commit For of sinnes some be Fautors some be Authors Of both the Heathen wittily Seneca Nihil interest faveasne Sceleri an illud facias It is in a manner all one to commit and to commend a Villany But Divines say more Non caret scrupulo occultae Societatis Gregor qui manifesto discrimini non occurrit Hee is suspected to be an Abettour of evill who endevoureth not to abandon evill For so much then as Seneca Vitia serpunt ad vicinos Contactu nocent Sinnes of others are like Plague-sores which breath out an Infectious savour to all that approach them For the fuller Explication of this Trueth it will not I hope seeme tedious if I insist a little and consider two things in our Participation of other mens sins 1. The Degrees 2. The Danger of our Participation The more to informe and enforce our Weeping §. 49. For the First As Lawyers make two Degrees of Accessuries or Participatours One Antecedent before the Offence committed Another Consequent after it is committed So in Divinity we may be Partakers of other Mens sinnes both before they bee committed and after For Sinne is like the Serpent Amphisbaena which hath one Sting in the Head and another in the Tayle and powreth out Poyson at both ends and that Ore trisulco With a Threefold sting For first before the Working of any Wickednesse others may be Partakers of it 1. By Counsell 2. By Commandement 3. By Provocation 1. Other Mens sinnes may be made ours by Giving evill Counsell 2 Sam. 16.21 and so sinned Achitophel in advising Absolom to vnnaturall Lust 2. By Commanding and that either Directly Commanding by direct Precept of Word as the Murther of the Lords Priests is imputed to Saul 1 Sam. 12.21 because he commaunded Doeg to fall vpon them Or of Writ as the killing of Vriah is imputed to David 2 Sam 12 9 for that hee wrote vnto Ioab to set him in the Forefront of the battell Or else Indirectly by indirect authorizing of others to worke Wickednes Prou. 26.8 And thus as he that bindeth a Stone in a Sling to be discharged at all adventure So is he that giveth honour to a Foole setting him in place of Authority For he that putteth a Sword into a mad-Mans hand is guilty of the mischiefe committed by him 3. By provocation as it were even by daring of others to any Sinne 1 Kin. 217. 2 Kin 9.36 as Iezebel vrged Ahab to oppresse Naboth for which offence as the Doggs licked Naboths blood so they devoured her flesh In like sort the common Provocations to needlesse Oaths Prou 1.14 frivolous Contentions excessiue Drinking and the like Prou. 7 18. fall within the compasse of this Fault Or by alluring intisements to Profite or Pleasure §. 50. After a Sinne is committed others may bee guilty of it 1. By Consent 2. By Connivency 3. By Defence And first Consent maketh vs guilty of other Mens Sinnes whether it be Expressed in Deed Psal 50.18 as when thou sawest a Thiefe then thou consentedst with him and hast been Partaker with the Adulterers Or in Word as he that biddeth an Heretique God-speed ◠Iohn 11. is partaker of his evill deeds Or else if it be by Suppressed Consent for there is Consensus Silentij A Consent of Silence When Sin is not rebuked by those that are warranted thereunto by speciall calling according to that Commandement Leviticus 19.17 Thou shalt in any waies rebuke thy Neighbour and not suffer Sinne vpon him The reason heereof is for that as Malum Consilium inducit in Peccatum Sic Malum Silentium relinquit in peccato evill Counsaile leadeth vnto sinne so evill silence leaveth in sinne And it is a great want of charity to deny that favour to a Man which must bee afforded to a Beast yea to an enemies Asse Exod. 23.24 But if a Man want warrant to reprooue Ezech. 9 8. then he must mourne for the offence and Pray for the offender so happily he may escape the generall scourge when it commeth 2. Connivency when we winke at sinnes committed by others and this especially is the common Sinne of Superiours to whom the Sword of Authority is commited Rem 13.4 for cutting off Malefactours Therefore Qui tolerat aliena peccata cum tollere possit sua facit Hee that tollerateth the sinnes of others when he may take them away maketh them his owne This was it which the Apostle so sharpely censured in the Corinthians 1 Cor. 5.1 who neglected the rod of Discipline against the incestuous Person 1 Sam. 2.17 And this was it that pulled downe an endlesse iudgement on Eli his house 3. By Defence when wee defend the sinnes of other men by Lessening Excusing Iustifying or Countenancing of them When men are blinded or besotted with violent Passion to extenuate or justifie their owne sinnefull actions Iona. 4.9 as Ionah did his anger is vsuall but to become a Proctor or a Patrone of other Mens Sinnes seeing every one is naturally prone to mislike that evill in others which they allow in themselues this bewrayeth an Affection strangely depraved and poysoned with Wickednesse Salomon casteth these two into an equall ballance of Abomination before God Prou. 17.15 To justifie the Wicked and to condemne the just And therefore this kinde of iniquity is branded with a double curse one of God Isa 5.10 Woe vnto them that call evill good Another of Man Prou. 24.24 He that saith to the Wicked thou art righteous him shall the people curse Nations shall abhor him §. 51. Next the Danger and Damage that commeth by this Contagion is exceeding great Yet the slight regard and slender conceit that most Men haue of their owne misdeeds wherein they be sole and principall Agents doth evidently shew that they make small or no Conscience of beeing Accessaries to Sinnes wrought by others But it is the voyce of Heaven That those that bee Partakers in Sinnes Reuel 18.4 shal be Partakers in Plagues Yea it is a Rule of Equity approved both by Naturall and Civill Reason that Accessorium sequi congruit Naturam Principalis It is meete that the Accessory be esteemed of the same nature with the Principall And according to the Practise of all Nations in the best governed States Agentes consentientes pari poena plectuntur Actours of Sinne and Consenters to Sin are punished alike Now as the Execution of this Iustice in temporall Causes restraineth Multitudes from much Mischiefe So ought it to curbe vs much more in Cases of Conscience that for these two Considerations §. 52. First because as in humane Lawes there be no Accessories in some offences but all Principalls as in Treasons or Attempts against the life of the Prince and wilfull Murthers So it is to be judged of all sinnes whatsoever For in true Construction of Divinity every Sinne is a wilfull Murther of the Soule And it is attempted
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
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
to abide in Christ to live vnto God and ministreth an entrance into the everlasting kingedome of our Lord and Saviour Iesus Christ And therefore Et sectari salubre est aversari lethale To practise it is profitable and to despise it is damnable §. 8 Yet for more Elucidation and Explication of the Text Weeping is to bee considered 1. In the Patterne of Christ 2. In the Practise of Christians In the Patterne of Christ Weeping was an action of Christ in whom as all Graces were transcendent so the exercise of them was supereminent Seeing then Cypr. de bâ—no patien Bonum quod amat Dominus commendat The Grace which our Lord loveth hee commendeth by his practise wee cannot erre if wee follow Christ as our Patterne in this Action of Weeping That all Christs Actions are to be imitated no man doth affirme for such as were personall or of divine Operation as his miraculous works or of divine Prerogative as his seÌ„ding for the Asse and Colt without leave of the Owner or Mediatoriall as the workes of his Propheticall Regall and Sacerdotall offices none may attempt to imitate Neither alwayes his Actions Circumstantiall as his Gestures Vestures and other Circumstances which incidentally and indifferently Christ vsed vpon certaine Occasions onely and cannot bee pressed vpon our Consciences as necessary to be imitated without Superstition because not contained within compasse of divine Prescript or Institution But onely his Actions morall as the workes of Obedience Meekenesse Humilitie Patience and Weeping wherein as Saint Peter sayth He left vs an example 2 Pet. 2.21 that wee should follow his steps and to those morall Actions onely Cypr. de Lapsis Dominus in verbis doctor consummator in factis docens quid fieret faciens quodcunque docuisset our Lord who is our Teacher by his words and Accomplisher by his deedes teaching what should bee done and doeing whatsoever hee taught hath tyed vs to imitate him by his owne commandement Math. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Learne of mee In the Practice of Christians Weeping must bee considered seeing the Lord in the infinitnesse of his loue hath continually raised vnto vs many Guids to direct vs not onely in words filling our eares with Holy Persuasions but also by example representing Grace most lively to our eyes and most frequently in this symptome of all Grace Weeping In which as Christ himselfe was a glorious Sunne so were his Saints in all ages as so many Starres to light and to lead vs as well by example as by exhortation through the darke and dangerous passages of his life That seeing it is the greatest Glory whereto wee can aspire to draw as neere vnto Christ in likenes of life as he did vnto vs in likenesse of nature We might learne to weepe seing Iesus wept Of the patterne of Weeping in Christ §. 9 FIrst As for the Patterne of Weeping in Christ seeing heere Ad illius exempluÌ„ mittimur Hieron ad Celan Matr. quem omnes fatemur imitandum wee are sent to imitate him whom we all acknowledge most worthy of imitation That hee wept it needeth no proofe where the Scripture is so plaine and plentifull The onely difficulty is to assigne 1. The Cause 2. The Reason why hee wept And heere to assigne the Cause of Christs Weeping we had need for distinctnesse of Explication to distinguish the Efficient from the Finall And the rather because Philosophie teacheth That the one may be the Cause of the other mutually To shun therfore Confusion of speach as the generall Cause of every generall effect should bee shewed so the Particular Cause of this Particular Effect must bee assigned §. 10 The efficient Cause of Christs Weeping Arist Phis 2. Ca. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 froÌ„ whence immediatly proceedeth this change was his inward Griefe therefore Bonaventura concludeth In l. 3. Sent Dist 15. Art 2. qu. 2 Fletus est signum interioris moeroris Weeping is a signe of inward Griefe For as smoke a signe of fire is immediatly produced by fire so is Weeping by Griefe But for what our Saviour grieved and wept I find it not determinately defined by Interpreters Bulling in Text. Bullinger mentioneth three opinions That hee wept grieving 1. At the Malice of Satan by which death came into the world 2. At the power of Sinne by which infinite soules were destroyed 3. At the inuincible Incredulity of the Iewes And annexeth his owne for the fourth as most probable and plausible His great Love to Lazarus and his Sisters So that when hee saw them Weeping and the Iewes also weeping then Iesus wept §. 11. Griefe then being the Efficient Cause which immediatly caused this weeping it is requisite wee obserue heere 1. The Manner 2. The Matter of his Griefe The Manner was which may seeme a Monster in Nature and a Miracle to naturall men Voluntary Seing as hee assumed none of our Personall but all our Naturall Infirmities which proceeds not from Sinne nor tend vnto Sinne So he was affected with this naturall Infirmitie of Weeping not by Necessity of Generation but by the free and voluntary dispensation of his Mediator-ship It may be collected by that which Bonaventure teacheth Vbi supra Art 2. qu. 2 That a man may bee grieved three wayes 1. Besides the Dominion of reason as with the first motions of Griefe which suddenly doe surprise vs 2. Against the Dominion of Reason when Reason is not onely troubled but disturbed that is subdued by Sensuality for a while 3. According to the Dominion of Reason when Reason commandeth vs to be grieved and thus in this last sense our Saviours Griefe produced this Weeping willingly when hee considered his Fathers Glory defaced and mans Saluation indangered hee grieved willingly Although when hee considered the Griefe it selfe it was against his Will because painefull Erroneous then is that Doctrine of Stoicall Apathy Aug. de Civit l. 14. c. 9 That a wise man is not troubled with Griefe and other Passions All which Christians must have for Christ himselfe had them lest they turne Stoicks Aug in IeaeÌ„ Tract 60. Qui quemadmodum Vanitatem existimant Veritatem sic Stuporem deputant Sanitatem sayth Augustine vpon the 21. verse of this Chapter Who as they account Vanity to be Verity so they esteeme Stupidity to bee Soundnesse Not knowing that the Soule of man as well as the Body of man Aug. Ibid. is then most desperately and dangerously diseased when most insensible of Griefe sayth the Father For a man not to bee grieved when hee ought to bee grieved Est durities non sapientitia It is Hardnesse of Heart and not Wisedome §. 12 Thus seing our Saviour grieved not absolutely against his Will but onely in some respect That wee may Secondly conceiue the Matter of his Griefe more plainely here consider 1. The obiect 2. The Subiect of his Griefe The Obiect or Motive which moved him to Grieve Aquinas sayth
compensandus est fletu Much Laughter must be recompensed with much Weeping And els where that not onely the Inhabitants of the Materiall Hierusalem Hier. in 1. cap. Thren remembring in their afflictions and Miseries all their pleasant things that they had in the dayes of old mourned and Wept But the Members also of the Mysticall Hierusalem repenting and groning for anguish of Spirit must acknowledge they have erred from the way of Truth and wearied themselues in the way of wickednesse and destruction Levit. 1.14 Levit. 5 7. The most frequent Sacrifices among the Iewes were Doues and Pigeons which of all Fowles doe most often lament and therefore the Lord ordained them to bee often vsed in his Sacrifices as the most significant Embleme of Weeping August in Ioan. Tract 6. Wherevnto Augustine elegantly alluding saith that the first visible manner in which the Holy Ghost descended from heaven was like a Dove vpon our Saviour in his Baptisme To teach vs that as in the Arke of Noah ther were a Raven and a Dove So in the Arke of the Church there are Ravens knowen by their Croking and Doves knowen by their Groning the infallible witnesse of the Spirit abiding in them which baptizeth and washeth them with Teares The Lords breaking the Heads of Dragons in the waters mentioned Psal 74.13 is Allegorically expounded by Interpreters to bee the weakening and washing away of our strongest and vilest Sinnes by Weeping The Prophets for the most part received their Commissions to prophecy by Rivers as Ezechiel by the River Chebar Ezech. 1.3 Dan. 10.4 Daniel by the River Hiddekel Matth. 3.6 the Baptist by the River Iordane And all of them preached and prophecyed not so much with words as Weeping Which course of Weeping Greg. de Allog l. 3. c. 34 Gregory requireth as constantly in every constant professor to bee sought for by Prayer from the Lord Iosua 15.19 as Achsah petitioned her father for Springs of waters vnto whom he had given a South-land Mat. 25.44 For many doe feed the hungry lodge the stranger cloth the naked visit the sicke and doe other good workes wherein the Lord hath only given them a dry and South-land With which saith the Father they must not bee contented but must further desire the Blessing of the Springs of water The Vpper Springs that through the love of heaven And the nether Springs that through the feare of Hell they may bewayle the Sinnes they have committed §. 30. But as a Coach drawen with many horses doth easily runne So the Necessitie of this heavie as it seemeth to some weight of Weeping may bee tolerated with more ease if wee consider that the Saints in Scripture have begun before vs to beare this inevitable burden in the heate of their day Wee find Iobs face foule with Weeping Iob. 16.16 Paul protested Act. 20.31 That for three yeares he ceased not to warne every one with Teares day and night knowing well as Augustin obserueth Plus gemitibus quam sermonibus plus fletu quam afflatu There is more good to be done in Popular Sermons with â—ighing then speaking with Weeping then Words And that Si vis me flere dolendum est Primum ipsi tibi In Weeping our Precepts must be exemplified by our Practice Iacob wrestled with God and preuailed Genes 32.28 Which Wrestling the Prophet sheweth was by Weeping Hos 12.4 and his Prevailing by Praying Daniel mourned three full weeks Dan. 10.2 David made his bed to swimme and watered his couch with Teares Psal 6.6 Lachrymisque suis ieiunia pavit And his Teares were his meate day and night Psal 42.3 And that Sinnefull Woman Luk. 7.38 which Purgata recessit Per gemitum Proprijque lavans se in gurgite fletus Munda suâ—â— lackrimis redit detersa capillâ— Stood at our Saviours feet behind him Weeping washed his feet with Teares and wiped them with the haires of her head And why should I adde more Cypr. de Bâ—n Poti Inspicimus tantum pauca de multis vt de pauc is intellig antur caetera For the time would faile me to tell of Annah Samuel Ioseph Ieremiah Peter Mary Timothy It were too tedious to insist in the examples of these and other Saints subiect to like Passions as wee are All whom wee finde Quod voci deerat plangore replêre Where words were wanting have filled vp their complaints with weeping Whose good example we ought the more carefully to obserue for that the same light that shineth forth in the Scripture shineth also in the conuersation of the Saints and is reflected from them to our eyes as from a Glasse so that they are said To hold forth the word of Life Phil. 2.16 as the hand doth a Torch or Candle that wee in the darkenesse of this World might follow them in this Valley of Teares 2. By Reasons §. 31. NExt we adde Reasons not for Confirmation but Manifestation of this Truth For seeing Grace doth not abolish Aquin. 1 1 8 3. 2 Cor. 10.5 but perfect Nature Naturall Reason must then do seruice homage to Grace bringing into captivitie as every thought to the Obedience of Christ so this also That the most Regenerate are most inclined to Weeping §. 32. First because the most Regenerate have a renewed Apprehension cleerely to discerne betweene the best and the worst things For being purified by Faith Aquin. 2 2 7 A. I. C. Per fiaem fit in nobis Apprehensio timoris Faith worketh in vs the Apprehension of Feare Although the Lord enlightneth every one that cometh into this world with the Light of Reason wherein the very Angels exceed vs not Cont Aea dem l. 2. c. 7. as Augustine saith considently though Acumine sensuum In quicknesse of senses they doe exceed vs yet hath he appoynted Precepts and Rules to guide Reason which if man follow hee doth well But if not nothing well The Rules being Spirituall and Supernaturall the Naturall man receiveth them not being the things of the Spirit of God for they are foolishnesse vnto him 1 Cor. 2 14. neither can he know them because they are spiritually discerned But the Regenerate having received not the Spirit of the world but the Spirit which is of God doe know that generally Mankinde is in bondage to sensuall Wisedome commonly frame their lives thereby Yea that the Sway of this knowledge is so mighty that in many plaine and euident causes of good and euill the poore ruines of reason which are the remnants of Gods Image in the soule are put out of countenance in so much that many times by Men of vnderstanding for feare or flattery Evill is embraced for Good and Good for Evill Now though this seemeth not strange to the Regenerate because they know Cypr. aâ— Demet. Senuisse iam Mundum non illis viribus stare quibus prius steterat That the World is become weake through age and is not so strong as
against the life of the King of Kings because the Redemption thereof cost the Sonne of God his life And this Consideration though it concerneth all Men most neerely yet especially the Masters of Assemblies whether Civill or Ecclesiasticall because the Neglect thereof is such a kinde of Idolatry as transformeth them into Idols themselues making them to haue Eyes that see not Eares that heare not Hands that handle not the workes of Righteousnesse But aboue all it boreth out the Eyes and maketh them as blinde as ever was Sampson or Zedekiah And every inferiour Mans participation of other Mens Sinnes is most vsually layd to the charge of the Superiour Insomuch that as in the body Naturall when we see one goe or doe amisse though his feete or hands bee the next Actours of his Errour wee say not Are you lame But Haue you no eyes or Can you not see So what ever Swervings be in the Body either Politick or Ecclesiasticall the blame lighteth not commonly vpon the Immediate Delinquents but vpon the Principall Opticke Peeces in Church and Common-wealth Whence Men say Haue you no Magistrate Haue you no Minister Because these being as Guides and Guardians of the rest should either prevent or reforme their Aberrations And it is an old Saying and a true one Qui non corripit corrumpit Hee that reprooveth not reformeth not 53. Secondly the equall Punishment and danger of all delinquents as well of Consenters to Sinne as Actours of sin should make vs every way most watchfull in this Participation of other mens sinnes Because as Voluntary Escapes among Men are punished Lege Talionis By the Law of Requitall as the Goaler wilfully suffering any Prisoner to escape committed to his Custody suffereth as in case of the Party escaped be it for Debt Fellony or Treason so likewise in Gods Iustice when Magistrates suffer Malefactours to passe vnpunished or vncontrouled that come within their compasse As it was threatned to Ahab for letting Benhadad goe 1 King 20.42 1 King 22.34 1 Sam. 3.13 whom the Lord had delivered into his hand to be put to death And as it was threatned to Eli for not restraining his Sonnes when they made themselues vile The like Sentence may all Men justly feare who neglect the abandoning and punishment of offences in their severall places For Aug. Epist 182. Illicita non prohibere Consensus Erroris est Not to restraine Sinne is to maintaine sinne Especially being tyed thereunto by solemne oath which wrappeth men into a double danger One of the Sinne which they suffer vncensured Another of Taking Gods Name in vaine which can never escape a fearefull Affliction And therefore Augustine searching out the speciall reasons De Civit. l 1. c. 9. why in common Calamities of Warre Faminâ— and Pestilence Good Men often perish with the Bad saith Iure vitam istam cum ijs amaram sentiunt quibus peccantibus amari esse noluerunt They iustly tast the bitternesse of Gods wrath who would not bee bitter in rebuking the transgressions of his Will §. 53. And thus if we consider the degrees and danger in Participation of other Mens sinnes Lord With what bitternesse of Spirit may the Godly groane How should they charge their Eyes with Teares their Brests with Sighs Their Tongues with Complaints and their whole Bodies with Disquiet How ought they not to double the force of their Weeping When they see Sinne so audacious when Esauisme Hypocrisie Irreligion Iniquitie and the loue of the World so abound When delayed and perverted Iustice is turned into Hemlocke and turneth some men out of their wits maketh others ready to destroy either themselues or their adversaries yea sometime their Iudges What man vnlesse he be a Cain or of the brood of Cain can deny himselfe to be his brothers keeper seeing he cannot otherwise keepe his owne Soule from the pollutions and punishments of other mens sinnes in a froward crooked generation §. 54. But heere if inverting our Saviours speech I should somewhat straine at Camels Mat 33.24 Exod. 9.16 and swallow Gnats Complaining with the Prophet The Leaders of this People cause them to erre and they that are led of them are destroyed both City and Countrey would I feare quickely report that my Complaint were causelesse For mine owne part I professe and protest that no Child of the Prophets should be lesse troubled with Ionahs Passion would the Lords Mercy make mee in this matte an Ignorant and the great Ones Innocency my words all impertinent Yet who can but Weepe when hee seeth that such as are In seculo primi in Christi Familia vltimi Hiereny ad 〈◊〉 Placed neerest on Earth vnto the Lord either most Opposite to the wayes of Grace and workes of Godlinesse in themselues or wanting all courage in defence of the Lord servants and Oposiâ—ion of his Enemies or when hee seeth their cruell Pitty toward the Wicked like water powred vpon Lime in stead of quenching to kindle the rage of their iniquity Eccle. 8.11 When wee see Men armed every way with Gods owne Authority Isay 26.10 and knowing the Iudgement of God that they which commit such things Rom. 1.32 are worthy of death yet not only doe the same but haue pleasure in them that doe them When wee see such as with David should fight the battailes of the Lord Oba 11.12 yet with Edomites in the Prophet either standing on the other side in the day that Strangers and Forrainers cast lots vpon Hierusalem and are as one of them or looking on in the day of oppression if not speaking proudly in the day of our distresse o at the best more charitable and mercifull thâ—n the God of Mercy hath allowed or commanded them When we see I say these and the like Abominations committed by Great Ones in Authority Patrons of Profannesse and Persecutors of Godlinesse what can we doe but Weepe and Waile beholding such Men for some private interest or base engagement Which in all likelyhood entred into their Places and Offices Plutar. like Stratocles and Dromiclidas as into an harvest of Gold corrupting or interrupting publike Iustice whereby their superiours are abused Inferiours oppressed Religion discountenanced and the Righteous discouraged by their murdering Example or forbearance of the Wicked §. 55. I know how well mercy becommeth the mouth of Gods Minister and that we should not bee Whetstones for Rigour and Seuerity But withall I resolue with Augustine Aug. de Fide operib Saevire nolumus dormire nolumus As I would not perswade to Cruelty so I would rouse vp from Securitie Though Wee haue not so learned Christ in his Word Yet the indeleble Notions of Nature haue I am sure imprinted this in our hearts that most People are like Sheepe easilier following example then led and driven by lawes and Statutes and therefore Immedicabile membrum Ense recidendum est ne pars sincera trahatur The incurable Member must be cut off if
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
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
doth claime and include all necessaries Lege Quos nos hostes 234. de verâ— Signif For Alimentis legatis cibaria vestitus habitatio debentur By the Civill Lawes Hee that bequeathes a man Maintenance and Nourishment intends hee should have Bed and Bord Apparell and dwelling And therefore that it is not some poore part of our maintenance in most Parishes 1 King 12.31 with which our bare reading Predecessours like Ieroboams Priests made of the lowest of the People and most of them taken from their Shops and Trulls were contented which heeretofore hath beene payed by Custome more then Equity vnto others before vs. Is the Reward of our Worke due vnto vs which wee would willingly bestowe amongst Stationers every yeare That wee may finde that our Preaching hath as delivered them from Sinne Sorrow and Seruitude so likewise seasoned them with the Power of Godlinesse Lest not onely the Superstition of Papists but Idolatry of Heathen Muffians rise in iudgement and condemne them because they Repented not But whilst wee enformed their Vnderstandings Satan perverted their Affâ—ctions with Irreverence and Irreligion §. 68. And here because Iusto desunt sua verba dolori I want words sufficiently to bewaile this grievous Sinne I know not how it commeth to passe that Ministers are ever worst Oratours in their owne Cause either too Modest to Pleade for themselues Or too Timorous contenting our selues at every Balaks beck Num. 23.25 neither to Curse nor Blesse where the Lord hath cursed And threatned to make them though Princes like Orch and like Zeeb Psal 83.11.12 yea all their Princes like Zeba and Zalmunna which haue said Let vs take for our possession the habitations of God And all men may know that all the miracles of the Apostles were saving Miracles save only in Ananias and Saphira Act 5.5 their Sacrilegious Alienating Church-Goods And the Sonne of God did never worke any Miracle by force and violence Mat. 21 12. save onely when hee met with this Sinne of Merchandize in the house of GOD then and onely then in all his life did the Lambe of God play the Lyon of the Tribe of Iudah Therefore although now Noscanimus surdis Wee haue small hope that our Maintenance may bee augmented Yet this barbarous and Sacrilegious Outrage not onely causeth Lamentation Weeping Math. 2.18 and great Mourning like vnto the Voyce heard in Ramah penetrating the clouds and Horrendâ grauiter câ—â—lum pulsante querelâ Knocking at the Gate of Heaven entereth into the Eares of the Lord of Sabboth But likewise the most Imperious and Impious Church-Robbers that ever have beene or ever shall bee will never bee able to stop the mouthes or stay the pennes of them that having wearied their bodies wasted their Spirits spent their Patrimonies and worne out their Hopes in that Sacred Function Which declare their Grievances of all sorts vnto the World as Athanasius wrote his Socrat l. 2. c. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bookes in which he complained of his Abuses and Afflictions which may tell these inexcusable and selfe condemned Legom enim Dei scriptam in Cordibus hominum Aug Confes l. 2. c. 4. ne ipsa quidem delet Iniquitas Blood Suckers that our Maintenance the Churches Patrimony like the vnseene coale of Fire in the Apologue burneth vp the Sacrilegious Eagles Nest and consumeth all their owne Patrimonies So that by their vniust Purchases of Parsonages they Purchase Aceldama to them and theirs §. 69. And whilst wee thus Complaine of intollerable Inhumanity wherewith the Inferiour sort of the Clergie is dayly broyled and beggered and abused Doth the Laytie thinke to be exempted Certainly true ever as well as wise and grave hath that saying of the Ecclesiasticall Historiographer beene found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Socrat l. 5. in Proamto There is alwayes an inseparable Coniunction and Communion in Church and Common-wealth For if the one doe Mourne the other either doth or shall shortly groane And what shall I say I should be censured either as insensible of Digression or transported with Passion if I would stand to fill vp an Induction with our Iewish and Iniurious Bargaines our fraudulent Conveyances our Disapoyntments of Trusts our wrongfull Detrusions of Money Goods and Lands our more then Turkish Couzenages and Oppressions Aug. Confes lib. 3. c. 3. for which Hoe laudabilior quo fraudulentior A man is more praised the more hee is Perfidious And which may cause vs to yeeld the Iuyce of our Teares as well as exhibite Bills of Complaints whilst wee are content quietly to bee racked crushed and spoiled But these I purposely omit for Haec animus meminisse horret luctuque refugit My Soule sigheth at the Sight and Sense of these Sinnes and shunneth them in sighing §. 70. Yet all this battery doth not serue to make a breach into our Soules and to cause vs the more to abhorre our Sinnes Or at lest to conceive some feare in committing them which being fully apprehended might in time draw vs all together to forsake them Assuredly wee are possessed with the Spirit of Furie wee are filled with the Poyson of Serpents wee are like the deafe Adder as Dauid said of Wilfull Sinners in stopping our Eares against the Voyce of the Charmer Psal 58.4 Mic 6.9 for we heare not the rod nor him who hath appointed it Thus wee declare Mat. 17.17.20 that wee are as Christ called the Iewes Not onely a Peruerse but a faithlesse Generation For if wee had Faith as a Graine of Mustard seede wee would Weepe For Mustard feede hath it name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because it maketh the eyes to weepe So that hee that hath Faith as a Graine of Mustard seede hath so much Grace as to make his Eyes to Weepe But Credere se in Christum quomodo dicit Cypr. de vnitate Eccles qui non facit quod-Christus facere praecepit How can that man say hee beleeveth in Christ who doth not what Christ commandeth him to doe And no Duty more frequently doth he command then to Weepe Therefore where is no Weeping there can bee no great evidence of Faith 4. Exhortation §. 70. GOe to now Iam. 5.5 ye that live in pleasure on Earth and are Wanton yee that nourish your hearts as in a day of slaughter Weepe and howle before Misery and Mischiefe come vpon you Take the advantage of this acceptable Time and make much of this day of Salvation and blessed opportunity For this Gird thy selfe with Sackcloth Oh Sinner Lament Iam. 4.8 and howle before the Lord Qui iuvet molius quam tu tibi consulat opto VVhom I beseech to be more mercifull vnto thee then thou art mindfull of thy selfe That the fierce anger of thy God Ierem. 7.29 may be turned backe from thee Let vs cut off our hayre and cast it away and take vp a Lamentation on high places before the Lord reject vs and forsake vs as
who among vs can dwell in the devouring Fire Who among vs can dwell in everlasting Burnings What therefore Augustine said of the Damned in Hell the same let vs say of the obdurate in heart Aug de 〈◊〉 Des. lib. 21 c. 2. Mirabile est ardere in ignibus tamen viâ—ere Sed mirabilius vinere inigâ—ibus nec dolere Si autem hoc creditur cur non illud It is wonderfull to burne in fire and yet to liue But more wonderfull to liue in fire and not to Weeâ—e If we beleeve the one why not the other Let vs then fixe the eyes of our Soules vpon the vnvaluable pretionsnesse of our Conformity to the Image of God that the false represenâ—a ions of this flattering World may not frustrate the Lord of his End and draw vs from Weeping Which emplanteth in the Sanctified Soule by the Spirit of all Comfort such vnconquerable Comforts as are able to keepe vs in resolution against all Malice and Cruelties whatsoever And truely perswadeth vs that after the approaching Period of a few and evill dayes having beheld the face of God in Righteousnesse Psal 17.15 we shall be satisfied when wee awake with his likenesse §. 74. Let it not seeme grievous to Weepe for never in any especially Halcyon dayes of the Gospell was more barbarous Inhumanity perfidious Treachery and exorbitant Impiety studied exercised practised among Christians then now a fearefull Presage of the fiery Triall I say not this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to emendicate Attention For it hath been formerly shewed that our Sins are so traÌ„scendent that they have not beene parallelled in former ages And I wish vnfainedly Adherbal apud Salust Vt haec vana potius forent quam mise ria nostra meis verbis fidem faceret That these things were false farre rather then our misery should finde them true But Experience as well as Obseruation teacheth mee to Complaine Hieron ad Châ—omatun In Patria nostra rusticitatis vernacula Deus Venter est Sanctior est ille qui ditior est In our Nation the Slave of Inhumanity their Belly is their GOD and the Richest are accounted most Religious Wherefore let it not seeme tedious to the Adulterers and Adulteresses of the World that hunt after the Love and friendship of the World to cause their beds to swimme with Teares For as Dauid when hee had defiled his bed with Adulterous Embracements Psal 6.6 therefore chiefely Wept vpon his bed So let every one plentifully powre forth his Teares for as much as every one commonly maketh in these dayes of Peace and Rest his Bed the Place where his particular and Personall Iniquities are first hatched and enacted Mica 2.2 For it is vpon their beds that Men devise Iniquities and worke evill that when the morning is light they may practise it because it is in the power of their hand To hinder the course of Divine Iustice by mortall meanes will be more impossible then for a man to beate the Lightening backe againe into the Clouds with his breath Luk. 12. There is nothing covered that shall not bee revealed neither hid that shall not bee knowne Sooner or later the madâ—esse of Sinners shall bee mâ—de evidenâ— â—f not in the Sin as Zambri and Gozbi their fury Num. 25.8 Yet as Dauids in the punishment hee did it secretly saith Gody 2 Sam. 12.12 but I will doe this thing before all Israel and before the Sunne Thus will the Lord of Hosts be famous in every Sinners Infamy I say therefore in the word of the Lord Ioel. 1.5 as the Prophet Awake yee Drunkards Weepe and howle I say it not onely to the Drunken with wine and strong drinke but with Sin and Affliction And without Presumption I hope I may confidently say with Cyprian Cypr. de lapsis Sacerdotem Dei nec occulta vestra crimina fallunt That the true Minister and Servant of God cannot be ignorant of your secret Sins Hee that disclosed vnto Elisha the Counsell of the King of Syria doth often reveale the Secrets of the People vnto his Servants the Prophets Amos 3.7 howsoever it seemeth mervailous and incredible in our eyes Yet it is wonderfull to see how the Wisedome of the children of this World beareth with and performeth all things in obedience to their Masters save only to their Ministers which in the Spirit of Truth teacheth obedience onely to the Faith which is in Christ Iesus The Marchant sendeth his Factours to Sea and no danger doth stay them The Husband man sendeth his Hindes into the Field and no weather must hinder them The Captaine leadeth his Souldiers into the Battell and no Death must terrifie them Rich men displace disgrace nay devoure and destroy and they are suffered patiently Thus wee see that in this latter age of the World we are so rebellious to all that is of God that nothing seemeth more bitter and grievous then spirituall Obedience We can be contented to abide any Truth but not heavenly Truth Any Wisdome but not Godly Wisdom Any Lawes but not Holy Lawes Any Crosse but not the Weeping Crosse through which wee must enter if ever into the Kingdome of Heaven Oh let vs not still be infatuated with a Reprobate Minde to yeeld all Obedience vnto any Direction and so much to bee scandalized at the Word of Exhorcation as if every word were a blow levelled to vndoe vs For Aug. Epist 166. Nulla est peior Mors animae quam libertas erroris No death of the Soule is more dangerous then Liberty to Sinne. And yet none seeme to Worldlings greater Sinners then such as are cloathed with Weeping Garments Their faire wedding garments doe not onely cover many a foule sinne in themselues and enwall them from all Dangers Disgraces Distresses and Disasters in this life to all which they are exposed and hastened which want them But much more embolden them to execute all Extremity and severity both in Word and Worke against those that are rude and rough in the out side bruised with Labours wasted with Miseries which could never weare soft rayment because of their heavie burthens Yet those I could humbly beseech to remember that though Apocryphall which most renowned Fathers both Greeke and Latine have frequently inculcated in their Writings Wisd 6 6. Mighty Men shall be mightily tormented §. 75. And therefore seeing the signes of the Figge-Tree doe bud amongst vs and the Messengers of the Lord as once Cato shewed a greene Figge from Carthage in the Senate signifying that Carthage was too neere Rome for the Romanes to be secure doe put vs in minde how neere we are to the Gulfe where is nothing but Weeping and Wailing when wee are least enclined to Weeping Let vs pray the Lord that these things bee not the beginning of euill And as our sinnes haue often occasioned some Men as Miraculously I dare say to open their mouthes as those Christians in Lybia
As the very Devils doe Weepe and Howle to bee tormented Every Weeping is not a Signe of Grace Happy onely is that Weeping for which the heart is the holier §. 79. But as my Purpose is not to flatter any one though it bee a maine Sinne in our dayes Hier. ad Celan Masron Vt qui adulari nescit aut inuidus aut superbus putetur To esteeme every one either Proud or Invious that cannot flatter so my earnest desire is that none should flatter or deceive themselues to thinke that by the externall Act of Mourning and Weeping they may either turne the Wrath of God from them or be reconciled to his Mercie and Favour Vnlesse where is a Fire of Euill as of Malice and Envie we seeke to quench it Where is a Sinke of Euill as of Vncharitablenesse and Coverousnesse wee seeke to clense it Where is a Roote of Euill as of Pride and Hypocrisie wee seeke to extirpate it Where is a Storme of Euill as of Oppression and Cruelty wee seeke to asswage it Against these and the like Sinnes the Lords Messengers have cried both late and early in all Ages but more importunately in our Age then ever Sed quid decuisse iuvabas Yet their labour hath been for the most part as Water poured vpon the Earth As a Fire kindled where no man warmeth himselfe As meate dressed when the Guests refuse to come Or as when a deafe man is taught or a dead man is cured so our Message is rejected and despised Cypr. Epist 30. Thus Animus aegrorum Medentium respuere solet industriam Our Sicke thinke they haue no neede of the Physitian In so much that nothing may seeme now to remaine for vs to doe but only to Weepe For in this case it is that the good Samaritan said vnto the Host Take care of him Luk. 10.35 In which words as Bernard excellently Petitur â— te cura Ber. de Consider lib. 4. non curatio He enjoyneth not the Minister to Cure but to take Care for the Woundeâ— man If the Wounded man as Babylon will not be Cured Ierem. 51.9 Ezek. 33.9 hee shall die for his Iniquity but thou hast delivered thy Soule Seeing then Dolendum à Medico quod non delendum à Medicina The Physitian may bewaile where his Physicke cannot prevaile In these our desperately obstinate Times wee have done our part when wee Weepe and wee shall assuredly recvive our reward If wee cannot turne the Streame yet if wee endeavour to Swim against it it shall be out glory For even without Conquest it is glorious to have resisted Therefore as Paul told the Philippians Phil. 3 1â— So let all Faithfull Paâ—tors tell the Enemies of Christ even Weeping that howsoever neither their words nor Works nor writings prevaile with them Yet they must Exhort to Weeping that all may be inexcusable that even Idiots Women and Children may not iustly say in their deepest Desolations Nonne haec praescîsse oportuit nos antea Should not these things have beene told vs before Wherefore though Israel play the Harlot Hosh 4.15 Isa 61.6 yet let not Iudah offend Seeing the Lord hath set Watchmen vpon her Walls which shall never hold their peace day nor night But like the Valiant Ones of the Lord shall cry without Isa 33.2 and as it becommeth Ambassadours of peace shall Weepe bitterly Certainly if wee could be perswaded of these things wee should not much neede to be exhorted to Weeping but as the Israelites when the Angell had rebuked them for disobeying the Voyce of the Lord Iudg 2.5 lifted vp their Voyce and Wept and called that place Bochim So our Weeping would turne our Churches into Bochims And make our Sermons and Supplications in all Places Ezech. 2.10 as Ezechiel his Rowle of Prophecie wherein was written Lamentation and Mourning and Woe 5. Consolation §. 80. AND now Oh Sacred Weeping What shall I say of thee Shall I say thou art an honourable Vertue Or shall I terme thee some heavenly Deitie Verely it seemeth thou art a Deity and that God hath imparted some part of his Dominion vnto thee That he hath made thee his Vice-Gerent vpoÌ„ earth and invested thee with his owne Authority to Blesse and Comfort As the Lord doth comfort in heaven so doth Mourning vpon Earth And as onely the Lord maketh the Righteous blessed in heaven so Mourning by his Blessing maketh the Vnrighteous blessed vpon earth For Math. 5.4 Blessed are they not Blessed shall they be that Mourne Because after Sinne none are blessed but Mourning Sinners Whom then may wee esteeme Blessed in this Life The Rich The Witty The Wise The Mighty The Honourable Alas Miserable Comforters are they vnto others and Miserable Comforters are they to themselves who esteeme themselves or others blessed by being any or all of these in which is neither trust nor tast of true Felicity Blessed are they that Mourne It cannot be denied but Mourners are almost alwayes corrected yet wee may see them alwayes comforted In that their Correction proceedeth from the Love and Favour of GOD either as a Bridle restraining them from the Licentiousnesse of Sin or as a File and Hammer consuming the Drosse or Rust of Sin Neither doth the Lord abridge Mourners of these earthly comforts which dare weigh with our discontentments in this life His greater Light of Spirituall Comforts doth not extinguish the lesser of earthly Comforts Health Wealth Friends Reputation Competencie as they may occasion but not limit our Rejoycing So they cannot bee Comforts if they delight vs not §. 81. Behold then this Corrasiue Divinity may bee a sole Soveraigne Cordiall of Comfort to those that in the Time of their troubles goe out of themselues and with Weeping eyes looke vpward to the God of all Consolation Psal 30.5 Whose anger endureth but for a moment and in whose favour is life For their Weeping may endure for a Night but joy commeth in the Morningâ— Behold Isa 30.19 the Lord doth wait that he may bee gracious vnto them at the voyce of their cry For when he shall heare it hee will answere them Oh happy hand which is so heavy vpon mournfull Sinners that it suffereth them not to lye senselesse in their Sinnes heaping to themselues wrath against the day of wrath It may be a Comfort aboue all comforts that this heavy hand raiseth them by VVeeping out of the ordour of their sinnes For he that hath so loved them will not leaue them He that hath begunne his worke in them will accomplish it even as every Naturall cause leaveth not the worke vnfinished which it beginneth As the Vertue of the Seede ceaseth not in the blade not in the Eare not in the Leafe not in the Flowre vntill it bring forth fruit to perfect ripenesse As the Bird never forsaketh her young vntill she see them able both to flie and to provide for themselues So the Supernaturall Cause of all Causes is mooved
by his infinite goodnesse and Loue to finish the worke which hee hath begunne Feare not then Oh 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
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
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