the whole man for it is a high brazen wall hindring our praiers from ascending to God his graces from descending to vs. Fourthly because it reioyceth the Deuill 4. Reioyce Satan who is Christs greatest enemy for sinne is meat and drinke to Satan When any dances after his pipe he is as greatly reioyced as a man that hath taken many spoiles if all this then bee true as the Lord hee knowes it is too true needs must it make Iesus to weepe if either he respect God or loue man If this then be so it may teach vs in the first place to take heed of sinne O delight not in it 1. Delight not in sinne since it is an offence both to God and godly men therefore detest it and flie from it as from the Deuill who is the Author of it it is a fire and will burne thee water and will drowne thee a nettle and will sting thee a sword and will wound thee poison and will kill thee and a Serpent which will deuoure thee kill it or else it will kill thee be a stranger to it it will be a stranger to thee harbour it not to gain the world to grieue Christ but beat out the braines of these Babilonish children Sinne to be nipped in the bud Iud 7.1 8.30 9.5 2. King 11.1 2. Par. 22.10 for if they die thou maiest liue but if they liue thou shalt die As the reigne of Abimelech was the slaughter of Gedeons Sonnes and the reigne of Athaliah was the ouerthrow of the Kings seed so the reigne of our sinnes will be our destruction Let vs therefore beat them downe betimes before they grow too head-strong like an vnruly Mastiue Dogge tearing out their masters throat the Israelites at first spared the Canaanites afterwards when they would haue destroied them they could not but they became prickes in their eies Numb â—3 55 Iud. 2.3 and goads in their sides Euen so will it bee with our sinnes for if at first we spare them in the end they will be vnresistable Oh that wee could once liue to say of our sinnes as Christ said of the Temple Matth. 24.2 One stone shall not be left vpon another vncast downe so one sinne shall not be left vpon another vncast out of the heart Then would they soone die in our liues and conuersations but so long as we harbour them in the hidden man so long will our liues bee corrupted and our conuersations detested let vs therefore bury our sinnes that they neuer be remembred kill our sinnes that their power against vs neuer be lamented cast out our sinnes as dung out of the Citie that they neuer be respected for as carrion causeth wormes stinkes and feedeth Fowles so our sinnes causeth woes and sorrowes and feedeth the Deuill Dan. 4.24 27. O therefore breake off your sinnes by repentance breake off your iniquitie by returning to the Lord your God Nothing can stench Christs teares vnlesse we stop our sinnes nothing can dry his cheekes vnlesse wee wash our hearts The best actions if sinne be not stopped dry not Christs cheekes nothing can cleare his eies vnlesse wee purge our soules our singing Psalmes hearing Sermons receiuing Sacraments reading Homilies feeding the hungry clothing the naked visiting the sicke building hospitals repairing Churches catechising families nor all the glistring profession in the world can stop Christs teares vnlesse wee make conscience of sinning We must not be of Abrahams heart and Belials life we may not beare the soule of Dauid and the shewes of Pharises Good King Iosaphat in aduenturing to goe like Ahab 1 King 22.32 had like to haue beene slaine for Ahab so all those are in danger of destruction that make a shew outwardly but like Sodoms Apples are corrupted inwardly for if those be in danger which are vpright in heart faile in act how much more are they in danger that glister like Gold but being toucht are found Copper I pray God our sinnes haue not wrung more teares from the eies of our Sauiour then euer the Iewes sinnes did I feare they haue Rom. 6.1 because I see the more his grace abounds the more our sinnes abound by how much the more mercifull God hath beene to vs the more miscreants haue we beene towards him In agro Narniensi siceitate lutum fieri ex Plinio imbre pulurem That aboundance of grace should produce abundance of iniquitie is Christs greater griefe Tully reporteth amongst all his wonders in Nature that in one Country drought causeth dirt and raine stirreth vp dust Whether this be so or no I stand not heare to proue but this I know that the abundance of Gods graces hath brought forth nothing but abundance of sinnes Iniquitie was neuer so rife as since frequent preaching of the Gospell yet the fault is not in the world but in the Deuill and our corrupt nature God may call a Conuocation of heauen and earth together against vs as sometimes hee did against his owne people the Iewes Esay 1.2 saying Hearken heauens giue eare O earth I haue nourished and brought vp children but they haue rebelled against me Had they beene my enemies that had done mee this dishonour Psal 55.12 13 14. I could haue borne it or had they beene my seruants or the sonnes of Hagar that had magnified themselues against me I could haue endured it but it was Children yea euen my Children Children of my owne education and bringing vp those that were nurtured and instructed in my owne family and that by my owne hand it was they that rebelled against me therefore hearken O heauens and giue eare O earth Nay the Lord may take vp his owne complaint against this Citie which you lately had sounded in your eares by a thundring Trumpet of the Lord I meane Master Wood in his sermon at the Spittle on Wednesday in Easter weeke last 1624. Hosea 4.2 There is no truth nor mercy nor knowledge of God in the Land For by swearing and lying and killing and stealing and whoring they breake out and bloud toucheth bloud Are these things so and doe they cause no teares O yes and shall bring iudgement too if they be not amended Our sweet Sauiours patience shewes his desire of our amendment if tongue or teares can procure it besides so great is his desire of our repentance that hee vseth a very patheticall perswasion to induce vs thereunto by the tongue of his blessed Spirit recorded by Salomon in the Booke of the Canticles Cant. 6.13 saying Returne returne O Shulamite returne returne but alas we cannot returne of our selues being by nature dead and lumpish Man like a Coachwheele moues not to any grace if not drawne Iere. 31.18 euen like to a Coach-wheele able to run no further then wee be drawne therefore let vs reply with the holy Prophet Ieremy Turne vs O Lord and we shall be turned conuert vs and we shall be conuerted indeed Yea let vs
pray with Saint Augustine Domine da quod iubes August iube quod vis id est Lord giue vs abilitie to returne vnto thee and then command vs to returne or inable vs to doe what thou commandest then command what thou wilt Secondly if Christ weepe for our sinnes Seeing Christ weeps for ours wee should weepe for our owne we are taught to weepe for our owne Wee must not be like stockes and stones that haue no sense nor feeling of our owne miserie neither must wee be like men dead since wee make a shew of life for if Christ weepe for vs wee haue much more cause to weepe for our selues It may be the worldling thinkes hee need not weepe because Christ wept not for himselfe but for vs For saith the carelesse Carnalist If his bloud be sufficient for my soule without mine why not his teares for my sinnes without mine Thus to a desolute liuer the teares of Christ are like Mercuries still-pipe Mercuries still-pipe which plaied Argus his hundred eies asleepe at once But let me tell thee O thou traytour to thy owne soule though Christs bloud be sufficient without thine yet not his teares without thine For when he shed his bloud it was to redeeme thee from sinne but when he sheds his teares Our sins cost Christ both teares bloud therefore we must at least shed teares for them it is in seeing thee runne so fast to sinne therefore as it cost him both bloud and teares to come to thee so it must cost thee at the least many a shower of teares before thou canst come to him Hee sailed thorow the Sea of bloud to saue thy soule thou must saile thorow the Sea of teares to win his fauour If thou refuse to lanch forth into the Sea of Contrition in this world thou shalt be drowned in the Ocean of perdition in the world to come therefore to purge thy heart to free thy soule to winne Christs fauour be not backward to weepe but power forth teares with Dauid Psal 6. Ion. 3.6 Gen. 17. Esay 38.14 Iob 3.24 1 Sam. 1. Ioâ—l 2.13 Matth. 26.75 Luke 7.38 Act. 2.37 16 30. apparell thy selfe in sackcloth with Niniuy humble thy selfe to the ground with Abraham mourne like a Doue with Ezechia rore out thy griefe with Iob powre forth thy soule with Hanna rent thy heart with the penitent lament thy sinnes with Peter let sorrow bee thy feast with Mary and cry out with the Iewes and Iaylor Men and brethren what shall we doe to be saued It may be thou thinkes thou doest sorrow but delude not thy soule for euery groane and sigh and crying Lord haue mercy vpon me is no true sorrow but grant it be yet where are the teares Christ did not sigh Christ did not stay in sighing groning praying but also shed both teares bloud groane and pray for thee then resting himselfe contented as if he had done sufficient but as a man neuer satisfied in affection was not contented till he had shed teares from his eies nay bloud from his heart for the sinnes of thy body and soule therefore if thou thus truly sorrow Teares griefes chiefe testimonie shew mee thy teares for teares are griefes chiefe testimonies the sorrow of the minde will soone bewray it selfe by the countenance of the man Seneca Neither pleasure nor profit nor any thing in the world should hinder teares if thou canst not weepe then thou hast most reason to weepe for there is no greater cause of sorrow ministred then where teares are abolished Doth the worlds pleasure or profit stop or hinder thee from penitentiall teares Then call to minde Salomon and Christ Eccle. 1.2 Salomon who enioyed many things yet said of all things in this world Vanitas vanitatum omnia vanitas Vanity of vanity all is but vanity Christ who enioyed no thing of this worlds good yet said Matth. 16.26 What shal it profit a man to win the whole world and lose his owne soule Let not therefore the world nor any thing in the world withdraw thee from weeping for sinne but rather lament the more for the more thou weepest here the more thou shalt reioyce hereafter Peter wheÌ„ he came to Christ leapt into a Sea of waters but when he went from Christ leapt into a Sea of teares our sins deserue as much for a whole ocean of teares will hardly rince our soules Dauid though a man after Gods own heart yet complaineth that he was like a Pellican in the wildernesse whose nature is euer to haue teares trickling downe her bill For teares were his meat day and night Psal 6.6 yea he washed his bed and watred his couch nay made it to swim with the teares of his complaint Iosiah though he were a powerfull Prince ouer a great people yet his heart melted like wax and his eies weept bitterly 2 King 22.19 when he heard the words of the Law Looke vpon Iob that was the Mirror of patience yet vpon the dunghil he sits weeping night day crying out most pittiously My sighings come before I eat Ioh 3.24 and my rorings are powred out like water Looke vpon holy Ieremy you shall finde his eies casting forth riuers of teares Lam. 3.48 Looke vpon Iona Iona. 2.2 you shall finde him weeping at the bottome of the sea and in the belly of hell Looke vpon Mary Magdalen you shall finde her weeping Luke 7.38 and that in such excessiue manner that shee is able with teares to bathe the feet of Christ In a word view but any one of the Children of God and tell me whether you finde them backward in weeping for sinne None come to heauen with dry eies at least not hauing a sorrow for not weeping Reu. 21.4 yea or no Can we finde none that euer came to heauen with dry eies and shall wee thinke to come to heauen with a merry countenance Surely no for Christ is said in the Reuelation to wipe away all teares from his childrens eies But how can he wipe them away from those that neuer either did or sorrowed that they could not shed any Awake therefore O thou sinner weepe and howle for the sinnes thou hast committed against God against man and against thine owne soules conscience lest judgement ouertake thee and there be none to helpe thee Psal 50.22 but away thou must to the graue before thou hast repented Once there was a certaine King that neuer was seene to laugh or smile In all places amongst all persons at all times hee was very pensiue and sad His Queene being much grieued thereat came to his Brother requesting him to aske of the King what was the cause of his continuall sadnesse No sooner had this Noble man fulfilled this Princesse desire but the King his Brother replied I will tell thee next day so he departed for that time When the King perceiued he was gone he went presently and caused
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
Sonne of God distilling abundant of teares from his faire eies vpon his tender cheekes What aileth thee O thou Iesus that thou so weepest Thou blessed Sauiour of mankinde that teares runs so fast from thy vnspotted eies Doest thou so weepe for those that laugh at thee yea dost thou shed teares for those that neither will nor can weepe for themselues Are our sinnes so piercing to thy soule so pleasant to vs doth our wickednesse wring groanes sighes sobs and brinish teares from thy faire eies nay bloud from thy most tender heart and cannot we shed one teare for our selues Then hard is our hearts and miserable our case Oh my deare Brethren and louing Countreymen know this one thing how that it was not another wept for him that he could not endure O Daughters of Hierusalem Luke 23.28 weepe not for mee but for your selues but he for others though he neuer deserued to shed one teare yet ceaseth not to powre forth riuers of teares for this hard-hearted Nation For my Text tells me that He wept not an Angell a Saint or a Sinner but He yea euen He He that was all one with the father Heb. 2.6 10. Gen. 3.15 Luke 1.35 Matth. 2.3 Matth. 2.13 Matth. 4.1 He that was full of glory and might He that was promised to our first Parents in Paradice He that was conceiued by the holy Ghost and borne of the Virgin Marie Hee that at his birth troubled Herod and all Hierusalem He that was exiled into Egypt and there obscurely kept in the Cottage of a poore foster-father He that was transported and tempted by Satan He that was derided of his kindred and blasphemously traduced of the Iewes Hee that by the words of his mouth stilled the raging of the Sea Matth. 8.26 Psal 65.7 the ruffling of the winds and the madnesse of his people He that caused the Fish to bring him money from the bottome of the Sea Matth. 17.27 Matth. 14.19 He that fed fiue thousands with fiue loaues and two small fishes Iohn 9.1 Hee that made the Blinde to see the deafe to heare the lame to goe Mark 7.34 Matth. 11.5 Iohn 11.44 Matth. 8.29 Matth. 3.17 Matth. 17.5 Iohn 12.28 29. Hee that cleansed the Lepers cured the diseased and raised the dead from the graue He that made the Deuils to cry What haue we to doe with thee Iesus thou Sonne of Dauid Art thou come to torment vs before the time He that receiued this testimony three times from God the Father This is my beloued Sonne in whom onely I am well pleased He that did all things well and neuer any euill neither to God nor man It is He that wept in this my Text and none but he He euen Iesus Christ the Sauiour and Redeemer of the world the Parragon and Prince of Prophets the true Messias the Fathers ioy the Angels blisse heauens beautie the glorie of Israel the light of the Gentiles Luke 2.32 the worlds Sauiour prefigured in the Law fore-told by the Prophets and exhibited in the Gospell It was He that wept from whence we might draw many conclusions I will but point at them at this time yet promising to all those that affects goodnesse to inlarge them according to their worthinesse if strength of body permit hereafter First in that he wept it shewes vs Christ wept therefore 1. Man Heb. 2.17 4.15 how He was true man consisting of soule and body as all other men do yet not sinfull man for he was like to vs in all things sinne onely excepted neither are we so to take our Sauiour as no more but man for though hee were man yet he was more then man hauing the diuine Nature hypostatically vnited to the humane so that hee rested not God alone nor man alone but God-man and Man-God perfect God begotten of his Father perfect Man borne of his Mother 2. Great his affection towards man Secondly in that he wept he shewes vs how that great is his affection towards mankinde the affection of a Father to his childe or of a Mother to the fruit of her owne wombe is nothing in respect of the Lords affection towards Man for had he not affected vs he would neuer haue died for vs but he did not onely weepe but die for our sinnes therefore needs must we conclude his affection was great vnto our soules 3. Christ not delighted in the destruction of his enemies Thirdly in that he wept it shewes vs how that he was no whit delighted in the destruction of his enemies Though man reioyce at their enemies ruines either in body goods or name making that day though a day of fasting a day of feasting when tidings is brought of the subuersion ruine and desolation of those whom they affect not yet it is not so with our Sauiour for he fore-seeing their desolation wrung from his eies abundant teares of compassion 4. Greatly delighted in the conuersion of man Fourthly in that he wept it shewes vs That he is greatly delighted in the conuersion of others that weeps so bitterly at the subuersion of others for he is the louing Father that euer is ready to receiue his prodigall children at what time soeuer they doe repent them of their sins from the bottome of their hearts and that not with grudging Ezek. 18.17 but with delight for so greatly is he reioyced when wee forsake our sins as that he counts nothing too deare for our soules If we be naked he brings a robe to couer vs if we be hungry Luke 15.12 23. he killeth the fat Calfe to feed vs and if not married to the flesh world nor deuill hee brings a Ring to wed vs for if hee mourne for man when man was dead and lost how greatly will he reioyce at man when man is liuing found Fiftly in that he wept and that when the people cut downe the branches of the trees 5 Worldly pompe would be mixed with teares spreading their garments in the way euery one crying with a ioyfull acclamation Hosanna in the highest blessed is hee that commeth in the name of the Lord We learne that which Ludolphus doth obserue Ludolphus de imitat vitae Christi par 2. cap. 28. That worldly pompe and applause should be mixed with teares For though it were neuer so great it cannot alwaies free from sorrow especially if wee belong vnto God I know the wicked will and can shift off their sorrow with the Viall Harpe Lute or singing to the tune of the Organs Pompillius writes Epistles to Tullie Pompillius to Tully Antimachus thinking to rid away his sorrow by reading Antimachus makes verses thinking to rid away his sorrowes by riming Archilochus calls for Wine thinking to to rid away his sorrow by drinking Aâ—chisochus 1 Sam. 16.22 23 Saul calls for Musicke thinking to rid away his sorrow by playing Some call for cards and dice thinking to rid away their sorrow by gaming but alas
all in vaine for neither the world nor any thing in the world can free vs alwaies from sorrow especially if we belong to the Lord for Quid ad nos consolatio mundi Martia Epise What doe the pleasures of the world belong to vs for the world is but spuma fumus somnium a froth a smoake a dreame a froth because it puffeth vp a smoake because it maketh blinde a dreame because it vanisheth away Yea as a good Diuine saies it is Vices Nurse Natures step-mother Vertues murtherer Thefts refuge Woredomes pander Sodomes fruit Crocodils teares a Syrens song yea as Philo calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bitter sweet pleasure is a spurre riches a thorne honor a blast life a flower glory a feather beautie a fancy ioy a frenzy and all things in the world but like the Booke in the Reuelation Ap. 10.9 sweet in the mouth bitter in the belly or like the reeds in Egypt which doth not onely breake in peeces when it is leaned on but in breaking flieth in splinters 2 King 18.21 to the piercing of the hands of him that trusted to it or like a draught of cold water drunke vp by him that is heated with the violence of a burning Feauer which allaieth the heat during the continuance of drinking but scarcely is the Cup gone from his mouth before he feeleth an increase of his boiling drought or like money taken vp from the chest of the Vsurer which will stop a gap for the present but afterwards make the wound the deeper 6. Cities are chiefly to be lamented Sixthly lastly in that He wept and ouer Hierusalem the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Iewes the same Citie that he drew neere vnto and euen now beheld We learne That Cities ought chiefly to be lamented These things we might handle at large but lest your patience should be vrged my weak body too much strained and all our memories ouer charged I cease the prosecution till some other occasion in the meane while I referre these heads to your godly meditations and for a conclusion will onely speake a word or two of the cause of these teares Causes of Christ weeping ouer Hierusalem which is two-fold First Propter mala culpae the euill of sinne committed by them Secondly Propter mala poenae the euill of punishment that was to be inflicted vpon them 1. Cause was propter mala culpae their sinnes First Propter mala culpae the euill of sinne committed by them This was the greatest cause that produceth our Sauiours teares Roy. Post for non ruinam lapidum sed hominum vanitatem saies Royard in his Postils He wept not so much for the ruine of the City as the vanitie of the people Neuer did the nailes so wound him nor the speares so gore him as their sinnes did pierce him Neuer was the gall so bitter to his taste nor the thornes so pricking to his touch as their sinnes was offensiue to his soule Neuer was their fists so smarting to his cheekes nor their spittle so loathsome to his face as their sinnes were hatefull to his heart Neuer was their flouts so hurtfull to his name nor the Crosse so tormenting to his narure as their sinnes were burdensome to his body and soule for so heauy a weight was their sinnes to him that it did not onely make him pray once Matth. 26.44 Luke 22.44 twice and thrice nor to sweat and that in a cold winters night water and bloud nor to complaine I thirst but to cry Iohn 19. and that with such a lamentable cry as made both heauen and earth to stand amazed the Sunne to hide his face as not daring to behold the Sonne of God in such a case as he was in when he cried Eli Eli lamasabachthani My God my God why hast thou forsaken me Blame not therefore our Sauiour to weepe since sinne is so tormenting to his soule Of old the Lord complaineth by the mouth of his holy Prophet Amos 2.13 That he was pressed vnder their sinnes as a Cart is pressed with sheaues which Saint Hierom thus glosseth As a Cart laden with hay or stubble maketh a noise soundeth out and howleth so I howle and cry vnder your sinnes saith the Lord euen shriking as sometimes a cart doth and no maruell for their sinnes were not few but many yea more then can bee numbred by any Arithmetician and greater then can be measured by any Geometrician 〈◊〉 1.4 〈◊〉 1.5 Ier. 5.7 Ieâ— 17.21 Ier. 6.14 Ier. 5.3 Jer. 6.13 Amos 6.6 Esay 3.16 c. Ier. 9 5. Ezâ—k 6.9 16. Esa 5. Iere. 17.25 I will not now stand to tell you of their Idolatry not of their swearing and forswearing nor of their profaning the Lords Saboath nor of their false teachers nor of their contempt of Gods word nor of their Couetousnesse nor of their sloth and drunkennesse nor of their pride nor of their deceit nor of their whoredome nor of their vnthankfulnesse nor of their waxing worse and worse with many moe All which I will not spend time about because I know you haue heard them and hope by frequent reading the Bible you know them but needs it must be granted that since their sinnes did so abound it was the cause that our Sauiours teares did much more abound Our sinnes as well aâ— Hierusalems draw teares from Christs eies And was it their sinnes alone that wrung these teares from our blessed Sauiours eies alas no sweet Iesus thou knowest it was ours as well as theirs for all thy labours thy troubles thy miseries thy griefes thy sweatings thy bleedings and thy torments which in the daies of thy flesh from the first houre of thy Natiuitie to the last moment of thy sufferings vpon the Crosse was for our sinnes and for our sakes our sinnes I say was the cause of all Esay confessed it Es 53.4 5. saying Hee hath borne our griefes and carried our sorrowes hee was wounded for our transgression he was bruized for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed If there be euer an vnbeleeuing Iew amongst vs that should demand this vnseasonable question Why doth our Sauiour weepe for my sinnes Hee hath his answer from these short Arguments following First because it grieues the Father offends his Maiestie vexeth his holy Spirit of grace Christ weeps for sinnes because 1. they grieue God and his blessed Spirit 2. Procure punishment Rom. 6.23 Christ being one that loues the Father cannot chuse but weepe at that which grieues and offends the Father Secondly because it procureth punishment from the Father either temporall or eternall for the reward of sinne is death Death in this life and without a great repentance eternall death in the life to come Thirdly because it separates grace from the soule 3. Separate grace and God from man Esay 59.2 and the soule from grace God from
8.21 9.1 therefore wished O that my head were a Well of water and my eies a fountaine of teares that I might weepe night and day for the slaine of the Daughter of my people 2 Pet. 2.7 8. This did Lot for Sodom and Dauid was no whit behinde any when his eies powred out riuers of teares Psal 119. 130. because men would not keepe the law of his God Shall such affection be found in Gods ancient people and we to sauour neuer a whit thereof If our friends depart from vs or die with vs we can weep and mourne as fast as any but if we see a neighbour or a brother wedded to wickednesse and sunk almost past recouery into sinne we neuer mourne nor shew any dislike but salue it vp with humanum est Others sins not to be salued but sorrowed for so that for a young man to sinne is but a tricke of youth for an old man but an infirmitie of age and in none at any time as it should be lamented Children are suffered to be wanton because their yeares are tender youth is permitted to bee licentious because their age is lustie rich men are moued with vanitie because it is their portion poore men are customed with folly because they liue in want old men are drowned in superstition because they are neere their graues women are wanton because they be beautifull and all are sinfull yet by few or none lamented nay are they not reioyced at Sinnes now moue not mourning but mirch or mockings especially the failings of Gods children and in these times made the principall cause to moue laughter for if any man fall dangerously into sinne especially the childe of God either by infirmitie blindnesse or being ouertaken on a sudden by Satan the world then flings away jeering as hauing caught what of long time they watcht for then with a ioyfull countenance they vaunt abroad the whole nay more then the whole fall or sailing of this poore childe of God divulging to as many as they see or at leastwise know the time the place and the manner of that sinne which was committed by such a person 1 Sam. 17.52 for as the Israelites reioyced at the fall of Goliah so doth the world at the failings of the Saints of God Cato Cato that graue Senator of Rome was neuer seene to laugh but once and that was when he espied out of his window an Asse eating of Thistles wondring why that beast should take pleasure in pricks that should haue beene spurres to haue made him to take paines So wee when wee see our brethren eating vp sinnes like bread and drinking vp iniquitie like water Iob. 15.16 rather laugh with Democritus at their folly then with Heraclitus lament their faults I tell you brethren there is no greater signe of a reprobate then to laugh at sinne and Sinners for hee that can make wickednesse his chiefest pastime and the faults of others his greatest ioy is iust like to Satan our greatest enemy Satans greatest solace is to see men sinning who reioyceth at nothing more then when men commit sinne Therefore when thou seest sinne in any be it in thy wife children friends seruants or enemies take heed thou reioyce not at it but weepe and mourne for it present not Omnia bene all is well For any man being fallen into sinne Our hearts should smite vs when wee see another sinne Pia est illa trislitia alienis vitâ—js ingemiscere non adhaerere Contristari non implicari dolore contrahi non attrahi August Ber. homil de resurrectione Dom. is in a very miserable case till hee returne vnto the Lord by true repentance wherefore let thy heart smite thee when thou seest thy brother sleeping in the bed of sinne For This is a godly sorrow to pitie mens sinnes and not to be polluted by them to sorrow for them and not sinke into them to be drawne away in dolour and not drawne away with delight Saint Bernard makes mention in one of his Homilies of an old man who when hee saw any man sinne wept and lamented for him being asked why he so grieued for others answered Hodie ille cras ego hee fell to day I may fall to morrow If we could but remember this it would rather draw bloud from the heart then ioy when we see a man fallen into sinne therefore when thou seest a murdering Caine a theeuish Achan Gen. 4. Ios 7. 2 King 5. 2 Sam. 13. 1 Sam. 25. Numb 16. Gen. 19. 2 Sam. 15. 1 King 12.28 Exod. 9. 1 King 21. Esay 37. 2 Sam. 6. Luke 15. 2 Sam. 17. Acts 12. Luke 16. Luke 22.48 Matth. 23.25 Luke 7.37 a lying Gehezie an incestuous Amnon a churlish Nabal a resisting Cora a filthy Sodomite a murmuring Israelite a rebellious Absolom an idolatrous Ieroboam and an oppressing Pharao a painted Iesabel a blaspheming Sennacherib a railing Rabsachath a scoffing Michal a spending Prodigall a cursing Shemei a proud Herod a gluttonous Diues a traiterous Iudas an hypocriticall Pharisie a wanton Mary Magdalen an tyrannicall Nero a bloudy Bonner and an Apostate Iulian or any other sinner whatsoeuer Oh weepe and lament for them knowing not how soone God may with-draw his grace from thee and suffer thee to fall as foule as any of them into the like sinnes I conclude this point with that place of Ezechiel where the Lord commands a marke to be set vpon the foreheads of all those that mourne and cry for all the abominations done in the midst of Hierusalem for their preseruation Ezek. 9.4 5. But to take notice of all those which did not onely laugh at sinne but would not lament for sinne for their destruction O therefore let vs with our louing Sauiour sorrow and grieue for our sinfull brethren vsing all meanes to turne them from their wicked course of life imbracing the man but hating his manners rebuking him sharply for his great offence Prou. 27.5 for an open rebuke is better then a secret loue then it may be thou shalt pull his soule from Satan which if thou canst but so doe thou maiest sit downe with ioyfull Iacob when he heard of Iosephs life Gen. 45.25 I haue enough my sonne is liuing 2. Cause of Christs teares was Propter mala poenae the punishment to which they were subiect Our last point is the second cause of Christs teares which is Propter mala poenae the euill of punishment that was to be inflicted vpon them for as God he saw nay rather fore-saw from the Watch-tower of this Mount the future temptations and vtter desolations both of Church and people Cities and Citizens which whilest he beheld as God he lamented as Man Should I enter into their punishments I should diue into an Ocean without bottome and lose my selfe in a wildernesse of discourse therfore I refuse to tel you how the sword destroied twentie thousand in one day Iosephus and how the
A GOLDEN TRVMPET TO ROWSE VP A DROWsie MAGISTRATE OR A PATTERNE FOR A GOVERNORS Practise drawne from CHRISTS comming to beholding of and weeping ouer Hierusalem As it was sounded at Pauls Crosse the 11. of Aprill 1624. By IOHN LAWRENCE Preacher of the Word of God in the Citie of LONDON ESA. 53.1 ROM 10.16 Lord who hath beleeued our report ESA. 58.1 Cry aloud spare not lift vp thy voice like a Trumpet and shew my people their transgression and the house of Iacob their sinnes Either reade all or leaue all Let not the Epistles be past ouer Left idle Readers you discouer LONDON Printed by IOHN HAVILAND 1624. TO THE RIGHT HONOVRABLE SIR MARTIN LVMLEY Knight Lord Maior of the Honourable Citie of London and to the Right Worshipfull his Brethren the Aldermen and Sheriffes of the same AS ALSO TO THE RIGHT Worshipfull Knights Sr ALLEN APSLEY his MAIESTIES Lieutenant of the Tower Sr RICHARD MORISON Lieutenant of his MAIESTIES Ordnance and Sr BENIAMIN RIDDIARD one of his Maiesties Officers in the Court of Wards IOHN LAWRENCE wisheth increase of Grace in this life and Eternall happinesse in the life to come Right Honourable Right Worshipfull SIthence one profession of Religion towards God and Execution of Iustice towards man hath combined you together let me not seuer you in this my Dedication for my desire is to manifest my dutifull respect of you all therefore I craue your fauourable construction and acceptance of this my bold enterprise Your Honour and Worships by the prouidence of our good God are the Generall Captaines and Lieutenants of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Citie and chiefe Castle of this Renowned Kingdome vnder whose gouernment we the Inhabitants of the same enioy great peace and tranquillitie God might gouerne the whole Vniuerse if it pleased him immediatly by himselfe but out of his heauenly wisdome for causes best knowne to himselfe hath committed the guiding thereof to Magistrates and Rulers whom with an high stile he hath honored calling them Gods Psal 82.6 Psal 47.9 and the Shields of the earth to defend from wrongfull euils the children of men approue your selues therefore according to your titles and places Let the sound of this Trumpet enter not onely into the eares but also into the heart that you may the more bee incouraged to draw out the sword of Iustice and with boldnesse to ransacke the irrilegious corners of this Citie Follow the counsell of Cambyses which he gaue to all Citizens that desire the safetie of their Citie namely to be most vigilant when the eies most require rest that the hurtfull people may feare as well in darknesse as light night as day The Common-wealth is compared to a Musicall Instrument the strings whereof are the people you are the Musitioners therefore as the Musitian cannot abide the strings to iar nor his Instrument to be out of tune no more should you suffer the people to be without manners nor the Common-wealth without order Shew your selues carefull in this one thing that the world may see the longer the tree growes the better Offer vnto the Lord Primitias cordis oris tui the first fruits of your heart and mouth vpon this Altar Doubtlesse it will be an acceptable Sacrifice vnto him more pleasing then a Bullocke that hath hornes and hoofes I feare I detaine your Lordship and Worships too long therefore I conclude desiring Almightie God so to blesse your gouernment in this Citie that sinne may bee punished wickednesse banished the naked cloathed the hungry refreshed the feeble cherished Gods word maintained his Ministers rewarded and all the enemies of the truth suppressed which God of his mercy giue you hearts to performe for his Sonne Christ Iesus his sake AMEN Your Honours and Worships to command to the furthermost of his power I. L. TO THE RIGHT HONOVRABLE AND TRVLY Religious Knight Sir ROBERT CARR Gentleman of his Highnesse Bed-chamber and Keeper of the Princes priuie Purse IOHN LAVVRENCE wisheth all health and happinesse WOrthy Sir when I call to minde the great fauours which you shewed to my father in his life time I cannot but reprehend my selfe of ingratitude in not performing that dutie whereunto for his sake I am so farre obliged but studying how I might best testifie my gratefull affection haue here presumed to present you with the first fruits of my poore studies I could finde no better flowers than those that spring from faithfull loue bound with the bond of dutie to make my labours gracious in your thoughts If I presume too farre pardon mee for this my loue is sprung from the root of your bountifull kindnesse towards my father which if euer I forget I will not say with Dauid Let my right hand forget her cunning Psal 137.5 for that is nothing but let God himselfe forget to preuent me with any grace or to follow mee with any blessing Accept therefore most worthy Sir these mites graines drops teares cries as it was by me sounded forth in place of publike meeting I must confesse it hath lost what it then had for a dead letter cannot be so patheticall as a liuing voice neither can the pen so set it forth in writing as the tongue in speaking Papias who was a companion of Policarpus Eusch Eccles Hist lib. 3. cap. 39. thought that hee did not so much profit by the writings and bookes of the Apostles followers as by the authoritie of the persons and the liuely voice of the speakers Whereupon Aeschines when hee had read the Oration which Demosthenes had made against him and withall perceiued how the people wondred at the force and excellencie of it answered them thus Hier. Ibid. What would you haue thought if you had heard him pronounce it with his owne mouth q.d. If you are thus rauished with hearing it read how would you haue beene rauished if you had heard him speake and pronounce it Howsoeuer I hope you will looke more vpon my minde and honest purpose then vpon the worthinesse of the worke I durst not presume to shroud these vnpolished sprigs vnder so vertuous a patronage if I did not hope that as Dauid loued Mephibosheth for his good father Ionathans sake so you this lame worke of mine I humbly intreat you therefore that as Vlisses was defended vnder the shield of Aiax so these my vnworthy lines may by your fauour be patronized from the enuie of malicious detractors Our tribe oweth much to you both for louing and rewarding their labours for which cause I know many ioine with me to wish your whole man soule and body true perfect ioy in this life and full accomplishment of glory in the next for the which I doe and euer will pray Whilest I remaine IOHN LAVVRENCE TO ALL MY LOVING Friends and well-willers both in and without the Liberties of this City of LONDON Grace and Peace bee multiplied CHristian friends some known all desired in the Lord I cannot more fitly salute you then in the
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
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
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
a great deepe pit to be made commanding his seruants to fill it halfe full with firie-coles hauing so done hee causeth an old rotten boord to be laid vpon it and ouer the boord to hang a two-edged sword by a small threed with the point downewards and close by the pit to set a table full of all manner of dainty meats and delicious wines This being thus done he commanded his Brother to be placed vpon that rotten boord and foure men to stand round about him with drawne swords one before another behinde a third on his left hand a fourth on his right also he sent for Drums Trumpets and all other kinde of Musicke which his Country afforded to play sing and dance before his Brother Then the King called vnto him saying Reioyce and be merry O my Brother eat drinke and laugh for here is pleasant being but he replied and said O my Lord and King how can I be merry since I am in such danger on euery side looking vnder me I see coles of fire and if I stirre this rotten boord will breake then shall I fall into the pit and be consumed to ashes In looking vp I see a sword right ouer me which if it be but touched fals downe and slaies me In looking on either hand behinde and before me I see men stand with naked swords to take away my life Since therefore I am in the midst of so many dangers how can I eat drinke or be merry for these same sights doe turne my ioy into sorrow and my laughing into lamenting Then the King said Looke how it is now with thee so it is alwaies with me for if I looke aboue mee I see the great and dreadfull Iudge to whom I must giue an account of all my thoughts words and deeds good or euill If I looke vnder me I see the endlesse torments of hell wherein I shall be cast if I die in my sinnes If I looke behinde me I see all the sinnes that euer I haue committed and the time which vnprofitably I haue spent If I looke before me I see my death euery day approaching neerer and neerer vnto my body If I looke on my right hand I see my conscience accusing me of all that I haue done and left vndone in this world And if I looke on my left hand I see the creatures crying vengeance against me because they groaned vnder my iniquities Rom. 8 21. Now therefore wonder not hence-forward why I cannot reioyce but still mourne and weepe O that all men could thus consider their estate then should they finde small cause to reioyce at the world or any thing in the world but imploiment for Argus his eies yet all little enough to weepe and shed teares for the miserable estate wherein wee stand by sinne for these things are hidden from the worlds eie they account their estate to be happy blessing themselues in the abundance of their riches and because they are not afflicted like vnto other men Psal 7.5 they thinke of no better heauen then that which they enioy vpon earth For the Prince of this world hath so blinded their minds that they cannot discerne what is good for their soules Many times I mourne as one who cannot otherwise chuse to see the folly of this world and what excuses the sonnes of men will make to free their eies from weeping and that not onely of the profaner sort but also of such as make great shew of Religion in so much that now a daies true penitentiall teares is as rare to finde or see as the Prouerbe is a blacke Swan Euery true teare in this age wherein wee liue is a pearle in price and a few of them is worth a Kings ransome But where shall we finde them In the Court Alas no there is pride and vanitie Teares for sin in this age scarce any where to be seene in any estate generally Hosea 4.2 Not in the Citie Inns of Court and hardly any roome for true penitentiall teares Are they in the Citie No for there is swearing lying stealing whoring and breaking out till bloud touch bloud therefore there is hardly any roome for these true teares Are they in the Innes of Court or Westminster Hall Alas no vnlesse it bee the poore Clients teares who weeps more for the losse of his money amongst Lawyers then for his soule by sinne for there is delaying of Iudgement demurring of Causes and selling of Iustice but no place for true teares Are they in the Countrey Surely no Country for there is nothing but labouring day by day weeke by weeke and yeare by yeare for the maintenance of the body but neuer once dreaming of the good of the soule Are they among the Gentry No neither Gentry vnlesse true teares consist in hawking hunting gaming or seasting which if they doe God shall haue enough of that but alas these cannot wash the soule from sinne or free the conscience of his burden but rather bespot their soule more with sin heaping fewell to the fire for their greater torments Where then shall I finde true teares Surely amongst the Clergie for they bee the Priests of the Lord Clergy and euer should be offering sacrifices not onely of praiers but also of teares and that both for their owne sinnes and the sinnes of the people but with griefe I speake it that few if any is there to be found for they are growne so fat that they can neither weepe for themselues nor speake to instruct the people What shall I now doe Or whither shall I trauell to finde one cloth bedued with true teares For since I finde them not in the Court nor in the Citie nor in Westminster Hall nor in the Countrey nor in the Gentry nor in the Clergie I meane the generalitie of all these whither will you then send me to finde this rare fountaine I will command my Muses once more to goe abroad to see if they can finde this cleansing riuer of Iordan or bring me any tidings of the true Fullers earth But whither I haue searched all places one onely excepted therefore if they remaine not there I boldly dare say they haue no being in this land and that place is Babylon Onely among the afflicted where the captiuated Israelites remaine I meane the afflicted oppressed and grieued seruants of the Lord whether it be in Court or Citie Westminster Hall or Countrey Gentry or Clergie or any place else there and onely there is this precious water to bee found and not else-where for these people weepe sore in the night when they should take their rest Lam. 1.2 and their teares cease not trickling downe their cheekes till the Lord returne with comfort to their soules Psal 137.1 These weepe at the remembrance of Sion and are wasted with sorrow when they call to minde the dew of Hermon distilling vpon the Watch-tower of the Lord therefore you that desire to drinke of these teares resort with speed
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.