omnipotent as the Father is Infinite in Majesty Wisdom Goodnesse Power c. How can they I say but admire to see him demitt himself so farre for us and to us As man also he offereth himself to be seen by us spiritually Here we may see him and should look upon him as he suffered and was crucified for us Here thou may see his Head crowned with thornes which should have been and now is crowned with Glory His Face spitted on and busseteâ—â— which should have shined and doeth shine with the beams of heavenly Light His Hands and Feet pierced and in a word all wounded for our transgressions and bruised for our iniquities and now giving his Body that was broken and his Blood that was shed as the food of our souls unto eternall life O what a wonderfull and sweet sight is this what reverence and humility what love and thanksgiving should it raise up in us Dost thou see what thou receivest in these sacred mysteries and from whom and wilt thou who art but dust and ashes refuse to humble thy self in body and in soul or can thou consider his infinite Love to thee which made him to give himself for thee when thou was his enamie to exchange as it wer the Throne of his Glory with the ignominy of the crosse canst thou I say consider this and not be inflamed with love and breake out in thanksgiving Secondly He speaketh to us in these sacred mysteries most sweet and comfortable words which we should heare and answer unto He sayeth I am the bread of life c. that we may answer LORD evermore give us this bread He sayeth I am the water of life that we may answer LORD give us of this water that we thrist not againe He sayth This is my Body which is broken for you This is my Blood which was shed for you he that eateth my flesh and drinketh my Blood dwelleth in me and I in him that we may answer Whence is it that our LORD cometh to us O LORD we are unworthy that thou should enter under the rooffe of our unclean souls but let it be unto thy servants according to thy word Here he reacheth us as it were from his crosse all the precepts of divine vertue He sayeth Learne of me for I am meek and lowly in heart I humbled my self and became obedient to the death of the crosse when I was stricken I revenged not I gave my life for mine enemies I prayed for them in my greatest distres I cleaved most firmly unto God thus he speaketh unto us and we should devotly answer him But the time is spent and therefore I forbeare to proceed further The LORD imprint these things in our hearts that for the merits of Christ to whom c. A SERMON UPON the II. of the CORINTH chap. VII Vers 10. For godly sorrow worketh repentance to salvatiâ—â— not to be repented of but the sorrow of the world worketh death THe holy Apostle in the former words speaketh of the effect of his former Epistle unto the Corinthians wherein he had rebuked them for not censuring the incestuous person that was among them of whom ye may reade in the 5. chap. of that â—repist This his reprooffe of them had grieved them made them sorrowful but he tels them that if it could have been he wished not their sorrow If it might have stood with their wel-being he would have been glad that thy had not been sorrowfull at all Yet in the mean time he declareth that this their sorrow which his epistle had wrought in them was matter of joy unto him not for that they were grieved but because they had sorrowed in a Godly manner and that unto repentance unto the Glory of God and good of their own souls He confirmeth this particularly by the generall doctrinâ— of the fruit of Godly Sorrow in the place that I have read For Godly Sorrow sayeth he worketh repentance c. Here he commendeth Godly Sorrow of which nature that was which his epistle wrought in the Corinthians first The very name he giveth it containeth an argument of commendation for the Sorrow which he speaketh of is a Godly Sorrow or a Sorrow according to GOD. 2. He commendeth it from the fruit of it it is such a Sorrow as worketh repentance even a repentance that is never to be repented of because it is unto salvation 3. He commendeth it by opposing the contrary Sorrow namly the Sorrow of this world which worketh death That we may proceed the more clearly we shall beginne at this last point The Sorrow of this world sayeth he worketh death He opposeth as yee see two kinds of Sorrowes the one to the other the Sorrow which is according to God and the sorrow of this world The sorrow of the good Corinthians had this good in it that it was not a sorrow of this world which is no matter of joy for it worketh death All sorrow presupposeth love for no man sorroweth but for the losse or want of that which he loveth therefore where this worldly sorrow is there is also a love of this world Such is the sorrow that men have for the losse of worldly things wealth honours delights or friends If their heart and love be set upon these things they foolishly and without the feare of God rejoyce in them when they have them and being drunke with that transitory happines they seek for no more On the contraâ—y when they losse or want them their hearts are cast down and they are pressed down with Sorrow inordinatly Such a Sorrow the Apostle recommendeth not nay he dehorteth from it for it worketh death This Sorrow can do no good When a man hath lost his riches if he sorrow for that this sorrow will not restore his wealth to him againe If a man hath lost his honour the sorrow which hee hath for that will not recover it againe If hee hath lost his friends or children should he mourne never so much for them his sorrow will not bring them to life againe So this sorrow can do no good yea on the contrary it doth great harme it worketh death It maketh the way to bodily death especially when it is inordinate The heavines of the spirit dryeth up the bones saieth SOLOMON Proverb 17. 22. Sorrow hath killed many and there is no profite in it saieth the WISE-MAN Ecclestast Chap. 30. 23. And which is worst of all this sorrow leadeth to eternall death For God is offended with it it stirreth up a man to do many things wherat God is offended and maketh a man guilty of eternal death so this sorrow is no matter of joy but the sorrow that was in the Corinthians and which ought to be in us all was of another kinde It was a Godly sorrow or a sorrow according to God For better understanding of this Consider first That this sorrow which is according to God is such a sorrow as a man
declared his Wrath against it by dreadfull judgements In this kinde we have a notable example in Eusebius his ecclesiastick Hist 6. book and 8. chapter There he reporteth that three wicked men had conspired against Narcissus Bishop of IERUSALEM in the time of the Emperour Severus who was a man of singular holinesse but somwhat severe These wicked persons fearing to bee censured by him accuse him of Vncleannesse to perswade men to beleeve them did use fearfull curses and impreeaâ—ions against themselves if they spake not the truth The first of them wished that he might be burnt The second wished that his body might rot be consumed The third wished that he might be blinde if it was not true which they spake Notwithstanding of all this the people were so perswaded of the holinesse of their Pastor that they beleeved them not And in the meane time ere it was long the judgement of God came upon these three The house of the first took fire and in it hee and his familie was burnt The second fell into a grievous disease which consumed his bodie away The third considering the vengance of God that had come upon his fellowes is brought to repentance confesseth publickly the whole matter shed tears so aboundantly then and afterwards that he lossed the sight of his eyes So the curse of every one of them fell upon themselves Thus we may perceive that the Apostle his cursing did much aggravate his sin Secondly the matter which he denied with oathes execrations was most great and important It was no lesse then his LORD and SAVIOVR even he to whom before he had said Lord whether shall we go from thee for thou hast the words of eternall life and we know and are sure that thou art the Christ the son of the living God Thirdly he who denied this was no mean person but a great and prime Apostle which aggravateth the offence it was Peter whose name Christ had changed and whom he had called Peter to signifie that the strength and firmnes of a rocke should be in him It was Peter who had been so familiar with his Lord had seen him worke so many miracles and had wrought miracles himself in his Name Peter who had been with him in mount Tabor had tasted there the heavenly joyes had heard this voice from heaven Thou art my well beloved son c. Peter to whom the Father had revealed this That Jesus was the son of the living God Math. 16. And to whom our Saviour said To thee will I give the keyes of the Kingdome of heaven and whatsoever thou shalt binde upon earth shall be bound in heaven and whatsoever thou shalt loose upon earth shall be loosed in heaven Fourthly In this his denial appeareth great pusillanimitie weaknes and distrust of God for at the first assault of a hand-maid and doore-keeper he denyed That he knew Christ Behold saieth holy AUGUSTINE The most firme pillartrembls whollie at one small blast of the aire Where now saieth he is thy former confidence and bold promises where now are these words I am ready to follow thee both to prison and to death Is this to follow thy Lord to deny that thou knowest him Is this to lay down thy life for him to deny him at the voice of a damsell for preserving thy life how strangely is thy voice changed now and yet thou art not brought unto publick thou art not presented yet before kings or governours thou art not yet put to the rocke or torture It is not a scribe or pharisee or priest or souldier or executioner that demandeth of thee but a woman a servant and a doore-keeper Thus we see there was in him exceeding great weaknes and feare Lastly There was a kinde of obstinacie in his sinne for he denyed and swore againe and againe and the third time There was betwixt his second and third deniall about the space of an houre wherein the had time to recollect his confounded thoughts and to call to minde what he hade done that he might have repented or at least might have eschewed a new sinne but notwithstanding of this he continued still unmindefull of Christ and what he had done Thus we see his sinne in many respects was grievous which we have discovered not for the reproach of that great and holy Apostle God forbid but that we may learne these uses from it Which the spirit of God would have us to learne which is the third point propounded by us The first use that we should make of this fall of the great Apostle is we may perceive clearly in it humane weaknes infirmitie how great it is and how little it should be trusted unto This great Apostle was by nature fervent and veâ—ement and had received many excellent graces and priviledges from Christ as we said before yet when he trusteth to much in himself and is for triall and humiliation left to himself he falleth and that most foullie He that assured himself of victory before the fight trembleth now before the sound of the trumpet he that should not have denied Christ although the sword had been at his throat denieth him now at the voice of a damsell The like we may see in DAVID who was a man according to the heart of God and yet fell both in adulterie murther This should teach us all humilitie feare and watch fulnes and to trust in nothing but in God and his Graceâ— S. Peter himself learned these things by his fall When our Lord after his resurrection asked him whether he did love him more then others did he did not preferre himself to any but was content to expresse his own sinceritie saying LORD thou knowest that I love thee So in his 1. epist 1. chap. He saieth That we are kept by the power of GOD through faith unto salvation and in the 5. chap. of that epist he giveth this exhortarion to all Be sober be vigilant for your enemie the devil goeth about as a roaring lion seeking whom he may devoure Let us in like manner learne to be humble and to feare and watch If the strong pillars and mighty cedares be so shaken and so soone what may become of us who have scarce grace rooted in our hearts in the day of our temptation What is man without the Grace of God saieth holy AUGUSTINE in his 124. Sermon of time But that which Peter was when he denied his LORD yea suppose thou had never so much grace yet thou hast this treasure in an earthen vessell thou art like to a rich ship full of precious wares that is tossed in the sea and in danger to be swallowed with the waves or to dash upon the rocks Be not therefore high minded but feare Let him that standeth take heed lest he fall Remember that S. PAUL hath said Worke out your saluation with feare and trembling And that he himself did beat his body down and kept it in
they shall be forced to remember and that remembrance shall be one of their greatest torments What greater torment have the damned then to remember how often and how willingly God called upon them yet they refused to hearken unto him What greater torment then to remember how easilie they might have escaped these infinite and eternall torments and how easily they might have attained unto eternal joyes Let us therefore take heed than we forget not Christ and if we have forgotten him let us call to minde againe as S. Peter did whose remembrance was most fruitfull for He went out and weept bitterly There was bitternes and grief in his heart and aboundant tears in his eyes Neither at that time only did he weep but as it is reported by Clemens as long as he lived He weept when he heard the cock crow so that at last his tears drew furrows in his cheeks We reade not his words which may bee were chocked with aboundance of his tears but no doubt since he called to minde his sinne repented fruitfully he had thoughts or inward words both of sorrow and confidence When he thought upon his sinne we may well thinke he said within himself Alace miserable man what have I done How do I yet live who have denied him who is the life what wonder though the earth should swallow me up who have denied my Lord and redeemer O wicked mouth how could thou deny that thou knewest him who hath bestowed so many benefits upon thee cursed tongue how could thou abjure him who hath showed so many tokens of his love unto thee In like manner while he thought upon these words of Christ I have prayed for thee that thy faith fail not we may think that he hath said within himself I will turne to him who hath turned to me I will look to him who hath looked to me It is he that hath said As I live I love not the death of a sinner I will cast my self down at his feet and say Master and LORD I have sinned against the heaven and against thee and am no more worthy now to be called thy Son Would God we would imitate the Apostle in these tears of unfeigned sorrow Nothing more pleasing to God No face so beautifull in his Eyes as that which is bluddered with tears The teares of a penitent are the pearles which he delighteth in Nothing more profitable to us Hast thou lost thy goods thy tears will not recover them againe Hast thou lost thy children thy tears will not bring them back againe Hast thou lost health thy tears will not make thee better but rather worse But if thou hast lost GOD and his Favour the tears of unfeigned sorrow can bring him back againe and who would not for recovering of so great a good with Peter here weep bitterly with Mary Magdalen wash his feet with tears and with DAVID make his bed to swime with them But it may be ye will say to me I would do so if Christ would turne and look upon me Is not Christ turned to thee when he speaketh to thee in his Word and inviteth thee to come to him doth he not turne and look unto thee when he offereth to thee his own Body and his Blood Look therefore unto him and look unto thy self Look to him sweating his own Blood crowned with thorns scourged buffetted denuded of his garments and all for thee Canst thou look upon this sight without tears what are the tears of thine eyes to the Blood of his sacred Body and to the sorrowes and travailes of his Soul look upon thy self consider thy ungratitude the filthines and defilment of thy soul and body how thou art exposed by thy sinnes to his dreadfull and eternall wrath If thou can consider this aright it will make thee to say with the PROPHET O that my head were waters and that my eyes were fountaines of teares that I might weep day and night Blessed are they that so sow in teares they shall reap in joy but â—o to them that will needs laugh now for they shall mourne and that without comfort for ever The Lord make us wise in time and that for the merits of Christ to whom with the Father c. A SERMON UPON the XV. Chapter of MATTHEW Vers 21. Then Iesus went thence and departed into the coasts of Tyre and Sidon Vers 22. And behold a woman of Canaan came out of the same coasts and cryed unto him saying Have mercy on me O LORD thou Sonne of David my daughter is grievously vexed with a devil Vers 23. But he answered her not a word And his disciples came and besought him saying Send her away for she cryeth after usâ—â— Vers 24. But he answered and said I am not sent but unto the lost sheep of the house of Israel Vers 25. Then came she and worshipped him saying Lord help me Vers 26. But he answered and said It is not meet to take the childrens bread and to cast it to dogs Vers 27. And she said Truth Lord yet the dogs eat of the crumbes which fall from their Masters table Vers 28. Then Jesus answered and said unto her O woman great is thy faith be it unto thee even as thou wilt And her daughter was made whole from that very houre I Have made choise of these words at this time which containe a most notable historie and most fit for the worke which we have in hand this day for in it is set before us an exact paterne teaching us how to pray and how to wrestle with God so as we may prevaile and have a blessed successe as the woman here mentioned had who prayed with such faith confidence humilitie and invincible constancie that not only obtained she her desire but much more O woman said our Saviour unto her great is thy faith be it unto thee even as thou wilt The historie is very easie and and plaine and requireth not so much to be explained as to be remarked and applyed Three things are chiefly considerable in it First the description of the person so much commended here Secondly her carriage toward Christ and his behaviour toward her Thirdly the obtaining of her suite and praise of her faith To come to the first The person that was here a supplicant to our Lord was a woman One of the weaker sex by which the devill first prevailed against man expelled him from paradise and the joyes of it Secondly she was a gentile or a heathen woman as S. Mark telleth us she was none of the peculiar people of God but a greek as it is in the original which according to the phrase of scripture is as much as a gentile and so a stranger from the Common-wealth of Israel and had her being among them who worshiped the devil in stead of the true God Thirdly yet more she was a Canaanite as S. Mathew calleth her S. Mark calleth her a Syrophenician both which agree
hearers because of new they were againe instructed the mysteries of christian religion For it was presumed that they who had so grievously fallen had never rightly learned these heavenly mysteries and therefore were taught againe especially concerning the terrour of GODS Iudgements against sinne that they might the more willingly undergo what was injoyned them This done they were received to their repentance wherein for diverse years somtimes for seven more or lesse according to the greatnes of their offence they were exercised with most laborious works of humiliation and mortification TERTUL in the 9 chap. of his book of repentance saieth That they did humble themselves in sackcloth ashes they did lye prostrat upon the ground they did nowrish their prayers with fasting they did weep mourne and cry to GOD and did humblie beseech pastors and all faithfull people to pray for them S. CYPRIAN speaking of this same matter sayeth to them that had fallen That it behoved them to pray earnestly to passe over the day in sorrow to spend over the nights in mourning and teares to humble themselves in sackcloth aud ashes to despise the garment of the body since they had cast away the garment of Christ and to despise the food of the body since they had eaten at the table of the devil they thought not that such works of humiliation could merite any thing at the hand of GOD but they were injoyned as means appointed by GOD to promove unfeigned sorrow and detestation of their sinne which men after great faults especially do not ordinarly attaine unto without those exercises of fasting prayer and humiliation They were injoyned as means of mortifying those carnall lusts whereby they had been stirred up or whereby thereafter they might be stirred up to offend God and as expressions of their sorrow for their sinnes and just indignation against themselves because of their sinnes that so God through Christ might be moved to have pitty upon them that good christians might be assured of their unfeigned conversion and that all who did behold might be edified by their good example as they had been before offended by their fall When all this was done they were not yet admitted to the participation of the holy sacrament of the Body and Blood of our LORD but after a good space of time wherein they had given full proofe of the trueth and sincerity of their conversion Neither was it only those of the meaner sort who did subject thēselves to these ecclesiastical bonds two christian Emperours submitted themselves thereunto The first was Philip the first christian Emperour of whom ye may reade in the sixt book of Eusebius his ecclesiastical historie That when he would have come to the participation of the holy mysteries the bishop to wit Fabianus debarred him refusing to admitt him therunto because of his lowd life till he had made satisfaction by publick repentance which he yeelded unto The second was the glorious Emperour Theodosius He as ye may reade in the 5 book of Theodoret his ecclesiasticall historie 17. chap. after a great murther committed at Thessalonio◠by a rash commandement of his being come to Millane wher S. Ambrose was bishop and intending to enter into the Church and communicat was encountred by S. Awbrose without the Church who freely told him of the grievousnes of his sinne and that though he was an Emperour yet was subject to him who is the LORD of heaven and earth and that those whom he had killed were partakers of that same nature with him and made according to the Image of GOD aswel as he With what eyes saith he can thou behold this temple or how can thou trade upon this holy ground how can thou stretch out these hands embrued with blood or open that mouth which hath commanded so much innocent blood to be shed to receive the sacred Body and Blood of Christ depart therfore said he and adde not a new sinne unto thy former sinne but accept of these bonds wherewith he that is LORD over all hath commanded thee to be bound for these bonds have a power to put away the disease and to restore health unto thee againe The good Emperour hearkned unto him and returning did give himself to mourning and humiliation after he had been excercised thus eight moneths the feast of the nativitie of our Saivour was come in which he begane most grievously to mourne and weep being demanded of one of his chief courteours Ruffinus why he did so alace said he you understand not the evils wherein I am Servants and beggers have accesse to the House of GOD but I am debarred both from the Church Heaven For I remember that sentence of our Saviour Whatsoever ye shall binde on earth shall be bound in heaven Afterward when he was admitted by S. Ambrose the historian saieth That when he entred into the Church he did not stand nor kneel praying but that he did fall down upon the ground saying these words of DAVID My soul cleaveth unto the dust quicken thou me according unto thy word and began to strick his face and to rive his hair and to water the ground with his teares If so great so glorious an Emperour disdained not in such a manner to submitt himself to ecclesiasticall censure is it not strange that every one almost now who is any thing in their own eyes disdaineth to embrace this remedie which Christ hath appointed for grievous offenders S. AUGUST speaking of this purpose saieth in the 49. Sermon of his book of fifty homiles Let no man say I will transact secretly betwixt God and my self I shall have sorrow in mine heart c. Then saieth he The keyes of the kingdome of heaven were given in vaine and in vaine it was said whatsoever yee binde on earth shall be bound in heaven Shal a Senator saieth he be ashamed to do that which the Emperour Theodosius did shall a craftsman or a merchant be ashamed to do that which so glorious an Emperour did I come now to the other sort of excommunication whereby men are bound This is the greater excommunication which is a most fearfull and dreadfull anathema eurse By it a man is wholly separated from the communion of the faithfull in meetings in prayers and in all other sacred fellowship such an one is fully cast out of the Church and cut off from the body of Christ as a rotten and corrupt member by reason wherof he is subjected to unspeakable evils For if he be so cut off from Christs Body he can no more be partaker while he is in that estate of the vitall and saving influence which cometh from Christ the HEAD Being separate from the Body of Christ he can no more have his Spirit then a member of the body cut off from the rest can be quickned with that soul which giveth life to the rest of the body and if a man have not the Spirit of Christ he is not his Such an one
conceiveth for the offence of God or because he hath done that which is displeasing and hatefull to God and therefore this sorrow which is according to God is a sorrow for our sinnes Nothing offendeth him but sinne and every sinne offendeth him for all sinne is done in Thought word or deed against his eternall LAW and his eternall LAW is his supreame and eternall Reason which is nothing else but GOD himself so that whosoever sinneth shaketh off the Yoke and Obedience of GOD and turneth his enemie and in some sort trampleth his Law under foot But here it is to be observed that every Sorrow for sinne is not this godly sorrow or sorrow according to God For first a maÌ„ may be grieved for his sinnes because there is in them a repugnancy and filthines contrary to the honesty beauty of humane reason Such a Sorrow a naturall man may have but if he rise not up higher he hath not come unto that Sorrow which is according to GOD. 2. A man may be grieved for his sinnes because of the harme and damnage that he hath thereby because thereby he hath lost his credit or good name his means his health and which is most of all because thereby he hath lost eternall joyes and hath encurred endles and intollerable paines If a man in his Sorrow regard no more but this he hath not yet attained to that Sorrow which is according to GOD. If one man have offended another suppose he be grieved for that he hath done yet if in this griefe he hath no respect to him whom he hath offended that his Sorrow availeth nothing for obtaining reconciliation with the partie offended even so whatsoever he a mans griefe for his sinnes if he have not regard to God in that his Sorrow it availeth nothing Therefore this Sorrow which is according to God is not only for our sinnes but also and chiefly it is for this that thereby we have offended God and have deprived our selves of his Favour Such a Sorrow is justly said to be Godly or according to GOD for the ground of it is the Love of God which maketh us when we have him to rejoyce and to acquiesce in him as our true and soveraigne Good which we declare by a contempt of the world whileat we use the good things of it as if we used them not and rejoyce in the midst of the tribulations of it According to that In the world yeâ— shall have trouble but in me yee shall have joy And on the contrary when we losse GOD it maketh us grieved above all thing that we have offended him and are deprived of him 2. This Sorrow is justly called a Godly Sorrow for it is God that worketh it in us By nature we are blinde and see not the Offence of GOD nor how great an evil it is and we are so farre from being grieved for these things which offend him that on the contrary we take delight therein It is only God that openeth our eyes and taketh away the heart of stone and molifieth our heares that they may melt with Sorrow for the offence of him 3. This is a Sorrow according to God because we undertake this Sorrow that we may restore to God his Honour which by sinning we have impared so much as was in us and that we may pacifie him and by recovering his Favour againe may obtaine health and life unto our wounded and dead souls which life standeth in the Favour of God and in our union with him Thus yee see what is that Sorrow according to GOD here recommended to us There is no man knoweth what God and what himself is but may easily perceive how great reason sinners have to have this kinde of Sorrow GOD is Almighty whose Power none can resist What and how lamentable madnes then is it for us miserable wormes to lift up our hornes against him who can trample us down in a moment to the lowest hells GOD is Alsufficient and standeth in need of none our goodnes extendeth not to him Psal 16. How much then is it to be lamented that we who in him live and move and have our being most dayly beg from his infinite bounty all that we stand in need of should forget and despise him GOD is the rock of ages he alone hath immortality his estate is immutability He remaineth still the same and his Years change not Alace then what madnes is it for us Whose life is but a vapour quickly vanishing away who begane to be but yesterday and tomorrow are not What madnes is it I say for us so fraile creatures to provoke such in one he is only WISE Searching the heart and trying the times so that nothing can bee hid from him what folly then and what matter of Sorrow is it that we should trust so to our 〈◊〉 as if we could hide our wicked counsels and courseâ— from him â— GOD is the 〈◊〉 and supreame Lord is of all his creaâ—â—res so of us and therefore when we sinne we withdraw our selves from his Obedience 〈◊〉 against him and set up the creature in his stead Lastly He is our loving and bountifull Father who hath loadened us with BLESSINGS He hath made us and not we our selves He hath redeemed us by the Blood of his Son He upholdeth us and provideth for us every moment He hath called us to the hope of his Glory As many members as there are in our body as many creatures as there are in this world as many dayes and hours as have gone over our heads so many testimonies have we of his Goodnes and Love And what a monstrous thing then is it that we should bee so wicked children that not only we forget but do also what we can to trample under our feet so good a Father Beside all this wherefore do we offend so great a LORD and so loving a Father for some triffling pelfe or transitory pleasure We lay this in the one scale of the ballance as it were and GOD in the other and preferre this pelfe and this pleasure even to God himself Who can consider this and keep his heart from melting with Sorrow which if any attaine unto he hath obtained this Godly Sorrow or that Sorrow which is according unto GOD. Thus yee see what kinde of Sorrow we ought to have for our sinnes which if it be kindly wee will never sufficiently satisfie our selves in it Marie Magdalen had such a Sorrow and it made her to wash the feet of Christ with tears and to wipe them with the haire of her head Luk. 7. 38. DAVID had this Sorrow and it was so effectuall in him that he sayeth in the 6. Psal I am weary with my groaning all the night I make my bed to swine and I water my couch with tears So if this Sorrow wer in us It would make our eyes to run down with tears our eye lids to gush out with waters Ier. 9. 18 But alace how