strict that gate is Mat. 7.14 and the way narrow This they neuer feared till they came neare it they feared not because they knew it not but vpon some knowledge the conscience of their sins denying hope of Gods presence in a moment fils their heart with feare so many carelesse in this wildernesse while being borne of Gods prouidence as on Eagles wings their garment is not worne nor the latchet of their shooe waxen old Prou. 1416. Raging like fooles are confident but at deaths approach hearing with whoÌ„ they are to skirmish fearing the entry without true hope of help they begin to feare and murmure that euer they came neare the border of Gods inheritance and then they weepe in vaine who if they had wept in time should haue changed now the voyce of weeping vnto that of triumph O man how wilt thou be able without danger to passe through the ayre the 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 sinne As for the memory therein I would perswade thee to haue euer three things especially Bern. Serm. de honesta vita What thou wert what thou art what thou shalt be stinking sperme a vessell of excrements and meate of wormes besides that thou art borne in sinnes vncleannesse liuest in the filthynesse of vices and diest in the bitternesse of vngodly deedes Who shall giue to mine eyes a fountaine of teares that I may bewaile the miserable entring of mans condition Innocentius de vilitate conditionis humane the culpable course of mans conuersation the damnable departure of his dissolution Therefore with teares I will consider whereof man is made what he doth and what shall be done with him formed is he of clay of dust of ashes of that which in a sort is yet more base of loathsome seed conceiued in itching of the flesh in heate of lust and stench of luxurie and which is worse in vncleannesse of iniquitie he is borne to feare to labour to paine and that which is more miserable to death he doth wicked things wherewith he offends God his neighbour and himselfe shamefull things wherewith he polluteth his fame his person and his conscience vaine things whereby he neglecteth profitable necessarie and comely things At length becomes the fuell of fire which euer flames and burnes vnquenchably the foode of a worme that euer gnaâ—es and eates immortally a masse of rottennesse which euer smels and stinkes most horribly These ought we with attentiue mind and present memorie alwaies meditate so to good purpose should the vnderstanding wretched BoeÌ„thius Plus miser est sapiens quà m rusticus miser scitenim causas exaggerate dolendi in sense be more wretched then the ignorant knowing and remembring how to amplifie the causes of lamenting which the other either knowes not or forgets Amongst all these yet are our sinnes the cause of all the rest most worthy to be thought vpon and with their guilt and shame and filthy basenesse euer as a statue to be set before our eyes Would God mine were in secret before my sight as high broad as Nebuchadnezers Image set vp for worship in the plaine of Dura Dan. 3. I know not who now liuing hath lesse cause then Dauid so to do whose sinne as saith himselfe was euer before him Psal 51.3.4 The other helpe of memory in this behalfe is the often remembrance of those that mourne in so much as we learne though not most rightly yet most easily by example which when in it selfe it cannot presently be had next is that by remembrance the damage of absence be supplyed So Ieremie by remembrance and considerance of the people of Gods affliction prouokes himselfe to weepe What thing shall I take to witnesse for thee Lam. 2.13 what thing shall I liken vnto thee ô daughter of Ierusalem what shall I equall to thee that I may comfort thee ô virgine daughter of Sion For thy breach is great like the sea who can heale thee Woe to them therfore that lye vpon their beds of Iuorie Amos 6.4.5.6 and stretch themselues vpon their couches swimming in all the other waters of voluptuousnesse But they are not grieued for the affliction of Ioseph 2. Sam. 11. v. 11. Vriah the Hittito abhorred to go vnto his house sober or drunke though aduised by the king to eate and to drinke and to lye with his wife while the Arke and Israel and Iuda abode in tents while Ioab and the seruants of his earthly Lord encamped in the open fields and shall not we proue 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 ioyned with them haue consulted together with one consent and are confederate against the Lord how the Kings of the earth set themselues Psal 2. and the Rulers take counsell together against the Lord and against his Anointed against the flocke of his pasture not saying now let vs breake their bands asunder and cast away their cords from vs which long since they haue not feared to do but now taking craftie counsell against his people Psal 83.3.4 and consulting against his hidden ones they haue said in whose person no lesse then of those nations the Prophet may well seeme to haue spoken Come and let vs cut them off from being a nation that the name of Israel may be no more in remeÌ„brance If we I say while God hereby calls vs to weeping and to mourning Isay 22.12 be so farre therefrom that we giue our selues to fleshly ioy and earthly gladnesse if when by supreme authority also vnder God in Gods stead we are called to fasting a speciall helpe of healthfull contrition then we turne to killing of oxen and slaying sheepe Isay 22. how dwels the Spirit of God in vs I. Iohn 3. seeing our brethren stand in neede and yet shutting vp the bowels of our compassion from them God perswade vs better things not in conceiting of our sâ—lues but by serious practise in vs. But thou ô God whose is the cause Psal 59.5 Awake to visite all the heathen and be not mercifull 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 Sion thy Christian Catholike Church wherein thou hast dwelt euen during those dayes wherein Christ in her was hid from the eyes of man lift vp thy feete vnto the perpetuall desolations Psal 157.7 at least by their intention who say Rase it rase it euen to the foundation thereof euen to all that the enemie the man of sinne these thousand yeares hath done wickedly in the Sanctuary Remember O Lord that now long time right rauenously thine enemies haue roared in the
of the Lord went out from Mizpeh where he had slaine him that began to gouerne in the feare of God weeping all along as he went and as if he would haue ioyned his supplications with theirs or rather in religion haue preuented them intreated them to come with him to Gedaliah the gouernour but when he had brought them whither he would into the midst of the citie then slue them and cast them into a pit like in resemblance to that which Iob saith Iob 6.27 his friends digged for him sparing onely those that had in the fields treasures to disclose vnto him To perfection of number was wanting but the seuenth kind of teares in vain altogether or most part employed here behold the backsliding daughter of Rome shewes her foolish forwardnesse presenting as vaine if not so wicked a sort as any of the rest of her owne inuention namely of those which are shed not willingly but by compulsiō wherewith they are tasked who for plenary satisfaction for their sinnes to God are adiudged to an outward and forced lamentation for some part or the whole residue of their life within monasteries or abroad of which teares well speakes father Isac in Iohn of Cassia Collat. 9. ca. 30. saying By their straining they more abase and drowne the soule of him that prayeth pulling it downe from that heauenly height wherein the suppliants mind should vnremoueably be fixed and so compell him losing the prime intention of deuotion to be sicke in seeking fruitlesse and constrained drops of teares Where we reade the valley of mulberrie trees 1. Chro. 14.14 Saint Ierome renders ex aduerso flentium Tradit Hebr. in Paral. ouer against them that weepe whereon he thus commenteth saying The Philistins had an Idol whereto they sacrificed with mens teares Betweene which Idoll and our God I would know what difference they put that for diuine and spiritual worship vrge teares and like exercise of constraint as though in them for themselues he were pleased The eight and onely at all times laudable kind of teares are those of sincere religion contrition compassion and heauenly desire whereof we haue next to speake For onely these we obserued before Dauid calls his owne teares My teares Obseruatiō 4 and that not onely in kind but also in number not onely that they were his that is godly such as he vsed but also they were those which onely himselfe did shed Proposition confirmed For not indifferently the teares of any but of our selues must make request to God for vs. So of the Church it is said Lam. 1.2 Her teares are on her cheekes And our Lord to the daughters of Ierusalem Luk. 23.28 Weepe for your selues and for your children So the Lord to Hezekiah the King giues testimonie I haue heard thy prayer Esa 38.5 I haue seene thy teares Application Which against them is to be noted who if they commend themselues to the prayers of some deuout persons if happily they build some Hospitals for those that in age solitarinesse and sicknesse shall lament meane while themselues be resolued into all lasciuiousnesse are fully perswaded God is with them well appeased which if it be righteousnesse I know not wherein Simon Magus attempting to buy the holy Ghost with mony Act. 8. hath at all offended Such other offence is that when in the morning vnblest going to mingle strong drinke Isa 5. to vse the Prophets words or else about vngodly merchādise they hire with a little mony some shaueling to say their prayers in certain Aues and Paters and Credoes by a rate It was easie for Israel to say to Samuel 1. Sam. 12.19 Pray for thy seruants vnto the Lord thy God that we die not while as themselues ate the calues out of the stall Amos 6. and chanted to the sound of the viole It was easie for Simon of whom we spake to intreate the Apostles Pray yee to the Lord for me Act. 8.24 that none of these things which yee haue spoken come vpon me but no heart he had to ioyne his owne voice with them It is like Dauid who wept and chastened his soule with fasting Psal 69.10 was not ignorant of the Gentiles prouerbe Weeping becometh not a King Euripides yet being a King he counteth it no shame to sorrow a little for the burden of the King of Princes Hos 8.10 Caution Yet say I not it is vnlawfull to request or vnprofitable to haue the prayers of the Lord his seruants The aduenturous Hester putting her life in her hand for her peoples cause Hest 4.6 bids Mordecai gather together all the Iewes that were present in Shushan and fast yee saith she for me And Amos preacheth Amos 5.16 They shal call the husbandman to mourning and such as are skilfull of lamentation to wailing And in Ieremie Thus saith the Lord of Hosts Ier. 9.17 Consider yee and call for the mourning women that they may come and send for cunning women that they may come and let them make haste and take vp a wailing for vs. But most agreeing is his precept by the Prophet Ioel Ioel 2.17 Let the Priests the Ministers of the Lord weepe betweene the porch and the altar and let them say Spare thy people O Lord and giue not thy heritage to reproch that the heathen should not rule ouer them And Hezekiah to conclude by messengers saith to Esay 2. King 19.4 Lift vp thy prayer for the remnant that are left In all which places we may perceiue the holy people allowed accustomed to vse the prayers of others with their owne yet so as alwayes appeares the concurrence of their owne with others Obseruatiō 5 In this wise as many as here sow in teares hope for increase whereof they shal not be deceiued Greg mor. l. 5 c. 7. Luctu suo anima pasci tur adde sicut vrsae boreales sugentes pedes suos i. vltima sua meditantes the which their future expectation euen in their teares procures a present consolation This is that vse of teares which Dauid implies whereas he saith they haue bin my bread for teares oft times both feed and ease the minde Proposition Ambr. de obitu Valentin Est enim pij̄s affectibus quaedam etiā flendi voluptas plerūque grauis euaporat dolor Weeping saith one cooles the stomacke and solaceth the troubled spirit In weeping holy affections haue their proper pleasure and so most part surcharging melancholy is expelled Therefore the Prophet requests Turne away from me Esa 22 4. that I may weepe bitterly Now we know delight is presupposed to follow whē the desire is obtained So the people in Babylon remembring Ierusalē in bitternesse find no sweeter leniment then this Psal 137.1 Vpon the riuers of Babylon there sate we downe yea we wept when we remembred Sion Wherefore else doth Ieremie wish so earnestly Ier. 9.1 O that my head were
fellowship Sonship of the euerlasting Father the almighty God the vncorruptible vnchangeable King of Kings and Lord of Lords Hereto adde of what priuiledges and benefits both bodily and ghostly our whole kindred is disfranchised For so when any is found in leas-maiestie obnoxious to Princes is depriued not onely of fauour before enioyed but also of euery right and benefit euen to fire and water as the Prouerbe is And as touching our bodies whose foode before all but one the trees of Eden were the fowles of heauen and beasts of earth and fish in the sea for seruice and whatsoeuer else the elements haue for holy sport and sinlesse recreation not one the least of these now they vse but for price or else by stealth The Lords his ransomed by price and that no lesse then the bloud of God the rest without right abuse them by iniurious robberie and shall when the Iudge sits receiue the recompence of their fellonie As for the soule while the body vsed the creature the Creator himselfe was her possession whose habitation from the beginning by the coeternall Wisedome l Pro. 8.31 was with the sonnes of men But now * Esay 63.10 He is turned to be their enemie and doth fight against them O losse beyond all losse ô mischiefe likened by no dammage How many shall you heare relating vpon euery meeting their losse of some ship or goods a part or whole but of losing God no more then if they neuer had had interest in him Of those losses so they speake as they that seeme somewhat to themselues and would to others that sometimes they had such things to lose but this that as from themselues without all hope of once recouering for euer God as losse they do not once record n Iud. 18.24 Micaiah could bewaile the losse of Idols how much more meet were it to lament the deniall of the true and onely God Carelesse o Gen. 27 34. Esau wept aloud with a great and exceeding bitter crie not quite for losing but for missing the chiefest place in his fathers blessing but we alas haue lost our Father himselfe who can refraine from teares He for failing of a worldly preheminence but we depriued of heauen and our Father the maker of heauens yea and that other esteemes absurd to be demanded what he ailed The gods which saith himselfe he made being by violence taken p Iudg. 18.24 from him but how much more absurd is the wilfull abdication of God the former of all things not bewailed Finally with God against our will we haue left our natiue soile because against our selues we haue forsaken God therefore against our minds we depart our habitation q Ier. 2.31 Hath a nation changed their gods which are yet no gods saith the Lord But my people haue changed their Glory for that which doth not profit For the elected because beloued nation hath forsaken the True cleauing to them that are not Therefore their land cast them out because they had denied their God and vs all guiltie of like offence had Paradise now for euer spued out because we had prouoked God if the clemency of the selfe-same God had not succoured It indeed mercifully relieues giuing hope of some returne yet we poore exiles iustly mourne in miserie during this our absence Rom. 8.23 Our selues which haue the first fruits of the Spirit euen we our selues groane within our selues waiting for the adoption the redemption of our bodies r Rom. 8.38 Æneas and others long since expelled their countrie might carry with them their supposed gods whom they had not offended but we to whom was knowne and to worship granted the onely God omnipotent do sigh knowing our selues but strangers here and voide of God were it not for Christ whom we haue prouoked O pleasant soile and fruitfull season and delightfull ayre of natiue Paradise by fault of ours not thine from thee we sonnes of Adam banisht are Garden of God plantation of the Highest with what teares shall I bewaile not thy desolation for thou art blessed not layd waste by the reiection of the corrupted sinner and sinne corrupting as also was the mother earth by washing off infecting flesh therefrom but sorrow for the vnhappie case of our whole race expelled from thy felicitie Herefore the holy Prophets ſ Esay 16.9 Esay and t Ier. 48.22 Ieremie wash Iazer Sibma Heshbon and Elealeh with their teares O men of God who shall to me impart some part of your abundant wailing for the forraine Moabitish land you all bewatered a country full of naughtines that you might so purge it but I first that land most holy before my comming by me defiled most pure by me polluted next mine owne fall deserued but most distressed casting thence that it might be cleansed Some u Stella in Luke 7. ex 72. interpretibus will haue vs to vnderstand from a certaine and much reuerenced translation that which is not vnlike that Adam after his fall cast out of Eden was placed ouer against in the sight thereof that by often beholding the sorrow of his sin might be increased And no lesse surely I suppose from the originall may be said of Cain x Gen. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manqueller hated of the Lord that there he not without Gods ordination being separated from the face that is the fauour of the Almightie tooke vp his residence in the land of Nod. Woe is me that my habitation y Psal 120. also is prolonged in the land of Nod whilest that for violating the Highest Maiestie expelled behold I may but not enioy those pleasures once possessed O hardnesse of heart and emptinesse of head and drinesse of mine eyes who for all this hardly shed some teares I remember that worthlesse multitude most like my selfe come out of Ægypt a forreine and to them vnfriendly land Num 11.4.5 to haue wept most bitterly within few dayes after departure remembring the melons z and onions cucumers leekes and flesh-pots wheron they had fedde before though without all loue yea with extreame hatred of the inhabitants and wearisome labour brought low but I absent now hundreds and thousands of yeares from that most naturall fruitfull and delightfull and friendly country seldome and slightly sigh for it O call not to my iudgment the inhabitants of a 1. Sam. 30.4 Ziklag who wept for the supposed losse of their wiues children till they could no more they had lost their stuffe but their land remained their wiues were gone and their children taken but without difficultie they might contract new marriages with women of their owne families by which their decayed expectatiō of posterity might be yet repaired but to vs both house and land gold and siluer and most precious iewels and most familiar fellowship of the holy Angels neuer on earth as before to be recouered was lost in a moment Againe I thinke of this same
midst of thy congregations these westerne Churches they haue set vp their ensignes of papall keys and supposed shippe and triple crowne of primacy and vniuersality and many such for the signes of him that is set vp for an ensigne to the nations Esay 11.11.12 A man sometime was famous according as he had lifted vp axes Ps 74. of sound speeches vpon thicke trees of Gentilisme and Iudaisme Tit. 2.8 Tit. 1.9 and diuers heresies Act. 14. as did Paul and Barnabas Act. 17. c. Paul and Silas Irenaeus Cyprian Arnobius and Lactantius Clemens and Tertullian Saint Augustine and Ierome with hundreds more transporting the goodly Cedars and firres and palme trees for the building of the holy Temple Psal 74. But now they break downe the carued worke thereof at once with axes and hammers of prophane disputings 1. Tim. 6.5 of men of corrupt minds and destitute of the truth they haue cast the fire the contentions of words into they Sanctuary they haue defiled by casting downe long since the dwelling place of thy name to the ground and now they haue said in their hearts let vs destroy them together but now ô Lord awake arise at last Psa 79.12.17 and render vnto our enemies seuenfold into their bosome Psal 89.51 the reproches wherewith they haue reproched the footsteeps of thine Annointed so we thy people and sheepe of thy pasture will giue thee thanks for euer The furtherers of teares in regard of action it selfe shall be considered in the substance and circumstances thereof of circumstances the manner is first that namely it be orderly either ascending from inferiour things or descending from the higher either from our owne basenesse or from Gods magnificence proceeding in order to the other which both in Dauids Hymnes it is easie to obserue and we by some resemblance may illustrate in two Maries mentioned in the Gospell For Mary Magdalen began standing to wash Iesus his feete with her teares Luke 7.38 and after is said to wipe them with the haires of her head and to kisse and annoint them which could not be done without bowing of her selfe but another Marie the sister of Lazarus and Martha we heare first she sate at the feete of Iesus and heard his word Luke 10.39 most like after arose because of the reuerence she gaue vnto it for so was the ancient manner of hearing the Law Nehe. 8.5 and so long after the Fathers Sermons witnesse S. Chrysost they vsed in the Easterne Churches The place to be chosen for this purpose had need to be most retired lest either the repinings of vngodlinesse hinder the fruit of holinesse or fauour of the religious peruert it to hypocrisie Hence our Lord enioynes that those that pray betake them to their chambers Mat. 6.6 and shut their doores praying to their Father which is in secret and the effectually religious wishes O that I had wings like a doue Psal 55.6 for then would I flee away and be at rest loe then would I wander farre off and remaine in the wildernesse Therefore also another Prophet saith Ier. 13.17 My soule shall weepe in secret places for your pride For this purpose also serues the silence of the night when no colour by the eyes nor any noise by the cares or obiect of others sense disperses the intention of the mind Therefore the watches waite for the Lord as witnesse the Prophets both Dauid and Esaias Psal 63 6. If I remember thee vpon my bed faith the one and meditate on thee in the night watches Againe I preuented the dawning of the morning and cryed I hoped in thy word mine eyes preuent the night watches that I might meditate in thy word Psal 116.147 148. And the other With my soule haue I desired thee in the night Esay 26 9. yea with my spirit within me will I seeke thee early So by another Prophet the Lord enioyneth the citie which he calleth to repentance Lamen 2.19 Arise cry out in the night in the beginning of the watches powre out thine heart like water before the face of the Lord. For darknesse by its proper likenesse striking horror into the mind makes a commotion amongst the affections which as in the sea the moouing of the Moone causes an ouerflowing of the waters Therefore not onely watching of the soule but also of the body is needfull as Dauid saith I watch Psal 102.7 and our Lord watch and pray Mat. 26.41 and S. Paul watch thereunto Eph. 6.18 that is to prayer for which we require teares and S. Chrysostome saith Teares in stead of gemmes were the ornaments of Dauids bed As for the substance of this action whereof we speake for it is required the absence of some and presence of other things The absence or more properly the omitting of emploiments so far as for this end is needfull For thus the Lord saith himselfe Be still Psal 46.10 and know that I am God To this is that he doth command Deut. 15.19 not to plow with the firstling of an oxe nor sheare the firstling of a sheepe which were holy to the Lord in figure of our oblation by that kind of first fruites of his creatures I am 1.18 Yea truly how contrary is too much of employment how good soeuer to spirituall contrition or reioycing the only springs of this we speake of experience too plainly proues The things whose presence is required are many of which these are chiefe the author enioyning the cause effecting and the obiect procuring The author I speake of is God whose looking that is whose pitying is the first mouer as of euery other so of this religious action So Peters teares baptize his sins For then saith Rauennas Peter Serm. 107. that is euery repenting sinner is wont to weep when the Lord lookes vpon him Luk. 22.61.62 And the Scripture saith The Lord turned and looked vpon Peter and Peter remembred the word of the Lord how he said vnto him Before the cocke crow thou shalt deny me thrise and Peter went out and wept bitterly Bitterly he wept that bitterly had cursed he wept bitterly resoluing the gall of bitternesse by the heate of the two great lights his Lords eyes for it is written Pro. 20. ◠The King that sitteth in the throne of indgement scattereth away all euill with his eyes Psal 34. Now The eyes of the Lord are vpon the righteous Pray we therefore for that righteousnesse that vprightnesse of heart which the Lords eyes may not disdaine to looke vpon especially when we stumble fall For who sinneth not 1. Kin. ◠So may we indeed be cold but neuer so congealed or our fountaine dried but some of these waters from our eyes may slide The nearest effectuall worker is that Spirit that in the beginning moued vpon the waters Gen. 1. and moueth to the end what euer was formed of
deserued by his whoredome if it had come to light But it is much more commendable to blush being vniustly blamed Whence in part appeares what difference there is betweene the wicked and the iust of whom the one is not affected with the filthiest and most deserued shame of his owne vngodlinesse the other is tormented with the most vniust suspition though of the lightest crime Ier. 20.10 I haue heard saith he the defaming of many the effect whereof is in him Feare on euery side Beware therefore to reproch such persons vnlesse thou wilt be more cruell then they that rage with fire and sword Reckon thou Senacherib and Rabshakeh amongst the first chiefest kil-Christs because euer an honest minde is more afflicted with words the blowes as Solomon in the Prouerbes doth confirme A reproofe entreth more into a wise man Pro. 17.10 then an hundred stripes into a foole And experience proues no lesse in them that are tried with both whither I may referre that which Saint Hierome doth relate he saw in Ægypt Tom. 1. ad Rusticum monachum de viuendi forma A yong man a Greeke that could by no abstinence no wearinesse of labour quench the flame of his owne flesh him saith he the father of the Monasterie saued by this deuice or did he rather destroy him by a vicious lye and constrained continencie therefore not of Gods gift he commands a certain ancient man to pursue the fellow with chidings and reproch and when he had so abused him to be the first complainer witnesses being called spake for him that had done the wrong he on the other side persisted with teares protesting all was vntruth none gaue credit onely that Father in subtiltie opposed his defence lest of too much sorrow that brother should be swallowed vp What more Thus a yeare was spent which being ended the yong man being asked of his wonted concupiscence whether as yet he were troubled therewith Wo is me saith he I haue not leaue to liue and should I lust to commit vncleannesse So to be vniustly condemned was to be depriued of life And detraction our Sauiour witnesseth is confraction that is breaking saying Reproch hath broken my heart Psal 69.20 and I am full of heauinesse Which the emulous Ammonites of Israels honour seeme well enough to vnderstand 1. Sam 11.2 chusing once and againe to torment the people of God in their vengefull spite 2. Sam. 10.4 rather with reproch then death once desiring to pull out all their right eyes that they may lay it for a reproch on Israel Another time cutting indeed their garments in the middle to their buttocks and shauing off the one halfe of their beards so sending them away reproching as they supposed Israel who had sent their spies which both Dauid accordingly repayed no doubt according to the will of God when he brought the people that were in Rabbah their chiefe City 1. Chr. 20.3 and cut them with sawes and with harrowes and with axes yea euen so dealt Dauid with all the cities of the children of Ammon and God reuenged with punishments of like proportion the Prophets so often witnessing the same as the holy storie relates their iniurie First to Ezekiel it is said Ezek. 21.18 Sonne of man prophesie and say Thus saith the Lord God concerning the Ammonites and concerning their roproach euen say thou The sword the sword is drawne for the slaughter it is furbished to consume because of the glistering and in Zephanie he saith Zeph. 2.8.9.10 I haue heard the reproach of Moab and the reuilings of the children of Ammon whereby they haue reproached my people and magnified themselues a-against their border Therefore as I liue saith the Lord of hoasts the God of Israel surely Moab shall be as Sodome the children of Ammon as Gomorah euen the breeding of nettles and salt-pits and a perpetuall desolation the residue of my people shall spoile them and the remnant of my people shall possesse them this shall they haue for their pride because they haue reproached and magnified themselues against the people of the Lord of hoasts Which it were good the Ishmaelites of our age would take into their knowledge and remembrance if they be not past all care of their owne saluation how they runne into such crimes and recompence Wherefore let all louers of God rather to giue the strong drinke of any powerfull comfort Pro. 31. Vnto him that is ready to perish and the wine of cheerefull consolation vnto those that be of heauie hearts Yea euen if they haue deserued shame yet not vnmindfull of the case of men but if vndeserued then much more which diligently the Apostle performes by writing to the Hebrewes which had bene made a gazing stocke both by reproches and afflictions Heb. 10.33 and which deserued such comfort in their calamitie they became companions of them that were so vsed And on the contrary our Lord who hath bid vs by all meanes to blesse curses in the name of God Psal 109.16 him and his wife and seede that remembred not to shew mercy but persecuted the poore and needy man that he might slay the broken in heart Obseruatiō 2 False accusers persons spared Meanewhile here shall not be omitted Dauids so mild manner of expressing so cruell a calumny when it was said as after whē they said without any particularizing of their persons For the Saints looke not so much vpon the persons inflicting as on the afflictions molesting them their endeauour is to wipe off vniust aspersions not so to traduce their accusers saue when the persons and the causes are so ioyned that they cannot well cleare thēselues of the one without discouering the others vncleannes Thus the Church speaks thus the harmelesse Doue she sighes For thy sake are we killed all the day long Psal 44.22 we are counted as sheepe for the slaughter a killing we heare but the authour we know not in a word to speake so often in the Psalmes he lays before the Lord iniuries vexations persecutions of all sorts yet scarce shall you euer see the Actors branded therewith by name which is of singular meekenesse and true rellish of Christian equanimitye Sometimes in their inscriptions shall you finde those noted who gaue occasion to the complaints plaints but vnder correction I suppose it may be thought those titles are not the same Authors whose is the text though both doubtlesse be inspired of God vnleast we grant it of those inscriptiōs wherin sometimes so farre as manifestation of the occasion did require he puts their names whose crimes he wrote against yet neuer fully or plainly expressing them for vnderstanding of the matter and future ages being forced obscurely he touched their names Montanus in 2. praefatione Bibliorum Hebraeo-Latinorum but voide of priuate gall for shunning publike offence vseth some trāsposition in steed of direct intimation as that which is written Psal 9. title
name in foaming out their owne shame Iude v. 13. or else perhaps now in weakenesse of iudgement to discerne betweene good and euill as before for want of strength to resist the euill minister matter of obloquy to others gaining no comfort to themselues while others enlarge their shame themselues lessen neuer aiote their sin Giuing more occasion to the aduersary to speake reproachfully 1. Tim. 5.14 then yeelding obedience to him that friendly counselleth Debate thy cause with thy neighbour himselfe Pro. 25.9.10 and discouer not a secret to another lest he that heareth it put thee to shame and thine infamie turne not away so incurring the censure of a tale-bearer for reuealing secrets Pro. 11.13 and iustly deseruing the iudgement of hating and deceitfull persons Pro. 26.26 whose wickednesse shall be shewed before the whole congregation But to make vse as we beganne of the vngodly their aggrauating the euill that happens to godly men let vs learne as we may not our selues iudge theÌ„ that are without 1. Cor. 5. so neither we expose them that are for ought we know within vnto 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 seeme to further his wicked deuice or open their mouth who when our foote slippeth magnifie themselues against vs Psal 38.26 who blaspheme not magnifie the name of God through the infirmities of his children Esay 52.5 To which sense Saint Augustine speaketh wisely What haue I to do with men that they should heare my confessions Confessions l. 10.5.3 as though they could heale my diseases who are a curious kind to know the life of others but carelesse to amend their owne why do they enquire of me who I am that refuse to heare of thee O God what they are themselues or do they know when they heare of me by my selfe whether I tell the truth whereas no man knoweth what is in man 1. Cor. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dauid and Paul when as the repentance of their knowne sinnes is approued of the whole Church of God commend both their fals and risings to future ages 1. Tim. 1.16 because for this cause they obtained mercy that in them first or chiefly Iesus Christ might shew forth all long suffering for a patterne to them which should hereafter beleeue on him to life euerlasting Knowing that their owne raising was set by God for exhortation and encouragement to all who should happen after them to fall not to lye still despairing of strengh to rise and stand againe which Dauids words witnesse as plainely as those of Paul before alledged saying I will teach transgressors thy waies Psal 51.13 and sinners shall be conuerted vnto thee For Dauid by his publication as Chrysostome comments becomes to offenders after Hom. 1. in Psal 50. as one knowne to be throughly cured of a dangerous disease by the experience of long and constant health comming to visite another sicke of the same infirmity without hope of recouery who hath expended all his substance and vsed all possible diligence but in vaine this visiter comming and relating both how extremely he had bene afflicted with the same euill and withall by what meanes he recouered both present ease and perpetuall health at an instant cheares the patient with hope and soone after perfectly restores him by application of the medicine so hath Dauid that he may do the like penned for posterity his owne excesse his distresse and redresse by the grace of God So Saint Austen aged hauing by a long laborious life not onely blamelesse but euen almost miraculous gained both admiration of the Church of God and also a good report of them that are without 1. Tim. 3.7 Confessionum liâ—r wrote for this same purpose in thirteene bookes both the wanderings of his whole life as a sheepe straying from the flocke Psal 119.176 and also the most watchfull prouiuidence of the heauenly Shepheard ouer him Psal 23.1 guiding him with his eye euen amongst the pits of destruction Psal 32.8 Psal 23.4 comforting him with the rodde and staffe of his louing chastisements and prop of faith when his soule fainted in the wildernesse of vnrighteousnesse and finally carrying him on his shoulders to the fold out of the which the wolfe neuer deuoured any from which none that euer were of it shall stray from it without returne All this while I reproue not that confession which vpon inward remorse seekes of some skilfull soules Phisition or faithfull Pastor comfort against present griefe and counsell against like sicknesse in time to come Transition In the occasion of the calumnie we haue seene much cruelty and the kind is not without impietie for without impietie neither can it be said of the creator Diuision 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 it selfe Wherefore we first enquire what this meanes Where is God next the purpose of the other Where is thyÌ„ God ObseruatioÌ„ 6 Reall Atheisme Where the question as we haue obserued before of vnbeliefe is prefixed to both for he that asketh where is either ignorant or professeth flat deniall So the vngodly know not or beleeue not God the Father almighty maker of heauen earth they deny the first article of the Christian faith what faith haue they of the rest For this question touching God is cither the voice of faith victoriously though laboriously fighting and ouercoming the obstacles which for greater glory of conquest are left in the way to wrestle with as that of Elisha asking 2. Kin. 2.14 Where is the Lord God of Elijah hauing 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 theÌ„ vp out of the Sea with the sheepheard of his flocke Where is he that put his holy spirit within him Or else it is the murmure of vnbeliefe and fury of heathen blasphemie so often bewraied in the Prophets to be this in summe Where is their God Psal 79.10 or where is the Lord thy God Psal 115 2. meaning Ioel. 2 17. he is not at all Mica 7.10 or else not a God being not able to saue Wherefore of himselfe it is written Am I a God at hand Ier. 23. v. 23. saith the Lord and not a God afarre off Neare to the iust farre from the wicked for God as is in the Greeke Prouerbe runnes 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 Caine knoweth he shall be hid
from the face of God The oppressours that seeke after the soule of the righteous Psal 54.3 they haue not set God before them which is all one as to denie him in workes Tit. 1.16 whose voice can be no lesse effectuall then that of words Psal 10.4 The wicked through the pride of his countenance will not seeke after God God is not in all his thoughts And Pharaoh speaketh plainly Exod. 5.2 Who is the Lord that I should obey his voice to let Israel go AmplificatioÌ„ The holy Ghost yeelds sufficient reason of this truth saying He that loueth not 1. Ioh. 4.8 knowes not God For how can a man know good and not loue it or not loue knowing it to be good Certainly he that knowes hony to be good that is finds the goodnesse therof in agreement with his owne taste knowing it loues it but as the saying is Ignoti nulla cupido vnknowne vndesired Now as the Apostle argues his ignorance of God by want of loue so the Prophet his contempt of God by the excesse of his deeds Psal 36.1 The transgression of the wicked saith within my heart there is no feare of God before his eyes For his words passe through mine eares as really his deeds by mine eyes his workes speake within me that which his thoughts haue spoken within himselfe his thoughts that he may sinne without the feare of God haue said to himselfe there is no God but his words say not so to others because he that hath forsaken the feare of the Almightie Iob. 6.14 cannot put away the feare of men yea sure it is these two feares dwell not together whither soeuer the one comes 1. Iohn 4. it casts out the other therefore the transgression of the wicked witnesseth that he beleeues not God that he denies him Before his eyes is the feare of men therefore he professeth not his iniquitie lest he should be condemned or reprooued before his eyes the feare of God is not therefore within Aug. in Psal 35. where he thinkes no eye seeth he purposeth he mediates iniquitie Hiâ—r in TituÌ„ Christ saith Saint Hierome is wisedome righteousnesse truth holinesse wisedome is denied by folly righteousnesse by iniquitie by falsehood truth holinesse by dishonestie by cowardise courage and as often saith he as we are vanquished by vices Quoties vituÌ„s vincimur Deum negamus Vse we deny God There be more Atheists then we are aware of the word is not in the heart of all in whose mouth it is they do not all beleeue that do confesse the Lord Iesus Rom. 10. v. 8.9 they seeme to speake with iudgment that say As Antichristianisme decreaseth Atheisme preuailes that is Sathans last stratageme so much more vnresistable then the former as it is more secret not auowing it selfe as the other but as the Camelion is changed by euery approaching colour so it fitts it selfe to euery occasion in euery place not beleeuing stedfastly that God is in any place Basil in Esaium For which of them that beleeue God is in euery place beholding all actions trying the thoughts of all hearts will admit into his mind a wicked thought or act or vngodly deed But then men fall to the commission of vnrighteousnesse when they suppose that either he sees not or regards not the things that are done below Iob 22.15.16 The old way which wicked men haue troden who were cut downe out of time whose foundation was ouerflowen with a floud as fashions long since vsed for want of new inuention are taken vp againe for new may be obserued now renewed as in the day when Noah entred into the Arke If any could vnderstand the voyce of mens workes even of those that do not quite denye a Godhead he might with an intellectuall eare heare their hearts discourse in these or like words Iob 22.13.14 How doth God know can he iudge through the darke clouds Thicke clouds are a couering to him that he seeth not and he walketh in the circuit of heauen Doth any that heare Elias mocking the seruice and seruants of Baal 1. Kings 18. beleeue that Baal is God in his esteeme Why then should they be thought to account lehouah God whose sport is in deriding the seruice and seruants of Iesus Reason perswades that Sennacherib and Rabsakeh esteemed not them Gods whose land against their wills they haue wasted of whom he saith 2. Kin. 18.34 Where are the gods of Hamath and of Arpad where are the gods of Sepharuaim Hena and Iuah haue they deliuered Samaria out of mine hand When he obiecteth to the God of Israel both vntruth of promise 2. Kin. 19.10 and vnabilitie to deliuer Iudah out of his hand doth he not denye that he is God So they that magnifie their owne might and insult ouer his people not fearing his threates nor beleeuing his promises do indeed denye him The Scripture saith Who is he that ouercometh the world 1. Iohn 5.7 but he that beleeueth that Iesus is the Sonne of God And yet a great part of the world beleeues it Iames 2. Do not euen the diuells beleeue and tremble But saith Bernard In OctauaeÌ„ Pasche ser 1. Do you thinke he accounts Iesus to be the Sonne of God who euer is the man who neither is affrighted at his threates nor allured by his promises neither obeys his precepts nor resteth in his counsels As little reason we haue to beleeue he beleeues in God that hating to be reformed Psal 50. casts his words behind him Yea if we search with a little diligence we shall obserue them among vs of whom the Scripture plainely speakes as denying God For it witnesseth that they who glutton-like spend their dayes in wealth Iames 4. spending it on their lusts say to God Depart from vs Iob 21. v. 1â— for we desire not the knowledge of thy wayes Psal 10. v. 9. 11. It saith He that doth catch the poore drawing him into his net hath said in his heart God hath forgotten he hideth his face he will neuer see When the Priests say of euery one that euill is Mal. 2.17 he is good in the sight of the Lord he delighteth in them it is all one as if he said Where is the God of iudgement When the people keepe from his messengers his tythes and offerings Mal. 3.8 they not onely refuse to know him but also robbe him Finally to whom his iudgements are farre aboue Psal 10 5. out of their sight his saluation also is farre from them Psal 119.115 ObseruatioÌ„ 7 Want of God greatest miserie For in this wise God that is neare to all men is farre from wicked men Acts 17.17 God that is not farre from euery one of vs Psal 145. is neere onely to them that call vpon him in truth Eccl. 11.7 a ioy to them that behold his light Deut. 4.24
but a consuming fire to the wicked Esay 33. The same fire In Nazian Orat. 6. as Elias of Candie speaketh hath burning heat and cheerefull light so doth God deuide his workes betweene the good and bad The absence of God is that which vnawares these mockers testifie to be the extreamest miserie and the Saints confesse it so much lamenting euen the vniust esteeme thereof When the Apostle will aggrauate the great disparity of the Ephesians being before Gentiles and now Christians he summes vp all their former miserie in this being without God in the world Eph. 2 12. at their reproch thereof Baals Priests spare not to cut and launce themselues 1. Kings 18. Not onely the Church prayes most earnestly against the appearance of Gods forsaking and Dauid grieues that they say Psal ◠◠There is no helpe for him in God and Iob with all his might armes himselfe against that temptation of his friends saying I am as one mocked of his neighbour Iob 12.4 who calleth vpon God he answereth him But euen Cain and Saul Gen 4.14 sorrow as admitting no comfort vpon experience thereof 1. Sam. 28.15 though they had no grace to feare it before it came Amplificatiō For euen nature her selfe in the worst abhorres to be depriued of her maker and to be without God is to be without life Psal 30.5 in knowledge of whom it doth consist he is not onely the author of that eternall life proper to his owne seruants Iohn 17.3 but also of the naturall Giuing to all Acts 17 25. life and breath and all things And they who but beleeue there is a spirit know that to be farre from God is to be possessed of Sathan Thus farre euen godlesse men are grieued much more the godly are moued thereby to mourne not receiuing comfort Aug. in medit quicquid uon est Deus meus egeslas est For haue they riches without God it is but pouerty haue they friends and kinred in the world yet in comparison with God Mat. 23 9. they know no father He it is that when father and mother forsake them takes them vp Psal 27.10 God alone is he to whom they are betrothed 2. Cor. 11 2. to whom they are ioyned not in one flesh 1. Cor. 6.17 but in one spirit Therefore vpon any desertion though but in appearance Ioel 1.8 they lament like a virgine girded with sackcloth for the husband of her youth Psal 73 25. whom say they haue we in heauen but thee alone and there is none vpon earth that we desire besides thee And againe Thou art my portion Psal 119.57 ô Lord and againe Psal 62.7 In God is my saluation and my glory the rocke of my strength and my refuge is in God Which all if in God you take from them what haue you lest wherein they may be cōforted For when in the day of his trouble he sought the Lord Psal 77. and found him not His soule refused to be comforted and no wonder if he do so whē as he cannot find his heauenly Father whereas Rahel in the Prophet likewise so refused Ier. 31. because her children whom she sought were not to be found on earth though they had changed it with heauen In the earth there is no losse besides this which may not in some sort be repaired Is the house burned Money and mens labour will build another Hath the extortioner pilled or the robber spoyled thy substance By labor and leisure thou shalt recouer thy selfe againe Is thy wife dead Another may be had Or thy children thou mayst beget or else adopt others in their stead Sicknesse may be driuen from the body by helpe of physicke sadnesse from the spirit by some conuenient delight if God alone be gone none can bring him againe nor supply his roome Application By this we may consider in compassion ouer others that know not themselues what their condition is who still remaine such as we sometimes were carried away vnto dumbe idols euen as we were led 1. Cor. 12.2 as the Gentils that know not God 1. Thes 4 5. I meane not onely them that haue no knowledge of Gods iudgements Psal 147.10 but also and especially them that knowing them haue turned them into hemlocke more then the nations that are without the Church of whom the Apostle saith 2. Ioh. v. 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God To whom God in the Prophet Ier. 2.19 Thine owne wickednesse shall correct thee and thy back slidings shall reproue thee know therefore and see that it is an euill thing and bitter that thou hast forsaken the Lord thy God and that my feare is not in thee saith the Lord God of hoasts Euill it is in the present how intollerable and vnremediably euill will the end proue That which is so bitter in the bud increasing to bitternesse how bitter will the ripe fruite proue Hereby may be gessed though not plainly vnderstood how painfull is that punishment of the damned which they call the paine of losse so grieuous to the Saints in the present is the ouershadowing of Gods countenance that notwithstanding their stedfast hope of seeing him againe they are disquieted as though he were quite departed Iob 29.5 when the Almightie saith Iob was yet with me Psal 77.7 and Dauid Will the Lord cast off for euer and will he be fauourable no more S. Chrysost in epist What sorrow to see the king in royall maiestie accompanied with all his Princes seruants and loyall subiects riding in chariots of triumph because all their aduersaries are once so vanquished as they shall neuer arise againe but himselfe to be debarred of beholding much more of partaking of that honour Psa 149. of all his Saints to see the Lord Iesus with the thou sands of his Saints as light cloudes carried vp aboue the starry skie with Angelicke trūpets royall voice meane while himselfe is perpetually confined below neuer againe to see that King of glory Psal 24. nor haue accesse to any of his companye so that it may well be questioned whether be more lamentable Depart from me ye cursed Mat. 25. or that which followeth into euerlasting fire The Poëts make Tantalus his extreame torment to be in this that standing in water to the chinne still liuing he can neuer drinke of it to quench his thirst wherefore their worme of griefe gnawes as painfully as their fire burnes who must euer remember Luke 22.28.29.30 how they that followed Christ in his temptations sit in the kingdom appointed vnto them eating drinking spiritually celestially vnspeakably without filling without lothing at his table in his kingdome sitting on thrones Luke 13.29 iudging the tribes yea all those that come frō the East and West and South North sitting with Abraham and Isaac and Iacob in the kingdome
we are exercised in defending any of them he may the easier and deeper wound our head Christ and God He strikes at Iobs flockes Iob 1.11 and heards and house and children but you heare him tell God Iob 2.5 from whom he cannot conceale it all is that Iob may curse God and so be forsaken Vse Therefore 2. Cor. 2 11. being not ignorant of his wiles 2. Pet. 5.8 let vs be sober and watch against our aduersaric that goeth about espying where he may get aduantage We ought to imitate here the serpents wisedome who when he cannot get away first of all secures his head as he can and we should fence that best which he assaultsmost the hope of God though the rest that is riches and esteeme and the like be wounded or maimed that life may remaine in the heart and spirit in the head Our Sauiours answers to his seuerall temptations ministers to vs a singular instruction concerning all the sorts of his sleights for in those three are the kinds of all for in what euer words with what euer colours to what euer pretence the enemie propounds them our defender referres them to the iniurie of God Math. 4. Man shall liue by euery word that cometh out of the mouth of God Thou shalt not tempt the Lord thy God Thou shalt worship the Lord thy God This obseruation is most worthy of our imitation in all the enemies assaults ObseruatioÌ„ 9 Where God is Now for answer to the question of these inquisitors if they will learne or that others may that will we are first to tell them their questions about God which they make to vs are shapen by the patterne of the first that the old serpent made needlesse questions Gen. 3. that they may turne vs to nothing as they did our mother but it is good for vs for answer to take heed vnto the word which she neglected Wherefore out of it as Paul vnto the superstitious Thessalonians The God A 9.17.23 not whom ye ignorantly worship but of whom vnfaithfully ye aske him declare we vnto you not what he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which none can do but where he is which you demand though we could more easily if you had asked where are all other things haue answered they are in God that word which is our wisedome answers The Lord is in his holy Temple Psal 11.4 euen in that whereof the Apostle speaketh The temple of God is holy 1. Cor. 3.17 which ye are Therefore as this temple is euery where Psa 6.3 The earth is filled with his glorie Psal 97.6 so that All the people see his glorie And The Lords throne is in heauen Psal 11.4 for The heauens of heauens are the Lords And briefly if you will beleeue himselfe Ier. 3.24 He filleth heauen and earth Or if you beleeue not the testimonie of God concerning himself Sybil. oracul proemio ex Theophilo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it be greater then mans yet receiue it from men and of men like vnto your selues Pythagoras will answer Apud Cyrillum Alexandrinum Iupiter est summus vertex atque infima planta c. The one God is whole in the whole circle Orpheus your ancientest diuine will giue his verdict that Ioue is first and Ioue is last he meant Iehouah or Iah before and after the ages of the world Ioue the highest point and in the lowest plant he is for euer in one and yet in euery place And Maro Prince of the Latine Poets saying Georgic 4. Deism ire per omnes ter ras tractusque maris coelumque profundum c. that God his walke is through sea and land and highest heauens from whom the beasts and birds the creeping things and man the Lord of all take life and motion breath and being Or briefly as the emblame reports which naturall men haue giuen God is an eye vpon a staffe Cyril contra Iulian. l. 9. a staffe vpholding all things an eye beholding a staffe in the clementarie region an eye in the celestiall Psal 33.13 14 for God loketh downe from heauen beholding all the sonnes of men from the place of his habitation he looketh vpon all the inhabitants of the earth Esa 66.1 The heauen is his throne and the earth is his footstoole Therefore an eye vpon a staffe because his glory is most seene aboue as his helpe is most required here in things subiect to continuall change for else behold 1 King 3.27 the heauen and heauen of heauens cannot containe him He is higher then the heauens as the King whom he set ouer his people 1. Jam. 9.2 From his shoulders and vpward So that the vpper surface of those spheres is the lowest base of his palace and yet he searcheth deeper then the lowest earth wherefore in vaine you thinke you can by searching finde out God Iob 11 7.8.9 can you finde out the Almighty to perfection If he be as high as heauen what can you do if deeper then hell what can you know If his measure be longer then the earth and broader then the sea Esay 40.18 to whom then will you liken God or what likenesse will you compare vnto him Esay 66.1 Where is the house that you build vnto him what is the place which you assigne him for his bound Esay 40.12 Hath he not measured the waters in the hollow of his hand and meated out the heauen with a spanne V. 22. It is he that sitteth vpon the circle of the earth and the inhabitants thereof are as grashoppers And yet though he be so high he humbleth himselfe to behold the things that are in heauen Psal 113.6 and in the earth 2. Cor. 6.16 he dwelleth in his Church and walketh amongest the golden candlesticks Reu. 1.13 Year not onely so but in euery of his Saints it is said 1. Cor. 14.25 God is in you of a truth Yea what speake we of his Saints from none of you he is absent and yet with none of you he is present he is absent by his grace but is present by his power Ber. de triplici cohoerenua who is euery where and yet no where being both comprehensible Nicetus in Nazianz. and scarce comprehensible and altogether vncomprehensible Comprehensible Arnob. l. 3. aduersus hâ—â—resis because this notion of God is most certaine that nothing can be spoken equall to him incomprehensible by the same reason because as saith Nazianzene Orat. 42 in Pascha This onely can be comprehended of God that he is infinite scarce comprehensible in his effects or workes comprehensible in respect of the creatures apprehension incomprehensible in his vncreated nature scarce comprehensible in respect of the things he hath created Isidor Hispal de summo bono The infinitnesse of Gods greatnesse is this that we conceiue him within all things but not inlosed without
what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is as he is immortall immutable Rom. 8.25 eternall partaking of that which now we hope for not seeing it but with patience waiting for it Waiting for to see it and enioy it but in such maner as it may be seene and had spirituall celestiall supernaturall Obserua ∣ tion 11 Saints iudged forsaken of God Meane while it may be said these doubt not of God where he is but denie Dauid any refuge in God therefore they say where is thy God And himselfe confesseth Psal 3. v 2. Many there be which say of my soule there is no helpe for him in God Their conceit seemes to be that God for his wickednesse though he trusted in him had forsaken him as his owne speech to Saul implyes If the Lord hath stirred thee vp 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 accompted of the vngodly as they themselues truly are without God especially if any trouble take them Such was Shimei his iudgment of him 2. Sam. 16.8 flying from Absalom and the Barbarians of Paul when the viper fastened on his hand Acts 28.3.4 Vse 1 No wonder if the same happen to vs which befell these Iohn 8.48 yea often to our Lord Iesus Mat. 27.42 Children of themselues let gold fall Isay 53 4. and lye but if any offer to take it from them they hold it the faster so God suffereth wickednesse to snatch at himselfe in our handes that we may hold him the faster but neuer to catch him away Application Onely as those that heare how others lands are wrongfully wrong from them labour to know their owne title the better so let vs know our right in God Psal 119.42 that we may haue wherewith to answer him that reproacheth vs trusting in his word The Canaanites beyond Iordan armed themselues hearing how it fared with Og and Sihon the children of this generation their wisedome is thus farre imitable Neither receiue we the report of such against any specially them that feare God I know not any whoÌ„ a harlot will sooner brand with her owne name then the chastest matron Beware of that Prou. 17.4 A wicked doer giueth heed to false lips and a lier giueth eare to a naughtie tongue Philo de Migrat Abrahae No speech of men how many so euer say they it is well say they it is ill make the body sicker or better much lesse the soule higher or lower in Gods fauour Obserua ∣ tion 12 Vngodlinesse iustifieth the godly To conclude most worthy here is for obseruation most vsefull for coÌ„solation Dauids foes intending to discourage him condemue themselues 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 seruest continually So the Scripture notes the rulers reuiled him that had recouered his sight of body and mind together Thou art his disciple Ioh. 9.28 Thus wickednesse is condemned of her selfe Mat. 25. Out of his owne mouth the vnprofitable serhant is iudged Scribes and Pharises are witnesses to themselues that they are the children of them which killed the Prophets Mat. 23.31 And as for vs Their rocke is not as our rocke Deut. 32.31 euen our enemies themselues being Iudges Indeed they lie not S. Basil in Isaium the Lord is not the God of all but theirs properly who by sincere loue are ioyned to him for he will be called the God of Abraham Exed 3.16 of Isaac of Iacob and of their seed for euer Therefore also they feare not to engrosse this title to themselues O God thou art my God Psal 63.1 Iacob said to Ioseph Gen. 49.24 The armes of his hands were made strong by the hands of the mightie God of Iacob And Thomas beleeuing the resurrection which he had mistrusted said with all affection Ioh 20.18 My Lord and my God Application Wherefore meekly we may aske and iustly what you haue to do with the God whom you so deny as that ye acknowledge him to be ours May we not say to you as Zorobabell with the Fathers of Israel to those that said they sought and sacrificed to the God of Israel Ezra 4.3 You haue nothing to do with vs to build an house vnto our God Or if you boast of a common and outward calling shewing no fruits of electioÌ„ then heare God to her that was nothing behind you Ier. 11.15 What hath my beloued to do in mine house seeing she hath wrought leudnesse with many Heare ye heauens and witnesse thou earth Come all Christians truly religious dearely beloued in God our portion let vs take possession of that which is freely left vs they haue chosen the world God is ours aske we him no more Iosh 5.13 Art thou for vs or for our aduersaries They haue bequeathed him answer we their demand Where is thy God with our Sauiour Mat. 26.64 Thou hast said As Lâ—th hauing bought her husbands companie with her sonnes mandrakes went out to meete him saying Thou must come in vnto me Gen. 30.15 16. for surely I haue hired thee so go we forth and meete lay hold and keepe our God our husband left to vs as we from the wombe are cast on him Esay 63.19 on him We are thine O Lord thou neuer barest rule ouer them they were not called by thy name To thee dear Iesus Heb. 13. v. 12 13 14. who to sanctifie vs thy people with thine owne blond sufferedst without the gate we come forth without the campe bearing thy reproach hauing here no continuing citie but seeking one to come whose builder and maker is God wherein bring vs to raigne of thine abundant grace with thee thy Father Spirit of consolation in the fellowship of elect Angels and glorious Saints world without end Amen FINIS