and what shall be done with him: form is he of clay, of dust, of ashes, of that which in a sort is yet more base, of loathsome seed, conceived in itching of the flesh, in heat of lust, and stench of luxury, and which is worse, in uncleanness of iniquity: he is borne to fear, to labour, to pain, and that which is more miserable, to death; he doth wicked things wherewith he offends God, his neighbour, and himself: shameful things wherewith he polluteth his fame, his person, and his conscience: vain things whereby he neglecteth profitable, necessary, and comely things. At length becomes the fuel of fire, which ever flames and burns unquenchably, the food of a worm, that ever gnaws and eats immortally: a mass of rottenness which ever smells and stinks most horribly. These ought we with attentive mind, and present memory always meditate, so to good purpose should the understanding wretched, 
Boenthius. Plus miser est sapiens, quàm rusticus miser scitenim causas exaggerate dolendi.  in sense be more wretched than the ignorant, knowing and remembering how to amplify the causes of lamenting, which the other either knows not or forgets. Amongst all these yet are our sins the cause of all the rest, most worthy to be thought upon, and with their guilt and shame and filthy baseness ever 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 up for worship in the plain of Dura, 
Dan. 3.  I know not who now living hath less cause than David so to do: whose sin (as saith himself) was ever before him. 
Psal. 51.3.4.   
The other help of memory in this behalf, is the often remembrance of those that mourn, in so much as we learn though not most rightly, yet most easily by example: which when in itself it cannot presently be had, next is that by remembrance the damage of absence be supplied. So jeremy by remembrance and considerance of the people of God's affliction provokes himself to weep: What thing shall I take to witness for thee? 
Lam. 2.13.  what thing shall I liken unto thee o daughter of jerusalem? what shall I equal to thee, that I may comfort thee, o virgin daughter of Zion? For thy breach is great like the sea, who can heal thee? Woe to them therefore that lie upon their beds of ivory, 
Amos 6.4.5.6.  and stretch themselves upon their couches, swimming in all the other waters of voluptuousness. But they are not grieved for the affliction of joseph. 
2. Sam. 11. v. 11.  Vriah the Hittito abhorred to go unto his house, sober or drunk, (though advised by the king) to eat and to drink, and to lie with his wife, while the Ark and Israel and juda abode in tents, while joab and the servants of his earthly Lord encamped in the open fields: and shall not we prove degenerous Israelites, if hearing how the tabernacles of Edome and the Ishmaelites, 
Psal. 83.6. &c  of Moab and the Hagarens, how Gebal and Ammon, and Amalek, the Philistines also, with the inhabitants of Tyre, and Ashur joined with them, have consulted together with one consent, and are confederate against the Lord: how the Kings of the earth set themselves, 
Psal 2.  and the Rulers take counsel together against the Lord, and against his Anointed, against the flock of his pasture, not saying now let us break their bands asunder, and cast away their cords from us: (which long since they have not feared to do) but now taking crafty counsel against his people, 
Psal. 83.3.4.  and consulting against his hidden ones, they have said (in whose person no less than of those nations, the Prophet may well seem to have spoken,) Come and let us cut them off from being a nation, that the name of Israel may be no more in remembrance. If we I say, while God hereby calls us to weeping and to mourning, 
Isay 22.12.  be so fare therefrom, that we give ourselves to fleshly joy and earthly gladness: if when by supreme authority also under God, in God's stead we are called to fasting, a special help of healthful contrition, than we turn to killing of oxen and slaying sheep, 
Isay 22.  how dwells the Spirit of God in us, 
I. john 3.  seeing our brethren stand in need, and yet shutting up the bowels of our compassion from them. God persuade us better things, not in conceiting of our s●lues, but by serious practice in us. But thou o God whose is the cause, 
Psal. 59.5.  Awake to visit all the heathen, and be not merciful to any malicious transgressors. 
Psal. 74 2.  Remember this congregation which thou hast purchased of old, the rod of thine inheritance which thou hast redeemed, this mount Zion (thy Christian Catholic Church) wherein thou hast dwelled, (even during those days wherein Christ in her was hid from the eyes of man) lift up thy feet unto the perpetual desolations: 
Psal. 157.7.  (at least by their intention, who say, Raze it, raze it, even to the foundation thereof) even to all that the enemy (the man of sin these thousand years) hath done wickedly in the Sanctuary. Remember O Lord that now long time right ravenously thine enemies have roared in the midst of thy congregations, (these western Churches) they have set up their ensigns of papal keys and supposed ship, and triple crown, of primacy, and universality, and many such, for the signs of him that is set up for an ensign to the nations. 
Esay 11.11.12.  A man sometime was famous according as he had lifted up axes, 
Ps. 74.  (of sound speeches) upon thick trees of Gentilism and judaisme, 
Tit. 2.8.  
Tit. 1.9.  and diverse heresies, 
Act. 14.  as did Paul and Barnabas, 
Act. 17. etc.  Paul and Silas, Irenaeus & Cyprian, Arnobius and Lactantius, Clemens and Tertullian, Saint Augustine and Jerome, with hundreds more, transporting the goodly Cedars, and firs, and palm trees, for the building of the holy Temple. 
Psal. 74.  But now they break down the carved work thereof at once with axes, and hammers of profane dispute, 
1. Tim. 6.5.  of men of corrupt minds, and destitute of the truth: they have cast the fire (the contentions of words) into they Sanctuary, they have defiled by casting down long since the dwelling place of thy name to the ground; and now, they have said in their hearts, let us destroy them together: but now o Lord awake, arise at last, 
Psa 79.12.17  and render unto our enemies sevenfold into their bosom, 
Psal. 89.51.  the reproaches wherewith they have reproached the footsteps of thine Anointed; so we thy people and sheep of thy pasture will give thee thanks for ever.  
The furtherers of tears in regard of action itself shall be considered in the substance and circumstances thereof: of circumstances the manner is first, that namely it be orderly either ascending from inferior things, or descending from the higher; either from our own baseness, or from God's magnificence, proceeding in order to the other, which both in David's Hymns it is easy to observe, and we by some resemblance may illustrate in two Maries mentioned in the Gospel. For Mary Magdalen began standing to wash jesus his feet with her tears, 
Luke 7.38.  and after is said to wipe them with the hairs of her head and to kiss and anoint them, which could not be done without bowing of herself: but another Marie, the sister of Lazarus and Martha, we hear first she sat at the feet of jesus, and heard his word, 
Luke 10.39.  most like after arose because of the reverence she gave unto it, for so was the ancient manner of hearing the Law, 
Nehe. 8.5.  and so long after the Father's Sermons witness, 
S. Chrysost.  they used in the Eastern Churches.  
The place to be chosen for this purpose, had need to be most retired, lest either the repine of ungodliness hinder the fruit of holiness, or favour of the religious pervert it to hypocrisy. Hence our Lord enioynes, that those that pray betake them to their chambers, 
Mat. 6.6.  and shut their doors, praying to their Father which is in secret; and the effectually religious wishes, O that I had wings like a dove, 
Psal. 55.6.  for than would I flee away, and be at rest, lo than would I wander fare off, and remain in the wilderness. Therefore also another Prophet saith; 
jer. 13.17.  My soul shall weep in secret places for your pride.  
For this purpose also serves the silence of the night, when no colour by the eyes, nor any noise by the cares, or object of others sense disperses the intention of the mind. Therefore the watches wait for the Lord, as witness the Prophets, both David and Esaias: 
Psal 63 6.  If I remember thee upon my bed (faith the one) and meditate on thee in the night watches. Again, I prevented the dawning of the morning, and cried, I hoped in thy word▪ mine eyes prevent the night watches: that I might meditate in thy word. 
Psal. 116.147 148.  And (the other) With my soul have I desired thee in the night, 
Esay 26 9  yea with my spirit within me will I seek thee early: So by another Prophet, the Lord enjoineth the city which he calleth to repentance, 
Lamen. 2.19.  Arise, cry out in the night: in the beginning of the watches, pour out thine heart like water before the face of the Lord. For darkness by its proper likeness, striking horror into the mind makes a commotion amongst the affections, which as in the sea, the moving of the Moon▪ causes an overflowing of the waters. Therefore not only watching of the soul, but also of the body is needful: as David saith, I watch, 
Psal. 102.7.  and our Lord, watch and pray, 
Mat. 26.41.  and S. Paul, watch thereunto, 
Eph. 6.18.  that is, to prayer, for which we require tears, and S. Chrysostome saith, Tears in stead of gems were the ornaments of David's bed.  
As for the substance of this action whereof we speak, for it is required the absence of some, and presence of other things. The absence, or more properly the omitting of employments so far as for this end is needful. For thus the Lord saith himself Be still, 
Psal. 46.10.  and know that I am God. To this is that he doth command, 
Deut. 15.19.  not to blow with the firstling of an ox, nor shear the firstling of a sheep, which were holy to the Lord, in figure of our oblation by that kind of first fruits of his creatures. 
I am. 1.18.  Yea truly how contrary is too much of employment, how good soever, to spiritual contrition or rejoicing (the only springs of this we speak of) experience too plainly proves.  
The things whose presence is required, are many; of which these are chief, the author enjoining, the cause effecting and the object procuring. The author I speak of, is God, whose looking that is, whose pitying is the first mover, as of every other, so of this religious action. So Peter's tears baptise his sins: For then (saith Rauennas) Peter, 
Serm. 107.  that is, every repenting sinner, is wont to weep when the Lord looks upon him. 
Luk. 22.61.62.  And the Scripture saith, The Lord turned and looked upon Peter, and Peter remembered the word of the Lord, how he said unto him, Before the cock crow, thou shalt deny me thrice: and Peter went out and wept bitterly. Bitterly he wept, that bitterly had cursed: he wept bitterly, resolving the gall of bitterness by the heat of the two great lights, his Lords eyes: for it is written, 
Pro. 20. ●.  The King that sitteth in the throne of judgement, scattereth away all evil with his eyes. 
Psal. 34.  Now The eyes of the Lord are upon the righteous. Pray we therefore for that righteousness, that uprightness of heart, which the Lords eyes may not disdain to look upon: especially when we stumble & fall, For who sinneth not? 
1. Kin. ●.  So may we indeed be cold, but never so congealed, or our fountain dried, but some of these waters from our eyes may slide.  
The nearest effectual worker, is that Spirit that in the beginning moved upon the waters, 
Gen. 1.  and moveth to the end what ever was form of those waters, that is, of the unformed matter, so void as yet, and yet so capable of any form as water. Whether not absurdly by certain manner of expounding, that of the Psalm is drawn, He causeth his wind to blow, and the waters flow. 
Psal. 147.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Spiritu●.  For Spirit and Wind in the noblest languages, have a languages, have a common name.  
As God enioynes and the Spirit moves, so fit object exceedingly provokes the mind to mourning, and the eye to weeping. 
Cape apud exteros lachry marum bierogly phicum, unde Bias invitanti ad amicitiam, tetricè, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dicuntur in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, à clandedu oculu.  It may be fitly compared to mustered or onions, or other like, which by natural austerity and tartness stir the humours; whence next to the imploring of God's furtherance, and entertaining of the Spirits motion, we had need to frequent those outward helps, that find such hardness in ourselves.  
That object (for distinctions sake) let us call Presentative or subjective: that subjective which may in its own consisence be set before our outward eyes such as are others sufferings, and what else by sight occasions sorrow; 
joh. 11.  such as was Lazarus his tomb unto his sisters, 
joh. 20.  and Christ's to the other women. So the afflictions specially of the Saints, scarce is credible how easily they cause to weep, so many as with affection do behold them. For man's mind by nature is inclined to mercy, upon the sight of that which is in misery. Whence rightly john Chrysostome adviseth each man to be his own almoner: 
Tom. 5. Serm. Quod dispensatio tuarum rerum, non sit alteri committenda.  For they who commit unto their servants, or burden their Ministers with the distribution of their goods unto the poor, not only deprive themselves of the recompense of that ministry, (for it is one thing to impair thy substance, 
Act. 6.  another to officiate Saint Stephen and the holy Deacons their office in distributing) but also of the fruit of compassion and grace. For this I may affirm of all godly Christians, joyfully bearing their master's cross, which he spoke of the true Monks, that is, the retired solitary ones of that age, they are as lamps of light in quiet havens; in their cottages, I mean, or couches, or where ever they lie under the hand of God, holding out, as it were, torch's, and in their own abasement with blazes of heavenly light, directing all those that deign for to approach them, that they may not split on the rocks of pride, or sink in the shelves of fleshly lusts and earthly desires. Therefore it is the Wise man saith, It is better to go to the house of mourning, 
Eccl. 7. 24  then to go to the house of feasting. And again: 
Vers. 4.  The heart of the wise is in the house of mourning, but the heart of fools is in the house of mirth. For as we laugh with wantoness, so shall we weep with them that weep: having put on the bowels of pity. The most certain seats of tears (saith he) are monasteries: but to touch this by the way, not of begging Friars. For even there he saith, They are such as cannot beg. Neither were they rich and wealthy persons, able to sustain themselves and others, of whom he speaks, 
Act. 20.34.35 2. Thess. 3.18. Eph. 4.28. Vide Basil. constitus. monasticarun. c. 5. item in regulis brevioribus Responsio. ●1. Item Macharium in honrilȳ, August. ad fratres, & passim alios.  It is a great work and laudable, to visit and consider the poor; 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 give witness to the ancient monasteries, that they sustained themselves, and relieved others.  
This by the way. Next help of this kind, is, that we call for those that skilful are in mourning, of whom we may learn ourselves to weep. For as it is a work of charitìe to go ourselves to those that mourn; so it is a cause of spiritual profit to call for them, who by their example can teach others this affection. Thus God himself gives counsel in the Prophet: for, Thus saith the Lord of hosts, 
Ier 9.17.18.  Consider ye, and call for the mourning women that they may come, and seek for cunning women, that they may come, and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with waters. And a little after: Hear the word of the Lord, 
V 20.  O ye women, and let your ears receive the word of his mouth, and teach your daughters wailing, and every one her neighbour lamentation. In which words the Prophet teacheth, both that those women could by example teach to weep, and that others learned by their company. 
Lib. 2. commun. in Jerem. Varroni & Nounie Marcello dicuntur praefica qui● praeficisbantur ancillis, quas flere d●cebant, fueràs he cantatrices 2. Paral. 35.25 tibicines, Mat 9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  They (saith Saint Jerome there) are wont in weeping with doleful voice, and striking their arms with their hands to provoke the people to wailing. This custom (saith he again) as yet remains in judea, that the women with hair about their eyes, and maked breasts, and voice tuned to that purpose, provoke all to weeping. And this (as I conceive) is the chief, if not the only cause why the Lord in solemn fasts, assembles not only Elders, and such as understand, but also bids, Gather the children, 
joel 2.16.  and those that suck the breasts: yea and otherwhere enioynes the beasts their fast; 
jonas 3.7.  not that the service of such unsensible or unreasonable creatures is pleasing unto God, who delighteth only in our reasonable service; but because by sight of such, 
Rom 12.1.  those that are endued with actual reason, are the more themselves affected. Now if you ask, who are these so skilful of lamentation, as to teach others? Who else, say I, but those that by the hand of God have learned themselves? Those with whom God according to their measure, deals after the manner of his only Son, who was a man of sorrows, 
Esay 53.3.  and acquainted with grief. Those who at length by constant exercise, have put on Paul's affection, saying: Who is weak, 
2. Cor. 11.29.  and I am not weak? who is offended, and I burn not? Those that can say with David: 
Psal. 73. ●4.  All the day long have I been afflicted, and chastened every morning.  
The presentative object of tears is such, as cannot in the present with bodily eyes be seen, but presented by the mind unto herself: this besides the misery of our present case (whereof before under the head of necessity) is of death, or day of judgement. That hour of death now imminent, let never departed out of the spirits sight: remember now o man thou hast already attained the eleventh hour of thy life's day, 
Ephrem de còpunctione.  with what diligence thou hadst need to bestir thyself, that at last thou mayest be found to have wrought one hour in thy master's vineyard: consider now what necessity doth urge, to steer thy bark by God's direction: for time of sailing is at an end, (tormes arise, and tempests come, the winter is at hand, and occasion calls: Hither o sluggard, show what thou hast gained thy Lord by trading all thy life! Alas what fear distracts the unprepared at the time of death, what dread the slothful, when body and soul must part, to receive first asunder, some part of that they have earned together: what torment then takes hold of him, who while time served, neglected the care of life? O my soul what then will be thy thoughts, when nothing thou shalt be able to speak; and most strict precept, without reversing delaying, or appeal shall bid thee to go out? When virtues Worthies, beholding the sweat of their labours, and fastings, and watchings, shall leap for joy, because the soul goes to her long desired, and expected rest: and the body to quiet sleep in hope of resurrection. Then must needs fear affright the careless, seeing no good, but their many evils meeting them: and when they shall behold the terrible officers, which in the bodies they have obeyed, ready to receive their souls out of them, then shall they fall, and rise no more.  
After this will much avail often remembrance of the dreadful day of judgement wherein the thoughts of all hearts shall be disclosed, 
Rom. 2.  and whatsoever is hid shall be revealed, which now most part we do conceal not only from others, but even from God (if it were possible) and from our own hearts: For as in the month of April, 
Macharius hom. 12.  both wholesome roots and poisonable discover themselves which in the winter were not seen, so then the private prayers, and alms, and fasts of all the elect, before God and his Angels shall be published to their praise, and the secret villantes of all impenitent offenders shall (as in the Prophet) be set on the top of a rock, 
Ezeck. 24.8. and 26.4.  lest they should blood, or waterlike sink into the ground. For which purpose I shall not be unwilling to relate, what upon the same occasion sometime a religious man, uttered in his own person. For coming out a certain morning at the gates of Edessa in Syria, 
Ephrem Tom. 1. serm. 1. de compunctione.  beholding as he looked up that crystalline heaven, like some resplendent looking glass, with all the stars most glorious shining on the earth, musing-wise, thus spoke: How shall the Saints shine in the glory of their Father, whose beauty is but figured by these? but I (said he) destitute of all commending virtues, and adorning graces, presenting to my mind the horrible appearance of that awful judge, with thousands of his Saints, the splendour of whom one alone is able to dazzle all sinful eyes, in body and mind affrighted, and utterly amazed, thus admonishd myself? How shall I unjust transgressor appear in that terrible time, and dreadful day? how shall I stand before the tribunal of the mighty judge? I puffed up and proud what place shall I find amongst the righteous? I have lived a goat, how can I on the right hand be placed with the sheep? how shall a fruitless tree abide amongst the Saints, whose boughs their fruit sway downward? or when in the court of heaven the Saints shall knowledge and take acquaintance each of other, who shall vonchsafe to speak to me vile wretch, who with them here have entertained no fellowship of suitable conversation? The martyrs shall present their wounds and torments, and practitioners of religion the ensigns of their virtues; what can I present, but spiritual pride, and shame, and sin? Good were it, that each of us spent many our thoughts, that wander (we know not whither) in this kind of questioning; for sure the heart that herewith is exercised, while it is so employed shall never be hardened: 
Punge oculum mentis, ut prodeat lachryma compunctionis. S. August. ad fratres ser, 11 joh. 11.33. with 35.  if such thorns often prickedour eyes, we should doubtless sometime bring forth tears.  
Hereto add hearty sighs and groans of spirit, which in our Lord's example are tears forerunners: & most agreeable to job & David's practice, who weeping most frequently, witness of themselves the one, 
job 3.24.  My sighing cometh before I eat: and the other, 
Psal. 102.5.  By reason of the voice of my groaning my bones clean to my skin. And experience teacheth, that tears by these are stirred, even as the waves of the sea by winds.  
David's Psalms also and such other ditties with convenient modulation, 
S. Chrysost. de dispensatione rerum, etc.  are able to dig up wells of such pleasant waters: for no outward thing more powerfully moves the affection then harmony, because as the learned say, man in all his parts is form by exact proportion, both heathen Histories of Helen and Alexander, and many other do witness the power of moods affecting and inclining the mind according to their temper. And the Scripture often exemplifies it; for singing men and singing women, provoke the people to lamentation over King losias, most renowned for religion. 
2. Chr. 35.25.  And Elisha will be stirred up to prophesy by a minstrel. 
2. Kin. 3.15.  So Saint Athanasius, 
Conses l. 10. c. 33. & l. 9 c. 67. Basil. Aug. Chrysost. & alij in Psalmum 1. & in proamijs psal. morum.  and especially Saint Augustine witness in their own example, and the learned Fathers have observed. The whole body of divinity is therefore by the Spirit of God written in verse.  
Here is not to be omitted, the reading of the Scriptures. For if as the Lord speaketh, 
jer. 23.17.29  his word he a hammer that breaketh the rock in pieces: Then doubtless the waters shall gush out as by the rod of Moses, 
Exo. 17.6.  and as a fire; so much more effectually it shall distil them, as the power of God excels all chemical art of man, so only reading be with attention.  
Finally, meditation of the works of God especially of his mercies that endure for ever, 
2. Chro. 5.13.  which makes oftentimes the Saints with great admiration to exclaim, 
job 7.17.18.  
Psal. 8 4.  
Psal. 144.3.  what is man that thou art mindful of him, and the son of man that thou visitest him! Comparing his glory, and grace, and goodness, with their own vile estate and unthankfulness: this is it that which David sings, 
Psal. 92.4.  Thou Lord hast made me glad through thy work, I will triumph in the works of thy hands.  
For right use of all these very helpful is john Chrysostom's advice, 
De compunctione. l. 1. paulò ab initio.  To draw back, and keep back from outward things, even the outward senses as fare as ever you can, that so you may departed fare from the perturbations and fluctuations of all visible things, breaking through into that inward silence where nothing interrupts the search of thoughts: we must exclude the images of outward things, which into the soul as into a pump the senses carry: I mean not, quite shutting the senses or depriving them of use, but turning their intentions unto supernal things. Like as some grave matron and severe mistress, being about to make some precious ointment, awakes her maids and calls them herself, and having shut herself and them within, enioynes one to hold the scales, that with due weight and measure each spice with other may be mixed, knowing the compound will prove unprofitable, wherein due proportion is not kept: another she sets to break and bruise the several kinds, lest any hardness or asperity should hinder the mixture: she appoints a third which serves to separate the gross and finer from one another. The fourth's employment is to mix all and make one mass: she commands a fift to stand by with some box of alabaster or the like; and so restrains the rest each one unto her task, not suffering their senses, any whither to stray abroad, lest the intended work should be hindered. Thus plainly it behooveth every one to do, that will prepare this precious ointment and grace of tears. Admonition. Being straitened here of time, hastening to my more proper employment and place, I do but mention three other places, now coming to mind, yet observed by experience, to give great furtherance. First a containing even of the body, so much as may be, in one place: this Seneca hath commended to his Lucilius to be first preparative for his moral wisdom: and others shall find, if serious purpose make use of it, it is as needful, so very helpful to devotion. The other is fasting, and the third silence, so useful that he who hath not learned to charge himself therewith, hath scarce from a fare saluted the most retired, inward, and spiritual works of religion. The ancient Christians writ of these at large, specially of the two last; from them if leisure had served, I would have borrowed what I should have found best fitting our present subject, but must for this time remit the learneder to the authors themselves, and pray the unlearned, to accept with patience what God hath enabled me to do for the present.  
Division. Now, for methods sake, shall follow the division of tears, into their kinds, which by diverse authors diversely are parted. To Bernard they are threefold, 
Bernard. Epiphaniae serm. 3. in fine.  of Repentance, of Confortation (or strengthening when the soul burns with desire of heavenly things) and of compassions. Hugo puts three kinds of them, 
Tom. 2. ser. 28  who walk mournfully (and fruitfully) before the Lord of hosts: 
Isay 58.  Some for remission of sins, others in the sweetness of grace, the last in desire of glory. 
Tom. 3. ad imitationem proverbiorun in fine.  Ephrem the Syrian comprehending the evil, says well: Some are for the loss of present things culpable; others of piety, commendable; a third sort of impenitency, unremediable, to wit as the Scripture speaks, in utter darkness. Others yet part them otherways, and I thus, (speaking only of the right religious.) Tears are either for God's cause, or man's: for God's cause, in respect of others, or our selves. Of others, namely those by whom he is dishonoured; of ourselves, in that he is not so honoured, as he ought, and we desire.  
For who that love's the Lord, 
Psal. 119.158  can behold the transgressors, and not be grieved? because they keep not his word. Is there any drop of Christ's blood, that hears without offence, the reproach thereof, and rending of his wounds? Or is he a member of the spiritual body, that seethe with patience, the whipping by reproaches, and tearing, by oppressions of the rest? The vessel of choice, cannot mention without tears, 
Philip 3.18.  the enemies of the cross of Christ. We know what befell good Heli, (though too indulgent to his sons) and to his daughter in law, the godly wife of a godless Priest and husband, because the glory was departed from Israel, 
1. Sam. 4. v. 18.19.20.  the Ark of God was taken: and how often it fares with the religious in heart, upon such occasions.  
Yet have we no smaller reason from our own failings, in the performance of his service: unless we will be rather censurers of others works, than dischargers of our own duty. This makes the Apostle with bitter lamentation to bemoan himself, 
Rom. 7.  Wretched man that I am, who shall deliver me from this body of death? The conscience hereof causes so many confessions and fasts of the peculiar people, when God vouchsafed them religious governors, exciting and going before them in such works of piety; grieving most themselves, that by themselves, their fathers, their Princes, and their Priests, his name had been dishonoured among the Gentiles: For instance whereof are Hezekiah, josiah, Ezrah, Daniel, and Nehemiah. And experience witnesseth what sorrow godly men have in heart when they cannot by the works of mercy so liberally, nor by prayers and thanks so cheerfully magnify as they would, him whom alone they love, saying Whom have I in heaven but thee alone, 
Psal. 73.  and there is none upon earth that I desire besides thee.  
The cause of shedding tears on man's behalf, is either common, to wit, the iniquity and misery of all our kind whereof I have already spoken, or special: and this again twofold, either it is from ourselves, or others. Our own cause of weeping, yet is double, namely of sorrow, or great joy, which some of the Ancients by a figure gather of Calebs' answer to the suit of his daughter Achsah, she asked springs of water, and be gave her the upper springs and the neither springs. For spiritual tears shed in joy, are for the abundant grace descending from on high, but in sorrow for sins committed here below.  
As for the former it is no wonder, if for joy of finding him that was lost the father wept, 
Luke 15.  the son that was dead now revived be thus affected, that wished of late to be accepted as a servant, but is now more entertained than a son by the superabounding favour of a most tender father. 
August. de sanctis ser. 45 Lachryma exigit bonum opus, lachryma commendat bonum opus.  Thus do all the people of God, giving thanks for the grace of living well: whence one truly saith, By tears good works are obtained of God, by tears again they are commended unto God.  
Tears of grief are either from the sense of afflicting evil, or from the want of good desired: evil again commonly is known to be of sin, or punishment: sorrow for sin is either for the act, or for the guilt, that is, either from the trouble of present and doubtful combat which we have therewith, or from the conscience of former and known offences. Who knows what bitter grief to be fight every hour of life, and yet never have the crown till death; to conquer and quell, the enemy a thousand times, and yet to fear as strong assaults as ever before? so that the wrestler though conqueror, being wearied, 
job 7.15.  Chooseth death rather than life: as his cries imply, who prays, Deliver me out of the mire, and let me not sink; let me be delivered from them that hate me, and out of the deep waters, let not the water flood overflow me, etc. And a little before: Save me o God, 
V 1.2.  for the waters are come in unto my soul, I sink in the deep mire where there is no standing, I am come into deep waters, where the floods overflow me. And in another place, of the enemy, 
Psal. 56.1.  He fight daily oppresseth me.  
The other kind of godly sorrow which is for sin, is that wherein the sinner's heart is pierced with the stings of former negligence or evil done, whereof he saith, 
Psal. 32.5.  When I kept silence, my bones waxed old through my roaring all the day long. 
Psal 6.23.  And again, O Lord heal me, for my bones are vexed, my soul is also sore vexed. 
V 6.  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 tears. And in another Psalm, 
Psal. 38.3.4.  There is no soundness in my flesh, because of thine anger; neither is there any rest in my bonnet, because of my sin: for mine iniquities are gone over mine head, as an heavy burden, they are too heavy for me. So the Lady Paula devout indeed (not as almost the best of this age, scarce in countenance, and words, and gesture) in continual prayers joining night and day, filled, as the Father writes, 
S. Hieron. in epitaph. Paul● circamed.  that alleged lately of the Psalm, All the night long, etc. For in her you would have thought there were wells thereof: so she lamented the lightest sins, as though she had been guilty of the greatest. Who being often admonished by them of like purpose, that were about her, to spare her eyes, and save them for reading of the Gospel, was wont to say, That face is worthy to be fouled, which contrary to divine precept I have often painted: That body shall be afflicted, which hath been given to much voluptuousness; long laughter must be equalled with continual mourning, the soft lawns and precious silks be changed into rougher cloth of hair: I have pleased my husband and the world, and now desire to be pleasing unto Christ.  
As for sins we mourn past and present, so for punishments present and to come. For feeling the one, and fearing the other, of evil suffered, he complained, whose is that Prayer entitled, 
Psal. 102. title.  of the afflicted when he is overwhelmed, and poureth 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 jeremy, though sanctified in the womb, 
jer. 1.5.  complains: Wherefore came I forth out of the womb, 
jer. 20.18.  to see labour and sorrow, that my days should be consumed with shame?  
From which words, another infers the bitterness of that other grief in fear of hell, in this manner: If he thus spoke of himself whom God sanctified in the womb, 
Innocentius de vilit●te conditionis humanae.  What then shall I say of myself, whom my mother conceived in sin? Woe is me, my mother, (would I say) why hast thou borne me, a son of grief and sorrow? why died I not in the womb? come out of the belly, why did I not perish presently? Why did the knees prevent me, or the breasts afford me milk, that am borne for burning, and to feed the fire? Would I had died in the womb, and it had been my grave for ever; so had I been as not been, carried from birth to burial. From which fear, we may understand that deprecation to proceed: 
Psal. 143.2.  Enter not into judgement with thy servant, for in thy sight shall no man living be justified. This fear how ever it ought to be by love expelled, yet now and then it solicits even the best; and though of their weakness, yet by the divine grace for their good. For, as saith the Father ', 
Augustin. ad fratres ser. 11. Timor qui poenitentiam concu●iscit, contritionem parit. Esa. 38.3.  The fear that lusts for conversion, breeds contrition. Thus Hezekiah wept, fearing death, that time, it seems, not assured of a better life.  
The good desired for want bewailed, is either the grace of good works, or glory of free reward. Tears for obtaining or retaining the rule of rightly living, are those, whereof it is written, 
Psal. 120.  They that sow in tears, shall reap in joy. And those, whereof it is said, I wept, 
Psal. 69.10.  and chastened my soul with fasting. Of this sort is the weeping of all repenting sinners: as the Lord speaks of the Churches gathering, 
jer. 31.9.  They shall come with weeping, and with supplications will I lead them. This promise of being led, implies those tears were joined with supplications, that they might be led the right way, 
Psal. 139.24.  The way everlasting, as the Prophet calls it.  
In hope and fervent desire of future glory, doubtless David in this same place especially lamenteth, as also father Simeon, 
Luk. ●.  however patiently bearing the delay, yet earnestly desiring the well of life: 
Phil. 1.  so Paul; but our Lord especially being about to lay down his mortal life. 
joh. 17.  This is it that Gregory saith, 
Gregor in Ezek. bo●n 10. Ex intolerantia g●udij̄ ait Cassia●us, c●l●●●. 9 c. 28.  Some weep for fear, some in love, that is, in grief for deferring of glory promised; which for this cause most wisely God defers, that while desiring long, we long the more, loving and enjoying we may the more esteem.  
Weeping for others, is because either of the wicked their destruction, or affliction of the godly. Of the former kind are David's tears, 
2. Sam. 1.17.  for both his adversaries Saul and Absalon dead in sin: 
2. Sam. 18.33.  our Lords over jerusalem, ready to be lastly overthrown: Paul's over the Corinthians, 
2. Cor. 12.21.  that had sinned, but not yet repent, and other the enemies of the cross of Christ: 
Phil. 3.18.  samuel's for saul's abjection. 
1. Sam. 16.1.  Finally, after this kind wept our Saviour over the jews, 
joh. 11.35.  
Ver. 15.  raising Lazarus to life, that had rejoiced for the Apostles in Lazarus his death. 
De Tempore, ser. 104.  What means it, saith Augustine, that the Lord is said first to be glad in the death of Lazarus, and after to have wept in the death of Lazarus? But observe we the cause of joy, and the cause of tears: he was glad for the Disciples, he wept for the jews: he was glad for the Disciples, because by the resurrection of Lazarus their faith in Christ should be confirmed; he wept for the jews incredulity, because neither when Lazarus was raised, they would believe in Christ the Lord. To which purpose may be referred his charge by jeremy, Weep not for the dead, 
jer. 22.10.  (for the dead in body alone) neither bemoan him, but weep for him that goeth away, (fion the communion of the Church which he seemed to have,) for he shall return no more, nor see his native country: The heavenly kingdom, whereof the people of God are all citizens.  
Lastly, we may & aught to weep for the affliction of God's people, as jeremy and many others for josias dead. 
2. Chr. 35 25.  
2. King. 8.12.  Elisha foreseeing in spirit the desolation of Israel by Hazael; 
job. 2.12.  and jobs friends astonished at his calamity. For so shall we make ourselves partakers of their joy, partaking in their griefs; not being indifferently affected, much less rejoicing or insulting over them that are in misery, as is the miserable manner of some. The eye inflamed, 
Simon Magister, ●at. 12. ●n fine.  is something pained by the softest medicine; and indifferent words may oppress the mind, that with other calamities is already troubled. The daughters of Israel by a custom went yearly to lament the daughter of jepthah the Gileadite, 
judg. 11.39.40.  four days in a year, (even after she was dead) for her solitary life, being addicted to perpetual virginity by her father's vow: much more ought the Saints, for & with one another in their life, who are by spiritual coagmentation one another's members. These are last in order which are, but ought not to be least in use. The heathen man hath truly said, 
Tullius ad Heren l. 2. n. 50 Partitionsbus or aetorijns, 〈◊〉. 57  Nothing dries sooner than a tear, especially in another's calamities.  
These are the things for which healthfully & fruitfully tears are shed: 
Conclusion.  wherefore let us sow them, not in the barren wilderness, but in ground receiving rain, & rendering much increase. For the world is wont to weep for the loss of worldly friends, 
Hugo Victo. t●●. 2. ser. 28.  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 themselves: they lament the loss of earthly things, but never a jot bemoan their spiritual damages. Is any sick in body, or dies out of it? His friends mourn. He sins damnably, life's incestuously, calls his brother fool, his eyes behold strange women, and lusts after them, not one bewails him. O unhappy health, blinded sight, dead life! for those things they mourn that ought not to be moaned, and grievously lament that for which a little were enough; 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 unto them that call evil good, 
Esay 5.  and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter. Let us lament, my brethren, moderately the loss of friends, but more our want of good works, our want of virtues. Let the unchaste lament the loss of his or her integrity, the proud the loss of humility, the wrathful the loss of inward quietness, the covetous the loss of bountifulness; the drunkards, the loss of soberness; the dead of heart, the loss of spiritual rejoicing; the envious, the loss of charity: for happy are those that now in repentance weep, for they shall laugh obtaining pardon, next being clothed with righteousness and last and most, received into glory. Which God grant us all, by his Son our Lord jesus Christ, Amen.  
In the eight and last place of our proposal concerning this subject, 
The dignity of ●●ares.  remains to speak after our little holding measure, something of the dignity and praise of this grace of tears, which even by the witness of them that are without, 
Suidas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. S. Chry soft. Pieri●s hievoglyphicor●̄ l. 4. cap. 43. Visus e●am ●i●●eos manibus tract are lapillos, Vnio in his, latis gemma inimica viris.  are precious unions. For the diviners have said that those gems seen in dreams portend the shedding of tears: Whereto some of the Church also do accord, specially Chrysostome, whose elegy is of them, What is more beauteous than those eyes, which glister with the frequent showers of these celestial waters? No purple dye of jesabels' painting, 
2. Kin. 9.30.  or renting of the face, as God himself doth term it: none of Herod's precious stones mixing colours with gold and silver set about, how ever resplendent, reflecting the Sun beams, 
jer. 4 30.  are any way save by contrary to be compared with these: 
Act. 12.  
Euseb. histor. l. 1.  for those how ever together with his oration they drew from the fickle people's mouth, a word of admiration, and commendation, as The voice of God, yet could they not preserve him yet alive from the fretting and eating of worms, and present stench untollerable. But these most fitly are resembled by the sweet smelling myrrh dropping from the spouse her fingers, 
Cant. 5.  whose virtue is to preserve even the dead from putrefaction.  
The penmen of the holy Scripture, to show us their esteem, from tears and weeping have given names to diverse places celebrious in the Scriptures, as men are wont to call new found lands by the names of their much respected and loved Princes: of which number are Abel Mitsraijm, 
Gen. 50 11.  The mourning of the egyptians, 
jud. 2.5.  
2. Chr. 35.25.  and Bochim weepers because of Israel: 
Zach. 12.12.  
Esay 16.9.  
jer. 48.32.  The mourning of Hadadrimmon in the valley of Megiddo, 
Gen. 35.8.  and elsewhere the weeping of jazer, and at Deborah Rebekahs nurse her grave, Allon Bachuth, the oak of weeping.  
Here from, the holy Scripture not only commends men, but also sometime argues their religion, in Paul thus writing to his Timothy: I thank God, 
2 Tim. 1.  whom I serve from my forefathers with pure conscience, 
ver. 3.4.5.  that without ceasing I have remembrance of thee in my prayers, night and day, greatly desiring to see thee, being mindful of thy tears, that I may be filled with joy, when I call to remembrance the unfeigned faith that is in thee. For the honesty of his tears employed the sincerity of his faith.  
The excellent esteem that Christ himself hath of them, is the cause why he doth compare his spouses' eyes unto the fish pools in Heshbon: 
Cant. 7.4.  unfitly were her eyes compared to pools, if they were not much bewet with tears.  
So great their glory is, that in regard of the sweetness of those streams amidst which the Church on earth is planted, for certain respect one prefers it before the high & pure hill of Angel's habitation; for the joy that springs from tears, or else from which true tears do spring, (for joy is either the cause or effect of all religious tears) The heavens (saith he) knew not but by the children of the Church. 
Bern. in Cantica ser. 68  For the Angels have from their beginning and for ever joy without all experience of the contrary. The Church this while hath them both in practice, and shall hereafter esteem more highly of the one, having proved the other.  
How worthy are those of all to be commended, which by God so choisly in his bottle are conserved? 
Psal. 56.8.  Most noble must needs be that wine which is laid up in the King's privy cellar, which under a special key is kept: the stopping and straining, and drawing whereof, (if we may say it lawfully) the Almighty hath vouchsafed, no not to any celestial Minister.  
O that my soul were another Ezekiels' book, written within and without; 
Ezek. 2.10.  written (I say) with lamentations, and mourning, and woe. That I might be found so forward to weep as I have been bold to sin, and such intention as I have had in offending, so great devotion I might have in repenting.  
Tears are that, which in her choicest children, the Church ever most frequently hath used: whither I hold may be referred, which in the mystical writings is observed, those first Fathers of the faithful congregation; 
Gen. 26.18.  Abraham I mean, and Isaac, are ever reported to have digged wells, but Philistines to have stopped them. So speaks the Prophet of the wayfarers that journey towards heaven, Who passing through the valley of mulberries make it a well. 
Psal. 84.6.  How? but digging by continual contrition the wells, which they draw the living waters of lasting consolation, they dig up fountains still, that as one well it all appears: but Satan, and his Angels Philistian-like, stop them with all their might, that Israel and judah with all that join unto them, 
2. Kin. 3.  might for want of water, perish in the wilderness, wherethrough they go to fight against incestuous Moab. So again it is recorded by a song, not as a matter of an external letter, 
Num. 21.17.18  that the Princes of the people digged the well, they digged it with their staffs at the appointment of the Lawgiver. I will with Israel, most gladly say, Spring up o well even out of my hearts veins; so will I cheerfully sing unto it, magnifying him that made it, and put water thereinto.  
Even the Lord himself, of whose laughter in all his dispensation in the flesh, we hear not so much as once mention, yet at least thrice is reported in the Gospel to have wept, 
Luke 19.41.  for the City's destiny, 
joh. 11.35.  for the jews infidelity, 
Heb. 5 7.  for the acceptance of his own prayers with the Father; 
S. Bafil. Greg. Theod. johan. Chrysost.  which observation is often, (I know not whether first,) in the Triumvirs of the Grecian Church, of their time. He wept, 
Aug. serm. 104.  as Augustine preaches, That with his tears, he might blot out the sins of the world, that he might abolish the hand-writing of legal ordinances that was against us, which was contrary unto us: for saith he, 
Col. 2.  if Peter could with the shedding of his tears, wash off his spots (ministerially) why should we not believe, the sins of the world are wiped away, by Christ's, (virtually?) Finally after the Lords tears many believed at Lazarus his resurrection; 
Vicit ergò ex parte incredulitatem iudaeorum Dominicae pietatis affectus, & discords eorum mentes mollivit prima fusio la●● chrymarum.  so partly his piety overcame the jews infidelity, and the profusion of tears, first softened their rebellious hearts.  
Blessed are these water floods, whereby every wall of sin is broken through and overborne, 
Ex Augustino adfratres serm. 11.  Wholesome waters that quench, and cast out, the poison of vices: a constant lavare, which so often is able to cleanse, as man's heart, hath need of purging. This is beloved, the hear be of that heavenly fuller, wherewith he daily whites his servant's vestments, when they are fouled: this is the spiritual niter, which being itself composed of the dew of divine grace, wipes out the blots of our slips; this the precious lixivie, wherewith the inner man his head is washed. This is the holy tear, sweet solace against our daily falls, which as it were the vicar of Christ his passion, giving remedy against iniquity, that thereby Christ may seem so often to die in efficacy, as the elect of God comes into the deep. This alone is the health of souls, the remission of sins, a spiritual sacrifice, acceptable to God, a  offering full of marrow. Is the sinner's heart humbled, and bewet with daily tears; this (saith the Father,) is a goad whereby God is inclined to man, the cord, whereby he is strongly bound unto him: without which (saith he) neither Baptism avails those that in ripe age receive it, and the Lords body, is taken to condemnation: without which there is no fruit of hearing the word, no reward of works.  
Wherefore let none be void of tears (whom the dignity of the Israelitish name commendeth) from the action, or affection, the exercise or desire, the shedding or remembering them, no good man be destitute at any time, at whatsoever solemnity, in whatsoever mirth, if so be he will prolong his gladness to perpetual; whereas the word of truth tells, 
Pro. 13.14.  the other ends in heaviness, and without doubt unpleasant, undelightfull: wherefore the author and giver of all our joy, better providing for it, not only appointed a fast of afflicting souls on the tenth day of the seventh month, 
Levit. 16 29  but also on every monthly, and yearly feast, appointed a goat to be sacrificed, For remembrance of sin. 
Num. c. 28. and c 29.  Which also that pious penitent, seems not to have misknowne, presenting our redeemer at the Pharisie his feast, with more welcome dishes of tears, than all that cheer; the event also whereof approved the deed, when our Saviour indeed by open protestation preferred them. 
Luke 7.  The like whereof again he exemplified in his own person: for coming in triumph to the Town, 
Luke 19  in a most celebrious manner, accompanied with the multitudes, cutting down branches, strawing the ways, spreading their garments, crying Hallelujahs, and Hoshangnahs to the Son of David, David's Lord acknowledged in spirit, wept over them.  
The third meditation of the chief cause of godly tears.  
Thus by occasion of David's tears, I have digested as I could, the whole subject of tears; next is, to consider the matter of David's tears in the proper cause, which in this wise himself deciphers, While as it was said unto 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 declared in terms, first more general, and then more special. This is the general comprehension, While it was said unto me daily: which shows the injury in the matter, person and time: the matter is in this, while it was said, whose quality on the adversary's part, and manner of expressing by the innocent injured may be considered.  
Observation. 1 
Reproach grievous.  The kind of injury, that it is in word not by deed, saving that reproach and unjust accusation is the mouths wicked work, & no less to be imputed to the heart, then that which is acted by the hand; do then words grieve godly men? Yes, no less the lips than hands, words than blows: nothing here we hear of loss in banishment, of the fear of death no mention; the tongues offence alone causeth all tears, while it was said: For (as speaks one) Adagger smites the body, 
Bernard de triplici custodia.  the soul is pierced by the tongue; a deadly dagger is an evil tongue, striking three through with one blow, when as it smites the conscience of him that hears, and wounds the charity of him that is offended, at once slays with itself both the other. This tongue verily, is a viper poisoning three with one breath, a two-edged, yea a three-edged sword is this tongue. Their tongue is a sharp sword, 
Psal 57.4.  saith the same Innocent in another place. 
Psal. 59.7.  S. Bernard bids on his credit not fear to say, that such a tongue is more cruel, than the spear that opened our Lord's side: For (that I may add something to his reason) it being thrust in at a moment, water and blood issued out scarce an hour, but this both night and day draws out of the heart drops dried with cares and fears unto the solidity of bread: And as he saith, This also pierceth Christ his side, and the member of his member, neither pierces it being dead, but maketh it dead by piercing. For if he had not preferred the life of this body, which now is pricked and pierced, to that which there was nailed, he would never have given that for this, to the pain of death and shame of the cross.  
Use. Go to now you that say, 
S. Bern. in Cant.  speech is a light thing, words are but wind, the tongue of man is but a little and tender, and soft flesh, what wise man will much regard it? True it is, speech is light, for it runs, rather flies lightly; but it wounds heavily: It passeth lightly, but it burns grienously; lightly it enters in unto the soul, but goes not easily out again: it is uttered lightly, but it is not so recalled, it fires swiftly, and therefore suddenly wounds charity. The dead she is a thing contemptible, 
Eccl. 10.1.  but it causes the ointment of the Apothecary to send forth a stinking savour. The tongue is soft, but it is so slippery that hardly it can be held; tender and little in substance, but great and forceable in use; a little member, but if it be not ruled, a great mischief: Thin, 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 another's soul: so that it hath little availed some to have bridled their own, while as they have not shunned others.  
And yet would God this plague could be so bounded, that it hurt but two; that the contagion of it did not reach unto the wounding of the third, and innocents, and upright persons. For hereupon not only David in this place, but also in other, much aggrieved, prays with all attention, both for taking away reproach & contempt now present, and also for holding away the like yet feared; and that by the weightiest arguments on both sides as could be used, of his own obedience, and God's clemency. For the one, Remove from me reproach and contempt, 
Psal. 119.12.  for I have kept thy testimonies. As if he had said, This will I esteem a great reward of all my service, if thou removest this reproach. And after, 
Ver. 39  Turn away my reproach which I fear, for thy judgements are good: requesting this as a special fruit of the gracious promises, to be delivered from such reproaches. This jeremy the Prophet with crying out & clamour, condemns as violence and spoil, 
jer. 20.8.  that the word of the Lord is made unto him reproach and derision daily. The self same thing Nehemias the restorer of God's City, and repairer of his Father's sepulchres, accounts most worthy of weeping and mourning, 
Neh. 1.3.4.  and fasting, and prayer before the God of heaven, that a remnant of the captivity in the province were in affliction and reproach, being derided of the nations that were about them. Finally, this with one consent, is the whole Church's supplication to the Lord: Remember O Lord, 
Lam. 5.1.  what is come upon us; and of those things this is first, Consider and behold our reproach.  
Indeed the account of good esteem, 
Chrysost in epistad Hebr.  The esteem of credit hath taken so deep root in the nature of men, that reproach alone is all-sufficient to darken the mind with clouds. Therefore the Prophet of the God of Israel, afflicting with condign punishment the Priests of Baal, frets them not with unjust calumnies, but with reproaches most deserved, pourtraying out in contraries what is that God in whom they trust: 
1. Kin. 18.27.  And (saith the Scripture) it came to pass at neone, that Elijah mocked them, and said, Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth, and must be awaked. Therefore the holy women Rahel and Elizabeth, 
Gen. 30.23.  triumphing and rejoicing for removing the reproach of barrenness, 
Luk. 1.25.  declare, that they before lamented, not so much for not bearing children, as for bearing infamy. Herefore are seven women (said upon most unequal terms) to take hold of one man, 
Esa. 4.7.  saying, We will eat our own bread, and we will wear our own apparel, only let us be called by thy name, to take away our reproach, namely, that same reproach, as some suppose, 
junius in notes.  whereat those twain named before, and a third most virtuous woman Hannah, so much were troubled.  
Use. Yet some as a flint have hardened so their faces, that not only refusing to put on holiness, but daring to put off humanity, fear not to fulfil that of the Prophet, The unjust knoweth no shame: 
Zeph. 3.5.  and that another saith, 
Ier 3.3.  Thou hadst a whore's forchead, thou refusedst to be ashamed. And this last Prophet in another place. 
jer. 6.15.  Were they ashamed when they had committed abomination? way, they were not at all ashamed, neither could they blush: Whose judgement follows, Therefore shall they fall among them that fall. Surely it proceeds from an ingenuous to wardness, that Ephraim is ashamed, 
jer. 31.19.  yea even confounded, because he doth bear the reproach deserved of his youth: and judah the son of jacob, 
Gen. 38.23.  fearing the shame he had deserved by his whoredom, if it had come to light. But it is much more commendable to blush being unjustly blamed. Whence in part appears what difference there is between the wicked and the just; of whom the one is not affected with the filthiest and most deserved shame of his own ungodliness; the other is tormented with the most unjust suspicion, though of the lightest crime: 
jer. 20.10.  I have heard (saith he) the defaming of many: the effect whereof is in him, Fear on every side. Beware therefore to reproach such persons, unless thou wilt be more cruel than they that rage with fire and sword. Reckon thou Senacherib and Rabshakeh amongst the first & chiefest kil-christs', because ever an honest mind is more afflicted with words the blows; as Solomon in the Proverbes doth confirm, A reproof entereth more into a wise man, 
Pro. 17.10.  than an hundred stripes into a fool. And experience proves no less in them that are tried with both: whither I may refer that which Saint Hierome doth relate he saw in Ægypt, 
Tom. 1. ad Rusticum monachum. de vivendi forma.  A young man a Greek, that could by no abstinence, no weariness of labour quench the flame of his own flesh: him (saith he) the father of the Monastery saved by this device, (or did he rather destroy him, by a vicious lie, and constrained continency, therefore not of God's gift:) he commands a certain ancient man to pursue the fellow with chide and reproach; and when he had so abused him, to be the first complainer, witnesses being called spoke for him that had done the wrong: he on the other side persisted with tears, protesting, all was untruth: none gave credit, only that Father in subtlety opposed his defence, lest of too much sorrow that brother should be swallowed up. What more? Thus a year was spent; which being ended, the young man being asked of his wont concupiscence, whether as yet he were troubled therewith? Woe is me (saith he) I have not leave to live, and should I lust to commit uncleanness? So to be unjustly condemned, was to be deprived of life. And detraction, our Saviour witnesseth, is confraction, that is, breaking; saying, Reproach hath broken my heart, 
Psal. 69.20.  and I am full of heaviness. Which the emulous Ammonites of Israel's honour seem well enough to understand, 
1. Sam 11.2.  choosing once and again to torment the people of God in their vengeful spite, 
2. Sam. 10.4.  rather with reproach than death: once desiring to pull out all their right eyes, that they may lay it for a reproach on Israel: Another time, cutting indeed their garments in the middle to their buttocks, and shaving off the one half of their beards; so sending them away, reproaching, as they supposed, Israel, who had sent their spies: which both David accordingly repaid (no doubt according to the will of God,) when he brought the people that were in Rabbah their chief City, 
1. Chr. 20.3.  and cut them with saws and with harrows, and with axes, yea even so dealt David with all the cities of the children of Ammon: and God revenged with punishments of like proportion, the Prophets so often witnessing the same, as the holy story relates their injury. First to Ezekiel it is said, 
Ezek. 21.18.  Son of man prophesy, and say, Thus saith the Lord God concerning the Ammonites, and concerning their roproach even say thou, The sword, the sword is drawn for the slaughter, it is furbished to consume because of the glistering: and in Zephanie he saith: 
Zeph. 2.8.9.10.  I have heard the reproach of Moab, and the revile of the children of Ammon, whereby they have reproached my people, and magnified themselves against their border: Therefore as I live, saith the Lord of hosts, the God of Israel, surely Moab shall be as Sodom, & the children of Ammon as Gomorah, even the breeding of nettles, and salt-pits, and a perpetual desolation; the residue of my people shall spoil them, and the remnant of my people shall possess them: this shall they have for their pride, because they have reproached and magnified themselves, against the people of the Lord of hosts. Which it were good the Ishmaelites of our age would take into their knowledge and remembrance: (if they be not past all care of their own salvation) how they run into such crimes and recompense.  
Wherefore let all lovers of God rather to give the strong drink of any powerful comfort, 
Pro. 31.  Unto him that is ready to perish, and the wine of cheerful consolation unto those that be of heavy hearts. Yea even if they have deserved shame, yet not unmindful of the case of men: but if undeserved, then much more; which diligently the Apostle performs by writing to the Hebrews which had been made a gazing stock both by reproaches and afflictions: 
Heb. 10.33.  and (which deserved such comfort in their calamity) they became companions of them that were so used. And on the contrary our Lord who hath bid us by all means to bless, curses in the name of God, 
Psal. 109.16.  him, and his wife, and seed, that remembered not to show mercy, but persecuted the poor and needy man, that he might slay the broken in heart.  
Observation 2 
False accusers persons spared.  Meanwhile here shall not be omitted David's so mild manner of expressing so cruel a calumny, when it was said, as after, when they said, without any particularising of their persons. For the Saints look not so much upon the persons inflicting as on the afflictions molesting them: their endeavour is to wipe off unjust aspersions, not so to traduce their accusers, save when the persons and the causes are so joined that they cannot well clear themselues of the one without discovering the others uncleanness. Thus the Church speaks, thus the harmless Dove she sighs, For thy sake are we killed all the day long, 
Psal. 44.22.  we are counted as sheep for the slaughter: a killing we hear, but the author we know not: & in a word to speak, so often in the Psalms he lays before the Lord, injuries, vexations, persecutions, of all sorts; yet scarce shall you ever see, the Actors branded therewith by name: which is of singular meekness, and true relish of Christian equanimity. Sometimes in their inscriptions shall you find those noted, who gave occasion to the complaints, plaints, but (under correction) I suppose, it may be thought those titles are not the same Authors whose is the text (though both doubtless be inspired of God,) unleast we grant it of those inscriptions wherein sometimes so fare as manifestation of the occasion did require, he puts their names, whose crimes he wrote against, yet never fully or plainly expressing them: for understanding of the matter and future ages, being forced, obscurely he touched their names: 
Montanus in 2. praefatione Bibliorum Hebraeo-Latinorum.  but void of private gall, for shunning public offence, useth some transposition in steed of direct intimation, as that which is written, 
Psal. 9 title.  Muth Labben for the death of Nabal, placing the letters backwards which are to be read forwards; and in another by change, where Cush Ben jemini, 
Psal. 7. title.  is put for Kish Benjamin, which kind of writing used for fear oft times occurs in heathen writers, by the names of Ruffus, 
Paercere nominibus, dicere de viti●s.  Myrmillio, Causidici Cuiusdam, Crispini, Belidae, Eryphilae, Nomentani, Pentalabus, and the like, with some concealment, when men will spare names, and speak of vices. This lenity in two authors of one name, most worthy is remarking, Hieronymus Stridonensis, & Hieronymus Zanchius, though fare distant in time, yet thus fare in spirit agreeing. For that Father though angry otherwise and tart enough, so as that he speaks of himself, even young in Rome he seemed to represent lucilius his severity, yet when as by sea and land he fought against his enemies, 
Velis equisꝙ.  he conceals their names where he may without his prejudice, or else useth other feigned, or obscure in their stead: as for example, when under the name of darkness he contests with Melania, her name in Greek importing darkness; the one known to the vulgar Latins that read his writings, not the other. The like is in that argument of suspected cohabitation, and against an unchaste Deacon, against Susanna corrupted. so inveighed he against Ruffinus and his adherents in feigned names of Grunnius, Lusc●●s, Lavinius, Calphurnius, Lanarius, Scorpius Canis Aloinus, and others. Also this late and learned Hierome in that dissertation, as he calls it, between two Divines, and in other arguments hath done the like; as also Caluine, and sundry others of late times, where conscience and the matter so allowed. This moderation exceedingly beseems them that are led by the Spirit, whose fruit is love, 
Gal. 5.  joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: all which may be summed in that which the giver of this same spirit hath bid us learn of himself, saying, Learn of me, for I am meek and lowly in heart. 
Mat. 11.  This (I say) is Christian moderation to complain before God the judge, of so unjust offence, yet without mention of the offender, further than declaration of the matter, and imploration of help requires. You shall find some, 
Erasmus.  that if death be threatened can despise it, but to be belied they cannot brook, nor from revenge contain themselves. But the Saints in this as other temptations, most are moved, that by their sins they have caused God to inflict such things on them, Thou hast showed (saith he) thy people hard things, 
Psal 60.3.  thou hast made us to drink the wine of astonishment; thou hast, thou hast, not Saul hath, Doeg hath. And again, Thou hast caused men to ride over our heads; 
Psal 66.12.  men ride over him, he blames them not, 
job 9  but makes supplication to his judge: who justly doubtless, howsoever secretly, hath caused them so to do; who also is most able and willing upon request to turn them another way: This lesson also God grant us we learn.  
Observation. 3 
Saints belied to their faces.  Yet God his righteous servant doth not so much excel in meekness, that the sons of Belial do not equal or surpass him in their rage: whose name with their crime in absence he shuns to make known, they no whit contented with their secret machinations break forth unto that fury, as that openly and in presence they dare twit him in the teeth with false religion, counterfeit adoration, vain confidence in God. For though we hear not their names, yet we have his person to whom such things by them were spoken: It was said (saith he) to me, to myself, even to my face, in my hearing. So sometimes the Levite Corah, 
Numb. 16.4.  with the Rubenites his complices, and two hundred fifty Princes of the assembly, making insurrection gathered themselves together against Moses, and against Aaron, and said unto them (openly, not only of them in their tents) Ye take too much upon you, seeing all the congregation are holy every one of them, and the Lord is among them: wherefore then lift you up yourselves above the congregation of the Lord? They fear not to object unto the meekest of men, with one breath, pride, ambition, and usurpation of authority. So Zedekiah the son of Chenaanah, dares together smite the Prophet of God, his cheeks with his fists, and his conscience with the reproach of a lying Prophet, saying, 
1. Kin. 22.  What way went the spirit of the Lord from me to speak unto thee? (The very spirit that long hath rested in the Romish bridg-maker his breast.) Neither was the jewish nation confounded to blaspheme to his face, The Lord Christ, 
joh. 8 52.  is having a devil: who often otherways by secret plots conspired his death. And they who in presence making fair weather to the Prophet Ezekiel, 
Ezek. 33.30 31.  still talked against him by the walls and in the doors of the houses, yet when occasion served, both spoke and did reproachfully by jeremy to his face: for lift up by success and puffed up with riches, 
Psal. 10.3.4.  Through the pride of their own countenance, not seeking after God, what will they fear to cast on the countenance of God's servants? Will Pashur the son of Immer being not only Priest but also chief governor of the house of the Lord, hearing the Prophet preaching things most controling his ambition and ease, 
jer. 20.1.3.  fear to smite him, and if authority serve, to put him in the stocks?  
Use. Wherefore, account we ourselves dealt with most lovingly, our afflictions being so much more portable, as we are more unable to bear; yet beyond David by dement of our iniquity, let us be thankful unto God the Author, unto the King the Minister, of this our wealth, that is, 
Rom. 13.  our peace: whereby we are permitted if we have grace to lead a quiet & peaceable life in all godliness and honesty. 
1. Tim. 2.2.  In this peace let us gratulate the happiness of our age, long and much before us, desired by the whole Church of God, and to this day by many, and most deserving of her children; which without our knowledge was prepared, and without our labour is preserved for us, whereby so happy we are, 
S. Augustine 2. Cor. 11.  that though (as one observes) We can never be free from perils of false brethren, yet of the openest, and most violent adversaries, to wit, Pagans or jews, or Heretics, we are little afraid: Surely a King himself both good and great, blessed sometime the word of God, which promised him peace and truth in his days. 
Isay 39.8.  Wherefore next to that word, it becometh us to magnify and bless the chief instrument under God of our tranquillity & peace, enriched also with abundance of knowledge (which Esaias prophesied) as the waters cover the sea.  
Meanwhile it is our part, as thankful receivers of present things, so provident foreseers of things to come, to be forewarned of Shimei the favourer of his own, 
2. Sam. 16.  and saul's house: however he lurks, yet if ever (which God forbidden) time should serve, he would by his curses openly declare himself David's enemy, a traitor to him in heart, under whose shadow he had shrouded himself during all the time of peace; a hater of those of David's house, with whom in outward appearance he had lived most peaceably: wherefore it is wisdom, against all occurrences to be armed. 
1. Sam.  If Abner and Amasah both Captain's strong and valorous, 
2. Sam. 20.  of Israel the one, the other of judah's host, had not been too credulous to joabs' friendly pretended brotherhood, never had either so valiant in war, and honourable in peace, fallen so suddenly and shamefully. If those fourscore from Shechem, from Shile, and from Samaria, having their beards shaved and their  rend, and having cut themselves (though in superstition directly forbidden in the Law) with offerings and incense in their hands to bring them to the House of the Lord, had not so simply consented to deceitful Ishmael, 
jer. 41.5.6 7.  they had never so miserably perished by his treachery: for sure they never cease off intending (if at any time of plotting) against the jousts death, & what kind of calamities they are able: which also the Princely Prophet by the circumstance of time implies.  
Observation. 4 
Perseverance in evil.  For saith he, It is said unto me all the day or every day, so long as the time lasteth, so often as that space returns, which men call the day, so long, so often mine enemy's reproach me: 
Psal. 107.8.  as in another place he expounds himself, Mine enemy's reproach me all the day; and in another, 
Psal. 56.2.  Mine enemies would daily swallow me up: 
Ver. 5.  for that they cease at all by night, is not from any asswaging of their cruelty, but from necessity of nature which requires sometime rest; or of their vicious disposition which buries them in sleep and wine. Wearied they may be in sin, as Babylon in the greatness of her way, 
Esay 47.13.  but not of it; for (saith the Apostle) They cannot cease from sin. 
2. Pet. 2 14.  Saul surely, so long as ever he could, gave not over of pursuing David: and Pharaoh so soon as the scourge ceased, returned to afflict the beloved nation: And the precedents of Persia, so long persecuted to death the man of delights, 
Dan 6.  till they cast themselves into the snare. Amplificatio And to say no more, thereto they have addicted themselves, whereunto their naughtenesseiss their guide, thereunto they are given over, that is their rest and refuge, which often by the word of sitting the Scripture signifies, 
Psal. 50.20.  Thou sittest & speakest against thy brother: they that sit in the gate speak against me: 
Psal. 69.12.  Princes also did sit, 
Psal. 119.13.  and speak against me. Man eaters are they, like unto the Brasilians or Cannibals, as Saint Paul implies, forbidding criminations, under the names of biting and devouring, 
Gal. 5.15.  and consuming one another: and job thus speaking, 
job. 31.31.  If the men of my Tabernacle said not, O that we had his flesh, we cannot be satisfied. And to his friends, 
job 19 22.  Why do ye persecute me as God, and are not satisfied with my flesh? Saith not the holy Ghost of these truly? They are greedy dogs, 
Esay 56.11.  which can never have enough?  
What shall the servant of God do here, but bear with courage in the present, and as he can, shortly rid himself therefrom? following his Lord, who upon the like occasion said, For my love they are my adversaries, 
Psal. 109.4.  but I give myself unto prayer. And again, Woe is me that I sojourn in Meshech, 
Psal. 120.56.  that I dwell in the tents of Kedar: my soul hath long dwelled with him that hateth peace. And where is hope for to escape, 
Gen 40.14.15.  as joseph and jeremy shut up in prison, 
Ier 37.10.  bound with fetters pricked with reproaches of unreasonable persons, as with goads, being innocent themselves, what way they could, procured their own enlargement: so shall he withdraw himself, choosing the desert before the furious bellowing of the judgement hall and city of Cain, 
Cypr. forum litibus mugit insa●●m.  ever unquiet with tumult, and noise of barking dogs, and yelling wolves, and roaring Lions; and leave in end, them who by their own presage, tell before their restless torment, vexing now uncessantly (so far as they are able) them that are quiet in the land, 
Psal. 35.20.  whose common confession that is, and complaint in the words of one, 
Psal. 57.3.4.  He shall send from heaven, and save me from the reproach of him that would swallow me up. God shall send forth his mercy and his truth. My soul is among Lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. The spear was sharp that pierced our Saviour's side, 
Transition to the speciality of the cause.  but sharper was that iron which entered into josephs' soul; 
Psal. 105.18.  and yet a sharper sword is this tongue by intention, separating the soul from the life thereof. The life of the body is the soul, the soul life's by God; the life of the body is more inward than the body, and the soul is without the life thereof. So deep he smites, that strikes at God. Other wounds, though in the soul, David might perhaps have borne; but that which takes away the life of his life, is unsupportable. The word of God is quick and powerful, 
Heb. 4.10.  and sharper than any two edged sword, piercing even to the dividing asunder of the soul and spirit, but of a created spirit. The words of man, as though he w●re more mighty than God, would separate from the soul of man the spirit uncreated: for this is the particular cause of David's tears, that it is said unto him, Where is thy God? Fierce is this anger, 
Gen. 49.7.  and this wrath most cruel, not only in the kind, but also by occasion. The kind, is robbing God, 
Mal. 2.  not by subtractiou of tithe; but by denying his providence to his own, and to himself his Godhead. But of the occasion first a little.  
Observation. 5 
Impious to aggravate evil.  For that evil the  now do aggravate, wherewith the godly man before was grieved. He had said before, 
Psal. 42.1.  When shall I come and appear before God? They ask him, Where is thy God? Not as the daughters of jerusalem in the Canticle, humbly believing that which clearly they did not understand; in desire to learn, thus inquire, Whither is thy beloved gone? 
Can. 6.1.  O thou fairest among women, whither is thy beloved turned aside, that we may seek him with thee? Nor as God in the beginning, lovingly teaching man that, whereof himself could not be ignorant, asked, Adam, where art thou? 
Gen. 3.9.  But maliciously, because reproachfully; and blasphemously, because unfaithfully, Where is thy God? As though they had said, Thou hast no God, God will not regard thee. 
I am. 3.5.6.  This is the little fire than hath kindled so great a matter, that set on fire the course of nature, being itself set on fire of hell. This is that dram, but of deadly poison, 
I am. 3.8.  that quite defaceth so fair a body of religion: an unruly evil, that so tramples on him that is already thrown down. In this are jobs pretended friends, 
job 19.22. & 31.31.  and David's professed foes, more force than the evening wolves, 
Abac. 1.8.  which when they have devoured the flesh, they gnaw not the bones till the morrow: 
Zeph. 3.3.  but these not only (which if there were no worse, would seem extremely impious) destroy souls to get dishonest gain; 
Ezek. 22.27.  but with, or without the hope of gain slay so far as is in them, the only hope of the afflicted soul, 
Psal. 109.16.  Not remembering to show mercy (to him that is already in misery,) 
Nam ut oculo inslammato etiam mollissimum medicament●̄ molestiam exhibet●sic etiam & animo, qui grawtate calamitatis ardet, quamuis multam consolationent afferat sermo, molestus tamen quodammedo esse solet, si tum cum in dolore suntus proferatur. Simon. mag. ex Basil. or. 12. Theecrit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Psal. 109.12. V 14.  but persecute the poor and needy man, that they may even slay the broken in heart. So reaching, or rather outreaching the highest branch of the arch-traitor his naughtiness, who persecuted even to death, him whose life was almost spent, in calling him and such others unto life: like the wolf which did devour the sheep, whose milk had fed him whilst he could not himself seek his food. The recompense of cruelty is showed to all in that one, that neither mercy should be extended to him, nor favour to his children; nor the iniquity of his father, nor his mother's sin be blotted out: 
V 17.  that blessing should be fare from him, and cursing near: 
V 18.  so shall every one have judgement without mercy, 
I am. 2.13.  that hath showed no mercy; how much more they that exercise the greatest cruelty on them that are in misery. One man beareth hatred against another, 
Ecclus. 28.3, 4, 5.  and doth he seek pardon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins? If he that is but flesh, nourish hatred, who will entreat for pardon of his sins?  
Application. Yet thus will they deal with good men in their adversity, that have forsaken God in their own prosperity. The occasion of this insulting over them, is that they have waited for: 
jer. 20.10.  All my familiars watched for my halting; peradventure he will be enticed, and we shall prevail against him, and we shall take our revenge on him. And again, 
Psa. 119.95.  The wicked have waited for me to destroy me. This hope deferred, 
Pro. 13.12.  maketh their heart sick, but when their desire cometh, they desire no other tree of life. The occasion of exercising their cruelty long desired, once obtained, they will sure employ to the best improvement of their malice. For this is the time, think they, wherein, if ever, they shall prevail. When a reed is bruised, then shall it eafily be broken. 
Psal. 41.8.  An evil disease, say they, cleaveth fast unto him: and now that he lieth, he shall rise no more. The tender mercies of the wicked are cruel. 
Pro. 12.10.  They persecute him whom God hath smitten, and talk to the grief of those whom he hath wounded: 
Psal 69.25.  therefore shall he add iniquity . unto their iniquity; and not let them come into his righteousness. All such shall be blotted out of the book of the living, and not be written with the righteous.  
Thus far their sin and God's justice: our prudence should be next, considering their forwardness in adding one sorrow to another; neither to acquaint them with the weaknesses of Gods elect, nor to disclose the sores of their punishments; 
2. Sam. 1.20.  to tell neither of them in Gath, nor publish them in the streets of Askelon, lest the daughters of the Philistines rejoice, lest the daughters of the uncircumcised triumph. This was the care of a right religious King, to conceal the shameful fall of another unreligious, or at least wise for jonathans' sake, faithful in life and d●ath; to his well deserving friend in life, and to his father, though very unnatural, in death. As much in Micah God commands, commending to the people private mourning for their sins, 
Mica 1.10.  Declare ye it not at Gath, weep ye not at all (namely there, for else it follows) in the house of Aphrah roll thyself in the dust: in the house of Aphrah, that is, in the house of dust, roll thyself in dust; in the house of the dust of thy secret humiliation, remembering thine own return to dust; roll thyself by frequent meditation in the dust of repentance; according to him that hath bid, 
Math. 9  When thou prayest, enter into thy closet, and when thou hast shut thy door, pray unto thy Father which is in secret: against whom, 
Psal. 51.4.  even whom only (to speak properly) thou hast sinned, and done evil in his sight: 
Rom. 3.4.  that he alone may be justified in his sayings, that every mouth may be stopped, 
V 19  and all the world may become guilty before God, who alone is the Lawgiver, and therefore against him alone, David faith, he sinned. This is the commendation of joseph, who though deceived as a man, supposing that to be of sin, which was of the holy Ghost; 
Mat 1.19.  yet, as a iust man, not willing to make that then unknown vessel of our Lord's flesh, a public example, was minded to put her away privily. It was the prudence, in his own be half, 
Gen. 38.23.  of the Patriarch judah (though his charity toward his daughter Thamar was not equal) to shun the public shame of the sin which not known, 
Non dico, ut confitearis conseruo tuo, ut exprobret; dicito Deo, qui curat ea. Chrysostan Psal. 50. Rom. 2.  had not given public offence; by letting his pledges go, rather than by enquiry to shame himself, and send forth into the Church the stinking savour of his foul offence, when he might smother it within the reach of his own and one others sense, from whom it could not be hid. I speak it, the rather for reproof of them who not content first by secret sin to grieve the Spirit of God, do afterwards, either in deep hypocrisy (as many are proud of going meanly) by publication of their sin, under pretence of quieting their consciences, and (for sooth) of honouring God in shaming themselves, without warrant or example of God or any of his Saints, dishonour his name, in foaming out their own shame: 
jude v. 13.  or else perhaps now in weakness of judgement to discern between good and evil, as before for want of strength to resist the evil, minister matter of obloquy to others, gaining no comfort to themselves, (while others enlarge their shame, themselves lessen never aiote their sin,) Giving more occasion to the adversary to speak reproachfully, 
1. Tim. 5.14.  then yielding obedience to him that friendly counselleth, Debate thy cause with thy neighbour himself, 
Pro. 25.9.10.  and discover not a secret to another, lest he that heareth it put thee to shame, and thine infamy turn not away: so incurring the censure of a tale-bearer for revealing secrets, 
Pro. 11.13.  and justly deserving the judgement of hating and deceitful persons, 
Pro. 26.26.  whose wickedness shall be showed before the whole congregation.  
But to make use as we began, of the  their aggravating the evil that happens to godly men, let us learn, as we may not ourselves judge them that are without, 
1. Cor. 5.  so neither we expose them that are (for aught we know) within, unto the censure or reproach of them without: and that so much the rather, because the wicked watcheth the righteous, 
Psal. 37.32.  and seeketh to slay him, that we may not seem to further his wicked device, or open their mouth who when our foot slippeth magnify themselves against us; 
Psal 38.26.  who blaspheme, not magnify the name of God through the infirmities of his children. 
Esay 52.5.  To which sense Saint Augustine speaketh wisely: What have I to do with men that they should hear my confessions, 
Confessions l. 10.5.3.  as though they could heal my diseases? who are a curious kind to know the life of others, but careless to amend their own; why do they inquire of me who I am, that refuse to hear of thee (O God) what they are themselves? or do they know when they hear of me by myself, whether I tell the truth, whereas no man knoweth what is in man. 
1. Cor. 2.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  David and Paul when as the repentance of their known sins is approved of the whole Church of God, commend both their falls, and rise to future ages, 
1. Tim. 1.16.  because for this cause they obtained mercy, that in them first (or chief) jesus Christ might show forth all long suffering for a pattern to them which should hereafter believe on him to life everlasting. Knowing that their own raising was set by God for exhortation and encouragement to all who should happen after them to fall; not to lie still despairing of strength to rise and stand again: which David's words witness as plainly, as those of Paul before alleged, saying, I will teach transgressors thy ways, 
Psal. 51.13.  and sinners shall be converted unto thee. For David by his publication (as Chrysostome comments) becomes to offenders after, 
Hom. 1. in Psal. 50.  as one known to be throughly cured of a dangerous disease by the experience of long and constant health, coming to visit another sick of the same infirmity without hope of recovery, who hath expended all his substance and used all possible diligence, but in vain; this visitor coming and relating both how extremely he had been afflicted with the same evil, and withal by what means he recovered both present ease, and perpetual health: at an instant cheers the patiented with hope, and soon after perfectly restores him by application of the medicine: so hath David that he may do the like, penned for posterity his own excess, his distress, and redress by the grace of God: So Saint Austen aged, having by a long & laborious life, not only blameless but even almost, miraculous, gained both admiration of the Church of God, and also a good report of them that are without, 
1. Tim. 3.7. Confessionum li●r.  wrote for this same purpose in thirteen books, both the wander of his whole life, as a sheep straying from the flock; 
Psal. 119.176  and also the most watchful providence of the heavenly Shepherd over him, 
Psal. 23.1.  guiding him with his eye even amongst the pits of destruction; 
Psal. 32.8.  
Psal. 23.4.  comforting him with the rod and staff of his loving chastisements and prop of faith, when his soul fainted in the wilderness of unrighteousness: and finally carrying him on his shoulders to the fold, out of the which the wolf never devoured any; from which none that ever were of it, shall stray from it, without return. All this while, I reprove not that confession, which upon inward remorse, seeks of some skilful soul's Physician, or faithful Pastor, comfort against present grief, and counsel against like sickness in time to come.  
Transition. In the occasion of the calumny we have seen much cruelty, and the kind is not without impiety; for without impiety, neither can it be said of the creator, Division. where is he? where is God? nor to the reasonable and religious creature, Where is thy God? The latter of these expressed in the text, includes the former, as the whole sumine part of itself. Wherefore we first inquire what this means, Where is God? next, the purpose of the other, Where is thyn God?  
Observation. 6 
Real Atheism.  Where, the question (as we have observed before) of unbelief is prefixed to both; for he that asketh where is either ignorant, or professeth flat denial. So the  know not or believe not God the Father almighty, maker of heaven & earth, they deny the first article of the Christian faith, what faith have they of the rest? For this question touching God, is either the voice of faith victoriously, though laboriously, fight and overcoming the obstacles, which for greater glory of conquest are left in the way to wrestle with; as that of Elisha, ask, 
2. Kin. 2.14.  Where is the Lord God of Elijah, having smitten the waters with his mantle: And of Isaiah strong in faith, when the people as forsaken, almost quite distrust: 
Esay 63.11.  Where is he that brought them up out of the Sea, with the shepherd of his flock? Where is he that put his holy spirit within him? Or else it is the murmur of unbelief and fury of heathen blasphemy, so often bewrayed in the Prophets to be this in sum, Where is their God? 
Psal 79.10.  or where is the Lord thy God? 
Psal. 115 2.  meaning, 
joel. 2 17.  he is not at all, 
Mica 7.10.  or else not a God, being not able to save: Wherefore of himself it is written: Am I a God at hand, 
jer. 23. v. 23.  saith the Lord, and not a God afar off? Near to the just, fare from the wicked, for God (as is in the Greek Proverb) runs to his Temple, 
Elias in Nazianzenum.  in so much as none but pure, can be the habitation of God most pure. And Saul confesseth, 
1. Sam 28.15.  God is departed from him, 
Gen. 4.14.  and Cain knoweth he shall be hid from the face of God. The oppressors, that seek after the soul of the righteous, 
Psal. 54.3.  they have not set God before them; which is all one as to deny him in works, 
Tit. 1.16.  whose voice can be no less effectual than that of words. 
Psal. 10.4.  The wicked through the pride of his countenance will not seek after God, God is not in all his thoughts. And Pharaoh speaketh plainly, 
Exod. 5.2.  Who is the Lord, that I should obey his voice to let Israel go? Amplification The holy Ghost yields sufficient reason of this truth, saying, He that loveth not, 
1. joh. 4.8.  knows not God. For how can a man know good, and not love it, or not love, knowing it to be good? Certainly, he that knows honey to be good, (that is, finds the goodness thereof, in agreement with his own taste) knowing it, love's it, but as the saying is, 
Ignoti nulla cupido.  unknown undesired. Now as the Apostle argues his ignorance of God, by want of love, so the Prophet, his contempt of God, by the excess of his deeds: 
Psal. 36.1.  The transgression of the wicked, saith within my heart, there is no fear of God before his eyes: For his words pass through mine ears, & as really his deeds by mine eyes; his works speak within me, that which his thoughts have spoken within himself: his thoughts that he may sinne without the fear of God, have said to himself, there is no God: but his words say not so to others, because he that hath forsaken the fear of the Almighty, 
job. 6.14.  cannot put away the fear of men: yea sure it is, these two fears dwell not together; whither soever the one comes, 
1. john 4.  it casts out the other: therefore the transgression of the wicked, witnesseth that he believes not God, that he denies him. Before his eyes is the fear of men, therefore he professeth not his iniquity, lest he should be condemned, or reproved; before his eyes the fear of God is not, therefore within, 
Aug. in Psal. 35.  where he thinks no eye seethe, he purposeth, he mediates iniquity. 
Hi●r. in Titum.  Christ (saith Saint Hierome) is wisdom, righteousness, truth, holiness: wisdom is denied by folly, righteousness by iniquity, by falsehood truth, holiness by dishonesty, by cowardice courage; and as often (saith he) as we are vanquished by vices, 
Quoties vitūs vincimur, Deum negamus. Use.  we deny God.  
There be more Atheists than we are ware of: the word is not in the heart of all in whose mouth it is, they do not all believe that do confess the Lord jesus: 
Rom. 10. v. 8.9.  they seem to speak with judgement, that say, As Antichristianisme decreaseth, Atheism prevails, that is Satan's last stratagem, so much more unresistable than the former, as it is more secret, not avowing itself as the other, but as the Chameleon is changed by every approaching colour, so it fits itself to every occasion, in every place, not believing steadfastly that God is in any place. 
Basil in Esaium.  For which of them that believe God is in every place, beholding all actions, trying the thoughts of all hearts, will admit into his mind a wicked thought or act, or  deed? But than men fall to the commission of unrighteousness, when they suppose that either he sees not or regards not the things that are done below: 
job 22.15.16  The old way which wicked men have trodden, who were cut down out of time, whose foundation was overflown with a flood, (as fashions long since used for want of new invention, are taken up again for new) may be observed now renewed, as in the day when Noah entered into the Ark. If any could understand the voice of men's works, (even of those, that do not quite deny a Godhead) he might with an intellectual ear, hear their heart's discourse in these or like words, 
job 22.13.14  How doth God know? can he judge through the dark clouds? Thick clouds are a covering to him that he seethe not, and he walketh in the circuit of heaven. Doth any that hear Elias mocking the service and servants of Baal, 
1. Kings 18.  believe that Baal is God in his esteem? Why then should they be thought to account lehovah God, whose sport is in deriding the service and servants of jesus? Reason persuades, that Sennacherib, and Rabsakeh esteemed not them Gods, whose land, against their wills, they have wasted: of whom he saith, 
2. Kin. 18.34.  Where are the gods of Hamath, and of Arpad? where are the gods of Sepharuaim, Hena and juah? have they delivered Samaria out of mine hand? When he objecteth to the God of Israel both untruth of promise, 
2. Kin. 19.10.  and unability to deliver judah out of his hand, doth he not deny that he is God? So they that magnify their own might, and insult over his people, not fearing his threats, nor believing his promises, do indeed deny him. The Scripture saith, Who is he that overcometh the world, 
1. john 5.7.  but he that believeth that jesus is the Son of God? And yet a great part of the world believes it. 
james 2.  Do not even the devils believe and tremble? But saith Bernard, 
In Octavaen Pasche ser. 1.  Do you think he accounts jesus to be the Son of God, who ever is the man, who neither is affrighted at his threats, nor alured by his promises, neither obeys his precepts, nor resteth in his counsels? As little reason we have to believe, he believes in God, that hating to be reform, 
Psal. 50.  casts his words behind him. Yea if we search with a little diligence, we shall observe them among us, of whom the Scripture plainly speaks, as denying God. For it witnesseth, that they who glutton-like, spend their days in wealth, 
james 4.  spending it on their lusts, say to God. Depart from us, 
job 21. v. 1●.  for we desire not the knowledge of thy ways: 
Psal. 10. v. 9 & 11.  It saith, He that doth catch the poor, drawing him into his net, hath said in his heart, God hath forgotten, he hideth his face, he will never see. When the Priests say of every one that evil is, 
Mal. 2.17.  he is good in the sight of the Lord, & he delighteth in them, it is all one as if he said, Where is the God of judgement? When the people keep from his messengers his tithes and offerings, 
Mal. 3.8.  they not only refuse to know him, but also rob him. Finally to whom his judgements are fare above, 
Psal. 10 5.  out of their sight, his salvation also is fare from them. 
Psal. 119.115   
Observation. 7 
Want of God, greatest misery.  For in this wise, God that is near to all men, is fare from wicked men. 
Acts 17.17.  God that is not fare from every one of us, 
Psal. 145.  is near only to them that call upon him in truth, 
Eccl. 11.7.  a joy to them that behold his light, 
Deut. 4.24.  but a consuming fire to the wicked: 
Esay 33.  The same fire, 
In Nazian. Orat. 6.  as Elias of Candie speaketh, hath burning heat, and cheerful light; so doth God divide his works, between the good and bad. The absence of God is that which unawares these mockers testify to be the extremest misery, and the Saints confess it, so much lamenting even the unjust esteem thereof. When the Apostle will aggravate the great disparity of the Ephesians being before Gentiles, and now Christians, he sums up all their former misery in this being without God in the world: 
Eph. 2 12.  at their reproach thereof Baal's Priests spare not to cut and lance themselves. 
1. Kings 18.  Not only the Church prays most earnestly against the appearance of Gods forsaking, and David grieves that they say, 
Psal. ●. ●  There is no help for him in God, and job with all his might arms himself against that temptation of his friends, saying, I am as one mocked of his neighbour, 
job 12.4.  who calleth upon God, & he answereth him. But even Cain and Saul, 
Gen 4.14.  sorrow as admitting no comfort upon experience thereof, 
1. Sam. 28.15.  though they had no grace to fear it before it came.  
Amplification. For even nature herself in the worst abhors to be deprived of her maker: and to be without God is to be without life, 
Psal. 30.5.  in knowledge of whom it doth consist: he is not only the author of that eternal life proper to his own servants, 
john 17.3.  but also of the natural, Giving to all, 
Acts 17 25.  life, and breath, and all things. And they who but believe there is a spirit, know that to be fare from God, is to be possessed of Satan. Thus fare even godless men are grieved, much more the godly are moved thereby to mourn, not receiving comfort. 
Aug. in medit. quicquid uon est Deus meus egeslas est.  For have they riches, without God it is but poverty; have they friends and kindred in the world, yet in comparison with God, 
Mat. 23 9  they know no father. He it is that when father and mother forsake them takes them up. 
Psal. 27.10.  God alone is he to whom they are betrothed, 
2. Cor. 11 2.  to whom they are joined, not in one flesh, 
1. Cor. 6.17.  but in one spirit: Therefore upon any desertion though but in appearance, 
joel 1.8.  they lament like a virgin girded with sackcloth for the husband of her youth: 
Psal. 73 25.  whom (say they) have we in heaven but thee alone? and there is none upon earth, that we desire besides thee. And again, Thou art my portion, 
Psal. 119.57.  o Lord: and again, 
Psal. 62.7.  In God is my salvation and my glory, the rock of my strength, and my refuge is in God: Which all if in God you take from them, what have you lest wherein they may be comforted? For when in the day of his trouble he sought the Lord, 
Psal 77.  and found him not, His soul refused to be comforted: and no wonder if he do so when as he cannot find his heavenly Father, whereas Rahel in the Prophet likewise so refused, 
jer. 31.  because her children whom she sought, were not to be found on earth, though they had changed it with heaven. In the earth there is no loss besides this which may not in some sort be repaired; Is the house burned? Money and men's labour will build another. Hath the extortioner peeled, or the robber spoiled thy substance? By labour and leisure thou shalt recover thyself again. Is thy wife dead? Another may be had: Or thy children? thou mayst beget, or else adopt others in their stead. Sickness may be driven from the body by help of physic, sadness from the spirit by some convenient delight: if God alone be gone, none can bring him again, nor supply his room.  
Application. By this we may consider in compassion over others, that know not themselves, what their condition is, who still remain such as we sometimes were, carried away unto dumb idols even as we were led, 
1. Cor. 12.2.  as the Gentiles that know not God: 
1. Thes 4 5.  I mean not only them that have no knowledge of God's judgements, 
Psal. 147.10.  but also and especially them, that knowing them have turned them into hemlock more than the nations that are without the Church: of whom the Apostle saith, 
2. joh. v. 9  Whosoever transgresseth and abideth not in the doctrine of Christ, hath not God. To whom God in the Prophet, 
jer. 2.19.  Thine own wickedness shall correct thee, and thy back slidings shall reprove thee; know therefore and see, that it is an evil thing and bitter that thou hast forsaken the Lord thy God, and that my fear is not in thee, saith the Lord God of hosts. Evil it is in the present: how intolerable, and unremediably evil, will the end prove? That which is so bitter in the bud, increasing to bitterness, how bitter will the ripe fruit prove? Hereby may be guessed, though not plainly understood, how painful is that punishment of the damned, which they call the pain of loss? so grievous to the Saints in the present is the overshadowing of God's countenance, that notwithstanding their steadfast hope of seeing him again, they are disquieted, as though he were quite departed: 
job 29.5.  when the Almighty (saith job) was yet with me: 
Psal. 77.7.  and David, Will the Lord cast off for ever, and will he be favourable no more? 
S. Chrysost. in epist.  What sorrow to see the king in royal majesty, accompanied with all his Princes, & servants, and loyal subjects, riding in chariots of triumph, because all their adversaries are once so vanquished, as they shall never arise again, but himself to be debarred of beholding, much more of partaking of that honour, 
Psa. 149.  of all his Saints? to see the Lord jesus with the thou sands of his Saints, as light clouds, carried up above the starry sky, with Angelic trumpets, royal voice; mean while himself is perpetually confined below, never again to see that King of glory, 
Psal. 24.  nor have access to any of his company: so that it may well be questioned, whether be more lamentable Depart from me ye cursed, 
Mat. 25.  or that which followeth, into everlasting fire. The Poets make Tantalus his extreme torment to be in this, that standing in water to the chin, still living, he can never drink of it, to quench his thirst: wherefore their worm of grief gnaws as painfully as their fire burns, who must ever remember, 
Luke 22.28.29.30.  how they that followed Christ in his temptations, sit in the kingdom appointed unto them, eating & drinking (spiritually, celestially, unspeakably, without filling, without loathing) at his table, in his kingdom, sitting on thrones, 
Luke 13.29.  judging the tribes: yea all those that come from the East, and West, and South, & North, sitting with Abraham, and Isaac, and jacob in the kingdom of God; but themselves shut out, 
Isay 33.17.  not admitted to see the King in his beauty. There must needs be weeping without comfort, and gnashing of teeth without end. 
Luke 16.  Dives may know, but not taste of Lazarus his felicity. Would God therefore they could seek him in time, and find him, as it is said; 
Isay 55.6.  Seek the Lord, while he may be found, and that after the due order, 
1. Chron. 15.17.  that so they might not suffer breaches in stead of a blessing. For if David failed of finding, for failing in a ceremony when he sought with an honest heart; what hope that they shall find him, who either seek not at all, or altogether unregularly? Moses finds him, 
Exod. 3. v. 2.  in the desert, in the burning bush, amongst thorns: his reputed father and mother, 
Luke 2.48.  in the flesh sought him sorrowing, 
Luke 7.  Marry Magdalen, and Peter weeping, 
Math. 27.  the happy thief suffering on the cross. Oh that they did not deceive themselves, supposing to find him, where, or as the Church could not, in the bed, amongst roses of pleasures, or in the streets of concourse, and busy employments of this life, but passing from thence a little, 
Cant. 3.1.2.4.  that is, leaving these things as but a little viewed in the way, (for the vanity under the Sun may be soon left behind us) hasten to those hid, and large, and magnificent, things eternal!  
As for the children of God, what grief they have in their Father's absence, may be gathered by that they feel upon their parting from one another. The heathen taken notice and advantage thereof, that were wont in times of persecution to add affliction to their bonds, by relegating and confining them to Isles and mines, 
As the Martyrologies, and especially S. Cyprians Epistles show.  where they could not have access one to another. And their own and the Church's affairs, causing them to part, though willingly, yet hath at times much troubled them, as Saint Chrysostome shows in his own case, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and Basils' of Seleucia; and the penman of the books called samuel's, 
1. Sam. 20.41  in the persons and partings of David and jonathan; and Saint Luke in Paul's departing from Miletum, 
Act 20.37.38  where both the inhabitants of that place, and Elders of Ephesus, They all wept sore, and fell upon Paul's neck, and kissed him, sorrowing most of all for the words which he spoke, that they should see his face no more. Neither is it to be wondered, whereas lovers in the flesh are so hardly sundered. With much ado Rebekahs kindred fend her away, 
Gen. 24.25.  though to her husband: with more the Levite is dismissed of his concubines father; 
judg. 19.4.  and Naomi of her daughter in law. 
Ruth 1.10.  But the spiritual bond, where ever it is, binds no slacker than the withes of flesh and blood, which often are burnt or cut asunder. The bond is love, 
Col. 3.12.  which the more fervent it is, it is the more impatient of absence. Marry Magdalen, 
Luk. 7.47.  of whom it is written, She loved much, shows her love, by seeking first our Lord (that seemed to be lost in death) and continued longest of all the Disciples in seeking: therefore she is vouchsafed the first sight of the revived Phoenix; whom also, 
Lactantius poemate de resurr. Quem diligebat dimittere enim volebat, & timebat amittere.  when she finds him, she holds fastest by his feet, being vouchsafed to kiss them, that had late trod upon the Lion and Adder, 
Psal. 91.13.  and trampled on the Dragon. Peter, 
joh. 21.17.  of whom his master knew that he loved him, would be with him in life and death; and the rest of that College, upon mount Olivet, follow him in the clouds with hearts & eyes, when they cannot in body, until they are demanded, (I will not say, checked, for satisfying so much the outward sense in point of religion) Ye men of Galilee, 
Act. 1.11.  why stand ye gazing up into heaven? By this also may we prove our own love to God. For Orpah, though she strive a while, 
Ruth. 1.  yet at length is persuaded to leave Naomi: as the Scribe desired to follow jesus; but hearing, The Son of man hath not where to lay his head, 
Mat. 8.19.20.  returns as he came, if not worse: but Ruth shown true love, not harkening to her that seemed to desire her absence. Those that so hardly leave the servant's company, desire much more the masters: and those whose hearts are filled with sorrow for subtraction of his bodily presence, 
joh. 16.  more painfully brook appearance of losing his favour. Hence those complaints, 
Psal. 31.22.  I am cut off from before thine eyes; and that, Why hidest thou thy face from me? 
Psal. 88.14.  From this motive is so often seeking of his face: 
So Psa. 44 24  My heart said unto thee, Thy face, 
Psal 77. etc.  Lord, 
Psal. 27.8.  will I seek. Make thy face to shine upon thy servant. 
Psal. 31.16.  Cast me not away from thy presence. 
Psal. 51.11.  Draw nigh unto my soul. Make thy face to shine upon thy servant: 
Psal. 69.18.  and many such, 
Psal. 119.135  which imply the vehemency of affection, in desire of the conjunction: which mind, if it be in us, let us shun the things that might cause him to leave his house our heart, 
jer. 12.7.  and by honest life and upright conversation, Seek we the Lord, 
Psal. 105.4.  and his strength, seek we his face evermore.  
Observation. 8 
Practise against religion  Let us seek him, and when we have him, hold him fast, as the Church says, 
Cant. 4.  I would not let him go. For not only himself willingly leaves those that forsake him, or hold him loosely; and delights in them who wrestle in holding him: but also this, all the troops of ungodliness aim at, to cast down the castle of confidence we have in God. This is the meaning of their saying to our soul, 
Psal. 11.1.  Fly as a bird to your mountain: and of that in the Psalm, 
Psal. 62.4.  They only consult to cast him down from his excellency. For who besides the Lord is the excellency of jacob? There are but two kinds of temptation that he can use, either to presumption, that God may forsake us; or else to despair, whereby we forsake him. By either we are alike deprived of God. This is the thing he doth here, this is the wall he undermines with this engine, Where is thy God? Not where thine honours, thy health, thy wealth, but thy God, in whom is all, who therefore being lost, nothing remains. Thus he hunts for the precious life. 
Prou. 6.26.  This is the last of his temptations, because the end of all, 
Mat. 4.8 9  Worship we, which is, leave God, and lean to me. A skilful fencer is he who strikes at the legs, and arms, and feet, and sides, that the more we are exercised in defending any of them, he may the easier and deeper wound our head Christ and God. He strikes at jobs flocks, 
job 1.11.  and herds, and house, and children; but you hear him tell God, 
job 2.5.  from whom he cannot conceal it, all is, that job may curse God, and so be forsaken.  
Use. Therefore, 
2. Cor. 2 11.  being not ignorant of his wiles, 
2. Pet. 5.8.  let us be sober and watch against our adversaric, that goeth, about espying where he may get advantage. We ought to imitate here the serpent's wisdom, 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 esteem, and the like, be wounded or maimed, that life may remain in the heart, and spirit in the head. Our Saviour's answers to his several temptations, ministers to us a singular instruction concerning all the sorts of his sleights, (for in those three, are the kinds of all) for in what ever words, with what ever colours, to what ever pretence the enemy propounds them, our defender refers them to the injury of God: 
Math. 4.  Man shall live by every 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 observation is most worthy of our imitation, in all the enemies assaults.  
Observation. 9 
Where God is Now  for answer to the question of these inquisitors, if they will learn, or that others may that will; we are first to tell them their questions about God, which they make to us, are shapen by the pattern of the first that the old serpent made; needless questions, 
Gen. 3.  that they may turn us to nothing, as they did our mother: but it is good for us for answer, to take heed unto the word which she neglected. Wherefore, out of it, as Paul unto the superstitious Thessalonians, The God, 
A 9.17.23.  not whom ye ignorantly worship, but of whom unfaithfully ye ask, him declare we unto you, not what he is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which none can do, but where he is; which you demand (though we could more easily, if you had asked, where are all other things? have answered, they are in God) that word which is our wisdom, answers, The Lord is in his holy Temple; 
Psal 11.4.  even in that whereof the Apostle speaketh The temple of God is holy, 
1. Cor. 3.17.  which ye are. Therefore as this temple is every where, 
Psa. 6.3.  The earth is filled with his glory; 
Psal. 97.6.  so that All the people see his glory. And, The Lords throne is in heaven: 
Psal. 11.4.  for, The heavens of heavens are the Lords. And briefly, if you will believe himself, 
jer. 3.24.  He filleth heaven and earth. Or if you believe not the testimony of God concerning himself, 
Sybil. oracul. proemio ex Theophilo. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  though it be greater than man's, yet receive it from men, and of men like unto yourselves: Pythagoras will answer, 
Apud Cyrillum Alexandrinum. jupiter est summus vertex, atque infima planta, etc.  The one God is whole in the whole circle, Orpheus your ancientest divine will give his verdict, that jove is first, and jove is last (he meant jehovah, or jah) before and after the ages of the world. jove the highest point, and in the lowest plant, he is for ever in one, and yet in every place. And Maro Prince of the Latin Poets, saying, 
Georgic. 4. Deism ire per omnes, & ter ras, tractusque maris, coelumque profundum etc.  that God his walk is through sea and land, and highest heavens, 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 natural men have given, God is an eye upon a staff, 
Cyril, contra julian. l. 9  a staff upholding all things, an eye beholding, a staff in the clementarie region, an eye in the celestial; 
Psal 33.13 14  for God looketh down from heaven, beholding all the sons of men, from the place of his habitation, he looketh upon all the inhabitants of the earth. 
Esa. 66.1.  The heaven is his throne, and the earth is his footstool. Therefore an eye upon a staff, because his glory is most seen above, as his help is most required here in things subject to continual change: for else behold, 
1 King. 3.27.  the heaven, and heaven of heavens cannot contain him. He is higher than the heavens, as the King whom he set over his people, 
1. Jam. 9.2.  From his shoulders and upward: So that the upper surface of those spheres is the lowest base of his palace, and yet he searcheth deeper than the lowest earth: wherefore in vain you think you can by searching find out God: 
job 11 7.8.9.  can you find out the Almighty to perfection? If he be as high as heaven, what can you do? if deeper than hell, what can you know? If his measure be longer than the earth, and broader than the sea, 
Esay 40.18.  to whom then will you liken God, or what likeness will you compare unto him? 
Esay 66.1.  Where is the house that you build unto him? what is the place which you assign him for his bound? 
Esay 40.12.  Hath he not measured the waters in the hollow of his hand? and meated out the heaven with a span? 
V 22.  It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers. And yet though he be so high, he humbleth himself to behold the things that are in heaven, 
Psal. 113.6.  and in the earth: 
2. Cor. 6.16.  he dwelleth in his Church, and walketh amongst the golden candlesticks. 
Reu. 1.13.  Year not only so, but in every of his Saints it is said, 
1. Cor. 14.25.  God is in you of a truth. Yea, what speak we of his Saints? from none of you he is absent, and yet with none of you he is present: he is absent by his grace, but is present by his power, 
Ber. de triplici cohoerenua.  who is every where, and yet no where, being both comprehensible, 
Nicetus in Nazianz.  and scarce comprehensible, and altogether uncomprehensible. Comprehensible, 
Arnob. l. 3. adversus h●●resis.  because this notion of God is most certain, that nothing can be spoken equal to him: incomprehensible by the same reason, because (as saith Nazianzene: 
Orat. 42 in Pascha. ) This only can be comprehended of God, that he is infinite, scarce comprehensible: in his effects or works, comprehensible in respect of the creatures apprehension: incomprehensible, in his uncreated nature: scarce comprehensible, in respect of the things he hath created. 
Isidor. Hispal. de summo bono.  The infiniteness of God's greatness, is this, that we conceive him within all things but not inlosed, without all things, but not excluded, 
Greg. Mar. 2. Deus manes intra onnia sursum regens, deorsi●m tontinens, extra circumdans, interiùs penetrant.  and therefore within, that he may maintain all, therefore without, that he may contain them all. In that therefore he is without, it is evident he is the Creator: by that, that he is within, appears that he governs all. For conclusion let us add the argutest and accuratest (I think it may be said without offence) of men after the Apostles, in contemplation and disputation together, his meditation and emblem giving great light unto this subject, 
S. Aug. Confess. l. 7.6.5.  I placed before me (saith he to God) the whole created frame, and made (in imagination) one great mass distinguished into certain kinds, yet finite, but thee o Lord (I conceived) at every part compassing & passing through it, but every way infinite, as a sea diffused, through all, and infinite space, having within it a sprung exceeding great, yet finite, full every where, and yet compassed every 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 created: mark how he compasseth and fills them all. So the knowledge of God also which may be had of the creature, is rightly resembled in that pit in the edge of the sea, shown (as they report it) to Thomas of Aquine, which empty 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 themselves to enquiry: So that we may say as well of that knowledge of God whereby we know him, as of that whereby he knoweth us: 
Rom 11.33.  O the depth of the riches, both of the wisdom, and knowledge of God: 
Prou. 25.27.  And it is not good to eat much honey, 
Pro. 24.13.14.  even of the knowledge of this wisdom, which is so to the soul as bony to the taste, which though we find it, 
Pro. 25.16.  we must eat of it, but that which is sufficient for us, lest we be filled therewith, and vomit it: 
Vide Bedam in Proverbiorum cap. 25.  for the knowledge which in measure is delightful, and profitable, being too much enquired after proves not only unprofitable, but also unsavoury, and unsafe.  
observation. 10 But it may be this question is made not indifferently, not universally of God, but of. David's God, Where is thy God? For there are as S. 
1. Cor. 9.5.6.  Paul writes gods many, and Lords many, though to us there is but one God and one Lord. Of those indeed it may be asked, and shown where they are, 
1. joh. 5.  in this are the true God, and idols differenced.  
For ask the heathen for his god, 
S. Augustine in Psal. 41.  and he points to a stock or a stone; if you reprove his confidence therein, he shows you the Sun or Moon, of some other, or all the host of heaven, or yet if you urge, God is a spirit, 
Maximus Ma deurensis, inter Epistolat Augustini 43 Ira fit, ut dum tius quasi quedam man bram carptim, varyns supplicationi bus prosequimur, toeun colere profeciò videamur.  and over all, than he saith, in those are the parts of the highest and common God.  
Rome also representing God in the likeness of an aged man, and professing Christ's corporeal presence in her Mass, and assigning or allowing palpable Patrons to each place, and town, and house, & door, and closet, 
Esay 57.8.  and couch, so setting up her remembrance behind (or over) the doors or posts, as when jerusalem the faithful City became an harlot, comes nothing behind them in a visible demonstration of the Godhead. But if she say, she doth not knowledge them for Gods, 
Symmachus ep. 54. l. 10. Varios cust●des urbibus mens divinae distribuit, ut animae nascentibus, ira populis fatales genȳ dividuntur. Et paulò post, de Deo. Aequum est quicquid omnes coluns unum putari. Maximus ad August. ep. 43. Et Longinianus ad eu●dem.  but as Patroness deputed by the great and only God, and her own intercessors to him again: then doth Antichristian Rome, but justify Rome professed heathen. The daughter's voice is so like the mothers, that he who hears the one, by Symmachus, and the Grammarian Maximus, and Longinianus, and the other by the common plea of Papists now adays, shall hardly discern the one from the other. For saith the one of them writing to Saint Augustine, Who is so mad, or besides himself, as to deny, it is most certain, that there is one and highest God, without beginning, without posterity, as the great and magnificent Father of nature? His powers diffused through the frame of the world, we call upon by diverse words, because we are all ignorant of his proper name, etc. And for farewel, in the end of his letter, The gods keep you, by whom a thousand ways, in an agreeing discord, we all that are mortal on earth worship and adore the common father of them and of all mortal men. I forbear to weary the reader with more allegations, not purposing here for to dispute.  
There is yet a third sort, which being demanded, Where is thy God? can outwardly & visibly point at him, namely, they who ever worship these brittle and outward, called goods, whether the covetous idolater, 
Col. 3.  or the ambitious sacrificer, or the adorer of Thais, and such other faces; or he that doth homage to his belly. 
Phil. 3.  Now to leave the first of these three, with whom we have nothing to do, (the heathen I mean) the second and the third show too plainly a parity of their causes with the first, shielding themselves under the safeguard of the same arguments. For what other warrant brings Rome present; for her adoring of God in visible objects, them the patron of paganism for her mother? Shall I relate his words, that it may be clear I use no fraud? Now (saith he) if long time make religions of authority, 
Sym. ubi supra. Jam si longa a●as authoritatem religionibus facirt, seruanda est rot seculis fides, & sequendi s●●● nobis parents, qui feliciter secuti sunt sun.  we should be true to so many ages, and to follow our parents, who did happily follow thesrs. Neither my present purpose nor task, is to answer the ancient or modern Rome's objection, (for which Iremit the reader to Saint Ambrose and Prudentius, who purposely and pithily have done it) but to show how the worshippers of material and visible gods still do symbolise (that they may also have the argument of such unity as they boast, that is, agreement in untruth.) For not only the superstrious in doctrine, but also the profane of conversation, have laid hold on their predecessors arms. That which he said of victory, they say of wealth and honour, and pleasure, and power, and all such sensible, but senseless gods. All men honour this power with their vows: 
cunctis potentiaista votius est, nemo colendam neget, quam profitesur opundam.  she deserves to be worshipped, whom he professeth to be worthy the seeking for. And after, We must join profit, which most procures the god's 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 affairs? Finally, after other covetous, and ambitious talk, thus Rome vaunts, This Sernice of God, made the world subject to my hests, these rites driven Hannibal from the walls, and the Senons from the Capitol. And on the other side, Public famine and thin harvest are imputed to the leaving of that religion which seemed to cause all plenty. Even so they spoke of old, and still do, 
jer. 44.15. etc.  that sacrifice to the queen of heaven, saying, that when they sacrifice unto her, they have plenty of victuals; but when they leave off to burn incense to their own yarn, that then they want all things. So to this day they speak of Popery, and the reparation of true religion, that impiety may appear in all ages like unto if self. So every of these, if you ask 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. 
Rom. 1.  But the Creator cannot be seen, & therefore neither showed to these eyes. Therefore it is said to Israel, 
Deut. 4.15.  Ye saw no manner of similitude on the day that the Lord spoke unto you in Horeb, out of the midst of the fire. And to us, 
joh. 1.18.  No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. For, All things whatsoever he hath heard of the Father, 
joh. 15.  he hath showed us. All things which were lawful to be uttered unto us, 
2. Cor. 12.  which were expedient for us. Only in the Son for ever the Father may be seen. Philip having seen the Son, requests, not wifely, 
john 14.8.  Show us the Father, as though that would suffice him, which was and is impossible for him. For no man hath seen God, nor cansee, 
1. Tim. 6.16.  he dwelleth in light which no man can approach unto. And Solemon saith, 
2. Chron. 5.2.  He dwelleth in the thick darkness. 
Nezian. in carm.  So that If a man can pass through the darkness, he shall be blinded by the obstacle and splendent veil of the great light, and it is not easy to pierce (as Nazianzene speaks) through a double battlement: for God that filleth all, and dwelleth over all, though he lighten the mind, yet she's before the beams thereof, and still leaving it, as it is able in sight to follow him, draws it by degrees to higher things: Yet interposeth between it & his incomprehensible essence, as many veils as were over the Tabernacle. Therefore Moses himself, though known to God by name, much desiring to know the way of his maker, 
Exod. 33.13.  receives this answer, Thou canst not see my face, for, There shall no man see me and live. 
V 20.  For that jacob is said to have seen God at Peniel, face to face, and his life was preserved, is not spoken properly, 
Cyril. Glaphyrorum. l. 1. do jacob.  but because of the Godhead dwelling bodily in Christ. Moses therefore can see but God's backparts, 
Exo. 33.32.23.  that is, his works, and that too, being put by the grace of the same God, whose glory passeth by him, in a cleft of the rock, whereon we are built (that rock is Christ) in the cliffs of which rock alonely, 
1. Cor. 10.  the Church herself is lou . 
Cant. 2.14.  Christ alone is that propitiatory or mercy feat, whereby v●e approach to God, 
Exod. 15.17.  figurally made by the hand of Moses, and spiritually interpreted by the Apostles Paul and john: 
Rom 3.25.  yet it was covered with Chetubins of gold, 
1. Ich. 25.2.  and the Seraphins themselues with two wings, 
Exod. 25.19.20.  cover their eyes from beholding God, 
Es●●. 6.  and with other two their feet, 
Cyril. De tabernacule. l. 9  from being beheld of men. So the things of God themselves are invisible, 
Rom. 1.  how much more God himself, 
Nyssen. hom. 5. in Cantica.  that is unbounded by any kind of limit of place, of time, of form, of colour, of quantity, of figure, of fashion, of distance, or any other? Without body, and supersubstantial is that Nature which commandeth all things. 
Cyril. de sestis Pasch. hom. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Let never therefore the mind go out of the body to learn aught of God: for that which is conceived beyond and above all, not only bodily but also spiritual substance, can neither be circumscribed by place, nor subject to the shapes of form things, whose way is in the sea, 
Psal. 77.19.  and his paths in the great waters, and his footsteps are not known. The more presumptuous are they that dare inquire for the sight of his person, Who alone himselse beholdeth all things; 
Sybil. or ac. in prooemio 1. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc.  but is not seen of any mortal flesh: for what flesh can see the heavenly, true, and uncorruptible, not being able to stand against, and gaze in the beams of the material Sun, as the heathen Sibyl spoke, before Paul was taught the same from heaven.  
This note we for our instruction and comfort, 
Gen. 30.8.  in the wrestlings of God wherewith we wrestle with those our sisters that exceed in multitude, namely Romanists & the congregations of carnal men. Let us walk, 
2. Cor 5. v. 5.  as the true Church of God by faith, and not by sight, 
Deut. 4.12.  believing on him, the voice of whose words we have heard, but have seen no similitude. We have heard the voice of his word, not the immediate voice, whereof the creature is not capable. For if the sound of the heaven's motion be therefore not perceived of man, because his sense is not sufficient to receive it (as men of nature write) then much less shall any creature hear the Creator's voice. So the word himself testifies, ye have neither heard his voice at any time, 
john 5.37.  nor seen his shape: 
john 6.46.  neither hath any man seen the Father save he which is of God; he hath seen the Father, 
Psal. 36.  in whose light the Father in the Son, in that manner which is mere. 
Mar. 5.8.  Blessed are the pure in heart, for they shall see God: in that they shall see him, in whom they are pure, being conformed to him, that is the perfecter of their pureness: 
1. joh. 3.2.  For now we are the sons of God, and it doth not yet appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is: as he is immortal, immutable, 
Rom. 8.25.  eternal: partaking of that which now we hope for, not seeing it, but with patience waiting for it. Waiting for to see it, and enjoy it, but in such manner as it may be seen, and had: spiritual, celestial, supernatural.  
observation 11 
Saints judged forsaken of God.  Mean while it may be said, these doubt not of God, where he is, but deny David any refuge in God, therefore they say, where is thy God And himself confesseth: 
Psal. 3. v 2.  Many there be which say of my soul, there is no help for him in God. Their conceit seems to be, that God for his wickedness, though he trusted in him, had forsaken him, as his own speech to Saul implies: If the Lord hath stirred thee up against me, 
1. Sam. 26.19  let him accept an offering: and theirs of him, saying, God hath forsaken him, 
Psal. 71.11.  persecute and take him, for there is none to deliner him. So it is no new thing, that the Saints be accounted of the , as they themselves truly are, without God: especially if any trouble take them. Such was Shimei his judgement of him, 
2. Sam. 16.8.  flying from Absalon, and the Barbarians of Paul when the viper fastened on his hand. 
Acts 28.3.4.   
Use 1 No wonder if the same happen to us, which befell these: 
john 8.48.  yea often to our Lord jesus. 
Mat. 27.42.  Children of themselves let gold fall, 
Isay 53▪ 4.  and lie; but if any offer to take it from them, they hold it the faster: so God suffereth wickedness, to snatch at himself in our hands, (that we may hold him the faster,) but never to catch him away.  
Application. Only as those that hear how others lands, are wrongfully wrong from them, labour to know their own title the better: so let us know our right in God, 
Psal. 119.42.  that we may have wherewith to answer him that reproacheth us, trusting in his word. The Canaanites beyond jordan armed themselves, hearing how it fared with Og and Sihon: the children of this generation their wisdom is thus fare imitable.  
Neither receive we the report of such against any, specially them that fear God. I know not any whom a harlot will sooner brand with her own name, than the chastest matron. Beware of that, 
Prou. 17.4.  A wicked doer giveth heed to false lips, and a liar giveth ear to a naughty tongue. 
Philo de Migrat. Abrahae.  No speech of men how many so ever, say they it is well, say they it is ill, make the body sicker, or better, much less the soul higher, or lower in God's favour.  
observation. 12 
Ungodliness justifieth the godly.  To conclude, most worthy here is for observation, most useful for consolation: David's foes intending to discourage him, condemue themselves, and acknowledge his right in God, for in that they say, Thy God, 
Dan. 6.16.  it is, not ours, but thine, as Darius to Daniel, Thy God whom thou servest continually. So the Scripture notes the rulers reviled him that had recovered his sight of body and mind together: Thou art his disciple. 
joh. 9.28.  Thus wickedness is condemned of herself. 
Mat. 25.  Out of his own mouth the unprofitable serhant is judged. Scribes and Pharises are witnesses to themselves that they are the children of them which killed the Prophets. 
Mat. 23.31.  And as for us, Their rock is not as our rock, 
Deut. 32.31.  even our enemies themselves being judges. Indeed they lie not, 
S. Basil in Isaium.  the Lord is not the God of all, but theirs properly, who by sincere love are joined to him, for he will be called the God of Abraham, 
Exed. 3.16.  of Isaac, of jacob, and of their seed for ever. Therefore also they fear not to engross this title to themselves: O God thou art my God. 
Psal. 63.1.  jacob said to joseph, 
Gen. 49.24.  The arms of his hands were made strong by the hands of the mighty God of jacob. And Thomas believing the resurrection which he had mistrusted, said with all affection, 
joh 20.18.  My Lord, and my God.  
Application. Wherefore meekly we may ask, and justly, what you have to do with the God whom you so deny, as that ye acknowledge him to be ours. May we not say to you as zorobabel with the Fathers of Israel, to those that said they sought and sacrificed to the God of Israel? 
Ezra 4.3.  You have nothing to do with us, to build an house unto our God. Or if you boast of a common and outward calling, showing no fruits of election, then hear God, to her that was nothing behind you: 
jer. 11.15.  What hath my beloved to do in mine house, seeing she hath wrought lewdness with many?  
Hear ye heavens, and witness thou earth! Come all Christians truly religious, dear beloved in God our portion, let us take possession of that which is freely left us: they have chosen the world, God is ours: ask we him no more, 
Iosh. 5.13.  Art thou for us, or for our adversaries? They have bequeathed him, answer we their demand: Where is thy God, with our Saviour, 
Mat. 26.64.  Thou hast said. As L●th having bought her husband's company with her son's mandrakes, went out to meet him, saying, Thou must come in unto me, 
Gen. 30.15, 16.  for surely I have hired thee: so go we forth, and meet, lay hold, and keep our God, our husband left to us, as we from the womb are cast on him. 
Esay 63.19.  on him. We are thine (O Lord) thou never barest rule over them: they were not called by thy name. To thee dear jesus, 
Heb. 13. v. 12▪ 13▪ 14.  who to sanctify us thy people with thine own blond, suffered'st without the gate, we come forth without the camp, bearing thy reproach, having here no continuing city, but seeking one to come, whose builder, and maker is God, wherein bring us to reign, of thine abundant grace, with thee, thy Father, & Spirit of consolation, in the fellowship of elect Angels, and glorious Saints world without end, Amen.  
FINIS.