that in all the beatitudes the blisse is not onely injoyed in Heaven but tasted also upon Eearth yet the poore and the persecuted as most going out of their selves and having least of the Earth have most of Heaven and peculiar fruitions of God and blessednesse and that is the reason that whereas in the rest the promise and reward runs in the future they shâ—ll be comforted they shall bee satisfied c. As St. BERNARD hath observed To Poverty it is not so much promised as exhibited therefore n Aliis virtutibus promissio futuro tempore indicatur pâ—upertati non tam promittitur quà m datur unde praesenti tempore enunciarum est quoniam ipsorum est regnum coelorum ser 4. de adventu it goes in the present for theirs is the Kingdome of Heaven for bâ—cause in poverty and persecution there is great hardnesse in the duty they are prevented with a fore-running presence of reward By the discussion of the words we finde that notwithstanding the stately flourishes and faire shewes that some sinnes make the creature that is poore of it selfe is undone by sinne and indeed what is sinne but meere privation and want That in truth the spirit is not poore that expects to be happy in any thing besides God and his Kingdome Whence Luk. 15.14.16 all the while the Prodigall desired to fill his belly with huskes hee was bâ—t beginning to bee in want He that is throughly pooâ—e knowes that nothing but CHRIST can satisfie for sinne or satisfie a soule the windy and empty creature nourâ—sheth not the hungry soule but the hunger of the soule That this blessed pâ—verty is not so much any speciall vertue as a sweet diâ—pose of the soule turning it from the empty creature and converting it to God that it may bee filled and so it â—unnes through all the life and all the graces of a true Christiâ—n and causes denying of himselfe and seeking God in them in Faith it humbles us to beleeve without evidence or demonstration in Chariâ—y to respect Gods glory and our neighbours â—ood c. Humility is with the most excelling Divine what pronunciation is with the famous Orator that is the grace of the whole Oration this of the whole conversation it is not to be restrained to the first entrance but extended to all progresse in religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c S. Basil in Asâ—ct in sin the soule cannot thrive in Grace except it grow withall in Humility For in the Kingdome of Grace greatnesse is measured by degrees in humility He that will bee great among you let him bee your Servant A Religious person asked the holy man o Evita ejus â— 36. BERNARDINâ— how he might bring a Spirituall life to good issue alwayes increasing vertue who for answer required that he should prostrate himselfe flat before him on the ground signifying humilitie to be the foundation of proficiency and perfection in Christianity In summe the grace here blessed in poverty is perfect humility the blessing of that grace that it states in the Kingdome of heaven a sacred frame of spirit divinely ruling in due subjection to God according to Lawes Celestiall CHAP. II. Of the carriage of the Poore in matters Spirituall THe Poore remembring the creatures make that the best was of nothing and hath more of darkenesse and of nothing then of light and of something for it is infinite that it hath not that which it hath is finite and the light thereof is not without a shadow as mutable of it selfe if not sustain'd this the poore remembring abhorres the thought of being independant and a rule to himselfe to doe his own will Ioh. 6.38 and not seeke the good of others as the Devill would have bin in his pride a law to himselfe and in no kind subject to others Gâ—rson com 4. Serm â— de Angelis whereas every reasonable Creature put in superiotie is tyed to serve unto the profit of inferiours that proud Spirit by ambition to exempt himselfe out of Gods government fell out of his protection and ruined himselfe The Angels that stood were thus farre poore as not to presume on themselves but Gods free grace and concourse they using the abilities wherewith God had graced their nature Now a lapsed creature is not poore so onely but further in absolute inabilitie to doe any thing of himselfe pleasing to God so all the power which wee have to cooperate with God and worke our salvation is from the sufficiency of that grace which for CHRIST'S sake is offered unto all to whom the Gospell is vouchsafed The good in order to salvation is not educed out of our nature but infused of Gods grace Rom. 7.18 a Râ—â— 7.18 In my 〈◊〉 divels nothing 〈◊〉 good Signiâ—â—â—rs â—uoniam non à â—obâ—â— sed à Deo e bonam â—alatis nostrae S Irâ—nâ—â—s l. 3 c 23. Wee are so directly poore as not to have the least Spirituall and good thought of our owne 2. Cor. 3.5 Therefore the propriety of this vertue is in the acknowledgement of Gods grace that there b S Prâ—per â—e vocationâ— ge 〈◊〉 Lib 1. â—â— Epiâ—t ad Demetriadem is no act nor moment wherein it would not be ill with vs if the Holy Ghost should leave us to our selves Wee are to confesse 1 That the grace which pleaseth God in rigour of justice is not in us but in CHRIST CHAP. 2. ours onely as we are made one with him Phil. 3.9 2 That our workes are not acceptable and rewardable for themselves and as proceeding of naturall forces but because of Gods covenant and the promises whith for CHRISTS merits be made to them and as they flow from and be actuated by CHRISTS grace 3. That it is not we that worke but CHRIST and his grace in us and by us we being but inferiour agents or rather instruments under him but voluntary obedient instruments 1. Cor. 15.10 Hereupon as it is in the relation of the slaughter of the Fathers in Sina He that excels in vertue ascribing all c De interemptione patrum Sinae cap. 15. 19. Iun 14. in Meraphrast not to his owne labours but Gods vertue may beare himselfe humbly as who perswades himselfe that he is not of himselfe the worker of good and honest things but the Instrument of grace which worketh in him 4. That the good workes whereby we please God and grow in his favour have their efficacie from the grace of the Gospell Adrian de Sacramento Eucharistiae fol. 20. and our Lord CHRIST as receiving tincture from him and being preferred in his dignity and desert by Evangelicall contract applyable to them The Humble thus confessing all good received and that of grace which prevents and assists and followes and crownes our indeavours glory not in their gifts but the giver and his grace 1. Cor. 4.8 assume nothing to themselves as infinitely wanting to divine concourse and helpes confide not in their owne deeds many
dâ—ploâ—eth sonne 〈…〉 cryes and continuall 〈…〉 The dayes are evill should 〈…〉 should wee 〈…〉 it is the judgement of Climactus a true penitent conceives himselfe to loose every day in which hee mournes not c Gradu 5. ad finem This spirituall mourning is called sorrow according to God 2. Cor. 7.9 because as Aben-Ezra d In his Comment upon the Decalogue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teaches more like a Christian then a lew A man is bound to remember God every moment so that whatsoever he doth he may not doe it but for his honour and that hee refraine himselfe from things prohibited onely for the glory of God alone After this rule sorrow according to God as God would have it and mooves it is devoted to him and grieves more for the dishonour of God in a sinne then for our owne pollution or punishment which sorrow is said to worke repentance unto salvation for that it causes daily usage of penitentiall practises by remembrance of sinnes past and consideration of the present preserving the soule in horrour of them and holy confusion of heart and face for them and so preparing it to walke humbly with God and inferring a resolution to forbeare whatsoever is offensive and for to please God that it may rejoyce in him and his salvation Sorrow is the soules averting and withdrawing it selfe from that it apprehends evill all evill is either of fault or paine and both of them either our owne or others therefore the holy groâ—es mournes first for his owne sinnes secondly for the sinnes of others thirdly for his owne afflictions fourthly for judgements upon others CHAP. II. Of mourning for our owne sinnes THE godly sorrower is toucht with griefe first and chiefely for his owne sinfulnesse not sorrowing but the cause makes the mourner blessed are they that mourne not for their dead nor their losse but for their sinne saith holy Chrysostome to mourne for worldly things is a vexation annexed to them to mourne for heavenly things in a worldly manner is our vanitie about them but to mourne for Tammâ—z Ezech. 8.14 or with the Merchants of the earth to weepe over the mother of harlots Revel 18.11 that mourning is most fleshly and diabolicall as theirs is worse then bellish that mourne because they cannot sinne in many particulars so much as they would have not wherewithall to avenge themselves have not meanes for their lusts in bravery riot and other excesses Hom. 22. ad pop We cannot complaine of the world for lack of mourning there is lamentation enough in every corner this is our complaint that men mourne in vaine when sorrow cannot further them S. Anastas serm in ps 6.9 St. Chrysostome a Ad pop hom 5.7.18 in divers homilieâ— wittely notes that sermon remedies uâ— evil◠〈…〉 therefore God appointed it to homile faine and of a malady of sinne made a remedy Eâ—â—â— 6.21 Blessed are they that weepe exercise their sorrows about their sins the onely object in which griefe availes I but some will say wee are of such a constitution as is not capable of teares if so Christ speakes againe to them blessed are they that mourne are you of such a temper as is not capable of mourning neither it is not so much the trickling eye as the bleeding heart that mournes before God bemoaning and greatly condemning it selfe 2. Sam. 24.10 Ier. 8.6.31.18 The heart of sorrow is in the sorrow of the heart where there is most turning from and flight of the heart there is most of the definition of sorrow as Rom. 9.2 the Apostle defines his griefe by the great heavinesse and continuall sorrow of his heart Prov. 15.13 by the sorrow of the heart the spirit is broken And herein there is no sorrow like the sorrow for sinne Zachar. 12.10.11 it equals the greatest sorrow in a familie which is mourning for a first borne for one onely sonne 2. Chron. 35 25â— the greatest sorrow in a common wealth which is the mourning for the untimely and unfortunate death of a pious and worthy Prince as was Iosiah for whom Ieremy made his lamentations and in the name of the Church and state 〈◊〉 â—f there were ever griefe like that griefe Iâ—â— 1.12 The sorrow of grace may come short of that of nature extensively in teares otheâ— expressions because therein grace is lefâ— unto 〈◊〉 false and hindred rather then assisâ—â—d from nature 〈◊〉 spirituall sorow withoâ—â— compâ—iseth exceeds the naturall intensively in the essence of griefe that we most really sorry for which in our judgments and affections we most avert and shrinke from Intellâ—ctuall griefe is the principall because of the highest faculty and belonging to superiour reason whereby the understanding conceives sinne the greatest evill and the will abhorres it more then any other and adjudges greater heavinesse to the soule for it Whereas in ordinary griefes men would be without all sorrow or sorrowlesse holy griefe is voluntary which the soule assumes on it selfe and would encrease according to God and religion in great desire of godlinesse embracing all griefes in order thereto The godly heart prayes for the removall and keeping away of sinne more then any dammage or misfortune and for that it more composeth it selfe to sorrow and in dislike of it selfe is smitten with horrour and shame so as it is not in other griefes I shall enlarge my selfe a little in this matter to provoke them that can and quiet them that would abound in teares a meane conceit may make a man laugh more then hearing of a rich fortune befalne him in which he more rejoyces likewise lesser griefes may wet the eye when great sorrowes dry the heart And although there may be much difference betwixt the tears shed for joy which trickle warme downe and the scalding sharpe and salt teares that issue from b Cassian Col. 9.29 S. Isaac de contemptu mundi c. 29 p. 698. sorrow when all that is within a man is affected with griefe the teares that proceed a turbato felle from a troubled gall bring bitternesse with them and running from the eyes evidence by proofe of the taste the nature of salt which they contracted in the c De mirabilib S. scripturae inwards Yet griefe begins to breake away when it sheds forth in d S. Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teares indeed teares are the sustenance of a sorrowfull minde therefore our Saviour justly calles them blessed that weepe because the grieved soule receiveâ— therein great content many mourners would buy that repast at high rates But it is manifest from holy DAVID that Religion extracts teares and that in plentifull measure from the most valiant and warlike whensoever it findes a constitution apt thereunto they that can weepe upon any occasion if Religious doe oft weepe for their sinnes one of the Ancients resolves e De vera falsâ— poenitentia c. 9 Seiat se culpabulitèr duruâ— qui destâ—t damaâ— temporis vel mortem
sayth St. AMBROSE g Latrymae solens legationem accipere pro peccatis in ps 37. are went to undertake an embassage for sinnes and they are Embassadours that alway returne peace to the melting spirit and assure deliverance from the sinnes for which there is such weeping Luk. 7.38.47 It is no sâ—â—â—ll comfort to a penitent that though he cannot bee without sinne in the body hee can ever 〈◊〉 for the sinnes of his flesh 2. They that mourne for the sinnes of 〈◊〉 marked for Gods peculiar â—â—â—h â— 4 〈…〉 in the forehead with the 〈◊〉 Taâ— Before 〈◊〉 Hebrew letters were changed by Ezra Taâ— had the h S. Hierom in Ezech. et in 1. Esaia visâ—â—â—e Tertul. adversus Iud. os forme of a Crosse as the Greek and Romanâ— God therefore would here them 〈◊〉 with his owne impâ—â—â—â—â— the figure of his Crosse in token that in his passion of all others they should be freed and so are they signed in their foreheads because all may read in mourners faces testimonies of Religion That signe is a seale that Christians shall not be charged with their sinnes whose iniquities they lament worthily St. Gregory the great Holy men i In Reg. l. 4. c. 2. Divina propitianis auxilio â—â—uninutur by this that they devoutly sue unto God for sinners are fenced with the aid of Gods mercifull grace * The same Signe is a confirmation as St. Chrys speakes That wee shall receive a retribution for every Christian sigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Rom. serm 31. that they may not be in any sort defiled with their crimes whose uncleannesse they could not wipe away with their prayers 3 They that mourne in their afflictions convert themselves to him that smites and greeve that they compell their loving father to deale strangely with them shall have their chastisements sanctified to them and find that of God in them as to blesse the time that ever they were afflicted as Lewis the godly King of Erance in his conference with Henry the third told him k Apud Gulielm Paris p. 1201. Reversus aurem ad meipsum â—r ad cor meum regressus ingressin It is hard to recount the troubles of body and mind that I endured as Christs Pilgrim and all things went ill with mee 〈◊〉 I thanke thee oh most highest but returning 〈◊〉 my selfe and my owne heart and retireing in the clâ—fer 〈…〉 which the Lord of his grace varable fed mee then if the whole would had 〈◊〉 subdued unto mee 4. They that mourne 〈…〉 all judgements and the causes thereof and puâ— themselves betweene Gods wâ—â—â—h and 〈…〉 pâ—â—â—â— of the 〈…〉 Ephrem reports of the holy Fathers defâ—nct in his time l Pag. 767. They were usefull to the Lord they saved themselves and others by excellent examples of life They were hold out as a glasse to all beholders One of them was able to 〈◊〉 God for many men Two of them were able to stand before God in holy prayer and assuredly pacifie the Lord God for many thousand men This is certaine that mourners and supplients doe the best service in the world and in universall judgements exempt themselves â—onah 14.14 Ier. 15.11 have at least quietnesse of mind in and under them and this noble record in their conscience that they drew not on the vengeance of God but withheld it what was in them when secure Christians that doe not lament publique sinnes that doe not deprecate common judgements in nationall and overflowing scourges have this cold comfort that they may 〈◊〉 themselves they made up on breaches but in lieu of mourning for iniquitie reviled authoritie CHAP. VII Of the encouragements to the exercise of 〈…〉 IF 〈…〉 specially 〈…〉 â—â—em Ier. 13. â— CHAP. 7. Though Moses and Samuel stood 〈◊〉 me aâ— yet my mind and 〈…〉 people Moses and Samuel are mentioned above others because they praied for their enemies the God of love most regarding their interâ—essioÌ„ that have the charitie to mourn for the evill and bee earnest for the good of an 〈◊〉 〈◊〉 supposition shewes that iâ— any thinges beâ— devised can prevaile the standing up of the righteous shall speed God himselfe infiniâ—â—â—s that he inforced and suffers 〈◊〉 by the prayers of his children Dead 〈…〉 alone shâ—wâ—â— that he may be held by the prayers of his Sâ—iâ—â—s 〈◊〉 Saint Hierom celâ—â—sta a In lâ—â— 2â— Therefore God saying let me 〈◊〉 animated b Tertul. 〈◊〉 Marcâ—â—â—â—â— l. ◠〈…〉 disâ—â—â—â—â—â— illos ut ille postulâ—â—do et sâ—â—â—â—t ipsum â—fferedo non sinrret S. Greg. in Ioh. l. 5. 9. quiâ—â— est seâ—â—â— dâ—â—â—re admitte 〈…〉 procandi 〈…〉 praâ—â—re 〈…〉 didiretur 〈…〉 pro populo 〈…〉 qod quâ—◠〈…〉 â—â—â—â—san to strive in prayer as implying how 〈…〉 might doe with God and that the 〈…〉 overcome of him unlesse hee should let his hold goe And the Prophets thus understood God therefore Ieremy desists â—otâ— praying for this people though the Lord himselfe 〈◊〉 my 〈…〉 â—â—â—led him to leave off Ion. â—4 â—â— but 〈…〉 â—ore fervent in prayer 〈…〉 perceiving thereby in what ill condition 〈…〉 and dreading lest 〈…〉 duty and service which hee 〈…〉 Lord Exod. 32.9 â—â— â—1 Moses will not bee 〈…〉 proffer and entreaty induce to omit dutie That hee had rather forgoe his part in heaven and bee ever in extreame paines in and for love to his Church and Countrey then with the neglect of mediating for them to enjoy soveraigne honour in this world and glory in the other Clemens Alexandrinus justly exclaimes How great was his perfection that had rather perish with his people then be saved alone c Strom. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Clem. ad Corinth p. 69. What a gappe might a soule so extended in love stop what would not the Lord doe if good Christians should intervene and wrastle with him in this manner Oh therefore all that make mention of the name of the Lord keepe not silence give him no rest pray and begge audience for the prayers of others as godly Nehemiah doth Neh. 1.11 Now is a time to remember that Elias was a man like us that we may endeavour to bee like him in effectuall fervent prayer Iames 5.16.17 It is a desperate case with any people when good mens hearts are as it were benummed and indisposed to pray for them and their owne hardened that they cannot faithfully petition for themselves Wee have no greater cause of lamentation then that generally men are averse from holy recourses unto God in set prayers and set fasts the chiefe helpes of devotion and holy mourning and they whose profession hinds them to bee otherwise bee more benâ—â—o inveigh against the times then mourne for the abominations and beleevingly to follow God and importune him of remedy And what can enharten them to be importunate if this doth not that our God is not onely easie to be intreated but ready to bee commanded in this kind Es 45.11 Who can tell whether