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
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
thing to the charge of Gods chosen my sinnes deserued my punishments had they beene greater and I pray with Saint Augustine Hic vre hic seca vt in aeternum parcas Domine id est Here burne mee here slay me to spare me hereafter q.d. Lord doe what thou wilt with my body so that thou wilt but saue my soule Nay further I pray with Saint Ierome Vtinam ob Domini mei nomen atque iustitiam cuncta gentilium turba me persequatur tribulet vtinam in opprobrium meum stolidus hic mundus exurgat tantum vt ego mercedem Iesu consequar id est I would to God that the whole nation of the Gentiles Pagans and Infidels would for the name of my God and for the glory of his Gospell persecute me and trouble me I would to God this mad and foolish world would rise vp against me for the profession of Gods blessed truth only that I may obtaine Christ Iesus for my reward For the loue I found generally amongst you all I haue nothing wherewith to requite it therefore I onely praise my God and heartily thanke you amongst which Louers I cannot chuse but particularize some of the best for where most kindnesse hath beene receiued most thankefulnesse should be returned and though I am not able worthily or sufficiently to returne thankes vnto you yet I hope you will accept of what I am able receiuing these few lines as a testimonie of further seruice First therefore I salute the worshipfull Mistris Moore with whom though my acquaintance be but small yet for the good I haue both heard and seene cannot chuse but mention as one of my friends if my iudgement faile not they are to be counted the best friends that prouoke a man to cleane closest to God Gen. 45.5 Iosephs brethren out of enuy sold him to bee a bond-slaue but God that sits aboue turned the wheele so about that enuy brought glory debasement aduancement for this the Lord suffered them to doe for his and their preseruation Mistake me not I doe not tax you with any iniury but thanke you for your courtesie for this be farre from me to grieue any of the Saints of which I am perswaded you are one for the world hath crowned you for religion piety and bounty for wisdome honesty and ciuility for kindnesse courtesie and modesty and which is most of all for a tender conscience ready to releeue the poore members of Christ Iesus affording succour to his Ministers which are destitute of outward comfort Helen Queene of Adiabene when shee left her owne Country and came to dwell at Hierusalem shee filled the bellies of the poore with the Cornes of Aegypt Eus lib. 2. cap. 12. Ioseph antiquet lib. 20. cap. 2. and the Fruits of Cyprus sparing for no cost to doe good to the Saints that were at Ierusalem by which your selfe hath gotten a very famous report and I hope the Lord will still make you a beneficiall instrument both to Church and Common-wealth The rarer this vertue is the more I reuerence it commending you and your houshold to God Act. 20.32 and to the word of his grace which is able to build further and to giue you an inheritance among all them which are sanctified Master Freeman you I must not forget vnlesse I forget my selfe and though I should forget my selfe yet can I not chuse but remember you the affection of your heart I haue found by the act of your hand and your willingnesse to doe me good hath beene seene by your forwardnesse to speake and write in my behalfe vpon any occasion that hath beene offered vnto you a requitall I cannot make vnlesse it please you to accept of my heartiest prayers which I cease not to poure out at the throne of grace for you your wife and family and for my vnknowne friend who desiring them hath not forgotten me Master Goodwin my loue is great to your soule though my familiarity be small with your bodily presence and neighbourly association I wish if it might not be offensiue to liue to requite some part of your courtesies for beyond my desert I haue found you forward to subscribe to any good motion for my good for which I shall euer rest at your command for any seruice Mistris Glouer much wrong I should doe you if I neglect to number you amongst my friends you were the tree that yeelded me the first fruit in this City though it was but small yet it was comfortable by reason of my necessity since you haue watered my studies with your beneficence that euen my barrennesse hath through your drops yeelded some fruit I trust to the comfort of many your loue to Gods Saints and zeale to the Word doth crowne you for as women delight not onely to see faire Iewels and curious needle-workes but to take them out and we are them so I dare boldly say that your care is not onely to know but to expresse and weare the good things you know in your conuersation I beseech God to increase his fatherly blessings vpon you and vpon your sonne Master Richard Glouer and vpon all the rest of your children and family to his owne glorie and your endlesse comforts Master Alkin you are the fauour of my heart and the Father of my being in some kinde if euer I was obliged to any in a double and treble manner to you Your care both for me and ouer me hath beene more fatherlike then friendlike and not onely to me but to many more of my Brethren which if pride doe not too much puffe vp their minds cannot chuse but acknowledge forwith Lot in Sodome you haue receiued the Angels and Messengers of God Gen. 19.2 3. with Rebecca you haue courteously entertained the seruants of Abraham with beleeuing Rahab receiued the Spies nay Gen. 24.25 Iosh 2.1 with Publius in the I le of Malta you haue receiued Paul and with Martha and Marie you haue receiued if not Christ himselfe yet Christ in his members nay with Lydia Act. 28.7 Luke 10.38 you haue constrained the Apostles to staie in your house and with Tabitha you are full of good works and almes deeds Act. 16.15 according to your abilitie This I know therefore cannot chuse but speake not to the end you should bee puft vp with vaine glorie but to encourage you in this godly course that at the latter end of your daies you may with comfort say I haue fought a good fight I haue finished my course 2 Tim. 4.7 8. I haue kept the faith from henceforth is laid vp for me a crowne of righteousnesse which the Lord c. I seale vp my loue with my heartiest praiers for you your Wife and all the rest of your Family euer resting your true friend Time calls away the euening requires haste I dare not call to any more friends lest darknesse ouertake me and preuent me of my hoped hauen Generally therefore I salute Mr. Camden Mr.
the face take off the vaile and chase away the foggy mists of sinne and superstition from the heart Psal 19.7 Psal 119. Prou. 1.4 filling the ignorant with knowledge the simple with vnderstanding and all with grace 4. Consol Fourthly his presence is a Cities comfort and consolation and that because he is all things beneficiall and the end of our hopes hee is a Sword Water Milke Wine a Treasure a Salue a Garment a Shepherd a Bridegroome a Crowne a Pearle a King and a Key See what benefit these or any of these is to a Nation a Family or a priuate person the same benefit is Christ where his speciall presence remaines for he is a Sword to defend vs Water to wash vs Milke to nourish vs Wine to reioyce vs a Treasure to enrich vs a Salue to heale vs a Physician to cure vs a Garment to cloath vs a Shepherd to feede vs a Bridegroome to marry vs a Crowne to honour vs a Pearle to decke vs a King to gouerne vs and a Key to open and vnlocke Heauen gates vnto vs. What shall I say but onely as a man rauished cry from the bottome of my soule O happy and blessed be the people that haue the Lord for their God they shall be fed as a Flocke fostered as a Family dressed as a Vineyard decked as a Spouse and crowned as a Queene Contrariwise where Christs presence is departed to that people I may say O miserable and vnhappy men and women good had it beene for you you had neuer beene borne but as the vntimely fruit of the wombe had perished and been no more for better no man than a man without Christ and no City than a City destitute of his presence When Lot forsooke Sodome it was soone consumed and if Christs presence forsake our land it will soone be destroyed for that place which is destitute of the presence of Christ may complaine as sometimes Martha did to our Sauiour Joh. 11.21 Lord if thou hadst beene here our brother LaZarus had not beene dead So if thy presence had still remained with vs our Kingdome had not beene wasted Magistrates not corrupted Lawes not violated Lawyers not bribed Faith and Vertue not banished Ministers mouthes not stopped but all goodnes cherished all men amended To conclude I leaue this branch with a word of exhortation beseeching you so to entertaine Christ though not in himselfe for that is impossible seeing his body only remaines in Heauen yet in his members that hee neuer may finde any iust cause of departing from vs. I dare boldly say and that with a reioycing heart that England yet enioyes the speciall presence of the Lord to the great comfort of those that seeke his face but how long we shall enioy the same the wisdome of Salomon is not able to declare could we keepe from sin we should euer enioy a Sauiour but if sinne be harboured in the soule and rule in the life and conuersation it will proue as a mist or a darke cloud to obscure the speciall presence of Christ from our Kingdome I feare nay know that offence is giuen am not much vnsure that offence is taken for iniquity growes so fast that it hath couered the whole Land yet who doth seeke to cut it downe neither is there but few if any that stands in the gap to intreat the Lord for vs what shall I say Am I a Prophet Amos 7.14 No nor the Sonne of a Prophet yet this I dare boldly say Luc. 13. Vnlesse we suddenly repent we perish either we must forsake our sins or else the presence of Christ will forsake our soules I wonder we haue not lost him before this day had it not beene more of his goodnesse than of our kindnesse London had long since beene left as Sodome and rak't vp in Ashes like to Gomorra For how is his Name blasphemed his Sabbaths profaned his Word contemned his Sacraments neglected his Ministers despised his Children derided his holy Spirit grieued by many sinnes which I will not say are publikely maintained but am sure they are openly practised which drawes teares afresh from the eyes of the Sonne of God and makes him for want of a Ierusalem to weepe ouer London as though it would proue a second Ierusalem to crucifie his body againe but the Lord in mercy amend it and giue you hearts that beares the sword of Iustice to reforme it that Christ may not wilfully be banished but kindly receiued friendly welcommed louingly entertained to vs and our posterity to the end of the world The second roome of the first Tabernacle is Praesentia The second roome in our Tabernacle or Branch proceeding from our trees first bodie or bole is Praesentia yet not so much in person as in affection not by the people required but by Christ desired he longed to be present with them Christ drawes neere either therefore drew neere vnto them Christ may be said to draw neere a people either Corporally or Spiritually Corporally 1. in himselfe 2. in his members Corporally in himselfe or in his members In himselfe when he rides or goes to any place in his humane body and soule and thus he drew neere at this time to Hierusalem for his body was carried on the backe of a silly Asse which he sent his Disciples to borrow at the hand of a certaine Farmer Luke 19.35 And vpon this Asse he did take his progresse toward Hierusalem now drawing neere to the Citie but thus he neuer shall draw neere to any place againe his body remaining onely glorified in heauen Secondly he drawes neere Spiritually and that in loue or affection Or spiritually in loue and affection Thus also he may be said to draw neere to Hierusalem for this iourney was not onely pedibus sed affectibus not by the motion of the feet but of the affections or as Lira in locum hath it Lira in locum Non solum corporis gressu sed etiam compassionis affectu He came not onely with the feet of his body but also with the affection of his compassion When he begins to worke by his holy Spirit Faith Repentance and Sanctification in the hearts of a Nation he may bee said to draw neere that people For saies Christ Iohn 15.22 if I had come and spoken vnto them they had not had sinne but now they haue no cloake for their sinne that is if I had not come they neuer would haue knowne themselues to bee sinners whereas by my comming they now perceiue it so that we conclude if any Nation bee brought to a true sight and sense of sinne it is by Christ his drawing neere but in that he here is said to draw neere Hierusalem we note That the Lord will not absent himselfe for euer 2. Doctr. but at last will draw neere to the people of his pasture He is a God which cannot alwaies be chiding neither wil he forsake his
Inheritance for euer Psal 30.5 103.9 His wrath endures but a moment but in his fauour is euerlasting life Heauinesse may endure for a night but ioy commeth in the morning The Clouds of our sinnes shall not alwaies shadow the loue of our Sauiour but as the Sunne at length shall breake forth to our endlesse comfort These Iewes though they were stubborne and rebellious hardning their hearts increasing their hatred against Christ yet will hee not quite leaue and forsake them but once more resolues to draw neere vnto them and herein hath he expressed his wonderfull loue by which hee would faine ouercome our ingratitude in that he refuses not to draw neere to miserable sinners Men willingly draw not neere for good to 1. Strangers 2. Poore and miserable 3. Professed enemies There bee three sorts of men in the world which we would bee loth to draw neere vnto for good the first are strangers the second are poore and miserable the third are professed enemies As for strangers we would not come neere vnto them for poore and miserable we scorne to come neere vnto them for professed enemies Iewes all these notwithstanding Christ drawes neere to them we dare not come neere vnto them All these were the Iewes to Iesus yet hee drawes neere vnto them First they were strangers and that in Grace and Goodnesse yet Christ will come vnto them Secondly they were poore and miserable and that in regard of their sinnes yet Christ could not be kept from them Thirdly they were professed nay protested enemies for surely in their hearts they had vowed to kill him else would they not haue spread so many nets to take him yet hee striues to saue them in drawing neere vnto them Hath he dealt thus alone with them To the Gentiles to vs and our Land though like in condition to the Iewes though for a while he hid his face vtterly refusing all other people or was his affection so set vpon the Iewes that the Gentiles could not taste the sweetnesse of his loue Oh no! For as he dealt with them so likewise with vs and our land I must confesse how once hee hid his face from vs shewing himselfe so sterne and wrathfull as though he neuer would be intreated by vs. For in Queene Maries daies the bloudy banner of persecution was displaied and the fearefull drum of terrible threatning Fire and Fagot was strucke vp the shrill Trumpet of mournefull lamentation was heard in euery corner Rachel weeping for her children Matth. 2.18 and would not bee comforted The pale grim Sergeant Death was met in euery street who neither spared nor pittied young nor old man nor woman rich nor poore infant nor suckling but arrested all that would be godly yet soone had that night an end and the louing countenance of the Lord our God like vnto the morning Sunne did most comfortably arise vpon our land in the beginning of Queene Elizabeths reigne of famous memory and euer since hee hath drawne neerer and neerer vnto this present day In so much as I may truly say and I hope say nothing but the truth that he is now approched so neere in the Chariot of his loue and mercy as he neuer was neerer to any Nation from the beginning to this day For he is now arriued at the palace of our soules he is alreadie come to the gates of our affections Reuel 3.20 and now stands knocking at the doore of our hearts with the hammer of his sacred word and so Lord Iesus continue still till thou hast got a full possession of our bodies and soules The seuerall waies that God drawes neere a Nation are many for he comes not to his people alwaies after one sort though still to one end he is like a skilfull Musician that sings new songs with diuersitie of Moddes and variety of Notes God drawes â—eeâ— a Nation by 1. His Word Sacraments yet all to one end namely for the good of his owne people The first way that he drawes neere to any Nation is most commonly by his Word and Sacraments for he is that Son of man which walketh in the midst of the seuen golden Candlesticks Reu. 1.13 Ap. 22.16 and Ap. 1.16 that is in the midst of his seuen Churches He is that bright morning star that holds the seuen starres in his right hand who although they shine yet receiue they their light from him his Word is himselfe and he is his Word therefore where his Word is truly preached his Sacraments constantly administred both carefully receiued and conscionably practised there is Christ present 2. For his mercies Secondly he drawes neere in bestowing great mercies as when he giues vs gracious Princes zealous Magistrates painfull Ministers religious people a flourishing commonwealth al which we haue had do enioy the Lord continue theÌ„ for euer amongst vs. 3. By afflictions Thirdly he drawes neere when he sends afflictions either inward or outward vpon body or minde for affliction is the rod which hee euer holds in his hand to correct his children withall needs therefore must he come very neere when he laies this rod vpon the bodies of his people 4. By deliuerances Fourthly he drawes neere when he deliuers from any imminent danger as when he saues vs from fire water sword wilde beasts or strong enemies thus he drew neere the three children Dan. 3.17 when he saued them from the fire Exod. 14. vlt. the Israelites when he saued them froÌ„ the water Daniel when he kept him from the lions Dauid when he hid him from Saul Esay 43.1 2 5. this the Lord confesseth by the mouth of his holy Prophet saying When thou passest thorow the waters I will be with thee and thorow the flouds that they doe not ouerflow thee when thou walkest thorow the very fire thou shalt not be burnt neither shall the flame kindle vpon thee From whence wee plainly see that the Lord drawes neere his Church when he deliuers them from great dangers Fifthly the Lord drawes neere by signes and tokens either in the aire or in the earth or in the water 5. By extraordinary signes in the elements and creatures Mark 13.29 6 By the motions of his Spirit For when ye see these things come to passe saith Christ then know that the sonne of man is at hand Sixthly the Lord drawes neere by the motions of his holy Spirit as when he inflames a land city family or priuate person with godly desires with heauenly Meditations with comforts consolations in their soules If the iron rise of it selfe we may be sure the Load-stone is not far off so if our minds which are more heauier than lead be eleuated and lifted vp towards heauen our hearts which by nature delighteth in nothing but euil doe now begin to thirst after godlinesse we may be sure Christ is not far from vs. Seuenthly and lastly 7. By death the Lord
drawes neere vnto vs by death and thus he drawes neere vnto all as well wicked as godly vnreasonable as reasonable creatures senselesse as sensible For what creature mouing or growing vpon the earth shall not taste of death for the holy Apostle saith It is appointed vnto all men once to die Heb. 9 27. and after that comes the iudgement Vse 1 If the Lord draw neere to vs then this serues to make vs draw neere to him As he to vs wee ought to draw neere to him Gen. 3.8 Iâ—â—a 1.3 5. We must not with Adam runne to hide our selues in the bushes nor with Ionas flie to Tarsish couering our selues in the keele of a ship from the presence of the Lord nor with Peter desiring him to depart from vs Luke 5.8 because wee are sinfull men nor with the Gergesites desire him to part out of our Coasts Mat. 8. vlt. when wee spie him drawing neere Mat. 9.20 but with that woman which had the bloudy issue striue to come so neere him as that wee touch not only his garment but flesh and spirit also if it be possible Luk. 19. Yea with Zacheus let vs presse so neere as that we may behold his whole person with our owne eyes for if he draw neere to vs in mercie we much more ought to draw neere to him because of misery Heb. 4.16 with speed run to the Throne of grace that we may receiue mercy and finde grace not so much with the feet of our bodies as of our soules Generally by the affections of our soules which we may doe in what estate soeuer we are in for we may run a pace to Christ euen as we sit in our houses feed at our tables or lie in our beds the feeblest cripple may make as good speed as the swiftest foot man for if the heart be not wounded by sinne and the feet of the soule foundred by infidelity we shall soone draw neere therefore let vs put but agility into the soule then passage will soone be made for our approaching into the presence of the Lord. Specially by 1. Prayer The waies that a Christian may draw neere to God are many as first when we flie to him by earnest and hearty prayer for true prayer is the wings of the soule by which we mount aloft into the presence of the Lord soaring towards the Heauens where the soules conuersation remaines Phil. 3.20 True prayer brings vs so neere Christ as that it admits vs conference face to face Gen. 32.29 nay it makes vs wrestle with the Lord Iacob like to depart with a blessing wherfore let vs imbrace that exhortation of S. Aug. Ascendat oratio vt descendat gratia August Let our prayers ascend vnto him that his graces may descend downe vpon vs. Secondly we draw neere vnto God 2. By frequenting his Word when we often frequent his holy word for he is in his word and his word in him his word he is both one as by prayer we draw neere to speake to him so in frequenting his word we draw neere by harkning what he saies to vs for by his word he confers with our soules as it were face to face only setting the brightnes of his glory aside which no mortall eie hath or can endure to behold publishing divulging to the sons of men what he would haue done left vndone in this world Therefore Qui habet aure Apoc. 2. audiat quid spiritus dicat Ecclesijs Whosoeuer hath an eare to heare let him heare what the spirit saith vnto the churches Thirdly 3. By partaking his Sacraments we draw neere vnto God by often receiuing his Sacraments for when wee partake of those heauenly mysteries wee either lodge in his armes or leane on his bosome The Sacrament of Baptisme doth lodge vs in his armes for he tooke the children into his armes he laid his hands vpon them and blessed them the Sacrament of his last supper doth lay vs in his bosome so that neere must they needs come that receiue both these worthily Fourthly we draw neere vnto Christ 4 By taking vp his crosse in taking vp his Crosse for when we take vp his Crosse with patience we follow him and if we follow him without fainting we soone shall draw neere vnto him he that takes not vp the Crosse can neuer come to Christ well he may follow him but it will bee with Peter Mat. 26.58 a farre off for which he was rebuked but hee that takes vp the Crosse and followes Christ shall with that worthy Cyrenian at last attaine Golgotha as soone as Christ and Heauen with Christ therefore he that drawes neere vnto Christ this way must not with Demas forsake Christ for a little affliction but must be like vnto Paul Gal. 6.14 who was crucified to the world and the world to him 5. By outward profession Fifthly we draw neere vnto Christ by an outward profession which many hypocrites doth the like therefore the Lord complaineth by the Prophet Esay Esay 29.13 Mat. 15.8 saying These people draw neere vnto mee with their lips but their hearts are farre from me 6. By conuersion Sixthly and lastly we draw neere vnto Christ by our conuersion for the worke of regeneration brings vs into the house of Christ makes vs one of his Family Esay 43.1 Mat. 12. vlt. Iohn 15.14 Iohn 21.5 Rom. 6.8 22. Cant. 5.1 his Brethren his Sisters his Mothers his Friends his Kinsfolke his Children his Seruants nay what not For this makes vs bone of his bone flesh of his flesh yea his Spouse wee wholly his hee wholly ours for euermore and this conuersion consisteth of two parts Mortification and Viuification First Mortification Rom. 8.13 for hee that mortifies not the deeds of the flesh by the spirit can neuer draw neere vnto Christ Secondly Viuification for he that beginnes not to lead a holy life as well as to forsake a wicked life shall neuer attaine to the fauour of Christ Thus briefly you see how Christ may be said to draw neere vnto vs we neere vnto him Secondly if Christ draw neere vnto vs it is our Vse 2 part and duty to make prouision for his entertainment that when he comes Prouide for his entertainment hee may not finde bare walls I meane a barren heart The Prouerbe is bare walls driues away a good huswife and a barren heart void of grace and goodnesse banishes a louing Sauiour A man cannot offer a Prince a greater iniury then to seeme to reioyce at his drawing neere yet to afford him no entertainment at his arriuall and wee cannot offer this Prince greater indignity then to shew our selues ioyfull at his appropinquation but to haue nothing for his welcome this is all one to cry with the Iewes Mat. 21.9 Hosanna in the highest blessed is hee that commeth in the Name of the Lord yet with the same Iewes soone
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
of a man but it is placed in a deepe hole as water in a Fountaine and also hath a lid to couer it and a brow to shelter it thereby noting to vs that the eie must be preserued not blinded with gifts or sinister respects Veiles which hinder the eies of Gouernors from beholding a Cities enormities I am not ignorant of the veiles or couerings that may hinder your eies from beholding the enormities of this Citie I will not tax you with any only I will shew you them that when you see them you may examine your selues concerning them The first is Ignorance which is the ground of all Errors and not the mother of Deuotion 1. Veile is ignorance of the Cities vices as the aduersary teacheth yet not of God nor of his truth For that you cannot nay I dare boldly say bee not ignorant of Your knowledge is great yea wonderfull great in this respect farre exceeding all other Nations the Lord make it as good as great But the ignorance I speake of is of the vices and sinnes of this Citie for surely if you knew them your eies could not bee restrained from beholding them that your hearts might the more be encouraged to punish them Yet why doe I say you are ignorant of these things Me thinkes it is impossible you are not Strangers in Israel but borne and bred where these things haue lodged Were you therefore as deafe as an adder your eares could not chuse but tingle long agoe with these reports if they haue not now God grant they may and not onely now but euery day till a reformation be made 2. Veile stupiditie The second veile or couering is stupiditie or blockishnesse which is ingendred most commonly by gluttony and drunkennesse for when a man is ouer-charged with Gods good Creatures they doe so stupifie his nature and dull his spirits for the time that he is not fit for any action either in his publike or priuate calling When the belly is full the bones would be at rest is the ancient Prouerbe therefore so receiue the creatures of God that by them you may the more cheerefully performe that worke and execute that place whereunto the Lord hath called you When the Israelites were full they forgot that God that made them When Belshazer was ouer-charged with Wine his Kingdome might haue run at randome And when the Glutton was cram'd with delicates Lazarus was forgotten most true therefore is this saying That the body being ouer-charged is not fit for any imployment for the creatures of God being receiued immoderatly so stupifie and dull the whole Man that it makes him forget both God and goodnesse himselfe and others life and death heauen and hell and all things else that is needfull for a Christian to ponder But why doe I rest here since venter non habit aures the belly hath no eares and what is spoken vnto it is no more then stones cast against the wind or men fighting with the ayre Passe we therefore from this second veile and come we to the third The third veile or couering 3. Veile is delights is wallowing in delights and pleasures as hawking hunting dicing carding bowling shooting drinking sporting with the like not that I condemne the lawfull vse of lawfull things but the abuse of them as in vsing them at vnlawfull times and seasons and vnlawfully It was wel said by a good Diuine that we must play no longer then we can pray Can we pray an houre then in lawfull exercises we may sport an houre but if a minute wee cannot pray we haue no libertie to spend a day nor the least part of a day in any exercise whatsoeuer Gen. 34.1.2 When Dina went from praying to playing she lost her virginity When Dauid tooke libertie to sport with his neighbours Wife hee brought Gods iudgements vpon his Kingdome When Sampson lay bathing himselfe vpon the lap of his delights 2 Sam. 11.4 12.10 Iudg. 16.20 Iudith 12. 13 Chap. hee was betraied into the hands of the Philistims and when Holofernes was rauisht with conceit of pleasure he should enioy with Iudith lost his head by the hand of Iudith For neuer was there any that wallowed long in delights but smarted soundly in the end It is so thicke a veile that no misery or mischiefe can be discerned though neuer so neere thorow it Dina saw not Sechem Dauid discerned not the sword Sampson dream't not of the Philistines nor Holofernes perceiued not the intent of Iudith he that eates Hony thinks not of the sting because the sweetnesse delights his palat and he that wallowes in delights and pleasures thinkes omnia bene all is well because he enioyes his hearts desire but as he that loiters when he should not shall smart when he would not so that Magistrate that beholds no iniquitie for delights and pleasure shall one day feele much misery and that beyond measure vnexpressible by the tongue of man 4. Veile is feare â—r cowardlinesse The fourth veile or couer of the eie is feare and timorousnesse which we commonly call base cowardlinesse when you would behold to punish but dare not because they are rich men or great persons therefore if you should prie into their faults they perhaps would sit vpon your skirts when you would receiue kindnesse of them This veile is iust like the plastering of hypocrisie or a strong man with a cowards heart whose voice is euer One good turne deserues another or like the Theefe Say nothing of me and I will say nothing of thee or like the greedy Cormorant whose onely aime is for his owne gaine saying I am contented to passe by your offence and to winke at this your fault onely doe me such a courtesie when you goe vnto the Court But know all you that harbour such intents within your breasts that if you see and feare to strike God will not feare to see you smitten with all those plagues woes and curses threatned in his holy Word What though they be your friends it is a happy losse to lose the friendship of man to win the fauour of God What though they may doe you a kindnesse God must doe you a greater or good it had beene you had neuer beene borne What though they may stand you in stead in time of extremitie God must stand you in more when the world forsakes you or else woe bee to your soules in death and iudgement What though they be great and threaten to remember you God is farre greater and will not forget you when the memoriall of them is rooted out of the earth therefore plucke vp your courage draw out your sword cut downe iniquitie wheresoeuer whensoeuer or in whomsoeuer you finde it Stand not like that Abomination of desolation mentioned by Daniel Dan. 9.27 Math. 24.15 neither passe by the enormities of this Citie with those sugred words of Elie This ought not to bee so my sonnes this ought not to be so but
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