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NExt we adde Reasons, not for Confirmation, but Ma∣nifestation of this Truth: For see∣ing Grace doth not abolish, * 1.1 but perfect Nature, Naturall Reason must then do seruice & homage to Grace; bringing into captivi∣tie, as every thought, to the O∣bedience of Christ, so this also, That the most Regenerate are most inclined to Weeping.
First because the most Regene∣rate have a renewed Apprehen∣sion, cleerely to discerne be∣tweene the best and the worst things: For being purified by Faith, * 1.2 Per fiaem fit in nobis Appre∣hensio timoris, Faith worketh in vs the Apprehension of Feare. Although the Lord enlightneth every one that cometh into this world with the Light of Rea∣son (wherein the very Angels exceed vs not, * 1.3 as Augustine saith considently, though Acumine sensuum, In quicknesse of senses they doe exceed vs) yet hath he appoynted Precepts and Rules to guide Reason, which if man follow, hee doth well; But if not, nothing well. The Rules being Spirituall and Supernatu∣rall, the Naturall man receiveth them not (being the things of
the Spirit of God) for they are foolishnesse vnto him, * 1.4 neither can he know them, because they are spiritually discerned; But the Regenerate having received, not the Spirit of the world, but the Spirit which is of God, doe know that generally Mankinde is in bondage to sensuall Wise∣dome, & commonly frame their lives thereby: Yea that the Sway of this knowledge, is so mighty, that in many plaine and euident causes, of good and euill, the poore ruines of reason, which are the remnants of Gods Image in the soule, are put out of countenance, in so much that many times, by Men of vnder∣standing, for feare or flattery, Evill is embraced for Good, and Good for Evill. Now though this seemeth not strange to the Regenerate, because they
know, * 1.5 Senuisse iam Mundum, & non illis viribus stare quibus prius steterat, That the World is be∣come weake through age, and is not so strong as it hath bin; yet what greater Reason to weepe can reasonable men have then this generall mistaking of Good and Evill, throughout al most the Passages of this life; And that in those very Instincts, which are left as the Principall Guides of Reasonable man, by which his naturall estate is con∣tinued, and without which, mankinde being yeelded vp to the guiding of his naturall Cor∣ruption, must needs have ruined and destroyed it selfe: There∣fore the Regenerate knowing that, * 1.6 Nihil est foedius risu irrisione digno, There is nothing more lothsome then laughter, worthy to be laughed at, and that most
men follow the worst things, insomuch that as they come in∣to this world blind, so they goe out, neither knowing, nor ca∣ring, nor asking, what they have to doe here, nor what is chiefly good for them while they bee here; And that for the most part they doe what they see done, or what their owne Lust will have done, spending their time in Custome or Concupis∣cence; It would melt a heart of stone into Weeping to thinke how the Demeanour or rather Misdemeanour of our present estate, doth declare that wee are here met together to no other purpose, then to play the Wret∣ches and Fooles; As if it were our appointed taske to labour for Vanity, to bee imaginarily pleased, but really tormented and eternally.
Secondly, the most Regene∣rate are most molested in this life with continuall conflicts; Wherein Preces & Lachrymae ar∣ma sunt Christianorum, * 1.7 Weeping and sighing, and Groning are their only Armour of Defence and Offence, the only Weapons of their spirituall Warrefare, by which they obtaine both safetie and Victory. For the most fiery Anger hath often beene quench∣ed with Weeping, the most stony hearts of most cruell Tyrants have beene mollifyed with Weeping; And as many drops doe soften hardest stones, so many Teares have softened the rigour of severest Iudges, and tyed the Tongues of all Accu∣sers: * 1.8 Therefore Cyprian exhor∣teth, Incumbamus gemitibus
assiduis, & de precationibus crebris; haec enim nobis sunt arma caelestia, quae stare & perseuerare nos fortiter faciunt; To bend our selues care∣fully and continually to Wee∣ping and Praying; for these are our heavenly Armour, which make vs stand and persevere vn∣to the end. Weeping in all the suites of the Saints hath proved so strong an Aduocate, that sel dome hath it let any suite fall, a∣gainst whomsoever it pleadeth: Sure I am whensoever with Wee∣ping wee sue vnto God in our Devotions, though our case seeme most perilous and paine∣full to men, it is most pitifull and powerfull with God; And when our selues seeme most for∣saken, wee are most victorious: When wee perfume our Pray∣ers with this Water of Life; we purchase the fauour of God, and
repeale the sentence of his In∣dignation: Whereas when Wee∣ping ceased, it were easie to give instance, that the Heavens be∣came like brasse, at the losse of so precious Waters, and the Earth like Iron, at the absence of so fruitfull showres; For as by the Teares of the Godly are declared the first sparkes of their Fearing the Lord; So their Teares are Tokens of the Lords Love to them. Till Death there∣fore close vp their Eyes, they never leave Weeping; And then in Weeping are their Soules cary∣ed vnto the Haven of ever∣lasting Rest; That as by Wee∣ping they first passed from Sinne to Grace, so is their Weeping, Mundi melioris origo, Their Passage from Grace to Glory. Thus although, * 1.9 Grandis sit labor, grandius tamen est praemium, esse
quod Martyres, esse quod Apostoli, esse quod Christus est, Great bee our paines, yet greater is our re∣ward, to bee what the Martyrs are, to be what the Apostles are, to bee what Christ is, who all Wept in this Valley of Teares. But wee should seeme to speake swelling words, if wee continue in the clouds of Generalities; And if wee should descend to some solid particular Examples, it were infinit (though easie) to demonstrate that Weeping con∣quereth most, when it complai∣neth most, and comman∣deth most imperiously, when it entreateth most humbly: Ther∣fore our Teares are, * 1.10 Arma divi∣na, & tela quae nesciunt vinci, The armour of God, and Weapons which cannot faile vs. For what the Apostle saith of the fruits of Faith, may likewise bee said
of the Teares of the Faithfull, who through Weeping subdued kingdomes, * 1.11 wrought righteous∣nesse, obtained Promises, quenched the violence of the fire, escaped the edge of the sword, out of weaknesse were made strong; Nay in all things wee are more then Conque∣rours through him that enables vs to Weepe.
Thirdly, The most Regene∣rate, are most replenished with Grace, and therefore most en∣clined to Weeping. They are filled with all the fulnesse of the Grace of God, Ephes. 3.19. Though not with the Essence or essential Vertue of Grace, * 1.12 (as A∣quinas speaketh) which is proper onely to Christ, yet with a cer∣taine Intention and Extention of
Grace, according to their con∣dition and capacity; Therefore as the Faculties of the Soule doe proceed from the essence of the Soule; So Weeping doth proceed from that Grace of God, * 1.13 which is in the very Essence of their Soules as in it proper Subiect, and not in any particular Facultie of their Soules. As Vessels full of liquid substances are aptest to distill the Liquor that is in them; So the Vessels of Gods Mercy pre∣pared vnto Glory, are readiest to discover the good Treasure of their hearts, by their propen∣sion to Weeping. Thus when the Lord powred vpon the house of Da∣vid and Inhabitants of Hierusalem the Spirit of Grace and supplicati∣ons, they powred out Teares for him whom they pierced: But it was the deadly and indelible Iniquitie
of the Iewes, That when the Lord called to Weeping, and mour∣ning, and baldnesse, and girding with Sacke-cloth; there was no∣thing but Ioy and gladnesse, slaying Oxen, killing Sheep, eating flesh; and drinking wine, Isa. 22.12.13. Sanctified Weeping is a wash∣ing of Sinne, and the Regene∣rate know, * 1.14 that, Opus est quotidi∣ana sanctificatione, vt qui quotidie delinquimus, delicta nostra sancti∣ficatione assidua repurgemus; We have need dayly to bee sanctifi∣ed by Weeping. If vnfained Passions in the Soule of naturall men will soone worke effects in the body; Because the Soule and Body are so firmely and fa∣miliarly vnited together, that whatsoever Ioy or Griefe hap∣peneth to the one, it is presently communicated to the other: Much more doe the Soules of
the Elect made free from Sinne, * 1.15 impart to their Bodies this ser∣uice of righteousnesse, whose Bodies are not Mistrisses but Handmaids; Weeping when their Soules are affected, as may bee exemplyfied in all the fruits of the Spirit, mentio∣ned, Gal. 5.22. For as Love can∣sed Abraham to weepe for Sa∣rah, Genes. 23.2. As Ioy caused Ioseph to Weepe, when his bow∣els yerned vpon his brother Beniamin, Genes. 43.30. As Peace moved Iacob and Esau to Weepe at their meeting, Gen. 33.4. So every Grace is mani∣fested by Weeping Eyes; * 1.16 for Spe∣culum mentis est facies, & taciti oculi cordis fatentur arcana, The face is the mirrour of the minde. And the dumbe eyes of the Re∣generate shew the secrets of their hearts. And it is a part of
the Spirits Intercession for vs to helpe our Infirmities with gro∣nings, * 1.17 which cannot be vttered, otherwise hee dwelleth not in vs: So that without this Wee∣ping, Man is, Nec quicquam nisi pondus iners, Nothing but moo∣ving Rubbish.
Fourthly, The Regenerate have renued affections, tenderly taking compassion on the mise∣able condition of others. For every one knoweth that Teares proceed most from the Foun∣taine of Mercy, but chiefly in Love, for with the same eyes that wee love, with the same we Weepe, * 1.18 said one. As many times such is our owne Condi∣tion, that, In solis gemitibus & Lachrymis est nobis aliquantula requies, Our Weeping onely doth
diminish the anguish of our mi∣series, * 1.19 because (saith Aquinaes) It is a contentment to man to doe an Act befitting the estate wherein hee findeth himselfe, and nothing doth agree better with the condition of a misera∣ble man then Weeping; * 1.20 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our very Teares are a comfort to vs. And because as by Weeping wee cast out that which affli∣cteth vs, and empty that hu∣mour which oppresseth our hearts, and thus finde ease in our owne afflictions: So our Weeping is sweete and comforta∣ble even to those whom we de∣sire to cōfort, by Sympathy, fellow feeling, and Compassion; therefore saith the Apostle, Rom. 12.15. Weepe with them that Weepe; Because even by nature those that groane vnder any burden
of Affliction feele his hand sweete, which laboureth to dis∣charge them. So that in Huma∣nitie as well as in Divinitie it is true, * 1.21 that, Sicut comes Poenitentiae Dolor est, ita Lachrym•• testes Do∣loris, As Griefe is the compani∣on of Remorse, So Teares are testimonies of Griefe. And not only every good eye will ex∣presse his Griefe, for those that be in distresse, because there is no Accident of humane calami∣ty which is not incident to our selues; but it is so naturall for a man to feele Compassion, when others like himselfe doe suffer, that there is none so wicked, or worthy of death, but men doe pitie him, when hee is at the point to die. Hence it is, that a Friend from whom Pitie
More 〈◊〉〈◊〉 Lachryma Sol•• madentis ount,
Wresteth Teares as the Sun
(melteth the Snow) in the midst of the misery of a comfortlesse Soule) doth mitigate and mol∣lifie his Calamitie, how great soever: For, * 1.22 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The sorrow∣full are comforted, when friends condole their Sorrows, saith the Philosopher: Whereof hee yeeldeth two Reasons; One is, for that naturally they who groane vnder any burden feele his hand sweete, which laboureth to dis∣charge them, or which helpe to support them; But friends that endeauour by Weeping to ease them (as it were) of the burden, which presseth them downe, doe sweeten their paine, and make them endure their Af∣fliction, with more Constancy and Resolution: Secondly, for that they seeing their friends participate with their Griefe,
know thereby that their Affecti∣ons are sound, and that they love them entirely, which is the sweetest thing that may happen in this life; For by Nature wee desire, if wee cannot bee relie∣ved, yet to bee pitied, to see some who condole our Misery, who wish vs well, who want not Will, but power to relieve vs. Wherefore these (I hope) or the like Grounds, derived from the Principles of Nature, may perswade vs, That the most Regenerate are most in∣clined to Wee∣ping.
Aquin. 1, 1, 8, 3. 2 Cor. 10.5.
Aquin. 2, 2, 7 A. I. C.
Cont Aea. dem. l. 2. c. 7.
1 Cor. 2 14.
Cypr. a•• Demet.
Aug. contr. 〈◊〉〈◊〉. l. 1. c. 5
Ambros.
Cypr. ••pist. ••7.
Hier. ad 〈◊〉〈◊〉.
Cypr. Epist. 26.
Hebr. 11.3••, 34.
Aquin. 3.7.10. O.
Aquin. 12.110.4.1.
Cypr. de O∣rat. Domin.
Rom. 6.18.
Hierom ad Fursam.
Rom. 8.26.
Calpur. Flace{us} De∣clam. 16. Aug. Conf. 4.4.
Aquin. 12. Q 38. A. 2. c.
Matar. Hom. 15.
August. Hom. 50.
Arist. Eth. lib l. 9. c. 11.