of a man but it is placed in a deepe hole as water in a Fountaine and also hath a lid to couer it and a brow to shelter it thereby noting to vs that the eie must be preserued not blinded with gifts or sinister respects Veiles which hinder the eies of Gouernors from beholding a Cities enormities I am not ignorant of the veiles or couerings that may hinder your eies from beholding the enormities of this Citie I will not tax you with any only I will shew you them that when you see them you may examine your selues concerning them The first is Ignorance which is the ground of all Errors and not the mother of Deuotion 1. Veile is ignorance of the Cities vices as the aduersary teacheth yet not of God nor of his truth For that you cannot nay I dare boldly say bee not ignorant of Your knowledge is great yea wonderfull great in this respect farre exceeding all other Nations the Lord make it as good as great But the ignorance I speake of is of the vices and sinnes of this Citie for surely if you knew them your eies could not bee restrained from beholding them that your hearts might the more be encouraged to punish them Yet why doe I say you are ignorant of these things Me thinkes it is impossible you are not Strangers in Israel but borne and bred where these things haue lodged Were you therefore as deafe as an adder your eares could not chuse but tingle long agoe with these reports if they haue not now God grant they may and not onely now but euery day till a reformation be made 2. Veile stupiditie The second veile or couering is stupiditie or blockishnesse which is ingendred most commonly by gluttony and drunkennesse for when a man is ouer-charged with Gods good Creatures they doe so stupifie his nature and dull his spirits for the time that he is not fit for any action either in his publike or priuate calling When the belly is full the bones would be at rest is the ancient Prouerbe therefore so receiue the creatures of God that by them you may the more cheerefully performe that worke and execute that place whereunto the Lord hath called you When the Israelites were full they forgot that God that made them When Belshazer was ouer-charged with Wine his Kingdome might haue run at randome And when the Glutton was cram'd with delicates Lazarus was forgotten most true therefore is this saying That the body being ouer-charged is not fit for any imployment for the creatures of God being receiued immoderatly so stupifie and dull the whole Man that it makes him forget both God and goodnesse himselfe and others life and death heauen and hell and all things else that is needfull for a Christian to ponder But why doe I rest here since venter non habit aures the belly hath no eares and what is spoken vnto it is no more then stones cast against the wind or men fighting with the ayre Passe we therefore from this second veile and come we to the third The third veile or couering 3. Veile is delights is wallowing in delights and pleasures as hawking hunting dicing carding bowling shooting drinking sporting with the like not that I condemne the lawfull vse of lawfull things but the abuse of them as in vsing them at vnlawfull times and seasons and vnlawfully It was wel said by a good Diuine that we must play no longer then we can pray Can we pray an houre then in lawfull exercises we may sport an houre but if a minute wee cannot pray we haue no libertie to spend a day nor the least part of a day in any exercise whatsoeuer Gen. 34.1.2 When Dina went from praying to playing she lost her virginity When Dauid tooke libertie to sport with his neighbours Wife hee brought Gods iudgements vpon his Kingdome When Sampson lay bathing himselfe vpon the lap of his delights 2 Sam. 11.4 12.10 Iudg. 16.20 Iudith 12. 13 Chap. hee was betraied into the hands of the Philistims and when Holofernes was rauisht with conceit of pleasure he should enioy with Iudith lost his head by the hand of Iudith For neuer was there any that wallowed long in delights but smarted soundly in the end It is so thicke a veile that no misery or mischiefe can be discerned though neuer so neere thorow it Dina saw not Sechem Dauid discerned not the sword Sampson dream't not of the Philistines nor Holofernes perceiued not the intent of Iudith he that eates Hony thinks not of the sting because the sweetnesse delights his palat and he that wallowes in delights and pleasures thinkes omnia bene all is well because he enioyes his hearts desire but as he that loiters when he should not shall smart when he would not so that Magistrate that beholds no iniquitie for delights and pleasure shall one day feele much misery and that beyond measure vnexpressible by the tongue of man 4. Veile is feare â—r cowardlinesse The fourth veile or couer of the eie is feare and timorousnesse which we commonly call base cowardlinesse when you would behold to punish but dare not because they are rich men or great persons therefore if you should prie into their faults they perhaps would sit vpon your skirts when you would receiue kindnesse of them This veile is iust like the plastering of hypocrisie or a strong man with a cowards heart whose voice is euer One good turne deserues another or like the Theefe Say nothing of me and I will say nothing of thee or like the greedy Cormorant whose onely aime is for his owne gaine saying I am contented to passe by your offence and to winke at this your fault onely doe me such a courtesie when you goe vnto the Court But know all you that harbour such intents within your breasts that if you see and feare to strike God will not feare to see you smitten with all those plagues woes and curses threatned in his holy Word What though they be your friends it is a happy losse to lose the friendship of man to win the fauour of God What though they may doe you a kindnesse God must doe you a greater or good it had beene you had neuer beene borne What though they may stand you in stead in time of extremitie God must stand you in more when the world forsakes you or else woe bee to your soules in death and iudgement What though they be great and threaten to remember you God is farre greater and will not forget you when the memoriall of them is rooted out of the earth therefore plucke vp your courage draw out your sword cut downe iniquitie wheresoeuer whensoeuer or in whomsoeuer you finde it Stand not like that Abomination of desolation mentioned by Daniel Dan. 9.27 Math. 24.15 neither passe by the enormities of this Citie with those sugred words of Elie This ought not to bee so my sonnes this ought not to be so but
to these people lest the Lord doe free them from the Egypt of this world before wee haue learned to lament our sinnes Excuse for not weeping Some there are that could finde in their hearts to weepe yet dare not and onely for feare of hurting the eye But alas this bucket will draw no water nor this excuse free the sinner from sorrow Christ had more walls to stop his passage to vs and shall such a slender hedge keepe vs from drawing neere to him by repentance Be it granted that the teares hurt the eie yet who will not hurt one member for the good of all rather then to cherish that and indanger the whole body If thy ere offend thee Matth. 5.29 30 Christs counsell is to plucke it out for better it is to enter into heauen with one member lost then into hell fire with all Be it therefore that it hurt the eie Houle and lament yet if it hurt the eie naturall it cures the eie spirituall healeth the soule finally and pleaseth God perpetually Teares The effects and nature of teares comparatiuely as one Diuine saith are hot and moist hot to warme the cold conscience moist to mollifie the hard heart They are salt and wet salt to season the soule wet to cleanse the conscience They are bitter and sweet bitter to waine vs from the world as Wormewood the Infant from the dug sweet to season all our sorrowes and to turne them into ioyes In a word they are a sword and a salue a sword to cut the soule from sinne a salue to cure and heale the soule againe Feare not therefore to shed teares since they are of such qualitie for if the world were truly perswaded of the benefit true teares doe bring they would not bee hindred from weeping Royard obserueth six properties of true teares First they doe Purgare purge the soule Plainly they are six Roy. in Pest for as raine distilling from the clouds clarifies the aire so the teares of the penitent purifies the heart it makes the tongue to pray the tongue makes the heart to relent the heart makes the man to repent repentance can neuer be begun continued and ended without many teares which cannot cease till the heart be purged I remember a certaine King had an Oxe-stall which had not beene emptied of many yeares at last was growne so soule that it was thought men could hardly make it cleane in a life time The King perceiuing that presently considered that if he could bring the Riuer which ran hard by his house to runne thorow it that then it would quickly be cleansed No sooner was this thus conceiued in his minde but hee presently put it in practise and at last with much labour and cost brought the riuer to runne thorow the oxe-stall with a very swift current which riuer in three daies cleansed that house and carried all that filth away which otherwise could hardly euer haue beene cleansed euen so that heart of ours which would aske a like time to cleanse by hearing reading praying and receiuing will in a short time be purged if teares be but ioyned with these for true teares runne with such a forceable current that they will suffer no putrifaction to rest long in the heart vncarried away as Peter Dauid Marie Magdalen with many more can witnesse Secondly they doe illuminare open the eies for true penitentiall teares are as a soueraigne salue making the stiffe lid pliable and will eat out the web that hinders the sight of Mercy for Mercy is obscured where the eie is vailed and the eie is vailed where sinne raigneth but as the raine powring from the Clouds clarifies the aire and alaies the dust by which a man may see farre both forward and vpwards euen so true teares alaies the dust of sinne and that mist of despaire inabling a man to see farre into Gods wonderfull mercies promised in Christ to his soule Thirdly they do Corroborare strengthen the man for these teares doe inable a Christian to incounter with Satan and to wrestle with Christ nay to conquer Satan and to ouercome Christ First they doe conquer Satan witnesse our Sauiour who by strong cries and teares receiued strength from God his Father to vanquish Satan Death and Hell for hee triumphed ouer them all vpon the Chariot of his Crosse Secondly they ouercome Christ witnesse Iacob who by weeping and praying had power ouer the Angell Hos 12.4 14.6 for as the dew of the Lord maketh Israel to grow as the Lilly and to fasten his roots as the trees of Lebanon so will true teares make a man strong in the Lord. Fourthly they do Laetificare reioyce the soule and that both by making it fruitfull acceptable to the Lord. First by making it fruitfull for as the water which falls from heauen nourishes the earth comforteth the dry ground making it able to send forth fruit which reioyceth the heart of the sower euen so true teares causeth the heart to send forth much good which will reioyce the man in the Winter of aduersitie and temptation Secondly it maketh a man acceptable in the sight of the Lord witnesse Maries teares which preferred her to Christ before all Marthaes dainties could her selfe besides they bring a blessing and a ioyfull haruest a blessing Matth. 5.4 Psal 126.5 For blessed are those that weepe they shall be comforted a ioyfull haruest For they that sow in teares shall reape in ioy Fiftly they doe Eleuare vp for as Noes Arke the more the water increased the more it was eleuated euen so the more that teares abound the more is the heart raised and the affection set vpon God Sixthly and lastly they doe Impetrare quicquid vult obtaine whatsoeuer good a man would at the hands of God witnesse Hezekia vpon whose teares the Lord delaies not to send vnto him the Prophet Esay to remoue his feare Esay 38.5 Psal 116.7 8. and assure him of his desired wishes And Dauid in danger of death and in doubt of falling comming to the Lord with teares in his eies was freed from the one and stood vpright vpon the other so that his soule returned to that rest for which it longed Doctr. Christ weeping for our sinnes not his owne we should weep for others sins Thirdly if Christ weepe for our sinnes wee are taught to weepe one for another It is a dutie of loue that Christians owe to weepe one for another If they were to loue none but themselues then were they to shed teares for none but themselues But we are commanded to loue our neighbours as our selues therefore must weepe for other as for our selues It hath beene the practise of Gods Church from the beginning and ought not to be left in the declining age The ancient custome of the Iewes which still they doe retaine was to rent their clothes at any blasphemy spoken by others Ieremy when he saw the wickednesse of his people was vexed Ier.
it is not in our time as it was in the daies of Ieremy Iere. 48.10 that cursed is he that keepeth backe his sword from bloud but blessed is he that spareth and blessed is he that saueth For those whom you judge are they not your Brethren Yea and that from the very wombe Mal. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hauing one Father which is the Lord in heauen and one Mother which is the Church on earth A Magistrate in doing justice may be guiltie of iniustice and subiect to Gods iudgement failing in the end and manner 2 King 9.25 26. Hos 1.4 therefore when you pronounce judgement vpon any looke it bee done with an vpright heart and to the glory of God otherwise whilst you giue sentence against man the Lord giueth sentence against you Iehu King of Israel executed the judgements of the Lord vpon the house of Ahab according to all the word of the Lord yet himselfe is threatned to be punished because he did it with a cruell and bloudy affection The worke was good but his heart was euill the deed done was righteous but the manner of doing it was corrupt for he respected not the glory of God but his owne reuenge which made the Lord to visit him and his house and all Israel for it See therefore not onely what you doe but also to what end and purpose you doe it Bee not vnlike the Lord your God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Father of mercies 2 Cor. 1.3 But when you iudge let clemency shine forth knowing that one day you shall bee iudged your selues and what measure you giue vnto others shall bee rendred at the last by the Lord vnto you againe It is time to gather vp all my broken fragments into one basket and to winde vp all my ends vpon one clue therefore let my last conclusion be your exhortation Hierusalems destruction our instruction and a fearefull Felix quem faciunt to all those that feare not judgements threatned as God hath made you Magistrates so execute your places and shew your selues worthy of your calling Let Iesus Christ be still a patterne for your practise that as he was carefull to come to view to weepe so doe you let not your paines be burdensome to your bodies wicked obiects pleasing to your minds nor true teares offensiue to your cheekes It was not so with our Sauiour I hope it will not be so with you I remember a certaine Roman Generall after the besieging such a Towne was demanded by one of his friends of his proceedings who answered Veni vidi vici I came I saw I conquered But if you demand what successe Christ had against Hierusalem he may thus answer Veni vidi fleui I came I beheld I wept not ouercame for his teares was not able to breake into the stony hearts of those wicked Iewes if not theirs let it be ours teach you to do the like Magistrates where they cannot draw by compulsion should win by compassion howsoeuer be strong vigilant and looke neere home namely where you cannot draw by compulsion win by compassion you are the armes of our Citie therefore ought to be strong you are the pillars of a Common-wealth therefore must haue a good foundation you are our Watchmen therefore ought not to be drowsie you are our Keepers looke therefore you be not found gadders too farre from home when we haue most need of your helps When Moses was in the Mountaine Exod. 32.19 Israel plaied the wanton and if you be not carefull our Citie will be extreme sinfull it is so already yet it will be worse if you be not wary for we haue so many back-windowes and obscure corners that vnlesse you search narrowly you will neuer finde out those Cages of vncleane birds that harbour within them but I leaue the labour to you the blessing to God London in many things to be praised Many things Right Honorable we may commend you for as building of Hospitals repairing of Churches maintaining of Schooles rewarding of learning feeding the hungry clothing the naked prouiding for widowes caring for Orphans guarding your Citie Rom. 1.8 but aboue all for your faith which is spoken of thorowout the whole world yet as the Lord said to the Church of Thyatira so may I say to you Ap. 2.20 Neuerthelesse I haue a few things against you which are these Why doe you suffer pride to iet vp and downe by your faces and to liue in your houses without correction Why doe you suffer the Tauerns and Ale-houses which for multitude is the shame of our Citie and for order the baine of our Citie to be more frequented then the Church many times roome being to be had in the one none in the other and that vpon the Lords day Why doe you suffer Stewes and Brothell-houses to liue at your elbowes nay vnder your noses as though you had afforded them a toleration This made Diogenes to laugh when he saw how the great theeues hung vp the lesser Why doe you suffer little theeues to goe to the gallowes and great theeues to escape without any punishment I meane those that rob and steale by false wares false weights false measures and false tongues I will not mention what else I publikely spake and that not without a credible Author though then I named him not because the aduersarie shall haue nothing by me to detect your vnspotted Charitie withall because you might be ignorant of it but I hope the sound of this Trumpet hath so rowsed you from the bed of rest that that little which is amisse shall soone bee reformed without any more threatnings from the Lord. If you doe not God will not long see our want and this wickednesse vnpunished for though he came in mildnesse here to Hierusalem he shall come in terror hereafter to vs and pay vs what wee haue deserued I cannot perswade my selfe that Sodom lieth in ashes for greater offences then haue beene found in vs within these few daies For I haue seene drunkennesse drunke till it thirsted and gluttony vomit till it hungred againe I haue seene Gods word contemned his Saboaths profaned his Sacraments neglected his Ministers abused his children most shamefully derided What shall I say if I should reckon vp all the wickednesse that I haue seene in this short time of my life it would aske a large time to name them and drinke vp a great volume to vnfold them therefore I will say no more but onely this beseeching you that as God hath placed you aboue others so to looke to others haue a care of their soules that are committed to your gouernment as to your owne Goe forth into the high way with those seruants of the King Matth. 22.10 walke the streets ransacke the irreligious and idle corners of this Citie Luke 14.23 Compell them to come to the house of the Lord for feare which will not come for loue that their
Chariot The first is made in the forme of a Chariot wherein we haue Christ riding to Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he drew neere 2. Watch-tower The second is made in the forme of a Watch-tower wherein we haue Christ viewing Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld the Citie 3. Solitary Closet The third is made in the forme of a Solitarie closet hung round with mourning wherein we haue Christ lamenting for Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he wept ouer it Or to Natures twins Further they may bee compared to Natures twinnes Twinnes being borne together Natures twins because they produce each other his weeping is produced by his beholding his beholding is produced by his comming For had he not drawne neere he neither could haue beheld nor wept as man but drawing neere he doth both For his comming begets a beholding and his beholding their miserable fashion inforceth abundant teares of compassion to distill from his heauenly eies therefore as Pilate said in another case Iohn 19.5 Ecce homo behold the man so I in this place vse the same words Ecce homo behold the man A man nay more then a man For for an Obiect at this time behold the true naturall deare and eternall Sonne of God Iesus Christ himselfe in the nature of man and behold him in his three-fold Tabernacle First behold him in his Appropinquation Secondly behold him in his deepe Contemplation Thirdly behold him in his great Compassion which three may inforce attention with your eares Meditation in your hearts It hath beene an ancient saying or the saying of the Ancients that there are three things which will moue attention to wit the Author if he be famous the matter if it be of consequence the manner if it bee compendious all which three doe meet and concurre in this my Text. For the first the Author of these words is more famous than all men being as he is indeed the very Sonne of God secondly for the matter it is of great yea exceeding great consequence for it sets out to vs the feruent loue the Lord beares to miserable men thirdly for the manner it is very compendious for in ten words the fountaine of Mercy is described in mourning for the losse of preseruation and the gulfe of misery is vnfolded by way of Implication Therefore as Iesus said to the Iewes concerning Iohn Math. 11.7 What went yee out into the wildernesse to see A reed shaken with the wind As if he had said Surely you would neuer haue taken such paines or aduentured your selues into such a desart but in hope to haue seene some strange sight great wonder or rare matter So I say to you What came you hither to see or rather to heare why haue you left your owne houses to present your selues in this publique place of meeting but onely in hope to heare some rare thing new matter or strange newes Then lend me your attention if any thing be worthy your hearing then this is for here you haue Christ Iesus the Sonne of God making his last iourney to Hierusalem his first progresse and his first progresse his last Visitation not substituting others but performing it himselfe whilest he was able in his owne person and the entrance into this his Visitation is with great sorrow For when hee drew neere he beheld the Citie and wept Now let vs proceed according as our Text is branched out vnto vs in our diuision and in the handling thereof let mee intreat you not to runne before me in your quicke conceits nor to wrong your selues in your earnest expectations for if you looke for strange things from these words or contentable matter from this Text you may bee deceiued as Iacob was who whilest he dreamt of beautifull Rachel Gal. 1.10 found nothing but a bleare eied Leah If I study to please man I am not the seruant of Christ Censure mee not for what I say yet if you doe I weigh it not for as I desire not to bee applauded by men I lesse deeme to be iudged of men yet to purge the minde from secret censures and the heart from misconceiuing thoughts let mee request you to goe faire and easily along with me till we arriue at our hoped hauen I meane the end of our discourse at this time then if any thing bee so happy as to fill the soule with comfort ascribe the honor to God who hath inabled me If any thing bee so vnhappy as to distaste the spirituall pardon mee and thinke my time of preparation but small to prouide my selfe fitting with such short warning for so iudicious an Auditory Thus then as God shall assist me time and strength permit me and your Christian patience suffer me I doe begin and first of his Appropinquation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he drew neere In the first part or Tabernacle Christs Appropinquation where 1. Absentia 2. Praesentia 3. Diligentia This first Tabernacle hath three roomes or the first body that proceeds from our root hath three branches Absentia Praesentia Diligentia Absence is implied presence is desired diligence described First his Appropinquation implies his absence for how can it be said he drew neere the Citie vnlesse he were first absent from the Citie but he was at this time absent from the Citie therefore it is said he drew neere vnto the Citie from which implication wee note That the greatest gloriousest 1. Doctrine and famousest place in the world may be destitute of the presence of Christ All this was Hierusalem yet Christ is absent from it First it was great in regard of the largenesse of the situation and popularitie of people secondly it was glorious in regard of the sumptuous buildings and great riches thirdly it was famous in regard of the ancient monuments and many victories which the Lord blessed them withall aboue any other Nation yet was not Christ present with them I need not instance for example ancient Rome beautifull Paris famous Constantinople with the residue of the great Cities in the world because I will iudge of none yet this I am sure of how that the greatest places may be destitute of Christs presence for the presence of Christ is not tied to any place for the greatnesse of it but for the goodnesse of it he cannot partake with Iniquitie neither shall the euill doer enioy his presence For as light and darknesse life and death fire and water cannot agree together no more can the presence of Christ with a wicked generation Obiect God is omni-present in all places at all times with all persons therefore no place nor person can be destitute of the presence of Christ Resp It is true the Lord filleth heauen and earth and the Propheticall Dauid doth acknowledge as much Ier. 1.23 24. Psal 139.7 how that a man can flie into no place where the Lord is not present But for the cleering of the point we must
the face take off the vaile and chase away the foggy mists of sinne and superstition from the heart Psal 19.7 Psal 119. Prou. 1.4 filling the ignorant with knowledge the simple with vnderstanding and all with grace 4. Consol Fourthly his presence is a Cities comfort and consolation and that because he is all things beneficiall and the end of our hopes hee is a Sword Water Milke Wine a Treasure a Salue a Garment a Shepherd a Bridegroome a Crowne a Pearle a King and a Key See what benefit these or any of these is to a Nation a Family or a priuate person the same benefit is Christ where his speciall presence remaines for he is a Sword to defend vs Water to wash vs Milke to nourish vs Wine to reioyce vs a Treasure to enrich vs a Salue to heale vs a Physician to cure vs a Garment to cloath vs a Shepherd to feede vs a Bridegroome to marry vs a Crowne to honour vs a Pearle to decke vs a King to gouerne vs and a Key to open and vnlocke Heauen gates vnto vs. What shall I say but onely as a man rauished cry from the bottome of my soule O happy and blessed be the people that haue the Lord for their God they shall be fed as a Flocke fostered as a Family dressed as a Vineyard decked as a Spouse and crowned as a Queene Contrariwise where Christs presence is departed to that people I may say O miserable and vnhappy men and women good had it beene for you you had neuer beene borne but as the vntimely fruit of the wombe had perished and been no more for better no man than a man without Christ and no City than a City destitute of his presence When Lot forsooke Sodome it was soone consumed and if Christs presence forsake our land it will soone be destroyed for that place which is destitute of the presence of Christ may complaine as sometimes Martha did to our Sauiour Joh. 11.21 Lord if thou hadst beene here our brother LaZarus had not beene dead So if thy presence had still remained with vs our Kingdome had not beene wasted Magistrates not corrupted Lawes not violated Lawyers not bribed Faith and Vertue not banished Ministers mouthes not stopped but all goodnes cherished all men amended To conclude I leaue this branch with a word of exhortation beseeching you so to entertaine Christ though not in himselfe for that is impossible seeing his body only remaines in Heauen yet in his members that hee neuer may finde any iust cause of departing from vs. I dare boldly say and that with a reioycing heart that England yet enioyes the speciall presence of the Lord to the great comfort of those that seeke his face but how long we shall enioy the same the wisdome of Salomon is not able to declare could we keepe from sin we should euer enioy a Sauiour but if sinne be harboured in the soule and rule in the life and conuersation it will proue as a mist or a darke cloud to obscure the speciall presence of Christ from our Kingdome I feare nay know that offence is giuen am not much vnsure that offence is taken for iniquity growes so fast that it hath couered the whole Land yet who doth seeke to cut it downe neither is there but few if any that stands in the gap to intreat the Lord for vs what shall I say Am I a Prophet Amos 7.14 No nor the Sonne of a Prophet yet this I dare boldly say Luc. 13. Vnlesse we suddenly repent we perish either we must forsake our sins or else the presence of Christ will forsake our soules I wonder we haue not lost him before this day had it not beene more of his goodnesse than of our kindnesse London had long since beene left as Sodome and rak't vp in Ashes like to Gomorra For how is his Name blasphemed his Sabbaths profaned his Word contemned his Sacraments neglected his Ministers despised his Children derided his holy Spirit grieued by many sinnes which I will not say are publikely maintained but am sure they are openly practised which drawes teares afresh from the eyes of the Sonne of God and makes him for want of a Ierusalem to weepe ouer London as though it would proue a second Ierusalem to crucifie his body againe but the Lord in mercy amend it and giue you hearts that beares the sword of Iustice to reforme it that Christ may not wilfully be banished but kindly receiued friendly welcommed louingly entertained to vs and our posterity to the end of the world The second roome of the first Tabernacle is Praesentia The second roome in our Tabernacle or Branch proceeding from our trees first bodie or bole is Praesentia yet not so much in person as in affection not by the people required but by Christ desired he longed to be present with them Christ drawes neere either therefore drew neere vnto them Christ may be said to draw neere a people either Corporally or Spiritually Corporally 1. in himselfe 2. in his members Corporally in himselfe or in his members In himselfe when he rides or goes to any place in his humane body and soule and thus he drew neere at this time to Hierusalem for his body was carried on the backe of a silly Asse which he sent his Disciples to borrow at the hand of a certaine Farmer Luke 19.35 And vpon this Asse he did take his progresse toward Hierusalem now drawing neere to the Citie but thus he neuer shall draw neere to any place againe his body remaining onely glorified in heauen Secondly he drawes neere Spiritually and that in loue or affection Or spiritually in loue and affection Thus also he may be said to draw neere to Hierusalem for this iourney was not onely pedibus sed affectibus not by the motion of the feet but of the affections or as Lira in locum hath it Lira in locum Non solum corporis gressu sed etiam compassionis affectu He came not onely with the feet of his body but also with the affection of his compassion When he begins to worke by his holy Spirit Faith Repentance and Sanctification in the hearts of a Nation he may bee said to draw neere that people For saies Christ Iohn 15.22 if I had come and spoken vnto them they had not had sinne but now they haue no cloake for their sinne that is if I had not come they neuer would haue knowne themselues to bee sinners whereas by my comming they now perceiue it so that we conclude if any Nation bee brought to a true sight and sense of sinne it is by Christ his drawing neere but in that he here is said to draw neere Hierusalem we note That the Lord will not absent himselfe for euer 2. Doctr. but at last will draw neere to the people of his pasture He is a God which cannot alwaies be chiding neither wil he forsake his
Inheritance for euer Psal 30.5 103.9 His wrath endures but a moment but in his fauour is euerlasting life Heauinesse may endure for a night but ioy commeth in the morning The Clouds of our sinnes shall not alwaies shadow the loue of our Sauiour but as the Sunne at length shall breake forth to our endlesse comfort These Iewes though they were stubborne and rebellious hardning their hearts increasing their hatred against Christ yet will hee not quite leaue and forsake them but once more resolues to draw neere vnto them and herein hath he expressed his wonderfull loue by which hee would faine ouercome our ingratitude in that he refuses not to draw neere to miserable sinners Men willingly draw not neere for good to 1. Strangers 2. Poore and miserable 3. Professed enemies There bee three sorts of men in the world which we would bee loth to draw neere vnto for good the first are strangers the second are poore and miserable the third are professed enemies As for strangers we would not come neere vnto them for poore and miserable we scorne to come neere vnto them for professed enemies Iewes all these notwithstanding Christ drawes neere to them we dare not come neere vnto them All these were the Iewes to Iesus yet hee drawes neere vnto them First they were strangers and that in Grace and Goodnesse yet Christ will come vnto them Secondly they were poore and miserable and that in regard of their sinnes yet Christ could not be kept from them Thirdly they were professed nay protested enemies for surely in their hearts they had vowed to kill him else would they not haue spread so many nets to take him yet hee striues to saue them in drawing neere vnto them Hath he dealt thus alone with them To the Gentiles to vs and our Land though like in condition to the Iewes though for a while he hid his face vtterly refusing all other people or was his affection so set vpon the Iewes that the Gentiles could not taste the sweetnesse of his loue Oh no! For as he dealt with them so likewise with vs and our land I must confesse how once hee hid his face from vs shewing himselfe so sterne and wrathfull as though he neuer would be intreated by vs. For in Queene Maries daies the bloudy banner of persecution was displaied and the fearefull drum of terrible threatning Fire and Fagot was strucke vp the shrill Trumpet of mournefull lamentation was heard in euery corner Rachel weeping for her children Matth. 2.18 and would not bee comforted The pale grim Sergeant Death was met in euery street who neither spared nor pittied young nor old man nor woman rich nor poore infant nor suckling but arrested all that would be godly yet soone had that night an end and the louing countenance of the Lord our God like vnto the morning Sunne did most comfortably arise vpon our land in the beginning of Queene Elizabeths reigne of famous memory and euer since hee hath drawne neerer and neerer vnto this present day In so much as I may truly say and I hope say nothing but the truth that he is now approched so neere in the Chariot of his loue and mercy as he neuer was neerer to any Nation from the beginning to this day For he is now arriued at the palace of our soules he is alreadie come to the gates of our affections Reuel 3.20 and now stands knocking at the doore of our hearts with the hammer of his sacred word and so Lord Iesus continue still till thou hast got a full possession of our bodies and soules The seuerall waies that God drawes neere a Nation are many for he comes not to his people alwaies after one sort though still to one end he is like a skilfull Musician that sings new songs with diuersitie of Moddes and variety of Notes God drawes â—eeâ— a Nation by 1. His Word Sacraments yet all to one end namely for the good of his owne people The first way that he drawes neere to any Nation is most commonly by his Word and Sacraments for he is that Son of man which walketh in the midst of the seuen golden Candlesticks Reu. 1.13 Ap. 22.16 and Ap. 1.16 that is in the midst of his seuen Churches He is that bright morning star that holds the seuen starres in his right hand who although they shine yet receiue they their light from him his Word is himselfe and he is his Word therefore where his Word is truly preached his Sacraments constantly administred both carefully receiued and conscionably practised there is Christ present 2. For his mercies Secondly he drawes neere in bestowing great mercies as when he giues vs gracious Princes zealous Magistrates painfull Ministers religious people a flourishing commonwealth al which we haue had do enioy the Lord continue theÌ„ for euer amongst vs. 3. By afflictions Thirdly he drawes neere when he sends afflictions either inward or outward vpon body or minde for affliction is the rod which hee euer holds in his hand to correct his children withall needs therefore must he come very neere when he laies this rod vpon the bodies of his people 4. By deliuerances Fourthly he drawes neere when he deliuers from any imminent danger as when he saues vs from fire water sword wilde beasts or strong enemies thus he drew neere the three children Dan. 3.17 when he saued them from the fire Exod. 14. vlt. the Israelites when he saued them froÌ„ the water Daniel when he kept him from the lions Dauid when he hid him from Saul Esay 43.1 2 5. this the Lord confesseth by the mouth of his holy Prophet saying When thou passest thorow the waters I will be with thee and thorow the flouds that they doe not ouerflow thee when thou walkest thorow the very fire thou shalt not be burnt neither shall the flame kindle vpon thee From whence wee plainly see that the Lord drawes neere his Church when he deliuers them from great dangers Fifthly the Lord drawes neere by signes and tokens either in the aire or in the earth or in the water 5. By extraordinary signes in the elements and creatures Mark 13.29 6 By the motions of his Spirit For when ye see these things come to passe saith Christ then know that the sonne of man is at hand Sixthly the Lord drawes neere by the motions of his holy Spirit as when he inflames a land city family or priuate person with godly desires with heauenly Meditations with comforts consolations in their soules If the iron rise of it selfe we may be sure the Load-stone is not far off so if our minds which are more heauier than lead be eleuated and lifted vp towards heauen our hearts which by nature delighteth in nothing but euil doe now begin to thirst after godlinesse we may be sure Christ is not far from vs. Seuenthly and lastly 7. By death the Lord
drawes neere vnto vs by death and thus he drawes neere vnto all as well wicked as godly vnreasonable as reasonable creatures senselesse as sensible For what creature mouing or growing vpon the earth shall not taste of death for the holy Apostle saith It is appointed vnto all men once to die Heb. 9 27. and after that comes the iudgement Vse 1 If the Lord draw neere to vs then this serues to make vs draw neere to him As he to vs wee ought to draw neere to him Gen. 3.8 Iâ—â—a 1.3 5. We must not with Adam runne to hide our selues in the bushes nor with Ionas flie to Tarsish couering our selues in the keele of a ship from the presence of the Lord nor with Peter desiring him to depart from vs Luke 5.8 because wee are sinfull men nor with the Gergesites desire him to part out of our Coasts Mat. 8. vlt. when wee spie him drawing neere Mat. 9.20 but with that woman which had the bloudy issue striue to come so neere him as that wee touch not only his garment but flesh and spirit also if it be possible Luk. 19. Yea with Zacheus let vs presse so neere as that we may behold his whole person with our owne eyes for if he draw neere to vs in mercie we much more ought to draw neere to him because of misery Heb. 4.16 with speed run to the Throne of grace that we may receiue mercy and finde grace not so much with the feet of our bodies as of our soules Generally by the affections of our soules which we may doe in what estate soeuer we are in for we may run a pace to Christ euen as we sit in our houses feed at our tables or lie in our beds the feeblest cripple may make as good speed as the swiftest foot man for if the heart be not wounded by sinne and the feet of the soule foundred by infidelity we shall soone draw neere therefore let vs put but agility into the soule then passage will soone be made for our approaching into the presence of the Lord. Specially by 1. Prayer The waies that a Christian may draw neere to God are many as first when we flie to him by earnest and hearty prayer for true prayer is the wings of the soule by which we mount aloft into the presence of the Lord soaring towards the Heauens where the soules conuersation remaines Phil. 3.20 True prayer brings vs so neere Christ as that it admits vs conference face to face Gen. 32.29 nay it makes vs wrestle with the Lord Iacob like to depart with a blessing wherfore let vs imbrace that exhortation of S. Aug. Ascendat oratio vt descendat gratia August Let our prayers ascend vnto him that his graces may descend downe vpon vs. Secondly we draw neere vnto God 2. By frequenting his Word when we often frequent his holy word for he is in his word and his word in him his word he is both one as by prayer we draw neere to speake to him so in frequenting his word we draw neere by harkning what he saies to vs for by his word he confers with our soules as it were face to face only setting the brightnes of his glory aside which no mortall eie hath or can endure to behold publishing divulging to the sons of men what he would haue done left vndone in this world Therefore Qui habet aure Apoc. 2. audiat quid spiritus dicat Ecclesijs Whosoeuer hath an eare to heare let him heare what the spirit saith vnto the churches Thirdly 3. By partaking his Sacraments we draw neere vnto God by often receiuing his Sacraments for when wee partake of those heauenly mysteries wee either lodge in his armes or leane on his bosome The Sacrament of Baptisme doth lodge vs in his armes for he tooke the children into his armes he laid his hands vpon them and blessed them the Sacrament of his last supper doth lay vs in his bosome so that neere must they needs come that receiue both these worthily Fourthly we draw neere vnto Christ 4 By taking vp his crosse in taking vp his Crosse for when we take vp his Crosse with patience we follow him and if we follow him without fainting we soone shall draw neere vnto him he that takes not vp the Crosse can neuer come to Christ well he may follow him but it will bee with Peter Mat. 26.58 a farre off for which he was rebuked but hee that takes vp the Crosse and followes Christ shall with that worthy Cyrenian at last attaine Golgotha as soone as Christ and Heauen with Christ therefore he that drawes neere vnto Christ this way must not with Demas forsake Christ for a little affliction but must be like vnto Paul Gal. 6.14 who was crucified to the world and the world to him 5. By outward profession Fifthly we draw neere vnto Christ by an outward profession which many hypocrites doth the like therefore the Lord complaineth by the Prophet Esay Esay 29.13 Mat. 15.8 saying These people draw neere vnto mee with their lips but their hearts are farre from me 6. By conuersion Sixthly and lastly we draw neere vnto Christ by our conuersion for the worke of regeneration brings vs into the house of Christ makes vs one of his Family Esay 43.1 Mat. 12. vlt. Iohn 15.14 Iohn 21.5 Rom. 6.8 22. Cant. 5.1 his Brethren his Sisters his Mothers his Friends his Kinsfolke his Children his Seruants nay what not For this makes vs bone of his bone flesh of his flesh yea his Spouse wee wholly his hee wholly ours for euermore and this conuersion consisteth of two parts Mortification and Viuification First Mortification Rom. 8.13 for hee that mortifies not the deeds of the flesh by the spirit can neuer draw neere vnto Christ Secondly Viuification for he that beginnes not to lead a holy life as well as to forsake a wicked life shall neuer attaine to the fauour of Christ Thus briefly you see how Christ may be said to draw neere vnto vs we neere vnto him Secondly if Christ draw neere vnto vs it is our Vse 2 part and duty to make prouision for his entertainment that when he comes Prouide for his entertainment hee may not finde bare walls I meane a barren heart The Prouerbe is bare walls driues away a good huswife and a barren heart void of grace and goodnesse banishes a louing Sauiour A man cannot offer a Prince a greater iniury then to seeme to reioyce at his drawing neere yet to afford him no entertainment at his arriuall and wee cannot offer this Prince greater indignity then to shew our selues ioyfull at his appropinquation but to haue nothing for his welcome this is all one to cry with the Iewes Mat. 21.9 Hosanna in the highest blessed is hee that commeth in the Name of the Lord yet with the same Iewes soone
after straine our notes to another tune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 27.42 and Mat. 27.25 If thou bee the Sonne of God come downe from the Crosse saue thy selfe and others or crucifie him crucifie him his bloud bee vpon vs and our children When Christ came to Marthaes house there he did feast Luk. 10.38 Luk. 7.36 now he comes to vs shall we make him fast then soone shall we starue our Sauiour from our soules Publicans and sinners could and did make prouision for his entertainment shall we be worse then they O no farre be that from vs that Christ should finde such curtesies from his enemies and no welcome amongst his professed friends therefore since Christ drawes neere to vs Gen. 18.6 let vs with courteous Abraham runne into our Tents I meane into our hearts with the feet of zeale and loue and there make prouision fitting for his entertainment which if he like we neuer shall haue cause to repent of our cost for liberally will the Lord reward all those to whom he comes Peters wiues mother did but once receiue him Mat. 8.15 and he cured her of her Feuer Luk 19.9 Zacheus did but once entertaine him and saluation was bestowed vpon him The Bridegroome of Galile did but once inuite him Ioh. 2.9 and he turned Water into Wine Abraham did but receiue the Angels into his house Gen. 18.10 and had a sonne bestowed vpon him Gen. 19. Lot did the like was preserued from Sodoms destruction Obed-edom did but receiue the Arke into his house 2 Sam. 6.12 the Lord blessed him and all his house Iosh 2.15 6.22 Rahab receiued but the spies and she was preserued in the downefall of Iericho if such benefit be reaped by entertaining the shadow what do you thinke you shall haue for receiuing the substance As Isaac therefore kissed Iacob Gen. 27.27 saying The sauour of my sonne is as the the sauour of a field which the Lord hath blessed So let vs kisse our Lord and Sauiour Iesus Christ with the kisses of zeale and humilitie and being refreshed with the sweet smell of his righteousnesse in himselfe and his loue towards vs let vs blesse Christ and say the smell of our Sauiour is as the smell of a field which the Lord hath blessed For surely I may say to the comfort of those that finde it Oh happy and blessed people that hath Vse 3 such a guest as Christ to come vnto them Christs drawing neere a preseruatiue against despaire and feare in Christs absence or afflictions Esay 54.8 Psal 30.5 Thirdly this is a preseruatiue against despaire For why should any soule feare when Christ absents himselfe since it is but for a time A little while saith the Lord in mine anger haue I hid my face from thee but with an euerlasting loue haue I had compassion vpon thee Heauinesse may endure for a night but ioy commeth in the morning though he be slow yet he is sure therefore wait his leisure for he that shall come will come and will not tarry But how Tibi si credis contra te si non credis If incredulous against thee but if beleeuing for thee What can be said lesse yet what canst thou wish for more If Christ doth come he respects not his paine if hee come vnto thee he regards not his profit for all his desire is onely to saue thy soule Vpon the Crosse he thirsted but Domine quid sit is Lord what doest thou thirst for Iohn 19.28 not so much for drinke as for mans saluation and now comes to effect what before he thirsted for I cannot deny but that sometimes the Lord will make a man beleeue how that hee will neuer draw neere in mercy to his soule but being once gone will be euer gone especially from thee because thou art a great Sinner therefore it may be thou shalt be tempted induced to make away thy selfe either by hanging or drowning or stabbing or poisoning or casting thy selfe downe from some high place by which thou maiest shorten thy daies and become a murderer vnto thy owne body But take heed thou yeeld not for these are onely the delusions of thy enemy who longeth for thy downefall and would reioyce at thy ruine neither sit thou alone that art in such a conflict for these things are exceeding common amongst Gods people The Prophets Apostles yea and the best of his Saints haue endured such things long before thee What a case was Iob in when he cursed the daies of his birth Iob 3.1 What a case was Dauid in when hee seemed to feare vtter perdition therefore praied Psal 51.11 Cast me not away from thy presence and take not thy holy Spirit from mee What a case was Ieremy in when he cursed and fretted Iere. 20.14 wishing he had neuer beene or that he had beene slaine after his first entrance into the world What a case was Elias in when he cried 1 King 19.4 Math. 26.75 It is enough Lord take away my soule What a case was Peter in when he went from Christ and wept bitterly to come again to Christ What a case was Paul in when hee cried out Rom. 7.14 Oh wretched man that I am who shall deliuer me from this body of death the good I would do I doe not the euill I would not doe that I doe Nay what a case was our Sauiour Iesus Christ himselfe in when he praied and wept Matth. 26.39 wept and praied Oh Father if it be possible let this cup passe from me and being in an agony Luke 22.44 he praied more earnestly that hee sweat water and bloud and vpon the Crosse cried that wofull and lamentable cry My God my God why hast thou forsaken me Was it thus with these seruants of God nay with the Sonne of God himselfe Then feare not thou for as the Sunne at last breaketh out from vnder the Clouds so shall the presence of the Lord to thy poore soule Feare not therefore though hee absent himselfe a while he will soone come againe The experience of his mercies past should encourage and strengthen thee for the time to come remember how hee hath cherished and kept thee in his bosome when thou wert in danger yea how hee hath snatched thee out of the clawes of Satan and set thee vp vpon a rocke of stone Remember how when thou wast not hee made thee when thou wast lost he redeemed thee when thou wentest astray he reclaimed thee when thou wast naked he clothed thee when thou wast hungry hee fed thee when thou wast ignorant he instructed thee and euer since thy birth he hath waited for thee Furthermore consider how bee hath nourished and maintained thee admitting thee by Baptisme into the fellowship of his Saints and hath sealed his affection vnto thee by the Sacrament of his body and bloud O remember how in great griefes he hath stood by thee when
vpon the body But to come to Christ who is the pleasure and profit of our soules we hardly will goe a mile a mile did I say nay hardly out of our doores nay scarce will take the paines to rise off our beds to draw nigh Christ For we are like the Church in the Canticles who haue put off our coats Cant. 5.3 and cannot put them on washed our feet and will not defile them againe though they are more defiled in keeping from him then they would be in comming to him But be it they were defiled after our labour or iourney he that washed Peters feet would not sticke to wash thine For what he was to him hee is to vs Iohn 13.9 and to all those that draw neere vnto him yet how long may his house stand naked his word vnfrequented and his table vnfurnished before we will take the paines to draw neere any of them especially with sinceritie and vprightnesse neither can we of our selues so backward and auerse are we by nature to all goodnesse Christ tels vs saying Iohn 6.44 No man can come vnto me vnlesse the Father which hath sent me draw him yet we must doe our endeuour and expresse the desire of our hearts to come to him For Qui creauit te sine te non saluabit sine te August tract 15. de verbis Apost saith Saint Augustine Hee that made thee without thy selfe will not saue thee without thy selfe therefore arraigne thy selfe by this Indictment at the barre of Gods Grace make an humble confession of thy owne backwardnesse to any goodnesse crauing mercy at the hands of him that is rich in mercy and euermore forwarder to giue Matt. 7.7 then wee to aske to open then wee to knocke to bee found then we to seeke praying with his onely beloued Spouse Lord draw me Cant. 1.3 and we will runne after thee And thus much shall suffice for furnishing the first Tabernacle of our Text. The second Tabernacle like a Watch-tower hath also three roomes or this bole three branches Our second Tabernacle as you heard in our diuision seemeth to bee made in the forme of a Watch-tower wherein we haue Christ viewing Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld the Citie This body or bole like vnto the former sends forth three branches or this Tabernacle hath three roomes 1. Contemplation He beheld as The first is the Contemplation it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld The second is the Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie The third more particularly what Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie Of these in order and first of his Contemplation he beheld but how either with the eies of his bodie or the eies of his minde either with the eye naturall or with the eye spirituall either as God or else as Man or as both God and Man and so I rather thinke 1. Man First he beheld as man with the eies of his body or bodily eies the beautie the glory and the magnificence of this Citie He lookt at this time vpon her Bulwarkes her Towers her strong walls and fortifications He saw her curious buildings rich pauings ancient monuments spacious streets hee beheld the great concourse of people flocking from all parts in all corners of this Citie Not any sexes yeares or degrees were hid from him as man hee beheld the old sitting the young playing the maids dauncing the Merchants trafficking the greedy scraping the profane spending the prodigall wasting yea what not For surely what might be seene with the eie of man was not vnseene by the eie of our Sauiour as man But if we consider him in the second place how hee beheld it as God wee then shall finde 2. As God hee saw much more then man was able to discerne For as God hee beheld their wickednesse hardnesse of heart contempt of him and his graces yea he saw or rather fore-saw from this his watch-tower how there he should suffer shame ignominy and reproach yea how he should shed his precious bloud amongst them yet they neuer a whit the better for it the future temptations ruines desolations both of Church and people head and taile branch and rush were not obscured from his eyes for he fore-saw all therefore fore-told all Matth. 24.2 How that a stone should not be left vpon a stone vncast downe yet as he fore-saw it as God bewailed and lamented it as man But some perhaps may say Eust in his Exposition vpon the tenth book of Arist Ethiks that a deepe Contemplation is part of our felicitie to which I doe assent and agree in some sense for I am not ignorant how that Eustratius affirmeth that Contemplation is a chiefe perfection of our felicitie because it doth separate a man from the domesticall and ciuill cares making him fly from all company and societie of friends others take it to be a pleasure of the minde which I rather assent vnto therefore in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because wee are sweetly affected with the presence of some good thing agreeing with our nature But I stand not here to dispute with Schoole-men and Philosophers because this Contemplation of Christ affords vs no such fruit For it is neiâ—her the perfection of his felicitie nor any pleasure of his minde to behold such miserie which now was an obiect to his eies for had it beene so doubtlesse it neither would nor could haue wrung teares from his bright glistering eies as it did But in this his Contemplation he offers vs a breast of Consolation from whence we may suck no small comfort for our instruction for if he contemplate our miseries how gracious doth he intend to be to our soules Neuer did the beames of his glistering eies reflect vpon any obiect but either it did good or shewed his desire so to doe might hee be but accepted Though these wicked Iewes had reiected him many a time both in himselfe and those which were sent vnto him yet he vouchsafes to view them once againe so vnwilling hee was to leaue them euen Louer like who is loth to take any deniall if tongue eies hands workes or teares could draw their affections O happy nay thrice happy had it beene for Hierusalem had they made but a right vse of our Sauiours beholding them then would his eies like a salue haue cured their sores for as the Sun driues away the mist from off the earth so would his eies the foggy mists of sinne and superstition from their heart or as the fire doth purge the gold from drosse so would these heauenly lookes their soules from errors Act. 5.15 Peters shadow cured the diseased as he passed by and would not the substance of Christs eies to whom Peters whole body was but a shadow much more haue cured their soules Surely yes no sooner did he looke vpon Matthew Matth. 9.9 but raised him from the table of Custome Hee
march fiercely like Iehu threaten terribly with Dauid 1 Sam. 25.22 God doe so and more then so to the enemies of Dauid if ought of Nabals house bee left vntill the morning Speake sternely with Ioseph Gen. 42.15 By the life of Pharaoh you shall not goe hence vnlesse your younger brother come So take an holy oath promise betwixt God and your soules that wickednesse shall not goe vnpunished vnlesse it speedily be amended set alwaies before your eies this common yet ancient verse A Prince can haue no better part Then Foxes wit and Lions hart The fift veile or couering to the eie is rashnesse 5. Veile is rashnesse which is seene when you punish by striking and giuing sentence before you heare the defendant The Prouerbe is One cause is good till the other be heard therefore as God hath giuen you two eares you must heare both sides I meane as well the defendant as the plaintiffe the witnesse as the Iury. He that takes vp Iron but afterwards findes Gold flings by the worse and takes vp the better Euen so though you finde one cause good but the other better cleaue to the best yet giue sentence vpon none till their case be more clearer for Iudgement rashly pronounced many times causeth the innocent to bee punished the offender cleared if you therefore breake forth suddenly into any such passion oh speedily recall that wicked affection and suffer it not to rest within your breast 6. Veile is Idlenesse and casting the charge vpon other The sixt and last veile or couering of the eie is Idlenesse which we commonly call sloth and lazinesse Many Magistrates it may be would willingly reforme the abuses of the Citie but are loth to take the paines for thus many a drowsie Magistrate confers with himselfe To walke abroad in the night will breake my sleepe disturbe my rest indanger my body going about the Citie will weary my limbs trouble my braines and moue my patience in beholding the wickednesse of the people therefore that my body may haue his ease and rest I am willing to suffer the people to walke in their owne waies during my time A yeare is not euer for soone will that time be accomplished and as for the people they cannot grow much worse in so short a time therefore hee that comes after shall take the paines for me And thus through sloth we poste our labour off from day to day casting the burthen vpon other mens backes so that ease and rest may bee had let the Citie flow with iniquitie till it sinke with Abiram and burne with Sodome Others there are who thinke their places fully discharged in authorising any seruant to see a reformation But I tell you nay for their labour cannot discharge your dutie nor other mens paines your place Know you not that seruants are idle and as faine would haue ease and rest as you but suppose they be not yet soone eie blasted for a vision of Angels will make them play bo-peepe see and not see heare and not heare Matth. 26. Will not Iudas sell his Master for profit much more your Honours for gaine Will not Gehesi take a bribe behinde his Masters backe yet shamelesly say 2 King 5. Thy seruant hath beene no where Trust not therefore too much to their paines but to your owne for that which is done by your owne labour is euer best and will afford your soules in trouble the greatest rest Thus briefly you see the veiles that may hinder from beholding the enormities of this Citie search therefore your selues whether these or any of these bee as a couering to your eies which if you finde cast them away suddenly not onely from the face but from the heart For if you solace your selues in these things then sinne will be the sicknesse of our Citie and your portion after this life euerlasting misery The third roome in this Tabernacle or Branch of this body The third roome of the second Tabernacle The Citie Hierusalem the Cesterne into which God powred his blessings yet not answerable to his mercies doth liuely paint out to vs what Citie it was our Sauiour thus beheld The Text saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie Should I therefore passe by this particle the I should suffer Hierusalem to lose her honour though now her honour and happinesse be laid in the dust For that Citie which is Christs Obiect at this time was Hierusalem a Citie once that shined as the starres in heauen a Citie that ouer-awed all the Cities in the world and was the rod of Gods anger to smite the Nations withall It was that Citie which God had chosen aboue all the Cities in the earth to dwell in It was that Citie where the Throne of Dauid stood Psal 132.13 14 It was that Citie where Gods worship was put for there was the Temple the Altars the Sacrifices the Priests the Arke of the Couenant the Sanctum Sanctorum yea what not for all things that appertained to the worship and seruice of God was onely found in her and none else It was that Citie that was called holy counted glorious by all them that liued when she was in her glory those that then saw her could not chuse but acknowledge as much if euer they numbred her Towers considered her walls and marked her bulwarks Should I make report at large of it you would hardly beleeue me but I am sure when the Kings of the earth were gathered together and saw it Psal 48.4 5. they maruelled were astonished and suddenly driuen backe Besides all this it was a Citie of the greatest Antiquitie one of them in all the world at first it was called Salem Gen. 14.18 where Melchisedeck King thereof brought forth Bread and Wine to refresh Abraham and his Seruants after he returned from the slaughter of his enemies Afterwards it was possessed by the Iebusites Iudg. 19.10 and by them named Iebus Now Peter Martyr from both these names Iebus and Salem supposeth that by the change of a few letters Peter Mar. in Com. vpon the 2 Sam. 5.6 Hierusalem receiued her name But whither doe I run I come not to preach names but doctrines to you therefore in that it is said he beheld the Citie namely Hierusalem aboue all the Cities in the world this collection doth arise That where much is bestowed much is expected Doctr. Where much bestowed much expected the Lord had bestowed much vpon this Citie and now doth expect much from this Citie therfore it is said he beheld the Citie This they could not be ignorant of for the Prophet Esay told them many hundred yeares before this day in a parable that after the Lord had digged his vineyard hedged it round about and built a Wine-presse therein he came to looke for Grapes Esay 5.2 that is for fruit and that not for a handfull or two but so much as would answer his paines and cost not of
other good and holy exercises therefore as God hath blessed thee in this kinde aboue others so labour to exceed others that at the last day the Lord may finde a plentifull haruest in thy soule Hath the Lord giuen thee a faithfull Minister that is carefull in watching diligent in feeding painfull in teaching and instructing thy soule in the waies of godlinesse Doth hee breake the bread of life early and late preach in season and out of season pray for thy good when thou art fast asleepe and little thinkes of any good to thy owne selfe Then see thou bee found holy in life and conuersation gratious in all thy words and deeds heauenly-minded in euery place full of diuine knowledge and godlinesse For if thou that hast so much good teaching haue not Faith for thy shield the Word for thy sword righteousnesse for thy breast-plate Truth for thy girdle the Gospell for thy shooes Saluation for thy helmet and Christ for thy Sauiour but still like the Papists remainest ignorant then greater shall be thy damnation for to whom much is giuen much shall be required In a word looke whatsoeuer it is that the Lord hath blessed thee with all aboue other men see thou be found more fruitfull then other men Matth. 26.24 else as Iesus said of Iudas It had beene good for that man he had neuer beene borne So may I say to thee it had beene good for thy soule thou hadst neuer beene made partaker or once tasted those things which thou in abundance hast enioyed for those that haue receiued much at the hands of God must not be like vnprofitable ground receiuing much seed but restoring no profit much dunging yet far from fructifying lest to our soules terror and amazement we heare that fearefull sentence Take the vnprofitable seruant Matth. 25.30 binde him hand and foot and cast him into vtter darknesse where shall be weeping and gnashing of teeth for euermore Secondly this serues for lamentation for if God require much where he hath bestowed much who can refraine from teares to see our land in generall and almost euery man in particular so fruitlesse and barren in goodnesse notwithstanding all we haue receiued from the Lord Hath not God planted vs his Vineyard as on a fruitfull hill Es 5.1 hath he not hedged vs in on euery side with the shield of his protection hath hee not gathered out the stones of Popery amongst vs planted vs in this fertile soile as his choisest plants seasoning our soules with his holy doctrine and heauenly Sacraments watring vs with the dew of his holy Spirit and hath built a Tower of excellent discipline amongst vs Hath he not lightned our darknesse heated our coldnesse reuiued our drooping soules reioyced our trembling hearts and freed our languishing Spirits from sorrow Hath hee not opened his house prouided his meat Prou. 9.5 mingled his wine spread his table sent forth his seruants in a plentifull manner to call and inuite all those that be weary and heauy laden Matth. 11.28 and those that be a thirst to come to the waters of comfort Esa 55.1 to buy and drinke without money or monies worth What shall I say Hath hee dealt thus with any Nation O no neither haue the heathen knowledge of his Lawes So gracious and bountifull and bountifully gracious hath he beene to vs and that not for three yeares as to the Fig-tree Luke 13.7 but threescore with many yeares aduantage that he may say and say truly to vs What more could I haue done for you my people then what I haue not done yet for the generall we are as backward and auerse to all goodnesse as though we neuer had receiued any kindnesse as far from godlinesse in our liues and conuersations as though God had neuer beene preached amongst vs. He requires nothing for all his mercies but thankfulnesse and that is the returne he demands for all his blessings but we are worse then the ten Lepers for one of them returned with praises in his mouth Luke 17.17 and thanksgiuing in his heart for the mercy he had receiued of the Lord. But let the Lord bestow neuer so many blessings vpon vs scarce one of an hundred will bestow thankes vnto him for it It is a commendation that is giuen of the Dogge that hee is Fidelissimus Domino gratissimus most faithfull and gratefull to his master that maintaines him for by night he will watch ward and diligently keepe his Masters house and by day he will attend vpon his Master abroad fight for him and die for him too if need require 2 King 5.15 Naaman the Syrian when hee was cured would haue giuen the Prophet a reward but we will not giue the Lord so much as thanks for all the fauours hee hath bestowed vpon vs Gods mercies by vs are now forgotten as though they had neuer beene For who remembers the miraculous ouerthrow of that inuincible Nauy in the yeare eightie eight Who remembers the peaceable gouernment of Queene Elizabeth whose famous memory shall liue for euer Who remembers the peaceable entrance of his Maiestie into this Kingdome when we had cause to feare the daies many hoped for Who remembers the fift of Nouember wherein wee had the greatest deliuerance that euer any Nation had from that damned deuillish and hellish plot of Powder treason inuented by the Deuils eldest sonne the Pope and his followers Who remembers our freedome from the plague which wasted thousands and ten thousands in our streets Who remembers these I say with thousands more of Gods mercies Surely surely very few or none and no maruell though those mercies that are past be forgotten when mercies present are not remembred Wee forget how the Lord hath dealt more fauourably with vs then many yea then with all Nations round about vs. Psal 144.14 Wee see no carrying into captiuitie no complaining in our streets Our men are not killed our Nobles are not wounded our Women are not rauished our Virgins are not defloured our Infants are not tossed our goods are not wasted nor our Land nor Cities are ruinated Wee heare not the noise of the Gun-shot the clattering of Armour the slashing of Swords the grones of the wounded nor that vnmercilesse proclamation Kill kill and spare none rip vp the Women imbowell the aged and dash the Infants vpon the stones This nor none of these doe wee heare which our poore brethren haue felt a long time yet we forget all We haue forgotten how he hath kept vs from diseases restored vs from sicknesse and watcheth ouer vs all the day long Wee haue forgotten how hee feeds vs carrieth vs in his armes saueth vs from danger refresheth vs with sleepe draweth the Curtaine of his loue about vs watching our houses from fire from robbers and from ruine nay more haue we not forgotten that wonderfull redemption wrought by the bloud of Iesus Christ when we were vtterly lost What shall I say Sure