Christs Love and Affection Towards Jerusalem, Chapter 2
CHAP. 2.
The reaſon why Chriſt wept.
Doct. 1 THe concluſion which naturally reſulteth and ariſeth out of the premiſes thus laid open, and unfolded, is this: That when Chriſt conſidered and beheld the eſtate and condition of Jeruſalem in regard of her preſent ſinne, and future miſery, it drew teares from his eyes, and made him to weepe for her; and there were divers reaſons and conſiderations moving him ſo to doe: More particularly and eſpecially theſe that follow; namely, to demonſtrate the truth and ſincerity of his love and affection to her, to ſhew the ſerious wiſhes and deſires hee had of her welfare, to let her ſee how unwilling hee was to bring upon her the deſerved puniſhment of her diſobedience, had not her ſinne and his owne juſtice in a manner compelled him to it; to make her ſenſible of the hainouſneſſe of her ſinne, and the greatneſſe of her miſery; and laſt of all, to teach her by his example, what ſhe ought to doe for her ſelfe.
1 To demonſtrate the truth and ſincerity of his love and affection to her, in that hee could weepe at the very thought of her miſery, whom he knew to be a deadly enemy to him. The Ivy which embraceth other things,Cryſol. Anthol. ſacra pag. 233. which cleaveth unto them, and claſpeth ſo faſt about them, that it will not eaſily let goe his hold, is ſaid to weepe and ſhed teares, and it may bee a fit embleme of love and charity; which the more affectionately it cleave to any, the more ready it is to weepe and ſhed tears for him, as Chriſt did here for his enemies. To weepe for the miſery and misfortune of a friend, common humanity teacheth every one to doe it; but to weepe for an enemy, it argues not onelyonly goodneſſe of nature, but alſo abundance of love: corrupt nature would rather have rejoyced and beene glad of ſuch an occaſion, than found out matter of weeping for it; but Chriſt, to ſhew the truth and ſincerity of his love and affection towards Jeruſalem, he melts himſelfe into teares, ſo ſoone as her woefull eſtate and condition offers and preſents it ſelfe to his thoughts. When the Jewes ſaw him weepe for Lazarus aJohn 11.35.death, they could eaſily make this collection, Behold how he loved himbProverb. Graecum. foreign.; and he that lookes on the teares which the ſight of Jeruſalem drew from the eyes of Chriſt, what other concluſion can he inferre but this? Behold how hee loved her. When Ioſephs affection was inflamed towards his brethren, it melts his eyes into fountaines of teares; he could not forbeare weeping, and therefore he makes haſte to get himſelfe into a private Chamber, where this paſſion of love might more freely vent it ſelfecGen. 43.30.: ſo Chriſt here, it pities him to thinke of the aſhes and ruine of Jeruſalem, hee is moved with love and compaſſion towards her; and this love it empties it ſelfe into teares, and makes him weepe fordCornel. I anſen comment in loc. Obſervandum quanta charitate, civitatem ingratam, & ſe perſequentem proſecutus fuerit cùm inter tot fauſtas populi aggratulationes mala civitati ob ipſius coecitatem obventura, re cogitans, adeò eſt miſericordia commotus, ut etiam lachrymas profuderit, non ſuper ſe occidendum, ſed ſuper illam & propter illius exitium. her. When a man ſuffers all manner of wrongs and injuries from his enemies, and is yet content not onelyonly to paſſe by thoſe wrongs, and put up thoſe injuries, but alſo to weepe for the miſery of the parties that offered the ſame unto him; this, it argues a high degree and meaſure of love: ſo it was here with Chriſt; never any that ſuffered more wrongs and injuries at the hands of the Jewes, than he did; yet ſuch is his love unto them, that he is content, not onelyonly to forget all that is done, but even out of a bleeding heart to ſhed forth teares for the ſinne and miſery of thoſe that did it: in him (if ever in any) was fulfilled that of the PſalmiſtePſal. 137.5, 6., If I forget thee O Ieruſalem, let my right hand forget her cunning; yea, if I doe not remember thee, let my tongue cleave to the roofe of my mouth; If I preferre not Ieruſalem to my chiefeſt joy. When David fled from his ungracious ſonne Abſolon, hee climbes up to Mount Olivet, and there hee weepes, every ſtep hee takes he ſheds forth teares f2 Sam. 15.30.; not ſo much for the loſſe of his Kingdome, as the unnaturall carriage of his Sonne towards him; for when his Kingdome was reſtored, the death of his ſonne did ſtill ſo deeply affect him, that he bewailes it with many teares,g2 Sam. 18.33. O my ſonne Abſolon, my ſonne, would God I had dyed for thee, O Abſolon my ſonne, my ſonne: So Chriſt hee weepes here, not for his approaching Death and Paſſion, which hee did foreſee, but for the unnaturall carriage of the Jews towards him, who Abſolon-like, rebelling againſt him, ſaying, We will not have this man raign ever us hLuc. 19.14., did thereby pull upon themſelves that inevitable wrath and indignation, that could not but make any heart to bleed, that had a true ſight and apprehenſion of it; as for his death and Paſſion he did willingy undergoe it: He laid down his life, no man took it away from him, but of his owne accord hee laid it downe iIohn 10.18.; therefore it was onelyonly out of his love to Jeruſalem, that hee thus wept and ſhed teares for her. Wee reade indeed of Iulius Caeſar, that when hee ſaw the Head of Pompy his enemy that was ſlaine in the warre, he wept at the ſight of it; and Scipio Affricanus kCryſol Anthol. ſacra pag 234. Adeò collachrymatus eſt, ut fumantes adhuc cineres, florentiſſimae quondam urbis, oculorum flumine reſtinguere velle videretur.when hee ſaw the flames of Carthage aſcending upward, it drew teares from his eyes; hee could not looke upon it with dry cheekes: Theſe indeed were tokens and teſtimonies of ingenuous and heroicall ſpirits, that could be touched thus with compaſſion towards others; yet all this did ariſe out of a conſideration reflecting on themſelves, becauſe they ſaw in theſe examples what might have beene their owne condition: there was ſome mixture of ſelfe-love in it; but Chriſt was no wayes ſubject to ſuch change and alteration of humane affaires, further than himſelfe pleaſed to ſubmit himſelf unto them; and therefore it was out of pure love that hee was thus touched with the miſery of Jeruſalem, and wept for it.
2 To ſhew the ſerious wiſhes and deſires hee had of her welfare; for theſe teares of Chriſt they are not Crocodile teareslPlin Hiſt. nat. l. 18. cap. 25., who firſt weepes over a man, and then devoures him; nor like the teares of hypocrites, diſſembling, lying, fained teares; but ſuch as declare the truth of his thoughts and intentions, for the good of Jeruſalem; he did not delude her, nor dally with her, when he offered life and ſalvation to her; but his intentions were ſerious, as appeares by this, if there were nothing elſe to ſhew it, becauſe hee weepes, and ſheds teares for the refuſall of it, which plainely ſhews that he was much agrieved, that they ſhould ſell away his rich mercy, and their owne ſalvation at ſo low a rate: for teares they are ambaſſadors ſent from a bleeding heart; they are as it were the very blood of a ſorrowfull ſoulemCyp. l. 2. ep. 7. Lachrymae ſunt Legati doloris. J. Brent. Com. in Iohan. cap. 11. Lachrymae ſunt ſanguis animi vulnerati.; that is, ſigns to ſhew that the heart is deeply affected wth grief, & bleeds within; ſo that although Chriſt had not any abſolute & irreſpective purpoſe of bringing thoſe to ſalvation that periſhed in their ſins; yet he was truly willing that they ſhould have life upon ſuch termes and conditions as it was offered unto them in the miniſtery of the Word, & the Covenant of grace; that is, if they did repent of their ſinnes, and beleeve in him*Pet. Mart. in 1 Sam. Cap. 30. ver. 4. Ita enim cōparati ſumus à natura, ut quemadmodū ſi corpus vulneretur, erumpit ſanguis: ita vulnerata anima, crumpunt lachrymae, lachryma enim eſt ſanguisanimae. Guliel. Par. To. 1. l. de mor. p. 213. Lachrymae enim, ut ait H… ronymus, v… quidam ſanguis ſunt animarū.. Although there be a remnant which ſhall moſt certainly and infallibly be brought to life and ſalvation, yet Gods purpoſe and intention towards the reſt of the world, is truly ſerious, to give them life and ſalvation, upon ſuch conditions as are expreſſed in the Covenant. For to that end God the FathernEſay 65.2. ſtretcheth out his hand all the day long to a rebellious and gain ſaying people, willing to receive and imbrace them, if they would come unto him: God the Sonne calls and invites them,*Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will refreſh you: God the holy GhoſtoRevel. 3.20. ſtands at the doore and knocks, willing to be entertained, if they would open unto him, and ſo much is implyed in that ſpeech of Chriſt to the Jewes,*Joh. 5.40. Ye will not come unto mee that ye might have life: implying, that they might have life if they did come unto Chriſt; he is willing enough to give them life; the reaſon why they miſſe of it, is, becauſe they will not come unto himpAug. lib. 3. de l. arb. ca. 19. Non tibi deputatur ad culpā, quod invitus ignoras, ſed quod negligis quaerere quod ignoras: nec illud quod vulnerata membra non colligis, ſed quod volentem ſanare contemnis. in the uſe of thoſe means which he hath appointed to bring them to life and ſalvation.
3. To let her ſee, how unwilling hee was to bring upon her the deſerved puniſhment of her diſobedience, if her ſin, and his owne juſtice had not in a manner compelled him to it. When loving Parents lament and bewaile the untimely death of their children, that would not be counſelled and ruled by them; it is a ſigne they did not deſire they ſhould come to ſuch an end: when the carefull Phyſitian weepes for his ſick patient, that would not follow his advice, for the recovering of his health; it is a ſigne he doth not deſire hee ſhould die of that diſeaſe: So when Chriſt weepes for the deſtruction of Jeruſalem, it is a ſign how unwilling he was of himſelfe to have it deſtroyed; he entertains no thoughts of her deſtruction, till he be provoked by her ſins; and when there is no other remedy, but that juſtice muſt have her courſe, it fetcheth teares from his eyes, to give way unto it*Gualt. com. in Luc Hom. 176. Non fingamus nobis talē deū qui ut ſanguinarii tyranni ſolent, hominū interitu delectatur, quis enim hoc vel cogitet, qui Chriſtū reprobae gentis, & ad omnem impietatem devotae urbis, lachrymis proſecutū fuiſſe audit? Stel. com. in loc. Tardus eſt Chriſtus in poena inferēda, & illam lachrymis manantibus pronūciat, et quaſi coactus ingerit.. He puniſheth not willingly, neither takes he delight in afflicting the children of men qLam. 3.33.. Hence it is, that when his owne juſtice and the ſins of his people call for puniſhment, it puts him to a ſtand, he is at a ſtrife and contention within himſelfe what to doe; ſo contrary it is to the native propenſion of his loving kindneſſe, that he cannot tell how to goe about it. How ſhall I give thee up, O Ephraim? How ſhall I deliver thee, O Iſrael? How ſhall I make thee as Adma? How ſhall I ſet thee as Seboim? My heart is turned within me, my repentings are rowled together. I will not execute the fierceneſſe of my wrath, I will not return to deſtroy Ephraim, for I am God and not man rHoſea 11.8.. Hereupon it is, that puniſhment in Scripture it is termedſEſay 28 21. Gods act, and his ſtrange act, his worke, and his ſtrange work, tHieron in loc. Non eſt opus Don ini perdere quos creavit, et quod ad crudelitatem magis quàm ad clementiam pertinet, et non eſt opus ejus punite peccantes, ſed peregrinum et alienum ab eo, ut puniat qui ſalvator eſt, &c. Tremel. in loc. Chriſtus ne reproborum exitio ſimpliciter delectatur. Toſſan. com. in loc. Confirmat hic locus Deum invitum accedere ad ultionem, niſi quatenus id ejus juſtitia poſtulat, ut impoenitentibus poenas infligat.Implying, that mercy and kindneſſe, it is Gods proper worke, there is no more required to the exerciſe of it, than what is to be found in God himſelfe; but puniſhment and deſtruction, that is Gods ſtrange work, as if it were ſcarce agreeable to the bleſſed nature of his ſoveraigne goodneſſe; it is opus ſuum alienum, ſo his work, that another alſo hath a hand in it; it cannot come from him alone, but by occaſion of the creatures diſobedience: for judgement and mercy, they come from God, as hony and the ſting doe from the Bee: the Bee affords hony naturally, but ſtings not, unleſſe ſhee be provoked: ſo it is naturall to God to ſhew forth his goodneſſe, but not to inflict puniſhment, unleſſe he be provoked. And the reaſon is, becauſe the motive of ſhewing mercy, it is in God himſelfe; he hath it within him, in the goodneſſe of his nature; but the motive of inflicting puniſhment, it is in mans ſinne, which provokes him to it.uValer. Max l. 5. memorab. c. 1. Valerius Maximus reports of Marcellus, that when he came againſt Syracuſe, a City of Sicilie, he wept, to think of her ruine and deſtruction; which makes the Father ſay of him,xAug. lib. 1. de civ. Dei, cap. 6. Quod ante ejus ſanguinē, ſuas ille lachrymas effuderit. That he could not think of drawing her bloud, but firſt it makes his owne heart to bleed with pitty and compaſſion, and tears to trickle downe and fall from his eyes: So it was here with Chriſt: he could not think of drawing the bloud of Jeruſalem, by the Roman ſword, but that very thought it firſt drawes teares from his owne eyes; ſo unwilling hee was to have had that puniſhment inflicted upon her, had he not beene in a manner compelled unto it by her ſin.
4. To ſhew the hainouſneſſe of her ſinne, and the greatneſſe of her miſery; the hainouſneſſe of her ſinne appeares by this, that it could not be ſufficiently bewayled by any teares, but ſuch only as fell from the eyes of God himſelfe yJo. Brent. com. in Luc. Hom. 31. Cette horribile ſit oportet quod Chriſto lachrymas extorqueat.. Had all the creatures in heaven and earth ſhed teares continually in great abundance, it had not beene a ſufficient ranſome for one ſinne: it is onelyonly the teares of Chriſt that were thought ſufficient by the wiſdome of God, to ſatisfie the wrong that ſinne had done to Divine juſtice. If one man ſinne againſt another, the Iudge ſhall judge it; but if a man ſinne againſt God, who ſhall plead for him z1 Sam. 2.25.? Who? Surely a meere creature may not doe it; onelyonly the teares that fall from the eyes of him that is God, as well as man; theſe are ſilent orators to plead for him. And againe, this, it doth abundantly ſhew the hainouſneſſe of ſinne, becauſe it is that onelyonly that makes the God of heaven and earth to weepe for it. If yee looke into all the reſt of the creatures that God made, ye ſhall ſee that all in their kind, they yeeld ſome delight and contentment to God;aPſal. 104.31. He rejoyceth in all the workes of his hands: onelyonly man whom of all other creatures he made for himſelfe, that hee might take pleaſure and delight in him; hee onelyonly fetcheth teares from the eyes of God. God made a number of other creatures, but never repented of any that he made, ſave onelyonly man; but of man it is recorded in ſacred Writ,bGen 6.6. It repented him that he made man upon earth, and he was ſory in his heart. Such is the hainouſneſſe of ſinne, that it cauſeth repentance in heaven, and fetcheth tears from the eyes of God himſelfe; and happy was it for us, that Chriſt would be pleaſed to ſhed tears for it; had not he found a time to weep for it, we might have ſpent all our time in that infernall lake, where there is nothing elſe but weeping and wailing and gnaſhing of teeth. His weeping was the cauſe of our rejoycingcAug. Ser. 104. de tem. Lachrymae Domini, gaud… mundi.; if we enjoy any occaſions of gladneſſe, we may thanke his weeping for it; who asd2 Cor. 8.9. he became poore to make us rich, and ſuffered death to reſtore us to life; ſo hee was made ſorrowfull to make us joyfull, he weepes to fill us with gladneſſe.
Againe, this weeping of Chriſt for Jeruſalem, as it ſhewes the hainouſneſſe of her ſinne, ſo alſo the greatneſſe of her miſeryeStel. com. in Luc. pa. 234. Saepiſſime in V. T. Prophetae praedixerunt, calamitates & inf…rtunia populo Iſraelitico evē tura, non verbis ſolū ſed operibꝰ & ſignis exterioribus: ut 1 Sā 15 27. 1 Reg. 11.30. Jer. 19.11.28.10, 11. Ezek. 5.1. ſic in praeſentia Chriſtus &c. oſtendit per has lachrymas, aliquando fore ut Hieroſolymitani, licet nunc rideant, non mediocriter defleant.: for the teares of Chriſt they were precious tears, of more worth and value, than like water to be ſpilt upon the ground; the teares of Gods owne people, they are ſo precious, thatfEſay 25.8. Apoc. 7.17.21.4. God wipes them off their faces with his owne hand, andgPſal. 56.8. puts them up in his owne bottle. But thoſe teares that fall from the eyes of God himſelfe, muſt needs be farre more precious; and therefore had not the miſery of Jeruſalem beene ſuch, as would make any heart to bleed that did fully comprehend the dimenſions of it; ſurely, Chriſt would never have wept ſo much, nor ſpent ſo many precious teares upon herhBern. Ser. 3. in Rom. palm. Non ſolis oculis, ſed quaſi membris omnibus fleviſſe videtur, ut totū corpus ejus quod eſt Eccleſia, totius corporis lachrymis purgaretur.. His weeping ſhewes that her miſery was ſuch a tranſcendent and ſuperlative miſery, as was more than enough to make both his eares to tingle that did but heare of it, and both his eies to fall out with weeping, that did but ſeriouſly conſider it in his heart, and ſteepe his thoughts in the meditation of it.
5 To ſhew Jeruſalem what ſhe ought to doe: as Gedeon ſaid to his Souldiers,iJudg. 7.17. Looke on mee, and doe likewiſe; ſo this very action of Chriſt ſpeakes to Jeruſalem in the ſame language: his weeping bids her weepe: kJo…n 13.15.I have given you an example that you ſhould doe as I have done. The actions of Chriſt they are our inſtructions: every true Diſciple of Chriſt muſt write after the copie that he hath ſet him;Hilar. Pictavien. de Trin. l. 10. Chriſtus non ſibi flevit, ſed vobis. Aug. in Io. Tract. 49. To. 9. Quare flevit Chriſtus, niſi quia hominē flere docuit? Gerb. com. in loc. Sunt lachrymae invitantis, ut nos quoque lachrymas profundamus. when hee lookes upon the teares of Chriſt, he muſt learne to weepe as he did; yea Chriſt himſelfe bids him doe it in his owne words,lLuke 23.28. Weepe not for me, but weepe for your ſelves. And good reaſon, for it was our ſinnes which made him to weepe; he had no matter of weeping in himſelfe, but wee have; and therefore if he wept for ſinne that knew no ſinne, much more ought every one to weepe for ſinne, that is guilty of it: as the drops of raine doe excavate and make hollow the hardeſt rocks; ſo the teares of Chriſt ſhould mollifie and ſoften the rockie and flintie hearts of men, and melt them into penitentiall teares; if they doe not, theſe will riſe up in judgement againſt impenitent ſinners, and condemne them, becauſe Chriſt in ſhedding ſo many teares for ſinne, ſhewes unto them, that if it were poſſible for them, it were too little to lament and bewaile them, even with teares of bloud.