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
we haue forgotten all that makes vs so fruitlesse as we are for could wee remember these things and prize them according to their worth our tongues could not bee kept from praising the Lord nor our hearts bee kept from reioycing in God our Sauiour O vngratefull England and little deseruing London that haue fed so long vpon all kinde of Gods mercies yet no fruitfuller in goodnesse to your God! It makes my heart to bleed within my breast to see thy rebellious and wicked practises in swearing lying dancing singing carding dicing drinking drabbing as though thou didst intend to crucifie the Sonne of God againe Is this the entertainment thou doest intend to afford Christ Wilt thou requite his loue with such churlish actions Shall this be all the fruit thou wilt afford to requite his paines Then shalt thou soone make him plucke vp his hedge that is take away his fauour and lay thee open as a prey for all thy enemies to feed vpon thee for to whom much is giuen much is required Thirdly this serues for comfort and consolation to all those that finde themselues fruitfull though it be but in a little measure for he that hath inabled thee to bring forth any will in his good time so strengthen thee that thou shalt bring forth more holding fruitfull to the end For they that are planted in the Courts of the Lord Psal 92.13 14. shall bring forth much fruit in their old age then shall all things prosper thou takest in hand Deut. 28.2 3 4 5 6 7 8. for blessed shalt thou be in the Citie blessed in the field blessed shall be the fruit of thy body and the fruit of thy ground and the fruit of thy cattle the increase of thy kine and the flocks of thy sheepe Blessed shall be thy basket and thy store blessed shalt thou be when thou commest in blessed shalt thou bee when thou goest out and blessed from this time forth for euermore Thus much shall suffice for the furnishing of our second Tabernacle Now we come to the last body or boule springing from this root or the third Tabernacle in our Text which you heard in our diuision The third Tabernacle like a solitary Closet hath three roomes or things remarkable was made in the forme of a solitary Closset hung round with mourning wherein we haue our Sauiour Christ lamenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hee wept ouer it it diuides it selfe according to the two former parts into three roomes or branches The first is the compassion it selfe fleuit wept The second is the person so passionate Christ wept The third is the cause of his weeping which as it may be gathered from the words following is two-fold Tum propter mala culpae the euill of sinne committed by them Tum propter mala poenae the euill of punishment which must be inflicted vpon them Begin we first with the compassion it selfe wept Here is nothing but lacrimae suspiria teares sighs The 1. roome of the third Tabernacle is Compassion he wept sobs and great sorrowes deplorations lamentations yet all fit meditations for our soules at this time for the life of our Sauiour Christ was no other then the passage of Ionathan and his Armour-bearer 1 Sam. 14.4 sharpe rockes on the one side sharpe rockes on the other with a very dangerous and infractious passage flintie stones vnder him briers and thornes on each side of him mountaines crags and promontaries ouer him Sic petitur coelum so heauen must be caught or neuer or else lost for euer Hee wept and in his weeping shed teares which are the outward expression of sorrow and griefe A man may couer sorow a long time by secret sobs and inward groanes but when teares breake from the eies as water from the fountaine it plainely demonstrateth to the view of all beholders the wonderfull griefe conceiued in the weepers breast for as fire smothering will at last breake into a flame so will a grieued and an oppressed soule into teares as heere our Sauiour But what teares were these our Sauiour shed Diuines doe make teares to be of diuers sorts but I will onely follow Goran as liking his distinction of teares best for he in his Commentaries on the Psalmes maketh mention of three sorts of teares Lacrimae contritionis Lacrimae compassionis Lacrimae deuotionis Gor. super Psal in Psal 137. First the teares of Contrition secondly the teares of Compassion thirdly the teares of Deuotion The contrite teares or teares of contrition is either for sinne committed or good duties omitted but our Sauiour neither committed euill nor omitted good therefore could not shed the teares of contrition As for the teares of deuotion or deuout teares they are powred forth in holy and religious exercises as praying hearing receiuing conferring or meditating or because we are debarred from so doing But these were not the teares which our Sauiour powred forth at this time I cannot deny but that at sometimes hee shed the teares of deuotion for his praier was heard which he sent vp to his Father with strong cries and teares Heb. 5.7 as the Apostle affirmeth yet at this time there were no such teares then as for the teares of compassion they are either for the miseries of others as those teares which the Daughters of Hierusalem shed when Christ went to be crucified Luke 23.28 or else for the wickednesse of others as those teares which Lot shed for Sodome Psal 119. and Dauid for his enemies such were the teares of Christ which here he shed for Hierusalem The second branch of this body or boule The second thing in the third Tabernacle is the person weeping Christ or roome in this Tabernacle is the person weeping which by our Text is found to be Christ and that may make these teares of Christians the more to be lamented of all the more to bee admired Who doth not stand amazed when hee considers these teares for they are not the teares of man but of the Sonne of God the more worthy the person is that weepeth the more astonishment it strikes into the beholder If a mortall King should shed teares would it not cause wonder yea amazement trembling and feare because wee should imagine that their teares doe proceed either from some great anger or some great danger much more may these teares astonish vs because they proceed not from the eies of an earthly King but from him that is Rex coelorum terrae the King of heauen and earth euen Iesus Christ the eternall Sonne of God The holy Prophet Dauid when hee did but consider how the Sea opened for Israels safetie was so amazed that out of the astonishment of his soule hee cries out saying What ailed thee O Sea that thou fleddest Psal 114.5 thou Iordan that thou wast driuen backe How much more may we out of the amazement of our soules cry now we see not onely the Sea to open but the blessed
phrase of that diuine Apostle 2 Ep. Ioh. 3. v. Grace be with you mercy and peace from God the Father and from the Lord Iesus Christ Beloued I wish aboue all things that your soules may prosper as your bodies doe for I haue no greater ioy then to heare that my children walke in the truth as I haue laboured to doe you good 3 Ep. Ioh. 4. v. doe not you requite me with euill censure me not too rashly for this my forwardnesse to the Presse nor for my slender iudgement in prosecution of my matter I must confesse that in regard of the small number of my yeeres I may iustly incurre the censure of presumption in that I should bee so forward first to preach in such an honourable Assembly next to send my labours to the worlds view had I not to the former beene enioyned by authority and to the latter pressed by importunity the place of birth had beene the place of buriall and the memories of many the graues where I would haue left it but being so earnestly pressed thereunto with the perswading how much good might come thereby not onely to the City in generall but to euery mans house and family in particular at last condescended not for affection or ostentation but for the glory of my God and the good of Church and City It was plaine in preaching but more plaine in printing to the end it might not be obscure to any if any thing be amisse as sure it cannot be perfect let me request you to mend the fault with a good conceit and to cure my failing with my good meaning remember it is an easier thing to plucke downe a house then to build one If my stile be too homely then thinke wise men desire rather a carefull then an eloquent Physician if wee might not make bookes wherefore were letters first inuented shall the Epicure be tolerated to write dishonest things and shall not a Minister much more good and needfull things O yes accept therefore of this small mite which at this time I haue cast into Gods Treasury Scorne not to reade it because I am young for the least starre hath his light and influence and there may be some vse of Goats-haire to the finishing of the Tabernacle I haue many friends to remember in this my iourney but if I call at euery mans doore I shall be lated therefore I craue leaue to passe by most not for want of any affection for I loue you all in Iesus Christ but that in due time I may arriue at my hoped hauen entring my lodging at a lawfull houre The first friend which dwelleth in the way I trauell is the Minories which in times past vsed me very kindly for she entertained me when I was destitute of outward comfort affording both me and mine meat drinke and lodging almost two yeeres together and still would had not the principall corne beene blasted with the Easterly wind of vaine reports and the mil-dew of euill imaginations yet for the kindnesse once receiued I cannot forget them for hauing loued them I cannot chuse but still loue them Can the mother forget that Childe which indangered her life most if she could yet cannot I forget you I speake it not for any vaine glory but the more to stirre mee vp to returne praise to him to whom all praise belongeth that gaue me such an heart to seeke the good of your soules my God and you if you will but speake the truth can testifie with me how that I thought not my life deare for your sakes This is my comfort so long as I was with you I omitted no time wherein I might doe good to your soules but in season out of season morning euening publike priuate in Gods house in my house or in your houses was I neuer backward to afford you the milke of the word if I were desired thereunto when you were asleepe I was awake when you were a bed I was at study when you little thought of me many times was I praying for you that the Lord would make my Ministery the sauour of life vnto life and not the sauour of death vnto death to any one of you But alas my paines were not noted but my failings strictly obserued and pried into nay blazed abroad to the wounding of my soule It was not you but Satan who sought to sow tares where God sowed wheat and the Lord brought this thing to passe for my greater humiliation yea I know it shall worke for my good if the fault be not in my selfe but I cease desiring you to esteeme of me as I of you my hoped louing and faithfull friends saluting the worshipfull Master Mulis Master Tice Master Vphill Master Hauercampe with their wiues and families and all the rest of that parish wishing health and happinesse to attend you in this life and eternall glory to be conferd vpon you in the life to come Amen Before I had quite taken leaue of the Minories for I was preuented of that intended curtesie through the mercy of the Lord my God I met with another harbor namely Saint Margarets Fish-street where I was louingly receiued kindly entertained and friendly welcommed but a ruffe Sea of a raging discontented minde soone wrought my departure from my faithfull friends for such is the nature of enuy that both eies shall be ventured to extinguish one of the parties not beloued and Viper-like will not sticke to teare the belly where once it was cherished but I remember my promise was vtterly to forget and absolutely to forgiue in my farewell since my continuance was so short my discourse cannot bee long therefore I kindly take my leaue of all my louing friends there remaining euer resting your poore Orator at the throne of grace for your ioy in this life and euerlasting happinesse in the life to come At this time I was like the distressed traueller remaining in the wild fields in the midst of a tempestuous storme farre from company destitute of mony beaten with raine terrified with thunder stiffe with cold yet not brought to despaire for all these miseries but still trusted in God who was able to helpe me Neither was I deceiued in whom I relied for hee that is called faithfull shewed himselfe most mercifull turning his countenance angry to his wonted clemency giuing me entrance after seuen daies absence into his Sanctuary at Saint Margaret Pattens alias Rood-Church where receiuing a most free Election I comfortably spent my labours almost two yeeres reaping the profit of my studies with much ioy I hope the conuersion of many soules vnto God but Satan that subtill enemy of mankinde who euer sought my subuersion and ouerthrow would not suffer my foot long to rest in any place but by his malicious minde I was soone dispossessed of my harbour where had I not found one faithfull friend * Saint Butolphs my habitation had beene like Dauids in the Wildernesse farre be it from me I should lay any
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
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
God the Creator and Giuer of all at sometimes yet soone doe they forget it againe which makes them so to abuse what God hath bestowed in mercy vpon them Many a man hath receiued wealth and a large estate of earthly things but hath forgotten how he receiued it of the Lord and that moues him many times to spend so prodigally to feed so gluttonously to drinke so vnsatiably to goe so proudly and to liue so wantonly whereas if he remembred both the Giuer and the gift how he enioyes nothing but what bee hath receiued from the Lord it would inforce him to returne the fruit of humilitie and thankfulnesse vnto him that hath beene so gratious vnto him Others haue receiued honours fauours and great authoritie in this world but it hath so puft them vp with disdaine ambition and such aspiring thoughts that they soone forget what they haue receiued which makes them to peruert authoritie to iniustice and to sell equitie and all conscience for Gold as ordinarily as cattle are sold in Smith-field for gaine Others haue receiued gifts and talents of great knowledge and deepe learning by which they are able to diue into the custome and practice of all ages past and to doe good seruice in Church and Common-wealth but many in forgetting the Giuer of that gift doe either hide this talent in a Napkin and doe no good liuing as drones and vnprofitable members amongst vs like fruitlesse trees who neither will doe good themselues nor suffer others that would during their life or else they doe much hurt with their learning and knowledge in opposing the truth goodnesse and good men defending corruptions maintaining erronious opinions making bridges to all Popery and prophanenesse or else they draw away others to wickednesse by making filthy Poems and such like Thus while we know not God or knowing him soone forget both him and his gifts it makes vs wee cannot returne any thing to him who hath giuen all things vnlesse it be with the barren ground thornes and thistles or with the wicked Iewes nothing but stones to cast both at him and his Prophets for all his mercies Secondly those are to be reproued that returne but nothing answerable to what they haue receiued and they be either such as make shew without substance or such as haue substance but of no continuance First there are many that like the fruitlesse Figge-tree are full of leaues that is glorious in outward profession full of good words but void of good actions and these are those that speake faire with their mouths but dissemble in their hearts that haue Iacobs voice but Esaus hands glister like gold but being once tried at the touch-stone are found nothing but Copper they beare the title of hypocrites hauing Belials heart though the Saints countenance glorious to the eye like the Apples of Sodome but crush't in the hand fall to ashes painted Sepulchers but full of rottennesse and dead mens bones O these are worse then those that returne nothing and greater shall their condemnation be at last Secondly there is another sort which returne substance but of no continuance like the Summers fruit no sooner ripe but rotten or like Aarons rod Numb 17.8 will bud blossome beare fruit and more then it wither and all in one day These we commonly call Apostataes because they fall from the grace which they haue receiued and like Iulian turne their backs vpon heauen blaspheming him whom once they praied vnto one while with the Iewes Mar. 11.9 Hosanna in the highest blessed is he that commeth in the name of the Lord soone after straine their voice to another tune Matt. 27.25 Crucifie him crucifie him his bloud be vpon vs and our children Secondly this serues for exhortation lamentation and consolation First for exhortation to spur vs forward to all good actions and holy duties not to be backward in returning according to what we haue receiued for if we haue much God lookes for much if little for little if nothing for nothing Hee requires not what hee hath not giuen neither will hee reape where he hath not sowne He expects not that from the Begger which hee doth from the King nor that from the Hand-maid which he doth from the Mistris but from euery man woman and childe according to what he hath bestowed vpon them Doth any man looke for Grapes of Thornes Matth. 7.16 or Figs of Thistles Surely no neither did euer any reape Wheat where he sowed Barley I meane one graine in sowing cannot be conuerted to another in reaping for euery Graine beares his owne body 1 Cor. 15.38 and yeelds fruit according to his owne kinde So euery Christian must be fruitfull according to that measure which they haue receiued of the Lord. Hath he giuen thee wisdome and that aboue others O labour then to be more wise in thy sayings and discreet in thy doings then others Hath he giuen thee riches and wealth so that thou in meanes dost farre exceed thy neighbours Then looke thou be more forward in hospitalitie and liberalitie then thy neighbours Hath hee giuen thee strength and courage exceeding many that dwell neere thee then thou must bee more forward to stand for the Gospell and to defend thy King and Countrey then the weaker Art thou a Childe or a Seruant and hath God giuen thee a religious father and mother or a religious master and mistresse O then striue thou to out-strip many that want those helps which thou enioyest Let not those that haue prophane Parents and wicked Gouernors be more forwarder in religion more fuller of knowledge more zealous for the Lord of Hosts then thou that doest enioy the meanes and helps to spurre thee forward For shame let grace and goodnesse in thy breast aboue theirs appeare suffer not those that haue no meanes to come to heauen before thou that hast all meanes lest the Saints and Angels shout at thee at thy arriuall If a foot-man and a horse-man should trauell to a Towne together the foot-man with bolts vpon his legges the horse-man free from any were it not ashame the foot-man should attaine his iournies end before the other Surely yes and well might all men imagine that he either hath rid farre out of his way or else spent his time very idly that hauing such helps and meanes to hasten him yet should be farre behinde him that hath no meanes but rather pull-backs and hindrances to haue kept him from his iournies end euen so it is a shame nay a farre greater shame for thee that hast godly Parents and Gouernors to suffer those to out-strip thee in the way to heauen that haue wicked Parents and Tutors For they will not onely cease to spurre them forward to heare the Word reade Sermons receiue Sacraments and the like which thy parents doth daily and hourely animate thee vnto but also what in them lieth will keepe hinder and draw them from hearing the Word conferring with Saints reading praying receiuing and all
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.
Edomites let in by Iehochanan slew eight thousand and fiue hundred of the wealthiest Citizens in one night I will not relate how the pestilence went thorow stitch destroying more then an hundred thousand during the siege neither wil I stand to shew you how the famine spared none but made the Nobles to eat the leather of their Coaches as they rid Ladies to scrape in dunghils for their food Lament 2.20 Iere. 31.15 and many women to eat the fruit of their owne wombe and children which were but a span long as for Rats Mice Frogges Snailes and such like they were no ordinary food in Hierusalem at this time for vengeance did so stirre her within and without that there was nothing but weeping howling and great lamentation Not onely Rachel weeping for her children Matth. 2. but the children weeping for their parents seruants for their Masters and the poore for their maintainers If a man at this time had beene in Hierusalem his heart could not but haue melted to haue seene the deaths of some the cryings of others and the miseries of all For if he looke of one hand hee might see men and women halfe dead and halfe liuing bathing themselues in one anothers wounds crying out for some relenting hearted man to kill them out-right and to rid them out of their lingring tormenting paine If he looke on the other-side hee should see the sonnes daughters and seruants of the Elders thus slaine crying vp and downe the Citie like mad men with their eies and hands extended towards heauen saying Iustice Lord Iustice Lord Iustice vpon the vniust depriuers of our friends and maintainers If he looke before him hee should see the gray haires of the ancient lying vpon the pauements of the Citie as if they had bin strewed with rushes If he lookt behinde him there he should see virgins lamenting the vntimely death of their Louers which way soeuer he had lookt at this time in Hierusalems misery famine death and destruction must needs be his obiect But I cease to prosecute it largely because it would be too tedious both to me that speake and to you that heare neither will I tell you of the ancient buildings glorious Temples and stately Palaces of Dauid Solomons and the rest of the ancient Kings of Israel how they were all destroied and pulled downe to the ground not hauing a stone left vpon a stone according as our Sauiour fore-told them inso much as now we may say of Hierusalem as one spake of Priams Towne Iam seges est vbi Troia fuit Now is that a Corne-field which was câ—rst called Troy so now is that a barren ground and a mount of stones which was earst called beautifull Hierusalem All this with a thousand times more our Sauiour fore-saw which whilst hee beheld it as God Magistrates about to punish should contemplate the malefactors case and temper mercy with Iustice Grego lamented it as man To draw towards an end though there be no end in the matter it selfe and to temper my speech according to the time The residue belongs to all Magistrates and Iudges but more especially to you that are Magistrates and Iudges of and in this honourable Citie of London Omnis Christi actio est nostra instructio saith Gregory id est Euery action of Christ is our instruction if all ours then this more particularly yours namely to temper Mercy and Iustice together that is If at any time in Iustice you are compelled to punish a malefactor yet in the midst of Iustice let Clemency shine forth be not vnlike our compassionate Sauiour who powres forth teares when he pronounceth Iudgement for if this be wanting all your Iustice will be conuerted into tyranny a mans estate name or life is not to be plaid or iested withall Noli me tangere for these three or at the least two of them can neuer be restored againe Sulpitius Memorable is that fact of Sulpitius an ancient Romane who neuer passed the sentence of judgement to execution vpon any man but his teares were seene to trickle from his eies as if water had beene powred on his face Bias. And Bias that was a Iudge of Greece neuer gaue sentence of death vpon any but he wept for them Theodosius Theodosius the Emperor was euer so mercifull that hee alwaies gaue one daies libertie to the enemy for meditation before he would vse any violence Also I haue read of a certaine Captaine who when he besieged any Citie the first day would display a white Ensigne in token of Mercy By no meanes to insult ouer or deride the guilty in sentencing or punishing the next day a blacke Banner in token of judgement the third day red colours in token of bloud fire and sword without any Mercy they therefore are monsters in Nature which will shew no mercy to their Brethren but in superstition malice or vaine-glory wrong those whom they ought to iudge with equity There ought to be a sympathy and a fellow-feeling in mens minds especially in a Ruler great compassion wishing from the bottome of their hearts there were no such cause of punishment so to be suffered for a Magistrate ought not to be like the proud Pharises and insolent Priests who when they had taken our Sauiour delighted not in any thing so much as in mocking spitting buffeting Matth. 27. railing reuiling scourging scorning crowning him with thornes and crucifying him betweene two Theeues They were not content to take his life and to shed his bloud but loaded his body with most shamefull calumniations nay when they had him where they would haue him namely vpon the Crosse then did they reioyce and shout out of measure nodding their heads shaking their hands Matth. 27. and cried with their voice If thou bee the Sonne of God come downe from the Crosse and we will beleeue thee he saued others but himselfe he cannot saue Neither would I haue you like to Volesus who was a Proconsull of Asia liuing vnder the Emperor Augustus for he is recorded for a very famous Tyrant because that when he had beheaded three hundred in one day with a proud and loftie countenance hee walked amongst the dead carkases as if he had done some great exploit and at last cried out O rem regiam id est Oh an act fit for a King But surely wee may answer him thus O rem Diabolicam O an act fit for a Deuill For this doing beseemeth not a King or Magistrate they should rather with Christ here grieue that any should grow to that extremity as to deserue such judgement Courtesie should be the Crowne of a King Compassion the handle Iustice the edge Anger the backe and Mercy the point of a Magistrates sword therefore you that are Magistrates call to the Lord early and late morning and euening that hee may drop downe kindnesse and mercy into your hearts that vncourteous and churlish actions may alwaies bee farre from your hands For
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
roomes which now are emptie may be filled If you refuse this you refuse to wage war with sinne and to waken your Brother out of his wicked sleepe and if you refuse to wage warre with sinne you deny the colours of Christ your Captaine and reiect the Ensignes of God your Emperor If therefore you will haue God to blesse you Christ to saue you and the holy Trinitie to defend you keepe your oath with your Soueraigne bee faithfull to your Captaine and fight against sinne that you may win many soules to Christ If sleepe would kill your friend would you suffer him still to slumber and not awake him What care and respect Gouernors should haue ouer and towards those who are committed to their charge in the Testimony of the Heathens Xenophon in Cyro Surely no why then doe you suffer your Brethren and Sisters to sleepe in sinne and to snore and snort in the bed of wickednesse and neuer once awake them with a lash of Iustice The old Heathens to note vnto vs the great care that Magistrates should haue of the people ouer whom they were placed intituled them Fathers of the people because they must esteeme and imagine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Countrey to be his house his Citizens his fellowes his friends his children and his children his soule Hom. Illiad 10. Homer calleth Agamemnon to his great praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Shepherd of the people because his sleepe was seldome or neuer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sweet pleasant or quiet Plutarchus Such was Epaminondas of whom it is reported that when others feasted and slept hee did fast watch vse sobrietie view the Tents and walke the wals also the ancient Persian Kings when they should take their rest had a Chamberlaine who vsually came vnto them saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Arise arise O King and looke about thy businesse Had the heathens this care ouer their charge and people who knew not Christ and will not you that know Christ and his will haue much more care then shall these people rise vp in iudgement against you Awake awake therefore you Magistrates I say awake both early and late and walke about the streets of this Citie that you may finde the Crimson coloured sinnes without any varnish then thrust them out of the gates and bring Christ into the Citie who hath stood this threescore and almost ten yeares waiting for an entrance for feare left he depart you neuer more enioy his presence God hath giuen you both gifts and places not for your selues alone but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common good of Church and Citie Towne and Country which if you carefully and truly performe aiming more at the glory of God then your owne praise the peoples good then your owne ease thē will the Country be lesse miserable the citie lesse a louer of pleasure 2 Tim. 3.4 and both more louers of God the Country more plentifull the Citie more beautifull the Country flowing with goodnesse the Citie ouerflowing with happinesse In a word the Country shall flourish and reioyce the Citie with a loud sounding voice shall send forth your praise to the vttermost parts of the earth yea it shall be a crowne to your heads a recompence to our labours a sweet smelling sacrifice vnto the Lord the ioy of Angels the triumph of Saints a blessing to the Citie a sauing of soules and an euerlasting happinesse to your posteritie nay more then all this if you thus doe it will so please our Sauiour as that it will stop his teares reioyce his heart confound his foes win his fauour vnfold his mercy vnlocke his kingdome that our soules may haue free passage to enter first into grace in this life and hereafter into glory in the life to come Where God the Father shall take you by the right hand and lead you to the fountaines of water washing all your garments white in the bloud of the Lambe Christ Iesus shall imbrace you in the armes of his mercy crowne you with crownes of glory at whose Coronation all the Angels in heauen shall applaud your praise and God himselfe shall say Amen to your felicities Laus Deo