lachrymas effuderit That he could not think of drawing her bloud but first it makes his owne heart to bleed with pitty and compassion and tears to trickle downe and fall from his eyes So it was here with Christ he could not think of drawing the bloud of Jerusalem by the Roman sword but that very thought it first drawes teares from his owne eyes so unwilling hee was to have had that punishment inflicted upon her had he not beene in a manner compelled unto it by her sin 4. To shew the hainousnesse of her sinne and the greatnesse of her misery the hainousnesse of her sinne appeares by this that it could not be sufficiently bewayled by any teares but such only as fell from the eyes of God himselfe y Jo. Brent com in Luc. Hom. 31. Cette horribile sit oportet quod Christo lachrymas extorqueat Had all the creatures in heaven and earth shed teares continually in great abundance it had not beene a sufficient ransome for one sinne it is onely the teares of Christ that were thought sufficient by the wisdome of God to satisfie the wrong that sinne had done to Divine justice If one man sinne against another the Iudge shall judge it but if a man sinne against God who shall plead for him z 1 Sam. 2.25 Who Surely a meere creature may not doe it onely the teares that fall from the eyes of him that is God as well as man these are silent orators to plead for him And againe this it doth abundantly shew the hainousnesse of sinne because it is that onely that makes the God of heaven and earth to weepe for it If yee looke into all the rest of the creatures that God made ye shall see that all in their kind they yeeld some delight and contentment to God a Psal 104.31 He rejoyceth in all the workes of his hands onely man whom of all other creatures he made for himselfe that hee might take pleasure and delight in him hee onely fetcheth teares from the eyes of God God made a number of other creatures but never repented of any that he made save onely man but of man it is recorded in sacred Writ b Gen 6.6 It repented him that he made man upon earth and he was sory in his heart Such is the hainousnesse of sinne that it causeth repentance in heaven and fetcheth tears from the eyes of God himselfe and happy was it for us that Christ would be pleased to shed tears for it had not he found a time to weep for it we might have spent all our time in that infernall lake where there is nothing else but weeping and wailing and gnashing of teeth His weeping was the cause of our rejoycing c Aug. Ser. 104. de tem Lachrymae Domini gaudâ— mundi if we enjoy any occasions of gladnesse we may thanke his weeping for it who as d 2 Cor. 8.9 he became poore to make us rich and suffered death to restore us to life so hee was made sorrowfull to make us joyfull he weepes to fill us with gladnesse Againe this weeping of Christ for Jerusalem as it shewes the hainousnesse of her sinne so also the greatnesse of her misery e Stel. com in Luc. pa. 234. Saepissime in V. T. Prophetae praedixerunt calamitates infâ—rtunia populo Israelitico eveÌ„tura non verbis soluÌ„ sed operibê° signis exterioribus ut 1 SaÌ„ 15 27. 1 Reg. 11.30 Jer. 19.11.28.10 11. Ezek. 5.1 sic in praesentia Christus c. ostendit per has lachrymas aliquando fore ut Hierosolymitani licet nunc rideant non mediocriter defleant for the teares of Christ they were precious tears of more worth and value than like water to be spilt upon the ground the teares of Gods owne people they are so precious that f Esay 25.8 Apoc. 7.17.21.4 God wipes them off their faces with his owne hand and g Psal 56.8 puts them up in his owne bottle But those teares that fall from the eyes of God himselfe must needs be farre more precious and therefore had not the misery of Jerusalem beene such as would make any heart to bleed that did fully comprehend the dimensions of it surely Christ would never have wept so much nor spent so many precious teares upon her h Bern. Ser. 3. in Rom. palm Non solis oculis sed quasi membris omnibus flevisse videtur ut totuÌ„ corpus ejus quod est Ecclesia totius corporis lachrymis purgaretur His weeping shewes that her misery was such a transcendent and superlative misery as was more than enough to make both his eares to tingle that did but heare of it and both his eies to fall out with weeping that did but seriously consider it in his heart and steepe his thoughts in the meditation of it 5 To shew Jerusalem what she ought to doe as Gedeon said to his Souldiers i Judg. 7.17 Looke on mee and doe likewise so this very action of Christ speakes to Jerusalem in the same language his weeping bids her weepe k Joâ—n 13.15 I have given you an example that you should doe as I have done The actions of Christ they are our instructions every true Disciple of Christ must write after the copie that he hath set him Hilar. Pictavien de Trin. l. 10. Christus non sibi flevit sed vobis Aug. in Io. Tract 49. To. 9. Quare flevit Christus nisi quia homineÌ„ flere docuit Gerb. com in loc Sunt lachrymae invitantis ut nos quoque lachrymas profundamus when hee lookes upon the teares of Christ he must learne to weepe as he did yea Christ himselfe bids him doe it in his owne words l Luke 23.28 Weepe not for me but weepe for your selves And good reason for it was our sinnes which made him to weepe he had no matter of weeping in himselfe but wee have and therefore if he wept for sinne that knew no sinne much more ought every one to weepe for sinne that is guilty of it as the drops of raine doe excavate and make hollow the hardest rocks so the teares of Christ should mollifie and soften the rockie and flintie hearts of men and melt them into penitentiall teares if they doe not these will rise up in judgement against impenitent sinners and condemne them because Christ in shedding so many teares for sinne shewes unto them that if it were possible for them it were too little to lament and bewaile them even with teares of bloud CHAP. 3. It should be every mans care to weepe for the sinnes of others Application ANd now that ye have heard what Christ did how he wept over Jerusalem and the reason why he did it what remaines more but to wind up all in a word of Application and though I might inlarge this into severall heads yet I will confine all within the compasse of these two of Imitation and Exhortation 1. Let
equally and indifferently in them both but that by an antecedent purpose independent upoÌ„ any thing in the creature he absolutely inteÌ„deth and so accordingly effectually procureth the conversion of some leaving others who lie equally in the same condition with them and are no wayes inferior unto them save onely in that previous purpose of speciall love which he is pleased of himselfe and for his owne sake to shew to one more than to another And this seems to be the mind of those learned Divines in the Synod of Dort d Act. Synodal art 2. reject erro 6. Qui impetrationis et applicationis distinctionem usurpant ut incautis c. instilleÌ„t Deum quantuÌ„ ad se attinet omnibus hominibus ex aequo voluisse ea beneficia coÌ„ferre quae per morteÌ„ Christi acquiruntur quod auteÌ„ quidaÌ„ prae aliis participes fiant remissionis peccatoruÌ„ et vitae aeternae discrimen illud pendere ex libero eoruÌ„ arbitrio se ad gratiam indifferenter oblatam applicante non auteÌ„ ex singulari miscricordiae dono efficaciter in illis operante ut prae aliis gratiam illam sibi applicent who speaking of the benefits of Christs death and passion when they come to that distinction of impetration and application they shew that they doe not simply and altogether mislike it and therefore they qualifie their censure thus farre that they doe reject it onely in this sense to wit as it is used to further and lead in this conclusion that God in respect of himselfe is willing to bestow the benefits purchased by the death of Christ equally and indifferently upon all and that the reason why some are made partakers of remission of sins eternal life rather than others it is not primarily from any greater good will in God towards them or any speciall mercy peculiarly shewed to them before others but from their own freedome liberty wherby they apply themselves to God more than others in making after that grace and mercy which is indifferently offered to both From whence it appeares that the matter in question amongst the learned is onely touching the Decree of Election how man is considered and looked upon when God passeth that decree upon him whether barely and nakedly as abstracted from all qualifications and conditions which are required in the covenant of grace or cloathed and invested with such preparatorie gifts of grace as doe by vertue of Gods promise intitle him to eternall life This question I purposely wave and meddle not withall in this ensuing Treatise but take that which is generally granted by the more moderate and best learned on both sides to wit that all mankind are capable of salvation upon such terms and conditions as are expressed in the Covenant of grace that is if they repent of their sinnes and beleeve in Christ and that when God offers life and salvation to all and every one in the ministery of the Word he is truely willing and doth seriously intend to bestow the same upon theÌ„ in that way that he hath commanded them to seek it and according to that course of providence that he hath taken for their good that is if they will apply themselves unto him and follow the counsell and direction that he gives them And this if I mistake not is the general doctrine of the ancient Fathers the learned Schoolmen and many modern Divines both Papists and Protestants Lutherans and Calvinists there is none that is well read versed in their writings that can much doubt or question the judgement of any of them save only of those who follow and imbrace Mr Calvins way and build upon his foundation and yet amongst them over and besides those that are mentioned in the Treatise it selfe these two or three testimonies may serve to shew that many of very good note amongst them are clear in this point First it appeares by Musculus in his Common places that the redemption which is purchased by Christ is upon some condition applyable to the whole world and to every particular man from the first to the last e Muscul loc de redemp generis humani Profitetur titulê° redeÌ„ptionem generis humani genus autem humanuÌ„ coÌ„plectitur non unam aut alteraÌ„ gentem sed muÌ„duÌ„ universum omnes videlicet totius orbis nationes cunctos homines à primo usque ad novissimum c. ergo quae hic in considerationeÌ„ veniunt pertinent ad omnes homines Scimê° non omnes fieri hujus redeÌ„ptionis participes verum illoruÌ„ perditio qui non servantur haud quaquam impedit quo minus universalis vocetur redemptio quae non est uni genti sed toti mundo destinata c. Quod illam homines reprobi non accipiant neque defectu fit gratiae Dei neque justum est ut illa propter filios perditionis gloriam ac titulum universalis redemptionis amittat cum sit parata cunctis omnes ad illam vocentur that is according to the report made in the generall offer of it for though all be not made partakers of it yet their ruine and destruction which is of themselves doth not any wayes prejudice or impeach the generall good will of God towards mankind nor hinder but that the benefit of redemption may be thus farre termed universall as that it is in some sort intended for all and upon some conditions appliable unto all and he illustrates this by two similitudes First of the Sun which may be said to send forth a generall light and influence into all places and all creatures and to make them fruitfull though many of them remaine barren because the defect and hinderance is not in the nature of the sun but in other letts and impediments which hinder the effectuall working of it Even so saith he it is with the redemption purchased by Christ that Reprobates and wicked men doe not receive it it is not for want of good will in God towards them nor through the defect of that grace he offereth to them for it is prepared for all and in the preaching of the Gospell are all invited to it therfore it is not fit that it should forfeit the title of a generall benefit because the sons of perdition through their owne fault deprive themselves of it for as a Medicine may be said to be universall though it doe not actually cure all diseases because it hath such a vertue in it that it would heale them if it were rightly and orderly applyed unto them Even so the bloud of Christ may be termed an universall medicine because it hath sufficient vertue in it to heale the sins of the whole world though it doe actually cure none but such onely to whom it is applyed The other similitude which he bringeth for the illustration of this point is drawne from a custome which was used amongst the Iewes who in the yeare of Iubile proclaimed a generall liberty to all
guilt of his blood upon them to this eye I say it appeares to bee a Cage of uncleane birds and a very sinke of all filthinesse and abomination as the Historian speakes d Egesip li. 4. c. 6. Omnium flagitiorum sentina of it and therefore Christ foreseeing that the sinnes of Jerusalem would draw her enemies upon her who in this very place and about this time of the yeare would begin to incampe against her there and then doth he begin to weepe for her 3 The cause why he wept The cause why he wept It may well be supposed there was good cause why hee did it else he would not have done it especially so and in such manner as he did for women and children to weepe it is no wonder it is both easie and ordinary with them to put the finger in the eye and to wring out a few teares but for men to weepe men that are wise grave valiant magnanimous as Christ was it commonly argues that there is some more than ordinary occasion for it And there bee foure circumstances in this weeping of Christ that shew it to be a matter of singular observation 1 If he looke upon the person who it is that weepes and that is Christ and it was not ordinary for Christ to weepe ye doe but read of three times that Christ wept in all the Scripture e Estius Annot. in loc pag. 877. Hugo Cardin. in locum Cresol Anthol sacra pag. 23 3. Flevit ad Lazaritumulum ad solandam illaÌ„ afflictam familiam quae alieno funere propeÌ„ exanimabatur flevit in cruce non ob dolorum suoruÌ„ magnitudinem et acerbitatem sed contemplatione exitioruÌ„ in quae Iudaei et alii perfidiosi contempto purputeo illo sanguine mundi pretio debebant incurrere flevit super ingrataÌ„ civitateÌ„ cui pestum indies cunti et maleficio contaminatae infensi numinis telum imminebat first at Lazarus funerall f John 11.35 and that was to shew how deeply he was affected with a sense and feeling of death and mortality and other miseries that sin brought into the world Secondly at the time of his suffering g Heb. 5.7 Hee offered up prayers and supplications with strong cries and teares to him that was able to helpe him and this was out of a consideration wherein he did foresee that the greatest part of mankinde would bee little or no better for that redemption that he purchased at so deare a rate And thirdly here upon the sight of Jerusalem and if we may judge of this last by the two former it must needs bee granted that there was good cause for it because those were both upon speciall occasions 2 If yee looke upon the manner of Christs weeping it will appeare to be a matter of singular observation for these teares they were not extorted from him against his will but they were voluntary teares teares which he shed freely and willingly of his owne accord by his owne consent with mature judgement and deliberation Sad occasions they doe indeed somtimes wring teares from the sonnes of men because in them the will hath not a plenary power over the affections but it was not so with Christ no teares fell from his eyes but onely voluntary teares such as were fully and altogether in his owne power and therefore it is a matter of more observation that hee would thus weepe upon set purpose as it were and by speciall choise 3 If ye look upon the place where he wept there is some thing in that for it was not in a secret Closet like Ioseph who gets himself into a private chamber and there weeps h Gen. 43.30 but it was in a publike assembly in a great throng and concourse of people a place in the judgement of reason no wayes fit or seasonable for such an action and therefore why Christ would make choise of that place thus and there to weepe it is surely a matter worth the while to enquire and finde out the cause of it 4 If yee looke upon the time when it was that Christ thus wept there is matter of observation in that for it was not in a sad and gloomy day of humiliation when every eye sheds forth teares and all faces gather blacknesse but in a solemne day of publike rejoycing and that all for his sake occasioned by his presence amongst them when there was such a joy amongst the people that some spread their garments in the way others cut downe branches from the trees the whole company going before and comming after cryed Hosanna blessed is hee that commeth in the name of the Lord that hee who was the cause of all this joy should thus weep and at that very time shed forth teares in such abundance it cannot but suggest matter of wonder and admiration to him that doth but seriously thinke upon it and therfore as Hazael when he sees the man of God looke stedfastly upon him with weeping eyes i King 8.12 he puts forth the question saying Why doth my Lord weepe so when yee heare of Christ his carriage and deportment towards Jerusalem ye may well demand the reason why did he thus weepe for it was it because those stately palaces which now towred up so high toward heaven should within a few yeares lie in the dust Surely it could not but pity a man to see such a goodly pile of building utterly demolished and made even with the ground yet it was not that which fetched tears from the eyes of Christ k Stel. Comment in loc NoÌ„ diruendos muros non subvertenda aedificia deplorat Dominus sed caecitateÌ„ civium animarum interitum et jacturaÌ„ he lamented more the losse of their soules than their temporall ruine l Dion Carthus in loc Magis planxit subversioneÌ„ animaâ—uÌ„ quam ruinam parietum or was it the foresight of that shamefull and ignominious death which hee was ere long to suffer upon the Crosse that drew teares from him surely hee was not ignorant that the Rulers of Jerusalem would plot and contrive his death and take away his life yet that was not the cause why he wept because he laid downe his life willingly and made himselfe a sacrifice for the sinnes of the world but it was the estate and condition of Jerusalem as it now stood m Lucas Brug in loc Considerans unâ ex parte civium ingratitudinem altera ex parte mala ipsis imminentia induit affectum coÌ„dolentiae hujusmodi qui lachrymas ipsi excusserit in regard of her present sinne and her future misery that makes him thus to weepe for her because her estate and condition was truely lamentable and yet she neither sensible of her danger nor apprehensive of her sinne this was it that drew teares from his eyes CHAP. 2. The reason why Christ wept Doct. 1 THe conclusion which naturally resulteth and ariseth out of the premises thus laid open and
flesh So Moses and the Children of Israel they wept for the sinnes of their brethren and companions l Num. 25.6 They wept before the doore of the Tabernacle of the Congregation The Apostle also bewailed some who had sinned and not repented of their sinnes m 2 Cor. 12.21 n Guliel Paris to 1 li. de morib pag 204. Nemo dubitet quin pia corda tantò lachrymis compassionis uberius affluant quanto proximorum peccata magis abundare vel conspexerint vel etiam audierint and good reason for there is not a more lamentable spectacle under heaven than a man that lives and wallowes in his sinne If teares be deservedly powred out for any evill that befals another then are they unworthily restrained for sinne which is the greatest evill If a man weepe and shed teares for his friend that lyes upon his sicke bed from which he may possibly be raised up there is greater reason why he should doe it when he is sicke unto death Now so it is with those who give themselves over to any sinfull course they are sicke unto death nay they are dead in trespasses and sinnes as the Apostle speakes o Eph. 2.1 therefore sufficient cause there is to weep for them p August to 10. de Sanctis serm 13 pag. 322. Plangis mortuum magis plange impiū plange infidelem c. an verò in te non sunt viscera Christianae miserationis ut plangas corpus à quo discessit anima et non plangas animā à quâ recessit Deus because they are full of spirituall evils which of all others are the greatest evils and therefore if any else much more these should fill every eye with teares that lookes upon them Common humanity teacheth every one to weep and lament for the death of his friends and yet it may bee a happy exchange that they make by death but when friends are dead in trespasses and sinnes there is matter of lamentation indeed because if they be not helped out of that condition they must die eternally and perish for ever Wee read of a time when there was a great cry and lamentation in Egypt q Exod. 12.30 and what was the reason The Text shewes it because there was never a house in all the Land of Aegypt where there was not one dead If a man should goe through all the families in this Kingdome how many houses might hee come into where hee should not finde one alive what house could he enter into where he should not find many dead and what a cry and lamentation should this cause amongst us especially seeing this cry it is never in vaine but alwayes procures a blessing and provides a Sanctuary or place of refuge against all dangers Whereupon it is that Saint Augustine r August epist 199. Chrysost in Psal 129. affirmeth that teares are the best sacrifice that any one can offer up for himselfe and Saint Chrysostome is not afraid to say that they are the best almes hee can bestow upon others Like as it was with the Israelites when the destroying Angell was to passe through the Land of Aegypt God caused them to take the blood of the Lambe and to sprinkle it on the Lintels and the doore checkes that when the destroying Angell saw the marke hee might passe over that house and not enter into it so when the destroying Angell is abroad in the world the Providence of God sets a marke upon those that mourne in Sion either to keepe them safe in the common calamitie or else to provide better for them by taking them away from the evill to come ſ Ezek. 9.4 Goe through the middest of the City even the middest of Ierusalem and set a marke upon the forehead of all those that mourne and cry for all the abominations that are done in the midst of her t Hier. com in Ezek. ca. 9. Gementes igitur dolentesque salvantur qui non solùm malis non consenserūt operibus sed et aliena planxêre peccata Finally what conformity is there to this example of Christ in that man that never layes to heart the sinnes of the times and places where he lives If Christ spent so many teares for this one City of Jerusalem how should it fill every eye with teares when he lookes upon the sinnes that are done and committed in all Countries and Regions through the whole Christian world What was Jerusalem to the whole world or what were the Inhabitants of Jerusalem in comparison of those who now make profession of religion in the time of the Gospell If therefore the sinnes of Jerusalem drew such abundance of teares from the eyes of Christ what measure of teares can sufficiently bewaile the sins and transgressions that are done and committed by all the sonnes and daughters of the Christian world in the times of the Gospell CHAP. 4. It is the duty of every one to weepe for the miseries of others LOoke on the miseries of others and weepe for them We reade of three severall times that Christ wept but not that he laughed so much as once in all his life a Salvian l. 6. Christum flevisse legimus risisse nunquā legimus and surely he that lookes on the miserable face of things here in the world hee shall finde more cause of weeping than rejoycing for though all bee well at home and with himselfe yet the misery of others abroad in the world that lie bleeding under the hand of God some in one kinde some in another that should make his heart to bleed and shed teares for them This very example of Christ here in the Text it presseth upon others for imitation in this kinde and that by many termes of advantage for 1 This misery was to come upon Jerusalem forty yeares after and yet even then it drew teares from the eyes of Christ though hee saw it so farre off and thought upon it so long before how farre greater equity is there that every one should lay to heart the misery of others which he sees hanging in the Clouds ready to fall upon their heads or that perhaps hath lyen heavy upon them a long time 2 Christ wept thus for Jerusalem that was a deadly enemy to him that was a most wicked and rebellious City the very Shambles as it were where all the holy Prophets were slaine as Christ himselfe complaines of her b Matt. 23.37 Oh Ierusalem Ierusalem thou that killest the Prophets and stonest them that are sent unto thee c. and againe It cannot be that a Prophet should perish out of Ierusalem c Luke 13 33. Now if Christ wept for the misery of Jerusalem that was his enemy it will conclude more strongly for every one to lay deeply to heart the misery of his friends if Christ shed so many teares for the misery of Jerusalem that was the very Shamble of the Prophets none can doubt but that hee ought to weep