counterfet humor false hypocriticall and externall shewes and showres of Teares all strangers to a wounded Spirit and therefore Hieroâ— ad Celantiam Matr. Turpiora sunt vitia quae virtutum specie celantur the more abominable to God odious to the Godly and dangerous to such as have not their senses exercised to put a difference betweene Good and Evill §. 18 Lest then any should either misconstrue my Meaning in this Di course or mistake a poysonfull Potion for wholesome Physicke to their own destruction Let it bee obserued without further Curiositie that because Weeping is a word Homonymous or Ambiguous and as the Philosopher saith Arist Topie 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every word that is ambiguous is obscure wee distinguish it into Fained and Vnfained Weeping Fained Weeping are the outward and dissimulate Teares shed for fashion only with which the craftie and subtill of heart doe dawbe their Hypocrisie and Dissimulation in the sight of men This the Heathen perceived Lachrimae simulare docentur Hae quoque habent artes quaeque iubentur eunt Thus Sampsons wife wept Iudg. 14.16 17. This weeping is like the Crocodiles weeping externall only and to the shew For as many doe pray from the teeth outward so many doe weepe from the eyes outward whose custome it is according to the proverb Erasm Adaâ— Chil. Cont. 9. â—â—ou 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To weepe at the grave of their Step-dame composing their foreheads to sadnesse and gravitie while they bid their hearts to bee wanton and carelesse within Curt. lib. 5. But if none or few as reporteth the Historian could deceive Antipater by weeping much more are all â—eares Heb. 4.13 naked and open to the eyes of him with whom wee have to doe Vnfained Weeping proceedeth alwayes from the Heart and the Passions therof Some times from Indigna tion and Feare Some times from Tribulation and Sorrow Sometimes from Exultation Ioy Sometimes from Humiliation in Compunction for our selues CoÌ„passion for others §. 19 Weeping proceeding from Indignation produceth Teares of Anger Flendo diffundimus iram By Weeping wee expresse our Wrath and Anger And thus wee see many women and stomackefull Children not knowing how to revenge their supposed iniuries often fret and burst forth into Teares and Children beholding the rod of Correction for Feare of Punishment doe fall a weeping §. 20. Weeping proceeding from Tribulation is prouoked by Sorrow and Griefe of Heart for the losse of any thing may well be called worldly Weeping And is according to the diversitie of Obiects Corporall or spiritual First sometimes for Corporall and worldly things And is either 1. Naturall as for losses and crosses in Goods Health Honour Friends and the like for which moderately to weepe is not simply evill but it is a wickednes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without naturall affection Thus Samuel wept for Saul David for wicked Absolom and our Saviour over Hierusalem Add. pag. 16 Berâ— super Câ—â—t Serm. 26. Illi flerunt Compatiendo ego Patiendo non audeam They wept in Compassion of others and may not I in Passion of my selfe And heere at the grave of Lazarus Christ neither reproved their Weeping nor prohibited their Weeping but Wept with them that Wept Where as his Teares were Testimonies of his Nature not of Diffidence So our Weeping may not be a signe out of our Infidelitie but present Condition 2. Diabolical when a friends departure into Glory is more lamented then the departure of Christ from the Soule when the fits of some short Sicknesse are more lamented then the anguish of an afflicted Conscience when the losse of a little worldly wealth is more lamented then the losse of our heavenly Treasure in the Lords worship vilifying it in our attendance as if it were only some base Circumstance or outward Complement when none of Gods Threatnings doe cause vs to bewayle our Misery and yet every trifling Inconuenience or disappoyntment Gravius moderamine iusto Nec pro materia fertur doluisse Doth so tyrannically torment our Soules as though wee were vtterly vndone This is worldly Weeping conceived for corporall and worldly things Sometimes this kind of Weeping is conceived for Spirituall things yet in a carnall and worldly manner when the matter is Spirituall but the respect is carnall thus Ahab humbled himselfe 1. King 21.27 Esau wept Genes 27.38 and Iudas Math. 27.3 Heere was weeping yea the Causes thereof were Spirituall Ahab for his Oppression Esau for his Blessing and Iudas for his Treachery but the respect was worldly and carnall for the danger of their Punishment wrought in their Consciences by the Law which is the minister of death and can never worke the sense of Mercy or Hope of Pardon Seeing when the Law is violated it requireth the suffering of the Curse not any true Sorrow or sorrowfull Weeping for the avoiding of the Curse Yea it setteth before our eyes the rigour of Gods precisest Iustice and doth in a manner forbid all Godly Weeping Telling vs it is in vaine to seeke by Teares and Lamentations any Mercy at his hands who is a consuming Fire a God of pure eyes and cannot behold Iniquitie Thus the Law of it selfe leaveth such Mourners in vtter desperation then which there is not any thing more contrary to Godly Lamentation And is no otherwise a Schoolemaster vnto Christ then as the Minister of the Gospell maketh vse of it contrary to it owne nature to drive vs vnto Christ by teaching the Sinner condemned in the Law not to weepe so much for the danger of his Punishment revealed to him by the Law as for the Evill of his Iniquities for which mercy is offered vnto him in the Gospell Thus many doe weepe and yet never are saved §. 21. Weeping proceeding from Exultation hath Ioy of heart for it Cause For it is the expression of some mens kindnesse to entertayne others with Teares and to testifie their Love and Affection with weeping as David and his Seruants 2 Sam. 13.36 when the Kings sonnes came who were supposed to be slaine at Absoloms Sheepe-shearing And Ioseph entered into his chamber and wept Gen 43 30. when his bowels yerned vpon Beniamin Thus some men as Cyprians Martyrs expresse their Ioy with Teares and the mutuall embraceing of Minutius Plutarch in Fab Maximo and Fabius Maximus occasioned the whole Army of Romans to weepe for Ioy. Aquin. 22. qu 82. A. 4.3 Thus as Aquinas teacheth Teares proceed not alwaise and only from Griefe but sometimes also from tendernesse of Affection §. 22. But my purpose is to treate onely of that weeping which proceedeth from Humiliation which in compassion layeth to heart the miserable condition of others no lesse then of our selues through sinne and may be termed a Godly and Christian Weeping Being for Sinne as it is Sinne a breach of Gods Law a Dishonour and Offence done to his Maiestie whereby not only our eyes doe melt into Teares
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
Tertia parte 15. a b. in C. 1.2 36. 1. c. was the Euill which Inwardly hee apprehended For as the Obiect of outward Paine is some hurt apprehended by the sense of Touching so the Obiect and Motive of Griefe is some evill apprehended inwardly either Really or Imaginarily Thus the Soule of our Saviour might inwardly apprehend some things as hurtfull either in Relation to himselfe as his Death and Passion or in Relation to others as the Sinnes of his Disciples Incredulity of the Iewes or Misery of his friends The Subiect of his Griefe in this perplexitie were all the Faculties of his Soule Vnderstanding Will Aquin. 3.15 a. 5. â—n C. Superior and Inferior Faculties For seing his body was passible and mortall and his Soule had all naturall powers as well as supernaturall when these Faculties of his blessed Soule looked Largely not only to God and Mans Saluation immediatly but also to the Meanes which lead to Eternity they could not but grieve howsoever when Strictly they looked onely to God and Mans Saluation they were affected with Griefe Briefely Bernard telleth vs Bern. Epist 25. He was Turbatus non Perturbatus Moved not Removed from his trust in God and resolution to worke our good which Divines doe thus exemplify A Physitian prescribing a Leper to drinke some poyson for his Health the Leper in his vnderstanding conceiveth that Health is a good thing so taking the vnderstanding Strictly there is no Griefe in it In like manner hee willeth his Health taking the Will Strictly neither is there Griefe in it But when he willeth his Health by this Physick and remembreth hee must drinke that Poyson then hee is grieved sorowfull Hence it is evident that they do mightily extenuate the meritorious vnvaluable Sufferings of our Saviour who affirme that he suffered not immediatly in his Soule but onely by Sympathy that is that only the Paines that arose from his Body tormented his Soule Whereas the Soule of our Saviour being the immediat Obiect of the wrath of God his Sufferings are called in the Originall Deaths Es 53.9 Because he suffered the First Death and the Equiualent of the Second Death §. 13. The Finall Causes of Christs weeping are many which the Learned obserue in which although Hieron iâ— Apol. 〈◊〉 Ruffin Hic sit Commentariorum mos explanantium regula vt opiniones in interpretatione variaâ— persequantur quod vel sibi vel alijs videatur edisserant It bee the custome of Commentators and rule of Interpreters in their Expositions to rehearse divers opinions both of their owne and of others I will relate only three Muscul in Text. 1. To conuince the Infidelity of the Iewes That the Infirmity of his Humanity might be declared to be vhited in one and the same worke vnto the maiestie of his Divinity That whomsoever the maiestie of his Godhead manifested in raising Lazarus should astonish this weeping passion might relieve and conâ—rarily whom the Infirmity of his Weeping did offend his power in raising Lazarus might incite to believe in the Sonne of God â—onauent 〈◊〉 Tent. By his weeing therefore in this short Scripture hee did first demonstrate his Manhood and thereafter by working the Miracle his Godhead 2. To confirme our Faith in the Truth of his Humanity for the Fathers deduced vnanswerable Arguments of his Manhood from this Text against Hereticks Apud Gelâ— in lib. câ—â—tâ— Eutych Nest as Gregory Nyssen against Eunominus proved That neither did Christs Humanity raise Lazarus nor his Divinity weepe for him when he was dead but as Tears are proper to man so to give Life is proper to the Lord of Life Athanasius shewed De fide fua ad Theoph. lib. 9. That Christs Weeping for Lazarus tooke away all suspition of an imaginary and phantasticall body because Teares are the humor of a true body De grat Actione Basil also saith As our Lord was an hungred and weary not that his Divinity was overcome with labour but his Humanity admitted the nature of the passion that followed Nature so hee wept admitting the course of Nature into his naturall body 3. To excite in vs mutuall compassion teaching vs by his owne example to weepe with them that weepe in a moderate manner that neither Isidor lib. 2. Epist 137. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pelusiota After the manner of mad-men wee should be swallowed vp with overmuch sorrow nor forget Christian Compassion and Humanity toward the dead and distressed as Abraham Iacob Ioseph David and others have done The Poet saith Quis nisi mentis inops Natorum in funere Matrem Flere vetet Nature doth in a sort bidde our Teares though shee barre our immoderation yea God himselfe allowed his holy Priests to pollute themselues in Mourning for their neerest dead friends except the high Priests which was forbidden him in a Figure And it was not without speciall reference to a Iudgement that God telleth Ezechiel Ezec. 24.16 Hee would take from him the desire of his eyes with a stroke yet neither should hee mourne nor weepe neither should his Teares run downe And there want not some Divines which have thought Adam and Eue mourned an 100 yeares for Abel 1 Thess 4.13 And Paul reproveth not all Sorrow but Heathenish without hope or measure Hee was not then affected with this passion of weeping for his owne Necessitie but for our Vtilitie sayth Brentius Brent in Text. For in all things it behoved him to be made like vnto his brethren Heb. 2.17 that hee might bee a mercifull and faithfull high Priest for them in things pertaining to God Heb. 4.15 therefore he was touched with the feeling of our Infirmities and in all things tempted like as wee are yet without Sinne. Thus pitying the Impenitency and infidelity of the people He that changeth our vile bodie that it may bee like vnto his glorious body changeth also the affections of our Infirmitie Aug. Tract 60. in Io. in Compatiens nobis affectu animae suae having compassion on vs with the affections of his Soule sayth Augustine For although Sorrow did wrest from him many Teares in his passion whereby hee declared his Griefe for the Paines which he suffered in himselfe yet many more Teares did hee shed in Compassion towards vs. §. 14. Wherefore if ever Bellarmine might have sued out a writ of dotage iustly in his latter dayes surely hee seemeth to doate in that notwithstanding these and many more InterpretatioÌ„s of Fathers and other learned he saith that some Writers affirme Bellar. de Gem ColuÌ„bae lib. 1. cap. 10. That Christ when hee wept did bewaile Lazarus his mortall Life subiect vnto the miseries of mortalitie vnto which miserable Life he was to returne from Limbo Patrum after his Resurrection That the Soule of Lazarus was in the State of Happinesse before our Saviour raised him and that thereafter hee was to reenter into a miserable Life we deny
it hath bin yet what greater Reason to weepe can reasonable men have then this generall mistaking of Good and Evill throughout al most the Passages of this life And that in those very Instincts which are left as the Principall Guides of Reasonable man by which his naturall estate is continued and without which mankinde being yeelded vp to the guiding of his naturall Corruption must needs have ruined and destroyed it selfe Therefore the Regenerate knowing that Aug. contr 〈◊〉 l. 1. c. 5 Nihil est foedius risu irrisione digno There is nothing more lothsome then laughter worthy to be laughed at and that most men follow the worst things insomuch that as they come into this world blind so they goe out neither knowing nor caring nor asking what they have to doe here nor what is chiefly good for them while they bee here And that for the most part they doe what they see done or what their owne Lust will have done spending their time in Custome or Concupiscence It would melt a heart of stone into Weeping to thinke how the Demeanour or rather Misdemeanour of our present estate doth declare that wee are here met together to no other purpose then to play the Wretches and Fooles As if it were our appointed taske to labour for Vanity to bee imaginarily pleased but really tormented and eternally §. 33. Secondly the most Regenerate are most molested in this life with continuall conflicts Wherein Preces Lachrymae arma sunt Christianorum Ambros Weeping and sighing and Groning are their only Armour of Defence and Offence the only Weapons of their spirituall Warrefare by which they obtaine both safetie and Victory For the most fiery Anger hath often beene quenched with Weeping the most stony hearts of most cruell Tyrants have beene mollifyed with Weeping And as many drops doe soften hardest stones so many Teares have softened the rigour of severest Iudges and tyed the Tongues of all Accusers Cypr. â—pist â—7 Therefore Cyprian exhorteth Incumbamus gemitibus assiduis de precationibus crebris haec enim nobis sunt arma caelestia quae stare perseuerare nos fortiter faciunt To bend our selues carefully and continually to Weeping and Praying for these are our heavenly Armour which make vs stand and persevere vnto the end Weeping in all the suites of the Saints hath proved so strong an Aduocate that sel dome hath it let any suite fall against whomsoever it pleadeth Sure I am whensoever with Weeping wee sue vnto God in our Devotions though our case seeme most perilous and painefull to men it is most pitifull and powerfull with God And when our selues seeme most forsaken wee are most victorious When wee perfume our Prayers with this Water of Life we purchase the fauour of God and repeale the sentence of his Indignation Whereas when Weeping ceased it were easie to give instance that the Heavens became like brasse at the losse of so precious Waters and the Earth like Iron at the absence of so fruitfull showres For as by the Teares of the Godly are declared the first sparkes of their Fearing the Lord So their Teares are Tokens of the Lords Love to them Till Death therefore close vp their Eyes they never leave Weeping And then in Weeping are their Soules caryed vnto the Haven of everlasting Rest That as by Weeping they first passed from Sinne to Grace so is their Weeping Mundi melioris origo Their Passage from Grace to Glory Thus although Hier. ad 〈◊〉 Grandis sit labor grandius tamen est praemium esse quod Martyres esse quod Apostoli esse quod Christus est Great bee our paines yet greater is our reward to bee what the Martyrs are to be what the Apostles are to bee what Christ is who all Wept in this Valley of Teares But wee should seeme to speake swelling words if wee continue in the clouds of Generalities And if wee should descend to some solid particular Examples it were infinit though easie to demonstrate that Weeping conquereth most when it complaineth most and commandeth most imperiously when it entreateth most humbly Therfore our Teares are Cypr. Epist 26. Arma divina tela quae nesciunt vinci The armour of God and Weapons which cannot faile vs. For what the Apostle saith of the fruits of Faith may likewise bee said of the Teares of the Faithfull who through Weeping subdued kingdomes Hebr. 11 3â— 34. wrought righteousnesse obtained Promises quenched the violence of the fire escaped the edge of the sword out of weaknesse were made strong Nay in all things wee are more then Conquerours through him that enables vs to Weepe §. 34 Thirdly The most Regenerate are most replenished with Grace and therefore most enclined to Weeping They are filled with all the fulnesse of the Grace of God Ephes 3.19 Though not with the Essence or essential Vertue of Grace Aquin. 3.7.10 O. as Aquinas speaketh which is proper onely to Christ yet with a certaine Intention and Extention of Grace according to their condition and capacity Therefore as the Faculties of the Soule doe proceed from the essence of the Soule So Weeping doth proceed from that Grace of God Aquin. 12.110.4.1 which is in the very Essence of their Soules as in it proper Subiect and not in any particular Facultie of their Soules As Vessels full of liquid substances are aptest to distill the Liquor that is in them So the Vessels of Gods Mercy prepared vnto Glory are readiest to discover the good Treasure of their hearts by their propension to Weeping Thus when the Lord powred vpon the house of David and Inhabitants of Hierusalem the Spirit of Grace and supplications they powred out Teares for him whom they pierced But it was the deadly and indelible Iniquitie of the Iewes That when the Lord called to Weeping and mourning and baldnesse and girding with Sacke-cloth there was nothing but Ioy and gladnesse slaying Oxen killing Sheep eating flesh and drinking wine Isa 22.12.13 Sanctified Weeping is a washing of Sinne and the Regenerate know Cypr. de Orat Domin that Opus est quotidiana sanctificatione vt qui quotidie delinquimus delicta nostra sanctificatione assidua repurgemus We have need dayly to bee sanctified by Weeping If vnfained Passions in the Soule of naturall men will soone worke effects in the body Because the Soule and Body are so firmely and familiarly vnited together that whatsoever Ioy or Griefe happeneth to the one it is presently communicated to the other Much more doe the Soules of the Elect made free from Sinne Rom. 6.18 impart to their Bodies this seruice of righteousnesse whose Bodies are not Mistrisses but Handmaids Weeping when their Soules are affected as may bee exemplyfied in all the fruits of the Spirit mentioned Gal. 5.22 For as Love cansed Abraham to weepe for Sarah Genes 23.2 As Ioy caused Ioseph to Weepe when his bowels yerned vpon his brother Beniamin Genes 43.30 As Peace moved Iacob and Esau to
Singlenesse in this kinde of Sincerity as though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One were none to doe any good A Father teacheth vs that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysâ—â—t One Man truely Zealous sufficeth to reforme a whole multitude Now if we neglect in our Severall Stations and Vocations to reforme Sinne in others it cannot bee perceived that we pitie them or truely Weepe for their Sinnes But our carelesse Consideration of the fearefull condition and wretched end of Impenitent Sinners where wee liue working in vs so little or no care to reforme them giveth but small testimony that our stony Hearts or Leaden Eyes can yeeld any Teares When as all things doe Weepe for them because these Wretches forsake the common Lord vse all meanes to betray and crucifie him againe regard Man and the deceitfull alurements of the Devil more then eiâ—her the Benefits or Threats of the Almighty And fasten their thoughts vpon the cretures contemning the power Wisedome and Goodnesse of the Creator Therefore the Heaven Weepe for them the Angels Weepe for them the Saints Weepe for them all Creatures Weepe for them and Christ Weepeth more for them then ever he did for the desolation of Hierusalem because their Sinnes defile others deforme the Creatures and depresse themselues into the deepest Gulfe of Woe §. 63. But because for mine owne part Aug Conf. l. 3. c. 2. Mâ—â—gis misercor gaudentem in flagitio quam dura perpessum detrimento perniciosae voluptatis aut amissione miseâ— ae faelicitatis I pitie more a great deale impenitent Sinners rejovcing in sinne then others howsoever grievously afflicted with Crosses or Calamities If wee consider First the publike punishments of Sin which are alwayes infallible evidences of the Lords displeasure against sinners Wee may perceiue that though the Lord hath smitten vs more then the Men of Bethshemesh yea then the Assyrians 1 Sam 16.19 2 Sam. 19.35 at one time Yet we rejoyce rather in our Sins then lament them Verely wee haue seene with our Eyes even those Iudgements which may be abundant matter of Weeping and are very neere fore-runners of the great and terrible day of the Lord. Wee haue seene prodigious Apparitions in the Ayre incredible Invndations in the Sea wee haue had incomparable Earthquakes fearefull Fires in our Houses Extraordinary Plagues in the most Populous parts of this Kingdome grievous and pining Famines vnseasonable Seasons and many more Visitations all which we haue felt in such extremity and vehemency of which these parts of the World are not naturally capable So certaine it is that the Finger of God hath beene in them Ezek. 21.9 And even now the Sword is sharpened and also fourbished It is sharpened to make a sore slaughter It is fourbished that it may glitter Should wee then make Mirth Or should we not rather Mourne and Weepe May we not com plaine Cypr. ad Demet. Ecce irrogantur divinitus plagae nullus Dei metus est Ecce verbera desuper flagella non desunt sed trepidatio nulla nulla formido est Si non intercederet rebus humanis vel ista censura Quanto ad hue Major in hominibus esset audacia facinorum impunitate secura Behold Behold We feele the Iudgements of the Lord yet we feare not the Lord What if Man were not thus punished how much more secure would his boldnesse be through the impunity of his Sinnes Death and Bloodshed Strife and Sword Calamities Famine Tribulation and the Scourge these things the Lord hath created for the Wicked to punish them For there is no Evill of Punishment but the Lord hath done it Amos 36. And every such evill is inflicted for Sinne Lam 3.37 So evident it is that whatsoever common Punishments doe befall vs they are from the Lord and likewise for sinne Esth 4.3 If Mordecai then and the Iewes had cause to Weepe at the bloody Decree of an Earthly King Isa 22.4.5 how much more cause haue we to Weepe at the Revelation of the Righteous judgements of God And with the Prophet to Weepe bitterly and not be comforted because of the spoyling of the daughter of our People For now is a day of trouble and of treading downe and of Perplexitie by the Lord God of Hosts What shall wee then thinke or say of these punishments Numb 16.46 but as Moses and Aaron of one suddaine Pestilence There is Wrath gone forth from the Lord and the Plague is begun Hos 4.1 For the Lord hath a Controversie with the Inhabitants of our Land because there is no Trueth nor Mercy nor Knowledge of God in the Land By Swearing and Lying and Killing and Stealing and committing Adultery they breake out and Blood toucheth Blood Therefore shall the land Mourne And therefore doth our Land Mourne and yet we doe not Mourne for all these Signes of our displeased God §. 69. Yet the Terrour if there were any tendernes left in our hearts the Terrour that hath taken hold of some amongst vs should vndoubtedly haue made vs Mittere legate pro doloribus nostris Lachrymas Cypr. Epist 31â— To send our Teares as Messengers of our Sorrowes Yea the Tragicall ends and events of others should haue sounded in our Eares Lachrymosa poemata Puppi And haue affrighted vs astonished vs and so mooved vs to Weeping For some of vs hedged about with increase of all outward blessings yet having abused them though they bred securitie for a while we haue seene their feare at length seize vpon them most violently and suddainely Some of vs enjoying strength of body yet having abused it to Intemperance the Lord practised Martiall-law and did present Execution vpon them turning the height and Pride of their Strength into Lamenesse Blindnesse Deafenesse Diseases innumerable Though hee deferreth most of them vntill that solemne day of Iudgement to come Others amongst vs having knowledge but thereby elevated and puffed vp in their Soules we haue seene them like Angels of Light fall from on high into the Darkene of Ignorance Errour Curiositie Inconstancie Discontentment Passions We haue heard of Theft Perjury Robbery Murther Parricide Fratricide Homicide of all sorts as perpetrated so plaged and what can bee more horrible in the very acte of Sinning And yet wee are farre from Weeping that wee continue fearelesse and carelesse of the like vntimely shamefull Ends Never blessing the Lord that in Mercy and Patience suffereth vs and giveth vs all good things Thus when the Connivence of our Heavenly Father like the Indulgence of Eli towards his Sonnes hath made so many of vs wanton and disobedient wee never feare though hee worke extraordinary and rare judgements on others in our Israel whereat our Eares should tingle and our Eyes Weepe lest when hee beginneth with them hee likewise make an end with our Selves Iob 18.19 Consuming all Wamons with a totall Destruction without any dispensation not leaving the least remembrance of them vpon Earth And Rooting out Houses as well
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
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
Beliefe Not our Death but our Faith For by Faith onely are the Comforts of the Gospel then plentifully dispensed when we are most vncomfortable and doe Mourne most for Sin And if wee truely Mourne for any Grace of the Spirit the Gospell assureth vs of it in some competent measure It is then after a sort ingenerate and naturall vnto the Regenerate to Weepe Which Action of Weeping because some would violently and by force restraine Pelus lib. 2. Epis 176. l. 3. Epist â— a Father telleth vs they fall into diverse and dangerous diseases in stead of Ioy and Comfort Mourners therefore are filled with the good things of the Gospell Luk. 1.53 and haue the Spirit of Consolation Woe therefore and thrice woe is vnto that Soule whom the desire of this Blessing draweth not to Weeping §. 85. 3. That the Lord maketh speciall Provision in all Dangers and Distresses for the safety of those that Weepe So that Weeping may bee truely called Naâ— in laude Hieron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The greatest and safest Guard of Mans Life For Mourners are never forsaken but in the midst of their Miseries Mercy doth compasse them about They are never cast off but are alwayes by the Mercies of God safely guarded The Mercies of God doe defend them for the present and will deliver them in the time to come For the present it doth enable them not onely willingly but joyfully and desirously to suffer the Momentany Afflictions of this life For the future time it prepareth for them an eternall Crowne of Glory to which all the wailings and VVeepings of this Life are an Ordinary and almost necessary passage As therefore when the sixe Angel Ezech. 9 2. like Men were come downe against Hierusalem with every one his VVeapon in his hand to destroy it first there was a course taken to set a marke on the foreheads of them that sigh and Weepe for all the Abominations that were done in the midst thereof The reason may be By VVeeping we are vnited vnto God as is formerly shewed and so we possesse God and haue God Cyprian de Orat. Dominica And therefore Cum Dei sunt omnia habenti Deum nihil deerit si Deo ipse non desit Seeing all things are Gods nothing can bee wanting to him that hath God if Man himselfe bee not wanting to God In the want of VVeeping And the Sword of Vengeance is never drawne till particular order be taken for the safety of Spirituall Mourners And if it come to passe that they be swept away in any common Calamitie yet their death is so precious in the sight of the Lord Isa 57.1 that it is their happinesse to be taken away from the Evilâ— to come But to strengthen vs vnder all burthens we have one joy that were all our Sorrowes doubled could make vs lightly beare them And this is the Trueth of Gods Promises Of which we haue an experimentall Knowledge Theodoret. l. 5. c. 24. like that of Theodosius the Elder who when hee Wept had the weapons of his enemies turned into their owne bowels Socrat. l. 7. cap. 18. And like that of Theodosius the Younger who while he Wept and Prayed had an hundred thousand Saracens drowned by Angels in Euphrates Therefore the onely way 1. Either to keepe backe those Punishments our Sinnes haue deserved is to Weepe For Gods Anger in Scripture is often compared to Fire which no Water but the Water of Weeping can prevent or extinguish 2. Or to take away Punishments when they are inflicted As Manasseth Scelere ante aliâ—â— immanier omnes 2 Chron. 33.13 Who did more evill then the Nations did before him His Weeping having broken the fetters of his Sinnes broke likewise the setters which detained him in Prison 3. Or to sanctifie our Afflictions and mitigate the Paine and Poyson of them when they cannot be removed Thus Crosses often are as no Crosses 1 Cor. 7.36 and they that Weepe as though they Wept not When we through feare doe Weepe in Confession Deprecation or Supplication for Mercy Nostra est timer iste Voluptaâ—s Our crosses cannot affright or grieue vs so much as our Teares doe cheere vs in Weeping §. 86. 7. That Mourners are in a most happy State for they haue assurance of the Remission of their Sinnes Our Sinnes are written in a Booke in the Booke of the Lords Remembrance Vnto which our Teares are like vnto a Water-Spunge If wee Weepe then our Sinnes are blotted out of that Booke of Remembrance Chrys hom 2 in Psa 51 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For our teares are the great Spunge of our Sinnes Hierâ—â— ad Iulian. So that Peccatores pristinum recipiunt gradum si sordes fletibus lavarint Sinners are sure to have their Sinnes pardoned if they have washed them with Weeping The Mourning Sinner onely Ille verus vitium purgas in amâ—e noâ—â— Washeth away his old Sins with the new Water of Teares If wee can then but vnfainedly Weepe for our Sinnes wee are safe When the Streame of our Sinnes and the Streame of Gods wrath for our Sinnes come against our Soules if wee can get the Streame of our Teares to meet with the streame of Christs blood the Streames of our Siâ—â— and of Gods wrath are either dried vp or turned another way Because our Weeping maketh our Sinnes both seene and not seene Seene vnto our selves and so amended Not seene vnto the Lord and so remitted As the Teares of Vine-branches doe cure the Corporall Leprosie Plin. lib. 23 in Proaemio So the Teares of those Vine-branches graffed into the true vine Iesus Christ doe cure our Soules of Sin that Spirituall Leprosie And wee have the Lords infallible Promise Zachary 13.1 That Then that is whensoever wee doe Mourne for our Sinnes as for our First-borne Wee shall have a Fountaine opened for Sin and for Vncleanenesse The Reason is Non Vindicabit Dominus biâ— in id ipsum Hieron ad Castratium The Lord will never punish one Sinne twice For what wee punish in our selves with Teares the Lord will never punish with Torments according to that of the Prophet Nahum 1.9 Affliction shal not rise vp the second time Thus if our heads be Fountains of Teares to bewaile our Sins Christs heart wil be a Fountaine of blood to wash away our Sins Not that Weeping meriteth Remission nor that it apprehendeth it for so only Faith bringeth Remission of Sins but as it is a necessary and inseparable Attendant of Faith in apprehending Remission For when wee hold out the hand of Faith to receive Gods Mercy wee doe it with Weeping eyes lamenting our Misery And therefore though it be Faith that apprehendeth Mercie and Pardon yet because this Faith is in a manner a Weeping Faith yea even then most of all Weeping when it most of all apprehendeth Mercy Math. 5.4 Therefore is the Promise of Comfort and Remission of sinnes so often in