good which wee love not we serve God in covered dishes yet wee sigh not O how sensible was sin to this holy Apostle when hee cried n Rom. 7 24 O wretched man that I am who shall deliver mee from this body of death O how many teares dropping from his eyes washed his hands and blurred his paper when hee writ these words Hee with many sobbing tears desired to die that sinne might die in him o Rom. 6 7 for hee that is dead is freed from sinne We would not live if wee could not sinne for life without sinne is death unto us Wee walke as the Gentiles of whom the Apostle writeth that p Eph. 4 19 being past feeling they have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse Therefore being without sorrow in our hearts wee have no teares in our eyes and we weep not What token is this Surely that there is no love no respect to God in us for if wee loved his goodnes if wee respected his Majestie our hearts would cleave asunder for sorrow our eies would breake out into teares when we offend him CHAP. IV. 1 SEcond motive to weeping from the Iustice of God 2 Sinnes are debts whereby wee treasure up wrath to our selves 3 The sinner fighteth against God I. AS we love not his Goodnes as wee honour not his Majestie so we feare not his Iustice though wee be selfe-lovers though apparantly wee love our selves too much yet I may say that wee love not our selves enough because wee hate our owne soules q 2. Sam. 1.17 David wept lamentedâ— when Saul killed himselfe and when his best friend Ionathan was slaine by the Philistins The r Chap. 1 verse 11 author of the book of Wisedome saith that the mouth that belyeth slaieth the soule Say not that the booke is not Canonicall God himselfe saith that Å¿ Ezech. 18 7â— the soule that sinneth it shall dye Neyther is there any of you ignoraÌ„t of the scripture where S. Paul writeth that t Rom. 6 23 the wages of sinne is death Wherefore take heede to your sinnes for so many sins as yee commit against the eternall God so manie mortall blowes give yee to your immortall soules II. u Macrob. l. 2 Satur. c. 4 Habenda est inquit ad somnum mihi conciliandum illa culciâ—ra in qua ille tanto aere alieno obstrictuâ— somnum capere potuit Augustus Caesar wondred how a certain Knight of Rome vvho owed great summes of money farre beyond all his worth slept so securely that hee was no way disquieted with feare of the rigor of Iustice no way grieved with the overthrow of his family and would needes have the Quilt whereon that carelesse man could be at quiet thinking it should have more force to make him sleepe than all the Laudanum of the Apothe-caries shops Wee are that man our debts are our sinns which we pile up so mightily that as David said of his iniquities x Psalm 40.12 they are mo than the hayres of our head neverthelesse wee say with David but not in so good a cause y Psalm 4.8 I vvill lay me downe in peace sleepe neyther call wee to minde when wee are thus hoording and heaping sinnes upon sinnes as the Fables tel that the Gyants laide hills upon hills when they were to fight against God that a Rom. 2.5 through our hardnesse and impenitent heart we treasure up unto our selves wrath against the day of wrath and revelation of the righteous iudgement of God This is no tale forged by a Poet but a most true saying come from Heaven for b Ro. 1.31 this is the iudgment of God that they which coÌ„mit such things are worthy of death III. What is it to sinne God saith it is to walke at all adventures with him or as the translation of the text hath contrary unto him that is as if yee should runne your head against a wall of marble stone Heare then what news he sendeth to such adventurers c Lev. 26.27 28. If ye walk at al adventures with me I will also walk at all adveÌ„tures with you in fury and I even I will chastise you seven times for your sins when we fight and bicker and tilt thus with God who shall have the upper hand and which of us shall triumph It were a safer course for us to d Gen. 32.24 wrestle with him as Iacob did e Hosea 12.4 Hee wept made supplication unto him Hee wrestled by weeping hee preuayled by praying it is sorrowing it is weeping for sinne it is praying for forgivenesse of sinnes which giveth us power over God Therefore if we desire to prevayle NOW let us weepe and pray NOW CHAP. V. 1. THird motive to weeping from the passion and death of Iesus Christ considered first in the Garden 2. Next in the High Priests house 3. Thirdly in the Iudgement-Hall 4. Fourthly upon the Crosse 5. Divers examples to moove us to weepe for his death 6. We have crucified him therefore we should weepe because of him 7. As the Iewes did 8. They that weepe not in this world shall weepe in hell I. BUt to leave this let us cast our eyes upon the passion and death of our Lord Iesus Christ f 2. Cor. 5.21 who knew no sinne and neverthelesse was of God made sinne for us Let us looke upon him in the garden there hee said that g Mat. 26 38. his soule was exceeding sorrowful even unto death He was thus sorrowfull for our sinnes and shall not we be sorrowfull for them There h Mark 14.33 he was sore amazed and very heavy And shal not we be amazed for his amazednesse and very heavy for his heavines who was thus amazed thus heavie for us There yee see him wallowing on the ground before the throne of the justice of God there i Luk. 22.44 he is in an agonie there in a cold aire the heate of the agonie openeth all the pores of his sacred body it melteth his flesh like waxe it changeth all his humors into a river of a bloody sweat which piercing and running through his garment imbued and dyed the ground with a crimson colour There yee heare him k Heb. 5.7 offering up prayers supplications with strong crying and teares unto him that was able to save him from death death which hee was to suffer not for himselfe but for us O hearts of steele when will the agonie of the Sonne of God for you cast you in an agony for your selves O eyes drier than the dryest bricke when will the bloodie sweate of your sweet Saviour which mollified the hard ground soften you when will the streames of teares running from the glorious and bright-shining eyes of the King of kings change you into fountaines of water when will weeping dig hollow furrowes and gutters in your faces O when will yee begin to shed one teare for your owne
others which have no hope he forbiddeth you not to be waile your dead for it is impossible to fight against the motions of nature Did not u Gen. 23.2 Abraham the father of the faithfull mourne and weepe for Saâ—ra Did not x Gen. 50 1.10 Ioseph weepe upon his dead father and kisse him did not all his sonnes bury him with a very great and sore lamentation Did not y Num. 20.29 all the congregation of Israel mourne for Aaron thirty dayes Did a Deut. 34.8 they not weep for Moses as many dayes Did not David weepe for b v 2. Sam. 1.17 Saul for x 2. Sam. 3.32 Abner and for his sonne y 2. Sam. 18.33 Absalom and did not our Lord Iesus Christ a Ioh. 11.35 weep for Lazarus Did not b Act. 8.32 the devout men of Ierusalem make great lamentations over Steven Did not c Act. 9.39 the Christian widdowes of Lydda weepe for Dorcas when she was dead V. The thing which the Apostle forbiddeth is weeping such as is the weeping of the Gentiles which is immoderate because they have no hope One of them seeing hee must needes pay the last tribute to nature go the way of all the earth as he was dying made an heavy mone for his soul saying d Spartiani Adrianus Animula vagula blandula Hospes comesque corporis Quae nune abibis in loca Pallidula rigida nudula Nec ut soles dabis iocos O my restlesse my gentle my sweet soule soule which hast been a friendly guest and companion of my body O how wanne how cold how bare and empty is the place whither thou must now goe neyther shalt thou hereafter make me merry The rest had no better hope if they spake not so they thought no lesse But we know that e Ioh. 5.24 hee that beleeveth in Christ hath everlasting life and shall not come into condemnation but is passed from death unto life therefore we must not weepe for our dead immoderately as Gentiles doe but moderately as Christians doe In f Ier 9.17 18. Ieremiah his time there was an heathnish custome among the Iewes Praficae mulieres to hire mourning women who were accustomed to take up a wailing for their dead and that g Chrysost ad Popul Antiochen homil 69. 70. profane custome was in the Church in S. Chrysostomes dayes It is now banished out of the Church But that w eh we doe is not much unlike unto it wee teare our faces with our nails we pull the haire out of our heads we rend our clothes wee yell wee roare wee howle like beasts and shew indeed that wee are without hope so great hypocrites or that we consisider not what wee are doing Chrysostome said that h Ex ostentatione potius ambitione inani gloria sunt c. there is more ostentation ambition and vaine glory than true sorrow in such weeping for a man may weep bitterly in his closet and not make such a shew Yea in such weeping there is great shame and great offence offered to our most holy religion For how shall we speak of the immortality of the soule to them which beleeve no such thing how shall wee perswade them to beleeve i Tertull. de Resurrect Carnis Fiducia Christianorum resurrectio mortuorum the rising again faith of Christians when by such yelling wee make them to beleeve that death is as horrible unto us as unto them for they heed not what we beleeve but what we doe And how shall we our selves contemne death if wee shew so great impatience when our friends die IV. Hearken then and learne how to weep for the dead doe yee consider death as it is k Rom 6.23 the wages of sin Weep Consider it also as it is through Christ l Ioh. 5.24 a passage to life and weep not Doe ye consider how your dear friend whom ye loved so tenderly is by death become so ugly and loathsome that ye are constrained with m Gen. 23.4 Abraham to bury him out of your sight lest he become suddenly a stinking carrion Weep CoÌ„sider also that through Christ his grave is made a Doctor unto him and weepe not Doth experieÌ„ce make you to say that by and by he shall bee dust and ashes Weepe But send for faith and it will tell you that though hee sleep now in the dust of the earth n Dan. 12.2 he shal awake to everlasting life according to the comfortable saying of Christ to Martha o Iohn 11 25 26 I am the resurrection and the life he that beleeveth in mee though he were dead yet shall he live And whosoever liveth and beleeveth in me shall never dye For in that blessed day of the resurrection of the righteous Christ p Phil. 3.21 shall change our vile body that it may be fashioned like unto his glorious body Heer is the comfort of your faith The Pagans speaking of a dead man were wont to say q Scal. Castigat in Festum verbo AbitioneÌ„ FUIT He was because they were without hope for the time to come But your r Rom. 5 5. hope which maketh not ashamed teacheth you to say ERIT He shall be They said also m Tert. de testimonio animae adver Gent. c. 4. Abijt iam sed reverti debet Hee is gone but he will come again not shewing that they had any hope of the resurrection as Tertullian deemed but seeking Euphemisms fair words having a sense repugnaÌ„t to their mind to shew that they esteemed all dead men to be lost In that same sense they said VIXIT He did live and therefore they called him n Ibid. Cúm alicuius defuncti recordaris miselluÌ„ vocas cum miserable If yee consider your dead brother as departed out of this life because of sinne say He did live and weep but knowe ye not that o 1. Sam. 25.29 his soule is bound in the bundle of life with the Lord his God Therfore say VIVIT Hee liveth say Hee is blessed and weep not p Rev. 14 13 For blessed are the dead that die in the Lord. Beleeve yee not that they are past from death to life Wherefore then weep ye Will ye bee injurious to our Lord Iesus Christ Will yee deny the vertue of his death Will ye forsake the merit thereof Knowe yee not that his death is to us which beleeve the death of our death and the life of our life Then weep not O but he was my loving husband she was my vertuous wife thou hast had some losse weep but thy losse is their gaine They are gone to the marriage-supper of the Sonne of God and it is written Blessed are they which are called unto the marriage-supper of the Lamb. These are the true sayings of God Therefore weep not Alas hee was mine onely sonne the heire of all my goods and now alas to whom shall I leave them
feast MARIVS himselfe could not have shewen a greater courage I could name women yet living who went stoutely to the skirmish against the enemies no wayes dreading the glistering of swords the brandishing of speares the hail of bullets falling thicke and whistling about their eares When men made head to men with their heeles they ran to the breach and catching the partizans that fleeing men had flung away laid their enemies heads where their feete were and saved the beleaguered towne The only sonnes of some of them being killed in that cause they buried them vvith dry eyes and laughing faces calling themselves happy that God had made them mothers of such children Neyther did they at any time weepe but when they saw men doe many things unbeseeming not onely Christians but men then through great displeasure they wept because men did neither blush for shame nor waxe pale for feare of eternall disgrace nor weepe for forrow that like IVDAS they had betrayed Iesus Christ or like REVBEN abode among the sheepfolds to heare the bleatings of the flockes Moreover the principall passions which provoke weeping are love anger sorrow If those passions bee more vehement in women than in men as men say then when they are sanctified in women as they are in all true Christian women we must confesse that in women there is greater anger against sinne greater sorrow for sinne and for the affliction of the Church greater love of God greater zeale of his glory than men and therefore that women weepe more than men Are they first in weeping they shall be first in comforts The more bitter their weeping is the greater shall their comfort be Women not men wept publiquely at the death of Christ therefore they vvere first comforted vvith the delightsome sight of his glorious resurrection and with the commission given unto them to bee the Apostles of the Apostles and to preach that their Lord and Master was risen againe S. Peter saith that women are the weaker vessell That speech may be turned to their praise for as a little cup of crystall though it be frayle and brittle is of more value than a thousand bowles of varnished tin so one godly and vertuous woman is more to bee esteemed when she weepeth to God in time of misery than ten thousand brutall men vvho can roare but cannot weepe I speake of brutall men for we finde in the Scriptures and I shew in this booke that the most courageous wise and godly men that ever had eyes in their heads did make of their heads living fountaines of tears of their eyes pipes to convey them to their cheekes and did weepe as much not only as women but as little children And indeed are vve not all Gods children why then shall we not weepe when vve offend him and hee chasteneth us Are vve not in his Church as new borne babes vvhy then should we not weepe in our necessities till hee take us in his lap lay our mouthes to his breast still us with the sweet milke of his spiritual comforts Can man have a true feeling of his evils and not weep Can he know that his helpe is in the Name of the Lord vvho made heaven and earth and not run unto him and cry unto him as the woman of Canaan did LORD HELP ME Will such men need rules of weeping Masters or Preachers to teach them how they ought to weepe No no their unfained love to the Church of God their earnest affection to the glory of God their extreame and godly sorrow for the bruising and crushing of Ioseph their passionate hatred and grudge against sinne will be to them a most sufficient and learned Master in that Art Godly sorrow will be Aarone rodde to their hearts of rocke and make them an undrainable spring of sighes of groans of cryes of tears of lamentations of complaints of expostulations of deprecations Their fervent love will make them most eloquent in devoute praying The heart wounded to the quicke sendeth up to the eyes rivers of teares and to the mouth flouds of most pithy and signifying words and easeth it selfe by weeping and praying There all the Saints of God men and women have in all times found teares enow and words in aboundance to make their mone to God Not that God vvho seeth without eyes heareth without eares and before whom hell it selfe is naked and the deepe hath no covering hath need of our teares to know our wants but because vve stand in need of him he will have us to know to feel our own miseries and to acknowledge with sighing mourning and praying that we have no hope but in his helpe but in the exceeding riches of his grace but in the infinite treasures of his mercies For this cause doth he exhort us to fast to weepe and to pray for the same cause at a Fast solemnized those dayes by-past made I in substance and so far as two houres of time would permit and I thought fit for the time and the hearers this exhortation to weeping which now I present to you MADAM as a publick testimonie of the due account which I make of those excellent gifts both of nature and of grace vvherewith God hath with an open hand inriched your noble and honourable person ISABELLA the Queen of women of whom I have already spoken might have been called the PHOENIX of Queenes if there had not bin a ZENOBIA before her in the Orient and after her an ELIZABETH in England This Queene was to all women a glistering Mirrour of chastitie a rare example of sobriety a perfect president of modesty She could not abide Iesters Stage-players Fidlers but banished them all off her Court when shee was not distracted with matters of State she was ever in the middest of her Ladies sewing with her owne hands and instructing exhorting them by word and by example to godlinesse and vertue Every day twice she had her ordinary houres of private prayers Her daughter MARY Queene of Portugall like unto her was very grave in all her carriage was as milde as any might be to all persons was enemy to idlenesse and was wont to exhort all her Ladies to MODESTIE saying that MODESTY IS THE PRINCIPAL ORNAMENT OF A WOMAN The Chastitie and Modesty of a woman the gracious and courteous gravity of a Lady the zeale and piety of a Christian the wisdome and providēt care of a vertuous noble Matron are the vertues w ch I have observed in your Ladiship and which have moved me to beare witnesse unto them by this dedication Futhermore all who know your Ladiship and know the perpetuall attendance of my Lord your vvorthy and right honourable husband on his Maiesty at Court will beare you record that you indeed are the vertuous Woman of whom Salomon saith that THE HEART OF HER HVSBAND DOTH SAFELY TRVST IN HER that her children arise and call her blessed that her husband praiseth her and saith MANY DAVGHTERS HAVE DONE VERTVOVSLY BVT
omnesque corum fibras c. The Pelagians sowed those tares in the field of the church teaching that all affections yea their smallest fillets may bee taken from man Now r Lact. Inst l. 6. c. 15. Laetitiae affectus in splene est irae in fells libidinis in iecore timoris in corde ioy is in the spleen choler in the gall lust in the liver feare in the heart wherfore ye cannot pull those affections from man except yee pluck from him the milt the gall the liver the heart transform him into another nature yea forbid him to be vertuous and honest for vertue is nothing but an ordering tempering of the affections to that which is honest and good take them away way and vertue is gon Without anger there is no fortitude without feare no prudence and advisednesse without lust no temperance without joy no love no sense feeling of vertue Therefore other Philosophers said better that affections are like unto good plants growing in a fertile soil which if yee neglect they wex wilde but if they bee carefully husbanded they bring foorth most pleasant and excellent fruit Which doctrine is true for wee must weed our affections and snip from them whatsoever is irregular and vicious To pluck them out by the root is as if when yee have killed a man ye should cōmand him to stand on his feet and live Yet ſ Plato de Repub. lib. 3. in principio the same philosophers who gave so excellēt precepts for the keeping of the affections in a due proportion measure thought weeping and mourning to bee tolerable in base fellows and meane women but uncomely in all men of note and in women also which are of the right stamp and desire to bee esteemed vertuous V. Consider now what difference there is between the wise men of the world and God Philosophers say that there is much unmanlinesse and faint-heartednesse but no generousnesse in weeping therfore they condemne it as childish rather than man-like many men are still of that opinion GOD is of a far other minde for hee giveth most earnest commandements to his people to weep and rebuketh them sharpely when they weep not Christ in my Text blesseth them that weep and the Scripture ministers unto us many examples of the most courageous men that have been at any time under the vault of heaven which did both weep and mourn Was not t Hos 12.4 Iacob so stout and hardie that he wrestled with God and prevailed yet then even then hee wept and he mourned so bitterly for Ioseph whom hee deemed to be dead that u Gen. 37.35 he refused to be comforted for said he I will go down into the grave unto my sonne mourning Did not x 1 Sam. 17.35 David kill a Lion and a Bear Slew hee not with a sling and a stone the monstrous Giant Goliath Was there ever in battell a more valiant man in an Armie a more courageous Captain in a Kingdome a more royall King yet how did hee weep for Absalom hee was not ashamed to tell that when God's hand was heavie upon him y Psalm 32.3 hee roared all the day long If I should produce for an example of bitter weeping a Ier. 31 15. Rachel weeping for her children and refusing to be comforted ye would peradventure say that shee was a woman and that women are not so courageous But what can yee say to Iacob to Ioseph to David ye must needs confess that they mourned not through want of courage but through abundance of love Zechariah speaking in typicall words of the death of Christ and of Christians faith b Zech. 12 11 12 13 14 In that day shall there bee a great mourning in Ierusalem as the morning of Hadadrimmon in the valley of Megiddon and the land shall mourne every familie apart the family of the house of David apart their wives apart the familie of the house of Nathan apart and their wives apart the familie of the house of Levi apart and their wives apart the familie of Shemei apart their wives apart ALL the families that remaine every familie apart and their wives apart See the mean in mourning it shal be without mean such as was the mourning at Megiddo where the good King Iosiah was slain for c 2 Chro. 35.24 all Iuda and Ierusalem mourned for him See the persons that shall mourn Men and women of all qualities and conditions First Kings and their wives secondly Princes and their wives thirdly all ecclesiastical persons their wives finally all the rest of true Christians their wives Where is courage rage where generosity where constancy if it bee not in Christians who wrestle against the divell and overcome him Was there ever in the world any man or in heaven any Angell to be compared with Iesus Christ did hee not d Iohn 11 33.35 grone in the spirit did hee not trouble himself did he not weep for Lazarus If ye seek a President of weeping who may bee to you a true President heer ye have one who is better and e Psalm 45.2 fairer than all the children of men Shall wee refuse to follow such a Ring-leader and seeing the Sonne of God did weep because f Heb. 2 17 in all things it behooved him to bee like unto his brethren shall wee think it a disgrace unto us to weep and to be like unto him VI. Surely his holy Spirit sanctifieth in us our naturall affections but abolishes them not And wheras many Philosophers take them for vices when they exceed mediocrity God gives them full libertie when they come from a good cause and aspire unto a good end g Lact. Inst l. 6. c. 16. Potest et qui graditur errare qui currit rectam viam tenere For as hee that walketh softly may stray and hee that runneth keep the high way so a man may be moderate in his affections sin and let them growe to the highest measure and not sinne yea if he should restrain them he should sinne No mediocrity is to bee praised in ill-doing If thou be but tickled with joy for the death of thine enemie thou sinnest but h 2 Sam. 6 14 20 23 David leaping for joy and dancing before the Lord with all his might when hee brought the Ark into Sion sinned not Contrariwise Michol his wife reproving him for the excesse of his joy sinned and was punished In things which are truely good no excesse is vicious for God liketh a man who dooth good things with all his minde all his soule all his heart and all the strength of his affections Who will say that to leap for joy for the deliverance of the Church is a sin i Lact. ibid. Nemo dubitat quin in illo exiguū laetari in hoc parum laetari sit maximum crimen The Church saith that not to leap for joy in such a case is
sinnes Is it not time to begin NOVV if ye have not begun till NOVV II. Behold l Luk. 22.48 Iudas betraying him with a kisse behold m Ioh. 18 12. the Officers binding him as if hee had beene a male factor behold them in the high Priests house n Luk. 22 63 64 65. mocking him smiting him blindfolding him and aftervvards striking him on the face asking him Who is it that smote thee behold them speaking manie other things blasphemously against him o Mat. 26.59.65 66. behold the chief Priests Elders and all the Councell seeking false vvitnesses against him behold them all vvith the high Priest pronouÌ„cing against him their award and last sentence He is guilty of death Novv harts burst Novv eies weepe NOW Christians if there bee any love of Christ if there be any bowels of compassion in you mourne and lament The Sonne of God was bound for you who were slaves that ye might bee set at libertie The Lord of glory was mockt for you who were the divells mocking stocke that ye might bee honoured of God who is your glory The light of the world was blind-folded for you who were darknesse that ye might bee enlightened The righteous was outrageously beaten for you who were unrighteous that ye might be spared The Innocent was condemned for you who were guilty that ye might be absolved Christ suffered all this for you and yet ye weepe not III. Follow him into the Iudgement-Hall Canst thou with an unbroken heart and dry eyes see him p Ioh. 19.1 2. scourged there and his flesh mangled and torne in pieces for thy sake Behold his naked head begirt with a crowne of sharpe thornes O let us us I say who professe to bee members of his body q Pudeat membrum deliciarisub capite spinis coronato O let us be ashamed to sport and to make merry under a head crowned with thornes IV. Goe to the Crosse heed the souldiers nayling to the unfruitfull tree his hands and his feete behold them giving him vineger mingled with gall to drinke in stead of wine consider how they stript him ere he die that hee may dye with more shame listen to all those that passe by and looke on him yee shall see them wagging their heads ye shal hear them reviling him and rayling on him most outrageously There he yeelded up the ghost there his side was pierst there he was made a woefull spectacle and the principall actor of a bloodie and pitifull Tragedy r Mat. 27 45 51. The Sunne could not looke on it it covered it selfe with a black mourning weede and was darkened but our faces shine as if wee had no cause of mourning The earth did quake but we tremble not The rockes rent our hearts are harder than flint stones yea than the most hard Diamonds and cannot be broken The graves were opened our throates alas are open Sepulchers breathing out all filthinesse and rotten words but our soules are graves sealed and shut to all good The dead rose againe we lye dead in trespasses and sinnes without any spirituall motion any feeling of the wrath of God which Christ in the passion of his death suffered for us For Å¿ 1. Pet. 2.24 his owne selfe bare our sinnes in his owne body on the tree There t Esa 53.5 he was wouÌ„ded for our transgressions there he was bruised for our iniquities there there the chastisement of our peace was upon him with his stripes which he received there wee are healed Hee whom the ignominious passion of Christ whom the shedding of his blood whom his cursed death will not wound with a pricking remorse and sting of sin he out of whose eyes the bruising and crushing of his body the sorrow and agony of his soule will not thrust a floud of teares shall never bee mooved by any other argument to mourne and to weep u Plin. hist nat l. 37. c. 4 I lla invicta vis duarum violentissimae naturae reruÌ„ ferri ignÃsque contemptrix hircino rumpitur sanguine The blood of a Hee-goat will beat in peeces the diamond which no heat of fire can melt no hammer of steele can breake What fire will melt what hammer will break our hearts of diamond if the blood of the Lamb of God will not doe it V. Iudas a Reprobate x Mat. 27 3 Iud is which had betraied him when hee saw that he was condemned repented and wept and wee who brag of our elation weep not The Centurion an ignorant Pagan when hee saw what was done when hee considered all the circumstances of his death glorified God saying y Luke 23 47 Certainly this was a righteous man wee that are called Christians wee that boast of the knowledge of God in Christ acknowledge not his righteousnes as wee should seeing wee weep not because hee z 1. Pet. 3 18 suffred for our unrighteousnesse a Luke 23 48 All the people that came together to that sight beholding the things which were done smote their breasts We know all the things that were done every day b Gal. 3.1 Christ is evidently set forth crucified among us by the preaching of the Gospell and yet none of us smiteth his breast c Ezech. 8.14 The idolatrous women of Ierusalem sate weeping for TAMMVS d Plut. de Iside Osiride called by the Greekes OSIRIS the false god of the Aegyptians whom Typhon slue and wee weep not for Iesus Christ who e 1 Iohn 5.20 is the true GOD and eternall life whom the Iewes slue f Plut de cessatione Oraculorum The Divells themselves which were in the Iles of Paxes did mourne at his death when Thamos the Pilot of the ship which was sayling by cried The great Pan is dead Who is the great Pan but hee who is all in all our Lord Iesus Christ The Divells mourned because g Heb. 2 14 through death hee destroyed him that had the power of death that is the Divell their master and them also we mourne not wee I say who were the causes of his death VI. It is written in the Revelat. that h Rev. 1.7 every eye shall see him and they also which pierced him and all kindreds of the earth shall wayle because of him Why shall they wayle because of him because they pierced him O God! have we pierced him are wee guiltie of his death was it not Iudas which betrayed him was it not the Councell of the State of the Church which sent to take him was it not the high-priest which accused him was it not Pilate which condemned him were they not Pilat's souldiers which scourged crowned nailed stript and pearced him What ye ask is true But why did hee suffer mortall men to exercise such cruelties on his innocent person He stood there in our room and what wee deserved that hee suffered Our covetousnesse betrayed him Our anger laide hold on him and tied him Our
mourned and wept and fasted untill even Made not Ieremiah lamentations for the desolation of Ierusalem and when his eyes were dryed up when his eye-lids were so withered that heavinesse and sorrow could find no water to squeese out of them did he not then wish did hee not theÌ„ cry q Ier. 9.1 O that my head were waters mine eyes a fountaine of teares that I might weepe day and night for the slaine of the daughter of my people III. Deare brethren there is no man beyond seas in those places where the warre was but he may say as truely as Ieremiah saide in his Lamentations r Lam. 3.1 I am the man that hath seene affliction by the rod of the Lords wrath who as Å¿ Ier. 15.3 he had appointed over his Churches their foure kinds the sword to slay the dogges to teare the fowles of the heaven to devoure and the beasts of the earth to destroy so hath hee brought those fierce and pitilesse executioners of his justice upon his people t Lam. 2.21 Hee hath slaine in the day of his anger he hath killed he hath not pitied Chast women and honest matrons were defiled and murthered shamefac't and pure virgins were most vilely deflowred the young men were put to death by the sword sucklings were pulled away from their mothers breasts and cast into the rivers or dasht against the stones the principall men of towns were hanged the faces of Elders were not honored their bodies which had beene Temples of the Holy Ghost were given to bee meate unto the fowles of the heaven and unto the beasts of the earth as if they had beene dead dogs Populous townes are now heapes of stones where defenced and strong cities were nothing is to be seen but ruines That which was thought impossible to be atchieved in fifty yeares by all the sleight and might of the enemies was begun and finished in fiftie dayes u Esa 4.26 The Lord hissed unto them and they came upoÌ„ the Churches with speed swiftly None was weary none stumbled amongst them their horses hoofes were like flint the wheeles of their charriots were like a whirle-wind Their roaring was like a Lyon they laid hold of the prey and carried it away safe and there was none to deliver So on them was accomplished that which Isaiah prophecyed once against the Iewes and which was fulfilled The head of those armies might have written about the Embleme of his unlooked-for victories the posie which Iulius Caesar carryed graven in the table of his triumph of the Parthians VENI VIDI VICI I came to them I saw them I overcame them Is there any head so frozen and hardned with unsensiblenesse but it will NOW melt and flowe over with teares at the naming only of the great breach which hath beene made in the Church of our Lord and Saviour Iesus Christ IV. There was never wound so weil healed but the cicature remained O how great is the scarre of this wound Alas alas when shall it bee closed up Behold and consider the present state of the Churches of the Palatinate of Bohemia and of many moe Is it not NOVV most miserable and a sorrowfull subject of a tragicall lamentation and shall wee not weepe NOVV V. x Iob 30.25 Did I not weepe saith Iob for him that had evill dayes was not my soule grieved for the poore O how evill are Novv the daies of our distressed brethren and shall not wee weepe for them NOVV O how many rich men have beene turned into their shirts how many are now poore that were wont to relieve the poore and shall not our soules bee grieved for them NOVV y 1. Sam. 4.20 21 22. Phineas wife was not so gladded because she had borne a sonne as she was deadly wouÌ„ded with displeasure because the Arke of God was taken At that tydings shee called her sonne Ichabod that is to say Where is the glory and nothing at all regarding him shee saide in her mourning and lamentation The glory is departed from Israel for the Ark of God is taken So weeping so mourning so bemoning not so much the death of her beloved husband as the taking of the Arke shee gave up the ghost The true Ark of God is the Gospell of our Lord Iesus Christ Gospell which a Rom. 1.16 is the power to every one that beleeveth The Philistins have taken the Arke Antichrist hath againe smothered the Gospell the glory is departed from the Churches the abomination of desolation is alas alas set up again in the houses of the Lord swarms of drones humming and buzzing make an unknowne and most unpleasant noyse where the word of the Lord was wont to bee preached his Name to be taâ—â—ed upon his praises to be sung If men hearing NOW these wofull tidings will not weepe NOW shall not women who are more sensible of injuries and sooner pricked with sorrow mourne and weep NOW even NOW Nehemiah was more sorrowfull for the desolation of the City of Ierusalem than he was joyfull for all his credit and favour with the great King When hee heard that the people of God which was returned from the â—â—ptivity of Babylon b Neh. 1 3 4. was in great affliction and reproach that the wall of Ierusalem was broken down the gates thereof burnt with fire he sate down wept mourned certain daies and fasted and praied before the God of heaven The king wondred to see his countenance thinking his royall favour more than sufficient to cheer him up and to make his heart glad But hee answered c Neh. 2.3 Why should not my countenance bee sad when the Citie the place of my fathers sepulchres lieth waste and the gates thereof are consumed with fire This is the present state of many bretheren where they are suffred to live they live in so great affliction and reproach that death would bee welcomer unto them than life Their towns are dismantled their houses are turned into cotages they that had something are by the oppression of garrisons brought to little or nothing If there bee not at Artaxerxes Court a Nehemiah to weep a few daies let us who are no Courtiers weep this one day for them let us weep NOW David said of his enemies that d Psal 35 12 13 14. they rewarded him evill for good seeking to deprive him of his soule But as for me saith hee when they were sicke my clothing was sackcloth I humbled my soule with fasting and my praier returned into mine owne bosome I behaved my selfe as though hee had beene my friend and brother I bowed down heavily as one that mourneth for his mother Was that holy mans charity so fervent that hee wept for his foes and shall ours bee so cold that wee cannot finde one teare to shead NOVV for our friends e Iohn 11 35 36 Iesus wept for his friend Lazarus vvho was dead and stinking Then said the Iewes Behold how hee loved him Our
Thy losse is great weep his advantage is greater He is gone to his heavenly Father hee is now his heir Thou couldst give him but earthly goods those which hee enjoyeth are celestiall Thine are perishable death would have constrained him to leave them to another those which hee now possesseth are everlasting and are not subject unto losse If thy son were in credit with the King I thinke thou shouldst laugh and not weep hee is in credit with the King of kings and in great felicity in his presence and if hee could send thee tidings from heaven he would admonish thee to leave thy goods to thy poore kinsmen and according to the commandement of the Apostle q 1. Tim. 5.3 first to shew pietie at home and next to strangers that are needy Therefore weep not He was a godly man and well-away I am bereft of his godly and fruitfull conversation That affliction is great to thee weep but thy crosse is his crown And therfore if thou lovedst him as much as thou lovest thy self thou wouldest rather rejoyce for him than weep for thy self Weep for wicked men for they are with the divell yea saith r Ad pop Antioch hom 69. NaÌ„ si lugendum est diabolum oporteret lugero c. Chrysostom If ye would weep yee should weep for the divell himselfe Rather let the divell weep for himselfe because he is damned let wicked men weepe for theÌ„selves because they are tormented But let us rejoyce for good and godly men because they are with God and are saved VII This hath ever been the doctrine of the Christian Church which to withdraw those of the Gentiles that beleeved from mourning crying at funerals was accustomed to celebrate the funerals of Christians with singing of psalms Å¿ Chrysost ibid. hom 70. and the words which they sung were t Psalm 23.4 I will feare no evill for thou art with mee Item u Psalm 32.7 Thou art my hiding-place thou shalt preserve me from trouble as also x Psalm 116.7 Return unto thy rest O my soule for the LORD hath dealt bountifully with thee CoÌ„sider now and behold God calls death a benefit why then dost thou weep Thou wilt weep for the welfare of thine enemy because thou hat'st him wilt thou make thy friend his companion and weepe also for his weale The Apostle forbidding us to weepe as the Gentiles doe biddeth us y 1. Thes 4.18 comfort one another with these words of the resurrection If notwithstanding we weepe as the Gentiles doe I say that weeping when we should we weepe not as we should VIII I say the same of all those which when they are rebuked of sinne will weepe and yet leave not off to sinne The Scripture saith that a 1. King 21.25 26 27. there was none like unto Achab which did sell himselfe to worke wickednesse in the sight of the Lord. Yet when he heard the judgments of God denounced against him he rent his clothes and put sackcloth upon his flesh and fasted and lay in sackecloth and went softly O how bitterly hee wept O how dolefully hee mourned To looke on him yee would have said This is a penitent man But immediately after b 1. Kin. 22.6.27 he giveth heede to false Prophets he casteth Micaiah the Prophet of the Lord in prison and surceaseth not from sinning till God kill him Doubtlesse Cain wept mourned when hee saide to God c Gen 4.13 My iniquitie is greater than I can beare Neverthelesse he did not forbeare to sinne but waxed worse and worse Such men saith d Greg. Pastoralis Curae 1. parte Flendo inanitâ—r se muÌ„dant qui vivendo se nequiter inquinant Gregory Wash themselves in vaine with teares because they beray themselves by their naughtie lives and practise that which is said in a Proverbe e 2. Pet. 2.22 The dogge is turned to his own vomit againe and the sow which was washed to her wallowing in the mire what is such weeping but increasing of sinne Thou weepest for sinne because thou knowest that it is an evill thing And yet thou goest backe unto it againe as if thou soughtest to shed teares to steepe in them the dirt of thy sinnes that as a sow thou maist wallow with full content in myrie water As when Balaam wished with sighing f Numb 23.10 Let me dy the death of the righteous and let my last end be like his yet after that hee sought to curse the righteous and gave a pernicious counsell to the King of Moab against them what did he but heape sinne upon sinne and aggravate his owne condemnation CHAP. X. 1. OF them that weepe not when they should weepe for their owne sinnes 2. Nor for the sins of other men 3. Nor for the afflictions of the Church I. BUt how alas how are they increased that weepe not How many see wee before our eyes every day benummed with a spirit of slumber who g Cypr. de Laps Quando debuerant stare iacuerunt quando iacere prosternere se Deo debent stare se opinantur when they should stand fall and when they should fall stand who when they should resist sinne and stand fast for their souls against the wiles of the divell fall into sinne and when they should fall on their faces with sad hearts and moist eyes before the throne of the mercy of God stand straight like Idols in Popish Churches are no more mooved than if they had done nothing amisse h Ibid. Ante admissum facinus improvidi post facinus obstinati nec prius stablles nec postmodum supplices neyther carefull to stand before they sinne nor to pray and weepe after they have sinned Ieremiah powred out his heart like water before the face of the Lord his teares did run downe like a river day and night he gave himselfe no rest the apples of his eyes ceased not to weepe for the ruine and destruction of the Temple builded with stones k Heb. 9.4 wherein was the Arke of the Covenant the golden Censor the golden pot that had Manna Aarons rod that budded and the Tables of the covenant l Chrysost ad Popul Antiochen homil 22. Si morientibus compaâ—imuâ— quis tam sine misericordia est qui animam suam morientem non deploret And they weepe not for their soules which are more holy and have dwelling in them the Father the Sonne and the Holy Ghost even the holy Trinitie They will weepe for a dead man though a fremme body if they know him And they are so desperate that they cannot weepe for the death of their best friend of the guest and companion of their body of their immortall soule which is dead in sinne m Rom. 8.22 Every creature groaneth and travelleth in paine together untill now for the vanity of man and man even hee that calleth himselfe a Christian man is a dullard and unsensible of his owne
they which mourn shall be comforted III. Our comfort is our blessednesse and all blessednesse is of God to whose prayse we cry aloud with the holy Apostle f Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with all spirituall blessings in heavenly places in Christ So all our comforts are of God who g Isa 51.3 shall comfort Sion For he is h 2 Cor. 1.4 the God of all comfort who comforteth vs in all our tribulation He comforteth vs by his deare Sonne Iesus Christ who saith that the Lord hath sent him i Isa 61.2 to comfort all that mourn and as he came into the world for that end so he doth that wherefore he came as he said to his Disciples k Ioh. 14.18 I will not leaue you Orphanes that is comfortlesse I will come to you He cometh to vs by his Spirit who is the true Comforter For he ascended into heauen thence he l Tertull. de praescript cap. 11. Misit vicariam vim spiritus sancti qui credentes agat hath sent in stead of himselfe the power of the holy Spirit by whom the beleeuers are led according to his promise m Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer IV. Here is the certaintie of our comforts God hath promised that we shall be comforted n Heb. 10.23 He is faithfull that promised and o 1 Thes 5.24 also will do it He giueth not that charge to another His owne selfe doth it p Isa 46.10.11 My counsell sayth he shall stand and I will doe all my pleasure I haue spoken it I will also bring it to passe I haue purposed it I will also doe it Hee doth it by his owno Spirit As q Ioh. 3.8 the wind so the Spirit bloweth where it listeth If he will comfort vs who can grieue vs Men will doe what they can to make vs weepe But saith Christ r Ioh. 16.25 Your heart shall reioyce and your ioy no man taketh from you If we hold our eyes vpon our selues we see our own weaknesse and we know we may loose our ioy But Christ hath prayed that ſ Ioh. 17.13 wee may haue his ioy full filled in our selues And the Comforter himselfe abideth in vs who then shall take the fruits of our teares from vs O most precious pearles of your eyes O teares most acceptable to God! The French Virgin is not so curious to keepe the teares of the vine wherwith a Plin. l. 23. cap. 1. Cutem in facie mulierum purgant Ibid. Vitia cutis in facie varosque lentignes emendant she takes away the speckes and pimples and other spots of her face and hands keepeth their skin soft and faire As God is carefull to keepe the teares which trill from the spiritual branches ingraffed into Iesus Christ who b Ioh. 15.1 is the true Vine c Psal 56.8 Hee putteth them into his bottle Are they not in his Booke d Ctesias in Indicis When the teares distilling from the Indian tree called Siptachora fall into the riuer Hyparchus they are congealed there and turned into most excellent Amber So when our teares fall into the riuer of the mercies of God they become there a most precious iewell And as the Sunne drawing salt vapours out of the Sea vp into the aire turneth them into pleasāt showers of raine e Isa 55.10 which watereth the earth and maketh it bring forth and bud that it may giue seed to the sower and bread to the eater So f Mala. 4.2 the Sunne of righteousness our Lord Iesus Christ draweth vp to heauen our sighs our groans the salt vapours of our deuotion the bitter teares of our godly sorrow which we poure out before him and keepeth them in his bottles till being all gathered together hee powre them downe vpon vs againe in a mos sweet and well-come shower of all kinde of heauenly comforts which are our blessednesse both in this world and in the world to come V. Be not deceiued with the errour of Papists Imagine not that there is any merit in teares as that word is taken by Papists that in them there is any satisfaction as Papists speake of satisfaction that they wash out the blots of the soule which are our sinnes as water cleanseth and taketh away the spots of the body as Papists dare too boldly and ignorantly affirme they haue not in themselues any such efficacy neither hath God made vnto thē any such promise Nothing can satisfie the wrath of God but the death of the son God Nothing is of worth and value before his eyes to be rewarded with glory but the obedience of the Lord of glory No water can purge and take away sinnes g Ioh. 1.29 It is the Lambe of God which taketh away the sinnes of the world VI. If ye aske who hath satisfied the wrath of God I answere with Isaiah Christ h Isa 53.5 was wounded for our transgressions he was bruised for our iniquities iquities the chastisement of our peace was vpō him with his stripes we are healed If ye aske again by what means by what deserts ye obtaine eternall life Christ himself answereth i Ioh. 14.6 I am the Way the Truth and the Life i.e. The true way to eternall life And the Apostle faith that k 1 Cor. 1.30.31 of God ye are in Christ Iesus who of God is made vnto vs wisdome and righteousnesse and sanctification and redemption That according as it is written He that glorieth let him glory in the Lord. Finally if ye aske which is the riuer which is the poole wherein we are clensed of all our sinnes so perfectly that there remaineth no spot no blemish in vs The Disciple which lay in Christs bosome was priuie to all his secrets faith that l 1. Ioh. 1.7 the bloud of Iesus Christ the Sonne of God clenseth vs from all sinne He only is the riuer of Iordan wherein the leprosie of sin is cured m 2 Kings 5.14 The riuer Iordan in the land of Canaan did neuer clense any man of the leprosie of the body but Naamās the Syrian This Iordan of the heauenly Canaan clenseth perfectly all leprous sinners which wash and dippe themselues in it At n Ioh. 5.4 the poole of Bethesda he onely was made whole of his disease who first after the troubling of the water stepped in But when soeuer a sinner shal repent of his sinnes that he hath committed and cast himselfe into this vndraynable poole of the bloud of the sonne of God his sicknes shall be cured and his soule shal be healed Yee read in the Legendes that Constantine the great being leprous was councelled to wash in a bath made of the bloud of little children that he might be made cleane That bath was nothing else but the bloud
is loathsome vnto vs without the fruition of those things which we loue The Diuels and the damned liue in hell But that life is called Death because all the euils which they would gladly shake off fall thicke and lye close together vpon them and all the goods which they desire most earnestly with groanes and sighs flee away from them T is a liuing death a dying life Therefore Dauid asketh a Psal 34.12 what man is he that desireth life And loueth many dayes that he may see good Take good from life And men will chuse death to be freed of life In the state whereof we speake we see good because in it we see God b Psal 36.9 with whom is the fountaine of life and in whose light we see light c August de verbis Apostoli Serm. 6. Omnino non mesatiaret Deus nisi promitteret mihi seipsum Deum c. Certainely God could neuer satisfie me if hee promised not to giue himselfe vnto mee For whatso euer God promiseth vnto thee 't is of no value without himselfe what is the whole earth What is the whole Sea What is heauen What are all the starres What is the Sun what is the Moone what the Hostes of Angels without him I know him to be the creator of all those things Ipsum sitio Ipsum esurio Ipsi dico quoniam apud te est sons vitae I thirst after him I hunger after him To him I say with thee is the fountaine of life d Bernard deproemio patr coelest Esse cum deo esse in deo Viuere cum Deo viuero de Deo c. To be with God to be in God to liue with God to liue by God to haue God who is the soueraigne Good is soueraigne blessednesse is life it selfe II. This Life is called Euerlasting because as it cometh of God and is nothing but the enioying of him so it is like vnto him e Iam 1.17 with him there is no variablenesse neither shadow of turning T is so with their life It may grow better and shal be better in the resurrection It knoweth no interchangeable course of seasons T is al at once the spring time of most pleasant sights the Summer all kind of pleasures the haruest of al blessings which feare no withering by the biting frost of a cold mistie winter God is eternall by nature This life is eternall through his grace God is eternall without beginning without ending f Reu. 1.8 which is and which was and which is to come This life hath a beginning but shall neuer haue an end T is rather euerlasting then eternall So is the death of the wicked to whom the great Iudge shall say at the last day g Math. 25.41 depart from me ye cursed into euerlasting fire prepared for the Diuel and his Angels O happy would they thinke themselues if death could cut the thread of their life Woe woe be vnto them h Reu. 9 6. In those dayes men shall seeke death and shall not find it And shall desire to die and death shall flee from them This shall be the fulnesse of their misery that they shall disire to die and know that they shal neuer die But in this shall be the fulnesse of our felicitie that liuing in God we shall know that we shall liue with him for euer and euer * Barnard de modo bene viuendi Serm. 69. Atterna vitaest vitalis ista est mortalis Idem in Psal Qui habitat Serm. 17. Est finis sine sine This life whereby we liue in in those houses of clay is mortall But eternall life is vitall and liuely T is an end without end III. For eternall life is a full and euerlasting possession and fruition of al things which God hath promised vnto vs in Iesus Christ his Son ye may reduce them all to this one i Reu. 21.3 Behold the Taber nacle of God is with men and he will dwell with them and they shall be his people God himselfe shall be with them and be their God Or as S. Paul saith in fewer words k 1 Cor. 15.28 God shall be all in all l August de Verbis Apostoli Serm. 16. Quicquid hic quaerebas quicquid hic promagno habebas ipse tibi erit c What is that all in all Whatsoeuer thou didst seeke here whatsoeuer thou didst make great accompt of here his owne selfe shal it vnto thee m Idem concio 1. in Psal 36. That which is gold cannot be siluer vnto thee That which is wine cannot be bread vnto thee that which is light cānot be drinke vnto thee Thy God shall be all vnto thee Thou sha't eate him that thou hunger not thou shalt drinke him that thou thirst not thou shalt be inlightened by him that thou be not blind thousha't be holden vp by him that thou faint not Posssidebit te totum integrum totus integer He entire and whole shal possesse thee intire and whole he shall be al in thee all thou shalt be all in him all Totum habebis Totum ille habebit quia tu ille vnuus eritis Thou shalt haue him all he shall haue thee all because thou and hee shall be one IV. This eternall life which is the possession of all good in God through Iesus Christ and the onely comfort of them which weepe and mourne though it be alwayes one and the same and not of sundry sorts yet it hath some degrees we are now in this land of the dying Viatores Trauellers and way-faring men and in it wee haue the beginnings of eternall life In heauen which is the land of the liuing wee shall be Comprehensores Owners and peaceable possessors of the entire and whole felicitie which GOD hath prepared for his deare ones The Lord Iesus hath he not said in his prayer to his Father n Ioh. 17.3 This is life eternall that they might know thee the onely true God and Iesus Christ whom thou hast sent If eternall life be in the knowledge of God as Christ saith And if o 1 Cor. 13.9.10 we know in part as the Apostle saith we haue alreadie eternall life but in part only till that which is perfect come and that which is in part may be done away or rather swallowed vp in that profound Ocean of perfect blessednesse Now we f Rom. 8.23 haue the first fruits of the Spirit Then we shall haue a most plentifull haruest Now we haue g 2 Cor. 1.2 the earnest of the Spirit in our hearts as a part and therefore a most assured pawne of the totall summe which shall be giuen vs then Now we say one to another h Psal 34.6 O taste and see that the Lord is good Then i Cyprian de Laude Martyrij Ibi non gustabunt quāsuanis sit Deus sed implebuntur et satiabuntur dalcedine mirificâ Nihil deerit nihil
not reioyce in them III. If we had no other share lotted vnto vs but afflictions how could we subsist and what should become of our hope Therefore Iesus Christ said to his Disciples y Iohn 16.20 Verily verily I say vnto you that yee shall weepe and lament but the world shal reioyce yee shall be sorrow full but your sorrow shall be turned into ioy Consider how turned into ioy First the Apostle saith z 1 Cor. 10 13 God is faithfull who wil not suffer you to be tempted aboue that you are able but will with the temptation also make a way to escape that yee may be able to beare it And how often hath God made such a way to his afflicted Church How often hath beene fulfilled that which Dauid saith a Psal 34.6 This poore man cryed and the Lord heard him and saued him out of all his troubles How many examples might I produce of Gods most wonderful deliuer āces whereby the sorrow of his children was turned into ioy and the day of their mourning and fasting into a good day of feasting and of gladnesse as in b Ester 9.19 22. the time of Queen Esther Leaving other examples whereof I haue spoken else where let vs consider one which cannot be yet worne out of our memories I speake of the Churches of France The wind with most horrible noice blowed vpon vs whole stormes of bullets and firie raine The sea wrought and of a plaine became high mountaines which we could not ouerswim Her flouds swelled her billowes roared her proud and outragious waues gauesuch blowes against the small skiffe wherin Iesus was asleep and redoubled them with such swiftnesse violence that neither could the shipper direct nor the steeresman stand at the rudder nor the mariners resist Thē our eares and our eyes hauing nothing before them but monstrous cries of roaring voyces but vgly darknesse but terrible images of desolation and death Then seeing our little boat ready to be driuen vpon the Rocke of destruction Then nothing being left vs but feare but dismaidnes but despaire of safetie but expectation of a loath some end we ran to the Lord who was a sleepe and awoke him crying as the Aposties did when vpon the tempestuous Sea they were a type of the Church c Matth. 8.25.26 Lord saue vs we perish Then d Fsal 121.4 the keeper of Israel who neither slumbers nor sleeps arose Then he spake to the windes and they spake no more he rebuked the waues of the Sea and they leuelled their mountaines they sleeked the furrowes of their angry browes they changed their wrinkles into smoothnes their crookednesse into euennesse their roughnesse into a faire plaine He made the storme a calme and when we could not be in a harder plight as being without hope to escape he directed our course to a more safe pleasant hauen then that which is nigh vnto the Citie of Lasea called c Act. 27 8. the Faire hauens So we arriued to the harbour of grace to the port of peace to the vnlooked for but much desired hauen of tranquillitie and quietnesse This was the fruite this was the effect of our humiliation of our fasting of our mourning and prayers in France Vndoubtedly the same cause shall bring foorth the same effect in the Palatinate and other parts of Germanie They haue a longer winterthen we had T is now their sowing time and now they sow in teares Their haruest shall come then shall be accōplished that which is written f Psal 126 5. They that sow in teares shall reape in ioy g Psal 147.9 God heareth the voyce of the young Rauens which cry and will he not heare the voyce h Luke 18.7.8 of his owne elect which cry day and night vnto him I tell you saith Christ that hee will auenge them speedily i Psal 14.7 O that the Saluation of Israel were come out of Sion when the. Lord bringeth backe the captiuitie of his people Iacob shall reioyce and Israel shall be glad IV. Secondly God hath a time ordained for his deliverances which the scripture calleth k Ps 69.13 Isa 49.3 an acceptable time Till that time come the Lord sweetneth the bitter gall of bodily tribulations with the honey of his spirituall comforts As Christ said to his Disciples l Ioh. 16.22 Now yee haue sorrow but your ioy no man taketh from you For euen then the comforter m Rom. 8.16 the Spirit of adoption beareth witnesse with our spirit that wee are the children of God And that comfort is so great that when wee weepe wee weepe for ioy and say with the Apostle n 2 Cor. 1.5 As the sufferings of Christ abound in vn so our consolation also aboundeth by Christ T is a wonder to behold the true Christian in the time of his trouble and distresse Men seeke to bring him downe to the ground but hope lifts him vp aboue the skie As when David said o Psal 94.18.19 My foot slippeth the experience of Gods wonderfull assistance made him to say forth with Thy mercy O Lord held me vp In the multitude of my thoughts within me thy comforts delight my soule When men haue done what they can to overcome him with bitter iests with sharpe stripes and cruell tortures he overcometh them with patience And in him is verified that which the Apostle said p 2 Cor. 4.8.9 Wee are troubled on euery side yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed As q Plin. histor natural l. 12. cap. 25. the Balme which of all liquors hath the sweetest and most pleasant smell distills not from the Balsame tree till it be pricked So the most precious graces of the Spirit of GOD wherwith the foules of truely religious Christians are beautified their faith their zeale their patience their constancie their contempt of the world their earnest desire of heauēly things flow neuer so aboundantly as when the sword of perse cution makes in them a deepe incision Therefore the Lord hath troden the Virgin the daughter of Iudah as in a Wine-presse and he hath pressed and wrung out of her the most excellent liquor of her faith hope and charitie which before was hid in the grapes and vnder the faire skin of a peaccable profession V. On the other part t is a monstrous spectacle to behold then the ficklenesse and inconstancie of counterfeit professors who fearing the weight of GODS Wine-presse conueigh themselues away from vnder it and doe euen as if one who desires to be esteemed an honest man when he seeth robbers and way-layers comming to the company where he is did troupe and ioine hands with them to take his friends purse or life from him to saue his owne r 2 Pet. 2.21 It had beene better for them not to haue knowne the way of righteonsnesse then after they haue knowne it to turne
from the holy commandement delivered vnto them I will not compare the true Christian to a tree in the kingdome of Congo called by the Portugalians f Arbor tristis The sorrowfull tree because it neither buds nor blossomes nor brings forth fruit but in the night and in the day is without fruit flowers or leaues as if it were dead for the Christian is like vnto the Palme-tree which is greene both day and night though his godlinesse shineth more brightly like a Diamond in the night of his aduersitie then in the day of his prosperitie But well may I compare those painted Christians to the herbe called Heliotropium or Turnesol be cause it turneth with the Sunne both arising and going downe For so long as prosperous dayes shine vpon them they follow Christ who is t Mal. 4.2 the Sun of righteousnesse But if to put his children to a triall of their faith he hide himselfe for a little while in a darke night of persecution forthwith they turne their backes vnto him and forsake him Great and wailefull is their losse Neverthelesse the Church findeth in it a great gaine in weeping for them matter of ioy for her selfe For what are they but super fluous and vnprofitable u Ezech. 5.1.2 haire of the mystical body of Christ which he burnes with fire or scattereth in the wind when he taketh a rasour to trimme the head and the beard of his Church but x Ezech. 22.18 brasse tinne yron lead drosses which are euaporated vanish away in stincking pestilent smoak when y Mal. 3.3 the refiner and purifier of the sonnes of Levi taketh his gold and his siluer to melt and purge them in the furnace of triall but the scum which the Cauldron of the Church casteth out when it seeths and bubbles at the fire of persecution but a Psal 1.4 chaffe which the winde driueth away when the Lord taketh b Mat. 3.12 his fann◠in his hand a broome to sweepe and purge throughly his floare but c Ioh. 15.1 the fruitlesse branches of the true vine which the heavenly Vine-dresser takes away and casts into the fire of his indignation but d August in Epist Iohan. tract 3. Non de carne mea praecisi sunt sed pectus mihi premebant cum inessent c. ill humours which lay heavie vpon the stomacke of the Church but noisome and rotten deiections which shee avoyds into the iakes of the world when the Physician of the soule hath giuen her to drink a bitter potion in the cup of tribulation When such filthy excrements are euacuated she is not so grosse so swollen and puffed vp as she was but shee is more healthful Finally what are they but like vnto woodden legs or to a Creple-mans staffe which when he is cured of his disease he casteth away and not only looseth nothing of his owne but also receiueth a benefit and thankes God that they are not more behoouefull vnto him CHAP. V. 1 OVr first comfort in heaven is that wee shall be without sinne 2 The second that we shall be free from all miserie 3 The third that our faith and hope shall bee changed into the reall possession of the thing beleeved and hoped for 4 What shall bee then the blessednes of our soules 5 And of our bodies 6 Eternall life more fully described by seven circumstances 7 Then the wicked shall see the glory of Gods children who also shall see the torments of the wicked and praise God incessantly 8 Exhortation praier I. AS at the marriage e Ioh. 2.10 in Cana of Galilee all the wine was good but that which was given last was the best so all those comforts whereof I have spoken are most excellent but the last which God giveth to his children at the last day of their lives and which he shall fill to them in the unmeasurable bowles of his infinit mercies at the last day of the world surpasseth them all Our comfort and our blessednes is now that our sinnes are forgiven us our comfort our blessednes shall be then that we shall be without sinne f Rev. 14.13 Blessed are the dead which die in the Lord they rest from their labours Their first their last their most continuall and toilsome labour is their sinne from it they rest And therfore the holy Apostle g Rom. 7 24 desired to die that his blessednes which consisted onely in forgivenesse of sinne by death might bee changed into the blessednesse of abolishment of sinne for then there shall bee no sinne because there shall bee no inticement no allurement to sin h Rev. 21 27 There shall in no wise enter into the holy City any thing that defileth Nothing is able to defile us but sinne and therefore to it wee shall say in that day Get thee hence stād without i Rev. 22 15 For without are dogs and sorcerers and whoremongers and murderers and idolaters and whosoever loveth and maketh a lie What is sinne but a lie What is a sinner but a lover but a maker of lies But within are they of whom it is written k Esay 60.21 Thy people shall be all righteous they shall inherit the land for ever the branch of my planting the work of my hands that I may be glorified O Lord l Psalm 118.9 20 open to me the gates of righteousnes I will go into them and I wil praise the Lord. This is the gate of the Lord into which the righteous shall enter I wil praise thee for thou hast heard me and art become my salvation II. Our comfort and our blessednes is now that when m Rev. 17 4 the Whore of Babylon drinketh unto us in the cup of her abominations and fornications not the health but the death of our soules God strengtheneth us with n Esa 11.2 the spirit of might which maketh us to say to him o Psalm 73.27 28 Loe they that are farre from thee shall perish Thou hast destroied all them that goe awhoring from thee but it is good for mee to draw neer to God I have put my trust in the Lord God that I may declare al thy works Our comfort and our blessednes is now that when our enemies make us to drink great bowles of salt teares in stead of wine we drink stoutly and are not drunk and stagger not any way from our profession when they bait us they cannot abate us when they presse us they cannot oppresse us when they cut the thread of our mortall life vvee rejoice with joy unspeakable and full of glory because we know that God will knit and fasten our soules to the thread of immortalitie which his owne hands have spun Our comfort our blessednes will be then that p Rev. 21 4. God shal wipe away all teares from our eyes and there shal be no more death neither sorrow nor crying neither shal there be any more pain q Rem