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 Flaceê° 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 coÌ„fort 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 Lachrymâ— 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 Solâ— 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. Deâ— 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 pâ—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
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 Bâ—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 â—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 amaritudâ— mea amarissima Which according to the Hebrew our Translation readeth Behold for Peace I had great biâ—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 dâ—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 Linguâ— 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 exprâ—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 VVhereas 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
by his infinite goodnesse and Loue to finish the worke which hee hath begunne Feare not then Oh VVeeping 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 VVeeping For wherefore did he turne thy heart from Sin VVherefore did he provoke thee to VVeeping But because thou shouldest Wash and be cleane and Rejoyce in thy cleannesse The Eagle feeling his VVings 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 VVaters 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 VVeeping 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 VVines 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 VVhereas 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 VVeeping is prepared and begunne in them it will bee perfected and perpetuated The Lord in VVisedome Curis aeuit mâ—rtalia corda Suffereth Corrasives Cauterizes Cuttings and Launcings to be our Portion in this life that wee VVeeping may bee both comforted and defended by his mercy that wee VVeeping may bee prepared and guided to his Glory that wee VVeeping may bee delivered from the Plagues which the VVicked 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 VVord 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 iâ— 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 VVeeping 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 Mouâ—â—e For the Spirit of God applieth and Preacheth those gâ—â—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
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. ToÌ„ 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 â—â— 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 â—â— 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
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 vvhich 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 VVeeping be no lesse then our wickednesse Ezek 22.6 That wee VVeepe if not as Ezekiel to the breaking of the loynes and melting of the heart Amos 5.16 Yet as Amos VVailing 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 VVe do either through Ignorance not knowing God or Negligence not following God Or through Malice resisting God liue as without GOD in this world
AN EPITHRENE OR VOICE OF WEEPING Bewailing The want of VVeeping A Meditation Mat. 5.4 Blessed are they that mourne for they shall bee comforted Augustin Fleuit Christus fleâ—t Homo Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed by A. M. for Humphrey Robinson and are to be sold at his Shop in Pauls Chuch-yard at the Signe of the three Pidgeons 1631. TO THE RIGHT WORSHIPFVLL My honoured Kinseman IAMES CHAMBERS Doctor in Physicke Physitian for his Maiesties Person in Ordinary and for the Prince his Highnesse SIR AS the Lord in Iustice will adiudge those to bee wicked and slothfull seruants Mat. 25.26 that improue not his Talents So in Mercie bee graciously accepteth our Free-will offerings aswell of Goates Haire and Rammes Skinnes Exo. 25.34 as of Gold and Siluer offered for building his Spiritual Tabernacle Who is well pleased not so much with the Extention as Intention of the Offering And among the Gentiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suid in Voe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was thought sufficiâ—nt if poore men that were not able to sacrifice a liuing Bull did but offer a Bull of Meâ—le Vpon consideration of these I presume that your worthy Christian disposition wil not disdaine to accept and protect the inarticulate Voice of this Abortive Infant whose weake and warbling Notes cannot be more disliked by most censorious Criticisme or scornfull Ignorance than by his owne Author Which if distraction of my thoughts in other businesse and passages of my Function had suffered me fully to peruse they might happily haue given a more distinct and lowder Echo But the neuer-enough deplored Iniquities of the Times and place where I liue enforced them to Abortion and made me cry out with the Prophet My bowels Ier. 4.19 my bowels I am payned at my very heart my heart maketh a noyse within mee I cannot hold my peace Ier. 20.9 For the Word of the Lord was in my heart as a burning fire shut vp in my bones Psal 69.10 and I was weary with forbearing and I could not stay But because when I wept and chastened my soule with Fasting that was turned to my reproach Aug. Confess 10.12 Rideat me ista dicentem qui ista non sentit ego dolâ—bo ridentem me Let him that feeleth not these things scorne me that say these things and I will weepe for him that scorneth mee How ever the tongue of most men be like Hanuns Rasors 2 Sam. 10.4 still cutting off and disfiguring the most holy intents My hope is Theed li. 4.26 that as Aphraates hauing spent the greatest part of his life in solitary Places could excuse his vnaccustomed walking once in the streets of Antiochia for which he was admired by the example of a Maid that all her dayes had kept her selfe within her Fathers house vntill the violence of a suddaine Fire constrained her to bewray some Immodestie to goe abroad and give notice of the imminent danger So now my first stepping foorth vpon the Stage of the World from my retired Privacie where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch Hier de Vitando susp Contub my dayly Taske is Praeterita mea plangere vitia vitare prae sentia to warn wanton Worldlings delighting onely in the Sardonian laughter to abandon their exorbitant enormities by holy weeping may bee taken in good part seeing as sayeth the Schooleman Aquin 2.2 107. 1.2 Voluntas est mensura actionum And my endeauour proceedeth from a will to doe good Wherein if I seeme to haue stirred a course opposite to the liking of the Multitude or that my Matter be Cynicall and Methode Triuiall almost approuing the Practicall Phylosophy which I disclaime of Heracliâ—us in his sullen humor or that others Erasm in Adag In antro Trophonii vaticinantes should become irrisible I haue resolued and doe esteeme it a part of my Felicitie vpon Earth to be accounted a Stoicke of all the world so I be a Peripateticke to Christ For sensibly spake he and fittingly mee thinkes to our Times who Weeping said that though we commit no other sin Hier in Apol contr Ruffin Certe verum tacuisse peccatum est To conceale the Truth is Sinne. A sufficient Apologie for my bold adventure of publishing this Essay of my poore endeauours may be the Raritie or rather Nullitie of Orthodoxe Tractats in this Argument Bellarm de Gemit Colum Bessas Heraclit Christ Two onely Popish Discourses the one of Bellarmine the other of Bessaeus I meete with In which because without disparagement to their Learning their Labours are fraught full of frigid frothy superfluous and superstitious Speculations I haue published this Embryo though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee may cost mee the publication of my Ignorance As then no motive of this wretched World but zeale to promote Gods glory and Christs Gospell moved mee to expose these to the view of this censorious World So in humble acknowledgement of your many kindnesses towards mee They doe make mention of your Name in the Frontispice Where be pleased I beseech you to accept my briefe and ingenuous Confession that the Quotations Quid cuius esset simpliciter confitentes had these causes 1. To remove Imputations of Singularitie and Phantasticall delight in going alone 2. To aduantage I hope the Truth as Testimonies of very Heathens are inserted by Apostles 3. Hieron in Epitaph Nep. Hierome esteemed it a maine argument of Ingenuity in his Nepotian and worthy of imitation 4. To avoide that forging Tricke of Iesuiticall Legerdemaine 5. I know not better how to confirme what I alledge then by acknowledging whence I had it Therefore knowing mine owne defects Let others Narcissus like content themselues with their own Conceptions I doe so reverence and admire the rich Compositions of Ancient times as that I cannot but accord to them that in worthy examples hold Imitation better then Invention Vouchsafe then deare Sir Acceptance of Patronage to this weake Watch word which feareth the sentence of Weakenesse Galen de Nat facul l. 2. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though lesse then of Ingratitude And therefore desireth not so much to expose my Observations to the World as my Observance to you for the fatherly care you ever had in cherishing my Labours and encouraging my Studies For which I pray GOD to prolong your Time with much comfort here and crowne it with Eternity Addimus his precibus Lachrymaâ— quoque verba precaÌ„riâ— Perlegis lachrymaâ— finge videre meas Your most bounden Kinsman and devoted in the Lord IOHN LESLY Synopsis Series Methodi 1. Preface 1 Introductive § 1. 2 Cohesive § 2 3 Descriptive 1 Obiect § 4 2 Subiect § 6 2. Parts 1 Exegeticall explicating the Nature of weeping in the 1 Patterne of Christ 1. Shewing the causes 1 Efficient his griefe in which 1 Manner of his griefe Voluntary §11 2 Matter of his griefe in which 1 Obiect grieving § 12 2 Subiect
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 ConfutatioÌ„ 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 immoderaâ—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 〈…〉 Aristâ—â—â—â—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 ConstitutioÌ„ of body will yeeld no Teares neither in Sorrow for Sinne nor worldly Crosses which therefore may not bee imputed to CorruptioÌ„ 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 Arâ—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
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 vestrâ— solatia luâ—tuâ— 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 iâ— 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 Anthâ—llâ— 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. 3â— 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.
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 wâ— 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 distemperâ—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 Peterâ— 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
the Generation of his VVrath 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 VVeepe for their present Misery and future Indignation And not much rather for Christians not touched with Sorrow VVhen 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 VVeepe shall VVeepe 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 dâ—lens sim causa delâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich is the Laver or VVashing of Regeneration Our Life is nothing else but a Fowling of that which was washed VVee must wash and Baptise our Soules with Teares Lachrimae enim paeniâ—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 fruiâ—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 Caeâ—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 Chrâ—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 Appâ—tits rage of Sensualitie tempests of Affections without any discoursâ— 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 VVhich 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 VVhere is our Vnderstanding If we vnderstand not our estate if wee vnderstand not our dangers VVhich 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
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 â—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 〈◊〉 â—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 heaâ—â— in Weeping Resolving â—â—â—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 Ignomâ—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
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 despiâ—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 Arâ—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 Cresâ—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 Phâ—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 oâ— 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. â— 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 VVretches 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 VVee 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 VVorld 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 â—hy owne Industrie to the In vocation of Divine assistance For Mercy and Grace are not gotten by wishing it is by weeping and VVatching that they gaine a good and Godly successe Origen HoÌ„ 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 â—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 Errata In Epist Pag. 4 l 18 r. Tâ—n uâ—s pâ—s l. vlt. 〈◊〉 the first ha fe of a Parentnesis before Whâ—â—e p 11. l. 5. before Oâ—â—8 p 8. l. 8 r. mâ—â—e In Lib. Pag 1 l. 9. r vnto man p 2 l 8 r Câ—re p. 37. l. 18 blende l p 47 l. 7 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p â—8 l. â— r Noâ—â—ov p 64. l. 8 r cause p 7 â— l 18 r. Where p 84. l 10 r. all almost p. 107 l. 1 r. poieted p 11 â— l. 14 r Oh our p. 130. l. 1 r. confinneth p 140. l 16 r pant out p 207. l 4 r â—o farre p 224 l 8 r indigentium ibid. l 10 r. decimas p â—38 l. 20. r. lachrimemur p 257. l 5 r. Comparing p 261. l. 16 blot out l p 26â— l 5 r and make p. 296. l 17 r. 4. p. 297 l. 8 r lauerâ—â—t p 301. l 19 r. Praising In Sect. § 34. iterated p 90. 94 § 46 iterated p. 138. 143. § 53. iterated p 161 163. § 69 r 64. p 205. § 70. iterated p. 2 3 235. I Will not accuse the Readers discretion to tell him of false Points or smaller Errours I entreate onely to amend these and pardon all