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ANd first; What end or num∣ber is there of the Vanities, which our Eyes are weary of beholding, and are worthy of Weeping. Hath a Spirit of Slumber put out our eyes, that wee cannot see this Grace of Weeping (the Path to Piety and Practise of all Vertue) disgraced
without controll? But like dumbe Dogges men hold their p••ace, or with Solomons Sluggard fold their hands in their bo∣somes and give themselues to ease and drowsinesse, whilst Sa∣tan causeth Contempt and Opinion of Sufficiency, the basest and most noysome weedes, to damme vp the flood gases of Weeping, that the choice Plants in the E∣den of God may not bee wate∣red with this dew of heaven. Ah Lord! * 1.1 Miserere vt loquar, Bee mercifull that I may speake. Thou that fillest all things, why are not thy Seruants filled with Power, * 1.2 and Iudgement, and Might, by thy Spirit, to declare vnto Ia∣cob this transgression, and to our Israel this Sinne: * 1.3 Why doe they not cry, and spare not, Why doe they not lift vp their Voices like Trumpets, and cry,
and cry againe, Woe to them that are at ease in Sion; * 1.4 Woe vnto them that laugh now, for they shall mourne and Weepe? That though some deafe Ad∣ders will not bee charmed and cured; Yea, though fewe or none of the swinish herd of ha∣bituall Sinners, accustomed to wallow in the mire of wanton∣nesse and Securitie, and deeply plunged into the dead Sea of worldly pleasures; Though none of them will bee washed with Weeping, but turne againe to their vomite, and trample the Pearles of all Admonition vnder feet; Yea turne againe and rend their Reprovers with Scoffes and Scornes, ma∣king Iests and songs of them: Yet some, Quos piget imitari, * 1.5 no∣lint aduersari, That are not with vs, may not be against vs; And
others may bee deterred, reclai∣med, and awakened to prevent and suppresse the spreading Gan∣grene of Securitie and Lascivious∣nesse; That thou, O Lord, mayst worke thy worke in such as be∣long to thy Grace, for nothing is impossible to the worke of thy Grace.
Listen not then (you that nourish your hearts in delights vnto the day of slaughter) Listen not vnto the allurements of your flesh, that corrupt case of flesh and blood, wherein your soules are pent, as Prisoners in a loathsome Dungeon: Which as it shamefully abuseth and abaseth your soules; So your Soules will one day finde it not only a Deceiver and a Traitour, but a Forger of false Assurances.
Listen not vnto the Enchaunt∣ments of the world, or of your owne corrupt hearts, promising vnto your selues Mirth, Plea∣sures, and Iollitie, lest
Exigua ingentis vestr•• solatia lu••tu••.
For one drop of mad Mirth, you bee sure of Gallons and Tunnes of Woe, Gall, Worme∣wood here or thereafter. Listen not vnto that bewitching Ima∣gination invenoming our Soules with a fond and false conceit, that Weeping is an Effeminate∣nesse of minde, or Imbecillity of Na∣ture, because in the esteeme of Worldlings, Women only and Children through weakenesse of iudgement be most addicted to Weeping. By nature indeed the Woman is the weaker Vessell, * 1.6 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Soone moo∣ved to Weeping, and subiect to many either passionate Affections,
or affectionate Passions. But the Adamantine hearts of such as seldome or never are dissolved by the blood of the Immaculate Lambe into the true Teares of Contrition, or Compassion,
Hos non Nobilitas, generesaue nomina tangunt,
May justly cause them to be branded with Basenesse of minde, and charged with hard∣nesse of heart: Seeing of what∣soever degree or condition they bee, those are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the only raven Sots of our time, whose whole imployment is to emasculate in themselues the Hereicall vigour of this heavenly Vertue: And (asmuch as in them lyeth) enfeeble the hearts of the Lords people, as the faint hearted Spies of Israel, that they enter not into the pro∣mised land by the Sole way of the Weeping Crosse, which the
Lord hath appoynted and pain∣ted out. And therefore some dreadfull death and vnexpected, doth commonly surprise them, condemning their cruelty, * 1.7 as once the cruelty of the Tyrant Trysus, who when hee thought to stop all occasion of Conspira∣cie against his owne Person, first he commanded his Subjects not to speake one with another, ci∣ther privately or publikely, so that they were enforced to ex∣presse their Meaning and Minde by the Motions of their hands and eyes; From which, when likewise he restrained them they mourned grievously with great weeping and lamentation: At length when the Tyrant haste∣ned to inhibite their mourning, they killed him and his Mini∣ons with the weapons of his owne Guard. These are,
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.8 (as the Greek Captaine called his compani∣ons) the Women not the Men of Greece, the Carpet-knights of our nation, that begin Christia∣nity in the Delicatenesse of Agag, continue it in the Voluptuousnesse of Herod, and being brought vn∣to a wicked (if not wretched) Death like Nahal, worthy of their miserable life, are buried as Iehojakim with the Buriall of an Asse, * 1.9 ignobly, ingloriously, with∣out Weeping or Lamentation. But heere I must stop, lest like Hipparchion, I bee stricken blind, for saying there are Moates in the Sunne. Yet it would grieue an heart of stone to see how furi∣ously, * 1.10 Insani sunt adversus antido∣tum, quo sani esse possunt, Men are enraged against the Physicke, whereby they might bee cured. For as those Grounds that lye
low are commonly moorish, so this base part of the World wherein wee liue, is the Vale of Teares, that true Bochim, our mourning place; In which it is the Voyce of every Man.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.11 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
To acknowledge that hee be∣ginneth, continueth, and endeth his life with Teares. We begin with Teares; If a child be heard cry, it is in Law a lawfull proofe of his life; Else if hee Weepe not, we say he is dead borne, be∣cause stillborne: At our end and parting, God will haue Teares, which he doth not wipe off, vnlesse we Weepe; Or at least, vnlesse we be in that case that David and his people were in, and Ieremiah, * 1.12 and the Iewes that Wept vntill they had no more power to Weepe. It is our destiny as we are Men, to
Weepe; But more as wee are Christians. To sow in Teares: And God loveth these Wet seede times, and they are so sea∣sonable for vs, that heere one saith, My belly, my belly, with the Prophet; Another, mine head, mine head, with the Shunamites child; Another, My son, my son, with David; Another, My fa∣ther, my father, with Elisha; One crieth out of his Sins, as David; Another of his hunger, as Esau: Another of an ill Wife, as Iob; A∣nother of treacherous friends, as the Psalmist; One of a Sore in body, as Hezekiah; Another of a troubled Soule, as our Saviour in the Garden; Every one hath some Crosse, some Complaint or other, to make his cheekes wet, and his heart heauy.
Why are wee not then con∣tent to weepe heere for a while, on condition that wee may weepe no more? Why are wee not ambitious of this blessed ease? Certainely wee doe not smart enough with our evills, that are not desirous of this rest Wee can doe no other thing (saith the Moralist) not learne, * 1.13 not speake, not goe, not eate by naturall inclination, but Weepe: And yet, Your peruerse disposi∣tion, vnto every naturall action, saue onely to this (most necessa∣ry) of Weeping: Hence it is that our miseries are like waues, which breake one vpon another, and tosse vs the more with per∣petuall vexations, because wee are vaine and foolish, and wish not with Weeping to bee in our
Haven; Because we are sicke, and grieue not to thinke of our reme∣die; Because we are still dying, and are loth to thinke of life, therefore before our Teares bee dry, they are ready to bee over∣taken with other Teares, in other particular Afflictions. Oh! our miserable Infidelity, that though we see a glorious Heaven aboue vs, yet wee are vnwilling to goe to it; We see a wearisome world about vs, and are loth to Weepe that we may thinke of leaving it. Oh! that the Lord would teach these Men how much they are mistaken, that thinke to goe to Heaven with dry Eyes, and hope to leape immediately out of the pleasures of Earth, into the Para∣dise of God, insulting over the drooping estate of Gods distres∣sed Ones. * 1.14 But as Peter could not Weepe while he was in the
High Priests Hall, so these Men cannot Weepe where they haue offended. Yet let the know, they must haue a time of Teares, And if they do not begin with teares, they shalend with thē. Alas how are weak & wretched Sinners de∣ceived by their sottish sence: they sweetly swallow without distast the poisonous pleasures of Sinne which bane the Soule; but they cannot rellish Weeping, the prin∣cipal expeller of this poysō, they can no wayes enforce it downe. Whereas a Soule once infected with Sinne cannot possibly bee recovered to the State of Grace, but it must first bee bruised with Weeping, as Corne is grinded with the Milstones: And this bruising maketh a broken and contrite heart, that Sacrifice which the Lord doth never des∣pise. But this Vertue (as other
Vertues) is not loved enough, because shee is not seene; And her contrary Vices loose much detestation because their vglines is secret. If in ancient Sacrifices of Pagans, they carefully obser∣ved the Generositie of the Beasts that were to be sacrificed; So as their Priest comming to bran∣dish a naked sword before their Eyes, if they were affrighted, were chased from the Altar; Whereas if they stood still with∣out amasement, were esteemed worthy to bee sacrificed: Then dejected Spirits, which are af∣frighted, and doe shunne the bright Sword of the Spirit when seasonably it would extort Weeping, and cause vs to shed Teares, Degeneres animos timor arguit, Their Feare argueth their dastardly Profession of Grace and goodnesse, and are alwayes
worthily contemned of good People, for their Basenesse and Hardnesse of heart. And that Weeping is the effect of a con∣trite and mollified heart, wit∣nesseth that Encomium of the Heathen Poet
— Molis••••ma Corda * 1.15 Humano generi dare se Natura fatetur, Quae Lachrymas dedit; hac nostri pars optima sensus.
For Weeping may not bee esteemed base (without mani∣fest Impiety and Blasphemy) which is so highly esteemed of the Lord, lest wee condemne the Generation of the Iust, and fre∣quent practise of our Saviour. How much our Saviour regar∣deth Weeping, he evidently de∣clareth, in that it was his plea∣sure not onely to Weepe so of∣ten for our example, but that
the often Weeping of his Servants should be every where registred in his Word; And that the Weeping of those Women that followed him to his Passion and in his Passion, should be recor∣ded in his Gospell; * 1.16 and the shed∣ding of their Teares mentioned with the shedding of his owne Blood. Certainely when hee would not (as observeth a Di∣vine Lawyer) so much as speake to Herod, nor answere Pilate, al∣though he were vrged, yet with∣out request hee spake to those that We••t after him. Seeing then hee did more at the silent teares of poore women, then ei∣ther at the entreaty or command of powerfull men; And, if it were onely for that wee are bound in all things wee say or doe, to haue respect to his Ex∣ample, We must not once thinke
ought that may disparage so ho∣ly a Vertue. Wherefore as Leo∣nidas said, it was better to goe into the field with an Army of Harts, a Lyon being their Cap∣taine, then having but one Hart for the Captaine, the whole Ar∣my consisting of Lyons; So it should be our hearts desire and prayer to God, that the Masters of our Assemblies, Magistrates and Ministers (in whom to stirre vp this Grace of God, I principally intended this Weeping Trea∣tise) might bee furnished and en∣dued with this Lion-like Vertue. And iustly may it be called a Lyon-like Vertue, for as it is the Nature of the Lyon,
Parcere subiectis, & debellare superb••••.
To spare the prostrate, and to devoure the obstinate; So it is the nature of Weeping to ob∣durate the proud that Weepe
not, and to proncure Grace vn∣to the Humble that Weepe: Without which likewise even Faith in Gods Promises may proove Presumption. But forso∣much as Rulers and Gover∣nours of others haue plentifull matter aboue others to exercise their Weeping: Seeing (as the Historian hath well observed) Men are more bitter and trou∣blesome vnto their Gouernours, * 1.17 then any flocks of Sheepe or Herds of Cattell vnto their Keepers or Leaders: I thought with the Prophet, * 1.18 I would get me vnto the Great Men, and would speake vnto them, for they haue knowen the way of the Lord, and the judgment of their God, They know that Weeping is the most infallible Signe of a bro∣ken and contrite heart; They know that, * 1.19 not without speciall
reference to a Iudgement, did the Lord say to Ezechiel, that when hee tooke away his Wi•••• he should neither Mourne nor Weepe, They know that, * 1.20 Rece∣dente hac disciplina dominica rece∣dit & Gratia: When the sacred chastening of our selues depar∣teth, Grace departeth: And would to God those Great Ones did not presage that the constitution of too many of their Soules is exceeding defec∣tiue, dangerous, and desperate in this respect. And therefore see∣ing, Nulla major flendi est causa, * 1.21 quam flere non posse, There can be no greater cause of Weeping, then when we cannot Weepe; Not vnto vs, or the best Teares of the best of vs, may we sacri∣fice as to our owne nets; Bles∣sed onely be that Divine Provi∣dence evermore, which hath
made our Dread Soveraigne to cry downe this vniversall Wantonnesse by his owne Ex∣ample, Whose Weeping in pub∣licke and Private Devotions, like Hezekiah or Iosiah, as it may bee said to procure our present Peace and Plenty, so will it be chronicled in ever Blessed me∣mory till the dayes of our mour∣ning be ended. But because a King is praised, Sentiendo copiosius quam loquendo; By silence more then by Speech, I leaue it to the Hearts of all, to comment vpon my Silence, and doe one∣ly pray,
O vtinam n••citura tíbi, mitissime Regum, In medio nixu viscera rupta forent.
That the Lord of Heaven and Earth would consume his Enemies, like a Snaile that mel∣teth, and that the Heart of every one may speedily wither in the
midst of his bowels, * 1.22 who hear∣tily and vnfainedly prayeth not for the peace of so meeke, so mild, so mercifull a Theodosius, and preferreth not his prosperity before his owne.
Know we not that Weeping is the surest forme of Supplica∣tion to obtaine any thing of the Lord? With whom.
— Lachryma pondera vocis habent.
Teares are words, and more then words; For the multitude of words is not so perswasiue, as a few Teares are prevalent, be∣cause words may proceede from the Tongue onely. But Teares commonly from a broken Heart possessed either with Feare or Loue; Weeping may seeme a Ser∣pent to devoure vs, but if we step boldly vnto it, we may take it by
the tayle (as Moses his Rod) and it will foorthwith turne into a Rod of Comfort. * 1.23 Why then should we be so afraid of Wee∣ping, which is so highly com∣mended, so straightly comman∣ded, and so indifferently com∣municated to all that loue the Lord Iesus; Who loveth accep∣teth, preserveth, honoureth, bles∣seth, and never forsaketh them that Weepe? * 1.24 If the Inscription of Constantines Crosse could assu∣redly perswade him of Victory, much more may we through Instruction of the Weeping Crosse, fully belieue, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To prevaile with all and in all. If Weeping argueth both the Mag∣nanimitie of the Saints, for, Vir fortis non est minus laudabilis in luctu, quam in bello, Our Courage is no lesse praise-worthy in Weeeping then Warring, saith,
devout Bernard; * 1.25 And excellen∣cy of the Saints, as the very Hea∣then by nature did maintaine, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.26 They affirmed that the most ex∣cellent were most enclined to Weeping. If Weeping (I say) argueth the only true excellen∣cy and generous Magnanimity of the Saints, Servants, and Soul∣diers of the Lord vpon earth, vnjustly and vndeservedly doe Wanton Worldlings condemne it, because they affect it not. A∣las, they doe not know, neither consider that Weeping over∣commeth the invincible God, appeaseth the intractable Man, and tormenteth the Devill more then Hell-fire. For, * 1.27 Nec Vehe∣mentius Satan prosternitur, nec acriores dolores insligimus, quam quum plagas peccatorum plorand•• sanamus; Satan is never more
shamefully vanquished, or cruel∣ly tortured, then when we cure the wounds of sinne with Wee∣ping. Alas! They know not that Weeping only is the water that quencheth the heate of Gods anger, that qualifieth the force of his iustice, that recove∣reth the losse of his mercy, and exciteth in our hearts, the spring of all his comforts. Chrysostome called it, * 1.28 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, A Medicine which is able to cure the eyes; But we adde fur∣ther, that this Soveraigne Medi∣cine hath vertue in it to excere∣brate all Cares, to expectorate all Feares, to euacuate all Griefes, to exhaust all Passions, and to ex∣hilarate the whole Man. If we should part with all we haue, all our delights, all our desires, we part with no more then nothing,
for the enjoying of this Grace, which doth more sweetely re∣fresh vs, more abundantly satis∣fie vs, and more fully assure vs of the favour of God, then all that we are able to part from; For so much as Weeping doth infallibly prooue our Vnion with God, * 1.29 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Nothing combineth and so fast vniteth vnto God, as teares, saith Chrysostome. Weeping then is a signe that two Extreames, the Mourner and the thing mourned for are combined into one. For as they that Weepe for Earthly things are earthy; So they that Weepe for Heavenly things are Heavenly and vnited vnto God, Though not Naturally, yet Spiri∣tually; Not transformed in Na∣ture, but changed in Affections and whole manner of life: That
as Iron cast into the Fire, shew∣eth that it hath taken the Quali∣ties of the Fire, and yet ceaseth not to remaine Iron; So hee that Weepeth is partaker of the Puritie and Sanctitie of God, though still hee abide Man. Weepe then, O Christian, and vilifie the false Imputation of Pu∣sillanimitie; * 1.30 Esteeming it more modest and Religious, Erranti∣um imperitiam silentio spernere, quam loquendo dementium Insa∣niam provocare, Tovilifie their Ignorance by silence, then to provoke their phrantick mad∣nesse by replying; for Weeping is the Language of Heaven, and the strongest voyce to call vpon God. Howsoever, Lord grant, I may not only be permitted, but ena∣bled to Weepe.
And the rather, because none of the most Regenerate in their greatest abundance of Teares and pronenesse to Weeping, doe we ever read to haue bin satiated or satisfied with Weeping, but (as a thirstie land) to haue desi∣red more of this Heavenly Moisture. For, so farre are we from Superfluitie, that with much labour and watchfulnesse attaine we to Sufficiency of any Grace in this State of Mortality. It is a ruled Case in Divinitie, That Faith or any other Grace, can∣not bee consummated in this Life; In which we see through a Glasse only, and darkely; Vn∣till it doe terminate in Glory, and that which is imperfect be done away. Not that Weeping can bee continued, where our
maine Comfort is, that all Teares are wiped away: But that, as Faith then shall be tur∣ned into fruition; So Weeping into the accomplishment of Ioy eternall. Great then is the For∣getfulnesse, that I may not say the Impudency of Bellarmine, * 1.31 who in the Epistle to his Frater∣nity boasteth of such supera∣bundant Weeping in his Ignati∣us & Xauerius, that they were constrained, A Domino tempera∣mentum petere. To pray God to restraine their weeping. Which Excesse of Weeping, never hap∣pened (for ought I finde) vnto Ieremiah, David, or other true Saints, though 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Infal∣libly inspired of the Lord; But rather wished for fountaines, and gloryed in Rivers of Teares. By which Incredible and False Assertion, as we may conjecture,
what wide Difference there is, betweene the (not Superstitious only, and Supererogating, but) Blasphemous Saints of Rome, and the truely Sanctified Saints of God, Canonized in the booke of Life; So
— Insidas & crimine ab vne Disce omnes. —
We may perceiue how farre we may trust his Iudgement, and what credite he deserveth in Matters of Faith, when as he so intollerably luxuriateth in the Morality of Weeping, flatly contradicting the Tenour of Scriptures, and common Currant of purer and Primitiue Fathers, which to avoyde Tediousnesse I spare to insert.
That his Assertion is Incredi∣ble, the Person of whom it is
affirmed, confirmed it. For in Ignatius by Profession and Edu∣cation abloody Souldier (which were enough for Confutation) our Weeping and his Warring habituated in wickednesse, can no more subsist, then Light and Darkenesse together. Mistake me not, for a Transgressour of a∣ny common Place. The Lord (I acknowledge) may haue his Saints among Souldiers. But Ig∣natius his Conversation is not so sup••rannuate as the Story of Pope Ione which hath gained by the Age of it, now scarcely to be believed; being (as it were) but a Matter of yesterday: And from whom the issue of blood hath runne ever since, and can never, neither will be ever stop∣ped, so long as his Iesuiticall Lo∣custs are aliue, the only fiery Py∣racmeus, and Masters of all Vil∣lanies
in the world; neither can all their Indices Expurgatorij be able to blot out the memory of their cruell and bloody Facts, or free them from these attributes Attributes. But this Assertion is one of those many things, which Aut nequiter dissimulat, aut turpi∣ter ignorat, The Cardinall either foolishly dissembles, or was grossely ignorant of.
The Falsehood of his Asserti∣on may easily be perceived, if We consider that the Fountaine, Forme, and Fruit of Weeping are not Morall, but Theologicall Vertues, in which there is no Excesse. 1. The Fountaine of Weeping is Faith, Love, Repen∣tance, in which, * 1.32 Spiritus Sanctus non de mensura datur, sed super Credentem totus infunditur; The
Holy Ghost is not given by mea∣sure vnto the Regenerate, * 1.33 even when we enjoy these according to our condition, state, and end prefixed vnto vs by the Lord, and therefore no Weeping; For as Streames doe resemble the Nature of those Fountaines whence they spring; So Teares doe expresse the Property of those Graces whence they pro∣ceede. 2. The Forme of Weep∣ing (which giveth it Beeing) is Sorrow, which the Apostle ap∣prooved. 2 Cor. 7.11. When it encreased not exceeded, there∣fore so consequently the For∣med, * 1.34 Weeping: For, Quamlibet Formam sequitur aliqua inclinatio, quae est appetitus rei habentis illam formam, Every forme hath some Inclinarion which is the appetite of the thing Formed; Therfore as to Encrease, is the Inclination
of Godly Sorrow (as reache••h the Apostle) so it is the Property of Godly Weeping. 3. The Fruit of Weeping is Ioy, * 1.35 They that sow in Teares shall reape in Ioy, * 1.36 Even Ioy vnspeakable and full of Glory; In which as there is no Mediocritie, so neither in Weeping: For here (me thinkes) if any where, so farre as nice Restrictions will permit, that Philosophicall Ax••ome hath place, Propter q••od vnumquodque est tale, id ipsum est magis tale. Qua∣lities in the Cause, are proporti∣onable in the Effect. Worldly Weeping (I confesse) may ex∣ceede and become vicious; For being a Morall Vertue; it should consist in a Meane or Mediocri∣tie, limited by Prudence: But Godly Weeping is a Supernatu∣rall Grace, inseparably attending & accompanying all other Gra∣ces
(Gratum facientes) as hath beene prooved; Looke how the Rationall Soule implyeth the Animall, so doth Godly Weep∣ing lustifying Graces, being In∣dividuall.
But Bellarmine might haue learned, not only in Scriptures, but in Schoolemen, * 1.37 That Contri∣tion must be augmented and en∣creased; And, That Contrite Weeping can never so displease rectified Reason, as to exceede for Sinne: Vnlesse as one of St. Iudes Sensuall Separatists, or tea∣chers of Sensuality, he would de∣lude the Simple with Sensuall Wisedome, That Whorish Teares of every Hypocrite and Reprobate, are Teares of true Contrition; which hath beene shewed to bee no other then
worldly Weeping for Sp••••••••ll things, commonly in the out∣ward sences, or in a sensuall res∣pect, and no Godly Weeping in inward Humiliation, wh••ch is the very Essence of Co••trice Weeping, * 1.38 whereby the Will disliketh and dissenteth from Sinne, And is not to be taken for the bare outward Effect of true Contrition. As it is true, * 1.39 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, There is nothing sooner dry then a Teare, so there is nothing sooner out of season then Worldly Weeping; Which if it be fresh, finds some to commiserate it; If stale, is rather entertayned with scorne then commiseration: But Teares of Repentance come ne∣ver out of time: They can never be shed either too soone, or too late, or too much. But the De∣meanour of their Pope Nicholas
the Third seemeth more Religi∣ous and Devout then that of Ig∣matius or Xaverius, * 1.40 Qui semper d••m solennia ageret, Lachrymas funderet; Who alwayes Wept, when he worshipped, saith the Antiquary. Finally we reade of a Stone in Arcadia called Asbeston, * 1.41 which being once made hot can never be cooled. A••d why may not every blessed Mourner bee like the Salt in Sicilie, which in the fire swimmeth like Water? Or like the stone Asbeston, which once being hot cannot be coo∣led? * 1.42 But Augustine is punctuall in this point, Non est saetis quod doleamius, sed non semper doluisse do eamus, It is not sufficient to Weepe, but we must Weep•• that we haue not alwayes Wept. * 1.43 And Isrdore observeth, that the Lord in indgement doth afflict them with diverse diseases that
quench this Motion of his Spi∣rit. But lest any should thinke the Matter not Tanti; For mee, Firmiter valeret, * 1.44 si ab Eva. gelica Lege non dissonaret, This doctrine should ••a••e gone for currant if it had not gone awrye from the Gospell. And were not openly professed by the Mooke Grace Civility of many Morall Prote∣stants. * 1.45 For as Arcesilas having considered the Co••••radictions and Oppositions of Philosophers among themselues, in the end contemned them all, Et constituit novam non Ph••losophandi Philoso∣phiam, And inv••nted a new Phi∣losophie not to studie Philoso∣phie: So Worldlings and Atheists expending the differences in Weeping, haue resolved not to Weepe. But I haue done: Yet all may conceiue by this little, That no Iesuite, quà Iesuite, ever
Wept with Iesus, * 1.46 Gracious God, Verbo tuo pasce nos, ne error illudat, Feede vs with thy Word, that Errour deceiue vs not in Weep∣ing with Iesus.
Aug Conf lib. 1. c. 5.
Micah. 3.8.
Amos 6.1.
Luke 6.25.
Aug. Conf. lib. 8. c. 6.
Theophyl. i•• loan. cap. 20. p. 571.
Aelian lib. 14 c. 22.
Hom. Iliad. 9.
Ierem. 22.18.
Aug. Cons. l. 6. c. 4.
In Anth••ll••. Graec l. 1. c. 13 Epig. 10.
1 Sam. 3••, 4 Lam. 2.11.
Plin. Praf. lib. 7.
Hierom. &. Beda in Math. 26.75.
Iuvenal. sat. 15.
Luke 23.27
Xenophon in Praefat. Hist.
Ierem. 5.5.
Ezech. 24.16.
Cypr. Epist. 6.
Seueca lib. 4 Controu. 1. P.
Socrat. lib. 7 c. 22. & 41
Psal 23 4.
Euseb de Vita Const. l. 1. c. 22.
Bern Serm. 10, de m••do viven.
Zenob. Cent. 1. Prou. 14.
Aug. Hem 50.
Chrys ad pop. Anti∣och. Hom. 5.
Chr••s. Hom. 6. in Matth.
Cypr. ad Demet.
Bellar de Com. Co∣lum. in Epist. ad Iesuit.
Cyr. Epist. 76.
Aquin. 37.10 c.
Aquin. 1 80. 1 6.
Psal 126.5.
1 Pet. 1.8.
Bonau. in 4. Sent-Dist 16. P 1. A 4. Q. 1. & 2. Aquin. in Suppl. Q 3. A. 2.
Bonau. in 4 Sent Dist. 16. P. t. A. 1. Q.
Eras in adag. Ch••••. 4 Cent. 9.
Plat in Vit. Nich. 3.
Aug. de Civi•• Dei. l. 21. c. 5.
Aug de vera & fal. Penit. c. 13.
Pel••s l 2. Ep. 76.
Cypr. Epist. 30.
Lactant. Instit. l. 3.6.4.
August. Conf l. 12. c. 32.