assigneth not blessednes vnto them but vnto the forgiuenesse of sins Therefore let vs cry after him with sweet Bernard i Bernard in Cantica Ser. 23. O solus vere beatus cui non imputauit Dominus peccatum O the onely O the true blessed man to whom the Lord imputeth not sinne For who is without sinne None no not one ALL haue sinned and come short of the glory of God Neuerthelesse who shall lay any thing to the charge of Gods elect T is sufficient to me in stead of all righteousnesse to haue God alone propitious vnto me because to him alone I haue sinned What 's oeuer he hath decreed not to impute vnto men is as if it had neuer beene non peccare Dei iustitia est Hominis iustitia indulgentia Dei Not to sinne is the righteousness of God The righteousness of man is Gods indulgence Gods mercifull fauour whereby hee forgiueth sinne is my blessedness IV. This was the iudgement of a man who had beene an adulterer and a murtherer Such also was the iudgement of a woman whom the Scripture calleth k Luk. 7.37 A Sinner She came to the Pharisees house where Christ was The Pharisees of all men were most affectionate to the Law l Gal. 3.24 The Law is a pedagogue to Christ m Rom. 10.4 who is the end of the Law for righteousnesse to euery one that beleeueth See the wisedome of the woman when shee is in the Pharisees house shee goeth not to him who taught who beleeued that man is saued by the righteousness of the Law She said in her heart with David n Psal 51.3 I acknowledg my transgression my sinne is euer before mee I haue transgressed the Law I find no good workes in my life which hath bin so lewd that I dare not trust in it Therefore O Pharisee I am come to thy house but not to thee Thou speakest of perfection of righteousnesse thou preachest of rewards thou bragst of merites I cry to my God o Psal 130.3.4 If thou Lord shouldest marke iniquitie O Lord who shall stand But there is forgiuenesse with thee that thou mayest he feared My misery is my sinne my blessedness is his mercy I haue need of forgiuenesse I come to craue mercy I haue hoised the sailes of my faith towards the only haven which God hath ordained for sinners I flie to the port of Salvation where the stormie windes of the law tearing asunder the mountaines and breaking in pieces the rocks before the Lord blow not where the still and small voice of the Gospel refresheth the conscience which thirsteth after thee O my God like a drie land I am come ô Pharisee to him who p 1 Tim. 1.15 is come into the world to saue sinners of whom I am chiefe He is in thy house He is not of thy house So she thought so hâ—â— hart spake Out of hand she runneth to her Sauiour And to apply to her with the alteratioÌ„ of two words that which S. Chrysostome hath written of the woman of Canaan * Chrysost tom 2. Ex varijs in Matthaum locis homil 16. See the wisedome of the woman Shee intreats not Iames shee prayeth not to Iohn shee goeth not to Peter shee looketh not to the company of the Apostles shee sought not a Mediatour In stead of them all she tooke repentance with her for companion which was to her in stead of an aduocate and so she goeth straight to the Soueraigne Spring for this saith she is he come downe from heauen for this hath hee taken our flesh for this was he made man that I may be bold to goe vnto him In the heauens aboue the Cherubims tremble before him the Seraphims feare him and here below a Whoore goeth vnto him She speaketh not she cryeth not with her mouth as the Woman of Canaan did q Mat. 15 22. Haue mercy on mee O Lord thou sonne of David Her humility spake for her She stood at his feet behind him Her godly sorrow for sinne cryed aloud vnto him She washt his feet with teares and wiped them with the haires of her head Her loue was a most ardent prayer She kissed them she anointed them with oyntment each of those actions was a sensible prayer O Lord O sweet Iesus haue mercy on mee Thou art come into the world to haue mercy on sinners O sonne of God haue mercy on me Thou hast taken our flesh thou art become that which I am to haue mercy on sinners O sonne of Dauid haue mercy vpon mee Thou art still that which thou wast thou art become that which thou wast not Now thou art both in one person O Immanuel O God and man haue mercy on me Woman what ayles thee What cause hast thou to weepe Iudge by Christs answer to her weeping prayers what was the cause of her praying teares r Luk. 7.48.50 Thy sinnes saith he are forgiuen For her sinne she wept because her sinne was her misery Her sin was forgiuen her because forgiuenesse of sinne was her felicitie Simon the Pharisee made vnto him a feast of flâ—sh filled vnto him cups of wine The Lord had no stomacke for Simons meate no thirst for his drinke This woman like vnto Å¿ Gen. 27.9 Rebecca who could make sauourie meat to Isaac such as he loved knowing that t Ioh 4.34 his meat and drinke was to comfort and to saue repenting sinners filleth vnto him a bowle of teares mingled with faith and he pledgeth her in u Psal 116.13 the cup of salvation saying vnto her Thy faith hath saued thee Goe in peace Deare brethren if this day wee weepe as this sinner did our fasting will bee feasting to Christ our teares will be his drinke If we cry to God as David did x Psal 6.1.4.8 O Lord rebuke me not in thine anger Returne O Lord deliver my soule oh saue me for thy mercies sake The Lord will come and speake to our soules and wee shall returne home saying with David Depart from mee all ye workers of iniquity for the Lord hath heard the voyce of my weeping V. I say if ye pray so the Lord will heare you If ye weepe so the Lord will comfort you If yee trust not in the prayers one of another If ye rely not vpon the prayers of the Church but if euery one pray for himselfe Heed what I say I doe not forbid you to pray and to weepe one for another for I haue taught you that the Saints did weepe and pray when their brethren sinned did not God say to Iobs friends y Iob. 42.8 Goe to my servant Iob and offer vp for your selues a burnt offering and my servant Iob shall pray for you for him will I accept He commanded them to goe to Iob whom they had offended and to require his prayers He commanded them also to offer vp for themselues a burnt offering to teach vs three most profitable lessons The first that
iniquitie II. They weepe not for their owne sinnes look not that they should weepe for the sinnes of other men What S. Cyprian said of the sinnes of the Churches of this time I may say truly of those of this time n Cypr. de Lapsis Studebant augendo patrimonio singuli non in sacerdotibus religio devota non in ministris fides integra non in operibus misericordia non in mori bus disciplina c. Every man is giveÌ„ to augmeÌ„t his patrimonie There is no devotion in Priests no fidelity in Ministers no mercy in our works no discipline in our manners Men have disguised beards womeÌ„ have painted faces the eyes disdaining to bee as God made theÌ„ are counterfeited the hayre is dyed with a lying colour To deceive the hearts of simple ones what see ye but crafty dealing To intrap oppresse the brethren but deceitfull desires For all that there is no weeping III. For such sinnes many plagues are come upon forrein Churches Yee see nothing there but remarkeable spectacles of calamitie of misery of the follie or rather furie of men of the vanitie of the world That toucheth not the hearts of a great many of us 'T is a great pittie that they should bee without pittie I have compassion on them that they should bee without compassioÌ„ Nothing can penetrate their hardnesse no commiseration no Christian charitie can sinke into their hearts Apply to them the words of the Prophet o Amos 6.3 4 5 6. They put far away the evill day they cause the seat of violence to come neere they lye upon beds of Ivory they stretch themselves upon their couches they eate the lambs out of the flock and the calves out of the midst of the stall they chaunt to the sound of the violl invent to themselves instruments of musicke like David they drinke wine in bowles and anoint themselves with the chief oyntments but they are not grieved for the affliction of Ioseph I will not apply to them the words following because I hope God shall give them repentance CHAP. XI 1. EXcuses of those which weepe not 2. Men loaden with sorrow will not weepe 3. Difference betweene the weeping of Hypocrites and of sincere Christians 4. Exhortation to those which cannot weepe to imitate the example of Zacheus 5. If we can weepe for our worldly losses and not for our sinnes we are Hypocrites 6. Exhortation to ioyne weeping with fasting 7. Christian weeping is a a gift of God 8. Prayer for the gift of weeping I. I Heare their excuses they say that many honest and godly men cannot weepe That many Hypocrites will weepe that Zacheus dry repentaÌ„ce was as acceptable to Christ as the whores Peters weeping repeÌ„taÌ„ce II. I know that the heart is sometimes so loaden and overwhelmed with sorrow that it cannot ease it selfe by weeping A man will shed many teares for the death of his dear friend and shall not finde one teare in his eyes to weep for the death of his onely sonne p Lam. 3.28 29. He sitteth alone and keepeth silence hee putteth his mouth in the dust he is filled with sorrow q Mediocres dolores lugent ingentes stupent Meane griefes will make a man weepe and mourne but those which are exceeding great will drive him into a dump and make him senselesse As the Fables tell of Niobé the rich and faire mother of 6 sons and 6 daughters that after shee had lost them all in one day she was hardned into a stone because Å¿ Cicero 3. Tuscul Niobé fingitur in lapides propter aeternum credo in luctu silentium shee was so dismayed with that sudden heavie affliction that she could neither speak weep nor lament Those of whom I speak are not of this kinde As there are no teares in their eies so there is no sorrow in their hearts for there is no token of amazednesse in their countenaÌ„ce they have a laughing face the beautifull red of their cheekes is a cleer token of the joy of their hearts they are lustie they are merry their delight is to make good cheer although they are ashamed not to fast when the Church fasteth yet they like feasting better than fasting III. I knowe also that an hypocrite will easily weep namely at the preaching when he heares a patheticall and perswasive Preacher who can bow and turne the mindes of â—â—e hearers to any affection yea hee will rather rub his eyes with an onion than he should not weep when godly men weep and make art to do that which nature will not doe Such were the hypocrits of whom Christ said that t Mat. 6 16 they dis-figured their faces that they might appeare unto men to fast When they fasted at home they sought to make it known abroad Hypocrits weep before men but in their Closets in their Couches their eyes are drier than dry sticks they cannot say with David u Psal 6.6 All the night make I my bed to swim I water my couch with my tears nor with Ieremiah that x Ier. 13 17 they weep in secret places for the sinnes and affliction of the Church This is a sure marke of an hypocrite If thou canst weep abroad not at home in the Church not in thy Couch for another mans misery or for thine owne iniquitie thou art an hypocrite Image-makers Statuaries and Painters will draw with most lively and resembling colours the feature of the face the hands the feet and of other outward parts but they care not for the inward parts neither can their art and skil attaine to the resembling of them they will set out in quick colours a faire flowre but they cannot so much as delineate the vertue therof The hypocrite is such a cunning Painter 〈…〉 counterfeit true devotion by sighing by sobbing by weeping by such outward shewes of sorrow and set a mourning face on a glad heart the reformation whereof he heeds not But nature beginnes with the heart and first forms the inward parts which afterwards it begirdeth with bones tyeth together with sinews clotheth with flesh covereth with a faire skinne and fashioneth by little and little the outward parts So the blessed man y Psalm 32.2 in whose spirit there is no guile offereth first to his God a Psalm 51.17 the sacrifice of a contrite and broken hart which by and by and unawares bursts foorth into sighing sobbing weeping mourning and all externall shewes of sorrow because the body cannot chuse but sympathize and jump in all kinde of affections and passions with the soule by reason of the strait union that is between them IV. Now if there bee any of you whose eyes are of horne and cannot weepe is his heart of stone that it caÌ„not sorrow nor shew by outward tokens that it sorroweth indeed Yee say that b Luke 19.2 Zacheus wept not because yee reade not that he wept Then rejoyce as hee rejoyced He was little of stature
THE CHRISTIAN MANS TEARES AND Christs Comforts DELIVERED AT A FAST the seventh of Octob. Ano. 1624. By GILBERT PRIMEROSE Minister of the French Church of London HIERON ad Nepolit Lachrymae auditorū laudes tuae sint Let the Teares of thy Auditors be thy praise LONDON Printed for I. Bartlet at the gilt Cup in the Gold-Smiths Row in Cheape-side 1625. TO THE RIGHT Honourable and Religious Lady ELIZABETH Countesse of Anandale Viscountesse of ANAN c. MADAM COnsidering it is the custome of those which set out Bookes to stamp them with the glorious titles of some person of note and authority that they may bee received as currant money I have given to this little booke the silver wings of your right Honourable name that flying abroad like a mourning Dove it may finde a quiet resting-place in the favourable allowance of the Reader The matter wherewith it is stuffed is weeping laughing mourning and comforts The end wherefore it is made is to exhort all kinde of persons to shead teares of godly sorrow which God may put in his bottles the Lamb of God turne into the wine of heavenly comforts when they shall be called unto his marriage-Supper Such teares were never more necessary I will not say that they were never lesse heeded nor cared for than they are now because I am a stranger at home let every man speake to his owne conscience let every conscience aske of its own heart how it is touched with sinne how affected with the affliction of the Church let every heart iudge it selfe and if our heart condemne us let us all know that God is greater than our heart and knoweth all things One thing I know generally that men when they are exhorted to weep are accustomed to say that weeping is more womanish than manly for women are of a more weake and moyst constitution of body and more sensible of the passions which provoke weeping than men are Men blaspheme the glorious and dreadfull Name of the Lord our God Men are more frequent in the Tavernes than in the Church Men let flye all they have at Cards at Dyce at other unlawful games foolish sports Where is there deceit where robberie where oppression where but among men Who trouble the state Men. Who undermine who betray who dismember the Church by schismes by heresies by secret plots Men. Who persecute the Church Men. Who forsake it Men. The most part of the evill that is done in the world is done by men Not because they are moe but because they are worse than women and for the most part alas have neither wit nor courage but to doe ill For all this they weepe not because forsooth it becomes not men to weepe But when the hand of God is heavie upon them will they not curse will they not roare like wild beasts Is roaring more manly Is it nothing so womanish as weeping I know not what they call womanish for many women have beene many in this last age of the world are better than manie men Had not SEMIRAMIS distaffe a sharper edge than NINVS her husbands sword Was not TAMYRIS as martiall as CYRVS did she not find out a more wittie stratagem to overthrow him who was a most craftie and cunning warrier and his armie of two hundred thousand men trained up in warres from the cradle than he did to intangle her Sonne who was a beardlesse Captain did not the AMAZONES fight when men fled did they not subdue their enemies who had overcome their husbands Had not ZENOBIA a lions heart in a womans breast How often did shee constraine the Romane armies to shew her a faire paire of heeles Neither was she overcome but wearied with the innumerable multitude of new armies sent against her by the Emperor VALERIVS AVRELIANNS who when he had triumphed of her was faine to be a suitor unto her for her daughter to be his wife Though she was a Syrian shee spake Greeke and Latin shee was instructed in all sciences she writ the Story of the Orient she had quick eyes and a mans voyce her teeth were so white that she seemed to have pearles and not teeth in her mouth in all the gifts of the body and of the spirit she went beyond all the men of her age Her owne husband ODENATVS vvas the most valiant man of those dayes He subdued all the Orient the Emperor GALLIENVS was fain to pray him to be partaker of the Empire with him but shee was better than he PHILE was so wise from her tender nayles that being yet a yong girle her father ANTIPATER that old and wise Counsellor of ALEXANDER THE GREAT that worthy King of Macedonia asked her counsaile and followed it when she was wife to DEMETRIVS a man given to many vices she could manage and governe his passions with such discretion that she made his government tolerable to his subiects his person respectable to all men his power fearefull to his enemies I forbeare to speake of CRATESICLEA the royall mother of CLEOMENES king of Sparte and of PORCIA the wise daughter of CATO and the courageous wife of BRVTVS who when she had received a great wound did not so much as shrinke To enter into the Church Was not DEBORAH more meete to bee Generall of an army than BARAK did not IAHEL with a hammer and a nail teach the great Captaine SISERA that he had a foolish head One woman in the Citie of ABEL was wiser than all the men therein There was no man in BETHVLIA to be compared in wisdome with IVDITH What courage shee and her hand-maid had OLOFERNES proud and cup-shotten head could best tell When IVDAS betrayed Christ when PETER denyed him when the Priests and Elders of the Iewes accused him women were faithfull unto him When Pilate condemned him when men mocked him and nailed him on the crosse women wept for him when his owne disciples through feare fled away from him women most courageously followed him PVLCHERIA faire indeed but more wise than faire was more worthie of the imperiall diadem than her brother THEODOSIVS II. who prospered when hee was guided by her was unfortunate and turned the empire topsie turvie when he neglected her counsell FERDINAND king of Spaine was a wise and valiant Prince But his roiall wife ISABELLA outreached him in all princely vertues He was hard and sparing She was liberall and honourable He was fitter to keep and maintain his own kingdom than to enlarge it She She I sal encreased it with the kingdome of Navarre with the Canarie Isles and with the new world which we call AMERICA She never drank wine When she was sicke when she was in travaile not onely shee cried not shee mourned not but shee did not so much as change her countenance as give one sigh On her daughters wedding day newes being brought unto her of the death of her only sonne shee suppresseth her griefe she keepes a merrie countenance lest she should marre the
omnesque corum fibras c. The Pelagians sowed those tares in the field of the church teaching that all affections yea their smallest fillets may bee taken from man Now r Lact. Inst l. 6. c. 15. Laetitiae affectus in splene est irae in fells libidinis in iecore timoris in corde ioy is in the spleen choler in the gall lust in the liver feare in the heart wherfore ye cannot pull those affections from man except yee pluck from him the milt the gall the liver the heart transform him into another nature yea forbid him to be vertuous and honest for vertue is nothing but an ordering tempering of the affections to that which is honest and good take them away way and vertue is gon Without anger there is no fortitude without feare no prudence and advisednesse without lust no temperance without joy no love no sense feeling of vertue Therefore other Philosophers said better that affections are like unto good plants growing in a fertile soil which if yee neglect they wex wilde but if they bee carefully husbanded they bring foorth most pleasant and excellent fruit Which doctrine is true for wee must weed our affections and snip from them whatsoever is irregular and vicious To pluck them out by the root is as if when yee have killed a man ye should cōmand him to stand on his feet and live Yet ſ Plato de Repub. lib. 3. in principio the same philosophers who gave so excellēt precepts for the keeping of the affections in a due proportion measure thought weeping and mourning to bee tolerable in base fellows and meane women but uncomely in all men of note and in women also which are of the right stamp and desire to bee esteemed vertuous V. Consider now what difference there is between the wise men of the world and God Philosophers say that there is much unmanlinesse and faint-heartednesse but no generousnesse in weeping therfore they condemne it as childish rather than man-like many men are still of that opinion GOD is of a far other minde for hee giveth most earnest commandements to his people to weep and rebuketh them sharpely when they weep not Christ in my Text blesseth them that weep and the Scripture ministers unto us many examples of the most courageous men that have been at any time under the vault of heaven which did both weep and mourn Was not t Hos 12.4 Iacob so stout and hardie that he wrestled with God and prevailed yet then even then hee wept and he mourned so bitterly for Ioseph whom hee deemed to be dead that u Gen. 37.35 he refused to be comforted for said he I will go down into the grave unto my sonne mourning Did not x 1 Sam. 17.35 David kill a Lion and a Bear Slew hee not with a sling and a stone the monstrous Giant Goliath Was there ever in battell a more valiant man in an Armie a more courageous Captain in a Kingdome a more royall King yet how did hee weep for Absalom hee was not ashamed to tell that when God's hand was heavie upon him y Psalm 32.3 hee roared all the day long If I should produce for an example of bitter weeping a Ier. 31 15. Rachel weeping for her children and refusing to be comforted ye would peradventure say that shee was a woman and that women are not so courageous But what can yee say to Iacob to Ioseph to David ye must needs confess that they mourned not through want of courage but through abundance of love Zechariah speaking in typicall words of the death of Christ and of Christians faith b Zech. 12 11 12 13 14 In that day shall there bee a great mourning in Ierusalem as the morning of Hadadrimmon in the valley of Megiddon and the land shall mourne every familie apart the family of the house of David apart their wives apart the familie of the house of Nathan apart and their wives apart the familie of the house of Levi apart and their wives apart the familie of Shemei apart their wives apart ALL the families that remaine every familie apart and their wives apart See the mean in mourning it shal be without mean such as was the mourning at Megiddo where the good King Iosiah was slain for c 2 Chro. 35.24 all Iuda and Ierusalem mourned for him See the persons that shall mourn Men and women of all qualities and conditions First Kings and their wives secondly Princes and their wives thirdly all ecclesiastical persons their wives finally all the rest of true Christians their wives Where is courage rage where generosity where constancy if it bee not in Christians who wrestle against the divell and overcome him Was there ever in the world any man or in heaven any Angell to be compared with Iesus Christ did hee not d Iohn 11 33.35 grone in the spirit did hee not trouble himself did he not weep for Lazarus If ye seek a President of weeping who may bee to you a true President heer ye have one who is better and e Psalm 45.2 fairer than all the children of men Shall wee refuse to follow such a Ring-leader and seeing the Sonne of God did weep because f Heb. 2 17 in all things it behooved him to bee like unto his brethren shall wee think it a disgrace unto us to weep and to be like unto him VI. Surely his holy Spirit sanctifieth in us our naturall affections but abolishes them not And wheras many Philosophers take them for vices when they exceed mediocrity God gives them full libertie when they come from a good cause and aspire unto a good end g Lact. Inst l. 6. c. 16. Potest et qui graditur errare qui currit rectam viam tenere For as hee that walketh softly may stray and hee that runneth keep the high way so a man may be moderate in his affections sin and let them growe to the highest measure and not sinne yea if he should restrain them he should sinne No mediocrity is to bee praised in ill-doing If thou be but tickled with joy for the death of thine enemie thou sinnest but h 2 Sam. 6 14 20 23 David leaping for joy and dancing before the Lord with all his might when hee brought the Ark into Sion sinned not Contrariwise Michol his wife reproving him for the excesse of his joy sinned and was punished In things which are truely good no excesse is vicious for God liketh a man who dooth good things with all his minde all his soule all his heart and all the strength of his affections Who will say that to leap for joy for the deliverance of the Church is a sin i Lact. ibid. Nemo dubitat quin in illo exiguū laetari in hoc parum laetari sit maximum crimen The Church saith that not to leap for joy in such a case is
unthankfulnesse and therfore a most detestable sinne The true moderation of the affections is to withdraw them from sinne and to apply them unto righteousnesse when they are once in the way lay the bridle on their neck put the spurs to their sides and make them to gallop till they runne with thee to the Kingdome of heaven In our discipline saith Saint Austin k Aug. de eiv Dei l. 9 c. 5. In disciplinâ nostrâ non tam quaeritur utrum pius animus itascatur sod quare irascatur c. wee ask not if a godlie soule bee angry but for what cause hee is angry neither whether hee bee sorrowfull but for what cause he is sorrowfull nor if he fear but what is the cause of his feare for to be angry against a sinner that he may be corrected to bee sorrowfull for him who is afflicted that hee may be delivered to fear for him who is in danger lest hee perish who that is in his right wits can blame it VII Let us apply this to weeping and mourning Wee must judge of all our affections not by their mediocrity or excesse but by the causes which set them on work and the end whereunto they incline as I have said this must bee the rule of our judgement concerning other mens weeping our owne For such as are the causes of our Teares such are they some causes are indifferent some ill some good All teares naturally come from ioy or sorrow These causes are indifferent in themselves When 1 Gen. 29 11 Iacob saw his cousin Rachel he lifted up his voice and wept when m Gen. 33.4 Iacob and Esau met together they wept when n Gen. 43.30 Ioseph saw his brother Beniamin his bowels did yerne upon him and hee wept When he made himself knowne to his brethren o Gen 45 1 2 he wept aloud when hee went to meet Israel his father p Gen. 46.29 he fell on his necke and wept on his necke a good-while Naturall love in them begat joy and joy opening all the pores of the eyes they could not chufe but weepe Such joy such love such teares are not commanded of God for he is not served by them Neither hath God forbidden them for they are no offense unto him so that they goe not beyond their due proportion and measure I say the like of teares which come from sorrow Agar neither served nor offended God when q Gen. 21.16 shee lift up her voice and wept being in distresse because shee had no water to give to her sonne to drinke It was naturall to r Ier. 31.25 Rachel to weepe for her children and in that shee sinned not but when she refused to bee comforted she sinned The ſ Act. 20.37 brethren of Ephesus and Miletus when Paul was going away wept sore and fell on his necke and kissed him So wee are accustomed to weepe when wee lacke things which are necessary to our subsistence as also when those whom we love die or go from us to some forreine place Where we love if wee see any miserie sorrow seiseth the heart the distressed hart sendeth a cold ayre to the eyes the eyes pressed with cold become like a foggie winter day and distill teares abundantly In such teares there is neither offence nor service don to God Therefore they are indifferent IIX But when t Gen. 37.38 41. Esau lift up his voice and wept because his brother had taken away his blessing he sinned for hee wept through despight proceeding from the pride of his uncircumcised heart from hatred against his brother Iacob whom hee vowed to slay u Num. 14.39 The people of Israel beeing deprived of entring into the land of Canaan mourned greatly not through repentance for their murmuring against God but through selfe-love which is no small sinne What were the teares of Cain Saul Achitophel Iudas but stinking waters flowing from the muddy puddle of discontent and despaire In anger a man will weep not only through displeasure for the offence received but also through joy for hope of revenge as the Crocodile weepeth when hee hath found his prey So o Spartioni Antonia Caracalla Bassianus wept for joy as often as hee saw the Images of his brother Geta whom he had murthered Manie Robbers Pyrats weepe so wo wo to such weepers IX The vveeping where of we speake and whereunto wee exhort you this day is good because it commeth from a good spring I may call it godly because it floweth from godlines I know that all reares in themselves are indifferent no part of Gods service but they take their denominatiō from the root whereout they grow and blossome If the root bee badde they are bad if good they are good all good and godly teares come from ioy or from sorrow As naturall joy made Iacob to weepe when he saw Rachel so a supernaturall joy p Neh. 8.9 made the Iewes to weepe when they heard the words of the Law The love of God made them to rejoyce in his Law that ioy turned their eyes into fountaines of teares which they shed in such abundance that Nehemiah and Ezra and the Levites were faine to exhort them not to bee grieved but to abstaine from mourning weeping The Church needeth not such exhorters because it hath but few such weepers Would to God that such a cause might bee unto us this day a cause of crying unto you as Ezra did then Mourne not nor weepe But what godly Ioy doth never or seldome amongst us will not q 2 Cor. 7.10 godly sorrow doe it Manie manie cannot perswade their eyes to weepe for joy whose eyes sorrow will plunge into a river of teares Let us then I pray you let us NOW let us in this day of godly sorrow weepe after a godly maner let that sorrow which springeth from the love of God NOW in this day of teares furnish unto us teares of repentance to God and teares of charity both to our selves to others who should be to us for Gods sake as our selves X. If there bee no sinne among us let joy enlarge our hearts let laughing cleere our faces let us say to sorrow Get thee hence but if that which is written in the Book of Iob of the natural sensuall man that r Iob 15 16 he is abominable filthy and drinketh iniquity like water bee true of us if we sin NOVV then let sorrow presse our hearts and make of them a spring of teares NOVV let heaviness cover our faces as a cloud let our eyes become rivers and for so much water of iniquity or rather for so much wine of sinne wine which is ſ Deut. 32.33 the poison of dragons and the cruell venome of aspes wherewith we are every day drunken let us this day let us NOW cry Avant to joy let us NOW welcome weeping let us NOW run to our eyes and draw water let us make of this Fasting
a Feast of mourning let everie man NOW drinke to his brother every woman to her sister full cups of tears When the people of Israel were rebuked of Samuel for their sinnes t 1 Sam. 7.6 they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day said there Wee have sinned against the Lord. Lo how busy lo how forward they were to draw water for the clensing of their sacrifices and for the purifying and washing of their bodies or as some Doctors allegorize the words lo how contrite they were making of their harts wels of godly sorrow and going thither with the bucket of faith to draw up to the eyes tears of repentance for bewailing of their sinnes And what had they done They had worshipped strange gods and set up among them ASTAROTH u R. David Kimchi in lib. radicum which was the god of their sheep their fathers had done the like And when the Angell of the Lord rebuked them of that sinne x Iudg. 2 4 5 they lift up their voice and wept and called the name of that place Bokim i. weepers and they sacrificed there unto the Lord. O how many strange gods doe wee worship What are our self-love our ambition our filthy lusts our envie our hatred our pride but strāge gods to whō we offer most abominable sacrifices al the hours of the day Our covetousnes our insatiable desire of cattel of sheep of the Mammon of unrighteousnes is our Astaroth yea an Idoll so much worse than Astaroth in that wee worship it not openly but privately not in the face of the world but in the face of God not in temples of stone but in the temples of our hearts which God hath dedicated to his owne service How many Samuels how many Angels hath GOD sent unto us to reprove us of so many sinnes and wee are heer assembled as Israel in Mizpeh to acknowledge confesse our sinnes O then dear brethren and sisters let us first look up to the infinite Majestie of God whom wee have offended and let us afterwards looke downewards to our selves who are the offenders y Iob 4 19 Wee dwell in houses of clay our foundation is in the dust wee are crushed before the moth Houses of clay earth and dust wormes which are the meat of of wormes sin against God and shall wee not mourne shall wee not draw teares from our hearts shall wee not command our eyes to pour them out NOVV before the Lord shall wee not NOVV wash with them our reasonable sacrifices the calves of our lips which wee are come hither to offer up unto God shall not this House of God bee this day Bokim unto us shall wee not NOVV cry to heaven with weeping mourning Wee have sinned against the Lord David sinned but one night and b Psalm 6.6 hee was weary with his groning every night hee made his bed to swim hee watered his couch with his teares If I say of many of us that we sin every night and every day I thinke that I shall not lie Oh then shall we not weep this one day David when he wept cried to heaven c Psalm 51.1 2 3 Have mercie upon mee O God according to thy loving kindnesse according to thy tender mercies blot out my transgressions wash mee thorowly from mine iniquitie and clense mee from my sin What moved him to cry so loud and in crying to pray for mercie For saith hee I acknowledge my transgression and my sin is ever before me Because he acknowledged his sinne therfore he wept If wee knew how hatefull our sinnes are to God we would weep we knowe them not we feele them not wee cast them still behinde our backs wee never bring them before our eyes therefore we weep not Oh how horrible shall bee that day wherein shall bee fulfilled that which GOD saith d Psalm 50.21 I will reprove thee and set them in order before thy eyes The Lord in his mercy preserve us from the terror and horror of that day Hee will doe it if by the weeping of this day wee prevent the weeping of that day if as Daniel did e Dan. 9 3 c. wee set our face unto the Lord God to seek him by prayer and supplications with fasting and sackcloth and ashes if as he did wee confesse that wee have sinned committed iniquity and done wickedly our Kings our Princes our fathers and all the people of the Land if wee acknowledge as hee did that if GOD should deale with us as hee dealt with his people of those daies righteousnesse should belong unto him unto us confusion of face if as hee did we joyne deprecation to the accusation of our owne sins and confession of our owne deserts crying f Ver. 19 O Lord heare O Lord forgive O Lord hearken and doe Where are the women of joy which through grief for their sin wash Christ's feet with their teares as g Luke 7 37 one woman of that kinde did once How many alas how many Publicanes yea worse than Publicanes doe swarme in the Church Shall ye finde one among a thousand who dare h Luke 18.13 not so much as lift up his eyes unto heaven for shame who smiteth upon his breast which conceived sin in him who with words interrupted with sighes and carried into heaven with a swift flowing stream of teares cryeth to God God be mercifull to mee a sinner as the Publicane in the Gospell did Wee are all prodigall sonnes what do we all but feed swine but feed upon swines provender but cherish in our selves our filthie lusts but delight in sin Nevertheless which of us all commeth to himself returneth to his Father and saith Father I have sinned against heaven and in thy sight and am no more worthy to be called thy sonne i Luke 15 15 as once a prodigall sonne did k Mat. 26 75. Peter denied Christ but once and against his heart and yet he excused not his fault but wept for it bitterly Are wee not of the crue of those of whom the Apostle writes that l Tit. 1.16 they professe they knowe God but by their workes they deny him beeing abominable and disobedient and to every good worke reprobate Would to God we were not But we are and yet our hart is glad our faces shine our cheeks are dry our eyes are hardned like Pumice-stones and we weep not Think yee that Saint Paul could write to the Romanes without vehement sighing how m Rom. 7 19 the good that he would hee did not but the evill which he would not that he did We are of a disposition much disagreeing unto his The evill that we would we do not but the good which wee would not that wee doe Through feare of punishment wee abstaine often from the evill which wee like to doe and through love of praise or of some reward we do sometimes the
good which wee love not we serve God in covered dishes yet wee sigh not O how sensible was sin to this holy Apostle when hee cried n Rom. 7 24 O wretched man that I am who shall deliver mee from this body of death O how many teares dropping from his eyes washed his hands and blurred his paper when hee writ these words Hee with many sobbing tears desired to die that sinne might die in him o Rom. 6 7 for hee that is dead is freed from sinne We would not live if wee could not sinne for life without sinne is death unto us Wee walke as the Gentiles of whom the Apostle writeth that p Eph. 4 19 being past feeling they have given themselves over unto lasciviousnesse to work all uncleannesse with greedinesse Therefore being without sorrow in our hearts wee have no teares in our eyes and we weep not What token is this Surely that there is no love no respect to God in us for if wee loved his goodnes if wee respected his Majestie our hearts would cleave asunder for sorrow our eies would breake out into teares when we offend him CHAP. IV. 1 SEcond motive to weeping from the Iustice of God 2 Sinnes are debts whereby wee treasure up wrath to our selves 3 The sinner fighteth against God I. AS we love not his Goodnes as wee honour not his Majestie so we feare not his Iustice though wee be selfe-lovers though apparantly wee love our selves too much yet I may say that wee love not our selves enough because wee hate our owne soules q 2. Sam. 1.17 David wept lamentedâ— when Saul killed himselfe and when his best friend Ionathan was slaine by the Philistins The r Chap. 1 verse 11 author of the book of Wisedome saith that the mouth that belyeth slaieth the soule Say not that the booke is not Canonicall God himselfe saith that Å¿ Ezech. 18 7â— the soule that sinneth it shall dye Neyther is there any of you ignoraÌ„t of the scripture where S. Paul writeth that t Rom. 6 23 the wages of sinne is death Wherefore take heede to your sinnes for so many sins as yee commit against the eternall God so manie mortall blowes give yee to your immortall soules II. u Macrob. l. 2 Satur. c. 4 Habenda est inquit ad somnum mihi conciliandum illa culciâ—ra in qua ille tanto aere alieno obstrictuâ— somnum capere potuit Augustus Caesar wondred how a certain Knight of Rome vvho owed great summes of money farre beyond all his worth slept so securely that hee was no way disquieted with feare of the rigor of Iustice no way grieved with the overthrow of his family and would needes have the Quilt whereon that carelesse man could be at quiet thinking it should have more force to make him sleepe than all the Laudanum of the Apothe-caries shops Wee are that man our debts are our sinns which we pile up so mightily that as David said of his iniquities x Psalm 40.12 they are mo than the hayres of our head neverthelesse wee say with David but not in so good a cause y Psalm 4.8 I vvill lay me downe in peace sleepe neyther call wee to minde when wee are thus hoording and heaping sinnes upon sinnes as the Fables tel that the Gyants laide hills upon hills when they were to fight against God that a Rom. 2.5 through our hardnesse and impenitent heart we treasure up unto our selves wrath against the day of wrath and revelation of the righteous iudgement of God This is no tale forged by a Poet but a most true saying come from Heaven for b Ro. 1.31 this is the iudgment of God that they which coÌ„mit such things are worthy of death III. What is it to sinne God saith it is to walke at all adventures with him or as the translation of the text hath contrary unto him that is as if yee should runne your head against a wall of marble stone Heare then what news he sendeth to such adventurers c Lev. 26.27 28. If ye walk at al adventures with me I will also walk at all adveÌ„tures with you in fury and I even I will chastise you seven times for your sins when we fight and bicker and tilt thus with God who shall have the upper hand and which of us shall triumph It were a safer course for us to d Gen. 32.24 wrestle with him as Iacob did e Hosea 12.4 Hee wept made supplication unto him Hee wrestled by weeping hee preuayled by praying it is sorrowing it is weeping for sinne it is praying for forgivenesse of sinnes which giveth us power over God Therefore if we desire to prevayle NOW let us weepe and pray NOW CHAP. V. 1. THird motive to weeping from the passion and death of Iesus Christ considered first in the Garden 2. Next in the High Priests house 3. Thirdly in the Iudgement-Hall 4. Fourthly upon the Crosse 5. Divers examples to moove us to weepe for his death 6. We have crucified him therefore we should weepe because of him 7. As the Iewes did 8. They that weepe not in this world shall weepe in hell I. BUt to leave this let us cast our eyes upon the passion and death of our Lord Iesus Christ f 2. Cor. 5.21 who knew no sinne and neverthelesse was of God made sinne for us Let us looke upon him in the garden there hee said that g Mat. 26 38. his soule was exceeding sorrowful even unto death He was thus sorrowfull for our sinnes and shall not we be sorrowfull for them There h Mark 14.33 he was sore amazed and very heavy And shal not we be amazed for his amazednesse and very heavy for his heavines who was thus amazed thus heavie for us There yee see him wallowing on the ground before the throne of the justice of God there i Luk. 22.44 he is in an agonie there in a cold aire the heate of the agonie openeth all the pores of his sacred body it melteth his flesh like waxe it changeth all his humors into a river of a bloody sweat which piercing and running through his garment imbued and dyed the ground with a crimson colour There yee heare him k Heb. 5.7 offering up prayers supplications with strong crying and teares unto him that was able to save him from death death which hee was to suffer not for himselfe but for us O hearts of steele when will the agonie of the Sonne of God for you cast you in an agony for your selves O eyes drier than the dryest bricke when will the bloodie sweate of your sweet Saviour which mollified the hard ground soften you when will the streames of teares running from the glorious and bright-shining eyes of the King of kings change you into fountaines of water when will weeping dig hollow furrowes and gutters in your faces O when will yee begin to shed one teare for your owne
lust mocked him Our envy accused him Our pride delivered him Our worldly feare condeÌ„ned him Ouâ—â—nhumanitie scourged him Our ambition crowned him with thornes Our profanenesse and atheism spet upon him smote him and abused him Our causelesse othes nayled him Our intemperancie in drinking gave him vinegar and gall to drink Our blasphemies our horrible execrations our cursings pearced him to the heart and yet wee weep not God was made a worm for us and wee weepe not Blessing it self was made a curse for us and wee â—eep not Life it selfe is dead for us and we weep not VII When the Iewes heard that hee whom they denied whom they delivered whom they crucified and killed by wicked hands was i Acts 3 14.15 the Holy One the Iust the Prince of life k Acts 2 37. they were pricked in their hearts although that l Act. 3.17 through ignorance they did it O how bitterly did Saint Paul weep when he recorded how he had bin m 1 Tim. 1.3 a blasphemer a persecuter and an oppressor of Christ's Church altho hee did it ignorantly in unbeleef wee n Heb. 6.6 crucifie him wee put him to an open shame every day if not vvickedly at least vvittingly and vvillingly neverthelesse vvee are not pricked in our hearts and therefore vve have no tears in our eies to vveep and vvail because of him vvhom vvee have pearced VIII Will vve deferre the accomplishment of St. Iohn's Prophesie till Dooms-day vvhen o Rev. 6.15 16 the Kings of the earth and the great men and the rich men and all the rabble of vvicked men shal cry to the mountains and rockes Fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lambe vvhen their crying shall availe them nothing vvhen the irrevocable Doome shall bee pronounced and they shall bee cast into utter darknes vvhere p Mat. 22 13 there shall weeping and gnashing of teeth because then shall bee fulfilled the threatning of Christ * Luke 6.25 Wo bee to you that laugh now for ye shall waile and weep That vveeping vvill be unfruitfull because it shall bee a vveeping of despaire such as Iudas vveeping vvas when he hanged himself Let us then my beloved dear brethren begin to weep NOVV and to shead fruitfull teares q Aug de Temp ser 66. Duplicem habere debet fletum in poenitentiâ omnis peccator five per negligentiam bonum non fecit seu per audaciam malum perpetravit Quod enim oportuit non gessit quod non oportuit egit teares for our sinnes of omission teares for our sins of commission for through negligeÌ„ce we have not done the good wee should have done through rashnes vve have done the evill vvhich vvee should not have done Let us join to that vveeping a resolution to sin no more let us after that manner according to the exhortation of S. Iohn r Mat 3.8 bring forth fruits answerable to amendmeÌ„t of life Å¿ Aug. ibid. Fructus dignus est poenitentiae transacta flere peccata eadem iterum non agere To bring forth such fruits is to weep for our sinnes past and not to commit any sin for which we shal have need to weep again CHAP. VI. 1. TEares of repentance are fruitfull but they are not honourable 2. Teares of charity which we powre out for the sinnes of our brethren are both fruitfull and honourable 3. In this charity there is a duty to God 4. And to man 5. Examples of godly men which wept for other mens sinnnes are accusations of the hardnes of our hearts 6. Namely the examples of Iesus Christ I. SUch fruites are fruitfull such teares are profitable but they are not honourable 'T is shame to a man to sinne and therefore it is not honorable unto him to have need of pardon to beg it to weepe for it t Quem liberat notat A remission is a disgracefull brand to him that opposeth it to the hands of justice and amongst the Nobles of the land those are most esteemed in whose family there is no pardon no letters of remission But u it is the glory of a man v Pro. 19.15 and namely of a King to passe over a transgression and to forgive it It is even so between God and us x Pro. 25.2 It is the glory of God to conceale a thing and to give pardons to great sinners But they which receive such pardons must confesse as Daniel did that y Dan. 9.8 to them belongeth confusion of face and say with Ieremiah a Lam. 3.2 It is of the Lords mercies that wee are not consumed because his compassions faile not II. As we must have fruitfull teares of repentance to weepe for our owne sinnes NOW so must we have honorable tears of charity to weep NOW for the sinnes of our brethren whereof we are not guiltie As it is honourable to b Luk. 15.10 the Angells to reioyce over the sinners that repent because they themselves are without sin so it is a glory to us to mourne for those sinnes wherewith wee are not blemished III. In this glory there is a duty if wee honour God if we feare his glorious Majestie if wee bee zealous of his glory can we heare his great and fearfull name blasphemed can we see his word despised his law transgressed his glory turned into shame and not bee commooved If our dearest friends uttered in our eares but one word of discommendation and reproach against our fathers and mothers that begat us what noise would we not make up would all friendship go no exhortation no submission no satisfaction would be able to bridle our impatience and to restraine our passionatenesse furie from vengeance If great men who are above our reach if our Magistrates if our Princes if our Kings speake disdainfully of them at the least wee would weepe at the least wee would shew by all kind of tokens of sorrow that such disgracing checks are grievous unto us The living God the Father of spirits is every where vilipended dishonoured reviled by great and small by our inferiors by our superiours by our equals by our friends by our foes And shall not we which professe to be Gods children be sensible of such contumelies IV. A great many yea many millions yea the greatest part of men give themselves over unto lasciviousnesse and run head-long into the dark gulf of death eternall damnation Are they not created to the image of God as well as wee are Are they not our owne flesh are they not our brethren where then is our charitie where our bowells where our mercy if we seek not to rescue them if we endeavour not to pull them out of the fire if all helps beeing impossible to us wee weepe not for them V. c 2. Pet. 2.7 8. Lot a poor stranger in the middest of a towne swarming with wicked men when hee could
the midst of them they have not knowne the Lord. But who vvith Iesus Christ whose actions are our instructions is grieved for the hardnes of their hearts Shall the sinnes of idolaters wring one teare out of our stony heads when our owne sinnes are increased above the haires of our head and are heavier than the sand of the sea and yet wee look on them with dry eyes as if all their muscles were withered and without sap Let us I pray you let us begin NOW to weepe because untill NOW we have not wept let us tune upon the strings of our hearts a dolefull song of heavie mourning because wee have not knowne in this peaceable Kingdome the things belonging to our peace CHAP. VII 1 THey that weep not for sinne are constrained to weep for the punishment of sinne 2 He that weepeth not in affliction is a desperate sinner 3 Godly men weep in affliction 4 In our afflictions wee must weep to God I. FOr x 1. Cor. 11.31 if we would iudge our selves we should not bee iudged If wee could once sorrow if sorrow wrought indignation in us indignation feare fear desire desire zeal zeale revenge by weeping for our sinnes and abstaining from sinne then wee should never weep for the punishmēt of sin but if wee weep not when wee should weep y Gen. 4.7 sinne lieth at the doore and the punishment thereof shall make us to weep when wee would not weep a Eph. 5.4 Let no man deceive you with vain words for because of these things because of fornication of uncleannesse of covetousnesse of filthy and foolish talking and other vices which are but too too common in our Churches commeth the wrath of GOD upon the childen of disobedience I am not a Prophet nor the sonne of a Prophet to say to you as Ezechiel writ to the Iews b Ezech. 7.5 6 7. An evill an onely evill behold is come An end is come the end is come it awaketh against thee behold it is come The morning is come unto thee O thou that dwellest in the land the time is come the day of trouble is neer Yee see it come upon your brethren for whom ye fast should weepe NOW Are they not as honest as godly as religious as ye are Therefore say not with the profane Iews c Esa 28.15 Wee have made a covenant with death with hell are we at agreement When the over-flowing scourge shal passe thorow it shall not come unto us for we have made lies our refuge under falshood have wee hid our selves Apply rather to your selves that which Christ who cannot lie said to the Iewes of d Luke 13.2 the Galileans whose blood Pilate had mingled with their sacrifices and of those eighteene upon whom the Towre in Siloe fell that they were not sinners above all the rest of the people And therefore except ye repent yee shall all likewise perish II. When affliction is comne I need not exhort you to weep for it To that nature will be to you a most perswasive preacher The heart must bee harder than a Stithie if it sorrow not the eyes must be dryer than a potsheard if they weep not in affliction The Iewes were come to the height of sinne when the Lord checked them for hardnesse of heart in their oppression saying e Esay 22 12 13 14 In that day did the Lord GOD of Hostes call to weeping to mourning and to baldnes and to girding with sackcloth and behold ioy and gladnes slaying oxen and killing sheep eating flesh and drinking wine and ye say Let us eat and drink for to-morrow we shall die Such a sinner in that was their King Achaz who in the time of his distresse did trespasse yet more against the Lord. He was ever king Achaz ever like himselfe never better but rather worse This hardnesse of heart is a neere cousin to the irremissible sinne for God said to these stony-hearted sinners Surely this iniquity shall not be purged from you till ye die III. I hope there is none so wickedly disposed amongst you all for I deeme there is none amongst you but hee will sorrow weep and mourne when the hand of God is heavie upon him we are all of one metall Iob saith that in his afflictions f Iob 3 24 his roarings were poured out like the waters hee g Iob 30.28 31. cried his harp was turned into mourning and his organe into the voice of them that weep The like wee haue heard of many others with the refutation of the indolence and unsensiblenes of the Stoicks IV. But if ye do nothing but roare but cry but weepe and mourne when yee are chastised what doe yee that your dogges will not doe will they not cry and howle when they are beaten Teares if they bee alone are no more regarded of God than the howling and yelling of beasts which will roare when they are hardly used Weepe then as the Saints have alwayes wept When your eyes run downe with teares and your eye-lids gush our with waters let your prayers runne up to heaven with them to powre them out into the bosome of God Weepe as h 1. Sam. 1.10 Hannah wept who beeing in bitternesse of soule prayed unto the Lord and wept sore Weepe as the children of Israel wept for when the children of Beniamin had destroied of them fortie thousand men i Iudg. 20 23 26. they wept before the Lord. Weepe as Iob wept when k Iob 16.20 his eyes powred out teares unto God Weepe as David wept who when he was swimming in his teares said l Psal 55.17 Evening and morning and at noone will I pray and cry aloud and hee shall heare my voice Weepe as Hezekiah wept m 2. Kin. 20.2 3. He prayed unto the Lord and wept sore n Esa 38.84 Hee chattered like a crane or a swallow hee mourned as a dove his eyes failed with looking upward his praier was O Lord I am oppressed undertake for me CHAP. IIX 1. WE must weepe also for the desolation of the Church 2. As David and Ieremiah did 3. Great desolation of the Churches by the last troubles 4. Their present state most pitifull and lamentable 5. Examples to moove us to weepe for them I WHen yee have thus wept for your selves remember that ye are not for your selves onely consider that yee belong to the mysticall body of our Lord Iesus Christ the mēbers wherof are disperst through the whole world and print in your minds the most reasonable commandement of the holy Apostle o Rom. 12.15 Weepe with them that weepe Weepe for the Church as the holy men of God have wept for it They mourned for the evills past for the evills that were present and for the evills that were to come II. When David heard the tydings of the overthrow of Gods people by the Philistins p 2. Sam. 1.11 12. He and all the men that were with him
but he was great in faith By faith he ran by faith hee climbed up into a tree to see Iesus by faith he made haste by humility hee came downe by charity hee received Christ into his house joyfully Rejoice after that manner and receive Christ into thy house that rejoycing will be as acceptable to Christ as weeping By true charity he gave half his goods to the poore yea if hee wept not hee sorrowed to repentance after a godly maner he gave fourefold to them whom he had cousened If thou wilt not doe as much as he did do as he did restore unto thy neighbour that wherein thou hast deceived him in this day of thy devotion give a charitable devotion to the poore make that their feasting which thou hast spared by fasting and seeing thou canst not weepe for thy selfe make them which weep for themselves laugh that they rejoycing for theÌ„selves may weep and pray for thee Almes excels weeping V. But I fear this is a shift If wee can shead tears enow for the losse of our goods let us not excuse the constitution of our bodies rather let us accuse the corruption of our soules if we caÌ„not also weep for offending God For he that forroweth indeed to repentance will bee more deeply feelingly troubled with the loss of the favour of his good God than of all the world besides VI. Now what grief and vexation a worldly loss is unto us we know all Let us lay aside all frivolous excuses and let us now in the face of the blessed Angels and of this holy Assembly pray and sigh to GOD with tears and lamentations of true repentaÌ„ce let us not seeke to asswage our mourning let us seek to increase it that this day our hearts may grone and our eies weep sore run down with teares for the distressed members of the Church of Christ Iesus Let us joyne our hearts with their hearts our eies with their eies our tongues with their tongues that all together with one heart and one mouth wee may sigh weep mourn pray for their deliverance for the continuation of this happy and long peace amongst us VII Such weeping is a gift of God As waters came not out of the hard rocke c Numb 20.10 til Moses with his rod smote it twice so the rivers of teares will never flow from our hearts of stone till the Lord Iesus smite them often with the rod of his mouth soften them with the mightie and powerfull blowes of his holy Spirit 'T is the spirit that bruiseth our rocky harts 't is the heat of the spirit that melteth the yce of our frozen eyes maketh the waters flow 'T is the Spirit of Christ Iesus d Rom. 8 15 whereby wee cry Abba Father e Rom. 8.26 'T is the Spirit it selfe which maketh intercession for us with gronings which cannot be uttered f Ambros in Lucam c. 22. v. 61 62. Quos Iesus respicit plorant c. He hee onely upon whoÌ„ Christ looketh weepeth Peter denyed him once wept not because the Lord looked not He deny'd him the second time and he wept not because the Lord looked not He denyed him the third time the Lord looked upon him and hee wept bitterly VIII O Lord Iesus O sweet Iesus we have once twice thrice denyed thee Look now upon us O Savior of mankind now the cock croweth now look upon us g Veni Creator Spiritus insunde coelitus lucis tuae radium O holy Spirit Creator reformer of mankind come and create in us a new heart send from heaven into our congealed hearts an hote beam of thy comfortable light to breake and melt them that now at least now we may know our sins and the afflictions of our brethren that knovving them we may feele them that feeling them wee may weep to thee for them that weeping to thee vve may be comforted by thee according to thy promise vv ch thou hast made to us by thy dear Son Iesus Christ FINIS The second part OF THE CHRISTIAN MANS TEARES Containing CHRISTS Comforts CHAPTER I. The Argument of the first Chapter I. AS there is a time of weeping and of mourning so there is a time of comfort and of ioy II. Our comfort is spirituall N III. Gods owne selfe is our comforter IV. Thence is the certaintie of our salvation V. The cause of our comforts are not in the merits of our teares VI. There is no merit nor satisfaction but in our Lord Iesus Christ VII Blessednes is giuen to godly men but not for their godlinesse VIII How we must vnderstand some spâ—â—ches of the Doctors concerning Teares MATH 5. 5. Blessed are they that mourne for they shall be comforted LVK. 6.21 Blessed are ye that weepe now for ye shall laugh I. EXperience teacheth vs the scripture ioyning hands with experience saith that a Eccles 3.1.4 To euery thing there is a season and a time to euery purpose vnder the heaueÌ„s Amongst orther things that there is a time to weepe and a time to laugh a time to maurne and a time to dance A time to weepe as Christ hath said Blessed are yee that weepe now A time to laugh For saith he ye shall laugh A time to mourne because Christ saith Blessed are they that mourn A time to dance because he saith also that they shall be comforted I know not where b Cicero 4. Tuscul HERACLITVS could find such abundance of teares and what could moue him to weepe alwayes was there no blessing of God in the world to make him laugh Was not DEMOCRITVS a vaine man to laugh perpetually at the vanitie of the world and neuer to weepe for it CATONS heart was made of steele and could neither be moued to laugh for ioy when God blessed the State nor to weepe for sorrow when it was afflicted But DAVID who was better then any of them c 2 Sam. 6.14 danced for ioy when the Arke of the Lord entred into his house and wept for sorrow when he sinned against the Lord. IESVS who was the best of all d Luk. 10.21 reioyced in spirit when he considered the wise dispensations of the blessings of God He was also sorry and wept when he saw mens incredulity and obstinacie in their sinnes And he saith to all Christians that they shall weep for the causes whereof we haue spoken as also that they shall laugh for the causes whereof we are to speake II. Laughing is an effect of ioy Such as the ioy is such is the laughing Our ioy is such as we are or should be Inward celestiall spirituall for it cometh from the faith and hope of heauenly things as Christ said to them which are persecuted e Mat 5.12 Reioyce and be glad for great is your reward in heauen For our laughing is spirituall heauenly and inward flowing from an inward and spirituall ioy The Spring of our ioy is comfort whereof Christ sayth that
of the Sonne of God wherein he washt by faith and was made cleane of the incurable leprosie of sinne So then if ye aske by whose satisfaction merits ye obtaine eternall life the Scripture answereth absolutely that it is by the onely satisfaction and merits of our Lord Iesus Christ o Act. 4.12 Neither is there Saluation in any other for there is none other Name vnder heauen giuen among men whereby we must be saued VII But if we aske to whom this saluation is giuen That is another question where vnto the Scripture maketh another answere and faith as Elizabeth said to the Virgin Marie p Luk. 1.45 Blessed is she that beleeued q 2 Cor. 1.20 All the promises of God in Christ are Yea and in Christ are Amen vnto the glory of God And r Gal. 3.14 we receiue the promise of the Spirit through faith Neither haue we any other hand to receiue Christ who is promised vnto vs but faith Therefore it is written that ſ Eph. 2.8 by grace ye are saued by faith And because our last and principall blessednesse is our saluation it is also written that they which be of faith are blessed with faithfull Abraham t Act. 15.9 The hearts are purified by faith Therefre it is written u Math. 5.8 Blessed are the pure in heart The heart by faith is broken and bruised with the sense of sinne and with x 2 Cor. 7.10 godly sorrow for sinne Therefore it is written y Math. 5.3 Blessed are the poore in spirit Faith looketh vp to heaven with a weeping eye Faith calleth vpon God with prayers steeped in teares Faith stretcheth soorth to the throne of grace hands dipped in the bitter and salt waters of repentance And therefore it is written Blessed are they that mourne If faith did not repent sigh weepe pray repentēce weeping sighing prayer should be sinnes For a Rom. 14.23 whatsoeuer is not of faith is sinne So the teares of Esau were sinnes So when David prayeth against the wicked man b Psal 109.7 Let his prayer become sinne he teacheth vs that prayers of wicked and vnbeleeuing men are sinnes for to such men c Tit. 1.15 nothing is pure but euen their mind and conscience is defiled And what can come from such a puddle but filth and stincking putrefaction h Gal. 5.6 Faith worketh by loue and is rich in good workes Therefore it is written l Psal 1.2 blessed is the man whose delight is the Law of the Lord m Psal 119.1 Blessed are the vndefiled in the way n Psal 128.1 Blessed is euery one that feareth the Lord c. Yee see what persons are blessed And what qualities are required in you if you desire to be partakers of blessednes The first must be faith For o Heb. 11.6 without faith it is impossible to please God From faith springs forrow for sin repentance weeping prayers good workes p Eph. 2.10 which God hath prepared that we should walke in them All those which are adorned and inriched with those good qualities are blessed but the cause wherfore they are blessed is the merite of Christ Iesus in whom they beleeue by whom they pray for whom they weepe and by whose spirit they are lead in the way of the Lord doe good workes For to them q Zech 12.10 that mourne in Ierusalem Zechariah saith that r Zech. 13.1 there shall be a fountaine opened for sinne and for vncleannesse what are not their eyes a fountaine To weepe for sinne they may be To blot out and abolish the slaine of sinne they cannot be The only side of Christ which was pierced in his death was made a fountain of bloud to wash in it the sinnes of all them which to weepe for their sinnes make of their heads a fountaine of teares VIII Therefore when ye read in the Homilies of the Doctors of the Church either auncient or moderne that teares are a satisfaction for sinne that they wash it away and blot it out and many such hyperbolicall speeches yee must vnderstand them f Cum graeno salis with a graine of salt as the Iurisconsults speake of some sayings of their Doctors and know that either they speake of satisfaction giuen to the Church or attribute to the effect that which is proper to the cause which is frequent amongst orators and in speeches gilt and beautified with Rhetoricke Consider that in my text blessednesse is attributed to them which weepe not to weeping to the tree not to the fruit to the worker not to the worke And when yee seeke the causes of your blessednesse looke not downeward to your selues but vpward to the mercie of God and with a sincere heart and true mouth follow the holy Apostle and say t Eph. 1.3 Blessed be the God and Father of our Lord Iesus Christ who hath blessed vs with al spirituall blessings in heauenly places in Christ u Rom. 11.36 For of him and through him and to him are all things To whom be glory for euer Amen If yee remember this distinctiō betweene the qualification of the persons which are to be saued the causes wherfore they are saued as also the chāging of attributions when the effects are honoured with the glorious titles which belong to their causes ye wil not easily be seduced with Papistry nor troubled with som speeches which the Doctors vttered hyperbolically which the Papists wrest vnlearnedly which ye must vnderstand x Rom. 12.6 according to the proportion of faith soundly CHAPTER II. I. ALl our comforts are called Life and wherefore II. Item wherefore that life which is our onely comfort is called euerlasting III. What eternall life is IV. T is imperfect in this world and perfect in the world to come V. He that hath not the beginnings of eternall life in this world shal neuer come to the perfection thereof in the world to come I. BVT to leaue of disputing against Papists which is not fit for this day wherin we are assembled to dispute against our owne sinnes and to let alone the hyperbolicall speeches of Doctors let vs come to Christs comforts wherin our blessednesse consisteth Our Blessednesse in holy Scripture is called Life Euerlasting T is called Life not because we shall act liue and moue by it as we doe now during our abode in the earthly tabernacles of our mortall bodies but because it is a most glorious happie and blessed estate our soueraigne good and felicitie the full perforformance of all our desires the longed-for wish of our vnsatiable hearts the center and last resting place of all the agitations of our stirring and vnquiet soules There is nothing that man loueth better then life For how can he loue what can he loue if he liue not Life is the spring of loue life is the enioyer life is the vser of all the things which we loue As we cannot loue without life So life
oberit Omne desiderium eorum Christus praesens implebit we shall not onely taste how sweet God is but we shall be filled and satisfied with a wonderfull sweetnesse then nothing shall be wanting vnto vs nothing shall hurt vs because Christ by his presence shall fill all our desires V. Be not therefore deceiued for if ye haue not the beginnings of eternall life in this barren wildernesse of your pilgrimage ye shall neuer come to the compleatness thereof in the pleasant and fruitfull land of your rest wherof it is written k Ps 25.13 His soule shall lodge in goodness and his seed shall inherite the earth Obiect not the words which wee reade in the first Epistle of S. Iohn l Ioh. 3.2 It doth not yet appeare what we shall be for he speaketh of the full manifestation and fruition of our blessednesse of the beginnings whereof he writeth in that same Chapter m Vers 14. We know that we haue passed from death vnto life because we loue the brethren Euen as Christ affirmed * Ioh 5.24 Verily verily I say vnto you He that heareth my word and beleeueth in him that sent me hath euerlasting life and shall not come into condemnation but is passed from death vnto life Consider and see how by faith in Christ by loue to our brethren for Christ we haue already eternall life and blesse God who hath giuen you faith and loue CHAP. III. I. OVr first comfort and blessednesse in this world is the forgiuenesse of our sinnes II. Which is declared by the example of David III. Who affirmeth that mans blessednesse is the forgiuenesse of his sinnes IV. The same is verified by the example of a woman which was a Sinner V. To obtaine this first degree of blessednes we must be reconciled with our brethren VI. Laudable custome of the Primitiue Church to end their publicke prayers with a kisse VII We must weepe and pray to God one for another for our ownselues VIII Exhortation I. Our first comfort therfore the first degree of eternall life or of our blessednesse in this world is forgiuenesse of sinne Because our first misery is sinne Ye haue heard that eternall life is in God ye heare Isaiah saying a Isa 59.2 Your iniquities haue separated between you and your God And your sinnes haue hid his face from you that he will not heare If then a man be separated from God as he is by sinne his life is gone his blessednesse is lost misery is become his portion and death his inheritance wherfore he cannot be restored to his blessednesse but by forgiuenesse of sin wherby he is reconciled with God receiued againe into his fauour inlightned with the brightnes of his countenance quickned with his life blessed with his grace graced with all his blessings This is the first gate of heauen This is the first entrance into the kingdome of glory Blessed should we be if we could be without sinne Seeing that cannot be because b Iam. 3.2 in many things wee offend all blessed are wee if our sinnes be forgiuen vs. This is known of them onely that know what sinne is and whose eyes godly sorrow changeth into fountains of teares making their hearts to sigh their eyes to weep their tongues to cry incessantly for forgiuenes of sinne which was neuer refused to any that did aske it with a contrite and broken heart Can yee name me one among so many millions of sinners who did weepe before God and lost his teares Who did offer his supplication to the Father of mercies with a sound and single spirit and was reiected Saith he not that c Isa 66.2 He will looke to him that is poore and of a contrite spirit He hath said it and who wil say that he must not or will not doe it II. Which of you is ignorant of Davids sin Was it not most hainous in it selfe Was it not exceeding sinfull horrible aboue measure in such a man who was so many wayes beholden vnto his God Who can tell vs better then himselfe how hatefull it was He confesseth in the fiftie and one Psalme that by it he had lost the fauour of his Sauiour and fallen from the heauen of all felicitie into the hell of all misery and therefore feeling the damnation wherein he was ingulsed and desiring to recouer the saluation which he had lost he maketh with moaning and mourning this true confession to Nathan whom the Lord had sent to rebuke him d 2 Sam. 12.13 I haue sinned against the Lord. And knowing that a confession made to a mortall man was not sufficient to repaire one offence committed against the immortall God he rūneth straight to the throne of grace he couereth his bodie with sackcloth hee sprinckleth dust and ashes vpon his head hee taketh the apparell the countenance the words of a prisoner at the Bar of a malefactor condemned to die He cryeth with many teares to his Iudge e Psal 51.1 Haue mercie vpon me O God Scarcely is the word out of his mouth when God who knew the desire of his heart blessed him with this comfortable answer vttered by a man but proceeding from the bowels of mercie from mercies owne selfe The Lord also hath put away thy sin Thou shalt not die Then his heart was filled with ioy then his bruised bones were healed and moistned with the marrow of gladnesse then his face shined then his eyes were two glistering diamonds between his browes Then he leapt then hee triumphed then he sang When I sinned I was miserable Now my sinnes are forgiuen me and I am blessed III. Then f Rom 4.6.7.8 he described the blessednesse of the man vnto whom God imputeth righteousnes without workes saying g Psal 32.1.2 Blessed are they whose iniquities are forgiuen whose sinnes are couered Blessed is the man to whom the Lord will not impute sinne h August in Psal 31. Conc. 2. He saith not blessed are they in whom no sinnes are found but whose sinnes are couered Sinnes are they couered They are abolished If God hath couered our sinnes noluit aduertere he would not behold them Si noluit aduertere noluit animaduertere If he would not be hold them he would not take notice of them Si noluit animaduertere noluit punire if he would not take notice of them he would not punish them Noluit agnoscere maluit ignoscere Hee would not know them he choosed rather to forgiue them Oh consider I pray you this example and this saying of David He had great store of riches he was mightie in force he ouerpeered all men in wisedome God had put on his head a crowne of fine gold he was peaceable at home victorious and triumphant abroad he had wise Captaines valiant Souldiers faith full Serjeants obedient Subjects His children were like Oliue plants round about his Table no worldly Commodities were wanting to his desires and loe they are dung vnto him Loe he
our prayers are not accepted of God till we be reconciled to our brethren This is Christs lesson saying z Mat. 5.23 24. If thou bring thy gift to the altar there remembrest that thy brother hath ought against thee Leaue there thy gift before the altar and goe thy way first be reconciled to thy brother and then come and offer thy gift The second that we must forgiue them which trespasse against vs This Lesson also hath Christ our good Doctor taught vs not onely * Mat. 18.32 by the Parable of the wicked seruant who was punished because he shewed no mercy to his fellow but also in proper words when he giueth vs this warning * Luk. 17.3.4 Take heed to your selues If thy brother trespasse against thee rebuke him and if he repent forgiue him And if he trespasse against thee seauen times in a day and seuen times in a day turne againe to thee saying I repent Thou shalt forgiue him Protest wee not that we doe this when according to our Masters direction wee cry to God in our daily prayers Forgiue vs our trespasses as we forgiue them that trespasse against vs If we forgiue them from our heart we will pray to God for them as God said that Iob would pray for his friends Therefore St Iames sayth both to them who giue offence and to them which suffer it a Iam. 5.16 Confesse your faults one to another And pray one for another that yee may be healed for the effectuall feruent prayer of arighteous man avayleth much VI. In all the congregations of the Primitiue Church Iustin Apol. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Precibus finiâ—is mutuis nos inuicem osculis salutamus Tertull de Oratione cap. vlt. the brethren had a most vsefull and laudable custome to seale and close vp their prayers with mutuall imbracings and kisses which they called Orationis signaculum the seale of Prayer And so they went to the Table of the Lord. They kept this Custome principally in their fasting dayes as a publike testimony that they did forgiue one another were assured that God would heare their prayers which they had offered vp vnto him with single and meeke heart purified of all inward grudge and rankor and indued with brotherly charitie according to his holy and righteous commandement If any man withdrew this kisse from his brother he was rebuked and hissed of the whole congregation which being an assembly of holy true louers could not abide a brother who bewraied the ill-will and hatred of his heart when he refused the kisse of his mouth This custome was grounded vpon the custome of the Iewes who at their meetings did kisse one another and vpon the expresse commandement of the Apostles For S. Paul exhorteth the Romans Rom. 16.16 1 Cor. 16.20 2 Cor. 13.12 1 Thes 5.26 1 Pet. 5.14 the Corinthians the Thessalonians to greete one another with anâ—hâ—â— kisse And S. Peter exhorteth the brethren to greet one another with a kisse of charitie Not with the kisse of religious homage which is due to God alone and him whom he hath sent our Lord Iesus Christ Psal 2.12 as it is written Kisse the Sonne not with the kisse of superstitious homage to idoles as the Israelites kissed Baal 1 Kings 19 18. Hosea 13.2 and the calues Not with the kisse of naturall affection onely such as is vsual among those who are of kinred and nigh friends as when Isaac kissed his Sonne Iacob Gen. 27.27 and Iacob kissed his kinswoman Rachel Gen. 29.11 Not with the kisse of humanitie and ciuilitie such as were frequent among the Iewes when they did meet one another or when they invited a friend to their houses whereof Christ spake when he said to Simon the Pharisee who had invited him Luke 7.45 Thou gauest me no kisse Plin. lib. 14. c. 13. Ideo propinquos foeminis osculum dare vt scirent an â—emetumolerent Not with the kisse of triall such as was much vsed among the Romans who kissed their wiues and kinswomen to try if they had drunke wine nonnius ex Cicer. 3. de Repub. Carent remetâ— omnes mulieres Gellius lib. 10. cap. 23. and if they did sent of it killed them for amongst theÌ„ it was a crime in a woman to drinke wine Farre lesse with the kisse of treacherie and treason shadowed with the cloake of friendship loue as when Ioab kissing Amasa killed him 2 Sam. 20.9.10 Luke 22.48 and Iudas betrayed our Lord Iesus Christ with a kisse Pro. 27.6 Faithfull are the wounds of a friend but the kisses of an enemie are deceitfull In no case with the vncleane and vnchast kisse of wan tonnesse whereof it is written that the Harlot met a yong man Pro. 7.13 caught him Origen ad Roman cap. 16.16 Osculum fidele primum castum sit dâ—inde pacem simplicitatemque habeat in chari taâ—â— non ficta and kissed him but with an holy kisse wherein there is no vncleannesse and with a kisse of charitie wherein their is no dissembling but a cleare demonstration of a peaceable and loving heart Where such holy kisses were vsuall were there thinke ye any iarres any alterations any cousenage any contentions at law Or if any were they not presently smothered and extinguished in the very eyes of the congregation I know the precept of the Apostle is not vniuersall and that we are not tyed by it to the custome of kissing But this ye must all know that he thing signified thereby to wit coÌ„cord peace charitie is a law both vniuersal and perpetuall And therefore as our fasting giueth wings to our prayers that they may mount vp to the throne of grace swiftly so let vs this day by an vnfained reconciliation if there be any iarres amongst vs and with christian charity grace imbellish them that coÌ„ming there they may be welcome and accepted VII The third is that euery one weepe and pray for himselfe as Iobs friends were coÌ„manded to offer vp for themselues a burnt offering This lesson is implyed in my text For to whom doth Christ promise that they shall be comforted To them which mourne Salomon bids vs b Pro. 31.6.7 giue strong drinke vnto him that is ready to perish and wine vnto those that be of heauie hearts Let him drink and forget his pouertie and remember his misery no more This Christ doth He maketh glad with the wine of his comforts the hearts which are heauie for sinne for who that is not witlesse will giue wine to him who is already too merrie Let not any man be deceiued Though this whole Church though all the Churches of God Though all the Saints all the Angels of heauen should pray for one of you if that one weep not if he pray not for himself God wil not heare them to forgiue him his sins c Iam. 5.17 18. Eliah may fast and pray for raine when wicked Achab feastes