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A SERMON PREACHED AT SAINT MARIES SPITTLE. Psal. 126. 5. They that sow in teares, shall reape in ioy.
A SERMON PREACHED AT SAINT MARY'S SPITTLE. Psalm 126. 5. They that sow in tears, shall reap in joy.
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WHen any one hath sowne tares, doth hee expect to reape wheate? Do men gather grapes of thornes,
WHen any one hath sown tares, does he expect to reap wheat? Do men gather grapes of thorns,
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or figges of thistles? saith our Master, Matthew the seuenth, and the sixteenth. Ut sementem feceris, ita & metes: or figs of thistles? Says our Master, Matthew the Seventh, and the sixteenth. Ut sementem feceris, ita & metes:
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As you sow, so you shall reape, saith the old Prouerbe: Iustified by Saint Pauls instance, Galatians the sixth, and the eighth:
As you sow, so you shall reap, Says the old Proverb: Justified by Saint Paul's instance, Galatians the sixth, and the eighth:
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He that soweth in the flesh, shall of the flesh reape corruption. He that Soweth in the Flesh, shall of the Flesh reap corruption.
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And indeed from euery seede sowne, men doe expect to reape graine, or corne, eiusdem speciei, of the same kind.
And indeed from every seed sown, men do expect to reap grain, or corn, eiusdem Speciei, of the same kind.
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How can wee then expect from teares to reape ioy, which differeth from it in the whole species or kind? To naturall and worldly men, this is one of the paradoxes, wherewith they vse to charge Diuinitie,
How can we then expect from tears to reap joy, which differeth from it in the Whole species or kind? To natural and worldly men, this is one of the paradoxes, wherewith they use to charge Divinity,
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and indeed a paradox it must needs be to all those who are not orthodox,
and indeed a paradox it must needs be to all those who Are not orthodox,
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and sound in the doctrine of spirituall teares and ioy which are here meant, who know no other ioy but iollitie,
and found in the Doctrine of spiritual tears and joy which Are Here meant, who know no other joy but jollity,
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nor teares, but when they are troubled;
nor tears, but when they Are troubled;
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who know not the ioy of the Spirit which Christians haue here, nor their Masters ioy which they shall haue one day hence;
who know not the joy of the Spirit which Christians have Here, nor their Masters joy which they shall have one day hence;
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who know not that gracious raine of teares, which God sendeth vpon his Inheritance, whereby hee refresheth it, when it is wearied.
who know not that gracious rain of tears, which God sends upon his Inheritance, whereby he refresheth it, when it is wearied.
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To such heteredox, earthly-minded men, this Parable of the Prophets Sower is a plaine paradox.
To such Heterodox, earthly-minded men, this Parable of the prophets Sour is a plain paradox.
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But here now vnto Gods people, in this Psalme, or vnto any other people who haue been in such a case,
But Here now unto God's people, in this Psalm, or unto any other people who have been in such a case,
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vnto whose owne experience God hath iustified it, that after many yeeres captiuitie in a strange Land, where they did sow nothing but teares, eate the bread of sorrow,
unto whose own experience God hath justified it, that After many Years captivity in a strange Land, where they did sow nothing but tears, eat the bred of sorrow,
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and drinke the water of affliction, by the waters of Babylon, where all their ioy was suspended, their Harpes and Instruments hanged vp;
and drink the water of affliction, by the waters of Babylon, where all their joy was suspended, their Harps and Instruments hanged up;
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yet he now bringeth againe their captiuity, like the Riuers of the South: he now filleth their mouthes with laughter, and their tongues with ioy:
yet he now brings again their captivity, like the rivers of the South: he now fills their mouths with laughter, and their tongues with joy:
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He maketh their ioy, like the ioy of Husbandmen in Haruest, who after long expectation, come home loaded with sheaues To such of the Children of God, who, by reason of their sinnes,
He makes their joy, like the joy of Husbandmen in Harvest, who After long expectation, come home loaded with sheaves To such of the Children of God, who, by reason of their Sins,
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after they haue mourned like Turtles, & chattered like Cranes, or like Dauid, washed their beds with their teares,
After they have mourned like Turtle, & chattered like Cranes, or like David, washed their Beds with their tears,
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and haue had their belly full of them as he had; My teares haue been my meate day and night;
and have had their belly full of them as he had; My tears have been my meat day and night;
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Psalme the fortie two, the third verse;Psalm the fortie two, the third verse;
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do find, that God afterward doth make their broken bones to reioyce, to whom ( Esay the sixtie one,
do find, that God afterwards does make their broken bones to rejoice, to whom (Isaiah the sixtie one,
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and the second) God giueth beautie for ashes, the oyle of ioy for mourning, the garment of gladnesse for the spirit of heauinesse.
and the second) God gives beauty for Ashes, the oil of joy for mourning, the garment of gladness for the Spirit of heaviness.
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And lastly, to all the Saints of God, who as strangers here vpon earth, from home in Baca, this valley of teares, sighing for the adoption of the sonnes of God,
And lastly, to all the Saints of God, who as Strangers Here upon earth, from home in Baca, this valley of tears, sighing for the adoption of the Sons of God,
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and the redemption of their bodies, groaning and moaning with Saint Paul, till they may be dissolued, look with him one day to be with Christ,
and the redemption of their bodies, groaning and moaning with Saint Paul, till they may be dissolved, look with him one day to be with christ,
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and to enter into their Masters ioy.
and to enter into their Masters joy.
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To all such now this is no paradox, but a proposition by experience proued vnquestionable, that those that sow in teares, shall reape in ioy.
To all such now this is no paradox, but a proposition by experience proved unquestionable, that those that sow in tears, shall reap in joy.
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IT is a figuratiue proposition, wherein the people going into captiuitie, is cōpared vnto Husbandmen, committing the seed to the earth,
IT is a figurative proposition, wherein the people going into captivity, is compared unto Husbandmen, committing the seed to the earth,
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and as it were, with sorrow burying it there, as being vncertaine, by reason of many alterations of weather,
and as it were, with sorrow burying it there, as being uncertain, by reason of many alterations of weather,
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whether euer it wil fructifie and multiply;
whither ever it will fructify and multiply;
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and the same people returning from their captiuitie, is compared to Husbandmen, after many large hopes and feares, reaping with great ioy a plentifull Haruest, of the same seed so committed to the earth by them.
and the same people returning from their captivity, is compared to Husbandmen, After many large hope's and fears, reaping with great joy a plentiful Harvest, of the same seed so committed to the earth by them.
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But now this proposition in generall is true, of all, or any of the people of God, not onely in the case of captiuitie,
But now this proposition in general is true, of all, or any of the people of God, not only in the case of captivity,
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but any other calamitie spirituall or temporall, that they that sow in teares, shall reape in ioy.
but any other calamity spiritual or temporal, that they that sow in tears, shall reap in joy.
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And in this generall sense will I handle the words. THey may be deuided into a Lent and Easter; first, fasting, and secondly, feasting:
And in this general sense will I handle the words. THey may be divided into a Lent and Easter; First, fasting, and secondly, feasting:
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First, a time of sorrow, and secondly, a time of ioy, or most seasonably into two knowne seasons of the yeere, a seed time, they that sow in teares;
First, a time of sorrow, and secondly, a time of joy, or most seasonably into two known seasons of the year, a seed time, they that sow in tears;
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and a time of haruest, shall reape in ioy. In the first season two things wee must take notice of, the seed, and the sowing or manner of committing of it, the seed, Teares: or indeed to speake properly, it is the seasoning, rather then the seed, potius sal terrae;
and a time of harvest, shall reap in joy. In the First season two things we must take notice of, the seed, and the sowing or manner of committing of it, the seed, Tears: or indeed to speak properly, it is the seasoning, rather then the seed, potius sal terrae;
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or pluma, quam semen, rather the salt or showre, then the seed:
or pluma, quam semen, rather the salt or shower, then the seed:
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for it is in the text, not they that sow teares, but they that sow in teares: so that the seed here properly is, any good a Christian doth here in this life, be it an act of faith, repentance, almes, fasting, &c. If these,
for it is in the text, not they that sow tears, but they that sow in tears: so that the seed Here properly is, any good a Christian does Here in this life, be it an act of faith, Repentance, alms, fasting, etc. If these,
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or any of these, be sowne with, or in such teares as are here meant, you shall bee sure to reape them againe with ioy;
or any of these, be sown with, or in such tears as Are Here meant, you shall be sure to reap them again with joy;
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so that as you see, when Husbandmen haue committed their seed vnto the ground, if the earth bee not afterwards watered with the raine of Heauen, their labour is lost;
so that as you see, when Husbandmen have committed their seed unto the ground, if the earth be not afterwards watered with the rain of Heaven, their labour is lost;
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so whatsoeuer spiri tuall seede we sowe in our hearts, it will not fructifie, vnlesse it be watred with this heauenly raine, and dew of teares:
so whatsoever Spirit tuall seed we sow in our hearts, it will not fructify, unless it be watered with this heavenly rain, and due of tears:
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so that though Paul sowe, or plant, if that Apollos, or some other, do not water, God will giue no increase, no reaping will follow;
so that though Paul sow, or plant, if that Apollos, or Some other, do not water, God will give no increase, no reaping will follow;
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as therefore in Scripture we are commanded, to cast our bread vpon the waters;
as Therefore in Scripture we Are commanded, to cast our bred upon the waters;
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so here we are commanded, to cast water vpon our bread, or any thing that is ours:
so Here we Are commanded, to cast water upon our bred, or any thing that is ours:
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and this water, Our teares, shall not be as water spilt vpon the ground, which cannot be gathered vp againe, for our teares are put vp in Gods bottell; Psalme the fiftie six,
and this water, Our tears, shall not be as water spilled upon the ground, which cannot be gathered up again, for our tears Are put up in God's Bottle; Psalm the fiftie six,
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and the eighth verse, they shall be gathered and reaped againe with increase and ioy, like the fruite in Haruest.
and the eighth verse, they shall be gathered and reaped again with increase and joy, like the fruit in Harvest.
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Though strictly now it is here to be taken for the seasoning, yet fitly we may here account it for the seede, because the principall thing here intended by the Spirit of God, is the mouing and stirring vs vp to teares, and therefore I must intreate you at this time, to let them be held not onely for the seasoning, or the salt, but for the seed it selfe, warranted by other places of Scripture so to do:
Though strictly now it is Here to be taken for the seasoning, yet fitly we may Here account it for the seed, Because the principal thing Here intended by the Spirit of God, is the moving and stirring us up to tears, and Therefore I must entreat you At this time, to let them be held not only for the seasoning, or the salt, but for the seed it self, warranted by other places of Scripture so to do:
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for Dauid calleth teares not onely his Sawce, but his Meate too, in the place aboue cited;
for David calls tears not only his Sauce, but his Meat too, in the place above cited;
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My teares were my meate day and night: and in the 80. Psalme, vers. 5. he accounteth them whole foode, meate and drinke; My tears were my meat day and night: and in the 80. Psalm, vers. 5. he accounteth them Whole food, meat and drink;
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Thou hast fed them with the bread of teares, and hast giuen them teares to drinke: Thou hast fed them with the bred of tears, and hast given them tears to drink:
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let teares then be here for, The seede. The manner of committing this seed, must be by sowing; they that sowe in teares;
let tears then be Here for, The seed. The manner of committing this seed, must be by sowing; they that sow in tears;
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they must not be, as trees are planted, one farre from another; nor niggardly or sparingly scattered vp and downe, here a corne, and there a corne,
they must not be, as trees Are planted, one Far from Another; nor niggardly or sparingly scattered up and down, Here a corn, and there a corn,
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but sowne, shed and powred out plentifully, as a sower soweth corne with a full and liberal hand.
but sown, shed and poured out plentifully, as a sour Soweth corn with a full and liberal hand.
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You know the Apostles rule, the second to the Corinthians, the ninth Chapter, and the sixth verse, Qui parce seminat, parce metet;
You know the Apostles Rule, the second to the Corinthians, the ninth Chapter, and the sixth verse, Qui parce seminat, parce metet;
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He that soweth sparingly, shall reape sparingly: He that Soweth sparingly, shall reap sparingly:
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If wee sowe our teares thin and sparingly, the ioy we shall reape, shall not be so much messis, as spicelegium; not a haruest, or reaping, but a poore gathering, or gleaning. Teares then must be the seede, and sowing, the manner of committing:
If we sow our tears thin and sparingly, the joy we shall reap, shall not be so much Messis, as spicelegium; not a harvest, or reaping, but a poor gathering, or gleaning. Tears then must be the seed, and sowing, the manner of committing:
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and this is the first season, the seede-time, they that sowe in teares.
and this is the First season, the seedtime, they that sow in tears.
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Now the second season, is the haruest, or time of reaping, they shall reape in ioy:
Now the second season, is the harvest, or time of reaping, they shall reap in joy:
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where we must take notice of these three things;
where we must take notice of these three things;
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first, the Corne, Ioy; secondly, the manner of gathering it, reaping; thirdly, the reapers, onely such as sowed ( they ) shall reape:
First, the Corn, Joy; secondly, the manner of gathering it, reaping; Thirdly, the reapers, only such as sowed (they) shall reap:
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The Corne, ioy, a strange graine, you will say, to bee reaped from such a seede as teares, but you will not thinke it so strange,
The Corn, joy, a strange grain, you will say, to be reaped from such a seed as tears, but you will not think it so strange,
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after you haue heard what teares are here meant: for there are Lachrymae amoris, and Lachrymae doloris, teares of loue, and teares of griefe:
After you have herd what tears Are Here meant: for there Are Lachrymae amoris, and Lachrymae doloris, tears of love, and tears of grief:
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for teares of loue, no wonder though they bring forth ioy, for they are teares of ioy, and shed for ioy:
for tears of love, no wonder though they bring forth joy, for they Are tears of joy, and shed for joy:
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and for teares of griefe in godly men, they are neuer altogether without ioy, they neuer sorrow as without hope: as wicked men neuer know what a perfect and sincere ioy is,
and for tears of grief in godly men, they Are never altogether without joy, they never sorrow as without hope: as wicked men never know what a perfect and sincere joy is,
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but in the middest of al their ioyes feel secret checks pinchings and griefes:
but in the midst of all their Joys feel secret Checks pinchings and griefs:
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so godly men in all their sorrowes haue some secret smiles, and lightnings of ioy: they,
so godly men in all their sorrows have Some secret smiles, and lightnings of joy: they,
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as it is in the 2. Psalme, Serue the Lord in feare, and reioyce in trembling. Now as the seed must bee turned after it is sowne,
as it is in the 2. Psalm, Serve the Lord in Fear, and rejoice in trembling. Now as the seed must be turned After it is sown,
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before it can come to be corne, and be fit to be reaped:
before it can come to be corn, and be fit to be reaped:
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so here these teares shall be turned, and a little turning wil serue the turne, to make these teares ioy;
so Here these tears shall be turned, and a little turning will serve the turn, to make these tears joy;
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the Lord of the haruest hath promised that he will turne them, Iohn 16. 20. But your sorrow shall be turned to ioy: and so from the seede of teares, men come to gather ioy, that's the corne.
the Lord of the harvest hath promised that he will turn them, John 16. 20. But your sorrow shall be turned to joy: and so from the seed of tears, men come to gather joy, that's the corn.
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Secondly, take notice of the manner of gathering this corne; Secondly, take notice of the manner of gathering this corn;
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we shall reape it; if we haue not scattered but sowed, we shall not gather or gleane onely,
we shall reap it; if we have not scattered but sowed, we shall not gather or glean only,
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but reape, that is, looke how farre the corne which husbandmen reape in haruest, exceedeth the seede which they did sowe in seedtime, which in some grounds is, thirty, some forty, some sixty, some one hundred fold, Matth. 13 8. so far shall the ioy which we shall reape, exceed the teares which wee did sowe.
but reap, that is, look how Far the corn which husbandmen reap in harvest, exceeds the seed which they did sow in seedtime, which in Some grounds is, thirty, Some forty, Some sixty, Some one hundred fold, Matthew 13 8. so Far shall the joy which we shall reap, exceed the tears which we did sow.
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Thirdly, wee must take notice of the Reapers; they shall reape, which they? they that did sowe, They shall, and none but They shall; they shall: and good reason, that that man whose browes did sweate, his hands should eate: Thirdly, we must take notice of the Reapers; they shall reap, which they? they that did sow, They shall, and none but They shall; they shall: and good reason, that that man whose brows did sweat, his hands should eat:
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that the same hand that did sowe, should reape; and as they, so none but they; for Psalme 84. 6. such only come to appeare before God in Sion, who passe through the valley of Baca, that is, the valley of teares.
that the same hand that did sow, should reap; and as they, so none but they; for Psalm 84. 6. such only come to appear before God in Sion, who pass through the valley of Baca, that is, the valley of tears.
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It is not here, as in the oppressions of tenants, where, as the Apostle speaketh; one man soweth, and another man reapeth:
It is not Here, as in the oppressions of tenants, where, as the Apostle speaks; one man Soweth, and Another man reapeth:
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They take all the paines, and the cruell extorting Landlord reapeth all the profit:They take all the pains, and the cruel extorting Landlord reapeth all the profit:
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nor as in your Impropriations abroade, and in the abominable crying sacriledge of this Citty, where the Ministers of Gods Word,
nor as in your Impropriations abroad, and in the abominable crying sacrilege of this city, where the Ministers of God's Word,
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and the Pastors of your soules sowe spirituall things vnto you, with the sweate not onely of their browes, but braines too; but you cheate them in their tythes,
and the Pastors of your Souls sow spiritual things unto you, with the sweat not only of their brows, but brains too; but you cheat them in their Tithes,
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and reape that which is by all diuine and humane lawe, as due to their spirituall sowing,
and reap that which is by all divine and humane law, as due to their spiritual sowing,
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as your gownes on your backes, or your bread prouided for your bellies;
as your gowns on your backs, or your bred provided for your bellies;
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But here they, and none but they that did sowe, shall reape. And so you haue the parts of this proposition, which I meane to handle in this order which now I haue propounded,
But Here they, and none but they that did sow, shall reap. And so you have the parts of this proposition, which I mean to handle in this order which now I have propounded,
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as God and your good patience shall giue mee leaue.
as God and your good patience shall give me leave.
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WE begin then first with the seede - time, and herein first with the seed, [ teares ] they that sowe in teares.
WE begin then First with the seed - time, and herein First with the seed, [ tears ] they that sow in tears.
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Teares are nothing else but a little water distilled by the heate of our tender braine, through our eyes:Tears Are nothing Else but a little water distilled by the heat of our tender brain, through our eyes:
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and as in all distillations, the thing to bee distilled, ought to bee choise and good: so it must be here;
and as in all distillations, the thing to be distilled, ought to be choice and good: so it must be Here;
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we must make choise of our teares, these teares are a seed to bee sowne, from whence wee hope to reape ioy: now husbandmen, you know, are euer very choise in their seed, that it be the best, purest, and finest that may be;
we must make choice of our tears, these tears Are a seed to be sown, from whence we hope to reap joy: now husbandmen, you know, Are ever very choice in their seed, that it be the best, Purest, and Finest that may be;
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for rotten, musty, empty seed can neuer promise any plentifull haruest:
for rotten, musty, empty seed can never promise any plentiful harvest:
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So it is with this seede of teares, many sorts of teares there are, but all of them not fit to bee sowne:
So it is with this seed of tears, many sorts of tears there Are, but all of them not fit to be sown:
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but only from the best and choysest of them can wee expect to reape ioy. There be three sorts of teares, first, naturall teares in themselues neither good nor bad,
but only from the best and Choicest of them can we expect to reap joy. There be three sorts of tears, First, natural tears in themselves neither good nor bad,
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but as they are vsed moderately or immoderately:
but as they Are used moderately or immoderately:
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such are the teares which are produced from the sense of worldly losses, as of goods, friends, &c. or sense of sicknesse or iniuries, or the like:
such Are the tears which Are produced from the sense of worldly losses, as of goods, Friends, etc. or sense of sickness or injuries, or the like:
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these are not the seed here to be sowne, no ioy nor blessing:
these Are not the seed Here to be sown, no joy nor blessing:
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to be reaped from them, these teares did Esau plentifully sowe when he lost his birth-right,
to be reaped from them, these tears did Esau plentifully sow when he lost his birthright,
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but from them all could he reape no ioy, nor Fathers blessing:
but from them all could he reap no joy, nor Father's blessing:
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these teares plentifully sowne by Rachel in Ramah, weeping for her children, but she reaped no ioy, for she would not be comforted, because they were not.
these tears plentifully sown by Rachel in Ramah, weeping for her children, but she reaped no joy, for she would not be comforted, Because they were not.
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These teares are so far from producing any ioy, as considered in themselues, they produce nothing but death, 2. Cor. 7. 10. Worldly sorrow causeth death.
These tears Are so Far from producing any joy, as considered in themselves, they produce nothing but death, 2. Cor. 7. 10. Worldly sorrow Causes death.
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The second teares are wicked and pernicious teares, such as are sowne either by wicked men in this life,
The second tears Are wicked and pernicious tears, such as Are sown either by wicked men in this life,
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or by the damned in hell:
or by the damned in hell:
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by wicked men in this life, produced by craft, dissimulation and hypocrisie, from a desire to seeme deuoute,
by wicked men in this life, produced by craft, dissimulation and hypocrisy, from a desire to seem devout,
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or compassionate, that so they may worke their owne ends:
or compassionate, that so they may work their own ends:
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these be Crocodiles teares, good store of them sowne at Achabs feast, to drowne Naboths vineyard:
these be Crocodiles tears, good store of them sown At Ahab's feast, to drown Naboth's vineyard:
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many such teares sowne at the funerals of Parents and Husbands, when there is no more sorrow at the heart, then there vsed to be at the hearts of the Praeficae, who of old were wont to be hired at all funerals to weepe, as now you doe, poore people to come in mourning gownes: many such teares no question sowne, at the long prayers the hypocrites make,
many such tears sown At the funerals of Parents and Husbands, when there is no more sorrow At the heart, then there used to be At the hearts of the Praeficae, who of old were wont to be hired At all funerals to weep, as now you do, poor people to come in mourning gowns: many such tears no question sown, At the long Prayers the Hypocrites make,
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when they meane to prey vpon Widdowes houses:
when they mean to prey upon Widow's houses:
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these are not the seed here to bee sowne, no Ioy to bee reaped from the teares of Hypocrites, for the haruest and portion of hypocrites, is nothing but weeping and gnashing of teeth;
these Are not the seed Here to be sown, no Joy to be reaped from the tears of Hypocrites, for the harvest and portion of Hypocrites, is nothing but weeping and gnashing of teeth;
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nor are here meant, such teares as are shed by the damned in hell, they reape no ioy, but still more weeping, more cursing, from their fellow weepers;
nor Are Here meant, such tears as Are shed by the damned in hell, they reap no joy, but still more weeping, more cursing, from their fellow weepers;
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derision and laughter from God and his Saints:
derision and laughter from God and his Saints:
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so that from them nothing is reaped wherewith as it is in the 129. Psalme, The mower filleth his hand, nor the gleaner his lap,
so that from them nothing is reaped wherewith as it is in the 129. Psalm, The mower fills his hand, nor the gleaner his lap,
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nor they that passe by say, We blesse you in the name of the Lord. nor they that pass by say, We bless you in the name of the Lord.
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Of these naturall and hypocriticall teares, I will now say no more, they are not the teares to be sowne in the text.
Of these natural and hypocritical tears, I will now say no more, they Are not the tears to be sown in the text.
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The third sort of teares then are wholesome and sauing teares, which proceede from the holy Ghost,
The third sort of tears then Are wholesome and Saving tears, which proceed from the holy Ghost,
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as from the fountaine, and are distilled vnto vs by him who in the Rom. 8. 26. is said to request for vs, with sighes which cannot be expressed:
as from the fountain, and Are distilled unto us by him who in the Rom. 8. 26. is said to request for us, with sighs which cannot be expressed:
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not that he himselfe asketh, but maketh vs to aske, not with ordinary and naturall sighes and teares,
not that he himself asks, but makes us to ask, not with ordinary and natural sighs and tears,
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nor with acted and hypocriticall sighes and teares, but with godly and sauing sighes and teares, which no man is able to expresse, and wring from himselfe ▪ only these teares are this precious seed,
nor with acted and hypocritical sighs and tears, but with godly and Saving sighs and tears, which no man is able to express, and wring from himself ▪ only these tears Are this precious seed,
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as they are called in the next verse, from whence you may expect to reape ioy,
as they Are called in the next verse, from whence you may expect to reap joy,
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and of them onely will I speake;
and of them only will I speak;
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and though I know, that for the most part a discourse of teares is displeasing, being as some suppose, too sad and melancholly,
and though I know, that for the most part a discourse of tears is displeasing, being as Some suppose, too sad and melancholy,
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yet I hope neither shall you be sorry for it, because it is to make you reape ioy, nor I my selfe bee sorry for it, hoping with S. Paul, that this discourse,
yet I hope neither shall you be sorry for it, Because it is to make you reap joy, nor I my self be sorry for it, hoping with S. Paul, that this discourse,
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like his epistle, though it cause a sorrow, yet it shall only cause a godly sorrow, a sorrow to repentance, 2. Cor. 7. 8. These teares now are the seede, but where shall we haue this seed? for though naturall and hypocriticall teares flow from our selues:
like his epistle, though it cause a sorrow, yet it shall only cause a godly sorrow, a sorrow to Repentance, 2. Cor. 7. 8. These tears now Are the seed, but where shall we have this seed? for though natural and hypocritical tears flow from our selves:
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yet these precious sauing teares, come not from our selues, but from aboue;
yet these precious Saving tears, come not from our selves, but from above;
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this water of life, commeth from the well of life, for these teares, though when wee shed them, they are Donum or vnguentum effusum; a sweet oyntment powred forth:
this water of life, comes from the well of life, for these tears, though when we shed them, they Are Donum or Unguentum effusum; a sweet ointment poured forth:
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for I make no question but that Maries teares, wherewith she washed Christs feet, were as acceptable to him as the boxe of oyntment she powred on his head.
for I make no question but that Mary's tears, wherewith she washed Christ feet, were as acceptable to him as the box of ointment she poured on his head.
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For as that in the Gospell, is called a precious oyntment, so in the words after the text, a precious seede. Though, I say, in regard of our shedding them, they are Donum effusum Deo, yet in regard of our receiuing of them, they are Donum infusum à Deo, an oyntment or gift powred into vs by God: For as that in the Gospel, is called a precious ointment, so in the words After the text, a precious seed. Though, I say, in regard of our shedding them, they Are Donum effusum God, yet in regard of our receiving of them, they Are Donum infusum à God, an ointment or gift poured into us by God:
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and though the words, precious seede, in the next verse, signifieth semen acquisitum, a seed purchased or bought with a price,
and though the words, precious seed, in the next verse, signifies semen acquisitum, a seed purchased or bought with a price,
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yet they are not to be accounted semen acquisitum, in that sense in which Diuines ▪ distinguish betweene Habitus infusi and acquisiti, that is, infused and acquired gifts,
yet they Are not to be accounted semen acquisitum, in that sense in which Divines ▪ distinguish between Habitus infusi and acquisiti, that is, infused and acquired Gifts,
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but only teares here are called semen acquisitum, because they must be aliunde quaesitae quam a nobis, purchased from somewhere else, then from our selues.
but only tears Here Are called semen acquisitum, Because they must be aliunde quaesitae quam a nobis, purchased from somewhere Else, then from our selves.
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Where then must we quaerere and acquirere, seeke and purchase this precious seed? If it be a precious seed,
Where then must we quaerere and acquirere, seek and purchase this precious seed? If it be a precious seed,
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then you must purchase it with a price:
then you must purchase it with a price:
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what price? Must we pay money for it? No, you know in Isai. 55. 1. There is a buying or purchasing without money, Hoe, euery one that thirsteth, come to the waters, buy without money, &c. What then must wee pay for this precious seed? there is another price besides money, there is operae precium, as wel as pecuniae precium, the price of paines:
what price? Must we pay money for it? No, you know in Isaiah 55. 1. There is a buying or purchasing without money, Hoe, every one that Thirsteth, come to the waters, buy without money, etc. What then must we pay for this precious seed? there is Another price beside money, there is Opera Precium, as well as pecuniae Precium, the price of pains:
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though it cost vs no money, yet it will cost vs our paines and labour, which is precio aestimabile, though not a penny, yet pennyworth. What labor, what paines, must this precious seede cost vs? I will tell you.
though it cost us no money, yet it will cost us our pains and labour, which is precio aestimabile, though not a penny, yet pennyworth. What labour, what pains, must this precious seed cost us? I will tell you.
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When Jeremy went to seeke this precious seede, he asked the way to the Well head;
When Jeremiah went to seek this precious seed, he asked the Way to the Well head;
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hee inquired for some welles and fountaines from whence they were to be had, Ieremy 9. 1. O that my head were a fountaine of teares!
he inquired for Some wells and fountains from whence they were to be had, Ieremy 9. 1. Oh that my head were a fountain of tears!
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Now how vse men to come by water out of welles or fountaines, not without drawing of it? In the fourth of John, the woman of Samaria wondred how Christ should come by the water of Jacobs well without drawing.
Now how use men to come by water out of wells or fountains, not without drawing of it? In the fourth of John, the woman of Samaria wondered how christ should come by the water of Jacobs well without drawing.
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The well is deepe, and thou hast nothing to draw with, Isa. 12. 3. With ioy shall ye draw water out of the wells of saluation. The well is deep, and thou hast nothing to draw with, Isaiah 12. 3. With joy shall you draw water out of the wells of salvation.
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The price and purchase then of this precious seede, is operae precium, the price of our paines,
The price and purchase then of this precious seed, is Opera Precium, the price of our pains,
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and this operae, or paines, is haurire, to draw, and wee must bee sure to draw them, nec e paludibus, nec puteis, neither out of pits nor puddles, where there is nothing but myry durt,
and this Opera, or pains, is haurire, to draw, and we must be sure to draw them, nec e paludibus, nec puteis, neither out of pits nor puddles, where there is nothing but myry dirt,
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or standing puddle, such as was in Jeremy his dungeon, such as are all the wells from whence naturall, hypocriticall, and infernall teares are drawne.
or standing puddle, such as was in Jeremiah his dungeon, such as Are all the wells from whence natural, hypocritical, and infernal tears Are drawn.
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But you must draw them è fontibus, from wells, and sinae, I called them salutares lachrymae, sauing teares, wee must draw them è fontibus salutis, from the wells of saluation, of which the Prophet speaketh.
But you must draw them è fontibus, from wells, and sinae, I called them salutares lachrymae, Saving tears, we must draw them è fontibus Salutis, from the wells of salvation, of which the Prophet speaks.
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Now the wels from whence wee may draw these precious teares, are so many, as if wee should seeke for them,
Now the wells from whence we may draw these precious tears, Are so many, as if we should seek for them,
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as the people of Israel did in the 15. of Exodus, before we had gone half three daies iourney,
as the people of Israel did in the 15. of Exodus, before we had gone half three days journey,
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as they did, wee should find many more then the twelue Wels or Fountaines, which they found at Elim.
as they did, we should find many more then the twelue Wells or Fountains, which they found At Elim.
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But for memory and methods sake, I wil only send you to foure Wels, frō whence you may draw your bellies ful of these precious teares;
But for memory and methods sake, I will only send you to foure Wells, from whence you may draw your bellies full of these precious tears;
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of which, the more you drink, you will still be, though not the more drie, yet the more desirous to mend your draught, quo plus sūt potae, plus sitiūtur aquae.
of which, the more you drink, you will still be, though not the more dry, yet the more desirous to mend your draught, quo plus sūt potae, plus sitiūtur Water.
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The first Well is, the consideration of our sinnes, which (I hope) will draw teares from the driest and deaddest eyes that can be.
The First Well is, the consideration of our Sins, which (I hope) will draw tears from the driest and deadest eyes that can be.
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The second Well is, the consideration of the miseries wee are compassed with in this life:
The second Well is, the consideration of the misery's we Are compassed with in this life:
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and from this Wel wee cannot misse to draw (in regard of these miseries) teares;
and from this Well we cannot miss to draw (in regard of these misery's) tears;
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for this life of ours is not only a Well, but a Valley of teares. As Riuers naturally seeke the Valleys;
for this life of ours is not only a Well, but a Valley of tears. As rivers naturally seek the Valleys;
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so our teares naturally run into this channell.
so our tears naturally run into this channel.
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The third Well is, the consideration of Christs passion, and teares for vs, and from this Well wee cannot misse of teares; The third Well is, the consideration of Christ passion, and tears for us, and from this Well we cannot miss of tears;
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the driest eye in the world can giue him no lesse then teares; if not for teares, yet for torments and bloud.
the driest eye in the world can give him no less then tears; if not for tears, yet for torments and blood.
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The fourth Well, is the desire of being at home in our owne Country, which is Heauen, the consideration of our absence and exile from God,
The fourth Well, is the desire of being At home in our own Country, which is Heaven, the consideration of our absence and exile from God,
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and our longing to be with him;
and our longing to be with him;
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and from this Well we cannot misse of teares, when with the people of Israel, sitting by the Waters of Babylon, wee remember our absence from Sion.
and from this Well we cannot miss of tears, when with the people of Israel, sitting by the Waters of Babylon, we Remember our absence from Sion.
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And as it is the custome in Scripture, to giue names to Wells, so if it please you,
And as it is the custom in Scripture, to give names to Wells, so if it please you,
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for our better memories sake, we will name these Wells too.
for our better memories sake, we will name these Wells too.
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The first wee may call Adams Well, because it is the consideration of that source of sinne, which is deriued vnto vs from Adam, as the Fountaine and Well of all.
The First we may call Adams Well, Because it is the consideration of that source of sin, which is derived unto us from Adam, as the Fountain and Well of all.
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The second Well wee may call Jacobs Well, as the Well of Sichem is called by the woman of Samaria, in the 4. of John; and I giue it the name from Iacob, because the consideration of the miseries of this life we best learne from him, who in one sentence did most significantly expresse them all, Gen. 47. 9. Few and euill haue the dayes of my pilgrimage been.
The second Well we may call Jacobs Well, as the Well of Sichem is called by the woman of Samaria, in the 4. of John; and I give it the name from Iacob, Because the consideration of the misery's of this life we best Learn from him, who in one sentence did most significantly express them all, Gen. 47. 9. Few and evil have the days of my pilgrimage been.
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The third Well we may call, fontem Saluatoris, our Sauiours Well, or the Well of saluation;
The third Well we may call, fontem Savior, our Saviour's Well, or the Well of salvation;
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as it is called by the Prophet, because it is the consideration of his teares and passion, who is both our Sauiour and saluation.
as it is called by the Prophet, Because it is the consideration of his tears and passion, who is both our Saviour and salvation.
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And the fourth Well we may call, fontem vitae, the Well of life, or Gods Well,
And the fourth Well we may call, fontem vitae, the Well of life, or God's Well,
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because it is the consideration of our absence from him, with whom is the Well of life, Psal. 36. 9. With thee is the Well of life.
Because it is the consideration of our absence from him, with whom is the Well of life, Psalm 36. 9. With thee is the Well of life.
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I can make these foure Wels, but two, and deuide these teares in lachrymas amaras ac dulces, salt teares, I can make these foure Wells, but two, and divide these tears in lachrymas amaras ac dulces, salt tears,
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and fresh or sweet teares, teares of hatred, & teares of loue, teares of griefe, and teares of ioy:
and fresh or sweet tears, tears of hatred, & tears of love, tears of grief, and tears of joy:
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the teares we must draw from Adam and Iacobs Well, we may call salt teares, teares of hatred and griefe,
the tears we must draw from Adam and Iacobs Well, we may call salt tears, tears of hatred and grief,
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because we shed them out of a detestation of sinne, and being wearied of the miseries of this life.
Because we shed them out of a detestation of sin, and being wearied of the misery's of this life.
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The teares wee draw from our Sauiour and Gods Well, we may call fresh sweet teares, teares of loue and ioy, because they are shed out of a desire to be at home in our owne Country with God and Christ.
The tears we draw from our Saviour and God's Well, we may call fresh sweet tears, tears of love and joy, Because they Are shed out of a desire to be At home in our own Country with God and christ.
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And these two larger Wels of griefe and ioy, wee may wel compare to the waters of Noahs Floud, which were wholly caused by God;
And these two larger Wells of grief and joy, we may well compare to the waters of Noahs Flood, which were wholly caused by God;
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yet partly from the Springs of the Depth, which were let loose below, partly from the excessiue Raines which fell from Heauen aboue.
yet partly from the Springs of the Depth, which were let lose below, partly from the excessive Reins which fell from Heaven above.
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For our teares of griefe, and hatred, proceed from the consideration of our sinnes and miseries which are here below:
For our tears of grief, and hatred, proceed from the consideration of our Sins and misery's which Are Here below:
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our teares of loue and ioy, from our consideration of Christ and God, who are aboue;
our tears of love and joy, from our consideration of christ and God, who Are above;
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yet all these teares, like the whole waters of the Deluge, are from God. Sure, if the consideration of our sinnes and miseries, can not fetch teares from vs,
yet all these tears, like the Whole waters of the Deluge, Are from God. Sure, if the consideration of our Sins and misery's, can not fetch tears from us,
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yet the consideration of Christ and God will doe it.
yet the consideration of christ and God will do it.
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If Moses first smiting will not, yet his second smiting shall fetch water out of the stony Rock.
If Moses First smiting will not, yet his second smiting shall fetch water out of the stony Rock.
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But I will let this latter deuision of teares passe, and hold my selfe to our first foure Wels. And though I know, that in this valley of teares, there needeth no great seeking after Wels;
But I will let this latter division of tears pass, and hold my self to our First foure Wels. And though I know, that in this valley of tears, there needs no great seeking After Wells;
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for we may haue iust occasion of teares euery where; yet it is our best course to draw them from the Well-head;
for we may have just occasion of tears every where; yet it is our best course to draw them from the Wellhead;
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Dulcius ex ipso fonte bibuntur aquae; and of these foure Wels, now I will speake in order.Dulcet ex ipso Fonte bibuntur Water; and of these foure Wells, now I will speak in order.
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If onely first I tell you, that by the teares, here to be drawne from these Wels, wee must not vnderstand strictly, onely the moystnesse and water of our eyes,
If only First I tell you, that by the tears, Here to be drawn from these Wells, we must not understand strictly, only the moistness and water of our eyes,
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but the griefe and sorrow of our hearts, which many a time runneth ouer, when we cannot shed a teare; leues loquuntur curae ingentes stupent.
but the grief and sorrow of our hearts, which many a time Runneth over, when we cannot shed a tear; leues loquuntur Curae Ingentes stupent.
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But as all teares are worth nothing, without the mourning of the heart; so many times the heart may bee drowned with griefe, when the eyes are drie;
But as all tears Are worth nothing, without the mourning of the heart; so many times the heart may be drowned with grief, when the eyes Are dry;
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and we shall reape in ioy, though we sowe not in teares, but in sorrow:
and we shall reap in joy, though we sow not in tears, but in sorrow:
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blessed are they, not onely that weepe, but mourne: for they shall be comforted, Mat. 5. 4.blessed Are they, not only that weep, but mourn: for they shall be comforted, Mathew 5. 4.
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WE begin with the first Well of sorrow, or teares, which I called Adams Well, because it is the consideration of sinne, which by Adam entred into the world;
WE begin with the First Well of sorrow, or tears, which I called Adams Well, Because it is the consideration of sin, which by Adam entered into the world;
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and who would not shed teares for sinne, if he do but consider, what a lamentable thing it is, that it is nothing else,
and who would not shed tears for sin, if he do but Consider, what a lamentable thing it is, that it is nothing Else,
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but one offending and grieuing of God, & al his creatures;
but one offending and grieving of God, & all his creatures;
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making vs like Ismael, setteth our hand against euery man, and euery mans hand against vs? It is a grieuing of God;
making us like Ishmael, sets our hand against every man, and every men hand against us? It is a grieving of God;
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for it was onely sinne which made God grieue and repent, that he had made man.
for it was only sin which made God grieve and Repent, that he had made man.
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It grieued the Sonne of God;
It grieved the Son of God;
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the sins of Ierusalem (in the 19. of Luke ) made him weepe: our sinnes made him grieue in the Garden, and drew not onely his teares,
the Sins of Ierusalem (in the 19. of Lycia) made him weep: our Sins made him grieve in the Garden, and drew not only his tears,
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but his bloud from him on the Crosse: It grieueth the holy Ghost; therefore in Scripture are we forbid to grieue and quench the Spirit by our sinnes. It grieueth the Angels;
but his blood from him on the Cross: It grieves the holy Ghost; Therefore in Scripture Are we forbid to grieve and quench the Spirit by our Sins. It grieves the Angels;
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for as they Reioyce at the conuersion of a sinner to God, so (no question) after a sort they grieue,
for as they Rejoice At the conversion of a sinner to God, so (not question) After a sort they grieve,
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as God is said to grieue for the auersion of a sinner from God. It grieueth all sorts of men;
as God is said to grieve for the aversion of a sinner from God. It grieves all sorts of men;
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good men, whose eyes gush out with teares, when they see, that the wicked will not obserue Gods Law.
good men, whose eyes gush out with tears, when they see, that the wicked will not observe God's Law.
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It offendeth wicked men, whom sinners draw into sinne by their bad example;
It offends wicked men, whom Sinners draw into sin by their bad Exampl;
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and though perhaps yet they doe not grieue at it, yet it is the cause of many teares to them afterwards,
and though perhaps yet they do not grieve At it, yet it is the cause of many tears to them afterwards,
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and perhaps of weeping, and gnashing of teeth for euermore.
and perhaps of weeping, and gnashing of teeth for evermore.
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It grieueth and offendeth all the rest of the creatures, because it turneth them out of the seruice of God, into the seruice of sin and Satan;
It grieves and offends all the rest of the creatures, Because it turns them out of the service of God, into the service of since and Satan;
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for God created the Heauens, Elements, and al other creatures, to serue man, and to waite vpon him in his seruing of God;
for God created the Heavens, Elements, and all other creatures, to serve man, and to wait upon him in his serving of God;
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but now, when man turneth himselfe out of Gods seruice, all the creatures, while they serue sinfull man, are,
but now, when man turns himself out of God's service, all the creatures, while they serve sinful man, Are,
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as it were, turned out of Gods seruice too, and, not without grieuing, are compelled to waite vpon a wrong Master ▪ in which regard, the creatures, in the 8. Romans, 22. verse, are said to groane, and to be in trauell:
as it were, turned out of God's service too, and, not without grieving, Are compelled to wait upon a wrong Master ▪ in which regard, the creatures, in the 8. Romans, 22. verse, Are said to groan, and to be in travel:
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nay, which you would wonder at, sinne grieueth and offendeth the very damned in hell;
nay, which you would wonder At, sin grieves and offends the very damned in hell;
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for the more the number of the damned is increased, which is done by sinne, the greater is their torment, their groaning, weeping, & gnashing of teeth:
for the more the number of the damned is increased, which is done by sin, the greater is their torment, their groaning, weeping, & gnashing of teeth:
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for that must needs bee the cause why the Rich Glutton in the 16. of Luke, did beg of Abraham, that Lazarus might be sent to his friends and kindred, to forewarne them of comming thither.
for that must needs be the cause why the Rich Glutton in the 16. of Lycia, did beg of Abraham, that Lazarus might be sent to his Friends and kindred, to forewarn them of coming thither.
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One damned can aske nothing out of charitie, but out of selfe-loue, lest his torment and griefe should be increased, by seeing his brethren there.
One damned can ask nothing out of charity, but out of Self-love, lest his torment and grief should be increased, by seeing his brothers there.
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Now, who would not shed teares, and grieue for sinne, which maketh all the Persons of the Trinitie, Angels, good men and bad, all the rest of the creatures,
Now, who would not shed tears, and grieve for sin, which makes all the Persons of the Trinity, Angels, good men and bad, all the rest of the creatures,
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nay, the very damned in hel to grieue, and will one day, if they be not wept for here, make vs weepe and gnash our teeth for euermore?
nay, the very damned in hell to grieve, and will one day, if they be not wept for Here, make us weep and gnash our teeth for evermore?
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Now when I tell you, that wee must shed teares for sinne, I meane not onely your owne sinnes,
Now when I tell you, that we must shed tears for sin, I mean not only your own Sins,
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though them principally, but the sinnes of others too, the sinnes of the time, aswell as the sinnes of your persons:
though them principally, but the Sins of Others too, the Sins of the time, aswell as the Sins of your Persons:
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for as we find Dauid washing his bedde with teares for his owne sinnes, so finde wee his eyes gushing with teares, because the wicked would not obserue Gods Law.
for as we find David washing his Bed with tears for his own Sins, so find we his eyes gushing with tears, Because the wicked would not observe God's Law.
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Christ had no sinnes of his owne to mourne for, yet wept he for the sinnes of Ierusalem.
christ had no Sins of his own to mourn for, yet wept he for the Sins of Ierusalem.
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Dearely beloued in the Lord, when you haue cried for your owne sinnes, spare some of your teares for the sinnes of the time:
Dearly Beloved in the Lord, when you have cried for your own Sins, spare Some of your tears for the Sins of the time:
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for vnlesse they be mourned for, Gods plague will bee powred out vpō the place, aswell as their persons:
for unless they be mourned for, God's plague will be poured out upon the place, aswell as their Persons:
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and if you doe not mourne and crie for the sinnes of the time, no body else will,
and if you do not mourn and cry for the Sins of the time, no body Else will,
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for the sinners themselues will not weepe.
for the Sinners themselves will not weep.
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When the Sea for Jonas his sinne raged, the men of the ship were crying hard,
When the Sea for Jonah his sin raged, the men of the ship were crying hard,
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and throwing their-things into the Sea;
and throwing their-things into the Sea;
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when Ionas, for whom all this tempest was raised, had got himselfe downe to the bottome of the ship,
when Ionas, for whom all this tempest was raised, had god himself down to the bottom of the ship,
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and there was laid fast asleepe. Christs Disciples sleepe, when he is in an Agony for their sins.
and there was laid fast asleep. Christ Disciples sleep, when he is in an Agony for their Sins.
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Wicked men, for whose sins all the tempests, wherewith the Church is tossed, arise, neuer shed one teare in the storme,
Wicked men, for whose Sins all the tempests, wherewith the Church is tossed, arise, never shed one tear in the storm,
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but stretch themselues along vpon beds of Yuorie, and short aloud vpon the pillowes of securitie:
but stretch themselves along upon Beds of Ivory, and short aloud upon the pillows of security:
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it is onely the godly in the meane time, who must pleade, and pray, and cry,
it is only the godly in the mean time, who must plead, and pray, and cry,
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and shed teares for the sinnes of the time;
and shed tears for the Sins of the time;
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like Daniel, who in the time of his peoples captiuitie, in fasting and teares, was confessing his owne sinnes,
like daniel, who in the time of his peoples captivity, in fasting and tears, was confessing his own Sins,
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and the sinnes of his people;
and the Sins of his people;
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onely such mourners are fit to stand in the breach, with their payles of water in their hand, I meane ▪ with their teares,
only such mourners Are fit to stand in the breach, with their pails of water in their hand, I mean ▪ with their tears,
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and strong cryings, like Moses, to quench the flames of wrath, which goe out from the Lord to consume vs for our sinnes.
and strong cryings, like Moses, to quench the flames of wrath, which go out from the Lord to consume us for our Sins.
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Now concerning these teares which we are to shed ▪ both for our owne, and other mens sinnes, you shall doe well to take notice of these two things; first, the necessitie of them;
Now Concerning these tears which we Are to shed ▪ both for our own, and other men's Sins, you shall do well to take notice of these two things; First, the necessity of them;
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and secondly, the vertue of them. The necessitie of them appeareth, first, by precept; secondly, by practice.
and secondly, the virtue of them. The necessity of them appears, First, by precept; secondly, by practice.
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By precept of God in the old Testament, continually calling vnto his people by his Prophets, Ioel, Ieremie, and the rest;
By precept of God in the old Testament, continually calling unto his people by his prophets, Joel, Ieremie, and the rest;
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Turne you vnto me with weeping, fasting, and mourning. And in the ninth of Ezechiel, marking out all those for life, who did weepe for their owne sinnes, Turn you unto me with weeping, fasting, and mourning. And in the ninth of Ezechiel, marking out all those for life, who did weep for their own Sins,
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and the sinnes of the people.
and the Sins of the people.
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In the new Testament, by the precept of Christ, who forbade the daughters of Ierusalem to weepe for him, who was no sinner,
In the new Testament, by the precept of christ, who forbade the daughters of Ierusalem to weep for him, who was no sinner,
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but commanded them to weepe for themselues who were sinners:
but commanded them to weep for themselves who were Sinners:
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and by the precept of his Apostle Saint Paul, who commanded the Corinthians to weepe for the vncleannesse of the incestuous person, 1. Cor 5. 2.
and by the precept of his Apostle Saint Paul, who commanded the Corinthians to weep for the uncleanness of the incestuous person, 1. Cor 5. 2.
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The necessitie of them appeareth by the practice of all the Saints, who haue been chiefe mourners for their own, and other mens sinnes.
The necessity of them appears by the practice of all the Saints, who have been chief mourners for their own, and other men's Sins.
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In the old Testament Dauid deserueth to haue the place of the chiefe mourner, since he vsed his teares for sinne, not onely for Physick,
In the old Testament David deserves to have the place of the chief mourner, since he used his tears for sin, not only for Physic,
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and a Bath, as it is in the sixth Psalme; I washed my bed euery night with my teares; but for food:
and a Bath, as it is in the sixth Psalm; I washed my Bed every night with my tears; but for food:
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for my teares were my meate day and night. for my tears were my meat day and night.
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If he, who was a man according to Gods owne heart, did thus weepe for his sinnes,
If he, who was a man according to God's own heart, did thus weep for his Sins,
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how should we, who walke according to the lusts of our owne hearts, mourne for our sinnes? In this traine of mourners you shall see Lot, whose righteous soule was grieued and vexed for the filthinesse of the Sodomites.
how should we, who walk according to the Lustiest of our own hearts, mourn for our Sins? In this train of mourners you shall see Lot, whose righteous soul was grieved and vexed for the filthiness of the Sodomites.
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You shal see Ezra, Josiah, Jsaiah, Joel, Ieremy especially calling for fountaines of teares, for teares day and night,
You shall see Ezra, Josiah, Isaiah, Joel, Ieremy especially calling for fountains of tears, for tears day and night,
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for powring out their soules like water before the Lord, writing whole bookes of Lamentations for their owne sins,
for Pouring out their Souls like water before the Lord, writing Whole books of Lamentations for their own Sins,
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and the sins of their times.
and the Sins of their times.
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In the new Testament wee haue a new traine of mourners and weepers, in which traine you shall see Christ, the chiefe mourner, weeping for the sinnes of Ierusalem;
In the new Testament we have a new train of mourners and weepers, in which train you shall see christ, the chief mourner, weeping for the Sins of Ierusalem;
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so prone vnto teares, as that the solemnitie of the time, the ioy of the people, the shoutings and acclamations of Hosanna, could neither drowne his voyce,
so prove unto tears, as that the solemnity of the time, the joy of the people, the shoutings and acclamations of Hosanna, could neither drown his voice,
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but that he lifted it vp: nor dry his eyes, but that hee wept: after him, commeth Peter weeping bitterly for his deniall:
but that he lifted it up: nor dry his eyes, but that he wept: After him, comes Peter weeping bitterly for his denial:
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Mary Magdalen wiping Christs feete with teares for her sinnes, and then Saint Paul crying out by reason of his sinnes: Marry Magdalen wiping Christ feet with tears for her Sins, and then Saint Paul crying out by reason of his Sins:
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but O miserable man that I am, who shall deliuer mee out of this body of death!
but Oh miserable man that I am, who shall deliver me out of this body of death!
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You haue seene sufficiently the necessity of these teares for sinne: see a little the vertue and efficacy of them.
You have seen sufficiently the necessity of these tears for sin: see a little the virtue and efficacy of them.
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First, these teares and sighes for our sinnes, make vs the better to know our sinnes, both for their colour and weight.
First, these tears and sighs for our Sins, make us the better to know our Sins, both for their colour and weight.
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Alas, so long as we take ioy and delight in sinne, so long sinne seemeth little, light, easie and sweete vnto vs:
Alas, so long as we take joy and delight in sin, so long sin seems little, Light, easy and sweet unto us:
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but he that here increaseth his sorrow, increaseth his knowledge:
but he that Here increases his sorrow, increases his knowledge:
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when we once come to smart, to grieue and groane vnder sinnes, then we will confesse, that the remembrance of them is grieuous vnto vs,
when we once come to smart, to grieve and groan under Sins, then we will confess, that the remembrance of them is grievous unto us,
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and that the burthen of them is intolerable.
and that the burden of them is intolerable.
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As a penny in the bottome of a bason of water, sheweth as bigge as a shilling:
As a penny in the bottom of a basin of water, shows as big as a shilling:
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so our sinnes, which to vs seeme but little, steept once in the water of our teares, shew themselues in their iust quantity and proportion.
so our Sins, which to us seem but little, steeped once in the water of our tears, show themselves in their just quantity and proportion.
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Secondly, as our teares for sins make vs know them, so they wash and doe our sins away,
Secondly, as our tears for Sins make us know them, so they wash and do our Sins away,
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so as we shall neuer see them, nor need to know them any more.
so as we shall never see them, nor need to know them any more.
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I dare say, the teares wherewith Mary Magdalen washed Christs feete, did not more wash away the dust from Christs feet,
I Dare say, the tears wherewith Marry Magdalen washed Christ feet, did not more wash away the dust from Christ feet,
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then they did the sinne from her owne soule:
then they did the sin from her own soul:
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for immediatly after her teares did she heare that happy sentence, Thy sins are forgiuen thee: therefore are these teares called by the Fathers, Our second Baptisme, by which our sinnes are washed away;
for immediately After her tears did she hear that happy sentence, Thy Sins Are forgiven thee: Therefore Are these tears called by the Father's, Our second Baptism, by which our Sins Are washed away;
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compared by them to the waters of the red Sea, in which Pharaoh and his hoast, that is to say, Satan and our sinnes are drowned:
compared by them to the waters of the read Sea, in which Pharaoh and his host, that is to say, Satan and our Sins Are drowned:
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To the waters of Jordan, in which, if like Naman, we wash our selues seuen times, that is to say, often we shall be cured of the leprosie of sinne:
To the waters of Jordan, in which, if like Naman, we wash our selves seuen times, that is to say, often we shall be cured of the leprosy of sin:
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to the waters of the poole of Siloam, because if wee bathe our selues in them, we shall be cured of all spirituall diseases and infirmities:
to the waters of the pool of Siloam, Because if we bathe our selves in them, we shall be cured of all spiritual diseases and infirmities:
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so that if you vse to extoll and magnifie some waters, which you distill from hearbs and flowers,
so that if you use to extol and magnify Some waters, which you distil from herbs and flowers,
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because they are good against sore eyes, burnings and heats, what doe you then say of these teares, which if you can but distill from your owne eyes, they will cure the lust of the eyes, the pride of life,
Because they Are good against soar eyes, burnings and heats, what do you then say of these tears, which if you can but distil from your own eyes, they will cure the lust of the eyes, the pride of life,
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and all carnall heates and desires.
and all carnal heats and Desires.
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Thirdly, these teares for sinne, doe not only wash away sinne for the present, but wipe them out of all bookes of account,
Thirdly, these tears for sin, do not only wash away sin for the present, but wipe them out of all books of account,
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so as they discharge vs of our sins for euer:
so as they discharge us of our Sins for ever:
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for you must know, that euery sinne we do commit, we write, as it were, in the booke of our owne conscience, a bill of our hand against our selues, wherby we acknowledge our selues debters to Gōd,
for you must know, that every sin we do commit, we write, as it were, in the book of our own conscience, a bill of our hand against our selves, whereby we acknowledge our selves debtors to Gōd,
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& lyable to his Iustice. Now vnlesse this debt bee discharged, and the bond cancelled, we must be cast in prison for it,
& liable to his Justice Now unless this debt be discharged, and the bound canceled, we must be cast in prison for it,
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and there lye, til we pay the vtmost farthing, which God knoweth will bee long enough,
and there lie, till we pay the utmost farthing, which God Knoweth will be long enough,
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for we our selues are not worth one farthing.
for we our selves Are not worth one farthing.
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This bond is principally cancelled by Christ, who, as the Apostle speaketh, nayled vnto his Crosse the hand-writing of ordinances which was against vs, who by his blood did wipe out the letters of this black bill, which was against vs Now what Christ did with the blood of his body, that we in some sort doe with the blood of our soules, that is, our teares:
This bound is principally canceled by christ, who, as the Apostle speaks, nailed unto his Cross the handwriting of ordinances which was against us, who by his blood did wipe out the letters of this black bill, which was against us Now what christ did with the blood of his body, that we in Some sort do with the blood of our Souls, that is, our tears:
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for so they are called by the Fathers:
for so they Are called by the Father's:
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and they doe indeede wipe and eate out that which we haue written against our selues by our sinnes,
and they do indeed wipe and eat out that which we have written against our selves by our Sins,
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and stand where those letters did: as one colour laid vpon another doth away the former, and remaineth it selfe:
and stand where those letters did: as one colour laid upon Another does away the former, and remains it self:
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iust so, when the booke of our conscience shall come to be opened;
just so, when the book of our conscience shall come to be opened;
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if we haue shed teares for our sinnes, there is no score nor register of our sinnes to be found in the Booke.
if we have shed tears for our Sins, there is no score nor register of our Sins to be found in the Book.
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Whensoeuer a sinner shall repent himselfe (say some translations, Ingemuerit ) bemoane himselfe for his sinnes, J will put away his iniquities out of my remembrance, saith the Lord. Whensoever a sinner shall Repent himself (say Some Translations, Ingemuerit) bemoan himself for his Sins, J will put away his iniquities out of my remembrance, Says the Lord.
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Then our sighes and teares put them out of Gods remembrance, dash them out of his Register,
Then our sighs and tears put them out of God's remembrance, dash them out of his Register,
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and now our teares doe come in place of them:
and now our tears do come in place of them:
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for saith the Psalmist, Are not all my teares in thy register, Psalme 56. 8? Our teares then are registred as our discharge and acquittance for our sinnes;
for Says the Psalmist, are not all my tears in thy register, Psalm 56. 8? Our tears then Are registered as our discharge and acquittance for our Sins;
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for when hee findeth our teares registred, hee lets vs goe as those, who were marked for mourners, in the ninth of Ezechiel, who by their teares were acquitted from destruction.
for when he finds our tears registered, he lets us go as those, who were marked for mourners, in the ninth of Ezechiel, who by their tears were acquitted from destruction.
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Fourthly, without these teares, neither first, can we dye vnto sinne, secondly, nor liue vnto God: first, not dye vnto sinne:
Fourthly, without these tears, neither First, can we die unto sin, secondly, nor live unto God: First, not die unto sin:
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Can one thinke to bee deliuered of so huge a burthen as sinne, without griefe and teares? to haue his shoulder when it is burst, set right, without paine? to haue a tooth pulled out of his head, Can one think to be Delivered of so huge a burden as sin, without grief and tears? to have his shoulder when it is burst, Set right, without pain? to have a tooth pulled out of his head,
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or a thorne out of his foote, and not crie? No woman looketh to bee deliuered of the Childe which shee hath carried in her wombe but nine moneths, without paine and crying;
or a thorn out of his foot, and not cry? No woman looks to be Delivered of the Child which she hath carried in her womb but nine months, without pain and crying;
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and can you expect to be deliuered of a man, the old man, a man of sinne, without crying and teares? Secondly, and as no dying vnto sinne;
and can you expect to be Delivered of a man, the old man, a man of sin, without crying and tears? Secondly, and as no dying unto sin;
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so no liuing vnto God, without crying and teares for sinne:
so no living unto God, without crying and tears for sin:
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for as in diseased bodies, when any member, by a violent hurt is benummed and dead, a token that it is dead is this:
for as in diseased bodies, when any member, by a violent hurt is benumbed and dead, a token that it is dead is this:
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If the member feele no paine, nor smart when it is pricked, pinched, lanched and cut,
If the member feel no pain, nor smart when it is pricked, pinched, launched and Cut,
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but if the Physician by plying of it can bring it to that passe, that he complaineth and crieth out at the dressing of it, the Physician, himselfe,
but if the physician by plying of it can bring it to that pass, that he Complaineth and cries out At the dressing of it, the physician, himself,
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and his friends are glad, because it is a sure argument, that the member is aliue, and vpon the recouery: Iust so it is here;
and his Friends Are glad, Because it is a sure argument, that the member is alive, and upon the recovery: Just so it is Here;
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If that after we haue been dead in our sinnes and trespasses, so past sense and feeling of them, that we did not sorrow nor shead teares for them, wee can bee brought to haue a sense of them, to weepe and mourne for them;
If that After we have been dead in our Sins and Trespasses, so passed sense and feeling of them, that we did not sorrow nor shed tears for them, we can be brought to have a sense of them, to weep and mourn for them;
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sure, we are yet aliue and vpon our spirituall recouery.
sure, we Are yet alive and upon our spiritual recovery.
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Though I might, yet now I will say no more of the vertue of those teares for sinne, to which holy men haue attributed so much as some of the Fathers thinke, that God did indue man with this deaw of teares,
Though I might, yet now I will say no more of the virtue of those tears for sin, to which holy men have attributed so much as Some of the Father's think, that God did endue man with this dew of tears,
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for no other end, but that by them he might wipe away and extinguish his sinne. Chrysost. hom. 7. ad pop. Antioch.
for no other end, but that by them he might wipe away and extinguish his sin. Chrysostom hom. 7. and pop. Antioch.
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saith, it is plaine by experience; Says, it is plain by experience;
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for when we weepe, and grieue for the losse of friends, money, for sicknesse, or any other temporall calamitie, we are so far from diminishing our griefe by our teares,
for when we weep, and grieve for the loss of Friends, money, for sickness, or any other temporal calamity, we Are so Far from diminishing our grief by our tears,
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as we doe rather increase it;
as we do rather increase it;
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onely if wee weepe for our sinnes, we diminish our griefe and them, and many times quite wipe them away.
only if we weep for our Sins, we diminish our grief and them, and many times quite wipe them away.
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And it is very true which Chrysostome saith, for though by our teares we are not able to raise our Parents and Friends from death,
And it is very true which Chrysostom Says, for though by our tears we Are not able to raise our Parents and Friends from death,
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yet by teares wee are able to raise our soules from the death of sinne.
yet by tears we Are able to raise our Souls from the death of sin.
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I haue staid the longer at this Well, because it is deepe, and the fire to be quenched by it is very great;
I have stayed the longer At this Well, Because it is deep, and the fire to be quenched by it is very great;
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a huge mas•e and body of sinne, in regard whereof we must doe that indeed, which Bonauenture (how true I know not) reporteth of S. Francis, who because hee did see, that he could not follow agnum immaculatum sine macula, operā dedit vt copiosis & quotidianis lachrymarum imbribus animam purgaret:
a huge mas•e and body of sin, in regard whereof we must do that indeed, which Bonaventure (how true I know not) Reporteth of S. Francis, who Because he did see, that he could not follow Agnum immaculatum sine macula, operā dedit vt Abundance & quotidianis lachrymarum imbribus animam purgaret:
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The Lambe of God which was without spots, himselfe vnspotted, hee did what lay in him, by his daily showres of teares, to wash away these spots from his soule.
The Lamb of God which was without spots, himself unspotted, he did what lay in him, by his daily showers of tears, to wash away these spots from his soul.
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NOw the second Wel from whence we draw this precious seed of reares, is the consideration of the miseries which attend vpon vs in this life for sinne:
NOw the second Well from whence we draw this precious seed of rears, is the consideration of the misery's which attend upon us in this life for sin:
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which being rightly considered, are able to draw teares from the stoniest heart.
which being rightly considered, Are able to draw tears from the stoniest heart.
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That is it I called Jacobs Well, because he digged it, and in one sentence comprehended the miseries of mans life,
That is it I called Jacobs Well, Because he dug it, and in one sentence comprehended the misery's of men life,
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for which we must shed these teares so fully, as nothing can bee more.
for which we must shed these tears so Fully, as nothing can be more.
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The sentence you haue in Genes. 47. 9. For being asked of Pharaoh, how old he was? his answer was, Few and euill haue my dayes been.
The sentence you have in Genesis. 47. 9. For being asked of Pharaoh, how old he was? his answer was, Few and evil have my days been.
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Mourne and weepe then for these two, because our dayes are few, we must die;
Mourn and weep then for these two, Because our days Are few, we must die;
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and because they are euill, that is to say, all the while till we die, we are sicke, wee haue no good dayes, nor feele nothing but miserie;
and Because they Are evil, that is to say, all the while till we die, we Are sick, we have no good days, nor feel nothing but misery;
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so that this Well differeth from the former in this;
so that this Well differeth from the former in this;
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that was the consideration of sinne, this, the consideration of the miserie, which attendeth vs in this life as a punishment of sinne:
that was the consideration of sin, this, the consideration of the misery, which attends us in this life as a punishment of sin:
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and though I know, that many men thinke, they need not goe to this Well, because they haue none but good dayes, and hope they shall liue many yeeres;
and though I know, that many men think, they need not go to this Well, Because they have none but good days, and hope they shall live many Years;
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yet I may aske them that question, which the woman of Samaria, in the fourth Chapter of Saint Iohn,
yet I may ask them that question, which the woman of Samaria, in the fourth Chapter of Saint John,
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and the twelfth verse, asked of Christ, Art thou greater then our Father Iacob, who did drinke of this Well? Though hee had euill dayes,
and the twelfth verse, asked of christ, Art thou greater then our Father Iacob, who did drink of this Well? Though he had evil days,
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yet I dare say, if thou liuest in these dayes, thou hast and seest more;
yet I Dare say, if thou Livest in these days, thou hast and See more;
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and though thou thinkest to liue long, yet you will hardly liue the dayes which he had seene,
and though thou Thinkest to live long, yet you will hardly live the days which he had seen,
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when he said so, for hee was then one hundred and thirty yeeres old.
when he said so, for he was then one hundred and thirty Years old.
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I haue not time now to say any thing of the •ewnesse of our dayes, I wil onely speake of the badnesse of them:
I have not time now to say any thing of the •ewnesse of our days, I will only speak of the badness of them:
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I doe not meane the badnesse or euill of sinne in them; for that we drew teares from the first Well;
I do not mean the badness or evil of sin in them; for that we drew tears from the First Well;
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but the euil vanitie which attendeth vpon vs in this life for sinne.
but the evil vanity which attends upon us in this life for sin.
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The consideration of which miserie deserueth so many teares, as that our life (in regard of them) is truly termed, a valley of teares; into which valley, one no sooner entreth ▪ when he is borne,
The consideration of which misery deserves so many tears, as that our life (in regard of them) is truly termed, a valley of tears; into which valley, one not sooner entereth ▪ when he is born,
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but (as Job hath it) hee beginneth with teares, and crieth:
but (as Job hath it) he begins with tears, and cries:
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so that being in this World, wee are like Noah in the Arke, or like Ilanders, who from no point of their Iland can see any thing but waters:
so that being in this World, we Are like Noah in the Ark, or like Islanders, who from no point of their Island can see any thing but waters:
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so looke any where in this life, there is nothing but occasion of teares, and therefore it were not much amisse to make Logicians change their termes,
so look any where in this life, there is nothing but occasion of tears, and Therefore it were not much amiss to make Logicians change their terms,
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and say, that flebile, or lachrymabile, the facultie of weeping, is more mans proprium, then risibile, or the faculty of laughing:
and say, that flebile, or lachrymabile, the faculty of weeping, is more men proprium, then risibile, or the faculty of laughing:
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for wee know, that neuer was any man but hee, wept, at least, when hee was borne, some men there haue been, who for any thing we know, neuer laughed,
for we know, that never was any man but he, wept, At least, when he was born, Some men there have been, who for any thing we know, never laughed,
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as the Fathers all haue obserued it of Christ.
as the Father's all have observed it of christ.
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I haue not time to bid you shed teares, for the miseries common to all men, in regard of which, the Saints of God haue neuer thought other-wise of this life,
I have not time to bid you shed tears, for the misery's Common to all men, in regard of which, the Saints of God have never Thought otherwise of this life,
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then of a valley of teares, as of a place of exile or pilgrimage by Iacob, Dauia, Saint Paul; of a place of strife and warre, by Simeon; Lord, now lettest thou thy seruant depart in peace;
then of a valley of tears, as of a place of exile or pilgrimage by Iacob, Davia, Saint Paul; of a place of strife and war, by Simeon; Lord, now Lettest thou thy servant depart in peace;
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as of a prison and place of bonds, by Saint Paul, who accounteth his going out of it, a being dissolued, or vnbound.
as of a prison and place of bonds, by Saint Paul, who accounteth his going out of it, a being dissolved, or unbound.
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Now how doe men in exile, bonds, or vnder a war, behaue themselues? Not in mirth, but mourning; in teares, not in triumphing.
Now how do men in exile, bonds, or under a war, behave themselves? Not in mirth, but mourning; in tears, not in triumphing.
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I will only now desire you to shed teares for some speciall miseries of this life ▪
I will only now desire you to shed tears for Some special misery's of this life ▪
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O, you will say, that labor may be spared in this place, here are none acquainted with any other miseries,
Oh, you will say, that labour may be spared in this place, Here Are none acquainted with any other misery's,
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then those generall ones which humane nature is subiect to.
then those general ones which humane nature is Subject to.
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Here in this Citie is no miserie, pouertie, warre, complaining in our streetes, nor carrying away into captiuitie:
Here in this city is no misery, poverty, war, complaining in our streets, nor carrying away into captivity:
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We haue our Summer, and our Winter-houses, fulnes of bread, beds of Yuorie to stretch our selues vpon, wine to make our hearts glad, oyle to make our faces shine, euery one of vs may su vnder our owne vine and fig-tree,
We have our Summer, and our Winter-houses, fullness of bred, Beds of Ivory to stretch our selves upon, wine to make our hearts glad, oil to make our faces shine, every one of us may sum under our own vine and Fig tree,
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and eat the fruite of them;
and eat the fruit of them;
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therefore let vs feast and laugh, we haue no other cause, let them mourne and weep whom it concernes.
Therefore let us feast and laugh, we have no other cause, let them mourn and weep whom it concerns.
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O, but soft, God hath not done so to euery Nation; other people in the world feele the weight of al these miseries aboue-named:
O, but soft, God hath not done so to every nation; other people in the world feel the weight of all these misery's abovenamed:
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we are commanded to mourne with those that mourne; we must shed teares for their miseries, aswell as our owne.
we Are commanded to mourn with those that mourn; we must shed tears for their misery's, aswell as our own.
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It is the deuils cunning, when he meaneth to stop vp this Well of teares, to present the state of this vally of teares to vs,
It is the Devils cunning, when he means to stop up this Well of tears, to present the state of this valley of tears to us,
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as he did the estate of the land of Egypt to the Israelites, to make them remember the Riuers and cleere Springs there,
as he did the estate of the land of Egypt to the Israelites, to make them Remember the rivers and clear Springs there,
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but to forget their seruitude and taske of making of brick, to remember their Garlick, Cucumbers, and flesh-pots;
but to forget their servitude and task of making of brick, to Remember their Garlic, Cucumbers, and fleshpots;
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but to forget their stripes and bonds, or to present it vnto vs, as he did it to Christ;
but to forget their stripes and bonds, or to present it unto us, as he did it to christ;
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take vs vp to the top of a high mountaine, and from thence shew vs all the riches, pompe,
take us up to the top of a high mountain, and from thence show us all the riches, pomp,
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and pleasures of the world, but sheweth vs none of the miseries and calamities of it.
and pleasures of the world, but shows us none of the misery's and calamities of it.
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But now if any of vs from some high Mountaine, could but looke downe into this large valley of teares,
But now if any of us from Some high Mountain, could but look down into this large valley of tears,
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and there haue at once obiected vnto vs all the speciall miseries and calamities, which men are suffering there, to heare there at once, all the sighes of the sicke, the tortures and rackings of many mens limbs, both by the hand of Iustice and Iniustice, the lamentable cryings of the poore for want of bread, the faint chillinesse,
and there have At once objected unto us all the special misery's and calamities, which men Are suffering there, to hear there At once, all the sighs of the sick, the tortures and rackings of many men's limbs, both by the hand of justice and Injustice, the lamentable cryings of the poor for want of bred, the faint chilliness,
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and chattering of many one half starued with cold; heare the disconsolate weeping and teares for the losse of parents, husbands, children, friends;
and chattering of many one half starved with cold; hear the disconsolate weeping and tears for the loss of Parents, Husbands, children, Friends;
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should see the pitifull anguish and affliction of such as are condemned to row in Galleys, work in Minerals, to turne in Mils, to see how they eate nothing but the bread of sorrow by weight,
should see the pitiful anguish and affliction of such as Are condemned to row in Galleys, work in Minerals, to turn in Mils, to see how they eat nothing but the bred of sorrow by weight,
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and drinke nothing but the water of affliction by measure; to heare their vnpitied roarings and teares, at the smart of their vnmercifull lashings:
and drink nothing but the water of affliction by measure; to hear their unpitied roarings and tears, At the smart of their unmerciful lashings:
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nay, if you did see from thence the miseries of a besieged Citie, to heare the roaring of the Canon, the sound of the trumpet,
nay, if you did see from thence the misery's of a besieged city, to hear the roaring of the Canon, the found of the trumpet,
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and the noise of the Drum;
and the noise of the Drum;
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to heare the pitifull groanes of men, dying ▪ and wallowing in their blood, or swouning in the streetes for famine;
to hear the pitiful groans of men, dying ▪ and wallowing in their blood, or swooning in the streets for famine;
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to see the women many times (as the Prophet hath it) to eate their owne children of a span long;
to see the women many times (as the Prophet hath it) to eat their own children of a span long;
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to see the vncomfortable teares of fathers and husbands, for the barbarous rauishing of their wiues and daughters.
to see the uncomfortable tears of Father's and Husbands, for the barbarous ravishing of their wives and daughters.
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If these, and millions of such miseries in the world, were obiected to vs all at once,
If these, and millions of such misery's in the world, were objected to us all At once,
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and wee did but know what men were doing abroad, perhaps it would draw teares from those ▪ eyes, which now laugh so much.
and we did but know what men were doing abroad, perhaps it would draw tears from those ▪ eyes, which now laugh so much.
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See a little the necessitie and vertue of these teares for others.
See a little the necessity and virtue of these tears for Others.
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I he necessitie of these teares appeareth, as did the necessitie of the former, 1. by precept, 2. practice: 1. precept of the Apostle, who commandeth vs to mourne with those that mourne, Rom. 12. 15. of Iob, •0. 25. Did not J weepe with him that was in trouble? Was not my soule in heauinesse for the poore? Of Jsaiah, Jeremie, all the Prophets, who powred out their soules in teares before the Lord,
I he necessity of these tears appears, as did the necessity of the former, 1. by precept, 2. practice: 1. precept of the Apostle, who commands us to mourn with those that mourn, Rom. 12. 15. of Job, •0. 25. Did not J weep with him that was in trouble? Was not my soul in heaviness for the poor? Of Isaiah, Jeremiah, all the prophets, who poured out their Souls in tears before the Lord,
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for the miseries God at any time brought vpon his people.
for the misery's God At any time brought upon his people.
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But let our Master bee as the chiefe mourner in this traine, who shed teares for Ierusalems miseries,
But let our Master be as the chief mourner in this train, who shed tears for Ierusalems misery's,
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for the griefe of Lazarus his friends;
for the grief of Lazarus his Friends;
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for the text saith there directly, Iohn 11 15. that Christ was glad for Lazarus his death, that his Disciples might beleeue,
for the text Says there directly, John 11 15. that christ was glad for Lazarus his death, that his Disciples might believe,
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so that he wept only for his friends sake, who were then a weeping;
so that he wept only for his Friends sake, who were then a weeping;
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to shew vs the necessitie of our teares, and mourning with those that mourne, say the Fathers on that place.
to show us the necessity of our tears, and mourning with those that mourn, say the Father's on that place.
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Now in shedding our teares for others, wee shall doe well rightly to distribute them.
Now in shedding our tears for Others, we shall do well rightly to distribute them.
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Shed these teares, for these speciall miseries of any men, though they be both Gods enemies and ours, at least in this regard, that they should haue deserued them.
Shed these tears, for these special misery's of any men, though they be both God's enemies and ours, At least in this regard, that they should have deserved them.
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Saint Aug 1. lib. de ciu. Dei, cap. 6. doth highly extoll the fact of Marcus Marcellus, which was this:
Saint Aug 1. lib. the Ciu. Dei, cap. 6. does highly extol the fact of Marcus Marcellus, which was this:
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When hee was besieging the famous Citie of Syracusa, hee got himselfe vp to an high Turret, there to see the issue of the battell:
When he was besieging the famous city of Syracuse, he god himself up to an high Turret, there to see the issue of the battle:
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and when he saw the Armies on both sides in the furie of •he fight, heard the clashing of the Armes, the horrible out-cries of those that were beaten, saw the flames of the fire which they had cast into the Towne, ascending vp towards heauen, heard the noise and terrible cracking of the falling of the houses of that ancient Citie;
and when he saw the Armies on both sides in the fury of •he fight, herd the clashing of the Arms, the horrible Outcries of those that were beaten, saw the flames of the fire which they had cast into the Town, ascending up towards heaven, herd the noise and terrible cracking of the falling of the houses of that ancient city;
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hee could not containe himselfe from teares, as if the battell were going against him, notwithstanding the victory was sure enough on his side, onely because he did see men,
he could not contain himself from tears, as if the battle were going against him, notwithstanding the victory was sure enough on his side, only Because he did see men,
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though they were his enemies, endure so much miserie.
though they were his enemies, endure so much misery.
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Shall not wee haue as compassionate a mind, as a Heathen man had, when wee heare of the like miseries, which many in the world sustaine,
Shall not we have as compassionate a mind, as a Heathen man had, when we hear of the like misery's, which many in the world sustain,
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though they were enemies to our State, to our Religion, though they were Papists, nay,
though they were enemies to our State, to our Religion, though they were Papists, nay,
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though they were Pagans? If his example cannot moue vs to be of his mind,
though they were Pagans? If his Exampl cannot move us to be of his mind,
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yet (as the Apostle speaketh) Philip. 2. 5. Let that same mind be in vs, which was in Christ Iesus;
yet (as the Apostle speaks) Philip. 2. 5. Let that same mind be in us, which was in christ Iesus;
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who, when he came neere the Citie of Ierusalem, and with his bodily eyes did see the proud buildings,
who, when he Come near the city of Ierusalem, and with his bodily eyes did see the proud buildings,
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and stately Towers, but with the eyes of his minde did see, that Titus and Uespasian would not leaue one stone of them aboue another,
and stately Towers, but with the eyes of his mind did see, that Titus and Vespasian would not leave one stone of them above Another,
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although they were his vtter enemies, and within a weeke were to put him to death,
although they were his utter enemies, and within a Week were to put him to death,
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& his iudgements were to come vpon them, for this his death and murther, and hee himselfe as a iust God, was to send that destruction vpon Ierusalem,
& his Judgments were to come upon them, for this his death and murder, and he himself as a just God, was to send that destruction upon Ierusalem,
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yet was he so touched with the sense of their destruction, that before they had shed that blood from his veines,
yet was he so touched with the sense of their destruction, that before they had shed that blood from his Veins,
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for which they were to be destroied, he sheddeth first teares from his eyes for them.
for which they were to be destroyed, he sheds First tears from his eyes for them.
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Shed then these teares for such miseries of any men, though your enemies, and Gods enemies.
Shed then these tears for such misery's of any men, though your enemies, and God's enemies.
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But what now if the parties vnder these miseries be Gods friends, professing the same Religion and Worship with vs? then let vs with Dauid, and those that were with him,
But what now if the parties under these misery's be God's Friends, professing the same Religion and Worship with us? then let us with David, and those that were with him,
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for the burning of Ziklag, Lift vp our voyces, and weepe till wee can weepe no more, 1. Sam 30. 4. then let vs with Esay, 22 4. cry out, Turne away from me, I will weepe bitterly, labour not to comfort me,
for the burning of Ziklag, Lift up our voices, and weep till we can weep no more, 1. Sam 30. 4. then let us with Isaiah, 22 4. cry out, Turn away from me, I will weep bitterly, labour not to Comfort me,
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for the destruction of the daughter of my people, for it is a day of trouble and ruine,
for the destruction of the daughter of my people, for it is a day of trouble and ruin,
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and perplexitie, by the Lord God of Hosts, in the valley of Uision. and perplexity, by the Lord God of Hosts, in the valley of Vision.
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Then let vs with Jeremy, call for Riuers and Fountaines of teares, for the destruction of the people of God.
Then let us with Jeremiah, call for rivers and Fountains of tears, for the destruction of the people of God.
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Who knoweth not, that God within these few yeeres, hath giuen vs iust ▪ occasion of sowing such teares? there be people in the World, professing the same Religion with vs, who this time foure yeeres did thinke their soules as farre from death,
Who Knoweth not, that God within these few Years, hath given us just ▪ occasion of sowing such tears? there be people in the World, professing the same Religion with us, who this time foure Years did think their Souls as Far from death,
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as we now thinke ours, whose eyes were as dry as ours bee now, whose feete,
as we now think ours, whose eyes were as dry as ours be now, whose feet,
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as they thought, were as secure from falling, as ours are now;
as they Thought, were as secure from falling, as ours Are now;
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but since, their feet haue slipped, their soules haue tasted of death, their eyes haue bin drowned with teares,
but since, their feet have slipped, their Souls have tasted of death, their eyes have been drowned with tears,
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because of complaining in their streets, and carrying away into captiuitie, because the sword of their enemies hath been glutted with their flesh,
Because of complaining in their streets, and carrying away into captivity, Because the sword of their enemies hath been glutted with their Flesh,
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and made drunke with their blood; and shall not wee sow and shed some teares for them?
and made drunk with their blood; and shall not we sow and shed Some tears for them?
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I will adde one step more: What now if these miseries reach not onely to the Professors of the same Religion,
I will add one step more: What now if these misery's reach not only to the Professors of the same Religion,
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and worship with vs, but to the Religion and Worship it selfe;
and worship with us, but to the Religion and Worship it self;
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that the Turke casteth out not onely Christians, but Christ, and placeth in his place Mahomet: That the Papists cast not out onely Protestants,
that the Turk Cast out not only Christians, but christ, and places in his place Mahomet: That the Papists cast not out only Protestants,
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but place there the Pope, and in the Temple of God set vp that Idoll, the Masse? O then for that let vs powre out teares day and night, let vs bee ready to weepe and die.
but place there the Pope, and in the Temple of God Set up that Idol, the Mass? O then for that let us pour out tears day and night, let us be ready to weep and die.
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I beseech you remember the Historie of Eli and his Daughter in Law, 1. Sam. 4. 13. a messenger commeth to tell Eli the vnhappy newes of the defeate and ouerthrow, which the Philistims had giuen Israel:
I beseech you Remember the History of Eli and his Daughter in Law, 1. Sam. 4. 13. a Messenger comes to tell Eli the unhappy news of the defeat and overthrow, which the philistines had given Israel:
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he was then sitting vpon a seate by the way side;
he was then sitting upon a seat by the Way side;
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the Messenger commeth in with his clothes rent, ashes on his head, all his face blubbered with teares,
the Messenger comes in with his clothes rend, Ashes on his head, all his face blubbered with tears,
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so that in his countenance Eli might haue read the bad newes, yet had he strength to aske them.
so that in his countenance Eli might have read the bad news, yet had he strength to ask them.
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The Messenger answers heauily, Israel is fled before the Philistims: that (no question) troubled him, yet he sat still.
The Messenger answers heavily, Israel is fled before the philistines: that (not question) troubled him, yet he sat still.
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What more? And there hath been also a great slaughter among the people: that (no question) sunke deeper, yet hee sate still.
What more? And there hath been also a great slaughter among the people: that (not question) sunk Deeper, yet he sat still.
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What more? Moreouer, thy two sonnes, Hophn• and Phinehas, are slaine:
What more? Moreover, thy two Sons, Hophn• and Phinehas, Are slain:
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sure, that made a deep cut in the heart of a father, yet hee sate still.
sure, that made a deep Cut in the heart of a father, yet he sat still.
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What more? Can there bee any worse then these? And Sir, saith the Messenger, the Arke of God is taken.
What more? Can there be any Worse then these? And Sir, Says the Messenger, the Ark of God is taken.
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Old Eli, who had strength to sit still all this while, no sooner heard this,
Old Eli, who had strength to fit still all this while, no sooner herd this,
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but his strength immediatly forsooke him, and he fell from his seate backward, and broke his necke, and died.
but his strength immediately forsook him, and he fell from his seat backward, and broke his neck, and died.
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The report of this commeth to Phinehas wife, Eli his daughter in Law, who was big with child, and neere her trauell;
The report of this comes to Phinehas wife, Eli his daughter in Law, who was big with child, and near her travel;
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she hearing the newes of the death of her Husband her Father in Law, her Brother in Law, of the people of God,
she hearing the news of the death of her Husband her Father in Law, her Brother in Law, of the people of God,
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and taking of the Arke of God, her griefes were aboue the griefes of Child-birth; for she falleth in labour presently, and bringeth forth a sonne;
and taking of the Ark of God, her griefs were above the griefs of Childbirth; for she falls in labour presently, and brings forth a son;
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the women about her begin to comfort her, because shee had borne a sonne (which Christ saith, maketh a woman forget her paine,
the women about her begin to Comfort her, Because she had born a son (which christ Says, makes a woman forget her pain,
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when she remembreth, that a man-child is borne into the world:) But (saith the text) shee answered not, nor regarded it not, onely cried out first, The glorie is departed from Jsrael,
when she Remember, that a Manchild is born into the world:) But (Says the text) she answered not, nor regarded it not, only cried out First, The glory is departed from Israel,
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because the Arke of God was taken, and because of her Father in Law, and her Husband. Because the Ark of God was taken, and Because of her Father in Law, and her Husband.
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And because the standers by should not thinke, that her griefe for the losse of these two were alike, correcting as it were, her selfe, she insisteth onely in her lamenting the losse of the Arke,
And Because the standers by should not think, that her grief for the loss of these two were alike, correcting as it were, her self, she insisteth only in her lamenting the loss of the Ark,
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and dyeth with that in her mouth, saith the last Verse of that Chapter, She said againe, The glorie is departed from Israel,
and Dies with that in her Mouth, Says the last Verse of that Chapter, She said again, The glory is departed from Israel,
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for the Arke of God is taken; and so she died. for the Ark of God is taken; and so she died.
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We haue heard of late yeeres how the people of God hath fled before their enemies,
We have herd of late Years how the people of God hath fled before their enemies,
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how they haue been slaine by them:
how they have been slain by them:
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perhaps some of you haue lost your sonnes in these battels, some your husbands, some your friends; Weepe for that: But alas!
perhaps Some of you have lost your Sons in these battles, Some your Husbands, Some your Friends; Weep for that: But alas!
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the Arke of God hath been taken in some places, the Candlesticke remoued, false Lights and Dagons set vp:
the Ark of God hath been taken in Some places, the Candlestick removed, false Lights and Dagons Set up:
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Now let our teares fall in great abundance. You haue seene the necessitie of them: in one word heare the vertue of them;
Now let our tears fallen in great abundance. You have seen the necessity of them: in one word hear the virtue of them;
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Which is this, The keeping of the like teares from our owne eyes;
Which is this, The keeping of the like tears from our own eyes;
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or if that shall not please God, the drawing teares from others eyes, if euer it shall please God to make our case such,
or if that shall not please God, the drawing tears from Others eyes, if ever it shall please God to make our case such,
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as theirs is at this time: for they were not the greatest sinners on whom the Tower of Siloe fell:
as theirs is At this time: for they were not the greatest Sinners on whom the Tower of Siloe fell:
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but vnlesse we repent, we must also looke for iudgement: if God find in vs compassion for their passions, he may proue compassionate to vs,
but unless we Repent, we must also look for judgement: if God find in us compassion for their passion, he may prove compassionate to us,
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and keepe vs from the like passions. As therefore Christ counteth himselfe touched, when any of his members is touched;
and keep us from the like passion. As Therefore christ counteth himself touched, when any of his members is touched;
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Saul, Saul, why persecutest thou me? Acts 9. 4. So ought it to bee among the members of his body, the griefe of one, ought to bee the griefe of all the rest. Saul, Saul, why Persecutest thou me? Acts 9. 4. So ought it to be among the members of his body, the grief of one, ought to be the grief of all the rest.
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If therefore wee mourne with those that mourne, then do we draw this precious seed of teares from this second Well, which I called Iacobs Well,
If Therefore we mourn with those that mourn, then do we draw this precious seed of tears from this second Well, which I called Iacobs Well,
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or the consideration of the miseries of this humane life.
or the consideration of the misery's of this humane life.
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THe third Wel, from whence you may draw these precious teares, is fons saluatoris, our Sauiours Well, a Well so deep and ful,
THe third Well, from whence you may draw these precious tears, is fons Savior, our Saviour's Well, a Well so deep and full,
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as we may draw teares frō thence perpetually, and neuer draw it drie It is a Well, from whence all the Fathers, holy men, learned men, these sixteene hundred yeeres, haue bin drawing teares in their mournefull meditations vpon our Sauiours death & passion, which by their stiles, it should seeme, they haue rather written with teares, then with inke.
as we may draw tears from thence perpetually, and never draw it dry It is a Well, from whence all the Father's, holy men, learned men, these sixteene hundred Years, have been drawing tears in their mournful meditations upon our Saviour's death & passion, which by their stile, it should seem, they have rather written with tears, then with ink.
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And indeed, who can choose but sow teares, when he shall thinke of this man, who as hee was called by the Prophet, Uir dolorum, a man of sorrowes;
And indeed, who can choose but sow tears, when he shall think of this man, who as he was called by the Prophet, Uir Dolorum, a man of sorrows;
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so he might aswell haue been called, Uir lachrymarum, a man of teares;
so he might aswell have been called, Uir lachrymarum, a man of tears;
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so giuen to them, as that no worldly nor diuine ioy, could make him refraine from them.
so given to them, as that no worldly nor divine joy, could make him refrain from them.
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Foure times we know hee wept, and they were all foure such times, as others were, either reioycing for him, or laughing at him:
Foure times we know he wept, and they were all foure such times, as Others were, either rejoicing for him, or laughing At him:
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at his birth (no question) he wept, as all other men doe, then were the Angels singing:
At his birth (no question) he wept, as all other men do, then were the Angels singing:
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at Lazarus his raising, the multitude was laughing, because hee said, he slept; this Man of teares weeping:
At Lazarus his raising, the multitude was laughing, Because he said, he slept; this Man of tears weeping:
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Ierusalem in triumph shouting out Hosanna for ioy; this Man of teares weeping: Ierusalem in triumph shouting out Hosanna for joy; this Man of tears weeping:
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vpon the Crosse, the beholders mocking and shaking their heads at him, this man of teares praying and weeping ▪ for the Fathers expound that place of the Apostle in the Epistle to the Heb. 5. 7. Who offered vp prayers and supplications, with strong cryings and teares;
upon the Cross, the beholders mocking and shaking their Heads At him, this man of tears praying and weeping ▪ for the Father's expound that place of the Apostle in the Epistle to the Hebrew 5. 7. Who offered up Prayers and supplications, with strong cryings and tears;
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of our Sauiours prayer on the Crosse.
of our Saviour's prayer on the Cross.
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What, shall no mirth keepe him from mourning? No solemnitie keepe him from sorrowing for vs,
What, shall no mirth keep him from mourning? No solemnity keep him from sorrowing for us,
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and shall wee euer forget to shed our teares, for this man of teares? (which is my onely apologie vnto you,
and shall we ever forget to shed our tears, for this man of tears? (which is my only apology unto you,
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for thus mentioning his passion at this Easter solemnitie.) But why weepe for him? In these two regards;
for thus mentioning his passion At this Easter solemnity.) But why weep for him? In these two regards;
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first, for griefe that he should suffer so much; secondly, for griefe that we should bee the cause of this his so grieuous sufferings.
First, for grief that he should suffer so much; secondly, for grief that we should be the cause of this his so grievous sufferings.
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First, whose eyes can be dry, when wee remember the measure of his suffering, that the Sonne of God should bee humbled so low,
First, whose eyes can be dry, when we Remember the measure of his suffering, that the Son of God should be humbled so low,
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as to be borne of a woman? The earth is but a center to the heauen,
as to be born of a woman? The earth is but a centre to the heaven,
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and a man or woman, but as a center to the earth;
and a man or woman, but as a centre to the earth;
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and yet that a centers center should containe him, whō the whole circumference, that is to say, the heauen of heauens cannot cōtaine:
and yet that a centers centre should contain him, whom the Whole circumference, that is to say, the heaven of heavens cannot contain:
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that at his birth his bed should be no better thē a cratch, a bed nothing so well furnished as that bed, which the poore Shunamite made for Elisha; 2. Kings 4. 10. for there was neither a table,
that At his birth his Bed should be no better them a cratch, a Bed nothing so well furnished as that Bed, which the poor Shunamite made for Elisha; 2. Kings 4. 10. for there was neither a table,
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nor a stoole, nor Candlesticke by it.
nor a stool, nor Candlestick by it.
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O that He who made the World, and spred the heauens like a curtaine, should bee cast in such a bed,
O that He who made the World, and spread the heavens like a curtain, should be cast in such a Bed,
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(2) text (DIV1)
35
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as was neither made, nor had curtaine hanging about it ▪ that he should flie by banishment into Egypt,
as was neither made, nor had curtain hanging about it ▪ that he should fly by banishment into Egypt,
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(2) text (DIV1)
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458
vnto whom God gaue the ends of the earth for his proper possession:
unto whom God gave the ends of the earth for his proper possession:
p-acp ro-crq np1 vvd dt n2 pp-f dt n1 p-acp po31 j n1:
(2) text (DIV1)
35
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459
that he should be put to fast, who filleth the hungrie with good things, and was that Bread of life, which came downe from heauen to giue life vnto the World:
that he should be put to fast, who fills the hungry with good things, and was that Bred of life, which Come down from heaven to give life unto the World:
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(2) text (DIV1)
35
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that he should be tempted of the Deuill, whom hee did vsually throw out of the possessed by the word of his mouth:
that he should be tempted of the devil, whom he did usually throw out of the possessed by the word of his Mouth:
cst pns31 vmd vbi vvn pp-f dt n1, ro-crq pns31 vdd av-j vvi av pp-f dt vvn p-acp dt n1 pp-f po31 n1:
(2) text (DIV1)
35
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461
that he should weepe for Ierusalem, who at his passion would not suffer the daughters of Ierusalem to weepe for him;
that he should weep for Ierusalem, who At his passion would not suffer the daughters of Ierusalem to weep for him;
cst pns31 vmd vvi p-acp np1, r-crq p-acp po31 n1 vmd xx vvi dt n2 pp-f np1 p-acp vvb p-acp pno31;
(2) text (DIV1)
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Weepe not for me, ye daughters of Jerusalem: that he should bee subiect to wearinesse, who is the refresher of all those that be loaden and wearied: Weep not for me, you daughters of Jerusalem: that he should be Subject to weariness, who is the refresher of all those that be loaded and wearied:
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(2) text (DIV1)
35
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463
that he through sense of Gods wrath vpon him for sinne in the Garden, should sweat water and blood, who neuer knew sinne,
that he through sense of God's wrath upon him for sin in the Garden, should sweat water and blood, who never knew sin,
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(2) text (DIV1)
35
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464
but was that immaculate Lambe of God, who taketh away the sinnes of the world:
but was that immaculate Lamb of God, who Takes away the Sins of the world:
cc-acp vbds d j n1 pp-f np1, r-crq vvz av dt n2 pp-f dt n1:
(2) text (DIV1)
35
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465
that hee should bee mocked and scoffed at, who one day shall haue the sinners in derision:
that he should be mocked and scoffed At, who one day shall have the Sinners in derision:
cst pns31 vmd vbi vvn cc vvn p-acp, r-crq crd n1 vmb vhi dt n2 p-acp n1:
(2) text (DIV1)
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466
that hee should be spit vpon, who one day shall spit and spue the wicked out of his mouth,
that he should be spit upon, who one day shall spit and spue the wicked out of his Mouth,
cst pns31 vmd vbi n1 p-acp, r-crq crd n1 vmb vvi cc vvi dt j av pp-f po31 n1,
(2) text (DIV1)
35
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467
as it is Reuelat. 3. 16. That they durst scourge him with rods, who with a whip of cords not long before, had scourged out the prophaners of the Temple:
as it is Reuelat. 3. 16. That they durst scourge him with rods, who with a whip of cords not long before, had scourged out the profaners of the Temple:
c-acp pn31 vbz np1 crd crd cst pns32 vvd vvi pno31 p-acp n2, r-crq p-acp dt n1 pp-f n2 xx av-j a-acp, vhd vvn av dt n2 pp-f dt n1:
(2) text (DIV1)
35
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468
that they durst bind him, who bindeth Kings in chaines, and Princes in linkes of Irons:
that they durst bind him, who binds Kings in chains, and Princes in links of Irons:
cst pns32 vvd vvi pno31, r-crq vvz n2 p-acp n2, cc n2 p-acp n2 pp-f n2:
(2) text (DIV1)
35
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469
that they durst set a Crowne of thornes vpon his head, at whose right hand (as the Apostle telleth vs) there standeth a Crowne of immortall glory.
that they durst Set a Crown of thorns upon his head, At whose right hand (as the Apostle Telleth us) there Stands a Crown of immortal glory.
cst pns32 vvd vvi dt n1 pp-f n2 p-acp po31 n1, p-acp rg-crq j-jn n1 (c-acp dt n1 vvz pno12) pc-acp vvz dt n1 pp-f j n1.
(2) text (DIV1)
35
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470
That they durst put a rod for a Scepter in his hand, Who with a Scepter of Yron shall crush the wicked, and breake them in pieces like a potters vessell;
That they durst put a rod for a Sceptre in his hand, Who with a Sceptre of Iron shall crush the wicked, and break them in Pieces like a potters vessel;
cst pns32 vvd vvi dt n1 p-acp dt n1 p-acp po31 n1, r-crq p-acp dt n1 pp-f n1 vmb vvi dt j, cc vvi pno32 p-acp n2 av-j dt ng1 n1;
(2) text (DIV1)
36
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Psal. 2. 9. That he should die, who was the Resurrection and the life.
Psalm 2. 9. That he should die, who was the Resurrection and the life.
np1 crd crd cst pns31 vmd vvi, r-crq vbds dt n1 cc dt n1.
(2) text (DIV1)
36
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472
That he should die so accursed a death, as to bee crucified, who was the blessed of the Lord,
That he should die so accursed a death, as to be Crucified, who was the blessed of the Lord,
cst pns31 vmd vvi av vvn dt n1, c-acp pc-acp vbi vvn, r-crq vbds dt j-vvn pp-f dt n1,
(2) text (DIV1)
36
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473
and hee in whom all the Nations on the earth were to be blessed.
and he in whom all the nations on the earth were to be blessed.
cc pns31 p-acp ro-crq d dt n2 p-acp dt n1 vbdr pc-acp vbi vvn.
(2) text (DIV1)
36
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474
That he should be crucified betweene two theeues, who was the truest man that euer was borne, nay, was Truth it selfe.
That he should be Crucified between two thieves, who was the Truest man that ever was born, nay, was Truth it self.
cst pns31 vmd vbi vvn p-acp crd n2, r-crq vbds dt js n1 cst av vbds vvn, uh-x, vbds n1 pn31 n1.
(2) text (DIV1)
36
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475
That hee on the Crosse should thirst, who in the 55. of Esay, calleth vnto euery one that thirsteth, to come vnto him.
That he on the Cross should thirst, who in the 55. of Isaiah, calls unto every one that Thirsteth, to come unto him.
cst pns31 p-acp dt n1 vmd vvi, r-crq p-acp dt crd pp-f np1, vvz p-acp d pi cst vvz, p-acp vvn p-acp pno31.
(2) text (DIV1)
36
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476
That hee should haue Vineger offered him to drinke, who was that tree that sweetened the waters of Marah.
That he should have Vinegar offered him to drink, who was that tree that sweetened the waters of Marah.
cst pns31 vmd vhi n1 vvn pno31 pc-acp vvi, r-crq vbds d n1 cst vvd dt n2 pp-f np1.
(2) text (DIV1)
36
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477
That he should be wounded in the side, who healeth the Nations, and bindeth vp our wounds.
That he should be wounded in the side, who heals the nations, and binds up our wounds.
cst pns31 vmd vbi vvn p-acp dt n1, r-crq vvz dt n2, cc vvz a-acp po12 n2.
(2) text (DIV1)
36
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478
That hee who was God himselfe, should aske, why God had forsaken him? Can wee remember these things,
That he who was God himself, should ask, why God had forsaken him? Can we Remember these things,
cst pns31 r-crq vbds n1 px31, vmd vvi, c-crq np1 vhd vvn pno31? vmb pns12 vvi d n2,
(2) text (DIV1)
36
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479
and not sowe teares? Can we remember, that his blessed Head was pricked with Thornes,
and not sow tears? Can we Remember, that his blessed Head was pricked with Thorns,
cc xx vvi n2? vmb pns12 vvi, cst po31 j-vvn n1 vbds vvn p-acp n2,
(2) text (DIV1)
36
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480
and yet doe not our hearts pricke vs, at the remembrance of it? That our Sauiours hands and feete were smitten thorow with nayles,
and yet do not our hearts prick us, At the remembrance of it? That our Saviour's hands and feet were smitten thorough with nails,
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(2) text (DIV1)
36
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481
and his side with a lance, and yet we not so much as smite our brest at it.
and his side with a lance, and yet we not so much as smite our breast At it.
cc po31 n1 p-acp dt n1, cc av pns12 xx av av-d c-acp vvi po12 n1 p-acp pn31.
(2) text (DIV1)
36
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482
That with the spittings of his enemies, and his owne precious blood and teares, his beautifull face was all marred;
That with the spittings of his enemies, and his own precious blood and tears, his beautiful face was all marred;
cst p-acp dt n2 pp-f po31 n2, cc po31 d j n1 cc n2, po31 j n1 vbds d vvn;
(2) text (DIV1)
36
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483
and yet our faces not wet with so much as one teare for it.
and yet our faces not wet with so much as one tear for it.
cc av po12 n2 xx j p-acp av av-d c-acp crd n1 p-acp pn31.
(2) text (DIV1)
36
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484
That his face for faintnesse lost the colour, and yet no mans cheekes grow pale at it.
That his face for faintness lost the colour, and yet no men cheeks grow pale At it.
d po31 n1 p-acp n1 vvd dt n1, cc av dx ng1 n2 vvb j p-acp pn31.
(2) text (DIV1)
36
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485
That he should bee thus offered a pure Virgin as a sacrifice, and yet we not doe so much,
That he should be thus offered a pure Virgae as a sacrifice, and yet we not do so much,
cst pns31 vmd vbi av vvn dt j n1 p-acp dt n1, cc av pns12 xx vdi av av-d,
(2) text (DIV1)
36
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486
as the Daughters of Israel did in remembrance of Iphtaphs daughter, bewaile it with teares and lamentations.
as the Daughters of Israel did in remembrance of Iphtaphs daughter, bewail it with tears and lamentations.
c-acp dt n2 pp-f np1 vdd p-acp n1 pp-f n2 n1, vvb pn31 p-acp n2 cc n2.
(2) text (DIV1)
36
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487
You know, the senselesse creatures could not hold, but testifie their griefe:
You know, the senseless creatures could not hold, but testify their grief:
pn22 vvb, dt j n2 vmd xx vvi, cc-acp vvb po32 n1:
(2) text (DIV1)
36
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488
the Sunne put on, as it were, a mourning robe for the death of his elder brother, the Sonne of righteousnesse;
the Sun put on, as it were, a mourning robe for the death of his elder brother, the Son of righteousness;
dt n1 vvd a-acp, c-acp pn31 vbdr, dt j-vvg n1 p-acp dt n1 pp-f po31 jc-jn n1, dt n1 pp-f n1;
(2) text (DIV1)
36
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489
the Vayle of the Temple rent it selfe in two, for griefe to see it's Lord so dishonoured:
the vail of the Temple rend it self in two, for grief to see it's Lord so dishonoured:
dt vvb pp-f dt n1 vvb pn31 n1 p-acp crd, p-acp n1 pc-acp vvi pn31|vbz n1 av vvn:
(2) text (DIV1)
36
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490
the stones in the streete claue asunder, to see that Stone refused of the builders, which was the head of the corner;
the stones in the street clave asunder, to see that Stone refused of the Builders, which was the head of the corner;
dt n2 p-acp dt n1 vvd av, pc-acp vvi d n1 vvd pp-f dt n2, r-crq vbds dt n1 pp-f dt n1;
(2) text (DIV1)
36
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491
and shall wee now bee sparing of our teares?
and shall we now be sparing of our tears?
cc vmb pns12 av vbb vvg pp-f po12 n2?
(2) text (DIV1)
36
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492
Dearely beloued in the Lord, when I consider, how at the passion of the Sonne of God, the rest of the creatures did testifie their griefe,
Dearly Beloved in the Lord, when I Consider, how At the passion of the Son of God, the rest of the creatures did testify their grief,
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(2) text (DIV1)
37
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493
but yet our hard hearts cannot send foorth a sigh, nor our eyes a teare;
but yet our hard hearts cannot send forth a sighs, nor our eyes a tear;
cc-acp av po12 j n2 vmbx vvi av dt n1, ccx po12 n2 dt n1;
(2) text (DIV1)
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494
I am ready to allow of the force and strength of Bonauentures Meditation on Ezech. 36. 26. and almost begin to say Amen to his petition.
I am ready to allow of the force and strength of Bonauentures Meditation on Ezekiel 36. 26. and almost begin to say Amen to his petition.
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(2) text (DIV1)
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495
The Lord there thus promiseth to his people; I will take from you your hearts of stone, and giue you hearts of flesh:
The Lord there thus promises to his people; I will take from you your hearts of stone, and give you hearts of Flesh:
dt n1 pc-acp av vvz p-acp po31 n1; pns11 vmb vvi p-acp pn22 po22 n2 pp-f n1, cc vvb pn22 n2 pp-f n1:
(2) text (DIV1)
37
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No, Lord (saith he) I will haue none of that change, giue me rather a heart of stone, then a heart of flesh:
No, Lord (Says he) I will have none of that change, give me rather a heart of stone, then a heart of Flesh:
uh-dx, n1 (vvz pns31) pns11 vmb vhi pix pp-f d n1, vvb pno11 av dt n1 pp-f n1, cs dt n1 pp-f n1:
(2) text (DIV1)
37
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497
for in the 1 ▪ King 13. 5. at the voyce of the Prophet, the stones of the Altar went asunder;
for in the 1 ▪ King 13. 5. At the voice of the Prophet, the stones of the Altar went asunder;
c-acp p-acp dt crd ▪ n1 crd crd p-acp dt n1 pp-f dt n1, dt n2 pp-f dt n1 vvd av;
(2) text (DIV1)
37
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498
but the heart of Jeroboam remained vntouched ▪ and when thy Sonne my blessed Sauiour suffered, The Vayle of the Temple rent it selfe in two,
but the heart of Jeroboam remained untouched ▪ and when thy Son my blessed Saviour suffered, The vail of the Temple rend it self in two,
cc-acp dt n1 pp-f np1 vvd j-vvn-u ▪ cc c-crq po21 n1 po11 j-vvn n1 vvd, dt vvb pp-f dt n1 vvb pn31 n1 p-acp crd,
(2) text (DIV1)
37
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499
and the stones of the streete did cleaue themselues asunder; Matth. 27. 51. yet the hearts of the Iewes remained vntouched:and the stones of the street did cleave themselves asunder; Matthew 27. 51. yet the hearts of the Iewes remained untouched:
cc dt n2 pp-f dt n1 vdd vvi px32 av; np1 crd crd av dt n2 pp-f dt np2 vvd j-vvn-u:
(2) text (DIV1)
37
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500
therefore Lord (saith he) giue me rather a heart of stone, then a heart of flesh.
Therefore Lord (Says he) give me rather a heart of stone, then a heart of Flesh.
av n1 (vvz pns31) vvb pno11 av dt n1 pp-f n1, cs dt n1 pp-f n1.
(2) text (DIV1)
37
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501
Let vs not (I beseech you) be slow to draw teares out of this Well.
Let us not (I beseech you) be slow to draw tears out of this Well.
vvb pno12 xx (pns11 vvb pn22) vbi j pc-acp vvi n2 av pp-f d av.
(2) text (DIV1)
37
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502
O, but Christ hath forbid vs, Weepe not for me, ye daughters of Jerusalem, Luke 23. 28. But, O Lord, thou couldest haue taken no such ready course to make vs weepe,
Oh, but christ hath forbid us, Weep not for me, you daughters of Jerusalem, Lycia 23. 28. But, Oh Lord, thou Couldst have taken no such ready course to make us weep,
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(2) text (DIV1)
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503
as to forbid them then to weepe;
as to forbid them then to weep;
c-acp pc-acp vvi pno32 av pc-acp vvi;
(2) text (DIV1)
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504
for how can we (alas) but weep to remēber that thou thy selfe diddest weepe for Ierusalem,
for how can we (alas) but weep to Remember that thou thy self didst weep for Ierusalem,
c-acp q-crq vmb pns12 (uh) p-acp vvi pc-acp vvi cst pns21 po21 n1 vdd2 vvi p-acp np1,
(2) text (DIV1)
38
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505
and yet that thou wouldest not suffer the daughters of Ierusalem to weepe for thee? that thou makest so small account of thy selfe, in regard of vs, that thou canst not choose but weepe,
and yet that thou Wouldst not suffer the daughters of Ierusalem to weep for thee? that thou Makest so small account of thy self, in regard of us, that thou Canst not choose but weep,
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(2) text (DIV1)
38
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506
when thou considerest, that in Ierusalem, there shall not be left so much, as one stone vpon another;
when thou Considerest, that in Ierusalem, there shall not be left so much, as one stone upon Another;
c-crq pns21 vv2, cst p-acp np1, pc-acp vmb xx vbi vvn av av-d, c-acp crd n1 p-acp j-jn;
(2) text (DIV1)
38
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507
and yet thou wilt not consent, that the daughters of that trayterous Citie shall weepe, to see thee keepe not so much as one drop of blood by another? Weepe then first for the measure of his passion.
and yet thou wilt not consent, that the daughters of that traitorous city shall weep, to see thee keep not so much as one drop of blood by Another? Weep then First for the measure of his passion.
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(2) text (DIV1)
38
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508
O but secondly, grieue and weepe much more, that we were the cause of all this his suffering:
O but secondly, grieve and weep much more, that we were the cause of all this his suffering:
fw-la p-acp ord, vvb cc vvi d dc, cst pns12 vbdr dt n1 pp-f d d po31 n1:
(2) text (DIV1)
39
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509
you are deceiued, if you thinke it was either the hands, or tongues of Christs enemies, that did crucifie and reuile Christ,
you Are deceived, if you think it was either the hands, or tongues of Christ enemies, that did crucify and revile christ,
pn22 vbr vvn, cs pn22 vvb pn31 vbds d dt n2, cc n2 pp-f npg1 n2, cst vdd vvi cc vvi np1,
(2) text (DIV1)
39
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510
so much as our sinnes did. Not all the hands of the souldiers could haue done it;
so much as our Sins did. Not all the hands of the Soldiers could have done it;
av av-d c-acp po12 n2 vdd. xx d dt n2 pp-f dt n2 vmd vhi vdn pn31;
(2) text (DIV1)
39
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511
he said no sooner to them;
he said no sooner to them;
pns31 vvd dx av-c p-acp pno32;
(2) text (DIV1)
39
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512
I am he, but they fell dead to the ground, Iohn 8. 6. What was it then? heare the Prophet, Propter scelus populi mei percussi eum; I am he, but they fell dead to the ground, John 8. 6. What was it then? hear the Prophet, Propter scelus People mei Percussi Eum;
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(2) text (DIV1)
39
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513
heare the Apostle, Sinners do crucifie againe vnto themselues the King of glorie, and make a mocke of him, Heb. 6. 6. What our sinnes doe now, they did then;
hear the Apostle, Sinners do crucify again unto themselves the King of glory, and make a mock of him, Hebrew 6. 6. What our Sins do now, they did then;
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(2) text (DIV1)
39
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514
the Iewes cried out, Crucifie him, crucifie him; their malice was so great, that if it had been possible, they would haue had him twice crucified; and they had their wish:
the Iewes cried out, Crucify him, crucify him; their malice was so great, that if it had been possible, they would have had him twice Crucified; and they had their wish:
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(2) text (DIV1)
39
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515
for they did it once with their hands, and we did it with our sinnes: let vs shed teares for that.
for they did it once with their hands, and we did it with our Sins: let us shed tears for that.
c-acp pns32 vdd pn31 a-acp p-acp po32 n2, cc pns12 vdd pn31 p-acp po12 n2: vvb pno12 vvi n2 p-acp d.
(2) text (DIV1)
39
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516
The necessitie and vertue of these teares, drawne from our Sauiours Well, see both at once in one word:
The necessity and virtue of these tears, drawn from our Saviour's Well, see both At once in one word:
dt n1 cc n1 pp-f d n2, vvn p-acp po12 ng1 n1, vvb d p-acp a-acp p-acp crd n1:
(2) text (DIV1)
40
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because we must be like Christ, that sheweth the necessitie of them, and they make vs like Christ, that sheweth the vertue of them;
Because we must be like christ, that shows the necessity of them, and they make us like christ, that shows the virtue of them;
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(2) text (DIV1)
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if the head weepe, the hand must not play, nor the foot dance;
if the head weep, the hand must not play, nor the foot dance;
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and if the members condole, when the head weepeth, it maketh the members like the head.
and if the members condole, when the head weeps, it makes the members like the head.
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Remember Vriahs answer to Dauid, when hee would haue had him gone home to reioyce with his wife:
remember Uriah's answer to David, when he would have had him gone home to rejoice with his wife:
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Doth my Lord and Captaine Joab, and the Hoast of the Lord lye abroad in tents, Does my Lord and Captain Joab, and the Host of the Lord lie abroad in tents,
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and shall I goe home and reioyce with my wife? 2. Sam. 11. 11. Did our head weepe,and shall I go home and rejoice with my wife? 2. Sam. 11. 11. Did our head weep,
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and shall not our eyes shed teares? Let it be the answere wee make to all the pleasures and vanities of this world,
and shall not our eyes shed tears? Let it be the answer we make to all the pleasures and vanities of this world,
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when they would perswade vs onely to laughter, and to forget teares.
when they would persuade us only to laughter, and to forget tears.
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And thus much of the teares which wee may draw from this third Well, which I called our Sauiours Well.
And thus much of the tears which we may draw from this third Well, which I called our Saviour's Well.
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THe fourth Well, I called the Well of life, or Gods Well;
THe fourth Well, I called the Well of life, or God's Well;
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With thee is the Well of life, Psal. 36. 9. How can wee out of this Well draw teares? Euen because wee cannot come at this Well.With thee is the Well of life, Psalm 36. 9. How can we out of this Well draw tears? Eve Because we cannot come At this Well.
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Let vs weepe, because in this life we are forced to sit by the waters of Babylon,
Let us weep, Because in this life we Are forced to fit by the waters of Babylon,
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and are yet strangers, and as it were, banished and barred from being satisfied with the pleasures of that Riuer, which gladdeth the Citie of God.
and Are yet Strangers, and as it were, banished and barred from being satisfied with the pleasures of that River, which gladdeth the city of God.
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Alas, if wee did consider that our Country were Heauen, and did apprehend this place here below, to bee our prison,
Alas, if we did Consider that our Country were Heaven, and did apprehend this place Here below, to be our prison,
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or place of banishment, the least absence from our Country would draw teares from our eyes,
or place of banishment, the least absence from our Country would draw tears from our eyes,
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and sighes from our hearts, with Dauid, Psal. 120. 5. Woe is me that J soiourne in Mesech,
and sighs from our hearts, with David, Psalm 120. 5. Woe is me that J sojourn in Mesech,
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and am constrained to dwell in the Tents of Kedar.
and am constrained to dwell in the Tents of Kedar.
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Theodoret expounding that place, obserueth, that Kedar was the other son of Ismael, and that they who were descended of him, did dwell not farre from Babylon;Theodoret expounding that place, observeth, that Kedar was the other son of Ishmael, and that they who were descended of him, did dwell not Far from Babylon;
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who calling to mind, that their father Jsmael was cast out of Abrahams Family, did liue like exiles,
who calling to mind, that their father Jsmael was cast out of Abrahams Family, did live like exiles,
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and bewaile their banishment out of their fathers House, the House of Abraham. What should we doe then,
and bewail their banishment out of their Father's House, the House of Abraham. What should we do then,
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when wee consider our long absence from Abrahams bosome, and our being banished like our father Adam, for a certaine time, from the heauenly Paradise? Do you remember how the Iewes behaued themselues in the 137. Psalme, in the time of their exile and captiuitie,
when we Consider our long absence from Abrahams bosom, and our being banished like our father Adam, for a certain time, from the heavenly Paradise? Do you Remember how the Iewes behaved themselves in the 137. Psalm, in the time of their exile and captivity,
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while they sat by the Riuers and Waters of Babylon? they wept, would not be comforted, hanged vp their Harpes and Instruments.
while they sat by the rivers and Waters of Babylon? they wept, would not be comforted, hanged up their Harps and Instruments.
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What are the waters of Babylon, but the pleasures and delights of the World, the waters of confusion,
What Are the waters of Babylon, but the pleasures and delights of the World, the waters of confusion,
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as the word signifieth? Now when the people of God sit by them, that is to say, doth not carelessely,
as the word signifies? Now when the people of God fit by them, that is to say, does not carelessly,
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but deliberately, with a settled consideration, see them slide by and passe away;
but deliberately, with a settled consideration, see them slide by and pass away;
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and compareth them with Sion, that is to say, with the vnconceiueable riuers of pleasure, which are permanent in the heauenly Ierusalem;
and compareth them with Sion, that is to say, with the unconceivable Rivers of pleasure, which Are permanent in the heavenly Ierusalem;
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How can they chuse but weepe, when they see themselues sitting by the one, and soiourning from the other? And it is worthy your obseruing, that notwithstāding the Iewes had many causes of teares;
How can they choose but weep, when they see themselves sitting by the one, and sojourning from the other? And it is worthy your observing, that notwithstanding the Iewes had many Causes of tears;
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the Caldeans had robbed them of their goods, honors, Countries, libertie, parents, children, friends; the chiefe thing for all this, that they mourne for, is their absence from Sion;
the Chaldaeans had robbed them of their goods, honours, Countries, liberty, Parents, children, Friends; the chief thing for all this, that they mourn for, is their absence from Sion;
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We wept, while we remembred thee, O Sion; for their absence from Ierusalem.We wept, while we remembered thee, Oh Sion; for their absence from Ierusalem.
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What should wee then doe for our absence from another manner of Ierusalem? theirs was an earthly, old, robbed, spoyled, burned, sacked Ierusalem;
What should we then do for our absence from Another manner of Ierusalem? theirs was an earthly, old, robbed, spoiled, burned, sacked Ierusalem;
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ours a Heauenly new one, into which no arrow can be shot, no noyse of the Drum heard,
ours a Heavenly new one, into which no arrow can be shot, no noise of the Drum herd,
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nor sound of the Trumpet, nor calling vnto battell: who would not then weepe, to be absent from hence?
nor found of the Trumpet, nor calling unto battle: who would not then weep, to be absent from hence?
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The necessity of these teares you may easily see, because God giueth none of the water of the Well of life;
The necessity of these tears you may Easily see, Because God gives none of the water of the Well of life;
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that is to say, eternall happinesse, but to such who by the importunitie of their teares doe begge it, and obtaine it of him.
that is to say, Eternal happiness, but to such who by the importunity of their tears do beg it, and obtain it of him.
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The vertue of them is seene, because the Saints who sought heauen with these teares, obtained it.
The virtue of them is seen, Because the Saints who sought heaven with these tears, obtained it.
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Dauid, whose meate day and night were his teares, while they said vnto him, Where is thy God? whose heart brayed, panted and fainted, David, whose meat day and night were his tears, while they said unto him, Where is thy God? whose heart brayed, panted and fainted,
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after the liuing God, Psal. 42. 3. The woman of Samaria, who after shee had heard Christ talke not aboue three or foure words of the water of this Well of life, made it her present suite;After the living God, Psalm 42. 3. The woman of Samaria, who After she had herd christ talk not above three or foure words of the water of this Well of life, made it her present suit;
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Lord, euermore giue me to drinke of these waters, Iohn 4. 15. Peter, who after he had seene a little of the glory of that Country, made it his next suite; Lord, evermore give me to drink of these waters, John 4. 15. Peter, who After he had seen a little of the glory of that Country, made it his next suit;
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Lord, it is good for vs to be here, let vs build three tabernacles. Lord, it is good for us to be Here, let us built three Tabernacles.
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Saint Paul, who after ▪ his rapture into that Countrie, made it his onely moane, that While we dwelt in the bodies, we were strangers from the Lord, and did sigh, till he might be dissolued, and be with Christ.
Saint Paul, who After ▪ his rapture into that Country, made it his only moan, that While we dwelled in the bodies, we were Strangers from the Lord, and did sighs, till he might be dissolved, and be with christ.
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All these mens longings haue been satisfied, and that Kingdome which with teares they haue sought, God (wiping all teares from their eyes) hath bestowed vpon them.
All these men's longings have been satisfied, and that Kingdom which with tears they have sought, God (wiping all tears from their eyes) hath bestowed upon them.
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And this is all I haue time to say of the fourth Well, the Well of Life.
And this is all I have time to say of the fourth Well, the Well of Life.
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These now are the foure Wells, from whence we may draw these teares, this precious Seede, which heere wee are commanded to sowe.
These now Are the foure Wells, from whence we may draw these tears, this precious Seed, which Here we Are commanded to sow.
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Though prophane men thinke these teares, but the badge of hypocrites;
Though profane men think these tears, but the badge of Hypocrites;
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yet know, that Dauid did sowe them, who was none, but a man according to Gods owne heart.
yet know, that David did sow them, who was none, but a man according to God's own heart.
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That they proceede out of childishnesse and simplicitie, yet Dauid did sowe them, who was wiser then his Ancients and Teachers:
That they proceed out of childishness and simplicity, yet David did sow them, who was Wiser then his Ancients and Teachers:
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though they doe account them womanish, and signes of weakenesse; though they do account them womanish, and Signs of weakness;
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yet Dauid did sowe them, who had the heart of a Lion, and was one of the Worthies, and valiant men of Israel.
yet David did sow them, who had the heart of a lion, and was one of the Worthies, and valiant men of Israel.
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Though they thinke they proceed of idlenesse and lazinesse;
Though they think they proceed of idleness and laziness;
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yet did Dauid sowe them, a man as full of businesse, both in peace and warre, as euer was any.
yet did David sow them, a man as full of business, both in peace and war, as ever was any.
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And if Dauids example wil not serue the turne, remember Christ, the Sonne of Dauid, one farre beyond all the exceptions, wherewith prophane men vse to charge the precious teares, which wee are to draw from those foure Fountaines.
And if David Exampl will not serve the turn, Remember christ, the Son of David, one Far beyond all the exceptions, wherewith profane men use to charge the precious tears, which we Are to draw from those foure Fountains.
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So that as from the bitter flowers of Wormewood, by the Art of distilling, and heat of the fire, sweete and wholesome moystnesse and waters are distilled;
So that as from the bitter flowers of Wormwood, by the Art of distilling, and heat of the fire, sweet and wholesome moistness and waters Are distilled;
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euen so, from the bitter consideration of our sinnes, miseries for sinne, the bitter passion of Christ,
even so, from the bitter consideration of our Sins, misery's for sin, the bitter passion of christ,
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and our absence from God, by the fire and heate of Gods Spirit, and this act of spirituall sorrow and weeping, do drop and distil ▪ teares of farre more vertue and vigour,
and our absence from God, by the fire and heat of God's Spirit, and this act of spiritual sorrow and weeping, do drop and distil ▪ tears of Far more virtue and vigour,
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then all the waters you vse to distill, which you make serue for so many purposes. O sweete waters! O precious seede! O diuine teares!
then all the waters you use to distil, which you make serve for so many Purposes. Oh sweet waters! O precious seed! Oh divine tears!
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What can you not do? You whom God maketh so great account of, as that hee putteth you in his owne bottle? You which keepe vs from euerlasting teares, weeping and gnashing of teeth? You that make fat,
What can you not do? You whom God makes so great account of, as that he putteth you in his own Bottle? You which keep us from everlasting tears, weeping and gnashing of teeth? You that make fat,
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and fertill our hearts, like that Fountaine which came out of Paradise, Genes ▪ 2. and make them bring forth a plentifull haruest of ioy? You that both quench our thirst,
and fertile our hearts, like that Fountain which Come out of Paradise, Genesis ▪ 2. and make them bring forth a plentiful harvest of joy? You that both quench our thirst,
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and coole our concupiscences? for as when we are thirstie, we run to the Well;
and cool our concupiscences? for as when we Are thirsty, we run to the Well;
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and when our houses are on fire, wee run to the water; so these teares both lay our thirst, and coole our lusts.
and when our houses Are on fire, we run to the water; so these tears both lay our thirst, and cool our Lustiest.
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You that doe rayse vp our soules towards heauen, as the waters of the Deluge did lift vp the Arke;
You that do raise up our Souls towards heaven, as the waters of the Deluge did lift up the Ark;
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for the peoples teares by the waters of Babylon, brought into their minds the remembrance of Sion? You that are the viaticum, or prouision at our death,
for the peoples tears by the waters of Babylon, brought into their minds the remembrance of Sion? You that Are the viaticum, or provision At our death,
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when wee are trauelling to our euerlasting home, as you were to Iphtahs Daughter, Dauid, Iob, and Ezekiah, who vpon the sentence of his death, turned himselfe to the wall and wept? You blood of our soules, which crie lowder into the eares of God,
when we Are travelling to our everlasting home, as you were to Iphtahs Daughter, David, Job, and Hezekiah, who upon the sentence of his death, turned himself to the wall and wept? You blood of our Souls, which cry Louder into the ears of God,
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then either our sinnes, or the blood of Abel; and therefore in our language is called a crying, who next to the blood of Christ speake best things, who neuer held your peace,
then either our Sins, or the blood of Abel; and Therefore in our language is called a crying, who next to the blood of christ speak best things, who never held your peace,
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though you want tongues, and teach our eyes to speake powerfully to the Lord, Lament. 2. 18. Ne taceat pupilla oculi tui; Let not the apple of thine eye hold its peace, or take rest.
though you want tongues, and teach our eyes to speak powerfully to the Lord, Lament. 2. 18. Ne taceat Pupil oculi tui; Let not the apple of thine eye hold its peace, or take rest.
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Of you I will say no more, for such is the sweetnes and force of your owne eloquence with God, that whatsoeuer the most eloquēt toungs,
Of you I will say no more, for such is the sweetness and force of your own eloquence with God, that whatsoever the most eloquent tongues,
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or happiest pennes can say, or write of you, it is farre beneath your worth.
or Happiest pens can say, or write of you, it is Far beneath your worth.
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Happie is the man who hath his bottle full of you, & his eyes running ouer with you:
Happy is the man who hath his Bottle full of you, & his eyes running over with you:
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for you are the precious seede here spoken of; They that sow in teares.
for you Are the precious seed Here spoken of; They that sow in tears.
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And thus much of the first thing in the first season, the seed to be committed, Teares.
And thus much of the First thing in the First season, the seed to be committed, Tears.
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NOw secondly, see the manner of committing this seed, it must not be thin, or niggardly scattred,
NOw secondly, see the manner of committing this seed, it must not be thin, or niggardly scattered,
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but sowed plentifully, else our Haruest shall bee no reaping, but a gathering: for he that soweth sparingly, shall sparingly reape:
but sowed plentifully, Else our Harvest shall be no reaping, but a gathering: for he that Soweth sparingly, shall sparingly reap:
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as the Lord in the parable of the Gospell complained of the reapers, so may we now of the sowers;
as the Lord in the parable of the Gospel complained of the reapers, so may we now of the sower's;
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he complained, that the Haruest was great, but the reapers, or laborers few. We may on the other side complaine, that the seed is great:
he complained, that the Harvest was great, but the reapers, or laborers few. We may on the other side complain, that the seed is great:
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here is seed enough, neuer more matter and cause of teares, but the sowers few, few that plentifully shed and powre them out.
Here is seed enough, never more matter and cause of tears, but the sower's few, few that plentifully shed and pour them out.
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Many now and then will drop a teare vpon the present occasion;
Many now and then will drop a tear upon the present occasion;
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as in extremitie of heate, you shall see sometimes a few drops of raine, or a few prodigious drops of bloud to fall:
as in extremity of heat, you shall see sometime a few drops of rain, or a few prodigious drops of blood to fallen:
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but you know the verse, Gutta cauat lapidem non v•, sed saepe cadendo:
but you know the verse, Gutta cauat lapidem non v•, sed saepe cadendo:
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teares will neuer sinke into our stony hearts, but by oft falling, as wee see drops doe hollow stones.
tears will never sink into our stony hearts, but by oft falling, as we see drops do hollow stones.
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And who is there among vs, that doth thus sowe them? We must shed them often,
And who is there among us, that does thus sow them? We must shed them often,
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and many at a time, often;
and many At a time, often;
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Day and night, saith Ieremie, without taking rest to our eyes, ne taceat pupilla oculi tui: Day and night, Says Ieremie, without taking rest to our eyes, ne taceat Pupil oculi tui:
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day and night, saith Dauid, and many at a time. So many as will fill Gods bottell, so many as you may wash your bed,
day and night, Says David, and many At a time. So many as will fill God's Bottle, so many as you may wash your Bed,
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and water your couch with them at a time, so many as may serue a man for meate and drinke.
and water your couch with them At a time, so many as may serve a man for meat and drink.
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They were my meate (saith Dauid ) and I mingled my drinke with teares. ) As many as would serue to wash ones feete with Marie Magdalen; or if wee cannot attaine to that measure of spirituall moysture and perfection of teares, with those holy men and women: They were my meat (Says David) and I mingled my drink with tears.) As many as would serve to wash ones feet with Marry Magdalen; or if we cannot attain to that measure of spiritual moisture and perfection of tears, with those holy men and women:
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yet let vs doe that which the strict letter of the Text requireth of vs; let vs sowe them, obserue a seede time for them;
yet let us do that which the strict Letter of the Text requires of us; let us sow them, observe a seed time for them;
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that is to say, set out some certaine times and seasons for the sowing of them, principally those which the Church hath, or shall set out;
that is to say, Set out Some certain times and seasons for the sowing of them, principally those which the Church hath, or shall Set out;
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but euery one his owne times, and seasons too, according as hee feeleth his owne wants,
but every one his own times, and seasons too, according as he feeleth his own Wants,
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or is touched with the sense of others miseries, especially the Church of God. I doubt not, but that some such sowers there are;
or is touched with the sense of Others misery's, especially the Church of God. I doubt not, but that Some such sower's there Are;
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& these are they that stand in the breach, and that the wrath of God doth not burne among vs,
& these Are they that stand in the breach, and that the wrath of God does not burn among us,
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as it doth among many, perhaps lesse deseruing then we:
as it does among many, perhaps less deserving then we:
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no question, a good part of the cause is, the seed of these sowers, the many teares of these men of teares, which they throw vpon the deuouring flames of wrath, which are gone forth from the Lord, the number of which teares,
no question, a good part of the cause is, the seed of these sower's, the many tears of these men of tears, which they throw upon the devouring flames of wrath, which Are gone forth from the Lord, the number of which tears,
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vnlesse they bee increased, and in this combustion of Christendome, we will shew our selues as swift in running to the foure Wells aboue mentioned,
unless they be increased, and in this combustion of Christendom, we will show our selves as swift in running to the foure Wells above mentioned,
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as we can be forward to run and ride, if wee heare but of any new vpstart Well in the Countrie,
as we can be forward to run and ride, if we hear but of any new upstarted Well in the Country,
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and from them bring pales full of teares to quench this flame;
and from them bring pales full of tears to quench this flame;
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the fire may go on, and as now it is in our neighbours house, so next it may take hold of ours.
the fire may go on, and as now it is in our neighbours house, so next it may take hold of ours.
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Now as all are bound to sowe these teares, so they especially, who in the Parable of the Sower, Matth. 13. 3. are designed by that name, I meane, Gods Ministers:
Now as all Are bound to sow these tears, so they especially, who in the Parable of the Sour, Matthew 13. 3. Are designed by that name, I mean, God's Ministers:
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for if the seede in that Parable, be the Word of God, then the sowers must bee the Ministers of that Word.
for if the seed in that Parable, be the Word of God, then the sower's must be the Ministers of that Word.
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The Seers and Watchmen of Israel, as they ought with Ioel, Jeremy, and the rest (if from the Towers of Sion they spie any fire approching vnto it) to call to all the people of God for teares, to meete and quench the flame:
The Seers and Watchmen of Israel, as they ought with Joel, Jeremiah, and the rest (if from the Towers of Sion they spy any fire approaching unto it) to call to all the people of God for tears, to meet and quench the flame:
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so they ought first to powre out their owne teares; si vis me flere, dolendum est primum ipsi tibi.
so they ought First to pour out their own tears; si vis me flere, dolendum est primum ipsi tibi.
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Where onely by the way, note how much these Ministers and sowers are mistaken, who vse to sowe and preach the Word of God, not in teares,
Where only by the Way, note how much these Ministers and sower's Are mistaken, who use to sow and preach the Word of God, not in tears,
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but in laughter, and thinke they sowe best, when their wit makes the people laugh. But alas, it were more wisdome to make them weepe.
but in laughter, and think they sow best, when their wit makes the people laugh. But alas, it were more Wisdom to make them weep.
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From this kind of sowing, they shall reap but small ioy from the fruite of their Auditors,
From this kind of sowing, they shall reap but small joy from the fruit of their Auditors,
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and lesse ioy in their owne consciences from the remembrance of it, when they shall lie vpon their deathbeds.
and less joy in their own Consciences from the remembrance of it, when they shall lie upon their deathbeds.
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Now I haue done with the seedetime; They that sow in teares. I come to the Haruest, and will dispatch it more quickly: Shall reape in ioy.
Now I have done with the seedetime; They that sow in tears. I come to the Harvest, and will dispatch it more quickly: Shall reap in joy.
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IN which, as I told you, wee must take notice of three things: First, the Corne, Joy: Secondly, the manner of gathering it, Reaping; they shall reape.
IN which, as I told you, we must take notice of three things: First, the Corn, Joy: Secondly, the manner of gathering it, Reaping; they shall reap.
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Thirdly, the Reapers, they, that is to say, the Sowers. For the Corne, Ioy, as I told you, that we were to be choyce in the seed:
Thirdly, the Reapers, they, that is to say, the Sower's. For the Corn, Joy, as I told you, that we were to be choice in the seed:
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All teares not to be sowne: so not euery Ioy here to be reaped, nor expected.
All tears not to be sown: so not every Joy Here to be reaped, nor expected.
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As I told you of three sorts of teares, so I pray you take notice of three sorts of Ioyes.
As I told you of three sorts of tears, so I pray you take notice of three sorts of Joys.
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First, sensuall ioy, not that it is a Ioy indeed, but because men call it, and account it so: First, sensual joy, not that it is a Joy indeed, but Because men call it, and account it so:
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for it is a beastly sensualitie and voluptuousnesse, and though it doth arise from the externall sense,
for it is a beastly sensuality and voluptuousness, and though it does arise from the external sense,
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yet because it ariseth onely from sense, it is against all sense, that it should be called Ioy,
yet Because it arises only from sense, it is against all sense, that it should be called Joy,
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and may as well be called a sencelesse, as a sensuall ioy.
and may as well be called a senseless, as a sensual joy.
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Secondly, ioy is humane or worldly ioy, whereby a man is delighted with vertue and honestie, by the naturall or reasonable contemplation of them:
Secondly, joy is humane or worldly joy, whereby a man is delighted with virtue and honesty, by the natural or reasonable contemplation of them:
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neither of these ioyes be that Ioy you must heere looke to reape;
neither of these Joys be that Joy you must Here look to reap;
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for Christ hath promised these ioyes to the World, Mundus autem gaudebit; but the World shall reioyce:
for christ hath promised these Joys to the World, World autem gaudebit; but the World shall rejoice:
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A world full of these ioyes will neuer make a Haruest; for though to the sence they seeme to grow fairer and higher then true Ioy,
A world full of these Joys will never make a Harvest; for though to the sense they seem to grow Fairer and higher then true Joy,
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yet when you come to the haruest-field, they prooue but wilde Oates, which many times grow higher then the Corne;
yet when you come to the harvest-field, they prove but wild Oats, which many times grow higher then the Corn;
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or like the gawdie flowers among the Corne, which rather disgrace it, then grace it, and proue both the corne to bee naught, and the ground barren;
or like the Gaudy flowers among the Corn, which rather disgrace it, then grace it, and prove both the corn to be nought, and the ground barren;
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these ioyes be such, as the Mower filleth not his hand with them, nor the gleaner his lap.
these Joys be such, as the Mower fills not his hand with them, nor the gleaner his lap.
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The third Ioy then, and that which is here meant, is spirituall, which ariseth from the inioying of God and spirituall things,
The third Joy then, and that which is Here meant, is spiritual, which arises from the enjoying of God and spiritual things,
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and it is called spirituall ioy, both because it is apprehended and perceiued not by our senses,
and it is called spiritual joy, both Because it is apprehended and perceived not by our Senses,
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but by our spirits, but especially because the Spirit of God begetteth this ioy in vs,
but by our spirits, but especially Because the Spirit of God begetteth this joy in us,
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and is the cause of it, who therefore is called the Comforter, or bringer of ioy.
and is the cause of it, who Therefore is called the Comforter, or bringer of joy.
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NOw this spiritual ioy is twofold, here and hence:
NOw this spiritual joy is twofold, Here and hence:
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first, in via; secondly, in patria: first, the ioy which we feele while wee are vpon our way or iourney in this life;
First, in via; secondly, in patria: First, the joy which we feel while we Are upon our Way or journey in this life;
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and secondly, the ioy wee shal feele, when we are come to our iournies end, in the life to come, both of which we shall reape from teares;
and secondly, the joy we shall feel, when we Are come to our journeys end, in the life to come, both of which we shall reap from tears;
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the one we may for distinctions sake call spirituall, the other heauenly Ioy;
the one we may for Distinctions sake call spiritual, the other heavenly Joy;
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the one, the first fruits or earnest of the Spirit, the other, the haruest or whole summe:
the one, the First fruits or earnest of the Spirit, the other, the harvest or Whole sum:
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for whereas in other haruests, the gleaning followeth, but in Heauen there is no gleaning, but all haruest, God is there all in all:
for whereas in other harvest's, the gleaning follows, but in Heaven there is no gleaning, but all harvest, God is there all in all:
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Therefore God here before bestoweth vpon vs something answerable to a gleaning; he bestoweth vpon vs here some eares of this Corne, till the Haruest be ripe;
Therefore God Here before bestoweth upon us something answerable to a gleaning; he bestoweth upon us Here Some ears of this Corn, till the Harvest be ripe;
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the one is, the ioy which the prodig all conceiued, when hee thought but of returning to his father;
the one is, the joy which the prodig all conceived, when he Thought but of returning to his father;
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the other, the ioy of kissing, weeping, falling on his necke, feasting, and musicke, which hee conceiued vpon his meeting with his Father:
the other, the joy of kissing, weeping, falling on his neck, feasting, and music, which he conceived upon his meeting with his Father:
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the one, the bunch of grapes, which Joshuahs Spies brought to shew the goodnesse of the Land;
the one, the bunch of grapes, which Joshuahs Spies brought to show the Goodness of the Land;
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the other, the whole Vintage, The milke & hony where with the Land ouerflowed.
the other, the Whole Vintage, The milk & honey where with the Land overflowed.
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In a word, the one is our ioy, which may enter into vs, because it is not without measure; In a word, the one is our joy, which may enter into us, Because it is not without measure;
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the other, our Masters ioy, which is so great, as it cannot enter into vs,
the other, our Masters joy, which is so great, as it cannot enter into us,
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but we must enter into it, Enter into thy Masters Ioy. In a word, looke how great difference there was betweene the first fruits,
but we must enter into it, Enter into thy Masters Joy In a word, look how great difference there was between the First fruits,
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and all the rest, which was the Masters, or the Owners of the ground, so much difference is betweene our ioy here, which the Scripture calleth, Primitiae Spiritus, The first fruits of the Spirit, and our ioy hence, which is the Owners, and Masters owne;
and all the rest, which was the Masters, or the Owners of the ground, so much difference is between our joy Here, which the Scripture calls, Primitiae Spiritus, The First fruits of the Spirit, and our joy hence, which is the Owners, and Masters own;
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and therefore is called, Our Masters Ioy. The obiect of both these ioyes is the same, God and heauenly things;
and Therefore is called, Our Masters Joy The Object of both these Joys is the same, God and heavenly things;
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but our ioy here, ariseth from our being vnited to these obiects by hope and faith:
but our joy Here, arises from our being united to these objects by hope and faith:
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but our ioy hence, shall arise from our actuall being vnited to them, by vision, comprehension, and fruition;
but our joy hence, shall arise from our actual being united to them, by vision, comprehension, and fruition;
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so that looke how much enioying is aboue hope, and sight aboue faith, so much shall our ioy hence be aboue that which is here:
so that look how much enjoying is above hope, and sighed above faith, so much shall our joy hence be above that which is Here:
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which I speake not for the vilifying of our ioy here, but for the magnifying of our Ioy hereafter;
which I speak not for the vilifying of our joy Here, but for the magnifying of our Joy hereafter;
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I will speake a word of either.
I will speak a word of either.
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A world of Ioyes we haue here, according to the number of the seuerall obiects, which the Spirit of God maketh vs to take delight in, according to which number of obiects, we haue so many seuerall straines of ioy;
A world of Joys we have Here, according to the number of the several objects, which the Spirit of God makes us to take delight in, according to which number of objects, we have so many several strains of joy;
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to speake of all which, were to slip from the proper place of my Text, and to fall into the common place of ioy;
to speak of all which, were to slip from the proper place of my Text, and to fallen into the Common place of joy;
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the ioy which in this life you shall reape, by the warrant of my Text, is fourefold, according to the fourefold feede of teares, which I directed you to draw from the foure Wells ▪ I will but name them.
the joy which in this life you shall reap, by the warrant of my Text, is fourfold, according to the fourfold feed of tears, which I directed you to draw from the foure Wells ▪ I will but name them.
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From Adams Well, that is to say, teares for our sins, we reape here the ioy,
From Adams Well, that is to say, tears for our Sins, we reap Here the joy,
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first, of the forgiuenesse and remission of them all, which is not onely a ioy, but a blessednesse, Psal. 32. 1. Blessed is the man, whose sinnes are remitted.
First, of the forgiveness and remission of them all, which is not only a joy, but a blessedness, Psalm 32. 1. Blessed is the man, whose Sins Are remitted.
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The Publican found more ioy in this, that after his teares and smiting of his brest, hee returned home iustified,
The Publican found more joy in this, that After his tears and smiting of his breast, he returned home justified,
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then the Pharise did in the enumeration of all his gifts and goodnesse;
then the Pharisee did in the enumeration of all his Gifts and Goodness;
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and Marie Magdalen found more comfort in that one sentence of Christ after her teares, Thy sinnes are forgiuen thee, then euer she did in all the gifts and pleasures of her Louers.
and marry Magdalen found more Comfort in that one sentence of christ After her tears, Thy Sins Are forgiven thee, then ever she did in all the Gifts and pleasures of her Lovers.
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Christ called health and other gifts which hee bestowed vpon men, by this name, as he told the sicke of the Palsey, Mark. 2. 5. after his cure, Thy sinnes are forgiuen thee: as if that should be his chiefe ioy:
christ called health and other Gifts which he bestowed upon men, by this name, as he told the sick of the Palsy, Mark. 2. 5. After his cure, Thy Sins Are forgiven thee: as if that should be his chief joy:
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if there were no more ioy, here is recompence enough for all thy mourning.
if there were no more joy, Here is recompense enough for all thy mourning.
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From the teares wee draw from Jacobs Well, that is to say, for the miseries of humane life, wee reape a second ioy, which is the ioy of content,
From the tears we draw from Jacobs Well, that is to say, for the misery's of humane life, we reap a second joy, which is the joy of content,
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for they make vs content with that little God giueth vs here, because wee see this life a vaile of miserie,
for they make us content with that little God gives us Here, Because we see this life a veil of misery,
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and that the more men haue, the more miserie they haue with it.
and that the more men have, the more misery they have with it.
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Now for one to be content with his present estate, it is not onely a great ioy,
Now for one to be content with his present estate, it is not only a great joy,
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but so great a gaine too, as that without it (as it should seeme by the Apostle) godlinesse it selfe were no gaine:
but so great a gain too, as that without it (as it should seem by the Apostle) godliness it self were no gain:
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Godlinesse is great gaine, if a man be content with that he hath. Godliness is great gain, if a man be content with that he hath.
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From the teares which we draw from the third Well, that is to say, our Sauiours Wel, we may reape a third ioy,
From the tears which we draw from the third Well, that is to say, our Saviour's Well, we may reap a third joy,
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and that is no lesse then the ioy of our saluation, as it is called by the Psalmist, 51. 12. Restore vnto me the ioy of thy saluation: and to the waters of this Well, wee haue an expresse promise annexed, Esay 12. 3. With ioy shall yee draw water out of the Wells of saluation.
and that is no less then the joy of our salvation, as it is called by the Psalmist, 51. 12. Restore unto me the joy of thy salvation: and to the waters of this Well, we have an express promise annexed, Isaiah 12. 3. With joy shall ye draw water out of the Wells of salvation.
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Here is a ioy indeed, for a condemned man to be deliuered from, I cannot tell how many sentences of death, temporall and eternall curses here,
Here is a joy indeed, for a condemned man to be Delivered from, I cannot tell how many sentences of death, temporal and Eternal curses Here,
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and being cursed hereafter, and that with no lesse price, then by the bitter death and passion of the Sonne of God ▪ This may well be called, The Ioy of saluation.
and being cursed hereafter, and that with no less price, then by the bitter death and passion of the Son of God ▪ This may well be called, The Joy of salvation.
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She that was saued from least, found great cause of ioy, I meane Marie, whose spirit reioyced in God her Sauiour. And hee that thought he was saued from most, Saint Paul, who reckoned himselfe the greatest sinner, found so much ioy in it,
She that was saved from least, found great cause of joy, I mean marry, whose Spirit rejoiced in God her Saviour. And he that Thought he was saved from most, Saint Paul, who reckoned himself the greatest sinner, found so much joy in it,
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as hee resolued neuer to reioyce, nor glorie in any thing else, but in the Crosse of Christ.
as he resolved never to rejoice, nor glory in any thing Else, but in the Cross of christ.
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From the teares which wee draw from the fourth Well, that is to say, the Well of life, we reape a fourth ioy, the ioy of hope;
From the tears which we draw from the fourth Well, that is to say, the Well of life, we reap a fourth joy, the joy of hope;
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Of what? Of inheriting our Country, from our absence, from which wee wept so much;
Of what? Of inheriting our Country, from our absence, from which we wept so much;
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and if it were not for this hope, the heart would breake.
and if it were not for this hope, the heart would break.
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It was this ioy, the ioy of hope of looking after the recompence of the reward, which made the Martyrs so merry;
It was this joy, the joy of hope of looking After the recompense of the reward, which made the Martyrs so merry;
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from this ioy of hope came their reioycing, singing, kissing of the stake, as it is reported of Theodorus that young man, who when by Iulians command, he was drag'd to most terrible tortures, hee is said so to haue sung and reioyced,
from this joy of hope Come their rejoicing, singing, kissing of the stake, as it is reported of Theodorus that young man, who when by Julians command, he was dragged to most terrible tortures, he is said so to have sung and rejoiced,
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as hee made his very torturers to blush; hee perswaded some almost, others altogether to become Christians.
as he made his very torturers to blush; he persuaded Some almost, Others altogether to become Christians.
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I can stay no longer on these ioyes, because the gaudium magnum, the great Ioy is yet behind.
I can stay no longer on these Joys, Because the gaudium magnum, the great Joy is yet behind.
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Onely let mee tell you this, that the least of those Ioyes is worth all your teares,
Only let me tell you this, that the least of those Joys is worth all your tears,
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and the least drop of them is worth a Sea of all sensuall and worldly ioyes;
and the least drop of them is worth a Sea of all sensual and worldly Joys;
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and indeed to speake of these spirituall ioyes, to such as haue not felt them, is ridiculous,
and indeed to speak of these spiritual Joys, to such as have not felt them, is ridiculous,
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because they are knowne by apprehension, not by discourse, and to them who haue felt them, it is needlesse to discourse of them;
Because they Are known by apprehension, not by discourse, and to them who have felt them, it is needless to discourse of them;
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for this doctrine is better learned by one experience, then by a hundred rules; as one will know more of the sweetenesse of hony by one taste of it,
for this Doctrine is better learned by one experience, then by a hundred rules; as one will know more of the sweetness of honey by one taste of it,
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then by a hundred disputations and discourses of it. In this point only, if there were no more, it is worth all worldly ioyes:
then by a hundred disputations and discourses of it. In this point only, if there were no more, it is worth all worldly Joys:
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696
it is purum purum gaudium; a sincere and sound ioy:
it is purum purum gaudium; a sincere and found joy:
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so are not worldly ioyes, they are but shadowes and figures of things wee take them to bee. 1. Cor. 7. 30. Let them that reioyce, be as if they reioyced not; and them that marry, be as if they married not;
so Are not worldly Joys, they Are but shadows and figures of things we take them to be. 1. Cor. 7. 30. Let them that rejoice, be as if they rejoiced not; and them that marry, be as if they married not;
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and they that buy, as if they possessed not; for the shadow of these things passeth away. and they that buy, as if they possessed not; for the shadow of these things passes away.
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699
The Fathers on that place haue made this obseruation, that the ioyes of this world are but quasi, as if they were ioyes, not ioyes indeed, but shadowes or figures;
The Father's on that place have made this observation, that the Joys of this world Are but quasi, as if they were Joys, not Joys indeed, but shadows or figures;
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700
they are, as it is in the nine and twentieth Chapter of Esay, and the eighth verse:
they Are, as it is in the nine and twentieth Chapter of Isaiah, and the eighth verse:
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701
As whē a hungry man eateth in his dreame, but when he awaketh, his soule is emptie: As when a hungry man Eateth in his dream, but when he awakes, his soul is empty:
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702
as Nebuchadnezzar did see the glorie of the world, but it was in a dreame.
as Nebuchadnezzar did see the glory of the world, but it was in a dream.
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703
Next, this spirituall Ioy is a sincere ioy, because as it is all ioy, so it is alwayes ioy, any crosse or affliction will dash out a worldly mans ioy:
Next, this spiritual Joy is a sincere joy, Because as it is all joy, so it is always joy, any cross or affliction will dash out a worldly men joy:
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704
Balthasars ioy dashed out with the dash of a pen vpon the wall; Balthasars joy dashed out with the dash of a pen upon the wall;
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705
Herods ioy dashed with a few Lice and Vermin ▪ worldly mens ioyes lie in the power of others; Herods joy dashed with a few Lice and Vermin ▪ worldly men's Joys lie in the power of Others;
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706
but (saith our Master of spirituall ioy) no man shall take your ioy from you:
but (Says our Master of spiritual joy) no man shall take your joy from you:
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707
It is increased rather, then impaired by death it selfe, as I told you in the Martyrs;
It is increased rather, then impaired by death it self, as I told you in the Martyrs;
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708
or by scourges, as in the Apostles, who reioyced, that they were thought worthy to suffer for the name of Christ: So worldly ioyes are but like Townes and Countries, finely painted in the Map, which as with a little water any one may wipe out;
or by scourges, as in the Apostles, who rejoiced, that they were Thought worthy to suffer for the name of christ: So worldly Joys Are but like Towns and Countries, finely painted in the Map, which as with a little water any one may wipe out;
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so are they quite wiped away by the water of affliction:
so Are they quite wiped away by the water of affliction:
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710
and if there be no crosse to dash out worldly ioyes, they will dash out themselues:
and if there be no cross to dash out worldly Joys, they will dash out themselves:
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711
for they are all, saith Gregor. Nyss. in his 5. homily on Eccles. written in water, which retaineth no print of that which passeth thorow it:
for they Are all, Says Gregory. Nyss. in his 5. homily on Eccles. written in water, which retaineth no print of that which passes thorough it:
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712
nam voluptatis cuius { que } cessante operatione cessat & sensus; when that is gone in which worldly men ioy, their ioy is gone.nam voluptatis cuius { que } Cessante operation cessat & sensus; when that is gone in which worldly men joy, their joy is gone.
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713
It is not so with spirituall ioy, which reflecteth back vpon it owne acts and obiects.
It is not so with spiritual joy, which reflecteth back upon it own acts and objects.
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714
When wicked men delight in sin, they reioyce for the time;
When wicked men delight in since, they rejoice for the time;
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but when they remember what they haue done, that reflecting vpon it, grieueth and troubleth them, Pro. 14. 13. The end of their mirth is heauines:
but when they Remember what they have done, that reflecting upon it, grieves and Troubles them, Pro 14. 13. The end of their mirth is heaviness:
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716
but a godly mā is ioyed, not only whē he reflecteth vpon any ioyful action,
but a godly man is joyed, not only when he reflecteth upon any joyful actium,
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717
but when he remembreth his griefe and sorrow, and reioyceth euen in the remembrance of his sufferings.
but when he Remember his grief and sorrow, and rejoices even in the remembrance of his sufferings.
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718
As Samson, Iudg. 14. 8. being set vpon by a Lion, slew it;
As samson, Judges 14. 8. being Set upon by a lion, slew it;
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719
and after a few dayes going to looke vpon it, found a swarme of Bees and Honycombes in it:
and After a few days going to look upon it, found a swarm of Bees and Honeycombs in it:
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720
So godly men, when they reflect vpon their temptations and crosses, find ioy and sweetnesse in the remembrance of them.
So godly men, when they reflect upon their temptations and Crosses, find joy and sweetness in the remembrance of them.
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721
I haue done with the Ioy which wee shall reape here from our teares;
I have done with the Joy which we shall reap Here from our tears;
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let vs speake a little of the Ioy of Heauen, which one day wee shall reape hence from the same teares:
let us speak a little of the Joy of Heaven, which one day we shall reap hence from the same tears:
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723
for hee that draweth teares from the foure forenamed Wells, shal be sure one day to reape eternall ioy.
for he that draws tears from the foure forenamed Wells, shall be sure one day to reap Eternal joy.
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724
OF which Ioy, I know not well what to say, so much hath been said already,
OF which Joy, I know not well what to say, so much hath been said already,
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and yet nothing hath been said:
and yet nothing hath been said:
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in my expression of it, I would gladly take a new course, and onely tell you this of it, that it cannot be expressed.
in my expression of it, I would gladly take a new course, and only tell you this of it, that it cannot be expressed.
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727
Heare Saint Augustine, he telleth vs, that one day, while he was about to write something vpon the eighth verse of the thirty sixt Psalm, which is this;
Hear Saint Augustine, he Telleth us, that one day, while he was about to write something upon the eighth verse of the thirty sixt Psalm, which is this;
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Thou shalt make them drinke of the Riuers of thy Pleasure; Thou shalt make them drink of the rivers of thy Pleasure;
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and hee was almost swallowed vp with the contem ▪ plation of these Heauenly Ioyes, that one called him very lowd by his name;
and he was almost swallowed up with the contem ▪ plation of these Heavenly Joys, that one called him very loud by his name;
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and inquiring who it was, he answered;
and inquiring who it was, he answered;
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I am Hierome, with whom in my life time thou hadst so much conference concerning doubts in Scripture,
I am Jerome, with whom in my life time thou Hadst so much conference Concerning doubts in Scripture,
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732
and am now by experience, best able to resolue thee of any doubts concerning the Ioyes of Heauen:
and am now by experience, best able to resolve thee of any doubts Concerning the Joys of Heaven:
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but onely let me first aske thee this question:
but only let me First ask thee this question:
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Art thou able to put the whole earth, and all the waters of the Sea into a little pot? No more is it possible that thy vnderstanding should comprehend the least shadow of these Ioyes.
Art thou able to put the Whole earth, and all the waters of the Sea into a little pot? No more is it possible that thy understanding should comprehend the least shadow of these Joys.
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735
Will you heare Paul tell vs, that hee cannot expresse them? 1. Cor. 2. 9. Eye hath not seene, nor eare heard,
Will you hear Paul tell us, that he cannot express them? 1. Cor. 2. 9. Eye hath not seen, nor ear herd,
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neither haue entred into the heart of man, the things which God hath prepared for those that loue him. neither have entered into the heart of man, the things which God hath prepared for those that love him.
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737
The eye can see very farre:
The eye can see very Far:
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I will not stand to tell you, how farre the Opticks tell vs that a man may see, hauing all aduantages:
I will not stand to tell you, how Far the Optics tell us that a man may see, having all advantages:
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but it is certaine, that a man may see wonderfull farre in the night, because he may see the Starres of the Firmament;
but it is certain, that a man may see wonderful Far in the night, Because he may see the Stars of the Firmament;
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which are so farre distant from vs, that Philo (laughing at the folly of the Babylonish builders) affirmeth, That a Milstone would be foure hundred yeeres in falling to the earth from the Spheare of the Moone:
which Are so Far distant from us, that Philo (laughing At the folly of the Babylonish Builders) Affirmeth, That a Millstone would be foure hundred Years in falling to the earth from the Sphere of the Moon:
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and Astronomers, That it would bee fifteene hundred yeeres a falling from the firmament, where the Stars are.
and Astronomers, That it would be fifteene hundred Years a falling from the firmament, where the Stars Are.
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And yet though our eye can see thus farre, yet it cannot pierce into this Ioy:
And yet though our eye can see thus Far, yet it cannot pierce into this Joy:
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he goeth on to the eare, which extendeth it selfe a great deale farther then the eye, which onely looketh vpon things present,
he Goes on to the ear, which extendeth it self a great deal farther then the eye, which only looks upon things present,
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but by our eare wee know things past, the glorie of all the Monarchies and Empires that are past, the glory of all things that now are,
but by our ear we know things past, the glory of all the Monarchies and Empires that Are past, the glory of all things that now Are,
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and all the things which are foretold shall be; and yet our eares haue neuer heard of any thing like this Ioy: he goeth on;
and all the things which Are foretold shall be; and yet our ears have never herd of any thing like this Joy: he Goes on;
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neither hath entred into the heart of man to vnderstand: neither hath entered into the heart of man to understand:
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That is more then both the former, the eie apprehendeth things present, the eare things past, present,
That is more then both the former, the eye apprehendeth things present, the ear things passed, present,
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and to come, they go no farther:
and to come, they go no farther:
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but the vnderstanding apprehendeth things that are, and are not, and by a diuine power calleth things that are not, as if they were:
but the understanding apprehendeth things that Are, and Are not, and by a divine power calls things that Are not, as if they were:
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disputat de quolibet ente & non ente; it imagineth Mountaines of gold, and heauen to be a place of infinite Ioy:disputeth de quolibet ente & non ente; it imagineth Mountains of gold, and heaven to be a place of infinite Joy:
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and yet the hart of man cannot comprehend this Ioy. Sure these are great expressions of the Apostle:
and yet the heart of man cannot comprehend this Joy Sure these Are great expressions of the Apostle:
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Can we find no other way to know this Ioy? As Moses and Ioshua sent out som Spies to spy the Land:
Can we find no other Way to know this Joy? As Moses and Ioshua sent out Some Spies to spy the Land:
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so we haue 2. special mē in Scripture, who haue spied this ioy; Iohn in a Vision, Paul in his Person: so we have 2. special men in Scripture, who have spied this joy; John in a Vision, Paul in his Person:
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Can they tell vs nothing of this Ioy? Yes, Iohn telleth vs something of it,
Can they tell us nothing of this Joy? Yes, John Telleth us something of it,
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but his expressions are darke, in regard of the light that is there;
but his expressions Are dark, in regard of the Light that is there;
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for he expresseth it by flouds, Riuers, Mountains, Mettals, stones, all which are but materiall things,
for he Expresses it by floods, rivers, Mountains, Metals, stones, all which Are but material things,
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757
and whatsoeuer hee saith, is not good enough to be a shadow of this Ioy:
and whatsoever he Says, is not good enough to be a shadow of this Joy:
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and S. Paul is forbid to tell vs what he heard, and was so rauished with that he did see,
and S. Paul is forbid to tell us what he herd, and was so ravished with that he did see,
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as that he is confounded, and can say nothing of it:
as that he is confounded, and can say nothing of it:
c-acp cst pns31 vbz vvn, cc vmb vvi pix pp-f pn31:
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nay, not so much as now foureteene yeeres after he was there, tell vs whether he was there in the body, or out of the body:
nay, not so much as now foureteene Years After he was there, tell us whither he was there in the body, or out of the body:
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(2) text (DIV1)
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761
it must be a great ioy which so dazelled him.
it must be a great joy which so dazzled him.
pn31 vmb vbi dt j n1 r-crq av vvd pno31.
(2) text (DIV1)
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When men see things in a dreame or vision, then they thinke they see them in the body;
When men see things in a dream or vision, then they think they see them in the body;
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(2) text (DIV1)
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but restored againe to themselues and senses, they know that they did not see them in the body:
but restored again to themselves and Senses, they know that they did not see them in the body:
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(2) text (DIV1)
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but the Apostle foureteene yeeres after, cannot tell whether hee saw that ioy in the body, or out of the body.
but the Apostle foureteene Years After, cannot tell whither he saw that joy in the body, or out of the body.
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(2) text (DIV1)
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Now after these great expressions of the impossibility of expressing it, I will neuer goe about to doe it;
Now After these great expressions of the impossibility of expressing it, I will never go about to do it;
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(2) text (DIV1)
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onely I will giue you a taste of it by this one drop:
only I will give you a taste of it by this one drop:
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(2) text (DIV1)
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One drop of this Ioy, is able to quench al the fire that burneth, to dry and stop all the teares, weeping,
One drop of this Joy, is able to quench all the fire that burns, to dry and stop all the tears, weeping,
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and gnashing of teeth, which is in hell;
and gnashing of teeth, which is in hell;
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the rich glutton in hell desired Abraham to send Lazarus with one drop of water to coole him.
the rich glutton in hell desired Abraham to send Lazarus with one drop of water to cool him.
dt j n1 p-acp n1 j-vvn np1 pc-acp vvi np1 p-acp crd n1 pp-f n1 pc-acp vvi pno31.
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From whence wee must not inferre, that the paines of hell are so little, as they may be quenched with one drop of water,
From whence we must not infer, that the pains of hell Are so little, as they may be quenched with one drop of water,
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but rather make this safe inference, that one drop of that water where Abraham and Lazarus were, is of such infinite power and sweetnesse, that if it could bee but dropped into the flames of hell, it would quench them all.
but rather make this safe Inference, that one drop of that water where Abraham and Lazarus were, is of such infinite power and sweetness, that if it could be but dropped into the flames of hell, it would quench them all.
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(2) text (DIV1)
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The greatnesse of this Ioy may be comprehended in these two words; in the fulnesse of the obiect, and in the fulnesse of inioying this obiect.
The greatness of this Joy may be comprehended in these two words; in the fullness of the Object, and in the fullness of enjoying this Object.
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773
The obiects are many, but the summe of all is God, whom we shal see face to face,
The objects Are many, but the sum of all is God, whom we shall see face to face,
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and in him all the ioyes and goodnesse which is in Heauen with him:
and in him all the Joys and Goodness which is in Heaven with him:
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for as looking in a glasse, we see the glasse, our selues, and all things about it;
for as looking in a glass, we see the glass, our selves, and all things about it;
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(2) text (DIV1)
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so in that glasse of the Trinitie, we shall by a beatificall Vision, see the glory of the Trinitie, see our selues,
so in that glass of the Trinity, we shall by a beatifical Vision, see the glory of the Trinity, see our selves,
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and our owne glorie, and all the Angels, Saints and pleasures of Heauen, which are round about that Trinitie.
and our own glory, and all the Angels, Saints and pleasures of Heaven, which Are round about that Trinity.
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And as our ioy shall be full, in regard of the fulnesse of this obiect, so it shall bee full, in regard of our fulnesse of inioying it;
And as our joy shall be full, in regard of the fullness of this Object, so it shall be full, in regard of our fullness of enjoying it;
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(2) text (DIV1)
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we shall feele this ioy with all our powers and faculties; and neuer haue done feeling it, euer beholding, though alwaies satisfied;
we shall feel this joy with all our Powers and faculties; and never have done feeling it, ever beholding, though always satisfied;
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euer drinking and yet still thirsting, non per sitim siccitatis, saith the schoole, sed per sitim ardoris & desiderii, not with any thirst of drinesse,
ever drinking and yet still thirsting, non per sitim siccitatis, Says the school, sed per sitim ardoris & Desire, not with any thirst of dryness,
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but with the thirst of desire. This is all I will at this time say of the Ioy of Heauen.
but with the thirst of desire. This is all I will At this time say of the Joy of Heaven.
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But now how come we to reape this Ioy from our teares? It is a thing that both standeth with reason, and with good iustice: with reason;
But now how come we to reap this Joy from our tears? It is a thing that both Stands with reason, and with good Justice: with reason;
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for as sweete Spices, when they are burnt in the fire, or beaten in the Morter, send forth their sweete smell and sauour:
for as sweet Spices, when they Are burned in the fire, or beaten in the Mortar, send forth their sweet smell and savour:
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(2) text (DIV1)
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so after our teares and griefe, God may well send vs this pleasure and ioy;
so After our tears and grief, God may well send us this pleasure and joy;
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(2) text (DIV1)
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with Gods iustice and goodnesse it standeth, that those soules which haue refrained themselues from worldly delights, which cannot bee without some sorrow and sadnesse, should one day bee filled with ioy and gladnesse, that those vessels, which for the inioying of God, did emptie themselues of all ioy here, should run ouer with ioy in Heauen, that as Ioseph (Gen. 45.) after he had vsed his brethren a little roughly at first could hold himselfe no longer,
with God's Justice and Goodness it Stands, that those Souls which have refrained themselves from worldly delights, which cannot be without Some sorrow and sadness, should one day be filled with joy and gladness, that those vessels, which for the enjoying of God, did empty themselves of all joy Here, should run over with joy in Heaven, that as Ioseph (Gen. 45.) After he had used his brothers a little roughly At First could hold himself not longer,
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but must needs ouer-ioy them, with making himselfe knowne to them:
but must needs overjoy them, with making himself known to them:
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so Christ our elder Brother, after he hath vsed vs here a little hardly vnder the rod,
so christ our elder Brother, After he hath used us Here a little hardly under the rod,
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(2) text (DIV1)
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and made vs shed many a salt teare, should shew vs himselfe in Heauen, wipe those teares from our eyes,
and made us shed many a salt tear, should show us himself in Heaven, wipe those tears from our eyes,
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(2) text (DIV1)
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and fill them with ioy and laughter.
and fill them with joy and laughter.
cc vvi pno32 p-acp n1 cc n1.
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Though you see therefore the Children of God in teares, nay and perhaps in blood, both broken-hearted,
Though you see Therefore the Children of God in tears, nay and perhaps in blood, both brokenhearted,
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(2) text (DIV1)
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and broken-boned, despaire not for all this, but that one day you may see them shine in Ioy,
and broken-boned, despair not for all this, but that one day you may see them shine in Joy,
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like the bright Starres of the Firmament.
like the bright Stars of the Firmament.
av-j dt j n2 pp-f dt n1.
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When you see one in the streets from euery dunghill, gather old pieces of rags & clouts, little would you thinke, that of these rotten rags beaten together in the Mill, should bee made such pure fine Paper, as afterwards we see: When you see one in the streets from every dunghill, gather old Pieces of rags & clouts, little would you think, that of these rotten rags beaten together in the Mill, should be made such pure fine Paper, as afterwards we see:
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and so from teares we doe not expect pure Ioy, which notwithstanding is the pure Corne wee are promised heere from this seede of Teares.
and so from tears we do not expect pure Joy, which notwithstanding is the pure Corn we Are promised Here from this seed of Tears.
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I haue done with the Corne, Ioy; now I come to the manner of gathering it, which is reaping.
I have done with the Corn, Joy; now I come to the manner of gathering it, which is reaping.
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IF we haue not scattered, but sowed, wee shall not gather or gleane, but reape;
IF we have not scattered, but sowed, we shall not gather or glean, but reap;
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that is to say, Looke how farre the corne which Husbandmen receiue in Haruest, doth exceede the seede which they did sowe in seede-time,
that is to say, Look how Far the corn which Husbandmen receive in Harvest, does exceed the seed which they did sow in seedtime,
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so farre shall the Ioy which we shall reape, exceede the teares which wee did sowe.
so Far shall the Joy which we shall reap, exceed the tears which we did sow.
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When God suffereth vs to sorrow, he euer keepeth in his hand, and suffereth teares perhaps, to enter into our soules,
When God suffers us to sorrow, he ever Keepeth in his hand, and suffers tears perhaps, to enter into our Souls,
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but not to goe ouer our soules;
but not to go over our Souls;
cc-acp xx pc-acp vvi p-acp po12 n2;
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but in bestowing his mercies and ioyes, hee euer stretcheth forth his hand, & semper, say Diuines, praemiat vltracondignum; He filleth our cup full,
but in bestowing his Mercies and Joys, he ever Stretcheth forth his hand, & semper, say Divines, praemiat vltracondignum; He fills our cup full,
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(2) text (DIV1)
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and maketh it to runne ouer.
and makes it to run over.
cc vv2 pn31 pc-acp vvi a-acp.
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Isai. 40. 12. God is said to measure the waters pugno, with his fist, and to mete out the Heauens palmo, with his spanne.
Isaiah 40. 12. God is said to measure the waters pugno, with his fist, and to meet out the Heavens palmo, with his span.
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By the Waters, you know, in Scripture, is often meant sorrow and afflictions; and by the Heauens, the Ioyes and rewards due to the righteous.
By the Waters, you know, in Scripture, is often meant sorrow and afflictions; and by the Heavens, the Joys and rewards due to the righteous.
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When therefore he measureth out our teares and sorrowes, he doth it pugno, with his fist, that is to say, his hand closed and contracted;
When Therefore he measureth out our tears and sorrows, he does it pugno, with his fist, that is to say, his hand closed and contracted;
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but when hee measureth our Ioyes and consolations, hee doth it palmo, explicata manu, with his span, and open hands: saith our Master;
but when he measureth our Joys and consolations, he does it palmo, explicata manu, with his span, and open hands: Says our Master;
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A little while and yee shall not see me, and againe, a little while yee shall see me, A little while and ye shall not see me, and again, a little while ye shall see me,
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(2) text (DIV1)
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for J goe vnto my Father. for J go unto my Father.
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809
The Apostles were to mourne and fast for the absence of the Bridegroome, and their Master, to wit, all the time of his being dead and buried in the Graue,
The Apostles were to mourn and fast for the absence of the Bridegroom, and their Master, to wit, all the time of his being dead and buried in the Grave,
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and then afterward they were to see him from his resurrection vntill his ascension, or going to his Father.
and then afterwards they were to see him from his resurrection until his Ascension, or going to his Father.
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So there was modicum absentiae, & modicum praesentiae, a little while of his absence, and a little while of his presence;
So there was modicum absentiae, & modicum praesentiae, a little while of his absence, and a little while of his presence;
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but now which of these littles was the greater? that of his absence while hee was in the graue, was fortie houres;
but now which of these littles was the greater? that of his absence while he was in the graven, was fortie hours;
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(2) text (DIV1)
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that of his presence, or conuersing with them, betweene his resurrection and ascension fortie dayes;
that of his presence, or conversing with them, between his resurrection and Ascension fortie days;
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so that for euery houre of his absence, there was a whole day of his presence:
so that for every hour of his absence, there was a Whole day of his presence:
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nay, Jsaiah maketh the one a yeere, annum placabilem, and the other but a day, diem vltionis, Isai. 61. 2. To preach the acceptable yeere of the Lord,
nay, Isaiah makes the one a year, annum placabilem, and the other but a day, diem vltionis, Isaiah 61. 2. To preach the acceptable year of the Lord,
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and the day of vengeance of our God: and the day of vengeance of our God:
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but the Apostle, 2. Cor. 4. 7. hath cut the one so short, and so lengthened and loaded the other,
but the Apostle, 2. Cor. 4. 7. hath Cut the one so short, and so lengthened and loaded the other,
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as he will not haue them come within the compasse of any comparison;
as he will not have them come within the compass of any comparison;
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Our light afflictions which are but for a moment, cause vnto vs a farre more excellent and eternall weight of glory. Our Light afflictions which Are but for a moment, cause unto us a Far more excellent and Eternal weight of glory.
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Let any man shew mee a richer or fuller expression in all Tully or Demosthenes, then this;
Let any man show me a Richer or fuller expression in all Tully or Demosthenes, then this;
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(2) text (DIV1)
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our teares but light, our ioy not onely weightie, but a weight, our teares but momentarie, past as soone as come, our Ioy eternall, euer comming, and neuer to bee gone.
our tears but Light, our joy not only weighty, but a weight, our tears but momentary, past as soon as come, our Joy Eternal, ever coming, and never to be gone.
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What proportion betweene these two? our Ioy then shall be as farre aboue our teares, as reaping aboue sowing; they shall reape.
What proportion between these two? our Joy then shall be as Far above our tears, as reaping above sowing; they shall reap.
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THirdly, wee must take notice of the reapers, they shall reape. Which they? They that did sowe:
Thirdly, we must take notice of the reapers, they shall reap. Which they? They that did sow:
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they shall, and none but they shall: they shall, and good reason they should, because it was they that did sowe.
they shall, and none but they shall: they shall, and good reason they should, Because it was they that did sow.
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And though some that haue sowne in teares, doe complaine of the latenesse or thinnesse of the Haruest, that they haue not reaped in Ioy,
And though Some that have sown in tears, do complain of the lateness or thinness of the Harvest, that they have not reaped in Joy,
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as is here promised, know, that some grounds are later then others, and some yeeres the Haruest falleth later then others,
as is Here promised, know, that Some grounds Are later then Others, and Some Years the Harvest falls later then Others,
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and that God, who is the Lord of the Haruest, in his good time will ripen thy Ioy, and thou shalt reape it:
and that God, who is the Lord of the Harvest, in his good time will ripen thy Joy, and thou shalt reap it:
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and in the meane time, if we trie it narrowly, we shall find the cause in our selues, both of the latenesse of our Ioy,
and in the mean time, if we try it narrowly, we shall find the cause in our selves, both of the lateness of our Joy,
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because wee were too late of sowing our teares; and of the thinnesse of our Ioy, because we did sowe our teares too thin.
Because we were too late of sowing our tears; and of the thinness of our Joy, Because we did sow our tears too thin.
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And if after our sowing of teares we find no haruest of ioy at all, we may be well assured, that either our seede was not good;
And if After our sowing of tears we find no harvest of joy At all, we may be well assured, that either our seed was not good;
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that is to say, our teares none of them which are heere meant, or else some of the mischances is come vpon them, which came vpon the seede that came to no good in the thirteenth of Matthew, either they haue falne by the way side;
that is to say, our tears none of them which Are Here meant, or Else Some of the mischances is come upon them, which Come upon the seed that Come to no good in the thirteenth of Matthew, either they have fallen by the Way side;
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that is to say, they haue been shed for false causes, not vpon true grounds of godly sorrow;
that is to say, they have been shed for false Causes, not upon true grounds of godly sorrow;
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or they haue falne vpon stony ground;
or they have fallen upon stony ground;
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that is to say, onely falne from our eyes, but neuer sunke into our stonie and hard hearts,
that is to say, only fallen from our eyes, but never sunk into our stony and hard hearts,
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and so could take no roote; or else they haue falne among the Thornes, which choaked them;
and so could take no root; or Else they have fallen among the Thorns, which choked them;
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that is to say, the griefe and cares of this present World, which drowne many times our godly teares:
that is to say, the grief and Cares of this present World, which drown many times our godly tears:
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or else the enuious man hath sowne Tares among our teares;
or Else the envious man hath sown Tares among our tears;
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that is to say, false worldly ioyes, which wee, as they sprung vp, did not weede out, till they ouergrew this seed:
that is to say, false worldly Joys, which we, as they sprung up, did not weed out, till they overgrew this seed:
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but let vs sowe this precious seede of teares in a good ground;
but let us sow this precious seed of tears in a good ground;
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that is to say, in a contrite and broken heart, and haue a care, that the enuious man sowe no Tares among them,
that is to say, in a contrite and broken heart, and have a care, that the envious man sow no Tares among them,
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and they shall bring forth a hundred fold; for all they that thus sowe in teares, shall reape in ioy.
and they shall bring forth a hundred fold; for all they that thus sow in tears, shall reap in joy.
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And as all they, so none but they, Psal. 84. 6. Such onely come to appeare before God in Sion, who passe through the valley of Baca, that is to say, teares.
And as all they, so none but they, Psalm 84. 6. Such only come to appear before God in Sion, who pass through the valley of Baca, that is to say, tears.
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And indeed there is no other way to enter into Heauen but by affliction, violence, griefe, and teares.
And indeed there is no other Way to enter into Heaven but by affliction, violence, grief, and tears.
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There are in the new Testament twelue names especially giuen to the Kingdome of Heauen, and the celestial ioy which we hope to reape;
There Are in the new Testament twelue names especially given to the Kingdom of Heaven, and the celestial joy which we hope to reap;
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but looke to them narrowly, and you shall find, that quantum honoris is in euery one of them, tantum etiam & oneris; that as there is pleasure in them,
but look to them narrowly, and you shall find, that quantum Honoris is in every one of them, Tantum etiam & oneris; that as there is pleasure in them,
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so there is toyle and teares likewise, before you can come thither.
so there is toil and tears likewise, before you can come thither.
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Matth. 11. It is called the Kingdome of Heauen: but the Text telleth vs, that it cannot bee taken but by violence. It is called a Heauenly Citie; the Spirituall Ierusalem.
Matthew 11. It is called the Kingdom of Heaven: but the Text Telleth us, that it cannot be taken but by violence. It is called a Heavenly city; the Spiritual Ierusalem.
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But the Apostle, 2. Eph. teacheth vs, that those who are Citizens of this world, cannot be fellow Citizens with the Saints:
But the Apostle, 2. Ephesians Teaches us, that those who Are Citizens of this world, cannot be fellow Citizens with the Saints:
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there is a changing of the Copie, which to flesh and blood is grieuous.
there is a changing of the Copy, which to Flesh and blood is grievous.
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The fourteenth of John, it is called, the House of God, in which there are many dwelling places: but the Gospell telleth vs, that the doore of this house is so narrow,
The fourteenth of John, it is called, the House of God, in which there Are many Dwelling places: but the Gospel Telleth us, that the door of this house is so narrow,
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as wee shall haue much adoe to get into it, Matth. 13. 44. A hid Treasure, but that we must digge very sore for it:
as we shall have much ado to get into it, Matthew 13. 44. A hid Treasure, but that we must dig very soar for it:
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Matth. 13. 46. A rich Pearle; but rated at such a high price, as we must sell all wee haue to buy it:
Matthew 13. 46. A rich Pearl; but rated At such a high price, as we must fell all we have to buy it:
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and that was a grieuous taske to the young man in the Gospell;
and that was a grievous task to the young man in the Gospel;
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Matth. 20. 9. A penny, but it is giuen onely to such as labour all the day long in the Lords Vineyard, Luke 14. 16. The great Supper of the King: but such a one as those who minded worldly businesse,
Matthew 20. 9. A penny, but it is given only to such as labour all the day long in the lords Vineyard, Lycia 14. 16. The great Supper of the King: but such a one as those who minded worldly business,
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as seeing of Farmes, prouing of Oxen, and marrying of Wiues, were not thought worthy of it:
as seeing of Farms, proving of Oxen, and marrying of Wives, were not Thought worthy of it:
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Matth. 25. 21. Our Masters Joy: but into which no man must enter, vnlesse by his toyle and trading, hee hath doubled his talent.
Matthew 25. 21. Our Masters Joy: but into which no man must enter, unless by his toil and trading, he hath doubled his talon.
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Matth. 25. The Marriage of the great King:
Matthew 25. The Marriage of the great King:
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but from whose Marriage-chamber they that sleepe too long, are shut forth. 1. Cor. 9. A prize; but such as no man obtaineth,
but from whose Marriage-chamber they that sleep too long, Are shut forth. 1. Cor. 9. A prize; but such as no man obtaineth,
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vntill hee run to the end of the race 2. Tim. 4. A Crowne of righteousnesse, but none must we are it,
until he run to the end of the raze 2. Tim. 4. A Crown of righteousness, but none must we Are it,
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but those, who with the Apostle haue fought a good fight. And lastly, A Paradise; This night shall thou bee with mee in Paradise:
but those, who with the Apostle have fought a good fight. And lastly, A Paradise; This night shall thou be with me in Paradise:
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but you know how Paradise was guarded, with a guard of Cherubins, Fire, and the blade of a sword shaken, to passe through which guard, it must cost vs some paines and danger:
but you know how Paradise was guarded, with a guard of Cherubim, Fire, and the blade of a sword shaken, to pass through which guard, it must cost us Some pains and danger:
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and besides these twelue, herein the Text it is called a Ioy, but such a one as onely those shall reape, who first sowe in teares:
and beside these twelue, herein the Text it is called a Joy, but such a one as only those shall reap, who First sow in tears:
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So that these men, who trauelling to the Mountaine of God, take not the valley of Baca, that is to say, the valley of teares in their way, but shun it;
So that these men, who travelling to the Mountain of God, take not the valley of Baca, that is to say, the valley of tears in their Way, but shun it;
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and had rather take the way of the flowrie and gawdy Meddowes:
and had rather take the Way of the flowery and Gaudy Meadows:
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So as there is no Meddow in their way, in which they leaue not some tokens of their merriment and wantonnesse,
So as there is no Meadow in their Way, in which they leave not Some tokens of their merriment and wantonness,
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as it is 2. Wisd. They are out of their way, Errant & errant toto coelo, they are wide,
as it is 2. Wisdom They Are out of their Way, Errant & errant toto coelo, they Are wide,
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and as wide as the wide Heauen.
and as wide as the wide Heaven.
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And so much afterwards they themselues confesse in the fifth of Wisdome, Ergo errauimus, &c. Therefore wee went astray from the way of truth;
And so much afterwards they themselves confess in the fifth of Wisdom, Ergo errauimus, etc. Therefore we went astray from the Way of truth;
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as therefore all they, so none but they who sowe in teares, shall reape in ioy;
as Therefore all they, so none but they who sow in tears, shall reap in joy;
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which is the proposition of the text, that by Gods assistance I haue now expounded vnto you.
which is the proposition of the text, that by God's assistance I have now expounded unto you.
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And it is in the number of those propositions, which are conuertible and reciprocal, for as they that sowe in teares, shall reape in ioy:
And it is in the number of those propositions, which Are convertible and reciprocal, for as they that sow in tears, shall reap in joy:
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so it is as true, that those that sowe in ioy, shall reape in teares; if by Ioy you vnderstand worldly ioy;
so it is as true, that those that sow in joy, shall reap in tears; if by Joy you understand worldly joy;
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and by teares, vncomfortable teares here, and desperate weeping and gnashing of teeth hereafter.
and by tears, uncomfortable tears Here, and desperate weeping and gnashing of teeth hereafter.
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Christ himself hath conuerted these two propositions, Luk. 6. 21. for Blessed are you that weepe now, for you shall laugh.
christ himself hath converted these two propositions, Luk. 6. 21. for Blessed Are you that weep now, for you shall laugh.
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So it is in the 25. verse; Woe be vnto you that laugh now, for you shal weep.
So it is in the 25. verse; Woe be unto you that laugh now, for you shall weep.
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And as I told you of our ioy, so I tell you of their teares:
And as I told you of our joy, so I tell you of their tears:
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for they shal find, that their weeping shal as much exceede their ioy, as reaping doth sowing;
for they shall find, that their weeping shall as much exceed their joy, as reaping does sowing;
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al their ioyes are but momentarie, or for dayes, at most, for yeeres:
all their Joys Are but momentary, or for days, At most, for Years:
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but there shall be no end of their Haruest of teares, it shal come in so fast vpon them;
but there shall be no end of their Harvest of tears, it shall come in so fast upon them;
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neuer shall their teares faile to fall from their eyes, nor neuer shall any teare that falleth, bee wiped from their eyes:
never shall their tears fail to fallen from their eyes, nor never shall any tear that falls, be wiped from their eyes:
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and if they should shed but euery yeere that they must remaine in that bottomles valley of teares, one teare, they shall shed more teares then there be drops of water in all the Ocean;
and if they should shed but every year that they must remain in that bottomless valley of tears, one tear, they shall shed more tears then there be drops of water in all the Ocean;
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for though we cannot number the drops of water in the Ocean, yet God can precisely tell,
for though we cannot number the drops of water in the Ocean, yet God can precisely tell,
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how many there are euen to one:
how many there Are even to one:
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but these teares neither God nor man can number, because they are numberlesse and infinite teares, which they shall reape, who sowe in Ioy;
but these tears neither God nor man can number, Because they Are numberless and infinite tears, which they shall reap, who sow in Joy;
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as that Ioy is infinite which they shall reape, who sow in teares.
as that Joy is infinite which they shall reap, who sow in tears.
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And so now by Gods assistance and your patience, I haue cleared my hands of my text:
And so now by God's assistance and your patience, I have cleared my hands of my text:
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They that sowe in teares, shall reape in Ioy. FINIS.They that sow in tears, shall reap in Joy FINIS.
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