An epithrene: or Voice of vveeping bewailing the want of vveeping. A meditation.

AN EPITHRENE , OR Voice of Weeping . IOHN . 11.35 . Jesus wept .

§. 1

IF Nature only did promise vnto a man a Weeping Life , exacting Teares at his first entrance into the world , and suiting his whole life to that dolefull Beginning ; Weeping ( mee thinks ) should never displease Reasonable Soules . Or if Weeping were onely the Smart and Salue of sinne , curing those sinnes which it chastiseth with true Sorrow , and preventing the necessitie of any other Care , with hatred of sinne ; Weeping ( mee thinkes ) should never disquiet Religious Soules . But seeing Weeping is the strongest voice to call vpon God ; and our Tears , and sighs , and Groanes , though they cannot end our Misery , may beginne our Glory ; Weeping ( mee thinkes ) should never discourage the truely Regenerate . For every true Christian should take Christ for his Patterne , and follow him affectionately , when not onely his Word , but his Action is our Warrant . And the rather , because , De livore & zelo . as Cyprian describeth Christs followers , Sequitur Christum qui , quod Christus & fecit & docuit , imitatur , He followeth Christ , that imitateth , what Christ both did , and taught . In whose example , as we may find a perfectoure for all our Imperfections , and a straight Rule to direct all our Aberrations : So Hee who is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the true way and the true Guide , hath not onely pointed out the Path of Weeping , but troden euery step of it before vs : Hee gave vs Instructions to Weepe by many others , but none were ever sufficient to bee an Example of Weeping , saue onely himselfe . Neither needed hee so often to Weepe vpon Earth , but for our Example ; which if it were good for him to give , it cannot be evill for vs to follow . Therefore Iesus Wept .

§. 2

This Chapter containeth two maine things . 1. A Miracle wrought by Christ in raising Lazarus , who had lyen dead foure dayes in his grave . 2. The Iewes malicious Treachery against Christ , from the 47. verse vnto the end . In the Miracle three things are obseruable 1. The Antecedents . 2. The Concomitants . 3. The Consequents . The Antecedents are Two , 1. Occasions , 2. Preparations ; from the beginning of the chapter vnto the 43. verse : the Concomitants are Two , 1. Christs Authority , verse 43.2 . The dead mans Obedience , verse 44. The Consequents are Two , 1. Faith in many that beleeued , verse 45.2 . Fraud in some that went to the Pharisees , verse 46. But to returne to the Antecedents of the Miracle : The Antecedent Occasions are chiefly Two , 1. Christs Inuitation , from the first verse vnto the 11.2 . Disciples Infidelitie , from the 11. verse vnto the 17. The Antecedent Preparations are twofold ; 1. Circumstantiall , describing first the Time , when , verse 17.2 . the Place , where , verse 18.3 . the Persons before whom the Miracle was wrought , verse 19.2 . Substantiall , containing Christs Conferences with three sorts of Persons . 1. with Inuitators , Martha and Mary , from verse 20. vnto the 33.2 . with Spectators , from verse 33. vnto the 42.3 . with the Animator , his eternall Father , verse 41.42 . In our Saviours Conference with the Spectators ( whereof this Text is a part ) we may note , that as it is emphaticall , 1. by Interrogations , verses 34.37 . and 40.2 . by Iniunction , verse 39. So is it Patheticall , and that two wayes , expressing his Griefe , 1. Intellectually , by Groaning , vers. 33.2 . Sensibly , by Weeping , in this verse : Iesus Wept .

§. 3

By which words , delivered , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , briefly , but sententiously , we may perceive the sacred fire of our Saviours sweet affection , so kindled within his bowels , that smothered it cannot be , it must breake forth , vntill it be quenched with bitter Weeping . Yet here , before I proceed to recommend the matter to the entertaiment of Christian Affections , I could stay the eye of the Reader , and try the begining of my strength , in shewing the variable Opinions of Authors , concerning the Birth , Education , Conuersation , and other Passages in the State , and Condition of Life , which Lazarus , and his Sisters are supposed to have enioyed and attained vpon earth ; And the rather , because these Persons seeme to bee the proper Obiect , and Occasion ( which Rules of Art enioyne vs not to omit ) of this Text and Weeping . But I meane not to lead my Meditations aside ; for beside the Name of Lazarus , and Place of his aboade , we find nothing revealed in Scriptures . Perhaps the Holy Ghost knowing , Aug. Conf. 10.3 . that Curiosum est genus humanum ad cognoscendam vitam alienam , desidiosum ad corrigendam suam , Man is curious to dive into the life of others , but slow to amend his owne ; thought it not much materiall , or pertinent for vs to know , whether they were Rich , or Poore , Old , or Young Noble , or Ignoble ; seing the Lord conferreth his Spirituall Blessings promiscuously vpon all , Act. 10.34 . that wee might learne that God is no Respecter of Persons ; But in every Age , State , Nation , and Condition , they that feare him , and worke righteousnesse are accepted with him : In which vnequall ( yet iust ) dispensation of his benefits , I trust there are none so blinded with Ignorance , as to imagine that the Lord is partiall ; Seing he respecteth none for any outward Circumstance or Quality adherent to their Person , neither is he in any mans debt , nor will hee have vs to value , or esteeme his Graces by the dignity of any Person , but by his owne Bountie .

§. 4

Yet Petrus de natalibus , Lib. 1. c. 72. following ( I know not what ) Tradition , doth confidently affirme , that they were famous among the Iewes for their Riches , and Nobility . Antoninus , Anton. parte 1. Hist. Sua. writeth that Mary and Martha were Ladies , the one in Magdalis , the other in Bethany ; And that Lazarus was Land-Lord , and Owner of many fayre houses in Hierusalem . But these Traditions or rather Fancies , Bar. Annal. Ton . 1. p. 139. Epiph cont . Manich. Hares. 66. pa. 281. Pelarg in Text. their owne Baronius hath refuted . Epiphanius sayth , that he found likewise by Tradition , that Lazarus was Thirtie yeare old when he was raised from the dead , and thereafter lived Thirtie yeares more . Others write , that Lazarus was made Bishop of Massilia , in the Fiftith yeare of Christ , when he with his two Sisters , their maide Marcella , Maximinus , one of the Seaventy two Disciples , Chelidonius a blind man , and other Conuerts persecuted by the Iewes , were taken and put into an old Ship , without food , or Ship-furniture , that they might perish by Famine or Shipwrack ; But all arriving safe at Massilia , hee conuerted those Barbarians vnto the Faith of Christ ; And at length after many tortures was beheaded and made a Martyre . Of Mary likewise , some Ancients doubt , whether shee were the same mentioned Luk. 7.38 . Seleue. Orat . ●● . Or some other : Basilius Seleuciensis sayth , shee was not that woman mentioned , Math. 26.7 . nor that Mary mentioned Luk. 10.39 . his reason is , they were , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , notorious Sinners , but this Mary was ever a grave and sober woman . Origen , Origen in Mat. Tract . 35. Chrys. in Ioan Hom. 61. Niceph lib. 1. cap. l. 3. Hierom. in Mat. 16. Cle. Ro. l. 3. Const. Apost Aug. de . Cons Eua. l 2. c. 78.79 Ambr. & Bed . ●● Luc. 7. Chrysostome , and Nicephorus say , there were three Maryes : Hierome , Clemens Romanus , and others say , there were onely two Maryes : but Augustine , Ambrose , and Beda acknowledge but one Mary onely . Yet ( due reverence reserued vnto their Fatherhood ) wee may safely thinke , that the Euangelist in the second verse of this Chapter , doth distinguish Mary the Sister of Lazarus , from Mary the mother of Christ , Mary Magdalene , and Mary the wife of Cleophas : Although wee may not be scrupulous , curious , nor peremptory in such matters , as make not much for integrity , either of Faith or Manners ; lest such subtilties doe not onely quickly vanish in the iudicious thoughts of others , but at length doe bring their owne Authors to an Apoplexie .

§. 5

But because , Hierom. contra Heluid . Nugas terimus dum fonte veritatis omisso opinionum rivulos consectamur , we doe but prate , whilst leaving the pure fountaine of Truth , we follow the muddy Streames of Opinion : That we then may leaue such Seraphicall spirits ( as they would seeme vnto themselues ) to bee censured by Augustine , for that from which they would faine free themselues , even defect of Learning , De Agone Christ . ca. 4. Omnis enim Anima indocta curiosa est ; For it is the want of Learning that maketh men curious : * let vs rather learne how to discharge the bond of this needfull dutie , then to dive into the Subtilties of curious wits ; And frequently , and feruently aske of the Lord our heavenly Father , Iosh. 15.19 . the like blessing which Achsah did aske of Caleb her earthly Father , even Springs of waters , and Teares of Weeping , that wee may weepe , as Iesus Wept .

§. 6

Weeping then is the summe and Subiect of this Text , exprsesed by the Holy Ghost without addition of any other words , or so much as of a Coniunctiue Particle ; which action of our Lord , related here so punctually by the blessed Evangelist , Muscul . in Textum . Musculus , esteemeth worthy of all obseruation : As if our Saviour would thereby argue , that as Weeping sheweth the desperate case of those , whom we lament , whether of our selues or others ; so it is the last meanes , by which we can helpe Soules desperately wicked . For if Physitians , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , administer desperate Remedies to desperate diseases , and that suddenly , Christian Patience ( I hope ) will admit the Remedie of Weeping , to cure ( if it be possible ) the desperate desolations of Soules , and that resolutely and briefely . Yet lest brevity should breed obscurity , the declaration of this Subiect ( if the Lord permit ) shall bee first Exegeticall , Senec. Epist. 84. 2. Polemicall 3. Paraeneticall : And therefore , Cum melius seruentur distincta , I confine my Meditations to prosecute . 1. the Explication of the Nature . 2. the Illustration of the necessitie . 3. the Application of some vses of Weeping .

I. Part Exegeticall : Explicating the Nature of Weeping .

§. 7

E 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Iesus wept , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ( to Weepe ) Etymologists derive from 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To be wounded or bitten , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith the Greeke Scholiast , because weeping proceedeth from a wounded spirit . Weeping being the Shedding of Teares , that water of the highest price , that shower which cometh from the heart pierced for the most parte with Griefe , and that Sweate , yea Blood of the Soule laboring in sorrow is then properly and commonly caused , when the Concavities of the Braine , Basil Hom 4. de Grat. Actione . filled with the smoakie perfume of Sorrow , doe vent their Moisture or liquid humor , through the eyes , as their proper channels , and distill it into Teares . But leaving the exact definition of weeping to Physitians , Cypr. de discipl . & habit . Virg. Artists , Anatomists , ( lest I should seeme rather to confine it , then define it ) As Cyprian , described discipline , so wee weeping ; Custos spei , retinaculum Fidei , dux Itineris salutaris , fomes bonae indolis , magistra virtutis , facit in Christo manere semper , ac iugiter Deo viuere , & ad promissa coelestia , & divina praemia peruenire : Weeping is the watch of Hope , Anchor of Faith , Guid to Saluation , Mistris of vertue , the nourishment of good Nature , which maketh vs to abide in Christ , to live vnto God , and ministreth an entrance into the everlasting kingedome of our Lord , and Saviour Iesus Christ . And therefore , Et sectari salubre est , & aversari lethale , To practise it , is profitable , and to despise it is damnable .

§. 8

Yet for more Elucidation , and Explication of the Text ; Weeping is to bee considered . 1. In the Patterne of Christ : 2. In the Practise of Christians . In the Patterne of Christ , Weeping was an action of Christ , in whom as all Graces were transcendent , so the exercise of them was supereminent ; Seeing then , Cypr. de b●no patien . Bonum quod amat , Dominus commendat , The Grace which our Lord loveth , hee commendeth by his practise , wee cannot erre if wee follow Christ as our Patterne in this Action of Weeping . That all Christs Actions are to be imitated , no man doth affirme , for such as were personall , or of divine Operation , as his miraculous works ; or of divine Prerogative , as his sending for the Asse and Colt without leave of the Owner , or Mediatoriall , as the workes of his Propheticall , Regall , and Sacerdotall offices ; none may attempt to imitate : Neither alwayes his Actions Circumstantiall , as his Gestures , Vestures , and other Circumstances , which incidentally and indifferently Christ vsed vpon certaine Occasions onely , and cannot bee pressed vpon our Consciences , as necessary to be imitated without Superstition , because not contained within compasse of divine Prescript , or Institution : But onely his Actions morall , as the workes of Obedience , Meekenesse , Humilitie , Patience , and Weeping , wherein ( as Saint Peter sayth ) He left vs an example , 2 Pet. 2.21 . that wee should follow his steps ; and to those morall Actions onely , Cypr. de Lapsis . Dominus in verbis doctor , consummator in factis ; docens quid fieret , & faciens quodcunque docuisset ; our Lord , who is our Teacher by his words , and Accomplisher by his deedes ; teaching what should bee done , and doeing whatsoever hee taught , hath tyed vs to imitate him by his owne commandement Math. 11.29 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Learne of mee . In the Practice of Christians , Weeping must bee considered , seeing the Lord in the infinitnesse of his loue hath continually raised vnto vs many Guids , to direct vs not onely in words , filling our eares with Holy Persuasions ; but also by example , representing Grace most lively to our eyes , and most frequently in this symptome of all Grace , Weeping . In which , as Christ himselfe was a glorious Sunne , so were his Saints in all ages , as so many Starres , to light and to lead vs ( as well by example as by exhortation ) through the darke and dangerous passages of his life . That seeing it is the greatest Glory whereto wee can aspire , to draw as neere vnto Christ in likenes of life , as he did vnto vs in likenesse of nature , We might learne to weepe , seing Iesus wept .

Of the patterne of Weeping in Christ . §. 9

FIrst ; As for the Patterne of Weeping in Christ , seeing heere , Ad illius exemplum mittimur , Hieron . ad Celan . Matr. quem omnes fatemur imitandum , wee are sent to imitate him , whom we all acknowledge most worthy of imitation : That hee wept , it needeth no proofe , where the Scripture is so plaine and plentifull ; The onely difficulty , is to assigne , 1. The Cause , 2. The Reason why hee wept . And heere to assigne the Cause of Christs Weeping , we had need , for distinctnesse of Explication , to distinguish the Efficient from the Finall : And the rather , because Philosophie teacheth , That the one may be the Cause of the other mutually . To shun therfore Confusion of speach , as the generall Cause of every generall effect , should bee shewed ; so the Particular Cause of this Particular Effect must bee assigned .

§. 10

The efficient Cause of Christs Weeping , Arist. Phis 2. Ca. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , from whence immediatly proceedeth this change , was his inward Griefe ; therefore Bonaventura concludeth , In l. 3. Sent Dist . 15. Art. 2. qu. 2 Fletus est signum interioris moeroris , Weeping is a signe of inward Griefe : For as smoke a signe of fire , is immediatly produced by fire , so is Weeping by Griefe : But for what our Saviour grieved , and wept , I find it not determinately defined by Interpreters . Bulling . in Text. Bullinger , mentioneth three opinions , That hee wept , grieving . 1. At the Malice of Satan , by which death came into the world . 2. At the power of Sinne , by which infinite soules were destroyed . 3. At the inuincible Incredulity of the Iewes : And annexeth his owne for the fourth , as most probable , and plausible , His great Love to Lazarus , and his Sisters ; So that when hee saw them Weeping , and the Iewes also weeping , then Iesus wept .

§. 11.

Griefe then being the Efficient Cause , which immediatly caused this weeping , it is requisite wee obserue heere . 1. The Manner , 2. The Matter of his Griefe . The Manner was ( which may seeme , a Monster in Nature , and a Miracle to naturall men ) Voluntary ; Seing as hee assumed none of our Personall , but all our Naturall Infirmities , which proceeds not from Sinne , nor tend vnto Sinne ; So he was affected with this naturall Infirmitie of Weeping , not by Necessity of Generation , but by the free , and voluntary dispensation of his Mediator-ship . It may be collected by that which Bonaventure teacheth ; Vbi supra Art . 2. qu. 2 That a man may bee grieved three wayes ; 1. Besides the Dominion of reason , as with the first motions of Griefe , which suddenly doe surprise vs ; 2. Against the Dominion of Reason , when Reason is not onely troubled , but disturbed , that is , subdued by Sensuality for a while . 3. According to the Dominion of Reason , when Reason commandeth vs to be grieved ; and thus in this last sense , our Saviours Griefe produced this Weeping willingly ; when hee considered his Fathers Glory defaced , and mans Saluation indangered , hee grieved willingly , Although when hee considered the Griefe it selfe , it was against his Will , because painefull . Erroneous then is that Doctrine of Stoicall Apathy ; Aug. de Civit . l. 14. c. 9 That a wise man is not troubled with Griefe and other Passions ; All which Christians must have ( for Christ himselfe had them ) lest they turne Stoicks : Aug in Ieaē . Tract. 60. Qui quemadmodum Vanitatem existimant Veritatem , sic Stuporem deputant Sanitatem , sayth Augustine vpon the 21. verse of this Chapter ; Who as they account Vanity to be Verity ; so they esteeme Stupidity to bee Soundnesse : Not knowing that the Soule of man , as well as the Body of man , Aug. Ibid. is then most desperately , and dangerously diseased , when most insensible of Griefe , sayth the Father . For a man not to bee grieved when hee ought to bee grieved , Est durities , non sapientitia , It is Hardnesse of Heart , and not Wisedome .

§. 12

Thus seing our Saviour grieved , not absolutely against his Will , but onely in some respect : That wee may Secondly conceiue the Matter of his Griefe more plainely , here consider . 1. The obiect , 2. The Subiect of his Griefe . The Obiect , or Motive which moved him to Grieve ; Aquinas sayth , Tertia parte 15. a b. in C. 1.2 36. 1. c. was the Euill which Inwardly hee apprehended . For as the Obiect of outward Paine , is some hurt apprehended by the sense of Touching , so the Obiect and Motive of Griefe , is some evill apprehended inwardly , either Really or Imaginarily . Thus the Soule of our Saviour might inwardly apprehend some things as hurtfull , either in Relation to himselfe , as his Death and Passion ; or in Relation to others , as the Sinnes of his Disciples , Incredulity of the Iewes , or Misery of his friends . The Subiect of his Griefe in this perplexitie , were all the Faculties of his Soule ; Vnderstanding , Will , Aquin. 3.15 a. 5. ●n C. Superior and Inferior Faculties . For seing his body was passible and mortall , and his Soule had all naturall powers , as well as supernaturall : when these Faculties of his blessed Soule looked ( Largely ) not only to God and Mans Saluation immediatly , but also to the Meanes which lead to Eternity , they could not but grieve ; howsoever when ( Strictly ) they looked onely to God and Mans Saluation , they were affected with Griefe . Briefely Bernard telleth vs , Bern. Epist. 25. He was , Turbatus , non Perturbatus , Moved , not Removed from his trust in God , and resolution to worke our good ; which Divines doe thus exemplify . A Physitian prescribing a Leper to drinke some poyson for his Health , the Leper in his vnderstanding conceiveth that Health is a good thing , & so taking the vnderstanding ( Strictly ) there is no Griefe in it ; In like manner hee willeth his Health , taking the Will ( Strictly ) neither is there Griefe in it : But when he willeth his Health by this Physick , and remembreth hee must drinke that Poyson , then hee is grieved & sorowfull . Hence it is evident that they do mightily extenuate the meritorious & vnvaluable Sufferings of our Saviour , who affirme that he suffered not immediatly in his Soule , but onely by Sympathy , that is , that only the Paines that arose from his Body tormented his Soule . Whereas , the Soule of our Saviour being the immediat Obiect of the wrath of God , his Sufferings are called in the Originall , Deaths , Es. 53.9 . Because he suffered the First Death , and the Equiualent of the Second Death .

§. 13.

The Finall Causes of Christs weeping are many , which the Learned obserue ; in which although , Hieron . i● Apol. 〈◊〉 Ruffin . Hic sit Commentariorum mos , & explanantium regula , vt opiniones in interpretatione varia● persequantur , & quod vel sibi vel alijs videatur , edisserant ; It bee the custome of Commentators , and rule of Interpreters in their Expositions , to rehearse divers opinions , both of their owne and of others ; I will relate only three . Muscul . in Text. 1. To conuince the Infidelity of the Iewes ; That the Infirmity of his Humanity might be declared to be vhited in one , and the same worke , vnto the maiestie of his Divinity : That whomsoever the maiestie of his Godhead , manifested in raising Lazarus , should astonish ; this weeping passion might relieve ; and con●rarily , whom the Infirmity of his Weeping did offend , his power in raising . Lazarus might incite to believe in the Sonne of God : ●onauent . 〈◊〉 Tent. By his weeing therefore in this short Scripture hee did first demonstrate his Manhood , and thereafter by working the Miracle , his Godhead . 2. To confirme our Faith in the Truth of his Humanity ; for the Fathers deduced vnanswerable Arguments of his Manhood from this Text against Hereticks ; Apud Gel● in lib. c●●t● . Eutych . & Nest . as Gregory Nyssen against Eunominus proved . That neither did Christs Humanity raise Lazarus , nor his Divinity weepe for him , when he was dead , but as Tears are proper to man , so to give Life , is proper to the Lord of Life : Athanasius shewed , De fide fua ad Theoph. lib. 9. That Christs Weeping for Lazarus , tooke away all suspition of an imaginary and phantasticall body ; because Teares are the humor of a true body : De grat . Actione . Basil also saith , As our Lord was an hungred , and weary , not that his Divinity was overcome with labour , but his Humanity , admitted the nature of the passion that followed Nature ; so hee wept admitting the course of Nature into his naturall body . 3. To excite in vs mutuall compassion , teaching vs by his owne example to weepe with them that weepe in a moderate manner ; that neither , Isidor . lib. 2. Epist. 137. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , saith Pelusiota , After the manner of mad-men wee should be swallowed vp with overmuch sorrow ; nor forget Christian Compassion and Humanity toward the dead , and distressed , as Abraham , Iacob , Ioseph , David , and others have done : The Poet saith , Quis nisi mentis inops Natorum in funere Matrem Flere vetet ? —

Nature doth in a sort bidde our Teares , though shee barre our immoderation : yea , God himselfe allowed his holy Priests to pollute themselues in Mourning for their neerest dead friends , except the high Priests , which was forbidden him in a Figure : And it was not without speciall reference to a Iudgement , that God telleth Ezechiel , Ezec. 24.16 . Hee would take from him the desire of his eyes with a stroke , yet neither should hee mourne nor weepe , neither should his Teares run downe . And there want not some Divines , which have thought Adam and Eue mourned an 100 yeares for Abel ; 1 Thess. 4.13 . And Paul reproveth not all Sorrow , but Heathenish , without hope or measure . Hee was not then affected with this passion of weeping , for his owne Necessitie , but for our Vtilitie sayth Brentius : Brent . in Text. For in all things it behoved him to be made like vnto his brethren , Heb. 2.17 . that hee might bee a mercifull , and faithfull high Priest for them , in things pertaining to God ; Heb. 4.15 . therefore he was touched with the feeling of our Infirmities , and in all things tempted like as wee are , yet without Sinne. Thus pitying the Impenitency and infidelity of the people , He that changeth our vile bodie , that it may bee like vnto his glorious body , changeth also the affections of our Infirmitie , Aug. Tract. 60. in Io. in . Compatiens nobis affectu animae suae , having compassion on vs with the affections of his Soule , sayth Augustine : For although Sorrow did wrest from him many Teares in his passion , whereby hee declared his Griefe for the Paines which he suffered in himselfe , yet many more Teares did hee shed in Compassion towards vs .

§. 14.

Wherefore if ever Bellarmine might have sued out a writ of dotage iustly in his latter dayes , surely hee seemeth to doate , in that notwithstanding these and many more Interpretations of Fathers , and other learned , he saith that some Writers affirme , Bellar. de Gem Columbae , lib. 1. cap. 10. That Christ when hee wept did bewaile Lazarus his mortall Life subiect vnto the miseries of mortalitie , vnto which miserable Life he was to returne from Limbo Patrum after his Resurrection . That the Soule of Lazarus was in the State of Happinesse before our Saviour raised him , and that thereafter hee was to reenter into a miserable Life ; we deny not : But because hee nameth not one of Ancient and Authentick Authority , to acquite his ridiculous Animaduersion ( concerning the being of Lazarus his Soule in Limbo Patrum ) of an vntruth ; August . Epist. 50. See how fully that of Augustine is verified in him and his Associates , Qui divina testimonia non sequuntur : pondus humani testimonij perdiderunt , Who follow not divine Testimonies , have lost the weight of humane testimonies . See likewise how Isidorus Pelusiota refuteth his Errour , and confirmeth our Position , Pelus lib. 2. Epist. 173. his words are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that is , Christ spake in this manner , I bring Lazarus vnto the stormes and tempests of this Life , who was entered into the Haven of Rest , and had attained the Crowne of Glory . But as Antipheron Orietes in Aristotle , thought that every where hee saw his owne shape and picture going before Him : So in every Text of Scripture where Iesuites walke , they doe easily perswade themselues that they see the Image of their owne Inuentions . And here ( if I had not resolued to study breuitie ) I could shew the irreconcileable Contradictions of learned Papists in this point ; Diog. Laers lib. 1. cap 1. who ( like those 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 among the Philosophers , that out of every Sect. of Philosophie selected what liked them ) have confarcinated and gathered somewhat out of all Religions , and blinded the Puritie of Christian Religion , with their impure mixtures : That such wavering minds as complaine of Iarres in our Reformed Religion , might satisfie themselues with the answere of Themistius the Philosopher to Valens the Arrian Emperour , Socrat. lib. 4 cap. 27. That as small and few were the differences amongst those ancient Christians , if they had beene compared with the divers Opinions of Heathen Philosophers ; So , private and petty are our Divisions , if compared with the almost infinit Controversies amongst Papists . But here I must sixe a Periode .

§. 15

To assigne the Reason why our Saviour wept here , it is remarkeable that Hee never wept in working any Miracle , save only this . He did no miracle without some great commotion of mind , Melan in Text. Luk. 8.46 . saith Melanchthon , for when hee healed the woman of her bloody issue only with the touch of his garment , He perceived that vertue was gone out of him : But here he groaneth , he grieveth , he weepeth ; And that for speciall Reasons ; 1. To shew that such ( saith Augustine ) as have long beene dead in Sinne , August . in Ioan. Tract. 42. yea such as vpon whom Satan hath rowled the Stone of Custome , and stinke in the nostrils of the world through the putrified sores of Sinne , as Lazarus in his Grave , should not yet despaire , but know that Weeping in Faith can cure diseases past all other cures and hopes . 2. For Examples sake , that no paines should bee thought too much , no Sweating or Weeping spared , nor Life it selfe esteemed too deare ; but in imitation of our Lords Compassion , wee should leave no meanes vntryed , in all diligence shewing much Pittie and Compassion in conuerting them . 3. To shew that his Weeping being an Action of his Manhood , which is but the Instrument of his Godhead , might lively declare the presence of his Godhead , even then , when out of Pittie hee worketh by the Ministry of weake and meane Instruments the miraculous worke of mans Conuersion . Melan in Text. 4. Melanchthon , addeth , that because Satan would have hindred him by divers cogitations , over whom as our Saviour Triumphed in victory , so hee wept for the generall Misery of man , more palpably expressed in the passages of this Miracle , then any other .

§. 16.

But as there is no proportion betweene his Sorrow and our Sorrow , either in Quantitie or Qualitie , in the Cause or Effect , So there is no Similitude : For wee in our State of Corruption are more grieved for that which wee suffer our selues , then wee can bee grieved for any other ; But Christ was more grieved for vs , that wee were separated from God , then hee was for himselfe in his most bitter passion ; Therefore hee charged the daughters of Hierusalem , Luk. 23.28 . not to weepe for him , but for themselues . Yet his Compassion declared in the Passion of this weeping , was no part ( as I conceive ) of that Obligatory Satisfaction , wherein he was bound by Obligation to satisfie for vs , but a Charitable Affection , whereby hee would voluntarily and of his accord , give evidence of those fore-mentioned Finall Causes : And thus it seemeth Aquinas would bee vnderstood , Aquin. in Tex● . when he saith , Hae lachrymae non erant ex necessitate , sed ex pietate , vt docerent hominem propter peccatum sletihus indigere ; He wept not of necessitie , but Pietie ; that man might know how much he needeth to weepe for Sinne. Thus Iesus wept .

Of the Practice of Weeping in Christians . §. 17.

HAving dispatched the Patterne of Weeping in Christ , wee come next to consider the Practice of Weeping in Christians . Weeping , est triste Ministerin̄ , is a sad Doctrine , and vnsavory to flesh and blood , and therefore most men distast it , as the Israelites did the bitter waters of Marah ; many account it a heavy and troublesome matter , as if they gott no good , no benefit by Mourning and Mortification , but deprived themselues of worldly Pleasures . Yea it is esteemed by most Protestants , as Purgatory is by Papists , who make it equall with Hell it selfe , in Violence , though not in Perpetuitie of Torments : For , Aug. Confess 7.16 . Palato non sano poena est panis , & oculis aegris odiosa lux , quae puris amabilis ; The same bread is distastfull to the sicke , that is sweete to the sound Palate , and the same Light is offensiue to the soare , that is comfortable to the cleare eyes . Yet as there is no passage into Paradise but vnder a fiery Sword , so if ever wee look to enter into that heavenly Paradise , that place of everlasting blisse , where all Teares shall bee wiped from our eyes , wee must passe through the Purgatory of Weeping , vnder the sword that cutteth away the branches of our corrupt Nature , Cant. 7.4 . and must have our Eyes like the Fish-Pooles in Heshbon , standing full of water , and weepe . Voluptatem vicisse , Cyprian . de Bone Pudie maxima est voluptas : Nec vlla maior est victoria , quam ea quae de cupiditatibus refertur ; Our greatest Pleasure is to abandon Pleasure ; Neither is there any greater victory , then that by which wee triumph over our owne Lusts in Weeping . But Weeping , as all other Seruices of the Saints , is peruerted in a false Imitation . For as the grand Imposture of the world had Sacrifices , Washings , Tythes , Priests , Altars , Oracles among the Heathen , counterfeiting and imitating the like to these in the Church of God , thinking by this meanes either to disgrace the Ordinances of God by Superstition , or to beset the minds of men with Ignorance , that they should not distinguish betweene Truth and Errour : So by the same Satans cunning , alwayes skilfull to transforme himselfe into an Angel of Light , Weeping hath it counterfet humor , false , hypocriticall , and externall shewes and showres of Teares , all strangers to a wounded Spirit , and therefore , Hiero● . ad Celantiam . Matr. Turpiora sunt vitia , quae virtutum specie celantur , the more abominable to God , odious to the Godly , and dangerous to such as have not their senses exercised , to put a difference betweene Good , and Evill .

§. 18

Lest then any should either misconstrue my Meaning in this Di course , or mistake a poysonfull Potion for wholesome Physicke to their own destruction ; Let it bee obserued without further Curiositie , that because Weeping is a word Homonymous or Ambiguous , and as the Philosopher saith , Arist. Topie . 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Every word that is ambiguous is obscure ; wee distinguish it into Fained and Vnfained Weeping . Fained Weeping are the outward and dissimulate Teares shed for fashion only , with which the craftie and subtill of heart doe dawbe their Hypocrisie and Dissimulation in the sight of men : This the Heathen perceived — Lachrimae simulare docentur , Hae quoque habent artes , quaeque iubentur eunt . Thus Sampsons wife wept . Iudg. 14.16 17. This weeping is like the Crocodiles weeping , externall only and to the shew , For as many doe pray from the teeth outward , so many doe weepe from the eyes outward , whose custome it is , according to the proverb , Erasm . Ada● . Chil. Cont. 9. ●●ou . 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To weepe at the grave of their Step-dame ; composing their foreheads to sadnesse and gravitie , while they bid their hearts to bee wanton and carelesse within . Curt. lib. 5. But if none or few ( as reporteth the Historian ) could deceive Antipater by weeping , much more are all ●eares , Heb. 4.13 . naked and open to the eyes of him with whom wee have to doe . Vnfained Weeping proceedeth alwayes from the Heart and the Passions therof ; Some times from Indignation and Feare ; Some times from Tribulation and Sorrow ; Sometimes from Exultation & Ioy , Sometimes from Humiliation in Compunction for our selues , & Compassion for others .

§. 19

Weeping proceeding from Indignation , produceth Teares of Anger , Flendo diffundimus iram , By Weeping wee expresse our Wrath , and Anger . And thus wee see many women and stomackefull Children , not knowing how to revenge their supposed iniuries , often fret and burst forth into Teares ; and Children beholding the rod of Correction , for Feare of Punishment doe fall a weeping .

§. 20.

Weeping proceeding from Tribulation is prouoked by Sorrow and Griefe of Heart ; for the losse of any thing may well be called worldly Weeping . And is according to the diversitie of Obiects , Corporall or spiritual . First , sometimes for Corporall , and worldly things ; And is either , 1. Naturall , as for losses and crosses in Goods , Health , Honour , Friends , and the like ; for which moderately to weepe , is not simply evill , but it is a wickednes to be , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , without naturall affection : Thus Samuel wept for Saul , David for wicked Absolom , and our Saviour over Hierusalem ; Add. pag. 16 Ber● . super C●●t , Serm. 26. Illi flerunt Compatiendo , & ego Patiendo non audeam ? They wept in Compassion of others , and may not I in Passion of my selfe : And heere at the grave of Lazarus , Christ neither reproved their Weeping , nor prohibited their Weeping , but Wept with them that Wept ; Where , as his Teares were Testimonies of his Nature not of Diffidence , So our Weeping may not be a signe out of our Infidelitie , but present Condition . 2. Diabolical , when a friends departure into Glory is more lamented , then the departure of Christ from the Soule ; when the fits of some short Sicknesse , are more lamented then the anguish of an afflicted Conscience ; when the losse of a little worldly wealth is more lamented , then the losse of our heavenly Treasure in the Lords worship , vilifying it in our attendance as if it were only some base Circumstance , or outward Complement ; when none of Gods Threatnings doe cause vs to bewayle our Misery , and yet every trifling Inconuenience or disappoyntment — Gravius moderamine iusto Nec pro materia fertur doluisse — Doth so tyrannically torment our Soules , as though wee were vtterly vndone : This is worldly Weeping conceived for corporall and worldly things . Sometimes this kind of Weeping is conceived for Spirituall things , yet in a carnall and worldly manner ; when the matter is Spirituall , but the respect is carnall : thus Ahab humbled himselfe 1. King . 21.27 . Esau wept , Genes. 27.38 . and Iudas , Math. 27.3 . Heere was weeping , yea the Causes thereof were Spirituall , Ahab for his Oppression , Esau for his Blessing , and Iudas for his Treachery ; but the respect was worldly and carnall , for the danger of their Punishment wrought in their Consciences by the Law ; which is the minister of death , and can never worke the sense of Mercy , or Hope of Pardon : Seeing when the Law is violated , it requireth the suffering of the Curse , not any true Sorrow , or sorrowfull Weeping for the avoiding of the Curse . Yea , it setteth before our eyes the rigour of Gods precisest Iustice , and doth in a manner forbid all Godly Weeping ; Telling vs , it is in vaine to seeke by Teares and Lamentations any Mercy at his hands , who is a consuming Fire , a God of pure eyes , and cannot behold Iniquitie . Thus the Law of it selfe leaveth such Mourners in vtter desperation , then which there is not any thing more contrary to Godly Lamentation : And is no otherwise a Schoolemaster vnto Christ , then as the Minister of the Gospell maketh vse of it , contrary to it owne nature , to drive vs vnto Christ , by teaching the Sinner condemned in the Law , not to weepe so much for the danger of his Punishment revealed to him by the Law , as for the Evill of his Iniquities , for which mercy is offered vnto him in the Gospell . Thus many doe weepe , and yet never are saved .

§. 21.

Weeping proceeding from Exultation hath Ioy of heart for it Cause ; For it is the expression of some mens kindnesse to entertayne others with Teares , and to testifie their Love and Affection with weeping , as David and his Seruants , 2 Sam. 13.36 . when the Kings sonnes came , who were supposed to be slaine at Absoloms Sheepe-shearing : And Ioseph entered into his chamber and wept , Gen 43 30. when his bowels yerned vpon Beniamin : Thus some men , as Cyprians , Martyrs , expresse their Ioy with Teares : and the mutuall embraceing of Minutius , Plutarch . in Fab Maximo . and Fabius , Maximus occasioned the whole Army of Romans to weepe for Ioy. Aquin. 22. qu 82. A. 4.3 . Thus ( as Aquinas teacheth ) Teares proceed not alwaise and only from Griefe , but sometimes also from tendernesse of Affection .

§. 22.

But my purpose is to treate onely of that weeping , which proceedeth from Humiliation , which in compassion layeth to heart the miserable condition of others no lesse then of our selues through sinne : and may be termed a Godly and Christian Weeping ; Being for Sinne as it is Sinne , a breach of Gods Law , a Dishonour and Offence done to his Maiestie : whereby not only our eyes doe melt into Teares , but our hearts dissolue into sighes , and our Soules languish in Dislikes : Yea all that wee are and have , suffer some punishment , that when the Lord is incensed with our Iniquities , he may be appeased with our Weeping ; Not because our Weeping in it selfe is acceptable vnto God , but because it floweth from a due consideration of the Lords tender and mercifull dealing with vs , and our vngratefull and vngratious Cariage towards him : The feare of Gods Iudgements , and Horrour of Hell , may strike the heart with astonishment ; but it is Griefe for displeasing our merciful God , & Sorrow for giving him cause to hide his favor from vs , though but for a time that properly causeth this Godly Weeping . Thus this Godly Weeping ; Cypr. de Bono Pudicit . Virtus est quae de dono Dei venit , licet se in oculo hominibus ostendat , It is a Grace given by God , though it doe manifest it selfe in the Eye vnto men . And that the Soule doth Weepe , the Scripture warranteth this kind of speech , for Ieremy the 4.14 . Hierusalem is exhorted to wash her heart from wickednesse ; Iames 4.8 . The double-minded must purify their hearts . And Ieremiahs Soule did weepe in secret , Ier. 13.17 . Weeping then is not only an outward action but an Inward Gift of the Spirit , ezpressed in outward Action : For the Lord sayth , Zachar. 12.10 . I will powre vpon the house of David the Spirit of Grace and Supplications , and they shall looke vpon mee whom they have pierced , and they shall mourne ; Evidently arguing it to bee a Grace of the Gospell , and a Qualitie or Infused Gift , as Faith , Hope , Charity , are given only to the Heirs of Saluation : For it is prescribed in the Gospell , Iam. 4.9 . It is Practised in the Gospell , as shall appeare ; It is promised in the Gospell , Ezech. 39.26 . It is Performed in vs by the Ministry of the Gospell , whilst it setteth before our eyes Christ crucifyed , and so causeth vs to Weepe , as Zach. 12.10 . And therefore the voyce of Weeping is the sweetest and most musicall voice of all other : It is the Trumpet of our true Iubilee sounding the Sentence of our Redemption and Adoption ; Leuit. 25 9. for by Weeping the Holy Spirit , Laert. in Solon . not Solon-like publisheth , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Law of Redemption , of Lands , Liberties , Livelihoods irrecoverably ingaged and indebted vnto men ; But the Eternall Edict of Grace and Mercy concerning the Redemption of Soules and bodies sold through Sinne vnto Satan . Neither must it discourage vs , that few doe Weepe ; seeing true friends are few , Hier. contr. Iouin . few are the Faithfull , Iust , and Righteous , Semperque virtus rara est , And ever Grace is rare .

§. 23.

All which truely apprehended and considered , doe evidently prove that Godly Weeping is not , 1. So Sowre or bitter a thing as most thinke , but that refreshing Oyle , and soveraigne Balme of Gilead , which clenseth the Soule , and that with Ioy draweth water out of the Wels of Saluation : Isai. 12.1 . Aquin. 22. qu. 123 8. c. For Weeping is the true Fortitude of the Soule , which delighteth the Soule with the consideration of it owneparticular Acts and Ends , though in suffering some present Sorrow , it somewhat displeaseth the Soule and , Vir fortis nonest minus laudabilis in luctu , quam in bello , The valorous Christian is no lesse prayse worthy in Weeping , then Warrfare . 2. Nor so full of difficultie as most thinke ; For being the Gift of God , and Grace of the Gospell , it hath Grace annexed to it , whereby the same things that are required in the Gospell are also promised , and the Yoke made sweete and easie : Note . Yea weake performance of it is acceptable and accepted by reason that as the Gospell accepteth every little Mite , so a desire to Weepe is Godly Weeping ; and to Weepe , because wee cannot Weepe , goeth currant for Godly Weeping . 3. Nor so continued a worke , as may never be discontinued .

§. 24.

For it is ( once here , for all , to insert and inculcate the Confutation of Monkish hipocrisie ) the Doctrine of Popish Superstition , all the day to bow downe the head like a Bulrush , to affect a sad cariage , a demure looke , or a deiected Countenance ; Because sincere Christians should alwayes Weepe . Which immoderate and affected Weeping is condemned by Nature and Reason , as well as by Religion . In Nature all the Elements abhorre excesse of Weeping ; The Earth through immodera●e raine is overflooded , the Waters bemudded , the Ayre darkened , the Fire oppressed with water giveth neither Light nor Heate : And the Eye it selfe ( as Anatomists obserue ) hath six dry skins , Vesael 〈◊〉 7. cap. 14. Tolet , 〈…〉 Arist●●●●nim . to damme vp like Sluces the excessiue course of Teares , whereas it hath but three moist humors like Channels dissoluing into Teares . In reason , even blind Reason , such as the Heathen had , it was a Pythagorean Theoreme , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not to eat the heart ; or , as Salomon expoundeth it , As the moath fretteth the garment , and the Worme eateth Wood , so Heavinesse doth the heart : Wherevpon Heraclitus having soust himselfe all his life time in Weeping , is reported to have dyed of a Dropsie , and ( as a Selfe-Murtherer ) drowned himselfe in his owne Teares . In Religion , wee are taught , That it becometh the Righteous to reioyce ; Psalm . And wee are commanded to Reioyce evermore , 1. Thess. 5.16 . But no where to Weepe evermore ; At the most , Salomon alloweth but a Time to Weepe , Eccles. 3.4 . as a Time to Laugh : Therefore the very Egyptians when they would describe Weeping , paynted those Pearles , which wee call Margarites , or Vnions , Suid. whence Suidas saith , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Margarites Hiereglyphically signify the shedding of Teares ; For as those Pearles are called Vniones in Latine , because they are found one after another , and never more at once ; So Teares must be shed successiuely one by one , & neuer powred out all at once . Hence it may in like manner bee conceived , Note . that Teares are not alwayes absolutely and necessarily required to manifest true Humiliation ; For sometimes the Constitution of body will yeeld no Teares , neither in Sorrow , for Sinne , nor worldly Crosses , which therefore may not bee imputed to Corruption of heart , or State of Vnregeneracie ; Sometimes aboundance of Griefe , doth so oppresse the heart , that it cannot ease it selfe by Teares . When Amasis saw his sonne led to execution hee could not Weepe , but when he saw his Friend begging hee wept , Ar●st . Rheter , lib. 2. c. 8 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ; For the one was miserable , but the other cruell , saith the Philosopher . Thus many times Curae leves loquuntur , ingentes stupent , Our lesser Griefes may be expressed by Weeping , greater ones by astonishment .

§. 25.

And here because I may hap pily seeme , either palpably to bewray mine owne Oscitancie , or dastarly to betray the causes I haue vndertaken ; as if this were to make Weeping the easiest worke in the World , yea a Pandar to Sinne , and wee made no more of it , but Sinne and Weepe : As if our Weeping could get a Pardon of the Old , and a Licence for the New . And likewise because the Lawyers rule may in such a case goe currant with Divines , H●●●man . Quast . Illust. Quast . 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the false colluding Accuser , and the faint-hearted Maintainer of the Truth are alike blame-worthy . Lest therefore any ( as Patients oft doe of Physitians Bills ) should complaine of Danger in this case ; This Divinity wee publish not to profane Ones , that turne every good thing to their owne destruction . But as Physitians administer their choycest Cordials only to prepared bodies ; So the comforts of these Attributes , can ease only those Weeping Hearts , in whom also they expell Sinfull delights and desires ; Who when they have appeased the Lord by their Weeping , adiure themselues and others not to offend him againe . As for the peevish Multitude ( that frowar● Generation ) to them it is not given to know the mystery of Weeping , neither have they any part or portion in the forementioned Attributes of holy Weeping , the sole mundifying water that washeth off the Corruption , stayeth the Infection , cooleth the Inflammation , and healeth by degrees the most inueterate and dangerous Impostumation of our Transgressions .

§. 26.

What Cyprian then speaketh of the worke of Regeneration , Cyprian . may be truly applyed to Weeping in Regeneration , Sentitur priusquam dicitur , It is felt before it can be spoken of . And because it consisteth rather in the Feruour of affections , then moysture of eyes , it is better felt then vnderstood , and yet better vnderstood then can bee expressed . Lacbrymae sanguis Anima , August . Teares are the blood of the Soule ; Where though there appeareth no externall skarre to bee seene in the flesh , yet wounded the Soule is ( like the Dove in the Canticles ) with the Darts of divine Loue or Griefe , and continually bleedeth , but inwardly in Teares of Compassion and Compunction . Hence it is , that the Regenerate in their Weeping resemble the strange Plant in Pliny , which buds inwardly , Pli● lib. 21 cap. 16. and but seldome shooteth forth any Flowre , Blossome , or Leafe outwardly : So that the greatest commendation of the Spirituall and Regenerate Mourner , is to be like the Garamantite , Pli. l. 37. c. 7 a pretious Stone that hath no beauty in the outside , but within the body of it Golden Drops doe appeare . And thus whosoever Weepeth in Humiliation , is and must of necessitie bee Regenerate , for he vnfainedly loveth Regeneration , zealously studieth and practiseth Regeneration , hateth and abhorreth all Vnregeneration , & endeauoreth every day to be more and more Regenerate . Whence wee collect , as naturally flowing from the Text , and without wresting , That

The most Regenerate are most inclined to Weeping .

Which is , Basil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The full matter in a few words ; the Summe and Centre of all ; The Summe of all that hath bin said , and the Centre of all that shall be said in this Tract . And so wee come to illustrate the Necessitie of Weeping , the second part of this discourse , Polemicall .

2. Part Polemicall : Illustrating the Necessitie of Weeping .

§. 27

ANd truly Polemicall ; 1. Cor. 15.32 For as Paul fought with beasts at Ephesus after the manner of men , so every poore Planter in the Lords Vineyard must expect the encounter of vnreasonable and wicked men , 2 Thes. 3.2 . as the Apostle calleth the Gaine-sayers of Grace and Opposites of Sinceritie ; Iob. 10.17 . And no lesse then Iobs entertaynement , That changes and warres are against him . Wherefore that wee may be able to stand in this Combate against the assaults of Satan and Scoffes of his Scavingers , we will brandish , First the Sword of the Scriptures , Secondly the Sling of Reason : Because Duplex est via quam sequimur , Aug de Ordine l. 2. c. 5 cum rerum nos obscuritas movet , aut Rationem aut Authoritatem ; In vnfolding Obscurities , we follow either Reason or Authoritie : And here wee would confirme this Truth by both ; And first by Authoritie .

1. By Scriptures .

§. 28

FIrst to demonstrate this Truth , and Necessitie of Weeping in the Regenerate ; Wee have the Author and Finisher of our Regeneration , not only once , offering vnto vs in this Text a Testimony of his Weeping , but in the dayes of his flesh offering vp Prayers and Supplications with strong crying and teares , Heb. 5.7 . Whence although wee conclude not with Chrysostome that wee finde our Saviour not only often Weeping , Chrys Hom. 6. in Math. and never Laughing : But not so much as , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Lightly smyling , because the Scripture doth not mention it : Nor with Bernard , Bern. in Sentent . That Thrice only in the Gospell hee Wept . 1. At his Birth , for the generall Misery of Mankinde . 2. In this Text , for La●arus . 3. Over Hierusalem , immediatly before his Passion : Yet wee must consent vnto Cyprian ? Si ille flens orabat , Cypr. de Orat . Dom. qui sine peccato erat , q●antt magis Peccatores sic oportotlorar● ; If hee prayed Weeping who was without Sinne , how much more must Sinners pray Weeping ? Christs life though it hath a speciall Excellency to demonstrate this Proposition , because the Light of Truth shined as perfectly in it , as in the Scripture ; Yet his Doctrine Math. 5.4 . pronouncing those Blessed that mourne , and promising comfort for their reward , doth plainely confirme that as Comfort is properly and only due vnto the Regenerate , so they are inclined to Mourne before they be thus rewarded ; He foretold his Disciples , Iohn . 16.20 . That they should Weepe and lament ; Having in the foregoing verses promised the assistance of his Spirit , whose Nature is Love , and Name Comforter : Yet hee will first see the Weeping effect of our Griefe , before we can feele the loving and comfortable supply of his Grace ; Hee will have vs first powre out the wine of our Teares , before he powre in the Oyle of his mercy . And the Lord , Ierem. 31.9 . Having established by promise the Covenant of Regeneration , addeth this Proviso , They shall come with Weeping ; As if the Promises of Grace and Mercy , were the Whetstones of our Griefe ; Signes , not Salues of our Calamity ; Memorials , not Medicines of our Misery . Be afflicted , mourne , and Weepe ; Let your Laughter be turned into Mourning , and your Ioy into Heavinesse , Iam. 4.9 . Were the Apostles most strict and sacred Iniunction prescribing to Weepe , declareth it to bee an inevitable Decree in the Court of heaven , and more inuiolable , and inuiolated by those that are in the State of Regeneracy , then the Lawes of Medes and Persians .

§. 29.

We doe all professe to be the Seruants of the living God , But as of old , Levit. 21.20 none that was blind or had any blemish in his eye might serue at the Altar ; So now , none can sincerely serue the Lord that are blemished with the want of Weeping ; And among many Reasons this may be One , because for that impediment in the eye , wee cannot well shew our inward Sorrowing by outward Weeping . Which Necessitie of Weeping , Hierome positively confirmeth , Hier. ad Eustoch . Concluding , that , Longus risus perpeti compensandus est fletu , Much Laughter must be recompensed with much Weeping : And els where , that not onely the Inhabitants of the Materiall Hierusalem , Hier. in 1. cap. Thren . remembring in their afflictions and Miseries , all their pleasant things , that they had in the dayes of old , mourned and Wept ; But the Members also of the Mysticall Hierusalem repenting and groning for anguish of Spirit , must acknowledge they have erred from the way of Truth , and wearied themselues in the way of wickednesse and destruction . Levit. 1.14 . Levit. 5 7. The most frequent Sacrifices among the Iewes were Doues and Pigeons , which of all Fowles doe most often lament , and therefore the Lord ordained them to bee often vsed in his Sacrifices , as the most significant Embleme of Weeping : August in Ioan. Tract. 6. Wherevnto Augustine elegantly alluding , saith , that the first visible manner in which the Holy Ghost descended from heaven , was like a Dove vpon our Saviour in his Baptisme ; To teach vs that as in the Arke of Noah ther were a Raven and a Dove , So in the Arke of the Church there are Ravens knowen by their Croking , and Doves knowen by their Groning , the infallible witnesse of the Spirit abiding in them , which baptizeth and washeth them with Teares . The Lords breaking the Heads of Dragons in the waters , mentioned Psal. 74.13 . is Allegorically expounded by Interpreters , to bee the weakening and washing away of our strongest and vilest Sinnes by Weeping . The Prophets for the most part received their Commissions to prophecy by Rivers , as Ezechiel by the River Chebar , Ezech. 1.3 . Dan. 10.4 Daniel . by the River Hiddekel , Matth. 3.6 . the Baptist by the River Iordane ; And all of them preached and prophecyed not so much with words as Weeping : Which course of Weeping , Greg. de Allog . l. 3. c. 34 Gregory requireth as constantly in every constant professor , to bee sought for , by Prayer from the Lord ; Iosua 15.19 as Achsah petitioned her father for Springs of waters , vnto whom he had given a South-land ; Mat. 25.44 . For many doe feed the hungry , lodge the stranger , cloth the naked , visit the sicke , and doe other good workes , wherein the Lord hath only given them a dry and South-land ; With which ( saith the Father ) they must not bee contented , but must further desire the Blessing of the Springs of water ; The Vpper Springs , that through the love of heaven ; And the nether Springs , that through the feare of Hell , they may bewayle the Sinnes they have committed .

§. 30.

But as a Coach drawen with many horses , doth easily runne ; So the Necessitie of this heavie ( as it seemeth to some ) weight of Weeping , may bee tolerated with more ease , if wee consider that the Saints in Scripture have begun before vs to beare this inevitable burden in the heate of their day . Wee find Iobs face , foule with Weeping , Iob. 16.16 . Paul protested , Act. 20.31 . That for three yeares he ceased not to warne every one with Teares , day and night , knowing well , as Augustin obserueth , Plus gemitibus quam sermonibus , plus fletu quam afflatu , There is more good to be done in Popular Sermons with ●ighing then speaking , with Weeping then Words ; And that , — Si vis me flere , dolendum est Primum ipsi tibi — In Weeping our Precepts must be exemplified by our Practice . Iacob wrestled with God , and preuailed , Genes. 32.28 . Which Wrestling the Prophet sheweth was by Weeping , Hos. 12.4 . and his Prevailing by Praying . Daniel mourned three full weeks , Dan. 10.2 . David made his bed to swimme , and watered his couch with Teares Psal. 6.6 . Lachrymisque suis ieiunia pavit , And his Teares were his meate day and night , Psal. 42.3 . And that Sinnefull Woman , Luk. 7.38 . which , — Purgata recessit Per gemitum : Proprijque lavans se in gurgite fletus , Munda su●● lackrimis redit , & detersa capill● . Stood at our Saviours feet behind him Weeping , washed his feet with Teares , and wiped them with the haires of her head . And why should I adde more . Cypr. de . B●n . Poti . Inspicimus tantum pauca de multis , vt de pauc is intellig antur & caetera : For the time would faile me to tell of Annah , Samuel , Ioseph , Ieremiah , Peter , Mary , Timothy ; It were too tedious to insist in the examples of these and other Saints , subiect to like Passions as wee are ; All whom wee finde , Quod voci deerat , plangore replêre , Where words were wanting have filled vp their complaints with weeping . Whose good example we ought the more carefully to obserue , for that the same light that shineth forth in the Scripture , shineth also in the conuersation of the Saints , and is reflected from them to our eyes , as from a Glasse ; so that they are said , To hold forth the word of Life , Phil. 2.16 . as the hand doth a Torch or Candle , that wee in the darkenesse of this World , might follow them in this Valley of Teares .

2. By Reasons .

§. 31.

NExt we adde Reasons , not for Confirmation , but Manifestation of this Truth : For seeing Grace doth not abolish , Aquin. 1 , 1 , 8 , 3. 2 Cor. 10.5 . but perfect Nature , Naturall Reason must then do seruice & homage to Grace ; bringing into captivitie , as every thought , to the Obedience of Christ , so this also , That the most Regenerate are most inclined to Weeping .

§. 32.

First because the most Regenerate have a renewed Apprehension , cleerely to discerne betweene the best and the worst things : For being purified by Faith , Aquin. 2 , 2 , 7 A. I. C. Per fiaem fit in nobis Apprehensio timoris , Faith worketh in vs the Apprehension of Feare . Although the Lord enlightneth every one that cometh into this world with the Light of Reason ( wherein the very Angels exceed vs not , Cont Aea . dem . l. 2. c. 7. as Augustine saith considently , though Acumine sensuum , In quicknesse of senses they doe exceed vs ) yet hath he appoynted Precepts and Rules to guide Reason , which if man follow , hee doth well ; But if not , nothing well . The Rules being Spirituall and Supernaturall , the Naturall man receiveth them not ( being the things of the Spirit of God ) for they are foolishnesse vnto him , 1 Cor. 2 14. neither can he know them , because they are spiritually discerned ; But the Regenerate having received , not the Spirit of the world , but the Spirit which is of God , doe know that generally Mankinde is in bondage to sensuall Wisedome , & commonly frame their lives thereby : Yea that the Sway of this knowledge , is so mighty , that in many plaine and euident causes , of good and euill , the poore ruines of reason , which are the remnants of Gods Image in the soule , are put out of countenance , in so much that many times , by Men of vnderstanding , for feare or flattery , Evill is embraced for Good , and Good for Evill . Now though this seemeth not strange to the Regenerate , because they know , Cypr. a● Demet. Senuisse iam Mundum , & non illis viribus stare quibus prius steterat , That the World is become weake through age , and is not so strong as it hath bin ; yet what greater Reason to weepe can reasonable men have then this generall mistaking of Good and Evill , throughout al most the Passages of this life ; And that in those very Instincts , which are left as the Principall Guides of Reasonable man , by which his naturall estate is continued , and without which , mankinde being yeelded vp to the guiding of his naturall Corruption , must needs have ruined and destroyed it selfe : Therefore the Regenerate knowing that , Aug. contr. 〈◊〉 . l. 1. c. 5 Nihil est foedius risu irrisione digno , There is nothing more lothsome then laughter , worthy to be laughed at , and that most men follow the worst things , insomuch that as they come into this world blind , so they goe out , neither knowing , nor caring , nor asking , what they have to doe here , nor what is chiefly good for them while they bee here ; And that for the most part they doe what they see done , or what their owne Lust will have done , spending their time in Custome or Concupiscence ; It would melt a heart of stone into Weeping to thinke how the Demeanour or rather Misdemeanour of our present estate , doth declare that wee are here met together to no other purpose , then to play the Wretches and Fooles ; As if it were our appointed taske to labour for Vanity , to bee imaginarily pleased , but really tormented and eternally .

§. 33.

Secondly , the most Regenerate are most molested in this life with continuall conflicts ; Wherein Preces & Lachrymae arma sunt Christianorum , Ambros . Weeping and sighing , and Groning are their only Armour of Defence and Offence , the only Weapons of their spirituall Warrefare , by which they obtaine both safetie and Victory . For the most fiery Anger hath often beene quenched with Weeping , the most stony hearts of most cruell Tyrants have beene mollifyed with Weeping ; And as many drops doe soften hardest stones , so many Teares have softened the rigour of severest Iudges , and tyed the Tongues of all Accusers : Cypr. ●pist . ●7 . Therefore Cyprian exhorteth , Incumbamus gemitibus assiduis , & de precationibus crebris ; haec enim nobis sunt arma caelestia , quae stare & perseuerare nos fortiter faciunt ; To bend our selues carefully and continually to Weeping and Praying ; for these are our heavenly Armour , which make vs stand and persevere vnto the end . Weeping in all the suites of the Saints hath proved so strong an Aduocate , that sel dome hath it let any suite fall , against whomsoever it pleadeth : Sure I am whensoever with Weeping wee sue vnto God in our Devotions , though our case seeme most perilous and painefull to men , it is most pitifull and powerfull with God ; And when our selues seeme most forsaken , wee are most victorious : When wee perfume our Prayers with this Water of Life ; we purchase the fauour of God , and repeale the sentence of his Indignation : Whereas when Weeping ceased , it were easie to give instance , that the Heavens became like brasse , at the losse of so precious Waters , and the Earth like Iron , at the absence of so fruitfull showres ; For as by the Teares of the Godly are declared the first sparkes of their Fearing the Lord ; So their Teares are Tokens of the Lords Love to them . Till Death therefore close vp their Eyes , they never leave Weeping ; And then in Weeping are their Soules caryed vnto the Haven of everlasting Rest ; That as by Weeping they first passed from Sinne to Grace , so is their Weeping , Mundi melioris origo , Their Passage from Grace to Glory . Thus although , Hier. ad 〈◊〉 . Grandis sit labor , grandius tamen est praemium , esse quod Martyres , esse quod Apostoli , esse quod Christus est , Great bee our paines , yet greater is our reward , to bee what the Martyrs are , to be what the Apostles are , to bee what Christ is , who all Wept in this Valley of Teares . But wee should seeme to speake swelling words , if wee continue in the clouds of Generalities ; And if wee should descend to some solid particular Examples , it were infinit ( though easie ) to demonstrate that Weeping conquereth most , when it complaineth most , and commandeth most imperiously , when it entreateth most humbly : Therfore our Teares are , Cypr. Epist. 26. Arma divina , & tela quae nesciunt vinci , The armour of God , and Weapons which cannot faile vs . For what the Apostle saith of the fruits of Faith , may likewise bee said of the Teares of the Faithfull , who through Weeping subdued kingdomes , Hebr. 11 . 3● , 34. wrought righteousnesse , obtained Promises , quenched the violence of the fire , escaped the edge of the sword , out of weaknesse were made strong ; Nay in all things wee are more then Conquerours through him that enables vs to Weepe .

§. 34

Thirdly , The most Regenerate , are most replenished with Grace , and therefore most enclined to Weeping . They are filled with all the fulnesse of the Grace of God , Ephes. 3.19 . Though not with the Essence or essential Vertue of Grace , Aquin. 3.7.10 . O. ( as Aquinas speaketh ) which is proper onely to Christ , yet with a certaine Intention and Extention of Grace , according to their condition and capacity ; Therefore as the Faculties of the Soule doe proceed from the essence of the Soule ; So Weeping doth proceed from that Grace of God , Aquin. 12.110.4.1 . which is in the very Essence of their Soules as in it proper Subiect , and not in any particular Facultie of their Soules . As Vessels full of liquid substances are aptest to distill the Liquor that is in them ; So the Vessels of Gods Mercy prepared vnto Glory , are readiest to discover the good Treasure of their hearts , by their propension to Weeping . Thus when the Lord powred vpon the house of David and Inhabitants of Hierusalem the Spirit of Grace and supplications , they powred out Teares for him whom they pierced : But it was the deadly and indelible Iniquitie of the Iewes , That when the Lord called to Weeping , and mourning , and baldnesse , and girding with Sacke-cloth ; there was nothing but Ioy and gladnesse , slaying Oxen , killing Sheep , eating flesh ; and drinking wine , Isa. 22.12.13 . Sanctified Weeping is a washing of Sinne , and the Regenerate know , Cypr. de Orat . Domin . that , Opus est quotidiana sanctificatione , vt qui quotidie delinquimus , delicta nostra sanctificatione assidua repurgemus ; We have need dayly to bee sanctified by Weeping . If vnfained Passions in the Soule of naturall men will soone worke effects in the body ; Because the Soule and Body are so firmely and familiarly vnited together , that whatsoever Ioy or Griefe happeneth to the one , it is presently communicated to the other : Much more doe the Soules of the Elect made free from Sinne , Rom. 6.18 . impart to their Bodies this seruice of righteousnesse , whose Bodies are not Mistrisses but Handmaids ; Weeping when their Soules are affected , as may bee exemplyfied in all the fruits of the Spirit , mentioned , Gal. 5.22 . For as Love cansed Abraham to weepe for Sarah , Genes. 23.2 . As Ioy caused Ioseph to Weepe , when his bowels yerned vpon his brother Beniamin , Genes. 43.30 . As Peace moved Iacob and Esau to Weepe at their meeting , Gen. 33.4 . So every Grace is manifested by Weeping Eyes ; Hierom ad Fursam . for Speculum mentis est facies , & taciti oculi cordis fatentur arcana , The face is the mirrour of the minde . And the dumbe eyes of the Regenerate shew the secrets of their hearts . And it is a part of the Spirits Intercession for vs to helpe our Infirmities with gronings , Rom. 8.26 . which cannot be vttered , otherwise hee dwelleth not in vs : So that without this Weeping , Man is , Nec quicquam nisi pondus iners , Nothing but mooving Rubbish .

§. 34.

Fourthly , The Regenerate have renued affections , tenderly taking compassion on the miseable condition of others . For every one knoweth that Teares proceed most from the Fountaine of Mercy , but chiefly in Love , for with the same eyes that wee love , with the same we Weepe , Calpur . Flaceus Declam . 16. Aug. Conf. 4.4 . said one . As many times such is our owne Condition , that , In solis gemitibus & Lachrymis est nobis aliquantula requies , Our Weeping onely doth diminish the anguish of our miseries , Aquin. 12. Q 38. A. 2. c. because ( saith Aquinaes ) It is a contentment to man to doe an Act befitting the estate wherein hee findeth himselfe , and nothing doth agree better with the condition of a miserable man then Weeping ; Matar . Hom. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Our very Teares are a comfort to vs . And because as by Weeping wee cast out that which afflicteth vs , and empty that humour which oppresseth our hearts , and thus finde ease in our owne afflictions : So our Weeping is sweete and comfortable even to those whom we desire to confort , by Sympathy , fellow feeling , and Compassion ; therefore saith the Apostle , Rom. 12.15 . Weepe with them that Weepe ; Because even by nature those that groane vnder any burden of Affliction feele his hand sweete , which laboureth to discharge them . So that in Humanitie as well as in Divinitie it is true , August . Hom. 50. that , Sicut comes Poenitentiae Dolor est , ita Lachrym● testes Doloris , As Griefe is the companion of Remorse , So Teares are testimonies of Griefe . And not only every good eye will expresse his Griefe , for those that be in distresse , because there is no Accident of humane calamity which is not incident to our selues ; but it is so naturall for a man to feele Compassion , when others like himselfe doe suffer , that there is none so wicked , or worthy of death , but men doe pitie him , when hee is at the point to die . Hence it is , that a Friend from whom Pitie More 〈◊〉 Lachryma Sol● madentis ount ,

Wresteth Teares as the Sun ( melteth the Snow ) in the midst of the misery of a comfortlesse Soule ) doth mitigate and mollifie his Calamitie , how great soever : For , Arist. Eth. lib l. 9. c. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The sorrowfull are comforted , when friends condole their Sorrows , saith the Philosopher : Whereof hee yeeldeth two Reasons ; One is , for that naturally they who groane vnder any burden feele his hand sweete , which laboureth to discharge them , or which helpe to support them ; But friends that endeauour by Weeping to ease them ( as it were ) of the burden , which presseth them downe , doe sweeten their paine , and make them endure their Affliction , with more Constancy and Resolution : Secondly , for that they seeing their friends participate with their Griefe , know thereby that their Affections are sound , and that they love them entirely , which is the sweetest thing that may happen in this life ; For by Nature wee desire , if wee cannot bee relieved , yet to bee pitied , to see some who condole our Misery , who wish vs well , who want not Will , but power to relieve vs . Wherefore these ( I hope ) or the like Grounds , derived from the Principles of Nature , may perswade vs , That the most Regenerate are most inclined to Weeping .

3 Part. Pareneticall : Applying some Vses of Weeping .

§. 36.

THus having Explicated the Nature of Weeping , and Illustrated the Necessitie of Weeping ; We come in the last place to Apply some Vses of Weeping . In which , because , Aug. de Ciu. De● . 10.23 . Nobis ad certam regulam loquendum est , ne verborum licentia impiam gignat opinionem , We must speake after some Methode , lest libertie of speech should breed preiudicate opinion : Wee apply it for Reformation , Information , Humiliation , Exhortation , and Consolation ; Seeing it doth naturally follow that this short Scripture , may Reforme some in the Scandall of Weeping , Informe others of the Causes of Weeping , Humble many for the Want of Weeping , Exhort all to the Practise of Weeping , and Comfort the best with the Fruits of Weeping . But conscious to mine owne Infirmities , Mercifull Lord , favourably receive the groanes which my Griefe sendeth vnto thee . That as thou hast infused a Soule into my Body , so thou wouldest infuse thy Spirit into my Soule , to guide all the Actions and Motions thereof ; that I may shew my selfe a Workeman approved vnto thee , rightly dividing thy Word of Weeping . Direct also ( Sweete Iesu ) thy Spirit of Application vnto the hearts of all , and every one in particular , that Hee may incorporate into vs ( according to our severall Necessities ) thy Precepts , Promises , and Threatnings of Weeping , That what is spoken to all , may bee in effect applyed by every one ; And all may receive some Light and Life from thee , who art the Way , the Truth , and the Life . Amen .

1. Reformation .

§. 37.

ANd first ; What end or number is there of the Vanities , which our Eyes are weary of beholding , and are worthy of Weeping . Hath a Spirit of Slumber put out our eyes , that wee cannot see this Grace of Weeping ( the Path to Piety and Practise of all Vertue ) disgraced without controll ? But like dumbe Dogges men hold their p●ace , or with Solomons Sluggard fold their hands in their bosomes and give themselues to ease and drowsinesse , whilst Satan causeth Contempt and Opinion of Sufficiency , the basest and most noysome weedes , to damme vp the flood gases of Weeping , that the choice Plants in the Eden of God may not bee watered with this dew of heaven . Ah Lord ! Aug Conf lib. 1. c. 5. Miserere vt loquar , Bee mercifull that I may speake . Thou that fillest all things , why are not thy Seruants filled with Power , Micah . 3.8 . and Iudgement , and Might , by thy Spirit , to declare vnto Iacob this transgression , and to our Israel this Sinne : Amos 6.1 . Why doe they not cry , and spare not , Why doe they not lift vp their Voices like Trumpets , and cry , and cry againe , Woe to them that are at ease in Sion ; Luke 6.25 . Woe vnto them that laugh now , for they shall mourne and Weepe ? That though some deafe Adders will not bee charmed and cured ; Yea , though fewe or none of the swinish herd of habituall Sinners , accustomed to wallow in the mire of wantonnesse and Securitie , and deeply plunged into the dead Sea of worldly pleasures ; Though none of them will bee washed with Weeping , but turne againe to their vomite , and trample the Pearles of all Admonition vnder feet ; Yea turne againe and rend their Reprovers with Scoffes and Scornes , making Iests and songs of them : Yet some , Quos piget imitari , Aug. Conf. lib. 8. c. 6. nolint aduersari , That are not with vs , may not be against vs ; And others may bee deterred , reclaimed , and awakened to prevent and suppresse the spreading Gangrene of Securitie and Lasciviousnesse ; That thou , O Lord , mayst worke thy worke in such as belong to thy Grace , for nothing is impossible to the worke of thy Grace .

§. 38.

Listen not then ( you that nourish your hearts in delights vnto the day of slaughter ) Listen not vnto the allurements of your flesh , that corrupt case of flesh and blood , wherein your soules are pent , as Prisoners in a loathsome Dungeon : Which as it shamefully abuseth and abaseth your soules ; So your Soules will one day finde it not only a Deceiver and a Traitour , but a Forger of false Assurances . Listen not vnto the Enchauntments of the world , or of your owne corrupt hearts , promising vnto your selues Mirth , Pleasures , and Iollitie , lest Exigua ingentis vestr● solatia lu●tu● .

For one drop of mad Mirth , you bee sure of Gallons and Tunnes of Woe , Gall , Wormewood here or thereafter . Listen not vnto that bewitching Imagination invenoming our Soules with a fond and false conceit , that Weeping is an Effeminatenesse of minde , or Imbecillity of Nature , because in the esteeme of Worldlings , Women only and Children through weakenesse of iudgement be most addicted to Weeping . By nature indeed the Woman is the weaker Vessell , Theophyl . i● loan . cap. 20. p. 571. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Soone mooved to Weeping , and subiect to many either passionate Affections , or affectionate Passions . But the Adamantine hearts of such as seldome or never are dissolved by the blood of the Immaculate Lambe into the true Teares of Contrition , or Compassion , Hos non Nobilitas , generesaue nomina tangunt ,

May justly cause them to be branded with Basenesse of minde , and charged with hardnesse of heart : Seeing of whatsoever degree or condition they bee , those are 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , the only raven Sots of our time , whose whole imployment is to emasculate in themselues the Hereicall vigour of this heavenly Vertue : And ( asmuch as in them lyeth ) enfeeble the hearts of the Lords people , as the faint hearted Spies of Israel , that they enter not into the promised land by the Sole way of the Weeping Crosse , which the Lord hath appoynted and painted out . And therefore some dreadfull death and vnexpected , doth commonly surprise them , condemning their cruelty , Aelian lib. 14 c. 22. as once the cruelty of the Tyrant Trysus , who when hee thought to stop all occasion of Conspiracie against his owne Person , first he commanded his Subjects not to speake one with another , cither privately or publikely , so that they were enforced to expresse their Meaning and Minde by the Motions of their hands and eyes ; From which , when likewise he restrained them they mourned grievously with great weeping and lamentation : At length when the Tyrant hastened to inhibite their mourning , they killed him and his Minions with the weapons of his owne Guard . These are , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hom. Iliad . 9. ( as the Greek Captaine called his companions ) the Women not the Men of Greece , the Carpet-knights of our nation , that begin Christianity in the Delicatenesse of Agag , continue it in the Voluptuousnesse of Herod , and being brought vnto a wicked ( if not wretched ) Death like Nahal , worthy of their miserable life , are buried as Iehojakim with the Buriall of an Asse , Ierem. 22.18 . ignobly , ingloriously , without Weeping or Lamentation . But heere I must stop , lest like Hipparchion , I bee stricken blind , for saying there are Moates in the Sunne . Yet it would grieue an heart of stone to see how furiously , Aug. Cons. l. 6. c. 4. Insani sunt adversus antidotum , quo sani esse possunt , Men are enraged against the Physicke , whereby they might bee cured . For as those Grounds that lye low are commonly moorish , so this base part of the World wherein wee liue , is the Vale of Teares , that true Bochim , our mourning place ; In which it is the Voyce of every Man .

〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In Anth●ll● . Graec l. 1. c. 13 Epig. 10. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 .

To acknowledge that hee beginneth , continueth , and endeth his life with Teares . We begin with Teares ; If a child be heard cry , it is in Law a lawfull proofe of his life ; Else if hee Weepe not , we say he is dead borne , because stillborne : At our end and parting , God will haue Teares , which he doth not wipe off , vnlesse we Weepe ; Or at least , vnlesse we be in that case that David and his people were in , and Ieremiah , 1 Sam. 3● , 4 Lam. 2.11 . and the Iewes that Wept vntill they had no more power to Weepe . It is our destiny as we are Men , to Weepe ; But more as wee are Christians . To sow in Teares : And God loveth these Wet seede times , and they are so seasonable for vs , that heere one saith , My belly , my belly , with the Prophet ; Another , mine head , mine head , with the Shunamites child ; Another , My son , my son , with David ; Another , My father , my father , with Elisha ; One crieth out of his Sins , as David ; Another of his hunger , as Esau : Another of an ill Wife , as Iob ; Another of treacherous friends , as the Psalmist ; One of a Sore in body , as Hezekiah ; Another of a troubled Soule , as our Saviour in the Garden ; Every one hath some Crosse , some Complaint or other , to make his cheekes wet , and his heart heauy .

§. 39.

Why are wee not then content to weepe heere for a while , on condition that wee may weepe no more ? Why are wee not ambitious of this blessed ease ? Certainely wee doe not smart enough with our evills , that are not desirous of this rest Wee can doe no other thing ( saith the Moralist ) not learne , Plin. Praf . lib. 7. not speake , not goe , not eate by naturall inclination , but Weepe : And yet , Your peruerse disposition , vnto every naturall action , saue onely to this ( most necessary ) of Weeping : Hence it is that our miseries are like waues , which breake one vpon another , and tosse vs the more with perpetuall vexations , because wee are vaine and foolish , and wish not with Weeping to bee in our Haven ; Because we are sicke , and grieue not to thinke of our remedie ; Because we are still dying , and are loth to thinke of life , therefore before our Teares bee dry , they are ready to bee overtaken with other Teares , in other particular Afflictions . Oh! our miserable Infidelity , that though we see a glorious Heaven aboue vs , yet wee are vnwilling to goe to it ; We see a wearisome world about vs , and are loth to Weepe that we may thinke of leaving it . Oh! that the Lord would teach these Men how much they are mistaken , that thinke to goe to Heaven with dry Eyes , and hope to leape immediately out of the pleasures of Earth , into the Paradise of God , insulting over the drooping estate of Gods distressed Ones . Hierom. & . Beda in Math. 26.75 . But as Peter could not Weepe while he was in the High Priests Hall , so these Men cannot Weepe where they haue offended . Yet let the know , they must haue a time of Teares , And if they do not begin with teares , they shalend with them . Alas how are weak & wretched Sinners deceived by their sottish sence : they sweetly swallow without distast the poisonous pleasures of Sinne which bane the Soule ; but they cannot rellish Weeping , the principal expeller of this poyson , they can no wayes enforce it downe . Whereas a Soule once infected with Sinne cannot possibly bee recovered to the State of Grace , but it must first bee bruised with Weeping , as Corne is grinded with the Milstones : And this bruising maketh a broken and contrite heart , that Sacrifice which the Lord doth never despise . But this Vertue ( as other Vertues ) is not loved enough , because shee is not seene ; And her contrary Vices loose much detestation because their vglines is secret . If in ancient Sacrifices of Pagans , they carefully observed the Generositie of the Beasts that were to be sacrificed ; So as their Priest comming to brandish a naked sword before their Eyes , if they were affrighted , were chased from the Altar ; Whereas if they stood still without amasement , were esteemed worthy to bee sacrificed : Then dejected Spirits , which are affrighted , and doe shunne the bright Sword of the Spirit when seasonably it would extort Weeping , and cause vs to shed Teares , Degeneres animos timor arguit , Their Feare argueth their dastardly Profession of Grace and goodnesse , and are alwayes worthily contemned of good People , for their Basenesse and Hardnesse of heart . And that Weeping is the effect of a contrite and mollified heart , witnesseth that Encomium of the Heathen Poet — Molis●●ma Corda Iuvenal . sat . 15. Humano generi dare se Natura fatetur , Quae Lachrymas dedit ; hac nostri pars optima sensus .

§. 40.

For Weeping may not bee esteemed base ( without manifest Impiety and Blasphemy ) which is so highly esteemed of the Lord , lest wee condemne the Generation of the Iust , and frequent practise of our Saviour . How much our Saviour regardeth Weeping , he evidently declareth , in that it was his pleasure not onely to Weepe so often for our example , but that the often Weeping of his Servants should be every where registred in his Word ; And that the Weeping of those Women that followed him to his Passion and in his Passion , should be recorded in his Gospell ; Luke 23.27 and the shedding of their Teares mentioned with the shedding of his owne Blood . Certainely when hee would not ( as observeth a Divine Lawyer ) so much as speake to Herod , nor answere Pilate , although he were vrged , yet without request hee spake to those that We●t after him . Seeing then hee did more at the silent teares of poore women , then either at the entreaty or command of powerfull men ; And , if it were onely for that wee are bound in all things wee say or doe , to haue respect to his Example , We must not once thinke ought that may disparage so holy a Vertue . Wherefore as Leonidas said , it was better to goe into the field with an Army of Harts , a Lyon being their Captaine , then having but one Hart for the Captaine , the whole Army consisting of Lyons ; So it should be our hearts desire and prayer to God , that the Masters of our Assemblies , Magistrates and Ministers ( in whom to stirre vp this Grace of God , I principally intended this Weeping Treatise ) might bee furnished and endued with this Lion-like Vertue . And iustly may it be called a Lyon-like Vertue , for as it is the Nature of the Lyon , Parcere subiectis , & debellare superb●● .

To spare the prostrate , and to devoure the obstinate ; So it is the nature of Weeping to obdurate the proud that Weepe not , and to proncure Grace vnto the Humble that Weepe : Without which likewise even Faith in Gods Promises may proove Presumption . But forsomuch as Rulers and Governours of others haue plentifull matter aboue others to exercise their Weeping : Seeing ( as the Historian hath well observed ) Men are more bitter and troublesome vnto their Gouernours , Xenophon in Praefat. Hist. then any flocks of Sheepe or Herds of Cattell vnto their Keepers or Leaders : I thought with the Prophet , Ierem. 5.5 . I would get me vnto the Great Men , and would speake vnto them , for they haue knowen the way of the Lord , and the judgment of their God , They know that Weeping is the most infallible Signe of a broken and contrite heart ; They know that , Ezech. 24.16 . not without speciall reference to a Iudgement , did the Lord say to Ezechiel , that when hee tooke away his Wi●● he should neither Mourne nor Weepe , They know that , Cypr. Epist. 6. Recedente hac disciplina dominica recedit & Gratia : When the sacred chastening of our selues departeth , Grace departeth : And would to God those Great Ones did not presage that the constitution of too many of their Soules is exceeding defectiue , dangerous , and desperate in this respect . And therefore seeing , Nulla major flendi est causa , Seueca lib. 4 Controu . 1. P. quam flere non posse , There can be no greater cause of Weeping , then when we cannot Weepe ; Not vnto vs , or the best Teares of the best of vs , may we sacrifice as to our owne nets ; Blessed onely be that Divine Providence evermore , which hath made our Dread Soveraigne to cry downe this vniversall Wantonnesse by his owne Example , Whose Weeping in publicke and Private Devotions , like Hezekiah or Iosiah , as it may bee said to procure our present Peace and Plenty , so will it be chronicled in ever Blessed memory till the dayes of our mourning be ended . But because a King is praised , Sentiendo copiosius quam loquendo ; By silence more then by Speech , I leaue it to the Hearts of all , to comment vpon my Silence , and doe onely pray , O vtinam n●citura tíbi , mitissime Regum , In medio nixu viscera rupta forent .

That the Lord of Heaven and Earth would consume his Enemies , like a Snaile that melteth , and that the Heart of every one may speedily wither in the midst of his bowels , Socrat. lib. 7 c. 22. & 41 who heartily and vnfainedly prayeth not for the peace of so meeke , so mild , so mercifull a Theodosius , and preferreth not his prosperity before his owne .

§. 41.

Know we not that Weeping is the surest forme of Supplication to obtaine any thing of the Lord ? With whom . — Lachryma pondera vocis habent .

Teares are words , and more then words ; For the multitude of words is not so perswasiue , as a few Teares are prevalent , because words may proceede from the Tongue onely . But Teares commonly from a broken Heart possessed either with Feare or Loue ; Weeping may seeme a Serpent to devoure vs , but if we step boldly vnto it , we may take it by the tayle ( as Moses his Rod ) and it will foorthwith turne into a Rod of Comfort . Psal 23 4. Why then should we be so afraid of Weeping , which is so highly commended , so straightly commanded , and so indifferently communicated to all that loue the Lord Iesus ; Who loveth accepteth , preserveth , honoureth , blesseth , and never forsaketh them that Weepe ? Euseb de Vita Const. l. 1. c. 22. If the Inscription of Constantines Crosse could assuredly perswade him of Victory , much more may we through Instruction of the Weeping Crosse , fully belieue , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , To prevaile with all and in all . If Weeping argueth both the Magnanimitie of the Saints , for , Vir fortis non est minus laudabilis in luctu , quam in bello , Our Courage is no lesse praise-worthy in Weeeping then Warring , saith , devout Bernard ; Bern Serm. 10 , de m●do viven . And excellency of the Saints , as the very Heathen by nature did maintaine , for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Zenob . Cent. 1. Prou. 14. They affirmed that the most excellent were most enclined to Weeping . If Weeping ( I say ) argueth the only true excellency and generous Magnanimity of the Saints , Servants , and Souldiers of the Lord vpon earth , vnjustly and vndeservedly doe Wanton Worldlings condemne it , because they affect it not . Alas , they doe not know , neither consider that Weeping overcommeth the invincible God , appeaseth the intractable Man , and tormenteth the Devill more then Hell-fire . For , Aug. Hem 50. Nec Vehementius Satan prosternitur , nec acriores dolores insligimus , quam quum plagas peccatorum plorand● sanamus ; Satan is never more shamefully vanquished , or cruelly tortured , then when we cure the wounds of sinne with Weeping . Alas ! They know not that Weeping only is the water that quencheth the heate of Gods anger , that qualifieth the force of his iustice , that recovereth the losse of his mercy , and exciteth in our hearts , the spring of all his comforts . Chrysostome called it , Chrys ad pop. Antioch . Hom. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , A Medicine which is able to cure the eyes ; But we adde further , that this Soveraigne Medicine hath vertue in it to excerebrate all Cares , to expectorate all Feares , to euacuate all Griefes , to exhaust all Passions , and to exhilarate the whole Man . If we should part with all we haue , all our delights , all our desires , we part with no more then nothing , for the enjoying of this Grace , which doth more sweetely refresh vs , more abundantly satisfie vs , and more fully assure vs of the favour of God , then all that we are able to part from ; For so much as Weeping doth infallibly prooue our Vnion with God , Chr●s . Hom. 6. in Matth. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Nothing combineth and so fast vniteth vnto God , as teares , saith Chrysostome . Weeping then is a signe that two Extreames , the Mourner and the thing mourned for are combined into one . For as they that Weepe for Earthly things are earthy ; So they that Weepe for Heavenly things are Heavenly and vnited vnto God , Though not Naturally , yet Spiritually ; Not transformed in Nature , but changed in Affections and whole manner of life : That as Iron cast into the Fire , sheweth that it hath taken the Qualities of the Fire , and yet ceaseth not to remaine Iron ; So hee that Weepeth is partaker of the Puritie and Sanctitie of God , though still hee abide Man . Weepe then , O Christian , and vilifie the false Imputation of Pusillanimitie ; Cypr. ad Demet. Esteeming it more modest and Religious , Errantium imperitiam silentio spernere , quam loquendo dementium Insaniam provocare , Tovilifie their Ignorance by silence , then to provoke their phrantick madnesse by replying ; for Weeping is the Language of Heaven , and the strongest voyce to call vpon God . Howsoever , Lord grant , I may not only be permitted , but enabled to Weepe .

§. 42.

And the rather , because none of the most Regenerate in their greatest abundance of Teares and pronenesse to Weeping , doe we ever read to haue bin satiated or satisfied with Weeping , but ( as a thirstie land ) to haue desired more of this Heavenly Moisture . For , so farre are we from Superfluitie , that with much labour and watchfulnesse attaine we to Sufficiency of any Grace in this State of Mortality . It is a ruled Case in Divinitie , That Faith or any other Grace , cannot bee consummated in this Life ; In which we see through a Glasse only , and darkely ; Vntill it doe terminate in Glory , and that which is imperfect be done away . Not that Weeping can bee continued , where our maine Comfort is , that all Teares are wiped away : But that , as Faith then shall be turned into fruition ; So Weeping into the accomplishment of Ioy eternall . Great then is the Forgetfulnesse , that I may not say the Impudency of Bellarmine , Bellar de Com. Colum . in Epist. ad Iesuit . who in the Epistle to his Fraternity boasteth of such superabundant Weeping in his Ignatius & Xauerius , that they were constrained , A Domino temperamentum petere . To pray God to restraine their weeping . Which Excesse of Weeping , never happened ( for ought I finde ) vnto Ieremiah , David , or other true Saints , though 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Infallibly inspired of the Lord ; But rather wished for fountaines , and gloryed in Rivers of Teares . By which Incredible and False Assertion , as we may conjecture , what wide Difference there is , betweene the ( not Superstitious only , and Supererogating , but ) Blasphemous Saints of Rome , and the truely Sanctified Saints of God , Canonized in the booke of Life ; So — Insidas & crimine ab vne Disce omnes . —

We may perceiue how farre we may trust his Iudgement , and what credite he deserveth in Matters of Faith , when as he so intollerably luxuriateth in the Morality of Weeping , flatly contradicting the Tenour of Scriptures , and common Currant of purer and Primitiue Fathers , which to avoyde Tediousnesse I spare to insert .

§. 43.

That his Assertion is Incredible , the Person of whom it is affirmed , confirmed it . For in Ignatius by Profession and Education abloody Souldier ( which were enough for Confutation ) our Weeping and his Warring habituated in wickednesse , can no more subsist , then Light and Darkenesse together . Mistake me not , for a Transgressour of any common Place . The Lord ( I acknowledge ) may haue his Saints among Souldiers . But Ignatius his Conversation is not so sup●rannuate as the Story of Pope Ione which hath gained by the Age of it , now scarcely to be believed ; being ( as it were ) but a Matter of yesterday : And from whom the issue of blood hath runne ever since , and can never , neither will be ever stopped , so long as his Iesuiticall Locusts are aliue , the only fiery Pyracmeus , and Masters of all Villanies in the world ; neither can all their Indices Expurgatorij be able to blot out the memory of their cruell and bloody Facts , or free them from these attributes Attributes . But this Assertion is one of those many things , which Aut nequiter dissimulat , aut turpiter ignorat , The Cardinall either foolishly dissembles , or was grossely ignorant of .

§. 44.

The Falsehood of his Assertion may easily be perceived , if We consider that the Fountaine , Forme , and Fruit of Weeping are not Morall , but Theologicall Vertues , in which there is no Excesse . 1. The Fountaine of Weeping is Faith , Love , Repentance , in which , Cyr. Epist. 76. Spiritus Sanctus non de mensura datur , sed super Credentem totus infunditur ; The Holy Ghost is not given by measure vnto the Regenerate , Aquin. 37.10 c. even when we enjoy these according to our condition , state , and end prefixed vnto vs by the Lord , and therefore no Weeping ; For as Streames doe resemble the Nature of those Fountaines whence they spring ; So Teares doe expresse the Property of those Graces whence they proceede . 2. The Forme of Weeping ( which giveth it Beeing ) is Sorrow , which the Apostle approoved . 2 Cor. 7.11 . When it encreased not exceeded , therefore so consequently the Formed , Aquin. 1 80. 1 6. Weeping : For , Quamlibet Formam sequitur aliqua inclinatio , quae est appetitus rei habentis illam formam , Every forme hath some Inclinarion which is the appetite of the thing Formed ; Therfore as to Encrease , is the Inclination of Godly Sorrow ( as reache●h the Apostle ) so it is the Property of Godly Weeping . 3. The Fruit of Weeping is Ioy , Psal 126.5 . They that sow in Teares shall reape in Ioy , 1 Pet. 1.8 . Even Ioy vnspeakable and full of Glory ; In which as there is no Mediocritie , so neither in Weeping : For here ( me thinkes ) if any where , so farre as nice Restrictions will permit , that Philosophicall Ax●ome hath place , Propter q●od vnumquodque est tale , id ipsum est magis tale . Qualities in the Cause , are proportionable in the Effect . Worldly Weeping ( I confesse ) may exceede and become vicious ; For being a Morall Vertue ; it should consist in a Meane or Mediocritie , limited by Prudence : But Godly Weeping is a Supernaturall Grace , inseparably attending & accompanying all other Graces ( Gratum facientes ) as hath beene prooved ; Looke how the Rationall Soule implyeth the Animall , so doth Godly Weeping lustifying Graces , being Individuall .

§. 45.

But Bellarmine might haue learned , not only in Scriptures , but in Schoolemen , Bonau . in 4. Sent-Dist 16. P 1. A 4. Q. 1. & 2. Aquin. in Suppl . Q 3. A. 2. That Contrition must be augmented and encreased ; And , That Contrite Weeping can never so displease rectified Reason , as to exceede for Sinne : Vnlesse as one of St. Iudes Sensuall Separatists , or teachers of Sensuality , he would delude the Simple with Sensuall Wisedome , That Whorish Teares of every Hypocrite and Reprobate , are Teares of true Contrition ; which hath beene shewed to bee no other then worldly Weeping for Sp●●●●ll things , commonly in the outward sences , or in a sensuall respect , and no Godly Weeping in inward Humiliation , wh●ch is the very Essence of Co●trice Weeping , Bonau . in 4 Sent Dist . 16. P. t. A. 1. Q. whereby the Will disliketh and dissenteth from Sinne , And is not to be taken for the bare outward Effect of true Contrition . As it is true , Eras in adag. Ch●● . 4 Cent. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , There is nothing sooner dry then a Teare , so there is nothing sooner out of season then Worldly Weeping ; Which if it be fresh , finds some to commiserate it ; If stale , is rather entertayned with scorne then commiseration : But Teares of Repentance come never out of time : They can never be shed either too soone , or too late , or too much . But the Demeanour of their Pope Nicholas the Third seemeth more Religious and Devout then that of Igmatius or Xaverius , Plat in Vit. Nich. 3. Qui semper d●m solennia ageret , Lachrymas funderet ; Who alwayes Wept , when he worshipped , saith the Antiquary . Finally we reade of a Stone in Arcadia called Asbeston , Aug. de Civi● Dei . l. 21. c. 5. which being once made hot can never be cooled . A●d why may not every blessed Mourner bee like the Salt in Sicilie , which in the fire swimmeth like Water ? Or like the stone Asbeston , which once being hot cannot be cooled ? Aug de vera & fal . Penit. c. 13. But Augustine is punctuall in this point , Non est saetis quod doleamius , sed non semper doluisse do eamus , It is not sufficient to Weepe , but we must Weep● that we haue not alwayes Wept . Pel●s l 2. Ep. 76. And Isrdore observeth , that the Lord in indgement doth afflict them with diverse diseases that quench this Motion of his Spirit . But lest any should thinke the Matter not Tanti ; For mee , Firmiter valeret , Cypr. Epist . 30. si ab Eva. gelica Lege non dissonaret , This doctrine should ●a●e gone for currant if it had not gone awrye from the Gospell . And were not openly professed by the Mooke Grace Civility of many Morall Protestants . Lactant. Instit. l. 3.6.4 . For as Arcesilas having considered the Co●●radictions and Oppositions of Philosophers among themselues , in the end contemned them all , Et constituit novam non Ph●losophandi Philosophiam , And inv●nted a new Philosophie not to studie Philosophie : So Worldlings and Atheists expending the differences in Weeping , haue resolved not to Weepe . But I haue done : Yet all may conceiue by this little , That no Iesuite , quà Iesuite , ever Wept with Iesus , August . Conf l. 12. c. 32. Gracious God , Verbo tuo pasce nos , ne error illudat , Feede vs with thy Word , that Errour deceiue vs not in Weeping with Iesus .

2. Information .

§. 46.

AS Internall and Spirituall Ioy , arising from Peace of Conscience , Assurance of Remission of Sinne , and Testimonies of the Favour of God , are the Inheritance of the Regenerate ; So Weeping is and must be their Portion in this Vale of Teares . Aug. Conf. l. 10. c. 21. For in them , Contendunt laetitiae flendae cum letandis moeroribus , Mournefull Mirth striveth against joyfull Sorrow . Their Life is tempered with Sweete and Sowre , and therefore they must looke for a mixture of both ; — Vsque ad●o nulla est sincera volup●as

Never is Assurance of true Ioy sealed to Man without Weeping . The wicked indeed hunt after nothing but Mirth , never caring how lawlesse it be , so it bee pleasant ; For where the World is the God , there Pleasure is ever the best Devotion : But mortified Soules haue learned to scorne Sinfull Ioyes , and affect either solide delights or none ; And had rather Weepe for want of Mirth , then be transported with Wanton Pleasure . As in Eliah his Sacrifice there was both Fire and Water , 1. Kings 1● . 38 . where the Fire consumed the Water on the Altar ; So in the Sacrifice of a Contrite Heart , there must be both the Fire of Believing , and Water of Weeping ; And in the end ▪ the Fire of Faith will dry vp the Streame of Teares . The whole course of Nature in the innumerable and severall changes thereof , instructeth vs dayly , that Rejoycing and weeping haue such intercourse in this Life , that our inward thoughts doe often breede an outward showre , and that showre a Sun-shine ; So that although to day we Weepe not , yet to Morrow perhaps we cannot but Weepe ; To day , we may reade Salomons Song of Songs , to morrow perhaps we must point out the Lamentations of Ieremie . This variable Condition in the Regenerate , evinceth not alwayes misery threatned against them , neither giveth it any being of Misery vnto them , or in them ; But rather worketh both Sense and Cure of all their miseries . Now if we would know , Moveat tantos quae causa dolores , What may be the Causes of their so much Weeping ; Bern de Mode Viven . Serm. 10. Bernard sheweth vs foure causes . 1. Our owne Iniquities . 2. Worldly miseries . 3. Compassion of others . 4. The Loue of eternall Glory : For the First , Psal. 6.6 . David made his bed to swimme , and watered his Couch with Teares ; For the Second , Psal. 120.5 . Davia likewise bemoaned his woefull Sojourning in Mesech , and dwelling in the Tents of Kedar ; For the Third , our Saviour Wept ouer Hierusalem ; For the Fourth , Luke 19 41 Psal. 137.1 . The Church by the Rivers of Babylon sate downe and Wept : All which more compendiously w● reduce to this Dichotomie , Sinne and Punishment , Hinc illae Lachrymae , Hence proceede all our Teares . For Sinne ( being the cause of the Lords hatred & hostility against vs , the Seede out of which all misery groweth , and the Debt , for which we should be cast into perpetuall Prison , were it not pardoned ) doth no lesse make vs miserable , then the Punishments of Sinne. Seeing then , so long as , — Manent Sceleris vestigia nostri .

Sinne is the first Cause why the Regenerate doe Weepe , their Weeping would bee easily excused , if it could be perceived how their Thoughts are justly distemper●d , First at the Corruption of Sinne in themselues , Next at the Dominion of Sinne in others : Were it but for these two only , I know not why any , whose vnderstanding is enlightned with Grace , should haue Pleasure or Liberty ( almost ) to doe any thing , but only to Weepe .

§. 46.

And first , who but a stranger to a wounded Spirit , can with dry eyes humble himselfe before the Lord in Affliction of Conscience for his owne Sinnes , when as , if but in the end of one day hee should examine his Thoughts , Words , and Workes , from his waking in the Morning to that houre , when he beholds the spots of his Soule , his Decayes of Grace , his Neglect of Duties , his Coldnesse in Religion , his Fall from his first Loue , and the many breaches of his Conscience ; Surely , such a one is ( though a Monarch in this World ) more to be pitied then a Galley-slaue , that in such Misery pitieth not himselfe with Weeping . Quid miserius misero non miserante seipsum ? There is none in ( Augustines judgement ) so miserable as that Man that commiserateth not himselfe . Aug. Conf. lib. 1. c. 13. But if hee finde himselfe lapsed with Peter● into Perjury , with Manasseh into Idolatry , with David into Adultery , with Paul into Blasphemy , or the like grievous and scandalous Sinnes , then doe they know that , Cypr. Magnum peccatum magnâ deleri vult Misericordia , Great Sinnes must bee wiped away with great Mercy , and great Mercy must be sued for with great Weeping : Therefore nothing but Chattering like Cranes , Mourning like Doues , or making beds to swimme with Teares can bee sufficient to expiate the hainousnesse of these iniquities . Aug. de Nupt. & Concup . l. 2. c. 2. Our dayly conflict with Sin , Etiamsi non sit damnabilis , quia non perficit iniquitatem , est tamen miserabilis , quia non habet pacem , Howsoever it bee not damnable , because it accomplisheth not sinne , yet it is miserable because not peaceable . Thus also enclosed in the horrible pit ( as the Prophet speaketh ) of terrour in Conscience for our Sinnes , besides outward Vexations from the Dragons and Ostriches of the World , the immediate Malice of Satan , and in a manner the Floods of Gods Indignation , going ouer our Heads and Hearts , there must bee in vs a great Mourning , as the Mourning of Hadadrimmon in the Valley of Megiddon , before we can be truely reconciled to God : And in this case , Hoc ipso sunt Majores tumores , quo minores dolores : The lesser our Weeping , the greater is our Wickednesse . For so much as we could neither see our sinnes nor sorrow for them , did not the Lord both enlighten our vnderstandings and soften our Hearts in Weeping ; the Regenerate can and doe forget all things , and among all things themselues also , to finde the Favour of the Lord , and to seeke it by Weeping . As the highest Heaven draweth all the inferiour Orbes with the Circumference thereof , although they haue naturally a contrary course or motion , so our Reason enabled by Grace , draweth all our Appetites , to this service and Sacrifice , although they haue properly an Inclination cleane contrary to Weeping . Where then were our iudgements ? Where were our right Wits ? Nay , Where were our Inordinate Selfe-Loue , which is alwayes carefull to auoide both losse and harme ; If when the Lord enlightneth our vnderstandings , we should drowne our Sinnes in Wantonnesse and not in Weeping ? In all things we are bound after Repentance , to seeke nothing but the Honour of God , and the Contempt and Abnegation of our Selues ; Which we doe most , when wee Weepe most : therefore the more Teares we shed for our Sinnes , the more we doe both loath and lament the service we haue done them , the sooner seeke wee to withdraw our desires from their subjection , and the surer are we to finde the Favour of God : What then should Penitent sinners do ? But live in Lamenting the Errours of their life , and consume all their dayes which are to come , in bewailing every part thereof , which is past , and watching against the depraved Passages to come ; Rejoycing chiefly , when they can bee sorrowfull for their sinnes , even when all Dishonours and Punishments doe runne vpon them for the same . Repentance being absolutely necessary to Saluation ( for except we Repent , Luke 13.3 . We must perish ) and there can be no true Repentance without Mourning and Sorrowing , 2 Cor. 7.10 in respect that it is a Godly Sorrow that worketh Repentance to Salvation . Since it is then either Weepe on Earth , or Weepe in Hell , Woe vnto vs if we deferre our Weeping , woe vnto vs if wee Weepe not for our deferring it , Woe vnto vs if we Weepe not as soone as we can , And Weepe not for this , that we wept no sooner .

§. 48.

As for the Dominion of Sinne in others , what Heart , vnlesse it be in danger of Finall Hardning , may not be provoked to Weeping in Indignation : When especially it beholdeth Wanton Worldlings to rejoyce in that condition of life , for which they can never sufficiently lament . For they Rejoyce in their Sins , which will eternally ruine their Bodies and Soules . Exitus auspicio gravior ; Their end is much more horrible then their Beginning ; They beginne in Pleasure , but they end in Paine . When Dolphins leape and play in the Sea , it is a sure signe of some Tempest approaching ; And when the Wicked sport and Solace themselues in their Sinnes , it is an infallible Argument of their ruine at hand . Of which ruine all they likewise are Partakers , that Weepe not for the Sinnes of others , because their not Weeping sheweth , 1 Tim. 5.22 they are guilty , and doe presumptuously Partake of those very sinnes which others commit . For of sinnes some be Fautors , some be Authors , Of both , the Heathen wittily , Seneca . Nihil interest faveasne Sceleri , an illud facias , It is in a manner all one , to commit and to commend a Villany . But Divines say more , Non caret scrupulo occultae Societatis , Gregor. qui manifesto discrimini non occurrit ; Hee is suspected to be an Abettour of evill , who endevoureth not to abandon evill . For so much then as , Seneca . Vitia serpunt ad vicinos , & Contactu nocent , Sinnes of others are like Plague-sores , which breath out an Infectious savour to all that approach them : For the fuller Explication of this Trueth , it will not ( I hope ) seeme tedious , if I insist a little , and consider two things in our Participation of other mens sins ; 1. The Degrees , 2. The Danger of our Participation ; The more to informe and enforce our Weeping .

§. 49.

For the First : As Lawyers make two Degrees of Accessuries , or Participatours , One Antecedent before the Offence committed , Another Consequent after it is committed ; So in Divinity we may be Partakers of other Mens sinnes , both before they bee committed and after : For Sinne is like the Serpent Amphisbaena which hath one Sting in the Head , and another in the Tayle , and powreth out Poyson at both ends , and that , Ore trisulco , With a Threefold sting . For first , before the Working of any Wickednesse , others may be Partakers of it , 1. By Counsell , 2. By Commandement , 3. By Provocation , 1. Other Mens sinnes may be made ours by Giving evill Counsell , 2 Sam. 16.21 . and so sinned Achitophel in advising Absolom to vnnaturall Lust : 2. By Commanding , and that , either Directly , Commanding by direct Precept of Word , as the Murther of the Lords Priests is imputed to Saul , 1 Sam. 12.21 . because he commaunded Doeg to fall vpon them ; Or of Writ as the killing of Vriah is imputed to David , 2 Sam 12 9 for that hee wrote vnto Ioab to set him in the Forefront of the battell : Or else Indirectly , by indirect authorizing of others to worke Wickednes , Prou. 26.8 . And thus as he that bindeth a Stone in a Sling , to be discharged at all adventure ; So is he that giveth honour to a Foole , setting him in place of Authority ; For he that putteth a Sword into a mad-Mans hand , is guilty of the mischiefe committed by him . 3. By provocation , as it were even by daring of others to any Sinne , 1 Kin. 217. 2 Kin 9.36 as Iezebel vrged Ahab to oppresse Naboth for which offence , as the Doggs licked Naboths blood , so they devoured her flesh ; In like sort the common Provocations to needlesse Oaths , Prou 1.14 . frivolous Contentions , excessiue Drinking , and the like , Prou. 7 18. fall within the compasse of this Fault ; Or by alluring intisements to Profite or Pleasure .

§. 50.

After a Sinne is committed , others may bee guilty of it , 1. By Consent , 2. By Connivency , 3. By Defence . And first Consent maketh vs guilty of other Mens Sinnes , whether it be Expressed in Deed , Psal. 50.18 . as when thou sawest a Thiefe then thou consentedst with him , and hast been Partaker with the Adulterers ; Or in Word , as he that biddeth an Heretique God-speed , ● Iohn 11. is partaker of his evill deeds , Or else if it be by Suppressed Consent , for there is , Consensus Silentij , A Consent of Silence , When Sin is not rebuked by those , that are warranted thereunto by speciall calling , according to that Commandement , Leviticus 19.17 . Thou shalt in any waies rebuke thy Neighbour , and not suffer Sinne vpon him : The reason heereof is , for that as , Malum Consilium inducit in Peccatum ; Sic Malum Silentium relinquit in peccato , evill Counsaile leadeth vnto sinne , so evill silence leaveth in sinne ; And it is a great want of charity to deny that favour to a Man , which must bee afforded to a Beast , yea to an enemies Asse : Exod. 23.24 But if a Man want warrant to reprooue , Ezech. 9 8. then he must mourne for the offence , and Pray for the offender , so happily he may escape the generall scourge when it commeth . 2. Connivency , when we winke at sinnes committed by others , and this especially is the common Sinne of Superiours , to whom the Sword of Authority is commited , Rem. 13.4 . for cutting off Malefactours ; Therefore , Qui tolerat aliena peccata , cum tollere possit , sua facit . Hee that tollerateth the sinnes of others , when he may take them away , maketh them his owne : This was it , which the Apostle so sharpely censured in the Corinthians , 1 Cor. 5.1 . who neglected the rod of Discipline against the incestuous Person ; 1 Sam. 2.17 And this was it , that pulled downe an endlesse iudgement on Eli his house . 3. By Defence , when wee defend the sinnes of other men by Lessening , Excusing , Iustifying , or Countenancing of them ; When men are blinded or besotted with violent Passion , to extenuate or justifie their owne sinnefull actions , Iona. 4.9 . as Ionah did his anger , is vsuall ; but to become a Proctor or a Patrone of other Mens Sinnes ( seeing every one is naturally prone to mislike that evill in others which they allow in themselues ) this bewrayeth an Affection strangely depraved and poysoned with Wickednesse : Salomon casteth these two into an equall ballance of Abomination before God , Prou. 17.15 To justifie the Wicked , and to condemne the just ; And therefore this kinde of iniquity is branded with a double curse , one of God , Isa. 5.10 . Woe vnto them that call evill good ; Another of Man , Prou. 24.24 He that saith to the Wicked thou art righteous , him shall the people curse , Nations shall abhor him .

§. 51.

Next the Danger and Damage that commeth by this Contagion is exceeding great : Yet the slight regard and slender conceit that most Men haue of their owne misdeeds , wherein they be sole and principall Agents , doth evidently shew that they make small or no Conscience of beeing Accessaries to Sinnes wrought by others . But it is the voyce of Heaven , That those that bee Partakers in Sinnes , Reuel. 18.4 . shal be Partakers in Plagues : Yea it is a Rule of Equity , approved both by Naturall and Civill Reason , that , Accessorium sequi congruit Naturam Principalis , It is meete that the Accessory be esteemed of the same nature with the Principall : And according to the Practise of all Nations in the best governed States , Agentes & consentientes pari poena plectuntur , Actours of Sinne and Consenters to Sin are punished alike . Now as the Execution of this Iustice in temporall Causes restraineth Multitudes from much Mischiefe : So ought it to curbe vs much more in Cases of Conscience , & that for these two Considerations .

§. 52.

First , because as in humane Lawes , there be no Accessories in some offences , but all Principalls , as in Treasons or Attempts against the life of the Prince , and wilfull Murthers ; So it is to be judged of all sinnes whatsoever ; For in true Construction of Divinity , every Sinne is a wilfull Murther of the Soule ; And it is attempted against the life of the King of Kings , because the Redemption thereof , cost the Sonne of God his life . And this Consideration , though it concerneth all Men most neerely , yet especially the Masters of Assemblies , whether Civill or Ecclesiasticall , because the Neglect thereof , is such a kinde of Idolatry , as transformeth them into Idols themselues , making them to haue Eyes that see not , Eares that heare not , Hands that handle not the workes of Righteousnesse : But aboue all it boreth out the Eyes , and maketh them as blinde as ever was Sampson or Zedekiah . And every inferiour Mans participation of other Mens Sinnes , is most vsually layd to the charge of the Superiour : Insomuch , that as in the body Naturall , when we see one goe or doe amisse , though his feete or hands bee the next Actours of his Errour , wee say not , Are you lame ? But , Haue you no eyes ? or Can you not see ? So what ever Swervings be in the Body either Politick or Ecclesiasticall , the blame lighteth not commonly vpon the Immediate Delinquents , but vpon the Principall Opticke Peeces in Church and Common-wealth ; Whence Men say , Haue you no Magistrate ? Haue you no Minister ? Because these being as Guides and Guardians of the rest , should either prevent or reforme their Aberrations : And it is an old Saying , and a true one , Qui non corripit , corrumpit , Hee that reprooveth not , reformeth not .

53.

Secondly , the equall Punishment and danger of all delinquents , as well of Consenters to Sinne , as Actours of sin , should make vs every way most watchfull in this Participation of other mens sinnes ; Because as Voluntary Escapes among Men are punished Lege Talionis , By the Law of Requitall , as the Goaler wilfully suffering any Prisoner to escape committed to his Custody , suffereth as in case of the Party escaped , be it for Debt , Fellony , or Treason ; so likewise in Gods Iustice , when Magistrates suffer Malefactours to passe vnpunished or vncontrouled , that come within their compasse . As it was threatned to Ahab for letting Benhadad goe , 1 King . 20.42 . 1 King . 22.34 . 1 Sam. 3.13 whom the Lord had delivered into his hand to be put to death : And as it was threatned to Eli , for not restraining his Sonnes , when they made themselues vile : The like Sentence may all Men justly feare , who neglect the abandoning and punishment of offences in their severall places ; For , Aug. Epist. 182. Illicita non prohibere Consensus Erroris est , Not to restraine Sinne is to maintaine sinne : Especially being tyed thereunto by solemne oath , which wrappeth men into a double danger ; One , of the Sinne , which they suffer vncensured , Another , of Taking Gods Name in vaine , which can never escape a fearefull Affliction . And therefore Augustine searching out the speciall reasons , De Civit. l 1. c. 9. why in common Calamities of Warre , Famin● , and Pestilence , Good Men often perish with the Bad , saith , Iure vitam istam cum ijs amaram sentiunt quibus peccantibus amari esse noluerunt , They iustly tast the bitternesse of Gods wrath , who would not bee bitter in rebuking the transgressions of his Will.

§. 53.

And thus , if we consider the degrees and danger in Participation of other Mens sinnes , Lord ! With what bitternesse of Spirit may the Godly groane ; How should they charge their Eyes with Teares , their Brests with Sighs , Their Tongues with Complaints , and their whole Bodies with Disquiet ? How ought they not to double the force of their Weeping ? When they see Sinne so audacious , when Esauisme , Hypocrisie , Irreligion , Iniquitie , and the loue of the World so abound ? When delayed and perverted Iustice is turned into Hemlocke , and turneth some men out of their wits , maketh others ready to destroy either themselues , or their adversaries , yea sometime their Iudges ? What man vnlesse he be a Cain , or of the brood of Cain , can deny himselfe to be his brothers keeper seeing he cannot otherwise keepe his owne Soule from the pollutions and punishments of other mens sinnes in a froward & crooked generation ?

§. 54.

But heere if ( inverting our Saviours speech ) I should somewhat straine at Camels , Mat 33.24 . Exod. 9.16 . and swallow Gnats ; Complaining with the Prophet ; The Leaders of this People cause them to erre , and they that are led of them , are destroyed , both City and Countrey would ( I feare ) quickely report , that my Complaint were causelesse . For mine owne part I professe and protest that no Child of the Prophets should be lesse troubled with Ionahs Passion , would the Lords Mercy make mee in this matte an Ignorant , and the great Ones Innocency my words all impertinent . Yet who can but Weepe , when hee seeth that such as are , In seculo primi , in Christi Familia vltimi , Hiereny ad 〈◊〉 . Placed neerest on Earth vnto the Lord , either most Opposite to the wayes of Grace and workes of Godlinesse in themselues , or wanting all courage in defence of the Lord ; servants , and Oposi●ion of his Enemies ; or when hee seeth their cruell Pitty toward the Wicked like water powred vpon Lime in stead of quenching to kindle the rage of their iniquity . Eccle. 8.11 . When wee see Men armed every way with Gods owne Authority , Isay 26.10 . and knowing the Iudgement of God ( that they which commit such things , Rom. 1.32 . are worthy of death ) yet not only doe the same , but haue pleasure in them that doe them ; When wee see such as with David should fight the battailes of the Lord , Oba . 11.12 . yet with Edomites in the Prophet , either standing on the other side , in the day that Strangers and Forrainers cast lots vpon Hierusalem , and are as one of them , or looking on in the day of oppression , if not speaking proudly in the day of our distresse ; o at the best , more charitable and mercifull , th●n the God of Mercy hath allowed or commanded them ; When we see ( I say ) these and the like Abominations committed by Great Ones in Authority ( Patrons of Profannesse and Persecutors of Godlinesse ) what can we doe but Weepe and Waile , beholding such Men ( for some private interest or base engagement ) Which in all likelyhood entred into their Places and Offices , Plutar. like Stratocles and Dromiclidas , as into an harvest of Gold ) corrupting or interrupting publike Iustice , whereby their superiours are abused , Inferiours oppressed , Religion discountenanced , and the Righteous discouraged , by their murdering Example , or forbearance of the Wicked .

§. 55.

I know how well mercy becommeth the mouth of Gods Minister , and that we should not bee Whetstones for Rigour and Seuerity : But withall , I resolue with Augustine , Aug. de Fide & operib . Saevire nolumus , dormire nolumus , As I would not perswade to Cruelty , so I would rouse vp from Securitie . Though Wee haue not so learned Christ in his Word ; Yet the indeleble Notions of Nature haue ( I am sure ) imprinted this in our hearts , that most People are like Sheepe , easilier following example , then led and driven by lawes and Statutes , and therefore — Immedicabile membrum Ense recidendum est , ne pars sincera trahatur .

The incurable Member must be cut off , if it were onely for feare of further infection ; for a little Leaven leaveneth the whole lumpe of a Church or Commonwealth ; and Sinne the more it is spared , the more it spreadeth . When then We are dayly vexed with the sense and sight of Sinne , Nos flendo ducimus horas , We doe Weepe , and must Weepe , and in Weeping may feare to presage concerning the Abettors ( and such as should be suppressours of Iniquity ) what may become of them and theirs ; Iudg. 5 23. The Angel of the Lord cursed Meroz , and the inhabitants thereof with a bitter curse , because they came not to the helpe of the Lord , to the helpe of the Lord against the mighty . Esth. 4.14 . Onely thus much the righteous bee perswaded with Mordecai : That helpe and comfort shall appeare vnto them out of another place , when Weeping they open their grievances vnto an higher Iudge , whose sentence is no dead Letter , 2 Kin. 8.12 . but Direfull Revenge Could Elisha Weepe , when he foresaw what evill Hazael would doe vnto the children of Israel , And should not the Regenerate Weepe foreseeing the inevitable evill , which by the toleration and conversation of the Wicked cannot but ensue ? The Regenerate therefore are no lesse grieved at the sinnes of others , then at their owne ; seeing , the Lord is alike dishonoured and offended by both : Not as fearing to feele some evill procured by our owne sins , but out of true Loue to God in seeing and hearing the vnlawfull deeds of others , We must Weepe and vexe our righteous Soules from day to day . Thus as Samuel mourned for Saul , 1 Sam. 15.35 . Iere. 13.17 . Luk. 19.41 Ieremiah . for the pride of his times , Our Saviour for the security of Hierusalem , and as Rivers of waters ranne downe Davids eyes , Psal. 119.130 . because Men kept not the Law : So none can bee assured that his heart is sincere before God , if in the like cases he be not disposed to Weeping . Vae tacentibus de te , quoniam , Domine , loquaces muti sunt ; Woe to the Tongue-tyed in thy Cause , O God , for the most Talkatiue are too silent . He beareth no dutifull respect to the Lord , that can behold Transgressours , and is not grieved . It grieveth a friend to heare or see the disgrace of a Friend , but the Regenerate ( who are called Christs Friends , Iohn 15.15 . ) should shew but poore friendship , if they should not be affected at wrongs done to his Majestie . He cannot be truely Religious that in comparison bemoaneth not , when he considereth the fiery jelousie of the Lord will breake foorth suddenly and inevitably with Stormes and streames of Indignation vpon such swarmes and Millions of People , as in his sight and to his knowledge , for some Wretched Vanities of this momentany life , heape vp wrath against the day of Wrath , even all the horrours and tortures of which any created nature can be capable everlastingly .

§. 56.

Secondly , Punishments of Sinne cause the Elect to Weepe more excessiuely both in Number and Measure then others ; Although they feare them not , but dayly expect them , because they dayly deserue them . Knowing that they dayly offend , they know also that Divine Iustice will not suffer sinne to bee vnpunished : And often , Hier. ad Eustoc . Secura eorum scit Conscientia , quod non propter peccata patiantur , Their secure Consciences know well , that they suffer not for their Sinnes . Yet , it is an infallible marke of Hypocrites , to discerne the face of the Skye , and not to discerne the Signes and times , in time of their visitation , and not to know the things which belong vnto their Peace , but then to haue them hid from their eyes . It argueth desperate hardnesse of heart , particularly in Ahaz , 2 Chio. 28.22 . that he was not humbled by Afflictions , but in the time of his distresse hee trespassed yet more against the Lord ; And generally in every Reprobate , that , though they bee smitten , Iere. 5.3 . yet they will not sorrow , though they be consumed , yet they refuse to receiue Correction . When the Regenerate Weepe ; Bern. super ●ant . Serm. 26. Non quia percussi plorant , arguunt ferientem , sed provocant Pictatem , Severitatem flectere sataguni . Beeing smitten they Weepe , not because they accuse the Smiter , but they implore his Mercy , because they would appease his Iustice . It is then the Symptome of a Sanctified and Mollified heart to Weepe as David , 2 Sam 24. ●7 . when he saw multitudes swept away with the Pestilence ; Iere. 9.1 . and as Ieremiah wished his head were waters , and his eyes a fountaine of Teares , that hee might Weepe Day and Night for the slaine of his people . Though we haue no cause of dejection for our owne particular Grievances , wee haue more then cause to Weepe , for the Miseries of others , for whom the Lord reserveth heavy hammers of wrath , to breake their Obstinacie , to bridle their boldnesse , and to beate downe their Rebellion against him , that so , if it be possible , hee may draw them to an higher , or driue them to a deeper Consideration of themselues .

§. 58.

Lastly , Where the Spirit of God worketh a thorow Meditation of misery , hee maketh the very Horrours of Hell to bee a meane of Mourning ; And to speake vnto vs , Indg. 16.20 as Dalilah to Sampson ; Vp and arise , for the Philistines bee vpon thee Hell , even Hell it selfe , in the worst sense , not the Graue of the body , but of the Soule , is at the doore , nay behind the doore . For , Aug. de Gen. cont. Manich. l. 2. c. 28. Nihil sic revocat no● a Peccato , quemadmodum inhiantis Gehennae Cogitatie , Nothing so powerfully draweth vs from Sinne , as the Meditation of the Horrours of Hell ; In which as Popish writers presumptuously make Maps of Hell , as if they had surveyed the Regions of it ; So Protestants on the other side , are ( mee thinkes ) too briefe in their writings and meditations of it , though it bee as impossible to apprehend the horrours of it by Contemplation , as to bepaint the Situation of it by Description . Yet the Regenerate , not confounded ( as ordinary Professours ) with a short fit or flashes of Hell in their Consciences , Omnia soliciti plena timoris habent .

Doe alwayes feare , and take no rest , before in their perplexed Agonies they get pardon in Christ , even by Weeping ; Giving all diligence to make their Salvation sure , and to escape so great Condemnation . They suppose not that God created Hell-fire only , to punish the Devils and Damned Soules , but rather to keepe sinners from Damnation , to incite them to Mortification , and to raise them to Glorification : For , so much as a Man feareth the punishment that hee hath deserued , so much more carefully will he both Weepe and avoyd those faults which he hath committed . Senecae . Non cito perit ruinâ , qui ruinam timet , He that feareth destruction is neither easily nor often destroyed in it . Thus they awaken and arouse themselues to fore-see Hell in it owne shape , and to fore appoint themselues , not against the first Death , which they cannot auoyde , but against the Second , which they may , if they get their part in the first Resurrection by Weeping . Whence it commeth to passe that heere also they bewaile not their owne estate onely , but as Christ ( knowing that , Cypr. de Discipl & Hab. Virgin Qui cupiunt esse Christiani , debent quod secit Christus imitari , Who desire to bee Christians should imitate the deeds of Christ ) They weepe for others , and lament the stupiditie of infinite sorts of People , that see one another , like silly fish , taken out of the Pond of this World by Death , but thinke not of the Fire into which they come ; They see Atheists and Epicures boldly and beastly sitting downe ( as Israelits in the wildernesse ) to eate and to drinke and rising vp to play ) neuer caring to consider , nor hauing any mind or power to thinke of that horrible Monster , neuer enough feared , that dreadfull Page and follower of death .

Sicque tenent Lachrymat , quia nil lachrymabile cermunt .

Thus they weepe not now , because they see not with whom they haue to beginne when they haue done with Death , which is but the beginning of their Weeping : In which , Tanto quisque tolerabiliorem habebit damnationem , quanto hic minorem habuit Iniquitatem , Aug in Enchir. cap 39. Their Damnation ( as Augustine proueth pithily ) will bee more tollerable , by how much their iniquity hath bene the lesser in this life . Whereas nature , euen meere Nature , and not only the Platonists and other wise and learned Heathen amongst Grecians and Romans , but the Vnlettered Sauages and Scythians also , haue and doe out of Natures Instinct , and Diuine Impression , know and admit of a Place of euerlasting well and ill beeing after death , for the soules of men . But these Monsters of men , though they willfully shut their owne eyes , and blot out the Principles of Nature , doe make the regenerate to shed many Teares , because they feare not the wrath to come , Cypr. de vnit . Eccl. Quod metuerent , si crederent , quia non credunt omnino , nec metuunt ; Si autem crederent et cauerent , si cauerent euaderent ; which they would feare , if they beleeued ; But because they beleeue not , they feare not , For if they beleeued , they would regard it ; And if they regarded , they would auoid it . They consider not how fearefully they will finde themselues deluded , when their seared Consciences awake , worse then Ionas in the Tempest , even in a Gulfe , ( Horresco referens ) of Fire and Brimstone ; Where no rocke , nor mountaine , nor arme of flesh , nor army of Angels , can protect them from the irresistible Indignation of the Almighty . But Plura dolor prohibet , No more of this . It is then for these Considerations that the Regenerate are enclined to Weeping , and tha their hearts are so often as Limbecks ; Sometimes distilling their Weeping out of the Weedes of their owne Offences , by the fire of true Contrition ; Sometimes out of the bitter Hearbes of others Iniquities , by the heate of tender Compassion ; Sometimes out of the Gall and Wormewood of Temporall and Eternall Iudgements , by the Flames of Spirituall Contemplation .

3. Humiliation .

§. 59.

AND now , what Dolefull Complaint may wee not iustly pant forth , for that wee neither See the iust Causes of our Weeping , nor Sorrow for them ? As if the Lord had neither enlightened our Vnderstandings , nor softened our hearts for this Worke ; But concealed in this our day , the things which belong vnto our Peace , and hide them from our Eyes . Aug. Confess . lib. 8. cap. 9. But alas , oh Lord ! Vnde hoc Monstrum , & quare istud ? How long will it be before our secure Soules be awakened to Weepe , that the Causes of our Weeping may be weakened ? Thou that hast hitherto in Patience expected our Weeping , we beseech thee now in Pitty call vs effectually to Weeping . Oh! Amos 5.1 . That we would heare , as the Prophet chargeth , The Word which is taken vp against vs , euen a Lamentation , before the Lord turne our Feasts into Mourning , and all our Songs into Lamentations , Amos 8.10 and before hee bring vp Sackcloath vpon all loynes , and baldnesse vpon euery head ; And before hee make it as the Mourning of an onely Sonne , and the end thereof as a bitter day . How ought wee to humble our selues in this our want and Defect of Weeping ! Wee may as iustly pleade as euer Cyprian , Cypr. Epist. 2 Scelus non tantum geritur , sed docetur , Sinne is not only wrought , but taught ; And euery where wee may see with this same Father , Quod & dolori sit & pudori , What may make vs both Weepe and blush : For the fore-mentioned Causes of Weeping ( and all other Causes ) may as palpably be found among vs , as euer ; Onely wee want Grace to lay them to heart . Is it nothing to you , all yee that passe by ? Behold and see , where is that Place , ouer which wee may not Weepe , as once our Sauiour Wept ouer Hierusalem ; That the impenitent Multitude , which vilifie all other meanes of Grace , might be moued ( if it were possible ) by Weeping to bring forth fruites meete for Repentance ? And who seeth not , Indignation is come forth from the Lord , who hath so often set his Trumpet to the mouth of his Prophets , Crying , An Eagle commeth against the house of the Lord , because the People haue transgressed his Couenant , and trespassed against his Law ? May not euery one see Ieremiahs Almond rod and seething Pot , in the heauie Messages and Iudgements of the Lord , vttered against vs touching all our wickednesse ? What then remaineth , but that we take heede , Ne sit minor Medicina , quam vulnus , Cypr. Epist. 31. That our Cure be no lesse then our wound ; That our Weeping be no lesse , then our wickednesse ; Ezek 22.6 . That wee Weepe , if not as Ezekiel , to the breaking of the loynes , and melting of the heart ; Amos 5.16 . Yet as Amos , Wailing in all our streets , and saying in all our high wayes , Alas , Alas , Calling the Husbandman to Mourning , and such And yet we alwayes want either Remembrance or Disposition to Weepe . For sometimes Satan doth stupifie and benumme our Soules , and then wee haue little or no feeling of our Sinnes ; Sometimes we are so sensible of our Sinnes , so apprehensiue both of the Number and Deformity of them , that wee become thereby either ashamed or affrayed to bewayle them ; That the Shame and Feare which Satan tooke away when wee committed Sin , hee restored againe when wee should Lament them . And not onely doth Commission make vs sinfull , but wee are guilty of euery Sinne wee hate not ; For though wee cannot auoide all and euery Sinne , Yet wee should hate all and euery Sinne.

§. 61.

And thus hauing totally polluted our Liues in Thought , Word , and Worke , with the Incestuous brood of Actuall transgressions ; Wee passe ouer a great part of our Liues in doing nothing , a greater in doing things to little purpose , but the greatest part in doing euill . We do either through Ignorance , not knowing God ; or Negligence , not following God ; Or through Malice , resisting God , liue as without GOD in this world . Wee are so voyde of loue , that wee are hard and seuere to our neighbour , as if wee had no sense of his sorrow , or Sorrow for his sufferings : Wee are so peruerse in our Conuersations , that wee abuse our Superiours by Flattery ; Our Inferiours by Contempt ; our Equals , by extreame Disdaine . Oh how little doe we either desire or discerne that which is Good ; How little doe wee see or shunne that which is Euill ! We may finde our selues in the passages of all our Actions , not onely foolish , but senselesse ; Whence it is , that as a beastly and sauage Life seemeth Ciuill to them , who haue beene continually brought vp in the same , because Custome changeth into Nature ; So wee esteeme not our condition miserable , because wee neuer knew what it was to be happy : Thus through continuall Vse we confirme our Impudency , and our Impudencie taketh from vs all Opinion of Sinning . In a word ; That it fareth thus with vs , wee haue ( if wee search our soules ) our owne Iudgements for Iudges , our own Thoughts for Witnesses , our owne Consciences for Executioners , our owne Memories for Registers of our Iniquities . Now how little we do Weepe for all our Personall Sinnes ( Although no man can be priuie to the priuate Wailings of other , yet ) our little Reformation doth testifie ; For Godly Weeping euer proceedeth from Displeasure against Sinne ; and Displeasure against Sinne is accompanied with Hatred of Sinne ; and Hatred of Sinne bringeth forth Reformation : So that the Argument is vnanswerable from the First to the Last , That where is no Reformation , there can be no holy Lamentation , although the Head were Waters , and the Eyes a dayly fountain of Teares . Whereupon we conclude with Anselme , Quid ergo restat , De. Mister . hom. l. 1. O Peccator , D● Miser . bominu l. 1. nisi vt in tota vita tua deplores totam vitam tuam , What then should a Sinner doe throughout his whole life , but Weepe for the Sinnes of his whole life .

§. 62.

Next , if wee consider the Sinnes of others , wee may see that as our Age is the last of all Ages , , so it is the Sinke of all their Sinnes , and the Puddle of all Profanenesse . Cypr. Epi. 2. Admonetur aetas omnis auditu , fieri posse , quod factum est ; Nunquam aeui senio delicta moriuntur , nunquam temporibus Crimen obruitur , nunquam Scelus obliuione sepelitur ; Exempla fiant , quae esse iam facinora destiterunt . Succeeding Ages are taught , that that may bee done which hath b●ene done ; Sinne neuer dyeth , but becommeth exemplary vnto vs ; And what was Execrable vnto others , is our example . Corruptions are bred in our Civill Bodies , as Diseases in our Naturall Bodies : At first they be not discerned easily , but they proceed insensibly , till that come to passe , which Livy observed in the Romane Senate , Decad. 1. lib. 10. Nec vitia nostra , nec remedia ferre possumus , We can neither endure the Maladie , nor the Medicine . But few can , or ( at least ) will be perswaded that our Sins which threaten our desolation , are so incomparable or transcendent , that they haue not beene parallelled in former Ages : Yet if they consider , Iohn 3.19 , First that as this is the Condemnation of the World , that Light is come into the World , and Men loue darkenesse rather then light ; So there was never more Light of Knowledge then now , and never more darkenesse of Impietie then now ; For there could not bee such darkenesse of Sinne , if there were not such Light of Grace : But in that we openly reject all Goodnesse , we giue height to our Sinnes ; And therefore are worse then predecessours in ancient times , because we might bee better . Next , if they consider , Isa. 5.2 . that as no Man ever planteth a Vineyard , but he will looke for fruit from it ; So by how much our Meanes of Grace are greater , by so much are our Defects greater : But search wee all Records , and compare such helps , such Care , such Cost , such Expectation , with our vnfruitfull Workes and Wickednesse , and see whether any ancient times did ever parallel our times in Iniquity . Lastly , the Ancient of times , to whom all times are present , hath told vs that these last times shall bee worst ; And our Experience doth justifie him with all , but the wilfull , that the Filthinesse of the People hath filled our Land from corner to corner : that now Atheisme , Blasphemy , Ignorance , Infidelity , Impenitency , Hypocrisy , Intemperancy , Pride , Lust , Gluttony , Drunkennes , Sacriledge , Slaundering , Simonie , Lukewarmenesse and Neutralitie in Religion , Lingering after Super stition and Idolatry , Falsehood in Dealings and Friendship till all burst againe , Van●ty in following the Fashion without shame or medestie ; Vnto all , and aboue all these ; we adde Covetousnesse , and Wantonnesse , especially in Sabbath-breaking , the very scumme of all Impiety , the Dregges and Lees of our Nationall Impurity , that now , Flagrant vitio Gentisque suoq : , aboue all Nations vpon the earth our People burne and boyle in these iniquities , more then euer Sodome in Lust , or Samaria in any Lewdnesse , that now the rest of the workes of Darkenes , which like hatefull Night-Birds , were wont to seek Corners , to avoide the wonderment of the World , doe declare themselues as the sinnes of Sodome , and Men never blush to commit them openly . Which if they bee not speedily affronted and confronted , what can be expected , but that these iniquities be not purged from vs till we dye ? But , Lord , Des meliora pijs , erroresque hostibus illos .

So let all thine Enemies perish , Iudg. 5.31 . but let them that loue thee , be as the Sunne when hee goeth foorth in his might . How little wee doe Weepe for these Abominations in others , is too too manifest , ( Nisi nos manifesta negemus ) by our little care that we take for the Reformation of others . When the Heathen Solon was demanded , what City or Countrey was best governed ; That ( said he ) where the not wronged , as well as the wronged doe punish Vice and persecute . Wickednesse . But now , Videntur peccata aliorum , Hier. ad Gauden . sed non planguntur , quia non vindicantur , We see apparantly the Sinnes of others , but bewaile them not , because wee reforme them not . As if for this Duty , namely to reforme others , the Magistrate did not beare the Sword , the Minister should not sacrifice his dearest blood , and all Men were not bound to pull others out of the fire by discreete Admonition , or fervent Prayer , that the Lord would be pleased to shew them their Misery and his Mercy ; That so by this good Endeavour of all sorts of Men , Cypr. de bono pudicit . Vitia castigentur , vt odiantur , Sinne may be reprooved , that it may be hated . But alas ! as the chief Rulers confessed not Christ , lest they should bee cast out of the Synagogue , Ioh 12.42 . For they loved the praise of Men , more then the praise of God ; So the Feare or Loue of Men , whose breath is in his Nostriles , haue taken away courage from our hearts , and our hearts ( I feare ) from the Lord . And yet lest any should bee discouraged with Singlenesse in this kinde of Sincerity , as though , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , One were none to doe any good ; A Father teacheth vs , that 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Chrys●●t . One Man truely Zealous sufficeth to reforme a whole multitude . Now if we neglect in our Severall Stations and Vocations , to reforme Sinne in others , it cannot bee perceived that we pitie them , or truely Weepe for their Sinnes . But our carelesse Consideration of the fearefull condition , and wretched end of Impenitent Sinners where wee liue , working in vs so little or no care to reforme them , giveth but small testimony that our stony Hearts or Leaden Eyes can yeeld any Teares ; When as all things doe Weepe for them , because these Wretches forsake the common Lord , vse all meanes to betray and crucifie him againe , regard Man and the deceitfull alurements of the Devil , more then ei●her the Benefits or Threats of the Almighty ; And fasten their thoughts vpon the cretures , contemning the power , Wisedome , and Goodnesse of the Creator . Therefore the Heaven Weepe for them , the Angels Weepe for them , the Saints Weepe for them , all Creatures Weepe for them , and Christ Weepeth more for them , then ever he did for the desolation of Hierusalem , because their Sinnes defile others , deforme the Creatures , and depresse themselues into the deepest Gulfe of Woe .

§. 63.

But because for mine owne part , Aug Conf. l. 3. c. 2. M●●gis misercor gaudentem in flagitio , quam dura perpessum detrimento perniciosae voluptatis , aut amissione miserae faelicitatis , I pitie more a great deale impenitent Sinners rejovcing in sinne , then others howsoever grievously afflicted with Crosses or Calamities : If wee consider , First , the publike punishments of Sin , which are alwayes infallible evidences of the Lords displeasure against sinners ; Wee may perceiue that though the Lord hath smitten vs more then the Men of Bethshemesh , yea then the Assyrians , 1 Sam 16.19 . 2 Sam. 19.35 . at one time ; Yet we rejoyce rather in our Sins , then lament them . Verely wee haue seene with our Eyes , even those Iudgements which may be abundant matter of Weeping , and are very neere fore-runners of the great and terrible day of the Lord . Wee haue seene prodigious Apparitions in the Ayre , incredible Invndations in the Sea , wee haue had incomparable Earthquakes , fearefull Fires in our Houses , Extraordinary Plagues in the most Populous parts of this Kingdome , grievous and pining Famines , vnseasonable Seasons , and many more Visitations , all which we haue felt in such extremity and vehemency , of which these parts of the World are not naturally capable : So certaine it is that the Finger of God hath beene in them . Ezek. 21.9 . And even now , the Sword is sharpened , and also fourbished ; It is sharpened to make a sore slaughter ; It is fourbished , that it may glitter ; Should wee then make Mirth ? Or should we not rather Mourne and Weepe ? May we not com plaine . Cypr. ad Demet. Ecce irrogantur divinitus plagae , & nullus Dei metus est ; Ecce verbera desuper & flagella non desunt , sed trepidatio nulla , nulla formido est . Si non intercederet rebus humanis vel ista censura ; Quanto ad hue Major in hominibus esset audacia facinorum , impunitate secura ? Behold , Behold , We feele the Iudgements of the Lord , yet we feare not the Lord ; What if Man were not thus punished , how much more secure would his boldnesse be , through the impunity of his Sinnes ? Death and Bloodshed , Strife and Sword , Calamities , Famine , Tribulation , and the Scourge , these things the Lord hath created for the Wicked to punish them . For there is no Evill ( of Punishment ) but the Lord hath done it : Amos 36. And every such evill is inflicted for Sinne ; Lam 3.37 . So evident it is that whatsoever common Punishments doe befall vs , they are from the Lord , and likewise for sinne . Esth. 4.3 . If Mordecai then and the Iewes had cause to Weepe , at the bloody Decree of an Earthly King ; Isa. 22.4.5 . how much more cause haue we to Weepe at the Revelation of the Righteous judgements of God ? And with the Prophet , to Weepe bitterly , and not be comforted , because of the spoyling of the daughter of our People . For now is a day of trouble , and of treading downe , and of Perplexitie by the Lord God of Hosts . What shall wee then thinke or say of these punishments , Numb. 16.46 . but as Moses and Aaron of one suddaine Pestilence , There is Wrath gone forth from the Lord , and the Plague is begun . Hos 4.1 . For the Lord hath a Controversie with the Inhabitants of our Land , because there is no Trueth , nor Mercy , nor Knowledge of God in the Land ; By Swearing , and Lying , and Killing , and Stealing , and committing Adultery , they breake out , and Blood toucheth Blood ; Therefore shall the land Mourne . And therefore doth our Land Mourne , and yet we doe not Mourne , for all these Signes of our displeased God .

§. 69.

Yet the Terrour ( if there were any tendernes left in our hearts ) the Terrour that hath taken hold of some amongst vs , should vndoubtedly haue made vs , Mittere legate pro doloribus nostris Lachrymas , Cypr. Epist . 31● To send our Teares as Messengers of our Sorrowes : Yea the Tragicall ends and events of others , should haue sounded in our Eares , — Lachrymosa poemata Puppi .

And haue affrighted vs , astonished vs , and so mooved vs to Weeping . For some of vs hedged about with increase of all outward blessings , yet having abused them , though they bred securitie for a while , we haue seene their feare at length seize vpon them most violently and suddainely : Some of vs enjoying strength of body , yet having abused it to Intemperance , the Lord practised Martiall-law , and did present Execution vpon them , turning the height and Pride of their Strength into Lamenesse , Blindnesse , Deafenesse , Diseases innumerable , Though hee deferreth most of them vntill that solemne day of Iudgement to come : Others amongst vs having knowledge , but thereby elevated and puffed vp in their Soules , we haue seene them like Angels of Light fall from on high into the Darkene , of Ignorance , Errour , Curiositie , Inconstancie , Discontentment , Passions . We haue heard of Theft , Perjury , Robbery , Murther , Parricide , Fratricide , Homicide of all sorts , as perpetrated , so plaged ( and what can bee more horrible ? ) in the very acte of Sinning . And yet wee are farre from Weeping , that wee continue fearelesse and carelesse of the like vntimely shamefull Ends : Never blessing the Lord that in Mercy and Patience suffereth vs , and giveth vs all good things . Thus when the Connivence of our Heavenly Father , like the Indulgence of Eli towards his Sonnes , hath made so many of vs wanton and disobedient , wee never feare though hee worke extraordinary and rare judgements on others in our Israel , whereat our Eares should tingle , and our Eyes Weepe , lest when hee beginneth with them , hee likewise make an end with our Selves : Iob 18.19 . Consuming all Wamons with a totall Destruction , without any dispensation , not leaving the least remembrance of them vpon Earth : And Rooting out Houses as well as Inhabitants , Zachar 5.4 Making the Stones at every Ioynt to Weepe , the Beames and every Pinne to Weepe . And both Stone out of the Wall , and Beame and every Peece of Timber may Weepe ; yet We , more insensible then the senselesse Creatures , never Weepe with them , never joyne with them in their mourne-full Anthems .

65.

Great is our Priviledge , through the great Mercy and Patience of the Lord at this houre toward vs , in that wee heare neither noise of Warre , nor newes of an Enemie : Deus nobis haec otia fecit , The Lord hath turned our Swords into Mattocks , and euery man sitteth vnder his owne Vine . Yet behold , Cypr de Lapsis . Lachrymis magis quam verbis opus est , ad exprimendum dolorem ; Wee haue more neede of Teares then Words , to expresse our gracelesse & grievous Lack of Weeping , voide of naturall Compassionatenesse , and pangs of common humanity , whereby wee are bound to commiserate the Miseries of afflicted Ioseph in forraine Nations , though this Christian Duty be often enioyned vs by Authority . When Alexander saw the dead corps of Darius ; and Iulius Caesar , the head of Pompey ; and Marcus Marcellus , Syracusa burning ; and Scipi● , Numantia sporled ; and Titus , Hierusalem made even with the ground , they could not abstaine from Weeping ; although they were Heathen and Mortall Enemies . And if wee were not hewen out of the hardest rockes , if the Image of GOD but in a meane measure were repaired in our Soules , Tum mea cum multis iuncta querela foret .

Then wee , and others , and all men professing the same Faith which is in Iesus Christ , could not but groane and grieue to heare the insolent Depopulations , Oppressions , and Persecutions , which cruell Might and Malice haue wrought in other Countries ( beyond hope of recouery ) which heretofore were Seminaries of Piety and true Religion , and Sanctuaries for the distressed members of Christ . And yet for all this , wee doe not shed one Teare , let flie one Sigh , or troubled groan , nor abate any of our Pompe or Prodigality ; But rather like corrupted flesh , wee swell higher for these strokes ; And as senselesse limbes , wee feele not the cutting and cauterizing of our owne members . Oh! that wee had Grace as well as Space , to Weepe ( at least ) in Humility and Sincerity , and to learne by the stripes of others , not to dreame of stability in our present Peace and Security , when as our Iniquities are thus at the highest pitch ! To Weepe ( I say ) and Learne by others more righteous then wee , before the Lord doe bring the Doctrine of Desolation vpon our selues , and make vs Weepe with many bitter Teares , when our Cities and Countries are made Habitations for Dragons , and Courts for Ostridges , and our selues deprived of Lands , Liberties , Hier , ad Geront . V●duam and perhaps Liues too . Sed nostri temporis mala periculosa sunt tam loquentibus quam audientibus , vt ne gemitus quidem liber sit ; Nolentibus ; i●● nec audentibus nobis flere quae patimur ; But the Sinnes of our Times are dangerous , both to the hearers & speakers of them ; So that as some will not , so others dare not Weepe for our Sufferings . Yet as the Lord in Ieremiah saith , Ierem 7.12 . Goe to Shiloh ; So let vs goe to our neighbour Nations , and behold and see , what the Lord hath done to them , for the Wickednesse of his People there ; Whose Wickednesse , our Wickednesse may as truely bee said to iustifie , as ever Samaria did Sodome ; And the Lords Iustice then , is his Iustice now .

§. 66.

Furthermore , is it not high time for every true hearted Christian , to rend their cloathes with Ioshua , to fall downe , and Water the Earth as well as their cheekes with Teares ? Whereas , if they consider the present condition of the sincerest Servants of GOD at home , they may see that , Cypr. ad Demet. Excogitat nouas poenas ingeniosa Crudelitas , They in our owne Israel are intollerably persecuted both by the vnrighteous words , and workes of the Wicked . In Primitiue Times , as Augustine often observeth , Satan like a roaring Lion persecuted with insatiable Cruelty , drinking vp the blood of the Saints ; But now like a crafty Serpent , hee vexeth them in as high a degree , with all indignities and disgraces ; for the Sword of the Tongue woundeth a generous Heart , as deepe as the Sword in the hand doth the Body . It is strange to see in such a reformed Church as ours , how they that , Hier. in Apolog adu . Ruff. Coniuncti de perfidia , ad maledicta confugiant , Are conuinced of sinne , Flie to slaunders ; How they that sit in the seate of the scornefull , should so boldly , impudently , and ( which confirmeth their Impudency ) with Impunity , fill their hearts and mouthes with disdainefull , malicious , and enraged preiudices against the Simplicity of the Servants of God . Cypr. Epist. 42. Iactare gestiunt , quae probare non possunt , No scoffes , no Taunts , no Slaunders , no Reproches , no vncharitable Censures , can Malice invent , or Tongue vtter , which hath beene dipt in the Fire of Hell , that is not now a dayes discharged with Gnashing of teeth against their pract●ses and Profession , as against their proper Obiect . Vbicunque viderint Christianum , Hieron ad Furian . statim illud de triuio , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Wheresoeuer they see an Israelite indeede , in their bas st proverbiall Scommes , they condemne downright both the manner and matter of his Conversation . Which work of Satan , though the same holy Cyprian adviseth vs the rather to vilifie , Cypr. Epist. 52. because it is their lot , Qui Conscientiae suae luce clarescunt , vt alienis rumoribus sordiaentur , whose consciences are cleare and cleansed , to be defiled with the Scourge of tongues : Yet for so much as by our Office , Men haue their Christendome , Hieron , ad Holiod . their Communion with Christ , their Absolution from Sin , their Marriages consecrated , yea the Salvation of their Soules , and whatsoever Grace accompanieth Salvation ; And were without it , no better then Bastards , Pagans , and Vessels of wrath ; Let it bee our Wisedome and Christian Resolution , to thinke as basely of men ( though the greatest in our severall Charges ) thus abasing vs , 2 Cor. 11.22 . Phil. 3.4 , 5 , 6. who vpon the search may be found , nothing inferiour to themselues , either in birth or breeding : Considering withall that we are entrusted of the Lord with the most pretious Treasures of the Gospell of his Sonne , and Soules of his People . Oh the honour that hath beene formerly done by Heathens , to them that had but the false face of Prophets ! I shame and grieue to compare the Times and Men. Onely , oh God , Be thou mercifull to the Contempt of thy servants . This ( I confesse ) hath beene the Complaint of the Godly , Hier. ad Iulian . almost in all Ages ; Because , Difficile est pressam malis innocentiam non dolere , It is hard for Innocency oppressed with Misery not to grieue : Yet as sinne never so much abounded , so Sinners were never so much transported with imbittered and implacable Opposition to Sinceritie , as now ; When as , Aug. Epist. 64. Hostis nostri vires sentit nemo , nisi qui ei bellum indixerit , none feele the Power , of Satans Virulency , and Malice of his members , but they that War against him . To evidence or exemplifie this Trueth , were too long , neither is it needfull : so that now , for this Sinne , the Reader Quascunque aspiciet Lachryma fecere lituras .

What B●otts or Errours soever he findeth heere , may impute them justly to my Teares : Resolving hereafter to content my selfe either to cast downe my heart in Pitying , or to lift it vp in Praying : Bernard . de Considerat . l. 3. c. 2. Seeing our Complaints for this Sinne are laughed out of Courts authorized to punish it , with a Plus facetiae — quam Iustitiae ; Or no more regarded then the humming of Bees . Sometimes then we may deplore the extravagant Hypocrisie of the Times , gaul'd and grieved at the Conscionable Conversation of the little Flock of Christ , because it condemneth their outward Formality , and Temporizing , and maketh it plainely appeare , that their present Case without Conversion is wretched . Sometimes wee may implore the helpe of Heaven , either to ●estraine the Hellish Virulencie of rayling Shimeis , Mich. 7.9 . and malicious Doegs : Or to giue vs Grace and Patience , To beare this Indignation of the Lord , because we haue sinned against him ; Vntill hee pleade our Cause , and execute Iudgement for vs : Knowing that , Hier. contr. Iovinianum . l. 2. Amara est veritas , & qui eam prae dicant replentur amaritudine , The Truth is bitter , and they that Preach and Professe it are filled with Bitternesse . For , that of Hezekiah his Song , according to the Vulgar Translation , may fitly be appropriated to our Age , and is verified in our Nation , Ecce in pace amaritud● mea amarissima ; Which according to the Hebrew , our Translation readeth , Behold for Peace I had great bi●ternesse ; But the Vulgar , Isa. 38.17 . Behold in Peace my bitternesse is most bitter : Bern. super Cant Serm. 35. Whereupon Bernard playeth no lesse Elegantly then Morally ; Amara prius in nece Martyrum , amarior post in conflictu Haereticorum , amarissima nunc in moribus Domesticorum ; Bitter first in the death of Martyrs , more bitter thereafter in Conflicts with Heretiques , most bitter now through malice of Professours . Thus it was foretold of old , but now fulfilled . Howsoever , Quae venit indignè , poena d●lenda venit .

We cannot chuse but Weepe , in all our Indignities & wrongs Yet our Comfort is , that a Day will come , in which the high and everlasting Iudge , with the brightnesse of his Comming , will then at furthest , before Men and Angels , bring foorth our Righteousnesse as the Light , and our Iudgement as the Noone day . In which — ( Scelesta tanta est iniuriae Lingu● ) —

Those Doggish Tongues and barking Dogges that now domineere over the Lambes of Christ , will bee everlastingly cashired from the presence of the Lord , and joyes of his Eternitie : For the Reviler , no more then the Drunkard , Adulterer , 1 Cor. 6.10 . and the rest of that impure and impenitent Crue , shall never inherite the Kingdome of God . Cypr. de Vnit. Ecclesia . Quid facit in pectore Christiane Luporum feritas , & Canum rabies ? What doth Woolfish cruelty , and Dogged Fury in the mouth or heart of a Christian ? Wherefore , as the meeke Spirit of God , never abideth with their vntamed Affections ; So shunne thou , Oh my Soule , their cursed Anger , for it is fierce : And hate thou their Wrath , for it is cruell .

§. 67.

Lastly , if we would consider our Reall and Actuall Grievances , we could not but Weepe in a generall Humiliation , before the Lord come vpon vs , with his Wrath never more to be appeased . Cypr. Epist. 34. If there were any , Thomae similis , qui minus auribus credat ; nec ocuiorum fides deest , vt quis quod audit , & videat , Like Thomas the Apostle , who believeth not our report ; What our report cannot , his owne sight and senses may perswade him . I am sure , the Ministers and Men of God ( of inferiour degree ) the more Experience they haue in their holy worke , the lesse Reward and Respect they finde in the World . Which misery , though Christ & Paul foreseeing , Luke 10.7 . enacted as the Law of Heaven in more then Mede and Persian irrevocability , 1 Tim. 5.18 That the Labourer is worthy of his hire . Yet that briefe Statute ( so ample and strong in it selfe , that the very Metaphoricall Phrase , not only determineth the Quantitie and Qualitie , but yeeldeth an imperious Reason of the strict performance thereof ) is of no force , and counted a strange thing in our Peoples estimation . If the meanest Drudges ( bv precepts both Leviticall and Evangelicall ) may not bee vnrewarded , Deut. 24.14 Iam. 5.4 . vnlesse Men will incurre inevitable Condemnation in their Consciences heere , and in the last Iudgement hereafter : Then much more barbarous is their Injustice , and Iniquity hainous , ( Est aliqua ingratin meritum expr●brare voluptas )

That feede the Ministers of the Lord with the Bread of Affliction , and the water of Afflction , that is , That with-hold earthly Food , from that mouth that feedeth them with Heauenly Food ; That depriveth him of his due Apparell , that adorneth them with the righteousnes of Christ . How fitly Cyprian his Complaint , comparing Primitiue Times , with Succeeding Times , may bee accommodated to our Times , Cypr. de Vnitate Ecclesia . let all Men Iudge . Domos tunc & fundos venundabant , & Thesauros sibi in coelo reponentes , distribuenda in vsus indigentiuas pretia Apostolis offerebant ; At nunc de Patrimonio , nec decimus damus ; They sold their Houses and Lands , and laying vp Treasure in heaven , they brought the Price thereof to the Apostles to be distributed to the Poore ; But now out of our large Patrimonies , we pay not so much as the due Tenth . Whereas then , now a dayes Men , by detayning sacrilegiously Gods portion from Gods Servants , against all Equity both Divine and Humane , doe certainely pull downe vpon their Soules , Bodies , Goods , and Posterity , ( which if I would runne into Particulars , could plainely proue , by speciall and almost insinite Instances in this Kingdome ) that heavie and horrible Curse . Malachi 3.8.9 . In robbing the Lord of Tythes and Offerings . Where the Lord himself fighteth not with shadowes , Cypr. Epist. 75. nor is so zealous for a Ceremonie . But whereas , Aliquandiù erratum est , non ideo semper errandum est . We haue for some long time thus sinned Sacrilegiously , wee must not therefore continue in that Sin . It is high Time therefore to beseech our Improper Lay-Impropriatours , for Gods sake who commandeth our Maintenance , for their soules sake , which reape the fruit of our Maintenance , for the Words sake by which we are warranted to demand our Maintenance , and for Christs sake in whom wee deserue our Maintenance , that they would haue his Ministers in due account , that the Worship of the Lord , which they magnifie in word , but repute indeede to bee little worth , may not be so meanely and sordidly maintained . That they would consider our Maintenance doth claime and include all necessaries : Lege , Quos nos hostes 234. de ver● . Signif . For , Alimentis legatis , cibaria & vestitus & habitatio debentur , By the Civill Lawes , Hee that bequeathes a man Maintenance and Nourishment , intends hee should have Bed and Bord , Apparell and dwelling . And therefore that it is not some poore part of our maintenance in most Parishes , 1 King . 12.31 . ( with which our bare reading Predecessours , like Ieroboams Priests , made of the lowest of the People , and most of them taken from their Shops and Trulls were contented ) which heeretofore hath beene payed by Custome more then Equity vnto others before vs . Is the Reward of our Worke due vnto vs , which wee would willingly bestowe amongst Stationers every yeare That wee may finde that our Preaching hath , as delivered them from Sinne , Sorrow , and Seruitude , so likewise seasoned them with the Power of Godlinesse . Lest not onely the Superstition of Papists , but Idolatry of Heathen Muffians rise in iudgement , and condemne them , because they Repented not ; But whilst wee enformed their Vnderstandings , Satan perverted their Aff●ctions with Irreverence and Irreligion .

§. 68.

And here , because , Iusto desunt sua verba dolori , I want words sufficiently to bewaile this grievous Sinne ; I know not how it commeth to passe , that Ministers are ever worst Oratours in their owne Cause ; either too Modest to Pleade for themselues , Or too Timorous , contenting our selues at every Balaks beck , Num. 23.25 neither to Curse nor Blesse , where the Lord hath cursed ; And threatned to make them ( though Princes ) like Orch and like Zeeb ; Psal. 83.11.12 . yea , all their Princes like Zeba and Zalmunna , which haue said , Let vs take for our possession the habitations of God . And all men may know , that all the miracles of the Apostles were saving Miracles , save only in Ananias and Saphira ; Act 5.5 . their Sacrilegious Alienating Church-Goods . And the Sonne of God did never worke any Miracle by force and violence , Mat. 21 12. save onely when hee met with this Sinne of Merchandize in the house of GOD , then , and onely then in all his life did the Lambe of God play the Lyon of the Tribe of Iudah . Therefore although now , Noscanimus surdis , Wee haue small hope that our Maintenance may bee augmented ; Yet this barbarous and Sacrilegious Outrage , not onely causeth Lamentation , Weeping , Math. 2.18 . and great Mourning , like vnto the Voyce heard in Ramah , penetrating the clouds , and Horrendâ grauiter c●●lum pulsante querelâ

Knocking at the Gate of Heaven , entereth into the Eares of the Lord of Sabboth ; But likewise the most Imperious and Impious Church-Robbers that ever have beene , or ever shall bee , will never bee able to stop the mouthes , or stay the pennes of them that having wearied their bodies , wasted their Spirits , spent their Patrimonies , and worne out their Hopes in that Sacred Function ; Which declare their Grievances of all sorts vnto the World , as Athanasius wrote his , Socrat l. 2. c. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Bookes in which he complained of his Abuses and Afflictions ; which may tell these inexcusable and selfe condemned ( Legom enim Dei scriptam in Cordibus hominum , Aug Confes . l. 2. c. 4. ne ipsa quidem delet Iniquitas ) Blood Suckers , that our Maintenance , the Churches Patrimony , like the vnseene coale of Fire in the Apologue , burneth vp the Sacrilegious Eagles Nest , and consumeth all their owne Patrimonies : So that by their vniust Purchases of Parsonages , they Purchase Aceldama to them and theirs .

§. 69.

And whilst wee thus Complaine of intollerable Inhumanity , wherewith the Inferiour sort of the Clergie is dayly broyled , and beggered , and abused : Doth the Laytie thinke to be exempted ? Certainly true ever , as well as wise and grave , hath that saying of the Ecclesiasticall Historiographer beene found , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Socrat , l. 5. in Proamto . There is alwayes an inseparable Coniunction and Communion in Church and Common-wealth ; For if the one doe Mourne , the other either doth or shall shortly groane . And what shall I say ? I should be censured either as insensible of Digression , or transported with Passion , if I would stand to fill vp an Induction , with our Iewish and Iniurious Bargaines , our fraudulent Conveyances , our Disapoyntments of Trusts , our wrongfull Detrusions of Money , Goods , and Lands , our more then Turkish Couzenages , and Oppressions , Aug. Confes lib. 3. c. 3. for which , Hoe laudabilior , quo fraudulentior , A man is more praised , the more hee is Perfidious . And which may cause vs to yeeld the Iuyce of our Teares , as well as exhibite Bills of Complaints , whilst wee are content quietly to bee racked , crushed , and spoiled : But these I purposely omit , for Haec animus meminisse horret , luctuque refugit .

My Soule sigheth at the Sight and Sense of these Sinnes , and shunneth them in sighing .

§. 70.

Yet all this battery doth not serue to make a breach into our Soules , and to cause vs the more to abhorre our Sinnes ; Or at lest to conceive some feare in committing them , which being fully apprehended , might in time draw vs all together to forsake them . Assuredly wee are possessed with the Spirit of Furie , wee are filled with the Poyson of Serpents , wee are like the deafe Adder ( as Dauid said of Wilfull Sinners ) in stopping our Eares against the Voyce of the Charmer ; Psal 58.4 . Mic 6.9 . for we heare not the rod , nor him who hath appointed it . Thus wee declare , Mat. 17.17.20 . that wee are as Christ called the Iewes , Not onely a Peruerse , but a faithlesse Generation . For if wee had Faith as a Graine of Mustard seede , wee would Weepe ; For Mustard feede hath it name , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Because it maketh the eyes to weepe . So that , hee that hath Faith as a Graine of Mustard seede , hath so much Grace as to make his Eyes to Weepe . But , Credere se in Christum quomodo dicit , Cypr. de vnitate Eccles. qui non facit quod-Christus facere praecepit , How can that man say hee beleeveth in Christ , who doth not what Christ commandeth him to doe ; And no Duty more frequently doth he command then to Weepe ; Therefore where is no Weeping , there can bee no great evidence of Faith .

4. Exhortation .

§. 70.

GOe to now , Iam. 5.5 . ye that live in pleasure on Earth and are Wanton ; yee that nourish your hearts , as in a day of slaughter . Weepe and howle , before Misery and Mischiefe come vpon you . Take the advantage of this acceptable Time , and make much of this day of Salvation , and blessed opportunity . For this , Gird thy selfe with Sackcloth , Oh Sinner , Lament , Iam. 4.8 . and howle before the Lord , Qui iuvet , & molius , quam tu tibi , consulat , opto ,

Whom I beseech to be more mercifull vnto thee , then thou art mindfull of thy selfe ; That the fierce anger of thy God , Ierem. 7.29 may be turned backe from thee . Let vs cut off our hayre , and cast it away , and take vp a Lamentation on high places before the Lord reject vs , and forsake vs , as the Generation of his Wrath . Oh let vs not bee so dull and flow to beleeue all that is written in the Law and the Prophets ; Cypr. Epist. 31. For there is fire , as wel as water ; There is Death as well as life ; And there is hell , as well as Heaven ? Shall all goe to heaven ? Or is hell onely prepared for Turkes , Iewes and Infidels , whose Hearts being hardened in Sin , know not how to Weepe for their present Misery and future Indignation ? And not much rather for Christians not touched with Sorrow ; When insensate with Sinne , they call not to minde , that the Lord will afflict them in the day of his fierce Anger . Quia qui non fleuit , Bern. Serm. de Miser . Human. quando erat tempus flendi , aeterno luctu lugebit , sed sine fructu , For he that Weepeth not , when the Time is to Weepe , shall Weepe Eternally , but irrecoverably . Faine would I free mine owne Soule from the Blood of Soules , with some Weeping ; And I should thinke my Weeping some part of my Happinesse , If , — Alijsque d●lens sim causa del●ris ,

It might worke in any , a Godly Weeping to Repentance . But as how much the longer any filthy liquor standeth in a Vessell , so much the more is the Vessell fowled and stained , and so much the hardlyer can the fowle staines be washed away ; So the longer time that Sinne remaineth in our hearts , with an vncontrouled Custome , the more are our vnhappy Soules soyled with the staines thereof , which are the more hard to bee washed away by Weeping . And seeing after our Baptisme , Titus 3.5 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Which is the Laver or Washing of Regeneration , Our Life is nothing else but a Fowling of that which was washed ; Wee must wash and Baptise our Soules with Teares , Lachrimae enim paeni●entium pro Baptismate reputantur apud Deum , Bern. Serm. 10. de Modo bene Vin. For the Teares of the penitent are accounted as Baptisme with the Lord . As death depriveth a Man of naturall Life , So Mourning destroyeth the Body of sinne , which is the Sensuall Life : Aug. de Temp. Serm. 141. Oh therefore , Moriamur , ne moriamur , Lachrymemur ne Damnemur , Let vs Dye for a time in this Life , lest wee dve for ever in the next Life ; And let vs Mourne for a season , lest wee bee damned for ever .

§. 71.

And although it bee vaine to Weepe for worldly desires and crosses , yet true Teares for sin , and the smart of Sinne , are never forcelesse nor frui●lesse . For if Alexander , Quint. Curt. when hee had read a large Letter written to him by Antipater , wherein were divers accusations against his Mother Olympas ; Answered , that Antipater knew not that one Teare of a Mother would blot away many Accusations : Much more may wee bee assured that the Teares of Repentance will blot away the memory of many sins , though they be written like the Sinnes of Iudah , With a Pen of Iron , and graven with the point of a Diamond . Oh say not then , Thou canst not Weepe , For if not , it is because thou lovest not Christ , Bern in Cae●a Dom. Serm. 9. Lachrimae enim testes amoris sunt , For our Teares are tokens of our truest Loue to Christ . And if thou Weepe not for the Loue of Christ , yet Weepe for the feare of Hell ; And if neither for this , thou canst Weepe , Nec times Mortem nec amas Vitam , Verely thy state is dangerous , for thou neither fearest Death nor lovest Life . Who therefore hath Eares to heare , Matt. 13.9 . let him heare ; Let all learne of our Saviour to require and yeeld , in this most serious Matter , their best Affection and heedfull Attention . For what shall Men doe with their Eares and hearts , if they Hearken not to these things , and affect them not ? Aug. de Verbis Dom Serm. 25. Seeing we Ministers , Quod admonemur , admonere debemus , What we are Taught , are bound to Teach others . Oh! Let vs See , Heare , and Vnderstand , lest we be such as haue Eyes and see not , Eares and heare not , Hearts and vnderstand not the Importance of this Fire , which our Saviour hath sent downe for ever into his Church to bee taught , Heard , and beleeved . From which , Quia aversi sumus , Aug. Conf. lib. 4. c. p. 16 perversi sumus ; Revertamur , ne Evertamur . Because wee are averse , we are therefore Perverse : Let vs returne lest we be destroyed : Lest our Weeping bee without reliefe , because without Repentance . Many indeed , we know , Chr●s . Hem. 6. in Alath . Weepe when they bury their Friends or Children , yet Weeping doth not raise them from the dead ; others Weepe when they loose their wealth , yet Weeping doth not recover it ; others weepe when they are wronged , yet Weeping doth not right them ; Some Weepe like Haman , when their proud Purposes bee Crossed ; Some like Ahab , when their covetous Designements are not effected , Heu , quantum insano iuvat indulgere doleri !

Oh the great delight we take in our wretched Weeping ! But what Man , Woman , or Child doth not deserue to be cast both Soule and Body into that Sulphureous Tophet , where is nothing but euerlasting Weeping and Gnashing of teeth ? And who almost Weepeth for it ? This ( I know ) is an ordinary Notion , and this we know all , and vnderstand it , Sed Doctrinaliter , non Disciplinaliter , ( as saith the Schoole-man ) But by way of Doctrine to disprove an Erour , not by way of Discipline to ditect our Lines .

§. 73.

Oh that we were not so stifnecked and obstinate in the customes of our licentious Lives ! Thus to bee caried with the Sway of App●tits , rage of Sensualitie , tempests of Affections , without any discours● , Rule , or Restraint of Reason . Then should we know , that the End for which the Lord exerciseth vs with Weeping , is to renew his defaced Image , that is to beget a right vnderstanding in vs . We are all bound to declare that Difference , whereby Nature hath distinguished vs from bruite Beasts ; Which consisteth not in outward appearance and behaviour , but chiefely in disposition of Minde and Vnderstanding : Which is so neere a resemblance of the Lord , that it is his Image in vs , and that nothing in all his Creatures can so cleerely expresse him . Aquin. 1. Q. 39. A. 2. c. For , as God vnderstandeth and loveth himselfe , so Man by his Intellectuall Facultie , is apt , and inclinable to vnderstand him and loue him : And the more perfectly , Man vnderstandeth and loveth God , the more liuely doth he expresse his Image . But where is the Image of God ? Where is our Vnderstanding ? If we vnderstand not our estate , if wee vnderstand not our dangers : Which did wee vnderstand , wee would expresse some care and diligence how to avoide them . For assuredly they want vnderstanding that beleeue not their Dangers , and with all care and diligence , endeavour not to avoide them . In Scriptures , the dangers of our sinn full estate are frequently exprested by Fires and Flames , by Scorching and Burning , and the like : which if we duely did consider , wee would often aske our owne hearts , Isa 33.14 . who among vs can dwell in the devouring Fire ? Who among vs can dwell in everlasting Burnings ? What therefore Augustine said of the Damned in Hell , the same let vs say of the obdurate in heart , Aug ▪ de 〈◊〉 Des. lib. 21 c. 2. Mirabile est ardere in ignibus , & tamen vi●ere ; Sed mirabilius vinere inig●ibus , nec dolere ; Si autem hoc creditur , cur non & illud ? It is wonderfull to burne in fire , and yet to liue ; But more wonderfull to liue in fire , and not to Wee●e . If we beleeve the one , why not the other ? Let vs then fixe the eyes of our Soules , vpon the vnvaluable pretionsnesse of our Conformity to the Image of God , that the false representaions of this flattering World , may not frustrate the Lord of his End , and draw vs from Weeping : Which emplanteth in the Sanctified Soule by the Spirit of all Comfort , such vnconquerable Comforts , as are able to keepe vs in resolution against all Malice and Cruelties whatsoever ; And truely perswadeth vs , that after the approaching Period of a few and evill dayes , having beheld the face of God in Righteousnesse , Psal. 17.15 . we shall be satisfied , when wee awake , with his likenesse .

§. 74.

Let it not seeme grievous to Weepe , for never in any ( especially Halcyon ) dayes of the Gospell , was more barbarous Inhumanity , perfidious Treachery , and exorbitant Impiety , studied , exercised , practised among Christians , then now , a fearefull Presage of the fiery Triall . I say not this , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , to emendicate Attention : For it hath been formerly shewed , that our Sins are so transcendent , that they have not beene parallelled in former ages ; And I wish vnfainedly , Adherbal apud Salust . Vt haec vana potius forent , quam mise ria nostra meis verbis fidem faceret , That these things were false , farre rather then our misery should finde them true : But Experience as well as Obseruation teacheth mee to Complaine , Hieron , ad Ch●omatun In Patria nostra rusticitatis vernacula Deus Venter est , & Sanctior est ille qui ditior est , In our Nation the Slave of Inhumanity , their Belly is their GOD , and the Richest are accounted most Religious . Wherefore let it not seeme tedious to the Adulterers and Adulteresses of the World , that hunt after the Love and friendship of the World , to cause their beds to swimme with Teares . For as Dauid when hee had defiled his bed with Adulterous Embracements , Psal 6.6 . therefore chiefely Wept vpon his bed : So let every one plentifully powre forth his Teares , for as much as every one ( commonly ) maketh in these dayes of Peace and Rest , his Bed the Place where his particular and Personall Iniquities are first hatched and enacted ; Mica . 2.2 . For it is vpon their beds that Men devise Iniquities and worke evill , that when the morning is light they may practise it , because it is in the power of their hand . To hinder the course of Divine Iustice by mortall meanes , will be more impossible , then for a man to beate the Lightening backe againe into the Clouds with his breath . Luk. 12. There is nothing covered that shall not bee revealed , neither hid that shall not bee knowne : Sooner or later the mad●esse of Sinners shall bee m●de eviden● , ●f not in the Sin as Zambri and Gozbi their fury ; Num. 25.8 . Yet as Dauids , in the punishment , hee did it secretly , saith Gody , 2 Sam. 12.12 . but I will doe this thing before all Israel , and before the Sunne : Thus will the Lord of Hosts be famous in every Sinners Infamy . I say therefore in the word of the Lord , Ioel. 1.5 . as the Prophet , Awake yee Drunkards , Weepe and howle : I say it not onely to the Drunken with wine and strong drinke , but with Sin and Affliction ; And without Presumption ( I hope ) I may confidently say with Cyprian , Cypr. de lapsis . Sacerdotem Dei nec occulta vestra crimina fallunt , That the true Minister and Servant of God cannot be ignorant of your secret Sins : Hee that disclosed vnto Elisha , the Counsell of the King of Syria , doth often reveale the Secrets of the People , vnto his Servants the Prophets , Amos 3.7 . howsoever it seemeth mervailous and incredible in our eyes . Yet it is wonderfull to see , how the Wisedome of the children of this World , beareth with , and performeth all things in obedience to their Masters , save only to their Ministers , which in the Spirit of Truth , teacheth obedience onely to the Faith which is in Christ Iesus . The Marchant sendeth his Factours to Sea , and no danger doth stay them ; The Husband man sendeth his Hindes into the Field , and no weather must hinder them ; The Captaine leadeth his Souldiers into the Battell , and no Death must terrifie them ; Rich men displace , disgrace , nay devoure and destroy , and they are suffered patiently . Thus wee see that in this latter age of the World , we are so rebellious to all that is of . God , that nothing seemeth more bitter and grievous then spirituall Obedience . We can be contented to abide any Truth , but not heavenly Truth ; Any Wisdome , but not Godly Wisdom ; Any Lawes , but not Holy Lawes ; Any Crosse , but not the Weeping Crosse , through which wee must enter ( if ever ) into the Kingdome of Heaven . Oh let vs not still be infatuated with a Reprobate Minde , to yeeld all Obedience vnto any Direction , and so much to bee scandalized at the Word of Exhorcation , as if every word were a blow levelled to vndoe vs ! For , Aug. Epist. 166. Nulla est peior Mors animae , quam libertas erroris , No death of the Soule is more dangerous , then Liberty to Sinne. And yet none seeme to Worldlings greater Sinners , then such as are cloathed with Weeping Garments : Their faire wedding garments doe not onely cover many a foule sinne in themselues , and enwall them from all Dangers , Disgraces , Distresses , and Disasters in this life , to all which they are exposed and hastened , which want them ; But much more embolden them to execute all Extremity and severity both in Word and Worke , against those that are rude and rough in the out side , bruised with Labours , wasted with Miseries , which could never weare soft rayment , because of their heavie burthens . Yet , those I could humbly beseech to remember , that ( though Apocryphall ) which most renowned Fathers , both Greeke and Latine , have frequently inculcated in their Writings , Wisd 6 , 6. Mighty Men shall be mightily tormented .

§. 75.

And therefore , seeing the signes of the Figge-Tree doe bud amongst vs , and the Messengers of the Lord ( as once Cato shewed a greene Figge from Carthage in the Senate , signifying that Carthage was too neere Rome , for the Romanes to be secure ) doe put vs in minde how neere we are to the Gulfe , where is nothing but Weeping and Wailing , when wee are least enclined to Weeping ; Let vs pray the Lord , that these things bee not the beginning of euill . And as our sinnes haue often occasioned some Men , as Miraculously ( I dare say ) to open their mouthes , as those Christians in Lybia , Euagr. lib. 4 cap. 14. whose tongues Onorichus King of Vandals cut out for the Gospels sake , and yet spake plainely and distinctly in Constantinople : So , — Nosperne mea praesagia lingua .

Thinke it not strange , that not onely the Voyce of the Preacher turneth Exhortation into Lamentation , but that the Pen of the Scribe doth expostulate our want of Weeping : Seeing it can and will be but poore Comfort for any Watchman or Messenger of the Lord on his death bed , Hieron . ad . Nepot . that remembreth Hieromes charge to Nepotian , if as Pericles the Heathen rejoyced on his death bed , for that none of his Citizens in Athens had ever worne a Mourning Gowne through his occasion ; So he be perswaded that none ever mourned in Spirit through his Preaching whom Theodorus the Tragedian wil condemne , who said , That , Plutarch . desus lande 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Not to make others laugh but to make them Weepe and Mourne is onely wonderfull ; for wee may not thinke that Vengeance , no more then Wickednesse can haue an end . That the Lord taketh in hand to roote out or destroy vs , no Man can affirme ; but to say that which we see and heare , the Sword is Drawne , Sharpened , Ezek. 22.2 . and Fourbished , and why not against vs , assoone as against others , our Sinnes being as ( if not more ) exorbitant except we repent , and as the Ninivites , Luke 13.3 . Iona. 2.8 . wee turne from our evill waies in Mourning and Weeping , that the Almighty may turne from the Plagues hee hath devised against vs . As it is curious and aboue our reach to search whether the Almighty intendeth to wast vs or any other Nation , so it is Ridiculous in the multitude of so many apparent Signes of our displeased God , not to be afflicted , mourne , and Weepe ; Vnto which we are so frequently exhorted , where our Warchmen are not asleepe , or our Seers blind . Oh! Let vs well consider , how dangerous our case is , how inexcusable our folly , and how damnable our Security : That the Messengers of the Lord may not seeme , Tormenta quaedam adhibere ; To torment Men before their time , because they tell them of the wrath to come ; Observing , Searching , Vrging , Pressing , Applying , Preaching in season and out of season , compare Scriptures with Scriptures , Sinnes with Sinnes , and People with people , whence they may most firmely conclude , Qui junguntur in culpa , Cypr. Epist . ●8 . nec in poena separantur , That Companions in Sinne must be Companions in suffering . If Leonidas when hee saw his Souldiers dining after too sumptuous and superfluous a manner , desired them so to Dine as they that were to Sup in their Graues ; It is not amisse to exhort a Luscious and Lascivious Gentry , a Covetous and carnally minded Commonalty , to Rejoyce as though they rejoyced not , and to awake the compassion of the Almighty by . Weeping , before dreade and amazement doe dull our senses , distract our thoughts , and leau● vs no liberty but only to Weepe .

§. 76.

Thinke we then of these , that wee may redeeme the Time wee haue mispent , if not in Houres , yet in Teares , That the Lord our God beholding our Contrition , may accept our Teares in lieu of our Times . The Lord keepeth an account of all our idle houres , how idly wee haue consumed our Dayes , in the Workes of vanity : Aug. de Catechiz ruidb . c. 14. Oh then , Flectamur , ne frangamur , Let vs bow , lest wee be broken ! Oh that wee would Redeeme the Time with Weeping ! For which some hope of Comfort yet is left in vs ; In asmuch as the Lord hath a Booke of Accounts , wherein our Sinnes are set downe , So , we know he hath a Bottle wherein our Teares are put , if we be wise for our owne good , and learne of the Vnjust Steward , Luke 16.1 . to make the best of our Opportunities . Yea , but when must wee Weepe , that the children of this World may not alwayes be wiser in their Generation , then the Children of light ? Say not in thy Heart , What are the appointed Times of Weeping ? Which we conceive to be either Generall , the whole Time of our Life , therefore called the Valley of Teares ; In which as there is no Time , in which wee either Sinne not , or suffer not for sinne in our selues or others ; So there is no time of our Life , which ( if it were possible ) should bee free from Weeping . Or Particular , as 1. After speciall Sinnes , whether Palpable or Secret , as Peter after his Deniall went foorth and Wept bitterly : Mat. 26.75 2. In speciall Afflictions , when the Lord by Crosses correcteth our dulnesse and sharpeneth vs , 2 King . 20. as Hezekiah in his sickenesse : 3. Before our speciall Services to the Lord , Luk 7.39 . as that Sinnefull Woman which Wept , before shee washed our Saviours feete : 4. In Prayers for speciall blessings , as Hanna for her sonne Samuel . 1 Sam. 1.10 Oh the glorious Crownes of those blessed Mourners ! That dayly purchased a Pardon of course for their ordinary infirmities , that washed and scowred their Soules every Morning and Evening with Weeping , more duely then our ordinary Professors their Face and Hands with water ; And euery day , as they run into arrerages , had the blacke debt of their sins crossed with the red lines of the blood of Christ by Weeping . Therefore , ( as Bernard beseecheth vs ) let vs remember our sinnes with Teares , Bern de moào vivend● Ser. 10. Quia qui non habet cordis contritionem in Lachrymis , non habet mundam Orationem , For hee that hath not Contrition of heart in Teares maketh no pure or accepta le Prayer . Let vs pretermit no day vpon the forementioned Occasions without Weeping , whereby wee may make our Peace presently with our Lord and Consciences , and so enjoy his wonted favours ; I , a Fauour ( I dare say ) including all other fauours . But oh the woefull and dangerous condition of those Soules which weepe not ! but shutting their eyes against so cleere a Light , either willingly sit downe in palpable Darkenesse , or fall backe from the sincerity of their Weeping : Never fearing , lest the Lord stripp them naked , and set them as in the day they were borne , I , make them as a Wildernesse , set them as a dry land , and slay them with Thirst . Hos. 2.3 . Aug. de Bapt. cont. Donat. lib. 2. c. 6. For , Quis dubitaverit hoe esse sceleratius peccatum , quod est gravius vindicatum , Who will doubt that to be the more grievous sinne , which is more severely punished ? But because it is not for me to judge them ; That I leaue to the high and impartiall Iudge . For vs , as we would saue our Soules , let vs Weepe , that we may carefully preserue our Soules from the vniversall Contagion of Wantonnesse and Profanenesse . In other duties the Philosophers 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Hieron . ad ●emet●●●dem . ●ccle● , 7.16 and Solomons ●vermuch , may haue place ; But let vs never feare that our diseretion can hate Lasciviousnesse too much ; Let vs awaken our Zeale to a ferquent Opposition and dayly Reclamation of such Wickednesse : No man may sit still , and thinke to avoyde the judgement of God , if he be but a bare spectatour of sinne , as hath beene prooved . For the most private or Common Christian is an Actour and not a Witnesse only of Publick , Common , and crying Sinnes , vnlesse at least he Weepe for them . Must all ●srael be smitten for one Achans secret Theft ; And will the Lord spare vs in the multiplied multitude of our publicke Iniquities ? Verely in this alone they are enemies to Christ , that are not enemies to Sinne , and love to doe nothing . But briefely , if wee finde any otherwayes minded , let vs hate their Opinions , striue against their Practise , pity their misguiding , neglect their censures , labour their recovery , pray for their Salvation , and Weepe because they Weepe not .

§. 77.

Let not the Salvation of our Soules bee so little esteemed or regarded , as not to Weepe for our present Misery , Especially when our present Misery , doth threaten vs with present Mortality . I doe of set purpose passe over the just , though miserable occasions of our Weeping ; Which are as monstrous as miserable , yea Miraculous ; seeing , Aug. de Ciut . Dei l. 10. c. 12. Homo maximum est miraculum , Man himselfe is the greatest Miracle that Weepeth not : For who is there that seeth them not , or hath not his part in them ? Wherefore then should the evill that is suffered bee reported ? Or wherefore should the Evill that is fore-told be neglected , more then the Evill that is suffered ? Whence wee may infallibly conclude , the Day of our Visitation is come already , seeing 〈◊〉 ●orning of our Evils hath appeared : The Morning even of the Evils of our Sufferings , as well as of our Sins . It is not a Comete or an Eclipse that wee stand vpon : We see a Morning , or rather a Day of Evils , in which whosoever are most secure , Isa 30.13 . are as a breach ready to fall swelling out in a high wall , whose breaking commeth suddenly at an instant : Or , stand but like the Walls of a ruinous house yet vntouched , which in all likelihood must bee pulled downe , as well as the rest : The Lord graunt the Ruine thereof be not so fearefull , as it is like to bee certaine . Which that wee may prevent , let vs be exhorted and perswaded . 1. To begge of the Lord with all importunitie and continuance in prayer this mercy , that hee would melt and soften our hea●● in Weeping ; Resolving ●●●er to appeare before the Lord , but still to remember the Petition of the Prophet , Ierem. 9.18 . That our Eyes may run downe with Teares , and our Eye-lids gush out with weeping . 2. Eccles. 7.2 . To goe more often into the house of Mourning then wee doe , that is , Not onely to converse with the humble & tender hearted Christians , which in Sorrow for the hand of God vpon them , and Affliction of Spirit doe Weepe ; But to resort to the house of God , where the Law as a Sword may shed , and the Gospell as a Sunne may thaw thy heart into reares , by the continuall Preaching of the Word . 3. To looke much & often vpon him whom wee have pierced ; Remembering the Passion of our Saviour , The Poverty , Banishment , Ignom●nie , Temptations , Apprehension , Araignement , and Death , which hee suffered for vs ; Considering him on the Crosse , how he was digged , his side with a Speare , his hands and feete with Nailes , Socrat. l. 1. c. 13. and those so bigge , that Constantine made thereof an Helmet and a Bridle for his owne vse in Warre : This Meditation and Application of his blood-shed will dissolue more easily the hardest heart into Weeping , then the hottest blood of Goates can the Adamant . 4. To set some time a part by Fasting for the afflicting and humbling of our Soules , when wee perceive the Lord displeased with vs : For in all our Afflictions the Lord intendeth our Weeping , not that , as Esau , wee should Weepe onely , and still keepe Revenge , or other bosome-Sinnes within ; But put away the froward heart , hate and abhorre the Sinne , that doth so easily beset vs ; Vnto which Action , Fasting is a speciall Meanes to helpe it forward . As a Rider breaketh his horse , that he may travell him , both the way and the Pace which hee shall thinke fit ; So a Mourner must beat downe his owne Inclinations , and tame his flesh by Fasting .

§. 78.

But I may not , nay I would not seeme to prescribe , onely give me leave to Exhort ; For , Non est tenuitatis meae dictare vobis , &c. as said Bernard ; It suteth not with my meane Knowledge to direct you the Meanes , but with my Conscience to rub your Memories . Wee exhort and beseech you therefore , Cypr. de lapsis . Cum lachrymis nostris vestras lachrymas jungite ; Adde your Teares vnto our Teares , that all of vs , Quam magna deliquimus , tam granditer defleamus , May Weepe as bitterly , as wee have sinned grievously . Oh therefore ! before the Lord shake off the dust of his feete against vs , and turne to some other Nation more worthy , let vs open the dores of our hearts , that he may come in and sup and stay with vs : Let vs labour , our Soules may Weepe in Secret , as Ieremiah , for that is the right Method in the Practise of Weeping . The Heart is . Originally evill , the Treasury and Storehouse of Wickednesse ; therefore as it was first Deformed with Wickednesse ; so let it first bee reformed with Weeping . For many wee see whose Weeping is not from the heart : Si de corde procederent illa lachrymae , Bern. in Sent. non tam facile soluerentur in risum , If their Teares proceeded from the heart , they could not so easily be turned into laughter . But away with that Sycophanticall Hypocrisie , that adviseth men to beginne with outward Abstinence from Sinne as the more easier , and so by degrees to come to inward Mortification . The heart , as our Saviour teacheth , is surcharged with the superfluities of all wickednesses , and thence floweth Corruption , which hath continuall Eruption , into corrupted Action . So that it is impossible , our outward Actions should be Reformed , while as the heart remaineth vnpurged with Weeping . Ierem. 4.14 . Listen wee then to the Prophets Counsell , O Hierusalem , wash thine heart : Iam. 4.8 . And to the Apostles , Clense your hands you sinners , and purifie your minde you double minded : which both Washing and Purifying must be by Weeping . Let none thinke they doe Lament enough , when they haue brought their outward man to some Weeping ; Their hearts yet inwardly swelling with aboundance of Abominations . For , the heart , as it is the Fountaine of naturall Life , and of a Sinfull Life ; so must it be the Fountaine of Spirituall Life by Weeping : For so much as Weeping alwayes bringeth with it a wonderfull change and palpable alteration of Heart and Life . Chrysost. de Iob. Serus . ● . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , &c , For alwaies and every-where Weeping changeth the forme and fashion of our Life , faith Chrysostome . All other Weeping , is but the Visour of Weeping , not the face ; Or if the face , not the Heart . It may bee a Weeping for the Iudgement , not for the Sinne ; As the very Devils doe Weepe and Howle to bee tormented . Every Weeping is not a Signe of Grace ; Happy onely is that Weeping , for which the heart is the holier .

§. 79.

But as my Purpose is not to flatter any one ( though it bee a maine Sinne in our dayes , Hier. ad Celan . Masron . Vt qui adulari nescit , aut inuidus aut superbus putetur ; To esteeme every one either Proud or Invious , that cannot flatter ) so my earnest desire is , that none should flatter or deceive themselues , to thinke that by the externall Act of Mourning and Weeping , they may either turne the Wrath of God from them , or be reconciled to his Mercie and Favour : Vnlesse where is a Fire of Euill as of Malice and Envie , we seeke to quench it ; Where is a Sinke of Euill , as of Vncharitablenesse and Coverousnesse , wee seeke to clense it ; Where is a Roote of Euill , as of Pride and Hypocrisie , wee seeke to extirpate it ; Where is a Storme of Euill , as of Oppression and Cruelty , wee seeke to asswage it . Against these and the like Sinnes the Lords Messengers have cried both late and early in all Ages , but more importunately in our Age , then ever : — Sed quid decuisse iuvabas ?

Yet their labour hath been for the most part as Water poured vpon the Earth ; As a Fire kindled , where no man warmeth , himselfe ; As meate dressed , when the Guests refuse to come ; Or as when a deafe man is taught , or a dead man is cured , so our Message is rejected and despised . Cypr. Epist. 30. Thus , Animus aegrorum Medentium respuere solet industriam , Our Sicke thinke they haue no neede of the Physitian ; In so much that nothing may seeme now to remaine for vs to doe , but only to Weepe . For in this case it is , that the good Samaritan said vnto the Host , Take care of him ; Luk. 10.35 . In which words ( as Bernard excellently ) Petitur ● te cura , Ber. de Consider . lib. 4. non curatio , He enjoyneth not the Minister to Cure , but to take Care for the Wounde● man : If the Wounded man , as Babylon , will not be Cured , Ierem. 51.9 . Ezek. 33.9 . hee shall die for his Iniquity , but thou hast delivered thy Soule . Seeing then , Dolendum à Medico , quod non delendum à Medicina , The Physitian may bewaile ; where his Physicke cannot prevaile ; In these our desperately obstinate Times , wee have done our part when wee Weepe , and wee shall assuredly recvive our reward . If wee cannot turne the Streame , yet if wee endeavour to Swim against it , it shall be out glory : For even without Conquest , it is glorious to have resisted . Therefore as Paul told the Philippians , Phil. 3 . 1● . So let all Faithfull Pa●tors tell the Enemies of Christ , even Weeping , that howsoever neither their words , nor Works , nor writings prevaile with them ; Yet they must Exhort to Weeping , that all may be inexcusable , that even Idiots , Women , and Children , may not iustly say in their deepest Desolations , Nonne haec praescîsse oportuit nos antea , Should not these things have beene told vs before ? Wherefore though Israel play the Harlot , Hosh 4.15 . Isa. 61.6 . yet let not Iudah offend ; Seeing the Lord hath set Watchmen vpon her Walls , which shall never hold their peace day nor night ; But like the Valiant Ones of the Lord shall cry without , Isa. 33.2 . and as it becommeth Ambassadours of peace , shall Weepe bitterly . Certainly , if wee could be perswaded of these things , wee should not much neede to be exhorted to Weeping , but as the Israelites , when the Angell had rebuked them , for disobeying the Voyce of the Lord , Iudg 2.5 . lifted vp their Voyce and Wept , and called that place Bochim : So our Weeping would turne our Churches into Bochims ; And make our Sermons and Supplications in all Places , Ezech. 2.10 as Ezechiel his Rowle of Prophecie , wherein was written Lamentation , and Mourning , and Woe .

5. Consolation .

§. 80.

AND now , Oh Sacred Weeping ! What shall I say of thee ? Shall I say thou art an honourable Vertue ? Or shall I terme thee some heavenly Deitie ? Verely it seemeth thou art a Deity , and that God hath imparted some part of his Dominion vnto thee : That he hath made thee his Vice-Gerent vpon earth , and invested thee with his owne Authority to Blesse and Comfort . As the Lord doth comfort in heaven , so doth Mourning vpon Earth ; And as onely the Lord maketh the Righteous blessed in heaven , so Mourning ( by his Blessing ) maketh the Vnrighteous blessed vpon earth : For , Math. 5.4 . Blessed are they , not , Blessed shall they be that Mourne ; Because after Sinne none are blessed , but Mourning Sinners . Whom then may wee esteeme Blessed in this Life ? The Rich ? The Witty ? The Wise ? The Mighty ? The Honourable ? Alas ! Miserable Comforters are they vnto others , and Miserable Comforters are they to themselves , who esteeme themselves or others blessed , by being any , or all of these , in which is neither trust nor tast of true Felicity : Blessed are they that Mourne . It cannot be denied , but Mourners are almost alwayes corrected , yet wee may see them alwayes comforted ; In that their Correction proceedeth from the Love and Favour of GOD , either as a Bridle restraining them from the Licentiousnesse of Sin , or as a File and Hammer consuming the Drosse or Rust of Sin . Neither doth the Lord abridge Mourners of these earthly comforts , which dare weigh with our discontentments in this life . His greater Light of Spirituall Comforts , doth not extinguish the lesser of earthly Comforts : Health , Wealth , Friends , Reputation , Competencie , as they may occasion , but not limit our Rejoycing ; So they cannot bee Comforts if they delight vs not .

§. 81.

Behold then , this Corrasiue Divinity may bee a sole Soveraigne Cordiall of Comfort , to those that in the Time of their troubles goe out of themselues , and with Weeping eyes looke vpward to the God of all Consolation , Psal. 30.5 . Whose anger endureth but for a moment , and in whose favour is life : For their Weeping may endure for a Night , but joy commeth in the Morning● Behold , Isa. 30.19 . the Lord doth wait that he may bee gracious vnto them , at the voyce of their cry ; For when he shall heare it , hee will answere them . Oh happy hand which is so heavy vpon mournfull Sinners , that it suffereth them not to lye senselesse in their Sinnes , heaping to themselues wrath against the day of wrath . It may be a Comfort aboue all comforts , that this heavy hand raiseth them by Weeping out of the ordour of their sinnes : For he that hath so loved them , will not leaue them ; He that hath begunne his worke in them , will accomplish it , even as every Naturall cause leaveth not the worke vnfinished , which it beginneth ; As the Vertue of the Seede ceaseth not in the blade , not in the Eare , not in the Leafe , not in the Flowre , vntill it bring forth fruit to perfect ripenesse ; As the Bird never forsaketh her young , vntill she see them able both to flie , and to provide for themselues : So the Supernaturall Cause of all Causes is mooved by his infinite goodnesse and Loue , to finish the worke which hee hath begunne . Feare not then , Oh Weeping Soule , The workes of the Lord are perfect workes ; Deut. 32.4 . Hee who hath begunne to loue thee , will never change , but will persist to perfect all his Gifts and Blessings vpon thee , that thou mayest rejoyce after thy Weeping . For wherefore did he turne thy heart from Sin ? Wherefore did he provoke thee to Weeping ? But because thou shouldest Wash and be cleane , and Rejoyce in thy cleannesse . The Eagle feeling his Wings heavy , Aug. in Psal. 103. is said to plunge them in a Fountaine , and so reneweth his strength ; And every Christian that feeleth the heavy burden of Sinne , bathing himselfe in a Fountaine of teares , becommeth liuely and lustie like the Eagle : And as the Raine-bow in the Cloud , Gen. 9.15 . denounceth a present Showre , yet withall assureth , that Waters shall no more become a Flood to destroy the earth : So the Raine bow of Sorrow in the heart of a Sinner , may extort Teares from the eyes , yet never showreth downe the overflowing waters of Confusion vnto Death , but the everflowing streames of the everlasting Covenant of Grace , Mercy , 2 Cor. 7.10 and Repentance vnto Salvation not to bee repented of . The cause then of our Dulnesse and Discontentments in the dayes of our distresses , Isa. 36.6 . is our dependance vpon the Reede of Egypt , or worldly meanes , whilst wee neglect the Principall meanes of Weeping . Our corrupted Nature and Carnall Friends , will direct vs in Crosses and Calamities to Company , Musick , Discourse , Gaming , and the like , which are but as the drinking of hot Wines to qualifie a burning Fever , a little pleasing to the tast , but much encreasing both the Paine and Danger of the Disease ; And like the Fire , which Queque magis tegitur , tantò magis astuat Ignis .

The more it is covered , the more it burneth . Whereas all blessed Mourners may well assure themselues , that as after their Mourning they finde some preparation and beginning of all and every Grace they want or Weepe for : So what ever Grace by Weeping is prepared and begunne in them , it will bee perfected and perpetuated . The Lord in Wisedome — Curis aeuit m●rtalia corda .

Suffereth Corrasives , Cauterizes , Cuttings , and Launcings to be our Portion in this life ; that wee Weeping may bee both comforted and defended by his mercy , that wee Weeping may bee prepared and guided to his Glory , that wee Weeping may bee delivered from the Plagues which the Wicked shall endure .

§. 82.

Now that wee may haue Life and Comfort in Weeping , that wee may neither be beguiled throgh Infidelity and Vncertainty of our Hopes , nor benummed through Deadnesse and dulnesse of out Hearts ; Let vs first ground our Faith in Christ through his Word and Spirit ; And then set often before our eyes our everlastingly joyfull Estate and Condition . And for the first , Consider ,

§. 83.

1. The Weeping Soule draweth the Lords speciall Loue and Favour to it , in most speciall manner ; for though the Lord beholdeth all things , yet his more speciall Eye is to the Mourning Spirit . God hath a generall care of all things , Isa. 66.1 , 2. but the grieved Soule is his particular Treasure . Hier. ad Ocean . O faelix fletus , qui Dei oculos ad se trahit , Oh happy Weeping which draweth the Eyes of God vnto it ! Great then should bee our Comfort when we are enabled to Weepe , forsomuch as it draweth the Lords speciall Favour to vs . And heere ( because it is no shame to learne Wit of Heathens , neither is it materiall , in whose Schoole wee take out a good Lesson ) the Gracelesse Gentiles observed that Weeping ever portended prosperity , and fore-signified Felicitie . Arrian de Expeditione Alexandri . When Alexander beganne his Persian Warres , the Marble Statue of Orpheus i● Pieria , is said to Weepe : Which so wonderfully astonished all the Kings Sorcerers and Soothsayers , that only Aristander the Telmissean Soothsayer could interpret it to prognosticate all prosperous event , and good successe vnto the King . And that wee might the more fully be assured of the Lords Favour , he promiseth vnto all sincere Mourners the assured Comforts of outward Blessings , 1 King . 21.29 . which Ahabs Hypocriticall Weeping wanted not . Isa. 1.19 . For if we be willing and obedient , that is , willing to obey the former Commandement ( mentioned Verse 16. ) of Washing and making our selues cleane with Weeping , wee shall care the good of the Land , that is , we shall not only haue the blessings of Heaven , but the blessings of the Earth also . Thus when wee feast the Lord with the Water of our Weeping , he will fill vs with the Wine of his Blessings , and powre downe a Blessing without measure , when in any good measure wee Weepe for our Sinnes .

§. 84.

2. That for all Blessed Mourners are already prepared and now revealed so pure and constant delights , so Noble , so Generous , yea so Angelicall that Heaven it selfe hath no better , but onely in degree and manner of fruition ; For so transcendent are the Objects of their thoughts aboue all other Men , that the Excellency of their Iustification , the Sweetenesse of their Recanciliation , the Glory of their Adoption , the Assurance of their Salvation , and their Freedome from the Feare of Death and Hell , doe breed in their Hearts , Pleasure and Ioyes , so farre exceeding the Mirth of any Worldling or professed Epicure in Quantitie or Qualitie , that a sweeter or more ravishing mirth never entred into the Heart of Man , as testifieth the Apostle : 1 Cor. 2.9 . Which cannot be vnderstood of the Ioyes in Heaven , for the most Regenerate heere cannot tell what they shall bee , Math. 5.4 . but of those Ioyes , with which all Spirituall Mourners are comforted in this Life . In which respect the Gospell is truely said to bee the tidings of great Ioy , and indeed of so great Ioy , as the Heart of Mortall Man cannot receiue : Yet true right , title , and sweetenesse thereof belong onely to those that Mou●●e ; For the Spirit of God applieth and Preacheth those g●●d Tydings , To the Poore , Luk. 4.18 . the broken hearted , and those that Mourne , &c. Therefore as the inward Faculties of the Soule are capable of greater Pleasure then the outward senses , partly because they are more Noble and Divine , and partly because their Object is more excellent which is God himselfe and all Goodnesse : So the more perfect those Faculties are , the more perfect Pleasure they apprehend in their proper Objects . But Mourners haue the inward Faculties of their Soules , more perfect and cleere then other Men ; Because nothing either defileth or defaceth the inward Faculties of the Soule , but onely Sinne , which they constantly wash away with Weeping . Hence it must needs follow , that Mourners onely enjoy pure Pleasure in this Life , as proceeding from the purifyed and sanctified Faculties of their Soules , washed by Weeping from Corruptions of Sinne. In our Mourning then , Cypr de Immort . Deus non sanguinem nostrum sed fidem quaerit , The Lord seeketh not our Blood , but our Beliefe , Not our Death , but our Faith : For by Faith onely are the Comforts of the Gospel then plentifully dispensed , when we are most vncomfortable , and doe Mourne most for Sin : And if wee truely Mourne for any Grace of the Spirit , the Gospell assureth vs of it , in some competent measure . It is then ( after a sort ) ingenerate and naturall vnto the Regenerate to Weepe : Which Action of Weeping because some would violently and by force restraine , Pelus . lib. 2. Epis. 176. & l. 3. Epist. ● . a Father telleth vs , they fall into diverse and dangerous diseases in stead of Ioy and Comfort . Mourners therefore are filled with the good things of the Gospell , Luk. 1.53 . and haue the Spirit of Consolation . Woe therefore and thrice woe is vnto that Soule , whom the desire of this Blessing draweth not to Weeping .

§. 85.

3. That the Lord maketh speciall Provision in all Dangers and Distresses , for the safety of those that Weepe : So that Weeping may bee truely called , Na● . in laude Hieron . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The greatest and safest Guard of Mans Life . For Mourners are never forsaken , but in the midst of their Miseries , Mercy doth compasse them about ; They are never cast off , but are alwayes by the Mercies of God safely guarded ; The Mercies of God doe defend them for the present , and will deliver them in the time to come . For the present , it doth enable them , not onely willingly , but joyfully , and desirously to suffer the Momentany Afflictions of this life : For the future time , it prepareth for them an eternall Crowne of Glory , to which all the wailings and Weepings of this Life , are an Ordinary and almost necessary passage : As therefore when the sixe Angel , Ezech. 9 2. like Men were come downe against Hierusalem , with every one his Weapon in his hand to destroy it , first there was a course taken to set a marke on the foreheads of them , that sigh and Weepe for all the Abominations that were done in the midst thereof . The reason may be , By Weeping we are vnited vnto God ( as is formerly shewed ) and so we possesse God , and haue God . Cyprian de Orat. Dominica . And therefore , Cum Dei sunt omnia , habenti Deum nihil deerit , si Deo ipse non desit , Seeing all things are Gods nothing can bee wanting to him that hath God , if Man himselfe bee not wanting to God , In the want of Weeping . And the Sword of Vengeance is never drawne , till particular order be taken for the safety of Spirituall Mourners : And if it come to passe that they be swept away in any common Calamitie , yet their death is so precious in the sight of the Lord , Isa. 57.1 . that it is their happinesse to be taken away from the Evil● to come . But to strengthen vs vnder all burthens , we have one joy ( that were all our Sorrowes doubled ) could make vs lightly beare them : And this is , the Trueth of Gods Promises . Of which we haue an experimentall Knowledge , Theodoret. l. 5. c. 24. like that of Theodosius the Elder , who , when hee Wept , had the weapons of his enemies turned into their owne bowels : Socrat. l. 7. cap. 18. And like that of Theodosius the Younger , who , while he Wept , and Prayed , had an hundred thousand Saracens drowned by Angels in Euphrates . Therefore the onely way . 1. Either to keepe backe those Punishments our Sinnes haue deserved , is to Weepe ; For Gods Anger in Scripture is often compared to Fire which no Water , but the Water of Weeping can prevent or extinguish . 2. Or to take away Punishments when they are inflicted ; As Manasseth , — Scelere ante ali●● immanier omnes 2 Chron. 33.13 .

Who did more evill then the Nations did before him ; His Weeping having broken the fetters of his Sinnes , broke likewise the setters which detained him in Prison . 3. Or to sanctifie our Afflictions , and mitigate the Paine and Poyson of them , when they cannot be removed ; Thus Crosses often are as no Crosses , 1 Cor. 7.36 and they that Weepe as though they Wept not : When we through feare doe Weepe in Confession , Deprecation , or Supplication for Mercy , — Nostra est timer iste Volupta●s

Our crosses cannot affright or grieue vs so much as our Teares doe cheere vs in Weeping .

§. 86.

7. That Mourners are in a most happy State , for they haue assurance of the Remission of their Sinnes . Our Sinnes are written in a Booke , in the Booke of the Lords Remembrance ; Vnto which our Teares are like vnto a Water-Spunge . If wee Weepe , then our Sinnes are blotted out of that Booke of Remembrance ; Chrys. hom. 2 in Psa . 51 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . For our teares are the great Spunge of our Sinnes . Hier●● . ad Iulian. So that Peccatores pristinum recipiunt gradum , si sordes fletibus lavarint . Sinners are sure to have their Sinnes pardoned , if they have washed them with Weeping . The Mourning Sinner onely Ille verus vitium purgas in am●e no●● .

Washeth away his old Sins with the new Water of Teares . If wee can then but vnfainedly Weepe for our Sinnes , wee are safe . When the Streame of our Sinnes , and the Streame of Gods wrath for our Sinnes , come against our Soules , if wee can get the Streame of our Teares , to meet with the streame of Christs blood , the Streames of our Si●● and of Gods wrath are either dried vp , or turned another way : Because our Weeping maketh our Sinnes both seene and not seene ; Seene vnto our selves , and so amended ; Not seene vnto the Lord , and so remitted . As the Teares of Vine-branches doe cure the Corporall Leprosie ; Plin. lib. 23 in Proaemio . So the Teares of those Vine-branches graffed into the true vine Iesus Christ , doe cure our Soules of Sin that Spirituall Leprosie . And wee have the Lords infallible Promise , Zachary 13.1 , That , Then , that is , whensoever wee doe Mourne for our Sinnes , as for our First-borne , Wee shall have a Fountaine opened for Sin and for Vncleanenesse . The Reason is , Non Vindicabit Dominus bi● in id ipsum , Hieron . ad Castratium The Lord will never punish one Sinne twice : For what wee punish in our selves with Teares , the Lord will never punish with Torments , according to that of the Prophet , Nahum . 1.9 Affliction shal not rise vp the second time . Thus if our heads be Fountains of Teares to bewaile our Sins , Christs heart wil be a Fountaine of blood to wash away our Sins . Not that Weeping meriteth Remission , nor that it apprehendeth it , for so only Faith bringeth Remission of Sins , but as it is a necessary and inseparable Attendant of Faith in apprehending Remission . For when wee hold out the hand of Faith to receive Gods Mercy , wee doe it with Weeping eyes , lamenting our Misery . And therefore though it be Faith that apprehendeth Mercie and Pardon , yet because this Faith is ( in a manner ) a Weeping Faith , yea even then most of all Weeping , when it most of all apprehendeth Mercy : Math. 5.4 . Therefore is the Promise of Comfort and Remission of sinnes so often in Scripture made vnto Weeping .

§. 87.

Secondly , As for the eternally ioyfull estate of blessed Mourners , as it is incomprehensible , so vnexpressible . For all Comforts and Graces our soules can have here , in this time of Regeneration , are in Comparison not only mixed and dilute , but short and suddaine flashes of comfort , to our never ending Ioyes in Glorification . Here our Knowledge is darkned with Ignorance , there God himselfe is Fulnesse of Light to the Vnderstanding ; Heere our Memories are clouded with forgetfulnesse , there is continuation of Eternity without intermission ; Here our Wills are vexed with Distractions , there they shal be without disturbance ; Heere our Affections are tossed with Passions , there the superiour part of the soule pleaseth it selfe in the Vision of God , and the inferiour is satiated with the fruition of his pleasures . And thus though the comforts of Mourners in this Life be greater then they can either ask or think , yet are they still soyled and stained with Thoughts , Phantasies , Forgetfulnesse , Infirmities , Affections , which can never be removed , till after this Life we be perfected in our Vertues , and freed from our Frailties , never Mourning , but ever Praising our Creatour without Defatigation or satietie . These and the like incomprehensible and vnexpressible Comforts , although they be delayed for a while , 〈…〉 si nondum res , Au●ust de doct. Christ . lib. 1. cap. 22 tamen spes nos hee tempore consolatur , If not their Helpe , yet their hope doth comfort vs in this Life . They are sure , though secret Comforts , and such as by Reason of the hiddennesse of them , make many to thinke it is the most perplexed life in the world , to turne our carelesse Living into holy Mourning . Yet when the day of our Refreshing shall come , all these and many more Comforts shall wee suck , Isa. 6● . 11 . and be satisfied with the breasts of our Consolations . Now our Teares are as Vailes vpon our faces , overshadowing our Happinesse , that it cannot be seene : But when they shall be wiped away , then at last shall be a Day of full and finall Refreshing ; In which , as they whom their Mothers comfort , the Lord will comfort vs , and we shall be comforted . Our Sun shall no more goe down , neither shall our Moone withdraw it selfe ; For the Lord shall be our everlasting Light and Life , when the dayes of our Mourning shall be ended .

§ 88.

But for so much as we are so far from Vnderstanding the full Felicities which Mourners shall enjoy , as we are from enjoying them ; For no man doth vnderstand them , but they who doe enjoy them . And because it is the Confession of blinde Phylosophie , that our Vnderstanding of heavenly things , is , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , As the eyes of Owles that cannot behold the Sun ; I conclude vnto Mourners , 1 Reg. 10.16 . as the Queene of Sheba vnto Solomon . It was a true report that I heard in mine owne Land , of thine Acts & thy Wisdome ; Howbeit , I beleeved not the words , vntill I came and mine eyes have seene it , and behold the halfe was not told me . Thus , we are further from heaven , then the Queene of Sheba was from Solomon ; And wee heare of our joyes there as shee of Solomon ; And our report of them is true , as their report of Solomon ; But our report is not beleeved , no more then the report of the wisdome of Solomon , But when they shall enjoy those Comforts , they will confesse , that not halfe the Good & Glory was reported on earth , which they finde in heaven . Where likewise , Cypr. d● M●rt . Dominus est daturus eis Gloria sua ampliora praemia , qu●ru circa se fuerint desideria maejora , The Lord will reward with greater Glory , those that with greater desire , longed after his presence in Weeping , Isa. 61.7 . When everlasting joy shall be vnto all Spirituall Mourners . * ⁎ *

Conclusion .

§ 89.

BVT oh Lord , Who beleeveth our Report ? Or to whom is the Comfort , Benefit , and Excellency of this Grace of thine revealed ? Oh Lord , To whom shall wee speake , and apply what hath beene spoken ? For the Sonnes of men have lost th●ir hearing . Charme we never so wisely , exhort we never so earnestly , men despise vs Ministers and our Admonitions , as if we spake onely out of Ch●ler and Passion , out of Fashion and Formality . Yea , as among the Iewes , there was not one Hangman , but every one wa● Executioner , so now among vs every one almost is a Carping Censurer . Therefore it was my endeavour to submit to the Philosophers grave and strict precept , Arist Top● ● Cap 14 sect 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , That the Authorites , Examples , Testimonies , and other Euidences alledged , should convince such Criticks , that , Scalig in R●sp●●erar . Nos Novatores non sumus , licet illi sint Veteratores , That wee teach no new Doctrine , though they corrupt , contemne , or abuse true Doctrine . And because the generall Complaint of the world is , that there is No end of making many Bookes , Aug. Epist. 101. for , Laborant homines in discendo , & brevia non valent intelligere , pro lixa non amant legere , There is little or no fruit in those that reade them ; As slenderly slighting them , as ever Iulian the Apostata did the Bookes of Primitive Christians . To whom though St. Basils Rejoynder to the same disdainfull Apostata , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Sozom. l 5. c 17. To reade and not to vnderstand , is to condemne or contemne , may fitly bee retorted ; Yet , Oh that I could stirre vp some Weeping Intentions and Affections in some Readers , whose eyes may happily be cast vpon this Advise ! Then would they also endeavour to worke the like in others , and so a small number by multiplication might prove a great . Yet that I may not be censured as one , Who , Dum alienos errores emendare nititur , Hier ad Lucin. ostendit suos , Whilst he would amend faults in others , publisheth his owne . Onely Duty herein excuseth mee from Presumption ; Seeing , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , In doing our Duties , our faults are excusable . For the present I know & acknowledge ingenuously , that I have violated many Rules of Art , and omitted not onely many Circumstances , but much more Substance , whilst it hath beene my desire to prosecute the Defect of Weeping , without exact Method or Rhetoricke : And the rather , seeing in Complaints , it is the best Method to observe no Method , and the best Rhetoricke is sincere Profession and Confession of the Truth . In which , my heart-broke Elegies have given an harsh and broken Harmony , a sullen Stile as well as sacred ▪ And being tuned heavily to sighes and lamentations , it could not b●● abhorre the strong Lines of Descant and Division . Yet in all these , where Intellecta parum , confusaque verba fuerunt , I have failed , God ( I hope ) and good People will pardon mee , because of my vnfained Desire to incite all to this Duty of Weeping ; And yet both Freely and Sparingly : Freely in regard of true Weepers , lest vnto them I should seeme Cynicall , in saying too little ; Sparingly , in regard of our Wantons , lest vnto these I should seeme Satyricall , in saying too much .

§. 90.

Endeavouring therefore my selfe , Accipiat lachrymas vtraque turba meas , To bee made all things to all men , 1 Cor. 9 22. that I might by all meanes gaine some to Christ , I humbly and heartily beseech the great Lord of our harvest , to touch the heart of some learned Zenas , some skilfull Apelles , some Practicall Divine , with a Coale from his Altar , who may teach vs the Art of Weeping . The Art of Weeping , which is more necessarie to be taught and learned in our dayes , then any of all the Liberall Sciences . Oh that this Art were seriously studied , taught , & practised ! then would the Beauty of Weeping more orieutly blaze in the eyes of all , the Name of it more pleasantly sound in the Eares of all , and the Contraries of it be more odiously censured of all . We haue ( I confesse ) the vse of Weeping , although it be not taught vs , as men had the vse of Logick before the Art was penned : Yet none can denie , but that Rules and Directions orderly collected , to acquaint vs with the Name , Nature , Subiect , Obiect , Kindes , Properties , Causes , Effects , Ends , Meanes , Markes , Canons , and Motiues of it , would much conduce to a more lively and certaine Practise , then wild and vnguided Affections : And such helpes Gods Spirit in Ordinary despi●eth not . All that I , vpon this suddaine , and ( as I conceive ) extraordinary and necessary Occasion of Weeping , vndertooke ( intending onely Sanctisication , and no Matter of Controversie ) was to bee at least like the Whetstone in the Poet , Horat de Ar●e Poet Which can sharpen the Knife , though it selfe cannot cut . And the rather , because it better beseemeth my yeares to warne , then to teach ; To enkindle Affections , then to enforme Iudgement ( Though , Aug cont . Cres●on . Gramm . lib. 4. c. 65. Arrogantia non sit , vel quaerere vel asserere Veritatem , It bee no Presumption in any man , either to search or Teach the Truth . ) And out of this short Text of Weeping , to bring some Light to the Grace of Weeping .

§. 91.

Let me ( in the meane while ) Congratulate thee , Oh Christian , whosoever thou art ; That running after thy onely Patterne Iesus Christ thy Redeemer , dost follow this Affection of his Weeping , that all Gracious Effects may follow thee : That art become ( as it becommeth thee ) an humble Suppliant in the lowest degree of Sorrow and Shame : That powredst out thy Soule at his feete with Teares , and , Aug. Confess . lib. 8. cap. 8. Tam vultu quam mente turbatus , Makest thy abiect Countenance and dejected Gesture , vnfained Messengers of thy distressed Thoughts : For thy Mournfull Elegies shall be turned into joyfull Halelujahs , when the Laughing Humour of every Democritus , will prove but a dolefull Dorion . Well knoweth thy milde Ph●sitian , that , Mors ista Criminum , Cypr. Epist . 2. est vita virtutum , This sharpe Corrasiue of Weeping , angreth thy tender and wounded heart with great bitternesse . Yet — Dabit Deus his quoque finem .

Thy God will assuredly apply a sweete Lenitive to asswage thy paine ; By which also thou mayest acknowledge thy Calamitie to bee rather a fatherly Chastisement , then a severe Punishment . Plin. l 12. c. 15. For doubtlesse as that Myrrhe is more pretious which drops from the Tree of it owne accord , then that which issueth enforced by Incision , o● other wayes : So those teares are more acceptable to the Lord , which earnest desire of Grace in Loue and Humility causeth to distill . And , as when the Eagle broods , the Chicke that commeth of the Egge lying neerest her heart is best beloved of her ; Plutarch . So the Teares of thy humble and contrite Heart are no lesse acceptable vnto the Lord , then the blood of Martyrs : Yea every true Mourner is a true Martyre , for , Basil . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , The whole life of the Iust Man is a Martyrdome . And therefore , Hee that is both Commander and Spectatour of thy Combate saith in a word behind thee , Luctare , Adiuuabo : Isai. 30.21 . Aug. in Ps . 4. ● . Vincito , Coronabo : Bee of good courage , thy God is both Iudge and Rewarder of thy Conflict : Who admitteth thee so often into his Presence , and affordeth thee space to embrace the sacred Ordinance of his Word and Sacraments , the Conduits of his Grace , and Seales of thy Redemption , by which he reneweth the evidences of his vnchangeable Loue , and accepteth all thy Sacrifices . Thus thy Gracious Lord , who is ever a Mercifull Father to forsaken Wretches , an easie Iudge to repenting Sinners , and a God of comfort to sincere Mourners , will not only stint thy Weeping , but perfect thy Ioy , and make the end of thy Weeping and Sorrowes , the beginning of thy never-ending pleasures .

§. 92.

Let it not then be tedious or troublesome vnto thee to weepe , seeing vnto none doth thy Lord impart his Love , but vnto whom he imparteth his Labour : And with none doth hee communicate his Griefe , but therewith also hee communicateth his Grace . Wee are caught with Sinne , as Fishes are taken with a baite : Therefore as the Fish Scolopendra , Plin. lib. 9. Cap. 43. having sucked in the Fishers hooke , instantly doth rid her from it by vomiting vp all her guts : So let it not bee tedious to powre out thy Soule before God by casting vp , and casting out in Weeping all the sinnefull baits of Satan within thee . Be not then ( as most bee ) of so effeminate and soft disposition , that they are ready to swound at the very name and first Alarme of Weeping : Seeing in the troublesome Sea of this World , Aug. Trac. 1. in to 〈◊〉 Non portum sed planctum iuuenimus , We finde no Haven but howling , that we should employ our selues in seeking to redresse by weeping and sorrow , what we cannot avoy de in sinne . Stand not gazing on others in thy greatest dangers , expecting ayde from God , but not remembring , that thou must , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , Adde ●hy owne Industrie to the In vocation of Divine assistance : For Mercy and Grace are not gotten by wishing , it is by weeping and Watching that they gaine a good and Godly successe . Origen Hom in Ierem. A tristibus semper sednecessarijs inchoat Deus , deinde progreditur ad hilariora , God ever beginneth at necessary discontentments , and so proceedeth vnto things more pleasing ; First hee woundeth , then hee maketh whole ; First he plucketh vp , then hee planteth ; First hee mortifyeth , then hee vivifyeth . Cant. 2.2 . As thy Beloved is called a Lilly among Thornes , so he cannot be attained with idle ease : Thou must endure not onely labour but paine likewise , If thou wilt enjoy him . If thou would haue his Head to comfort thee , it is crowned with Thornes ; If his Heart to pity thee , it is pierced with a Speare : If his Hands or Feete to helpe thee , they are stroke through with Nayles ; And if his Eyes to watch ●uer thee , behold ! they are Lymbecks of Teares . Wherefore , Recusas esse in Corpore , Aug. Tract 87. 〈◊〉 Ioan. si non vis pati cum Capite , Thou refusest to be a Member of the Mysticall body of Christ , if thou wilt not suffer with thy Head and Saviour . Know then , Oh Sinne full Soule , that Sinners may bee forgiven if their Sinnes bee lamented For the Poyson of Sinne is not like the Poyson of Tarantula , It must bee cured with Mourning , and not with Musicke . Therefore as that Holy Bishop spake concerning Augustine before his Conversion , Aug. Conf. 12. l. 3. c. 3. Fieri non potest vt Filius istarum Lachrymarum pereat , So may it bee spoken concerning thee before thy Consolation , Fieri non potest vt in Fluvio istarum Lachrymarum pereas , It is impossible , that in the Flood of thy Teares thou shouldest perish . For every Grace and good Gift , which no other Mortall Force , Favour , or Policy can procure , the continued Teares of Godly Weeping are able to obtaine . And as it is vndoubtedly true , that he never leaveth those that loue him , and ever loveth those that Weepe with him ; So thou shalt vndoubtedly finde him Liberall aboue Measure , and Comfortable beyond Expectation , not for any Merit of thy Weeping , but for his owne Mercies sake .

§. 92.

Wherefore , Oh Blessed Saviour , thou alone that knowest how little account I make of this vnworthy Service I haue done vnto thee , and yet am Confident that thou acceptest this poore Mite , because it came of thee , that I should haue the least Will or Skill to doe it ; Bee pleased , I beseech thee by all thy Mercies and Merits , to giue me Grace to Weepe with thee . And in taken of thy Grace , Giue me a Flood of Teares , that I may poure them foorth before thee , with Reverence , bewailing my Miseries , and begging thy Suppertance and Supply . And to this effect , Mollifie my Stony Heart , Illuminate my Mystie Minde , Subdue my Sensuall Affections . Subdue , O Lord , my Body to my Soule , my Soule vnto Reason , my Reason vnto Fayth , that I may Ioy onely in Weeping with thee , who hast promised to all such Mourners , in thy presence Fulnesse of Ioy , and at thy right hand Pleasures for evermore . AMEN .

GRATIAS TIBI DOMINE IESV . FJNJS .