A GOLDEN TRUMPET, TO ROWSE UP A Drowsy MAGISTRATE: OR, A PATTERN FOR A GOVERNOR'S Practice, drawn from CHRIST'S coming to, beholding of, and weeping over Jerusalem. As it was sounded at Paul's Cross the 11. of April, 1624. By JOHN LAURENCE Preacher of the Word of God in the City of LONDON. ESA. 53.1. ROM. 10.16. Lord, who hath believed our report? ESA. 58.1. Cry aloud, spare not: lift up thy voice like a Trumpet, and show my people their transgression, and the house of jacob their sins. Either read all or leave all, Let not the Epistles be passed over, Left idle Readers you discover. LONDON, Printed by JOHN HAVILAND, 1624. TO THE RIGHT HONOURABLE SIR MARTIN LUMLEY, Knight, Lord Mayor of the Honourable City of London, and to the Right Worshipful (his Brethren) the Aldermen and Sheriffs of the same. AS ALSO TO THE RIGHT Worshipful Knights, Sr ALLEN APSLEY, his MAJESTY'S Lieutenant of the Tower, Sr RICHARD MORISON, Lieutenant of his MAJESTY'S Ordnance, and Sr BENJAMIN RIDDIARD one of his Majesty's Officers in the Court of Wards, JOHN LAURENCE wisheth increase of Grace in this life, and Eternal happiness in the life to come. Right Honourable, Right Worshipful: Since one profession of Religion towards God, and Execution of justice towards man hath combined you together; let me not sever you in this my Dedication: for my desire is to manifest my dutiful respect of you all; therefore I crave your favourable construction and acceptance of this my bold enterprise. Your Honour and Worships (by the providence of our good God) are the General Captains and Lieutenants of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City, and chief Castle of this Renowned Kingdom, under whose government we the Inhabitants of the same enjoy great peace and tranquillity; God might govern the whole Universe (if it pleased him) immediately by himself, but out of his heavenly wisdom (for causes best known to himself) hath committed the guiding thereof to Magistrates and Rulers, whom with an high style he hath honoured, calling them Gods, Psal. 82.6. Psal. 47.9. and the Shields of the earth to defend from wrongful evils the children of men; approve yourselves therefore, according to your titles and places. Let the sound of this Trumpet enter not only into the ears, but also into the heart, that you may the more be encouraged to draw out the sword of justice, and with boldness to ransack the irrilegious corners of this City. Fellow the counsel of Cambyses, which he gave to all Citizens that desire the safety of their City; namely to be most vigilant when the eyes most require rest, that the hurtful people may fear, as well in darkness as light, night as day. The Commonwealth is compared to a Musical Instrument, the strings whereof are the people, & you are the Musicianers; therefore as the Musician cannot abide the strings to jar, nor his Instrument to be out of tune, no more should you suffer the people to be without manners, nor the Commonwealth without order. Show yourselves careful in this one thing, that the world may see, the longer the tree grows, the better: Offer unto the Lord Primitias cordis, & oris tui, the first fruits of your heart and mouth upon this Altar. Doubtless, it will be an acceptable Sacrifice unto him, more pleasing than a Bullock that hath horns and hooves. I fear I detain your Lordship and Worships too long: therefore I conclude, desiring Almighty God so to bless your government in this City, that sin may be punished, wickedness banished, the naked clothed, the hungry refreshed, the feeble cherished, God's word maintained, his Ministers rewarded, and all the enemies of the truth suppressed; which God of his mercy give you hearts to perform for his Son Christ jesus his sake. AMEN. Your Honours and Worships to command to the furthermost of his power, I. L. TO THE RIGHT HONOURABLE AND TRULY Religious Knight, Sir ROBERT CARR, Gentleman of his Highness' Bedchamber, and Keeper of the Princes privy Purse: JOHN LAWRENCE wisheth all health and happiness. WOrthy Sir, when I call to mind the great favours which you shown to my father in his life time, I cannot but reprehend myself of ingratitude, in not performing that duty, whereunto (for his sake) I am so fare obliged: but studying how I might best testify my grateful affection, have here presumed to present you with the first fruits of my poor studies. I could find no better flowers than those that spring from faithful love, bound with the bond of duty, to make my labours gracious in your thoughts: If I presume too fare, pardon me, for this my love is sprung from the root of your bountiful kindness towards my father, which if ever I forget, I will not say with David, Let my right hand forget her cunning, Psal. 137.5. (for that is nothing) but let God himself forget to prevent me with any grace, or to follow me with any blessing: Accept therefore (most worthy Sir) these mites, grains, drops, tears, cries, as it was by me sounded forth in place of public meeting; I must confess it hath lost what it then had, for a dead letter cannot be so pathetical as a living 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 he did not so much profit by the writings and books of the Apostles followers, as by the authority of the persons, and the lively voice of the speakers: Whereupon Aeschines, when he had read the Oration which Demosthenes had made against him, and withal perceived how the people wondered at the force and excellency of it, answered them thus: Hier. Ibid. What would you have thought, if you had heard him pronounce it with his own mouth: q.d. If you are thus ravished with hearing it read, how would you have been ravished if you had heard him speak and pronounce it? Howsoever, I hope you will look more upon my mind and honest purpose, then upon the worthiness of the work: I durst not presume to shroud these unpolished sprigs under so virtuous a patronage, if I did not hope, that as David loved Mephibosheth for his good father jonathans' sake; so you this lame work of mine. I humbly entreat you therefore, that as Ulysses was defended under the shield of Aiax; so these my unworthy lines may by your favour, be patronised from the envy of malicious detractors. Our tribe oweth much to you, both for loving and rewarding their labours, for which cause I know many join with me, to wish your whole man, soul and body, true perfect joy in this life, and full accomplishment of glory in the next, for the which I do and ever will pray, Whilst I remain JOHN LAWRENCE. TO ALL MY LOVING Friends and well-willers, both in and without the Liberties of this City of LONDON, Grace and Peace be multiplied. CHristian friends, some known, all desired in the Lord; I cannot more fitly salute you, then in the phrase of that divine Apostle: 2 Ep. joh. 3. v. Grace be with you, mercy and peace from God the Father, and from the Lord jesus Christ. Beloved, I wish above all things that your souls may prosper as your bodies do, for I have no greater joy then to hear that my children walk in the truth: as I have laboured to do you good, 3 Ep. joh. 4. v. do not you requite me with evil; censure me not too rashly for this my forwardness to the Press, nor for my slender judgement in prosecution of my matter. I must confess, that in regard of the small number of my years, I may justly incur the censure of presumption, in that I should be so forward; first to preach in such an honourable Assembly, next to send my labours to the world's view; had I not to the former been enjoined by authority, and to the latter pressed by importunity, the place of birth had been the place of burial, and the memories of many the graves where I would have left it, but being so earnestly pressed thereunto, with the persuading how much good might come thereby, not only to the City in general, but to every man's house and family in particular; at last condescended, not for affection or ostentation, but for the glory of my God, and the good of Church and City: It was plain in preaching, but more plain in printing, to the end it might not be obscure to any: if any thing be amiss, as sure it cannot be perfect, let me request you to mend the fault with a good conceit, and to cure my failing with my good meaning; remember it is an easier thing to pluck down a house then to build one: If my style be too homely, then think wise men desire rather a careful than an eloquent Physician; if we might not make books, wherefore were letters first invented? shall the Epicure be tolerated to write dishonest things, and shall not a Minister much more good and needful things? O yes: accept therefore of this small mite, which at this time I have cast into God's Treasury. Scorn not to read it because I am young, for the least star hath his light and influence, and there may be some use of Goats-haire to the finishing of the Tabernacle: I have many friends to remember in this my journey, but if I call at every man's door, I shall be lated, therefore I crave leave to pass by most, not for want of any affection (for I love you all in jesus Christ) but that in due time I may arrive at my hoped haven, entering my lodging at a lawful hour. The first friend which dwelleth in the way I travel, is the Minories which in times past used me very kindly, for she entertained me when I was destitute of outward comfort, affording both me and mine meat, drink, and lodging, almost two years together, and still would, had not the principal corn been blasted with the Easterly wind of vain reports, and the mil-dew of evil imaginations; yet for the kindness once received, I cannot forget them, for having loved them, I cannot choose but still love them: Can the mother forget that Child which endangered her life most? if she could, yet cannot I forget you, I speak it not for any vain glory, but the more to stir me up to return praise to him to whom all praise belongeth, that gave me such an heart to seek the good of your souls: my God (and you, if you will but speak the truth) can testify with me, how that I thought not my life dear for your sakes. This is my comfort, so long as I was with you, I omitted no time, wherein I might do good to your souls, but in season, out of season, morning, evening, public, private, in God's house, in my house, or in your houses, was I never backward to afford you the milk of the word, if I were desired thereunto: when you were asleep, I was awake; when you were a bed, I was at study; when you little thought of me, many times was I praying for you, that the Lord would make my Ministry the savour of life unto life, and not the savour of death unto death to any one of you. But alas, my pains were not noted, but my failings strictly observed, and pried into, nay blazed abroad to the wounding of my soul. It was not you, but Satan, who sought to sow tares where God sowed wheat, and the Lord brought this thing to pass for my greater humiliation, yea I know it shall work for my good if the fault be not in myself: but I cease, desiring you to esteem of me as I of you, my hoped, loving and faithful friends, saluting the worshipful Master Mulis, Master Tice, Master Vphill, Master Havercampe, with their wives and families, and all the rest of that parish, wishing health and happiness to attend you in this life, and eternal glory to be conferred upon you in the life to come, Amen. Before I had quite taken leave of the Minories (for I was prevented of that intended courtesy) through the mercy of the Lord my God, I met with another harbour, namely Saint Margaret's Fish-street, where I was lovingly received, kindly entertained and friendly welcomed, but a ruff Sea of a raging discontented mind soon wrought my departure from my faithful friends, for such is the nature of envy, that both eyes shall be ventured to extinguish one of the parties not beloved, and Viperlike will not stick to tear the belly where once it was cherished, but I remember my promise was utterly to forget, and absolutely to forgive in my farewell: since my continuance was so short, my discourse cannot be long, therefore I kindly take my leave of all my loving friends there remaining, ever resting your poor Orator at the throne of grace for your joy in this life, and everlasting happiness in the life to come. At this time I was like the distressed traveller, remaining in the wild fields, in the midst of a tempestuous storm, fare from company, destitute of money, beaten with rain, terrified with thunder, stiff with cold, yet not brought to despair for all these miseries, but still trusted in God who was able to help me. Neither was I deceived in whom I relied, for he that is called faithful, shown himself most merciful, turning his countenance angry to his wont clemency, giving me entrance after seven day's absence, into his Sanctuary at Saint Margaret Pattens, alias Rood-Church, where receiving a most free Election, I comfortably spent my labours almost two years, reaping the profit of my studies with much joy; I hope the conversion of many souls unto God: but Satan that subtle enemy of mankind, who ever sought my subversion and overthrow, would not suffer my foot long to rest in any place, but by his malicious mind I was soon dispossessed of my harbour, where had I not found one faithful friend, * Saint butolph's. my habitation had been like David's in the Wilderness; fare be it from me I should lay any thing to the charge of Gods chosen, my sins deserved my punishments had they been greater, and I pray with Saint Augustine, Hic ure, hic seca, ut in aeternum parcas Domine, id est, Here burn me, here slay me, to spare me hereafter, q.d. Lord do what thou wilt with my body, so that thou wilt but save my soul. Nay further, I pray with Saint Jerome, utinam ob Domini mei nomen, atque iustitiam, cuncta gentilium turba me persequatur & tribulet: utinam in opprobrium meum, stolidus hic mundus exurgat, tantum ut ego mercedem jesu 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 Gospel, persecute me and trouble me: I would to God this mad and foolish world would rise up against me for the profession of God's blessed truth, only that I may obtain Christ jesus for my reward. For the love I found generally amongst you all, I have nothing wherewith to requite it, therefore I only praise my God, and hearty thank you, amongst which Lovers I cannot choose but particularise some of the best, for where most kindness hath been received, most thankfulness should be returned; and though I am not able worthily or sufficiently to return thankes unto you, yet I hope you will accept of what I am able, receiving these few lines as a testimony of further service. First therefore, I salute the worshipful Mistress Moor, with whom though my acquaintance be but small, yet for the good I have both heard and seen, cannot choose but mention as one of my friends, if my judgement fail not: they are to be counted the best friends that provoke a man to clean closest to God. Gen. 45.5. josephs' brethren out of envy sold him to be a bondslave, but God that sits above turned the wheel so about, that envy brought glory; debasement, advancement; for this the Lord suffered them to do for his and their preservation. Mistake me not, I do not tax you with any injury, but thank you for your courtesy, for this be fare from me to grieve any of the Saints, of which I am persuaded you are one, for the world hath crowned you for religion, piety and bounty, for wisdom, honesty and civility, for kindness, courtesy and modesty, and which is most of all, for a tender conscience, ready to relieve the poor members of Christ jesus, affording succour to his Ministers, which are destitute of outward comfort. Helen Queen of Adiabene, when she left her own Country and came to dwell at Jerusalem, she filled the bellies of the poor with the Corns of Egypt, Eus. lib. 2. cap. 12. joseph. antiquet. lib. 20. cap. 2. and the Fruits of Cyprus, sparing for no cost to do good to the Saints that were at jerusalem, by which yourself hath gotten a very famous report, and I hope the Lord will still make you a beneficial instrument, both to Church and Commonwealth. The rarer this virtue is, the more I reverence it, commending you and your household to God, Act. 20.32. and to the word of his grace, which is able to build further, and to give you an inheritance among all them which are sanctified. Master Freeman, you I must not forget, unless I forget myself, and though I should forget myself, yet can I not choose but remember you, the affection of your heart I have found by the act of your hand, and your willingness to do me good hath been seen by your forwardness to speak and write in my behalf, upon any occasion that hath been offered unto you; a requital I cannot make, unless it please you to accept of my heartiest prayers, which I cease not to pour out at the throne of grace for you, your wife and family, and for my unknown friend, who desiring them, hath not forgotten me. Master Goodwin, my love is great to your soul, though my familiarity be small with your bodily presence and neighbourly association. I wish (if it might not be offensive) to live to requite some part of your courtesies, for beyond my desert I have found you forward to subscribe to any good motion for my good, for which I shall ever rest at your command for any service. Mistress Glover, much wrong I should do you, if I neglect to number you amongst my friends, you were the tree that yielded me the first fruit in this City; though it was but small, yet it was comfortable, by reason of my necessity, since you have watered my studies with your beneficence, that even my barrenness hath (through your drops) yielded some fruit, I trust to the comfort of many, your love to God's Saints and zeal to the Word doth crown you; for as women delight not only to see fair jewels, and curious needle-workes, but to take them out and we are them, so I dare boldly say, that your care is not only to know, but to express and wear the good things you know in your conversation. I beseech God to increase his fatherly blessings upon you, and upon your son, Master Richard Glover, and upon all the rest of your children and family, to his own glory and your endless comforts. Master Alkin, you are the favour of my heart, and the Father of my being in some kind, if ever I was obliged to any, in a double and triple manner to you. Your care both for me and over me, hath been more fatherlike than friendlike, and not only to me, but to many more of my Brethren, which if pride do not too much puff up their minds, cannot choose but acknowledge: forwith Let in Sodom, you have received the Angels and Messengers of God; Gen. 19.2, 3. with Rebecca, you have courteously entertained the servants of Abraham; with believing Rahab, received the Spies; nay, Gen. 24.25. Iosh. 2.1. with Publius in the I'll of Malta, you have received Paul; and with Martha and Marie you have received, if not Christ himself, yet Christ in his members: nay, with Lydia, Act. 28.7. Luke 10.38. you have constrained the Apostles to stay in your house; and with Tabytha you are full of good works and alms deeds, Act. 16.15. according to your ability. This I know, therefore cannot choose but speak, not to the end you should be puffed up with vain glory, but to encourage you in this godly course, that at the latter end of your days, you may with comfort say: I have fought a good fight, I have finished my course, 2 Tim. 4.7, 8. I have kept the faith, from henceforth is laid up for me a crown of righteousness, which the Lord, etc. I seal up my love with my heartiest prayers; for you, your Wife, and all the rest of your Family, ever resting your true friend. Time calls away, the evening requires haste, I dare not call to any more friends, lest darkness overtake me, and prevent me of my hoped haven: Generally therefore, I salute Mr. Camden, Mr. Parker, Mr. Whitbread, Mr. Milsop, Mr. Smith, with the rest of my friends in Rood Parish; wishing all happiness to attend you in this life, and eternal glory to be conferred upon you in the life to come. To Master Gifford, and all his loving Parishioners now dwelling in Saint Buttolph's Billingsgate, john Laurence wisheth health and happiness. Loving friends, yet not more loving then beloved, though you are the last in this action, yet not the least in my affection: If I own a thankful acknowledgement to any, much more to you; for above many you have comforted my bowels both in word and deed. In health you were joyful to receive me, in sickness you often came to visit me: my rising was your desire, my falling you did not require. This, and more than this I have found, which enforceth my pen (because my tongue cannot) to set forth the thankfulness of my heart to you for it. I was your Preacher two years together, during which time I traveled in pain, that Christ jesus might be form in you. All my desire was your good, not your goods: your salvation was the end of my study, and by submitting to the word, though meanly delivered by me, you did much encourage my holy intended labours. My desire was still to have been amongst you, but sithence it might not, my prayer was, and still is, that the Lord would give you a Pastor according to his own heart, jere. 3.14. whereby you may be fed with knowledge and understanding. And further, I pray that every good Minister may find as much comfort from his people as I have found by you. I know you take no pleasure to have your goodness published, because you account virtues fairest Theatre to be a good conscience, yet it becomes an ingenious mind to profess by whom he proficeth. I would that every Parish in London understood your godly disposition and Christian carriage, both in public and private, that they might be provoked by your virtuous example. I will not dull your ears with too large a discourse: therefore to conclude. I commend this Treatise to your diligent reading, and not only to yours, but to all theirs that love the truth, and myself to your Christian prayers, and all of us to the good grace of God. Thus craving your pardon, and the continuance of your favour to him who acknowledgeth himself Bound unto you in all duty, JOHN LAWRENCE. Page 88 line 16. for like time, read life time. יהוה A GOLDEN TRUMPET, TO ROWSE UP A Drowsy MAGISTRATE. TEXT, LUKE 19.41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Et ut appropinquavit, visa urbe, flevit super ea. And as he drew near, he beheld the City, and wept over it. RIght Honourable, Right Worshipful, and well-beloved friends, I am here presented by the hand of the Lord upon this eminent place, or place of eminency; in person to your eyes, in voice to your ears, in matter to your judgements, in nothing to your censures, but in all to your benefit; yet not for any worthiness in me, being Minimus Apostolorum, but for the sakes of you that love his truth, for whose sakes he continues the preaching of his truth, with all those blessings that attend thereupon. Though I cannot so truly complain with Moses, that I am slow of speech, yet I may fitly complain with Esay, that I am a man of polluted lips; yea, confess with jeremy, That I am but a child, not only in years, but also in understanding. For my tongue is not fluent, my style is not refined, my phrase is not eloquent, my matter is but roughly cast, or cast roughly over, receiving his form in a course mould, therefore wants that gloss or decency that perhaps curious brains, or deep diving judgements could set upon it, and all because I want the vigilancy of Gregory, the heavenly gifts of Theodosius, the divine spirit of Ambrose, the golden mouth of Chrysostome, the sweet vein of Lactantius, and the shining style of Fulgentius: yea what not? For I have nothing of myself, my sufficiency is of God: Eccle. 11.6. therefore that God that bids me sow my seed, and in the evening, not to suffer my hand to rest; the same God (I trust) will make my words profitable, though not pleasurable, able to refresh, though not sufficient to fill; for though my cookery cannot provide Quails and Manna, Angel's food; yet my industry shall set before you sufficient to keep hunger from the door, though the coursest of the wheat. These words (Right Honourable) which are read this day in your ears, is part of the relation of Christ's progress to Jerusalem, or as I may truly term it, a mild, meek, gentle, loving, and merciful visitation, which he came to hold in Jerusalem, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the jews: for Christ being a Priest for ever, after the order of Melchisedecke, had an Episcopal dignity conferred upon him by God the Father, so that (not without desert) he became the great Bishop of our souls from the beginning, and the primate Metropolitan of all the world; therefore his labours did not only consist in preaching, (which is the duty of every one that bears the title of Presbyter) but also in executing all other things that only remain to a Bishop, and ought not to be performed by any, but by such as have an Episcopal dignity conferred upon them, of which this is one, viz. Once or twice a year to hold a Visitation within the limited Diocese, whereby the abuses in the Ministry might be reform, Church orders better observed and performed. This was the intent of Christ by his Visitation, as may be gathered from the words following; and should be the intent of every Bishop by their Visitation to the end of the world. Of these words I will not stick to say, as jacob sometimes did of his pretended Venison; The Lord hath brought it to my hand, sit up therefore and eat, that thy soul may bless me. Even so, this Text the Lord hath brought unto me, Sat up therefore and seed, that at the conclusion, your souls may bless me. This root sends forth three branches, The text branched into three parts, compared to Peter's three Tabernacles. or this fountain three streams: The first, Christ's appropinquation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as he drew near: The second, his deep contemplation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he beheld the City: The third, his great compassion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he wept over it. THese three may fitly be compared to Peter's three Tabernacles, which he would have built at the Transfiguration of Christ, and each is full of comfort, yea, fuller of comfort, than Peter's Tabernacles would or could have been; for though Peter's Tabernacles should have had glorified substances in them all, yet Christ but in one, whereas the Tabernacles of my Text have not glory, but Christ in them all. In the first, he draweth near to Jerusalem: in the second, he views and beholds Jerusalem; in the third, he laments for Jerusalem. Or to a 1. Chariot. The first is made in the form of a Chariot, wherein we have Christ riding to Jerusalem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as he drew near. 2. Watchtower. The second is made in the form of a Watchtower, wherein we have Christ viewing Jerusalem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he beheld the City. 3. Solitary Closet. The third is made in the form of a Solitary closet, hung round with mourning; wherein we have Christ lamenting for Jerusalem: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he wept over it. Or to Nature's twins. Further, they may be compared to Nature's twins: Twins being borne together; Nature's twins, because they produce each other; his weeping is produced by his beholding; his beholding is produced by his coming. For had he not drawn near, he neither could have beheld nor wept as man, but drawing near, he doth both: For his coming begets a beholding, and his beholding their miserable fashion enforceth abundant tears of compassion, to distil from his heavenly eyes: therefore as Pilate said in another case, john 19.5. Ecce homo, behold the man, so I in this place use the same words, Ecce homo, behold the man. A man, nay more than a man; For, for an Object at this time, behold the true, natural, dear, and eternal Son of God, jesus Christ himself in the nature of man; and behold him in his threefold Tabernacle. First, behold him in his Appropinquation: Secondly, behold him in his deep Contemplation: Thirdly, behold him in his great Compassion: which three may enforce attention with your ears, Meditation in your hearts. It hath been an ancient saying, or the saying of the Ancients, that there are three things which will move attention, to wit, the Author, if he be famous; the matter, if it be of consequence; the manner, if it be compendious; all which three do meet and concur in this my Text. For the first, the Author of these words is more famous than all men, being as he is indeed, the very Son of God: secondly, for the matter, it is of great, yea, exceeding great consequence; for it sets out to us the fervent love the Lord bears to miserable men: thirdly, for the manner, it is very compendious, for in ten words the fountain of Mercy is described in mourning for the loss of preservation, and the gulf of misery is unfolded by way of Implication. Therefore as jesus said to the jews concerning john, Math. 11.7. What went ye out into the wilderness to see? A reed shaken with the wind? As if he had said, Surely you would never have taken such pains, or adventured yourselves into such a desert, but in hope to have seen some strange sight, great wonder, or rare matter: So I say to you, What came you hither to see? or rather to hear? why have you left your own houses, to present yourselves in this public place of meeting, but only in hope to hear some rare thing, new matter, or strange news? Then lend me your attention: if any thing be worthy your hearing, than this is; for here you have Christ jesus, the Son of God, making his last journey to Jerusalem his first progress, and his first progress his last Visitation: not substituting others, but performing it himself, whilst he was able in his own person: and the entrance into this his Visitation, is with great sorrow; For when he drew near, he beheld the City and wept. Now let us proceed, according as our Text is branched out unto us in our division, and in the handling thereof, let me entreat you not to run before me in your quick conceits, nor to wrong yourselves in your earnest expectations; for if you look for strange things from these words, or contentable matter from this Text, you may be deceived as jacob was, who whilst he dreamt of beautiful Rachel, Gal. 1.10. found nothing but a blear eyed Leah. If I study to please man, I am not the servant of Christ. Censure me not for what I say; yet if you do, I weigh it not: for as I desire not to be applauded by men, I less deem to be judged of men: yet to purge the mind from secret censures, and the heart from misconceiving thoughts, let me request you to go fair and easily along with me, till we arrive at our hoped haven; I mean the end of our discourse at this time: then if any thing be so happy as to fill the soul with comfort, ascribe the honour to God who hath enabled me. If any thing be so unhappy, as to distaste the spiritual, pardon me, and think my time of preparation but small, to provide myself fitting with such short warning, for so judicious an Auditory. Thus then as God shall assist me, time and strength permit me, and your Christian patience suffer me, I do begin: and first of his Appropinquation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And as he drew near: In the first part or Tabernacle Christ's Appropinquation, where 1. Absentia. 2. Praesentia. 3. Diligentia. This first Tabernacle hath three rooms, or the first body that proceeds from our root, hath three branches; Absentia, Praesentia, & Diligentia. Absence is implied, presence is desired, diligence described. First, his Appropinquation implies his absence; for how can it be said, he drew near the City, unless he were first absent from the City? but he was (at this time) absent from the City; therefore it is said, he drew near unto the City: from which implication we note, That the greatest, gloriousest, 1. Doctrine. and famousest place in the world, may be destitute of the presence of Christ. All this was Jerusalem, yet Christ is absent from it: First, it was great, in regard of the largeness of the situation and popularity of people: secondly, it was glorious, in regard of the sumptuous buildings and great riches: thirdly, it was famous, in regard of the ancient monuments, and many victories which the Lord blessed them withal above any other Nation; yet was not Christ present with them. I need not instance for example ancient Rome, beautiful Paris, famous Constantinople, with the residue of the great Cities in the world, because I will judge of none, yet this I am sure of, how that the greatest places may be destitute of Christ's presence, for the presence of Christ is not tied to any place for the greatness of it, but for the goodness of it; he cannot partake with Iniquity, neither shall the evil doer enjoy his presence. For as light and darkness, life and death, fire and water, cannot agree together, no more can the presence of Christ with a wicked generation. Object. God is omni-present in all places, at all times, with all persons, therefore no place nor person can be destitute of the presence of Christ. Resp. It is true, the Lord filleth heaven and earth, and the Prophetical David doth acknowledge as much, jer. 1.23, 24. Psal. 139.7. how that a man can fly into no place where the Lord is not present: But for the clearing of the point, we must distinguish. The presence of the Lord is twofold, either Corporall or Spiritual: The Lord's presence corporal or spiritual. his Corporal presence, is his being with any people in his humane Nature; but of this presence, both we and all other people are destitute: his humane Nature only remains in heaven, Sitting at the right hand of God in the glory of the Father, and there shall sit till his second coming in the Clouds to judgement. His presence Spiritual is either general or special. Praesentia. 1. Absoluta. 2. Specialis & Approbationis. Act. 17.28. Gen. 4. Mat. 28. 1 Sam. 16.14. Dan. 5. Secondly, his spiritual presence is twofold, general and more special: his general presence is as the Schoolmen call it, his absolute presence, which is his essential being in any place, & so he is present with all the world, as well with the Reprobates as the godly, the unreasonable creatures as the reasonable: by this presence we all live, move, and have our being: By this presence, he is with Cain to affright him, with judas to confound him, with Saul to vex him, with Balshazer to amaze him, with all the wicked to terrify and overthrew them for ever. The second spiritual presence is special presence, Special spiritual presence what. called in Scripture, the love of God, or the favour of God, and thus he is present with his Elect and none else. When Abraham made a request for Ishmael, it was only that the Lord would suffer him to live in his presence, that is, in his favour and love, Gen. 17.18. but this presence, none that are wicked can attain unto. As for that presence which jerusalem wanted was his corporal presence, and if I mistake not, his spiritual also; for these jews did reject him, both in his own person, and in the person of his Prophets, continually refusing those which were sent unto them for their own good, Mat. 23.37. therefore it was just with God to leave them destitute of his special presence, as soon after woefully came to pass. Wheresoever the Ordinance of God is, Ob. there is also his special presence: but these jews had the ordinances of God, therefore his special presence. Answ. The ordinances of God do not tie Christ always to be present: Resp. Then should his special presence remain amongst many Reprobates, God's ordinances may be where he is not present in a special manner. for those which have not the fear of God before their eyes, can many times get his ordinances, and that into their houses, yea into their hands, yet never a whit the nearer is the special presence of Christ, because they want them in their souls. It is not Michahs' getting a Prophet into his house, Judg. 17.13. can enforce the Lord ever a whit the more to be present, for the Ark may be in the midst of Israel's army, 1 Sam. 4.10, 11. yet they put to flight by their enemies, because their sins had banished the special presence of the Lord from their souls. But let this be granted, though it never can be proved, yet was the special presence of Christ now fled or flying from these jews, and all by reason they wanted his ordinances: It is true, they were offered, but rejected; for if Christ walk but towards the Gadarens, this salutation shall meet him as a hedge to prevent him, Mat. 8. v. vlt. I pray thee departed out of our Coasts: thus they made the presence of Christ a burden to their souls; and 11.30. his yoke (though light) too heavy for them to bear, and never could have inward peace, till they banished his presence from their Country: I cannot deny, but that they had the Law, and the Sacraments of the law, yet not the special presence of Christ in them, for these things were now abolished, new things substituted and set up in their room: Needs therefore must the shadow give place when the substance approacheth. If it have turned us over to a better Tutor, itself hath no more to do with us, being only but a Schoolmaster, to send us to Christ, Luke 19.42. but as for that Law which Christ brought, the jews wanted, for it was hid from their eyes, therefore they needs must be destitute of the special presence of Christ. If jerusalem that famous City which God lou●d above all the Cities in the world; If that place, I say, was or could be destitute of the special presence of Christ, then let not Rome boast too much of her holiness and outward flourishing estate, let her never say, Ap. 18.7.8. I am a Queen and shall see no mourning, for since the blood of all the Prophets are only found in her, her fall shall come suddenly: But what have we to do with Rome? and concerning her Religion, God grant we never may. Let us therefore turn unto ourselves, looking more near home, for here we shall find employments sufficient amongst ourselves: 1 Pet. 4.17. If judgement begin at the house of God, where shall the wicked and appear? if God deal thus with a green tree, L●k. 23.31. what shall become of the dry? If the jews so smart, God's eldest sons, what shall the Gentiles look for, his youngest servants? Surely, sin cannot go long unpunished, for Saint Augustine in his Book of 50. Homilies, Aug. lib. 50. Hom. Hom. 21. Homily 21. saith that justitia est, ut puniat peccatum, It is a part of God's justice to punish sin, yea, No greater punishment to a City, than to be destitute of Christ's special presence. a part of his active justice. But how he will punish it in us we do not know, worse he cannot punish it in any nation, than to deprive the sinner of his special presence, and that first because his presence is a City's protection: For if the Lord keep not the City, Reasons. the watchman wake●h but in vain; 1. It is a City's protection. Psal. 127. 1● 1 Sam. 17.4, 5, 6, 7. 2 Sam. 2.18. 2 Sam. 14.25. 2 Sam. 17. judg. 16.3. 1 King. 3.12. It is not Goliahs' greatness, nor Azas swiftness, nor Absalon's beauty, nor Achitophel's policy, Sampsons' strength, salomon's wisdom, Croesus' purse, nor any thing under the Sun, that can be the safety of a City, but only the presence of the Lord. Secondly, his presence is a City's direction: For as the wise men were led from the East to Bethelem by a Star; 2. Direct. Mat. 2.9. so are those people where Christ remains, led from nature to grace, from sin to sincerity, from bad to good, from good to better; for Christ is that bright morning star, Apoc. 22.16. who will not suffer any to lodge long in sin, if they direct but their course to that haven whereunto Christ will guide them. 3. Instruct. Thirdly, his presence is a City's Instruction: For as the Sun discovers all dark places, so will Christ who is that Sun of righteousness, Ma●. 4.1. or righteous sun, by his presence, unmask the face, take off the veil, and chase away the foggy mists of sin and superstition from the heart, Psal. 19.7. & Psal. 119. Prou. 1.4. filling the ignorant with knowledge, the simple with understanding, and all with grace. 4. Consol. Fourthly, his presence is a City's comfort and consolation, and that because he is all things beneficial, and the end of our hopes; he is a Sword, Water, Milk, Wine, a Treasure, a Salve, a Garment, a Shepherd, a Bridegroom, a Crown, a Pearl, a King, and a Key: See what benefit these or any of these is to a Nation, a Family, or a private person, the same benefit is Christ, where his special presence remains, for he is a Sword to defend us, Water to wash us, Milk to nourish us, Wine to rejoice us, a Treasure to enrich us, a Salve to heal us, a Physician to cure us, a Garment to us, a Shepherd to feed us, a Bridegroom to marry us, a Crown to honour us, a Pearl to deck us, a King to govern us, and a Key to open and unlock Heaven gates unto us. What shall I say? but only as a man ravished, cry from the bottom of my soul, O happy and blessed be the people that have the Lord for their God; they shall be fed as a Flock, fostered as a Family, dressed as a Vineyard, decked as a Spouse, and crowned as a Queen. Contrariwise, where Christ's presence is departed, to that people I may say, O miserable and unhappy men and women, good had it been for you you had never been borne, but as the untimely fruit of the womb 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 forsook Sodom, it was soon consumed; and if Christ's presence forsake our land, it will soon be destroyed; for that place which is destitute of the presence of Christ, may complain as sometimes Martha did to our Saviour, Joh. 11.21. Lord if thou hadst been here, our brother LaZarus had not been dead: So if thy presence had still remained with us, our Kingdom had not been wasted, Magistrates not corrupted, Laws not violated, Lawyers not bribed, Faith and Virtue not banished, Ministers mouths not stopped, but all goodness cherished, & all men amended. To conclude, I leave this branch with a word of exhortation, beseeching you so to entertain Christ though not in himself (for that is impossible, seeing his body only remains in Heaven) yet in his members, that he never may find any just cause of departing from us. I dare boldly say, and that with a rejoicing heart, that England yet enjoys the special presence of the Lord, to the great comfort of those that seek his face, but how long we shall enjoy the same, the wisdom of Solomon is not able to declare: could we keep from sin, we should ever enjoy a Saviour, but if sin be harboured in the soul, and rule in the life and conversation, it will prove as a mist or a dark cloud, to obscure the special presence of Christ from our Kingdom: I fear, nay know, that offence is given, & am not much unsure that offence is taken, for iniquity grows so fast, that it hath covered the whole Land, yet who doth seek to cut it down? neither is there but few (if any) that stands in the gap to entreat the Lord for us; what shall I say, Am I a Prophet? Amos 7.14. No, nor the Son of a Prophet, yet this I dare boldly say, Luc. 13. Unless we suddenly repent, we perish; either we must forsake our sins, or else the presence of Christ will forsake our souls. I wonder we have not lost him before this day: had it not been more of his goodness than of our kindness, London had long since been left as Sodom, and raked up 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 grieved by many sins, which I will not say are publicly maintained, but am sure they are openly practised, which draws tears afresh from the eyes of the Son of God, and makes him for want of a jerusalem to weep over London, as though it would prove a second jerusalem, to crucify his body again: but the Lord in mercy amend it, and give you hearts that bears the sword of justice to reform it, that Christ may not wilfully be banished, but kindly received, friendly welcomed, lovingly entertained to us and our posterity to the end of the world. The second room of the first Tabernacle is Praesentia. The second room in our Tabernacle or Branch, proceeding from our trees first body or bowl, 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 draws near either therefore drew near unto them. Christ may be said to draw near a people, either Corporally or Spiritually; Corporally. 1. in himself. 2. in his members. Corporally in himself, or in his members. In himself, when he rides or goes to any place in his humane body and soul, and thus he drew near at this time to Jerusalem: for his body was carried on the back of a silly Ass, which he sent his Disciples to borrow at the hand of a certain Farmer. Luke 19.35. And upon this Ass he did take his progress toward Jerusalem, now drawing near to the City: but thus he never shall draw near to any place again, his body remaining only glorified in heaven. Secondly, he draws near Spiritually, and that in love or affection. Or spiritually in love and affection. Thus also he may be said to draw near to Jerusalem; for this journey was not only 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 only with the feet of his body, but also with the affection of his compassion. When he gins to work by his holy Spirit, Faith, Repentance, and Sanctification in the hearts of a Nation, he may be said to draw near that people: For says Christ, john 15.22. if I had come and spoken unto them, they had not had sin, but now they have no cloak for their sin: that is; if I had not come, they never would have known themselves to be sinners, whereas by my coming they now perceive it: so that we conclude, if any Nation be brought to a true sight and sense of sin, it is by Christ his drawing near: but in that he here is said to draw near Jerusalem, we note, That the Lord will not absent himself for ever, 2. Doctr. but at last will draw near to the people of his pasture: He is a God which cannot always be chiding, neither will he forsake his Inheritance for ever. Psal. 30.5. & 103.9. His wrath endures but a moment, but in his favour is everlasting life: Heaviness may endure for a night, but joy cometh in the morning. The Clouds of our sins shall not always shadow the love of our Saviour, but as the Sun, at length shall break forth to our endless comfort. These jews, though they were stubborn and rebellious, hardening their hearts, increasing their hatred against Christ, yet will he not quite leave and forsake them, but once more resolves to draw near unto them: and herein hath he expressed his wonderful love, by which he would fain overcome our ingratitude, in that he refuses not to draw near to miserable sinners. Men willingly draw not near for good to 1. Strangers, 2. Poor and miserable, 3. Professed enemies. There be three sorts of men in the world, which we would be loath to draw near unto for good: the first, are strangers; the second, are poor and miserable; the third, are professed enemies: As for strangers, we would not come near unto them; for poor and miserable, we scorn to come near unto them; for professed enemies, jews, all these, notwithstanding Christ draws near to them. we dare not come near unto them. All these were the jews to jesus, yet he draws near unto them. First, they were strangers, and that in Grace and Goodness, yet Christ will come unto them: Secondly, they were poor and miserable, and that in regard of their sins, 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 have spread so many nets to take him: yet he strives to save them in drawing near unto them. Hath he dealt thus alone with them, To the Gentiles, to us and our Land, though like in condition to the jews, though for a while he hide his face. utterly refusing all other people? or was his affection so set upon the jews, that the Gentiles could not taste the sweetness of his love? Oh no! For as he dealt with them, so likewise with us and our land. I must confess, how once he hid his face from us, showing himself so stern and wrathful, as though he never would be entreated by us. For in Queen Mary's days, the bloody banner of persecution was displayed, and the fearful drum of terrible threatening (Fire and Faggot) was struck up, the shrill Trumpet of mournful lamentation was heard in every corner, Rachel weeping for her children, Matth. 2.18. and would not be comforted. The pale grim Sergeant Death, was met in every street, who neither spared nor pitied young nor old, man nor woman, rich nor poor, infant nor suckling, but arrested all that would be godly; yet soon had that night an end, and the loving countenance of the Lord our God, like unto the morning Sun, did most comfortably arise upon our land, in the beginning of Queen Elizabeth's reign, of famous memory, and ever since he hath drawn nearer and nearer unto this present day. In so much as I may truly say, and I hope say nothing but the truth, that he is now approached so near in the Chariot of his love and mercy, as he never was nearer to any Nation from the beginning to this day. For he is now arrived at the palace of our souls, he is already come to the gates of our affections, Reuel. 3.20. and now stands knocking at the door of our hearts with the hammer of his sacred word: and so Lord jesus continue still, till thou hast got a full possession of our bodies and souls. The several ways that God draws near a Nation, are many: for he comes not to his people always after one sort, though still to one end: he is like a skilful Musician, that sings new songs with diversity of Moddes and variety of Notes, God draws ●ee● a Nation by 1. His Word & Sacraments. yet all to one end; namely, for the good of his own people. The first way that he draws near 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 seven golden Candlesticks: Reu. 1.13. Ap. 22.16. and Ap. 1.16. that is, in the midst of his seven Churches; He is that bright morning star, that holds the seven stars in his right hand, who although they shine, yet receive they their light from him; his Word is himself, and he is his Word, therefore where his Word is truly preached, his Sacraments constantly administered, both carefully received, and conscionably practised, there is Christ present. 2. For his mercies. Secondly, he draws near in bestowing great mercies, as when he gives us gracious Princes, zealous Magistrates, painful Ministers, religious people, & a flourishing commonwealth, all which we have had & do enjoy, the Lord continue them for ever amongst us. 3. By afflictions Thirdly, he draws near when he sends afflictions either inward or outward, upon body or mind, for affliction is the rod which he ever holds in his hand, to correct his children withal, needs therefore must he come very near when he lays this rod upon the bodies of his people. 4. By deliverances. Fourthly, he draws near when he delivers from any imminent danger, as when he saves us from fire, water, sword, wild beasts, or strong enemies; thus he drew near the three children, Dan. 3.17. when he saved them from the fire; Exod. 14. vlt. the Israelites when he saved them from the water; Daniel when he kept him from the lions; David 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 thorough the waters, I will be with thee, and thorough the floods that they do not overflow thee; when thou walkest thorough the very fire thou shalt not be burnt, neither shall the flame kindle upon thee. From whence we plainly see that the Lord draws near his Church, when he delivers them from great dangers. Fifthly, the Lord draws near by signs and tokens, either in the air, or in the earth, or in the water; 5. By extraordinary signs in the elements and creatures. Mark. 13.29. 6 By the motions of his Spirit. For when ye see these things come to pass (saith Christ) then know that the son of man is at hand. Sixthly, the Lord draws near by the motions of his holy Spirit, as when he inflames a land, city, family, or private person, with godly desires, with heavenly Meditations, with comforts & consolations in their souls. If the iron rise of itself, we may be sure the Loadstone is not far off: so if our minds (which are more heavier than lead) be elevated and lifted up towards heaven, our hearts which by nature delighteth in nothing but evil, do now begin to thirst after godliness, we may be sure Christ is not far from us. Seventhly and lastly, 7. By death. the Lord draws near unto us by death, and thus he draws near unto all, as well wicked as godly, unreasonable as reasonable, creatures senseless, as sensible: For what creature moving or growing upon the earth shall not taste of death, for the holy Apostle saith, It is appointed unto all men once to die, Heb. 9 27. and after that comes the judgement. Use 1 If the Lord draw near to us, than this serves to make us draw near to him. As he to us we ought to draw near to him. Gen. 3.8. I●●a. 1.3, 5. We must not with Adam run to hide ourselves in the bushes, nor with jonas fly to Tarsish, covering ourselves in the keel of a ship from the presence of the Lord, nor with Peter desiring him to departed from us, Luke 5.8. because we are sinful men; nor with the Gergesites, desire him to part out of our Coasts, Mat. 8. vlt. when we spy him drawing near; Mat. 9.20. but with that woman which had the bloody issue, strive to come so near him as that we touch, not only his garment, but flesh and spirit also, if it be possible. Luk. 19 Yea, with Zacheus, let us press so near, as that we may behold his whole person with our own eyes; for if he draw near to us in mercy, we much more ought to draw near to him because of misery, Heb. 4.16. & with speed run to the Throne of grace, that we may receive mercy and find grace, not so much with the feet of our bodies as of our souls; Generally by the affections of our souls which we may do in what estate soever we are in. for we may run a pace to Christ, even 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 sin, and the feet of the soul foundered by infidelity, we shall soon draw near: therefore let us put but agility into the soul, than passage will soon be made for our approaching into the presence of the Lord. Specially by 1. Prayer. The ways that a Christian may draw near to God are many: as first, when we fly to him by earnest and hearty prayer, for true prayer is the wings of the soul, by which we mount aloft into the presence of the Lord, soaring towards the Heavens, where the soul's conversation remains. Phil. 3.20. True prayer brings us so near Christ, as that it admits us conference face to face, Gen. 32.29. nay it makes us wrestle with the Lord, & jacob like, to departed with a blessing: wherefore let us embrace that exhortation of S. Aug. Ascendat oratio ut descendat gratia: August. Let our prayers ascend unto him, that his graces may descend down upon us. Secondly, we draw near unto 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 near to speak to him, so in frequenting his word we draw near by harkening what he says to us; for by his word he confers with our souls, as it were face to face (only setting the brightness of his glory aside, which no mortal eye hath or can endure to behold) publishing & divulging to the sons of men, what he would have done & left undone in this world: Therefore Qui habet aure, Apoc. 2. audiat quid spiritus dicat Ecclesijs; Whosoever hath an ear to hear, let him hear what the spirit saith unto the churches. Thirdly, 3. By partaking his Sacraments we draw near unto God by often receiving his Sacraments, for when we partake of those heavenly mysteries, we either lodge in his arms or lean on his bosom. The Sacrament of Baptism doth lodge us in his arms, for he took the children into his arms, he laid his hands upon them and blessed them; the Sacrament of his last supper doth lay us in his bosom, so that near must they needs come that receive both these worthily. Fourthly, we draw near unto Christ, 4 By taking up his cross. in taking up his Cross, for when we take up his Cross with patience we follow him, and if we follow him without fainting, we soon shall draw near unto him, he that takes not up the Cross, can never come to Christ; well he may follow him, but it will be with Peter, Mat. 26.58. a fare off, for which he was rebuked; but he that takes up the Cross and follows Christ, shall with that worthy Cyrenian, at last attain Golgotha as soon as Christ, and Heaven with Christ, therefore he that draws near unto Christ this way, must not with Demas forsake Christ for a little affliction, but must be like unto Paul, Gal. 6.14. who was crucified to the world, and the world to him. 5. By outward profession. Fifthly, we draw near unto 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 near unto me with their lips, but their hearts are fare from me. 6. By conversion. Sixthly and lastly, we draw near unto Christ by our conversion, for the work of regeneration brings us into the house of Christ, makes us one of his Family, Esay 43.1. Mat. 12. vlt. john 15.14. john 21.5. Rom. 6.8, 22. Cant. 5.1. his Brethren, his Sisters, his Mothers, his Friends, his Kinsfolk, his Children, his Servants; nay, what not? For this makes us bone of his bone, flesh of his flesh, yea his Spouse, we wholly his, he wholly ours for evermore, and this conversion consisteth of two parts, Mortification and Vivification. First, Mortification, Rom. 8.13. for he that mortifies not the deeds of the flesh by the spirit, can never draw near unto Christ. Secondly, Vivification, for he that begins not to lead a holy life as well as to forsake a wicked life, shall never attain to the favour of Christ. Thus briefly you see how Christ may be said to draw near unto us, we near unto him. Secondly, if Christ draw near unto us, it is our Use 2 part and duty to make provision for his entertainment, that when he comes, Provide for his entertainment. he may not find bare walls; I mean a barren heart. The Proverb is, bare walls drives away a good huswife, and a barren heart void of grace and goodness, banishes a loving Saviour. A man cannot offer a Prince a greater injury then to seem to rejoice at his drawing near, yet to afford him no entertainment at his arrival: and we cannot offer this Prince greater indignity then to show ourselves joyful at his appropinquation, but to have nothing for his welcome: this is all one to cry with the jews, Mat. 21.9. Hosanna in the highest, blessed is he that cometh in the Name of the Lord: yet with the same jews soon after, strain our notes to another tune, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 27.42. and Mat. 27.25. If thou be the Son of God come down from the Cross, save thyself and others; or crucify him, crucify him, his blood be upon us and our children. When Christ came to Marthaes' house, there he did feast, Luk. 10.38. Luk. 7.36. & now he comes to us, shall we make him fast? then soon shall we starve our Saviour from our souls. Publicans and sinners could, and did make provision for his entertainment, shall we be worse than they? O no, fare be that from us, that Christ should find such courtesies from his enemies, and no welcome amongst his professed friends; therefore since Christ draws near to us, Gen. 18.6. let us with courteous Abraham run into our Tents, I mean into our hearts, with the feet of zeal and love, and there make provision fitting for his entertainment, which if he like, we never shall have cause to repent of our cost, for liberally will the Lord reward all those to whom he comes. Peter's wives mother did but once receive him, Mat. 8.15. and he cured her of her Fever. Luk 19.9. Zacheus did but once entertain him, and salvation was bestowed upon him. The Bridegroom of Galilee did but once invite him, joh. 2.9. and he turned Water into Wine. Abraham did but receive the Angels into his house, Gen. 18.10. and had a son bestowed upon him. Gen. 19 Lot did the like, & was preserved from Sodoms' destruction. Obed-edom did but receive the Ark into his house, 2 Sam. 6.12. & the Lord blessed him and all his house. Iosh. 2.15. & 6.22. Rahab received but the spies, and she was preserved in the downfall of jericho; if such benefit be reaped by entertaining the shadow; what do you think you shall have for receiving the substance? As Isaac therefore kissed jacob, Gen. 27.27. saying, The savour of my son is as the the savour of a field which the Lord hath blessed. So let us kiss our Lord and Saviour jesus Christ with the kisses of zeal and humility, and being refreshed with the sweet smell of his righteousness in himself, and his love towards us; let us bless Christ, and say, the smell of our Saviour is as the smell of a field which the Lord hath blessed. For surely I may say, to the comfort of those that find it; Oh happy and blessed people, that hath Use 3 such a guest as Christ to come unto them! Christ's drawing near, a preservative against despair and fear in Christ's absence or afflictions. Esay 54.8. Psal. 30.5. Thirdly, this is a preservative against despair: For why should any soul fear when Christ absents himself, since it is but for a time? A little while (saith the Lord) in mine anger have I hid my face from thee, but with an everlasting love have I had compassion upon thee: Heaviness may endure for a night, but joy cometh in the morning; though he be slow, yet he is sure, therefore wait his leisure; for he that shall come will come, and will not tarry: But how? Tibi si credis, contra te si non credis; If incredulous, against thee; but if believing, for thee: What can be said less, yet what canst thou wish for more? If Christ doth come, he respects not his pain; if he come unto thee, he regards not his profit, for all his desire is only to save thy soul. Upon the Cross he thirsted, but Domine quid sit is? Lord, what dost thou thirst for? john 19.28. not so much for drink, as for man's salvation, and now comes to effect, what before he thirsted for. I cannot deny, but that sometimes the Lord will make a man believe how that he will never draw near in mercy to his soul: but being once gone, will be ever gone, especially from thee, because thou art a great Sinner; therefore, it may be thou shalt be tempted & induced to make away thyself, either by hanging or drowning, or stabbing, or poisoning, or casting thyself down from some high place, by which thou mayest shorten thy days, and become a murderer unto thy own body. But take heed thou yield not, for these are only the delusions of thy enemy, who longeth for thy downfall, and would rejoice at thy ruin, neither sit thou alone that art in such a conflict, for these things are exceeding common amongst God's people. The Prophets, Apostles, yea, and the best of his Saints have endured such things long before thee. What a case was job in, when he cursed the days of his birth? job 3.1. What a case was David in, when he seemed to fear utter perdition? therefore prayed, Psal. 51.11. Cast me not away from thy presence, and take not thy holy Spirit from me: What a case was jeremy in, when he cursed and fretted, jere. 20.14. wishing he had never been, or that he had been slain after his first entrance into the world? What a case was Elias in when he cried; 1 King. 19.4. Math. 26.75. It is enough Lord, take away my soul? What a case was Peter in when he went from Christ and wept bitterly, to come again to Christ? What a case was Paul in, when he cried out, Rom. 7.14. Oh wretched man that I am, who shall deliver me from this body of death? the good I would do, I do not; the evil I would not do, that I do. Nay, what a case was our Saviour jesus Christ himself in, when he prayed and wept, Matth. 26.39. wept and prayed: Oh Father, if it be possible let this cup pass from me; and being in an agony, Luke 22.44. he prayed more earnestly, that he sweat water and blood, and upon the Cross cried that woeful and lamentable cry; My God, my God, why hast thou forsaken me? Was it thus with these servants of God, nay with the Son of God himself? Then fear not thou, for as the Sun at last breaketh out from under the Clouds, so shall the presence of the Lord to thy poor soul: Fear not therefore, though he absent himself a while, he will soon come again. The experience of his mercies past, should encourage and strengthen thee for the time to come; remember how he hath cherished and kept thee in his bosom, when thou wert in danger; yea, how he hath snatched thee out of the claws of Satan, and set thee up upon a rock of stone. Remember how when thou wast not, he made thee; when thou wast lost, he redeemed thee; when thou goest astray, he reclaimed thee; when thou wast naked, he clothed thee; when thou wast hungry, he fed thee; when thou wast ignorant, he instructed thee; and ever since thy birth, he hath waited for thee. Furthermore, consider how bee hath nourished and maintained thee, admitting thee by Baptism into the fellowship of his Saints, and hath sealed his affection unto thee, by the Sacrament of his body and blood: O remember, how in great griefs he hath stood by thee! when the pit was open, it did not swallow thee; when Satan roared, he could not touch thee; when men have threatened, they could not wrong thee in all thy lawful actions; the Lord hath blessed thee, can such a God who hath done all this for thee, now leave and forsake thee? Oh no! It is impossible, for he will not absent himself for ever, neither will he utterly forsake the people of his own pasture. Let this comfort therefore even melt thee with kindness towards thy God, and cause thee to say with David, Psal. 116.12. What shall I render unto the Lord for all his benefits towards me, I will take the Cup of salvation, and call upon the name of the Lord; yea, I will love thee dear, O Lord my strength, I will honour thee, embrace thee, kiss thee, rejoice in thee, and devote myself wholly unto thee; because thou hast favoured my soul in her greatest extremity, and rejoiced my heart in her greatest heaviness. August. in 17. Sermon. 8. Tom. 10. Saint Augustine saith, that a mighty man will not lose that which he hath bought for his money, and will Christ lose that which he hath bought with his blood? Surely no: therefore when thou findest a want of God's presence, either in the whole or in part, which before thou hast felt, be not too much dismayed, for he can as soon forsake himself as thy soul; and though he did forsake thee, he will not leave thee: comfort thyself therefore with these words. This matter were worthy of a longer speech, but time enforceth me to make an end: wherefore I beseech the God of all consolation, to make this point as profitable, as it is comfortable. The 3. room in the first Tabernacle, is Christ diligence of labour. The third room in this Tabernacle or Branch, proceeding from his Appropinquation, is Diligentia; or as more properly we may term it (labour.) For a journey cannot be taken in hand without great diligence and labour, and that because it procures a continual motion of the body, which constant motion will at length breed weariness in all the parts of man. And surely thus it was with our Saviour, for as man he was subject to all those passions belonging to man, Heb. 2.17. & 4.15. being like us in all things, sin only excepted, yet he continues his journey, drawing near to Jerusalem, as one regarding no pain, fearing no labour, respecting no profit; so that his Appropinquation might comfort his inheritance. From whence we see, 3. Doct. No labour hinders Christ's love. That no labour could hinder Christ's love, no pains withdraw his patience, but still he is patiented in waiting, and loving in coming to these rebellious people. Nothing commends patience more, then with painfulness to show kindness; nor nothing sets forth love more, then to overcome ingratitude with labour: both which do magnify themselves in our Saviour. His pains doth show his patience, his labour setteth forth his love, in that he drew near unto the City. Many will love so long, as love requires no labour, and all will be patiented whilst they feel no pain: but let labour and pain, pain and labour, once seize upon the body of the most, yea, of the best, soon than shall you see love extinguished, patience banished. The jews can love jesus, so long as he will cure their diseases, feed heir bodies, and restore their Kingdom: but when he preaches against the Scribes and Pharises, calling them Hypocrites, and the Generation of Vipers, Matth. 23. Luke 19.45. whipping the buyers and sellers out of the Temple: declaring how that his Kingdom was not of this world, then farewell love and patience both; For love is turned into loathing, patience into raging; in stead of God save thee, now, The Devil take thee; in stead of Hail Master, hang Master is set up; for Crucify him, Matth. 27. crucify him, is their evening and morning song: nothing would content them but his death, when once they felt the smart. But with our Saviour it is not so: for though his coming was laborious, and his labour painful to all the parts of his body, yet be vouchsafes to draw near this sinful City. By which he shows, how fare his love exceedeth man's, and how great his patience is beyond ours: Our love may sparkle very high, and our patience may drink up many years, but the highest sparkle of our love, could it mount as high as the love of jonathan to David, 2 Sam. 1.26. whose Love surpassed the love of women, yet could it not reach the middle region of Christ's love; and were our patience like jobs, jam. 5.11. able to feed upon all afflictions, and to drink up years of life, yet not comparable with the patience of Christ. For look how high the heaven is above the earth, gold beyond dross, man beyond beast, nay God himself the Creator, beyond miserable man the creature; so fare is the love and patience of Christ beyond ours. Amor vincit omnia, is an old phrase, love overcometh all things: but were it as old as man, and man as aged as the world, yet true in none but only in Christ. Christ's love exceeding large. The love of man may overcome many things, as nakedness, famine, sword, water, fire, stones, and many other perils; yet not all things, for hell, death, damnation, and the burning wrath of God was something; yea, and such a thing, that all the love of all the men in all the world, was never able to overcome one for another, therefore non omnia, sed multa, not all things, but many things; but the love of our Saviour overcomes non multa, sed omnia, not many things, but all things: for hell, death, damnation, and the burning wrath of God, was by our Saviour overcome and satisfied, not for himself, but for us, and by the loss of his life; john 15.13. therefore greater love than this could no man show, then to lay down his life for his friends. 1 Use. Think no pains too great to come to Christ. If our Saviour take such pains, as by labour to weary his body in coming to us; we then are to think no labour or pains too much in coming to him: one kindness requires another, yet not so much for our Saviour's profit as for our benefit. His labouring to come to us, is for our good, not for his own: our labouring to come to him, is to profit ourselves, not him; therefore we ought to be more willing to undergo any pains to attain his presence, than he our persons: But alas, I mourn to see, and seeing mourn, the backward age wherein we live; Christ may take pains an hundred times to come to us, before we once to come to him. For who will go from East to West; from North to South, to come to him, as he doth to come to us? If it were to go to profit or pleasure never so fare, we could be well contented to undergo all the labour and pains such a journey casts upon the body: But to come to Christ, who is the pleasure and profit of our souls? we hardly will go a mile; a mile did I say, nay hardly out of our doors, nay scarce will take the pains to rise off our beds to draw nigh Christ. For we are like the Church in the Canticles, who have put off our coats, Cant. 5.3. and cannot put them on, washed our feet, and will not defile them again: though they are more defiled in keeping from him, than they would be in coming to him. But be it they were defiled after our labour or journey, he that washed Peter's feet, would not stick to wash thine: For what he was to him, he is to us, john 13.9. and to all those that draw near unto him; yet how long may his house stand naked, his word unfrequented, and his table unfurnished, before we will take the pains to draw near any of them, especially with sincerity and uprightness? neither can we of ourselves, so backward and averse are we by nature to all goodness. Christ tells us, saying; john 6.44. No man can come unto me, unless the Father which hath sent me draw him: yet we must do our endeavour, and express the desire of our hearts, to come to him. For, Qui creavit te sine te, non saluabit sine te, August. tract. 15. de verbis Apost. saith Saint Augustine; He that made thee without thy self, will not save thee without thyself; therefore arraign thyself by this Indictment at the bar of God's Grace, make an humble confession of thy own backwardness to any goodness, craving mercy at the hands of him that is rich in mercy, and evermore forwarder to give, Matt. 7.7. than we to ask; to open, than we to knock; to be found, than we to seek, praying with his only beloved Spouse; Lord draw me, Cant. 1.3. and we will run after thee. And thus much shall suffice for furnishing the first Tabernacle of our Text. The second Tabernacle like a Watchtower, hath also three rooms, or this bowl three branches. Our second Tabernacle, as you heard in our division, seemeth to be made in the form of a Watchtower, wherein we have Christ viewing Jerusalem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he beheld the City. This body or bowl like unto the former, sends forth three branches: or this Tabernacle hath three rooms. 1. Contemplation, He beheld as The first is the Contemplation itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he beheld. The second is the Object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City. The third more particularly what City, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the City. Of these in order; and first of his Contemplation, he beheld: but how? either with the eyes of his body, or the eyes of his mind; either with the eye natural, or with the eye spiritual; either as God, or else as Man, or as both God and Man, and so I rather think. 1. Man. First, he beheld as man with the eyes of his body, or bodily eyes; the beauty, the glory, and the magnificence of this City. He looked at this time upon her Bulwarks, her Towers, her strong walls and fortifications: He saw her curious buildings, rich paving, ancient monuments, spacious streets; he beheld the great concourse of people flocking from all parts in all corners of this City. Not any sexes, years or degrees, were hid from him as man: he beheld the old sitting, the young playing, the maids dancing, the Merchants trafficking, the greedy scraping, the profane spending, the prodigal wasting; yea, what not? For surely, what might be seen with the eye of man, was not unseen by the eye of our Saviour as man. But if we consider him in the second place, how he beheld it as God: we then shall find, 2. As God. he saw much more than man was able to discern. For as God, he beheld their wickedness, hardness of heart, contempt of him and his graces; yea, he saw, or rather foresaw from this his watchtower, how there he should suffer shame, ignominy, and reproach; yea, how he should shed his precious blood amongst them, yet they never a whit the better for it: the future temptations, ruins, & desolations, both of Church and people, head and tail, branch and rush, were not obscured from his eyes, for he foresaw all, therefore foretell all, Matth. 24.2. How that a stone should not be left upon a stone uncast down; yet as he foresaw it as God, bewailed and lamented it as man. But some perhaps may say, Eust. in his Exposition upon the tenth book of Arist. Ethics. that a deep Contemplation is part of our felicity, to which I do assent and agree in some sense: for I am not ignorant how that Eustratius affirmeth, that Contemplation is a chief perfection of our felicity, because it doth separate a man from the domestical and civil cares, making him fly from all company and society of friends: others take it to be a pleasure of the mind, which I rather assent unto, therefore in Greek it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because we are sweetly affected with the presence of some good thing agreeing with our nature: But I stand not here to dispute with Schoolmen and Philosophers, because this Contemplation of Christ affords us no such fruit. For it is nei●her the perfection of his felicity, nor any pleasure of his mind to behold such misery, which now was an object to his eyes; for had it been so, doubtless it neither would, nor could have wrung tears from his bright glistering eyes as it did. But in this his Contemplation he offers us 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 intent to be to our souls? Never did the beams of his glistering eyes reflect upon any object, but either it did good, or shown his desire so to do, might he be but accepted. Though these wicked jews had rejected him many a time, both in himself, and those which were sent unto him; yet he vouchsafes to view them once again, so unwilling he was to leave them: even Lover like, who is loath to take any denial, if tongue, eyes, hands, works, or tears, could draw their affections. O happy! nay thrice happy, had it been for Jerusalem, had they made but a right use of our Saviour's beholding them; then would his eyes like a salve have cured their sores, for as the Sun drives away the mist from off the earth, so would his eyes the foggy mists of sin and superstition from their heart, or as the fire doth purge the gold from dross, so would these heavenly looks their souls from errors. Act. 5.15. Peter's shadow cured the diseased as he passed by: and would not the substance of Christ's eyes (to whom Peter's whole body was but a shadow) much more have cured their souls? Surely yes; no sooner did he look upon Matthew, Matth. 9.9. but raised him from the table of Custom. He did but glance his eye upon Zaccheus, Luke 19.6. and it brought him down hastily, causing him to receive Christ joyfully. john 7.48, 49. In telling Nathaniel how he saw him under the Fig tree, made him confess he was the Son of God: In but once looking back upon Peter, Luke 22.60, 61. he was driven hastily from sin, to weep bitterly for sin. Many more examples might be produced, but this is sufficient: for certainly the eyes of Christ were full of virtue, Sunlike, able to have thawed the greatest frost of sin in the soul; the fire consumes the fuel, the heat doth melt the wax, the Sun doth thaw the ice, yet the eyes of Christ doth neither consume their sin, melt their hearts, nor thaw their frozen souls. The Loadstone by her attractive virtue draws up the solid Iron; so would those eyes of Christ these people's affection, had not their hearts been more obdurate than Iron. They cease to be Iron (yet are they no Gold) but now are converted into the nature of an Adamant. When I call to mind, how pitifully, how mournefully, how sorrowfully, how carefully, and how lamentably he looked upon this place and people; it is like David's stone, wounding not only my head, but my heart; yea, it is like Longinus spear, ready to pierce my soul with sorrow and grief. Never did the father so tenderly behold his child, nor the mother so compassionately look upon the tender infant in her arms, as our Saviour Christ did at this time upon Jerusalem. For such was his affection towards this Nation, that his contemplating their miserable fashion, wrung forth abundant tears of compassion from his heavenly eyes. But no more of this, lest grief and sorrow should hinder our passage to the second branch. The second room of the second Tabernacle, is the object, City. The second room in this Tabernacle or Branch of this body or bowl, is Christ's Object, which in our Text is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a City, a fair object by name, but foul by nature; for though it was a City, yet a most sinful City, as remained under the heavens, neither are we so to understand our Text, as that he beheld nothing but the City. For doubtless, the Suburbs, outparts and skirts thereof were seen by him, as well as the City; nay, the villages and private houses near adjoining to Jerusalem, were not hid from his allseeing eyes. If we consider him as God, than he seethe all things: for the Prophetical David doth thus acknowledge, saying; Thou knowest my down sitting, Psal. 139.2, 3. & 4 v. and mine vprising: thou understandest my thoughts a fare off; thou compassest my path, and art acquainted with all my ways; there is not a word in my tongue, but lo, O Lord, thou knowest it altogether. Sibylla in her Oracles, could thus say, Sibyl. Or. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Almighty and invisible God, he only seethe all things; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God hath an allseeing eye. Also the Mystical and Enigmatical letter, whereby the Egyptians would have God to be understood, was an eye: and the reason is rendered by * Hieroglyph●lil. 33. P●erius, because (saith he) the great God of heaven is mundi oculus, the eye of the world. Saint Augustine is of the same opinion, who saith; That God is totus oculus, wholly an eye: and his reason is, quia omnia videt, because he seethe all things, yet more especially at this time Jerusalem, for he beheld the City: thereby noting to us, that he was more desirous to view the City, than the Country, and ever more forward to pry into these places, than any other beside. When he had a controversy with Sodom, he did not so narrowly view Zoar, or search the little Villages near adjoining, as he did those four great Cities; therefore said, Gen. 18.21. Because the cry of Sodom and Gomorrah is great, I will go down and see whether they have done altogether according to the cry that is come unto me. Whether they, not leaving out the skirts, nor any parts of the plain, but they more especially. Also, in the days of jona, jona. 1.2. & 3.2. God's eye was more fixed on Ninive, then upon any part of the Country beside, that he might view and behold that place (being great and populous) more circumspectly than any other: from whose example, you that are Magistrates of this Honourable City are to learn, That though your eyes be fixed upon many objects, Doctr. The eye especially to be fixed upon Cities. yet more especially, you are to set them upon the City: The City (I say) is to be your principal object, and that for many reasons: I will only mention four. First, in Cities there is most good to be done, 1. In City's most good may be done. because there is most people; it is best angling where there is most Fish; best gathering, where there is most fruit; the greatest garrison, requires the vigilantest Captains; the greatest City, the watchfulest Magistrates; where there is most treasure, there is most watching and warding; and where there is most people, there should be the most beholding. 2 Cities the head of lands. Secondly, Cities are the head of Lands, and all other places are but as members to them. Now nature as well as Physic teacheth this, that if the head be polluted, the body cannot be sound; if the head be ill, all the members far the worse; and whatsoever the head affects, the body doth not hate; therefore, he that desires a sound and healthy body, must look well to his head, that could pierce it not, blows wound it not, wine disturb it not, heats perish it not, diseases wrong it not, and cares trouble it not. So you that desire a good Commonwealth, look well to the City, that Vice infect it not, Sectaries trouble it not, Atheism drown it not, Schism rend i● not, Popery powder it not, nor Traitors betray it not. I say again, look well to the City, for as the Dragon with her tail drew the third part of the stars from heaven, A●. 12.4. and cast them upon the earth; so will a City the third part (if not more) of a Commonwealth, to delight in what she love's. I say again, look well to the City; for as the poisoning of the Fountain is the spoil of all the streams, so the wickedness of the City is the bane of a whole Kingdom. If the mother be well tutored, the daughters will suck their instruction from her breasts. Win the Lady or Princess, and her handmaids will soon be brought to obedience: Look well to the City, that she remain sound in religion, than the Country will soon be brought to any goodness. Thirdly, Cities are full of windings, turnings, 3. City's full of secret sins. and secret corners, in which filth and corruption may lie so long festering, till it hath bred a contagious Leprosy, that like to the Gangrene, will endanger the spreading over the whole body; therefore Cities ought most narrowly to be looked unto. achan's theft may lie in one corner, I●sh 7. 2 King 9 22. D●n 5. 2. Sam. 15. jesabels' whoredom may keep in another corner; Belshazers drunkenness may lodge in another corner; Absalon's conspiracies may keep in another corner. These, with a thousand more wickednesses, like so many dunghills, may be harboured within, and about the walls of this City, yet you ignorant of all, unless you search more narrowly than we fear you do concerning all. Fouthly, Cities are in greatest dangers, 4. Cities are in greatest danger. for as the Fowler aims at the head when he intends to kill the Bird: so our Adversary's aim at our Cities, when they intent to conquer our Countries, and that either by secret powdering, or cloaked flattering, intending never more mischief, then when they pretend most friendship. Awake therefore O you Magistrates, and wipe your eyes O you Ministers of the Lord, that you may behold clearly the wonderful deformity and abuse of our City. Israel's second King, and first best King, hide not his eyes from the violence and strife in the City, Psal. 55.9. but confessed to the Lord, how he saw it all wheresoever it was committed, and will you mask your faces that you may see none? Prou. 20.8. Solomon tells us, that a wise King sitteth upon the Throne, and chaseth every one that is evil; yea, even with his eyes. job, who was a Magistrate, and a great Ruler in the Country where he lived, was so vigilant in his place, that the disordered young men durst not endure his sight, but hide themselves from his presence: Job. 29.8. for he broke the jaw of the unrighteous, (of what state or degree soever) and plucked the prey out of his teeth: job. 29.17. As for vagabonds and vild persons, they were compelled to fly into the Wilderness, and into dark and desolate places, they were chased forth from among men, they shouted at them, Prou. 30.3.5.6. as at a Thief, therefore they dwelled in cliffs of rivers, in holes of the earth, and in rocks. You, my Lord, and the rest of the Governors of of this honourable and famous City, give me leave to tell you one thing, and that the truth. I know you have heard it, and am fully persuaded you know it, yet I cannot choose but once more divulge it; namely, how that the safety and prosperity both of Church and Commonwealth, next under our good God, and our gracious King james, whose famous memory shall live when he is dead, lieth in your careful vigilancy. For as grass cannot grow where feet often pass, so sin dares not flow where your eyes often glance: Commonly called the Bat. But as the Night-bird flies without fear, when once the Sun declineth our Horizon; so iniquity will domineer in our City, if your eyes cease to look abroad. When Samson was asleep he was betrayed; and if you slumber long, our Cities will be wasted. Holofernes in taking his rest when he should not, smarted, both he and his Army, when they would not; therefore take heed you give not your eyes to much sleep, nor your eyelids to much slumber. When you should be about the work of the Lord, I mean, hewing down those trees of sins with the sword of justice; that it may be said of you, as the Lord once said of the Church of Ephesus, Ap. 2.2. I know how thou canst not bear with them which are evil: But if you do contrarily, neglecting the place wherein the Lord hath set you, it will not only be your own blot, the poison of your family, the bane of your posterity; but also the utter disgrace, ruin, and overthrew of our whole Land. As I remember you command lights to be hung forth in dark nights, that the feet of Passengers may be kept from stumbling, and strangers to be guided in the way: shall I say you do well in so doing? yes, and very well, else should I wrong your care. But I could wish, that the same Lanterns might be lights to guide your feet into the secret corners of our City more oftener than they do: I need not then show you what there you should find. For I am persuaded, you would say with the Queen of Sheba; The one half of what I now see, 1 King. 10.7. was never told me by the Ministers of the Lord. For it is impossible that our tongues should unfold so fully the enormities of this great City, as your eyes may discern them: If I should ask you that question, which once the Lord did ask our daily Watchman, Custos quid de nocte? Watchman, Esay 21.11. what seest thou by night? So my Lord, what see you in London by night? it may be nothing: why so? because you are then at rest, when you should be at the greatest labour. Do you not see Adulterers & Adulteresses together? Do you not see how they strive to make one another drunk, that they may cheat & cozen them of their patrimony? Do you not see revelling, dancing, and banqueting till midnight? Do you not see carding, dicing, drinking, and swearing all night? Do you not see how the jesabellicall dames bake painting on their faces in the night, that they may allure men unto vanity in the day with their deceivable beauty? Do you not see Masspriests as ordinary in the streets as Ministers? Do you not see the Thief stealing, the Murderer stabbing, Cozeners cheating, the Prodigal wasting, the profane spending, and conspiracy following their business very closely? What shall I say? me thinks, if your eyes were not too much blinded, you might see those every night in their cups and jollity, which scarce the Sun sees in a month together, nor they the inside of a Church or good book in a twelvemonth together. The Devil sees all this, & laughs at it; if you see it not to amend it, God one day will see to punish it, both in you and them: In you, for winking at it; in them, for committing of it. But what availeth it me to speak of these things? this Pulpit hath sounded with these exclamations many times in your ears; but I fear all in vain, because I see so little reformation. You are lulled so fast asleep in the cradle of security, that it is almost as easy for us to raise Lazarus from the grave, who hath been dead four days, as to open your eyes to behold the sins of this City, with a purpose to punish them: me thinks you have eyes, Why do you not use them in the work of the Lord? God and Nature hath made them round like a ball, thereby intimating, that you should look every way; not only before you, but also of each side, and lest any thing should be amiss behind, Nature hath given your neck motion, so that the head may turn to fix the eye upon any object, as well behind as before. Also, the eye stands not out, but in the head; for it doth not appear so fare forth, as the nose or lips of a man: but it is placed in a deep hole, as water in a Fountain, and also hath a lid to cover it, and a brow to shelter it: thereby noting to us, that the eye must be preserved & not blinded with gifts, or sinister respects. Veils which hinder the eyes of Governors, from beholding a City's enormities. I am not ignorant of the veils or coverings that may hinder your eyes from beholding the enormities of this City: I will not tax you with any, only I will show you them, that when you see them, you may examine yourselves concerning them. The first is Ignorance (which is the ground of all Errors, and not the mother of Devotion, 1. Veile, is ignorance of the City's vices. as the adversary teacheth) yet not of God, nor of his truth. For that you cannot, nay I dare boldly say, be not ignorant of. Your knowledge is great, yea wonderful great in this respect, fare exceeding all other Nations, the Lord make it as good as great. But the ignorance I speak of, is of the vices and sins of this City; for surely if you knew them, your eyes could not be restrained from beholding them, that your hearts might the more be encouraged to punish them. Yet why do I say you are ignorant of these things? Me thinks it is impossible: you are not Strangers in Israel, but borne and bred where these things have lodged. Were you therefore as deaf as an adder, your ears could not choose but tingle long ago with these reports; if they have not now, God grant they may, and not only now, but every day till a reformation be made. 2. Veile, stupidity. The second veil or covering is stupidity or blockishness, which is engendered most commonly by gluttony and drunkenness: for when a man is overcharged with God's good Creatures, they do so stupefy his nature, and dull his spirits for the time, that he is not fit for any action, either in his public or private calling; When the belly is full the bones would be at rest, is the ancient Proverb; therefore so receive the creatures of God, that by them you may the more cheerfully perform that work, 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 overcharged with Wine, his Kingdom might have run at random: And when the Glutton was crammed with delicates, Lazarus was forgotten; most true therefore is this saying, That the body being overcharged, is not fit for any employment: for the creatures of God being received immoderately, so stupefy and dull the whole Man, that it makes him forget both God and goodness, himself and others, life and death, heaven and hell, and all things else that is needful for a Christian to ponder. But why do I rest here, since venture non habit aures, the belly hath no ears; and what is spoken unto it, is no more than stones cast against the wind, or men fight with the air. Pass we therefore from this second veil, and come we to the third. The third veil or covering, 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 condemn the lawful use of lawful things, but the abuse of them, as in using them at unlawful times and seasons, and unlawfully. It was well said by a good Divine, that we must play no longer than we can pray. Can we pray an hour? then in lawful exercises we may sport an hour; but if a minute we cannot pray, we have no liberty to spend a day, nor the least part of a day in any exercise whatsoever. Gen. 34.1.2. When Dina went from praying to playing, she lost her virginity. When David took liberty to sport with his neighbour's Wife, he brought God's judgements upon his Kingdom. When Samson lay bathing himself upon the lap of his delights, 2 Sam. 11.4. & 12.10. judg. 16.20. judith 12. & 13 Chap. he was betrayed into the hands of the Philistims: and when Holofernes was ravished with conceit of pleasure he should enjoy with judith, lost his head by the hand of judith. For never was there any that wallowed long in delights, but smarted sound in the end. It is so thick a veil, that no misery or mischief can be discerned (though never so near) thorough it. Dina saw not Sechem, David discerned not the sword, Sampson dreamt not of the Philistines, nor Holofernes perceived not the intent of judith: he that eats Hony, thinks not of the sting, because the sweetness delights his : and he that wallows in delights and pleasures, thinks omnia bene, all is well, because he enjoys his heart's desire: but as he that loiters when he should not, shall smart when he would not: so that Magistrate that beholds no iniquity for delights and pleasure, shall one day feel much misery, and that beyond measure unexpressible by the tongue of man. 4. Veile, is fear ●r cowardliness. The fourth veil or cover of the eye, is fear and timorousness, which we commonly call base cowardliness, when you would behold to punish, but dare not, because they are rich men, or great persons; therefore if you should pry into their faults, they perhaps would sit upon your skirts when you would receive kindness of them. This veil is just like the plastering of hypocrisy, or a strong man with a coward's heart, whose voice is ever, One good turn deserves another, or like the Thief, Say nothing of me, and I will say nothing of thee; or like the greedy Cormorant, whose only aim is for his own gain, saying; I am contented to pass by your offence, and to wink at this your fault, only do me such a courtesy when you go unto the Court. But know all you that harbour such intents within your breasts, that if you see and fear to strike, God will not fear to see you smitten, with all those plagues, woes and curses, threatened in his holy Word. What though they be your friends? it is a happy loss to lose the friendship of man, to win the favour of God. What though they may do you a kindness? God must do you a greater, or good it had been you had never been borne. What though they may stand you in stead in time of extremity? God must stand you in more when the world forsakes you, or else woe be to your souls in death and judgement. What though they be great, and threaten to remember you? God is fare greater, and will not forget you, when the memorial of them is rooted out of the earth; therefore pluck up your courage, draw out your sword, cut down iniquity, wheresoever, whensoever, or in whomsoever you find it. Stand not like that Abomination of desolation, mentioned by Daniel, Dan. 9.27. Math. 24.15. neither pass by the enormities of this City, with those sugared words of Elie, This ought not to be so my sons, this ought not to be so: but march fiercely like jehu: threaten terribly with David, 1 Sam. 25.22. God do so, and more than so to the enemies of David, if ought of Nabals' house be left until the morning. Speak sternly with joseph, Gen. 42.15. By the life of Pharaoh you shall not go hence, unless your younger brother come. So, take an holy oath, promise betwixt God and your souls, that wickedness shall not go unpunished, unless it speedily be amended: set always before your eyes this common, yet ancient verse: A Prince can have no better part Than Fox's wit, and Lion's hart. The fift veil or covering to the eye, is rashness, 5. Veile, is rashness. which is seen when you punish by striking and giving sentence before you hear the defendant. The Proverb is, One cause is good till the other be heard; therefore as God hath given you two ears, you must hear both sides; I mean, as well the defendant as the plaintiff, the witness, as the Iury. He that takes up Iron, but afterwards finds Gold, flings by the worse and takes up the better. Even so, though you find one cause good, but the other better, cleave to the best; yet give sentence upon none, till their case be more clearer: for judgement rashly pronounced, many times causeth the innocent to be punished, the offender cleared; if you therefore break forth suddenly into any such passion, oh speedily recall that wicked affection, and suffer it not to rest within your breast. 6. Veile, is Idleness, and casting the charge upon other. The sixth and last veil or covering of the eye, is Idleness, which we commonly call sloth and laziness. Many Magistrates it may be, would willingly reform the abuses of the City, but are loath to take the pains: for thus many a drowsy Magistrate confers with himself; To walk abroad in the night will break my sleep, disturb my rest, endanger my body; going about the City will weary my limbs, trouble my brains, and move my patience in beholding the wickedness of the people: therefore, that my body may have his ease and rest, I am willing to suffer the people to walk in their own ways during my time: A year is not ever, for soon will that time be accomplished, and as for the people, they cannot grow much worse in so short a time; therefore he that comes after shall take the pains for me. And thus through sloth, we post our labour off from day to day, casting the burden upon other men's backs: so that ease and rest may be had, let the City flow with iniquity, till it sink with Abiram, and burn with Sodom. Others there are, who think their places fully discharged, in authorising any servant to see a reformation. But I tell you nay: for their labour cannot discharge your duty, nor other men's pains your place. Know you not that servants are idle, and as fain would have ease and rest as you; but suppose they be not, yet soon eye blasted, for a vision of Angels will make them play bopeep; see, and not see; hear, and not hear. Matth. 26. Will not judas sell his Master for profit, much more your Honours for gain? Will not Gehesi take a bribe behind his Master's back, yet shamelessly say; 2 King. 5. Thy servant hath been no where? Trust not therefore too much to their pains, but to your own; for that which is done by your own labour, is ever best, and will afford your souls in trouble the greatest rest. Thus briefly you see the veils that may hinder from beholding the enormities of this City: search therefore yourselves, whether these, or any of these be as a covering to your eyes, which if you find, cast them away suddenly, not only from the face, but from the heart. For if you solace yourselves in these things, than sin will be the sickness of our City, and your portion after this life everlasting misery. The third room in this Tabernacle or Branch of this body, The third room of the second Tabernacle. The City Jerusalem the Cistern into which God poured his blessings, yet not answerable to his mercies. doth lively paint out to us what City it was our Saviour thus beheld. The Text saith, it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the City. Should I therefore pass by this particle (the) I should suffer Jerusalem to lose her honour, though now her honour and happiness be laid in the dust: For that City which is Christ's Object at this time, was Jerusalem, a City once that shined as the stars in heaven, a City that overawed all the Cities in the world, and was the rod of God's anger to smite the Nations withal. It was that City which God had chosen above all the Cities in the earth to dwell in. It was that City where the Throne of David stood: Psal. 132.13, 14 It was that City where God's worship was put, for there was the Temple, the Altars, the Sacrifices, the Priests, the Ark of the Covenant, the Sanctum Sanctorum: yea, what not, for all things that appertained to the worship and service of God, was only found in her, and none else. It was that City that was called holy, counted glorious by all them that lived when she was in her glory, those that then saw her could not choose but acknowledge as much, if ever they numbered her Towers, considered her walls, and marked her bulwarks. Should I make report at large of it, you would hardly believe me: but I am sure, when the Kings of the earth were gathered together and saw it, Psal. 48.4, 5. they marvelled, were astonished, and suddenly driven back. Besides all this, it was a City of the greatest Antiquity 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 Servants, after he returned from the slaughter of his enemies. Afterwards it was possessed by the jebusites, judg. 19.10. and by them named jebus. Now Peter Martyr from both these names, jebus and Salem, supposeth that by the change of a few letters, Peter Mar. in Com. upon the 2 Sam. 5.6. Jerusalem received her name. But whither do I run, I come not to preach names, but doctrines to you; therefore in that it is said, he beheld the City, namely Jerusalem, above 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 upon this City, and now doth expect much from this City, therefore it is said, he beheld (the) City. This they could not be ignorant of, for the Prophet Esay told them (many hundred years before this day) in a parable, that after the Lord had digged his vineyard, hedged it round about, and built a Winepress therein, he came to look for Grapes, Esay 5.2. that is, for fruit, and that not for a handful or two, but so much as would answer his pains and cost, not of any fruit, but true fruit; Vers. 5. for there was wild Grapes good store, yet they could not content the Lord, nor withhold him from destroying this his vineyard. In the Book of the Canticles, the Lord is said to go down into the garden of Nuts, Cant. 6.11. to see the fruits of the Valley, and to see whether the Vine flourished, and the Pomegranates budded. For most certain it is, that where the Lord hath bestowed many blessings, he expects much fruit and benefit. This Christ also told these jews in many parables, which are to be seen to this day, & shall be in his Church to the end of the world: As first in the parable of a certain householder which planted a vineyard, Mat. 21.33, 34. and built all things necessary thereunto, then let it out to husbandmen, and went (himself) into a fare Country: but when the time of fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. Secondly, by the parable of the talents, Matth. 25.14, 15, 16, etc. for from him that had five talents, the owner expected ten; from him that had two, four; and from him that had one, two; but from all some, according to the measure they had received; and if any failed, as one did, he was sure to be punished most severely for it. Luke 13.6. Thirdly, by the parable of the Figtree, which was planted by a certain man, who afterward came and sought for fruit, and that not any fruit, but doubtless such fruit, as for quality and quantity might be answerable to the labour and cost that he had bestowed upon it. And no marvel, for nature teacheth this; to expect much where they bestow much. The Usurer looks for ten from the hundred, and a hundred from the thousand, if not more; not alike from both; but where is the greatest sum, there he expects the greatest use. The Merchant looks for gain from venturing a little, but for more if he venture much. The Husbandman ploughs and sows his ground, afterward expects a fruitful harvest. The Gardiner dungs and prunes his trees, that thereby they may be the fruitfuller, and with plenty requite his pains. In a word, every one in their several labours, looks that their cost and pains should bring forth profit, and that answerable; for little, something; for much, plenty; but for all benefit. This the Lord speaks by the mouth of his holy Apostle, 1. Cor. 9.7. saying; Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? This he propounds as a question to the Corinth's by the mouth of his Apostle: Who doth these and these things, spending their money, time, and strength of body, but in hope to reap profit, and to taste of the sweetness of their labour? (q.d.) Show me but an example of one man that is so void of judgement, and destitute of understanding, that can be contented to travel and take pains; wearying his body, spending his time, wasting his substance, yet to look for no gain in the end, then will I be willing to departed with the loss: but if you cannot show me one man so ignorant or foolish, think then it is no cruelty in me, to expect not only my own, but my own with advantage. Matth. 25.27. The earth was not created for itself, nor any other unreasonable creature for his own use, but all for the good and benefit of man; the Sun to light him, the Clouds to distil her dew upon him, the Fire to warm him, the Water to wash him; the Fish of the Sea, the Fowls of the Air, and the Beasts of the field to nourish and refresh him, and all other creatures to be serviceable unto him. And was he created for no use, but like the Hog to devour all the Mast, and never to look to the tree from whence it came? Surely no; for as all things was created for the use and service of man, so man was created for the use and service of God: not to live as we list, like masterless curs that have no owner, but to use our talon to our master's profit, and to spend our time and strength to honour and glorify our God: Neither is it the end of our creation alone, but also of our election. For ye have not chosen me, saith Christ, joh. 15.16. but I have chosen you, and ordained you, that you should go and bring forth fruit, and that your fruit should remain: for every branch in me that beareth not fruit, Vers. 2. he taketh away. Neither is it the end of our creation and election alone, but also of God's glory: for our light must so shine before men, that they may see our good works, and glorify our Father which is in heaven. This then serves in the first place as a rod, to scourge two sorts of men and women withal: first, those that receive much and return nothing: secondly, those that receive much, but returning nothing worthy of what they have received. First, we have a world of people that receive Gods blessings, both temporal and spiritual, yet return nothing at all; and they are either such as know not God, or such as know God, but forget both him and his gifts. First, they are such as know not God, and they are all those that ascribe whatsoever they do enjoy to sat and fortune: For many a man, if he be preserved from thiefs in his journey, and brought safe to his habitation again; or if he be restored from a dangerous sickness to his former health, presently ascribes it unto destiny, concluding with himself thus: It was my fortune to escape at this time from the hands of Robbers, or from my cruel sickness which brought me wonderful low; for had it not been my fortune, it had been impossible to have escaped those dangers that I was in; or by good fortune, such a man died and left me all his goods, or I got so much by such a venture beyond Seas. Thus we return all to fate and fortune, but nothing to the Lord, who hath bestowed all, and looks for all: and the reason is, because we know him not, or at the leastwise know him not to be such a God as is the giver of all things; Psal. 14.1. for the fool hath said in his heart there is no God. Secondly, they are such as forget God, and in forgetting him, forget that ever they received any thing from him, therefore cannot return any thing unto him. If a man have a friend which bestows a great gift, he is thankful so long as he remembers both gift and giver; but if he forget either, it is impossible he should return any thing worthy of what he hath received. judas had great favour shown him, when the Lord passed by many, and chose him to be an Apostle; but this he soon forgot, which made him turn Traitor to his Lord. So these men, though they cannot but acknowledge God the Creator and Giver of all at sometimes, yet soon do they forget it again, which makes them so to abuse what God hath bestowed in mercy upon them. Many a man hath received wealth, and a large estate of earthly things, but hath forgotten how he received it of the Lord; and that moves him many times to spend so prodigally, to feed so gluttonously, to drink so unsatiably, to go so proudly, and to live so wantonly: whereas if he remembered both the Giver and the gift, how he enjoys nothing but what bee hath received from the Lord, it would enforce him to return the fruit of humility and thankfulness unto him that hath been so gracious unto him: Others have received honours, favours, and great authority in this world; but it hath so puffed them up, with disdain, ambition, and such aspiring thoughts, that they soon forget what they have received, which makes them to pervert authority to injustice, and to sell equity and all conscience for Gold, as ordinarily as cattle are sold in Smithfield for gain. Others have received gifts and talents of great knowledge and deep learning, by which they are able to dive into the custom and practice of all ages past, and to do good service in Church and Commonwealth: but many in forgetting the Giver of that gift, do either hide this talon in a Napkin, and do no good, living as drones and unprofitable members amongst us, like fruitless trees, who neither will do good themselves, nor suffer others that would during their life; or else they do much hurt with their learning and knowledge, in opposing the truth, goodness, and good men, defending corruptions, maintaining erroneous opinions, making bridges to all Popery and profaneness, or else they draw away others to wickedness by making filthy Poems, and such like. Thus while we know not God, or knowing him, soon forget both him and his gifts, it makes us we cannot return any thing to him who hath given all things, unless it be with the barren ground, thorns and thistles, or with the wicked jews, nothing but stones to cast both at him and his Prophets for all his mercies. Secondly, those are to be reproved, that return, but nothing answerable to what they have received, and they be either such as make show without substance, or such as have substance but of no continuance. First, there are many that like the fruitless Figtree, are full of leaves, that is, glorious in outward profession, full of good words, but void of good actions: and these are those that speak fair with their mouths, but dissemble in their hearts; that have jacobs' voice, but Esau's hands; glister like gold, but being once tried at the touchstone, are found nothing but Copper; they bear the title of hypocrites, having Belials heart, though the Saints countenance; glorious to the eye, like the Apples of Sodom, but crushed in the hand, fall to ashes; painted Sepulchers, but full of rottenness and dead men's bones. O these are worse than those that return nothing, and greater shall their condemnation be at last. Secondly, there is another sort which return substance, but of no continuance, like the Summer's fruit, no sooner ripe but rotten; or like Aaron's rod, Numb. 17.8. will bud, blossom, bear fruit; and more than it, whither, and all in one day. These we commonly call Apostates, because they fall from the grace which they have received; and like julian, turn their backs upon heaven, blaspheming him, whom once they prayed unto; one while with the jews, Mar. 11.9. Hosanna in the highest, blessed is he that cometh in the name of the Lord; soon after strain their voice to another tune, Matt. 27.25. Crucify him, crucify him, his blood be upon us and our children. Secondly, this serves for exhortation, lamentation, and consolation: First, for exhortation, to spur us forward to all good actions and holy duties; not to be backward in returning, according to what we have received; for if we have much, God looks for much; if little, for little; if nothing, for nothing: He requires not what he hath not given, neither will he reap where he hath not sown: He expects not that from the Beggar, which he doth from the King; nor that from the Handmaid, which he doth from the Mistress; but from every man, woman and child, according to what he hath bestowed upon them. Doth any man look for Grapes of Thorns, Matth. 7.16. or Figs of Thistles? Surely no, neither did ever any reap Wheat where he sowed Barley: I mean, one grain in sowing cannot be converted to another in reaping; for every Grain bears his own body, 1 Cor. 15.38. and yields fruit according to his own kind. So every Christian must be fruitful, according to that measure which they have received of the Lord. Hath he given thee wisdom, and that above others? O labour then, to be more wise in thy sayings, and discreet in thy doings then others: Hath he given thee riches and wealth, so that thou in means dost fare exceed thy neighbours? Then look thou be more forward in hospitality and liberality than thy neighbours. Hath he given thee strength and courage exceeding many that dwell near thee? then thou must be more forward to stand for the Gospel, and to defend thy King and Country than the weaker. Art thou a Child or a Servant? and hath God given thee a religious father and mother, or a religious master and mistress? O then strive thou to outstrip many that want those helps which thou enjoyest. Let not those that have profane Parents and wicked Governors, be more forwarder in religion, more fuller of knowledge, more zealous for the Lord of Hosts, than thou that dost enjoy the means and helps to spur thee forward. For shame, let grace and goodness in thy breast above theirs appear; suffer not those that have no means, to come to heaven before thou that hast all means, lest the Saints and Angels shout at thee at thy arrival. If a footman and a horseman should travel to a Town together, the footman with bolts upon his legs, the horseman free from any: were it not ashame the footman should attain his journey's end before the other? Surely yes: and well might all men imagine, that he either hath rid fare out of his way, or else spent his time very idly, that having such helps and means to hasten him, yet should be fare behind him that hath no means, but rather pull-backs and hindrances to have kept him from his journey's end: even so it is a shame, nay, a fare greater shame for thee, that hast godly Parents and Governors, to suffer those to outstrip thee in the way to heaven, that have wicked Parents and Tutors. For they will not only cease to spur them forward to hear the Word, read Sermons, receive Sacraments, and the like, (which thy parents doth daily and hourly animate thee unto,) but also what in them lieth, will keep, hinder, and draw them from hearing the Word, conferring with Saints, reading, praying, receiving, and all other good and holy exercises: therefore as God hath blessed thee in this kind above others, so labour to exceed others, that at the last day the Lord may find a plentiful harvest in thy soul. Hath the Lord given thee a faithful Minister, that is careful in watching, diligent in feeding, painful in teaching and instructing thy soul in the ways of godliness? Doth he break the bread of life early and late, preach in season and out of season, pray for thy good when thou art fast asleep, and little thinks of any good to thy own self? Then see thou be found holy in life and conversation, gracious in all thy words and deeds, heavenly-minded in every place, full of divine knowledge and godliness. For if thou (that hast so much good teaching) have not Faith for thy shield, the Word for thy sword, righteousness for thy breastplate, Truth for thy girdle, the Gospel for thy shoes, Salvation for thy helmet, and Christ for thy Saviour; but still like the Papists remainest ignorant, than greater shall be thy damnation; for to whom much is given, much shall be required. In a word, look whatsoever it is, that the Lord hath blessed thee with all above other men, see thou be found more fruitful than other men; Matth. 26.24. else as jesus said of judas, It had been good for that man he had never been borne. So may I say to thee, it had been good for thy soul thou hadst never been made partaker, or once tasted those things, which thou in abundance hast enjoyed; for those that have received much at the hands of God, must not be like unprofitable ground, receiving much seed, but restoring no profit; much dunging, yet far from fructifying; lest to our soul's terror and amazement, we hear that fearful sentence; Take the unprofitable servant, Matth. 25.30. bind him hand and foot, and cast him into utter darkness, where shall be weeping and gnashing of teeth for evermore. Secondly, this serves for lamentation; for if God require much where he hath bestowed much: who can refrain from tears, to see our land in general, and almost every man in particular, so fruitless and barren in goodness, notwithstanding all we have received from the Lord? Hath not God planted us his Vineyard as on a fruitful hill? Es. 5.1. hath he not hedged us in on every side with the shield of his protection? hath he not gathered out the stones of Popery amongst us, & planted us in this fertile soil, as his choicest plants, seasoning our souls with his holy doctrine and heavenly Sacraments; watering us with the dew of his holy Spirit, and hath built a Tower of excellent discipline amongst us? Hath he not lightened our darkness, heated our coldness, revived our drooping souls, rejoiced our trembling hearts, and freed our languishing Spirits from sorrow? Hath he not opened his house, provided his meat, Prou. 9.5. mingled his wine, spread his table, sent forth his servants in a plentiful manner, to call and invite all those that be weary and heavy laden, Matth. 11.28. and those that be a thirst, to come to the waters of comfort, Esa. 55.1. to buy and drink without money, or moneys worth? What shall I say? Hath he dealt thus with any Nation? O no; neither have the heathen knowledge of his Laws. So gracious and bountiful, and bountifully gracious, hath he been to us (and that not for three years, as to the Figtree; Luke 13.7. but threescore, with many year's advantage) that he may say, and say truly to us, What more could I have done for you my people, than what I have not done? yet (for the general) we are as backward and averse to all goodness, as though we never had received any kindness; as far from godliness in our lives and conversations, as though God had never been preached amongst us. He requires nothing for all his mercies but thankfulness, and that is the return he demands for all his blessings: but we are worse than the ten Lepers, for one of them returned with praises in his mouth, Luke 17.17. and thanksgiving in his heart, for the mercy he had received of the Lord. But let the Lord bestow never so many blessings upon us, scarce one of an hundred will bestow thankes unto him for it. It is a commendation that is given of the Dog, that he is Fidelissimus Domino, & gratissimus, most faithful and grateful to his master that maintains him; for by night he will watch, ward, and diligently keep his Master's house, and by day he will attend upon his Master abroad; fight for him, and die for him too if need require. 2 King 5.15. Naaman the Syrian, when he was cured, would have given the Prophet a reward, but we will not give the Lord so much as thanks for all the favours he hath bestowed upon us: Gods mercies by us are now forgotten, as though they had never been. For who remembers the miraculous overthrow of that invincible Navy, in the year eighty eight? Who remembers the peaceable government of Queen Elizabeth, (whose famous memory shall live for ever?) Who remembers the peaceable entrance of his Majesty into this Kingdom, when we had cause to fear the days many hoped for? Who remembers the fift of November, wherein we had the greatest deliverance that ever any Nation had, from that damned, devilish, and hellish plot of Powder treason, invented by the Devil's eldest son the Pope and his followers? Who remembers our freedom from the plague, which wasted thousands, and ten thousands in our streets? Who remembers these I say, with thousands more of God's mercies? Surely, surely, very few or none: and no marvel though those mercies that are passed be forgotten, when mercies present are not remembered. We forget how the Lord hath dealt more favourably with us, than many; yea, then with all Nations round about us. Psal. 144.14. We see no carrying into captivity, no complaining in our streets: Our men are not killed, our Nobles are not wounded, our Women are not ravished, our Virgins are not deflowered, our Infants are not tossed, our goods are not wasted, nor our Land nor Cities are ruinated. We hear not the noise of the Gun-shot, the clattering of Armour, the slashing of Swords, the groans of the wounded, nor that unmercilesse proclamation, Kill, kill, and spare none, rip up the Women, embowel the aged, and dash the Infants upon the stones. This, nor none of these do we hear, which our poor brethren have felt a long time; yet we forget all. We have forgotten how he hath kept us from diseases, restored us from sickness, and watcheth over us all the day long. We have forgotten how he feeds us, carrieth us in his arms, saveth us from danger, refresheth us with sleep, draweth the Curtain of his love about us, watching our houses from fire, from robbers, and from ruin; nay more, have we not forgotten that wonderful redemption, wrought by the blood of jesus Christ, when we were utterly lost? What shall I say? Sure we have forgotten all, that makes us so fruitless as we are; for could we remember these things, and prise them according to their worth, our tongues could not be kept from praising the Lord, nor our hearts be kept from rejoicing in God our Saviour. O ungrateful England, and little deserving London, that have fed so long upon all kind of God's mercies, yet no fruitfuller in goodness to your God It makes my heart to bleed within my breast, to see thy rebellious and wicked practices, in swearing, lying, dancing, singing, carding, dicing, drinking, drabbing, as though thou didst intent to crucify the Son of God again. Is this the entertainment thou dost intent to afford Christ? Wilt thou requite his love with such churlish actions? Shall this be all the fruit thou wilt afford to requite his pains? Then shalt thou soon make him pluck up his hedge, that is, take away his favour, and lay thee open as a prey for all thy enemies to feed upon thee; for to whom much is given, much is required. Thirdly, this serves for comfort and consolation to all those that find themselves fruitful, though it be but in a little measure: for he that hath enabled thee to bring forth any, will (in his good time) so strengthen thee, that thou shalt bring forth more, holding fruitful 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 City, 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 sheep: Blessed shall be thy basket and thy store, blessed shalt thou be when thou comest in, blessed shalt thou be when thou goest out; and blessed from this time forth for evermore. Thus much shall suffice for the furnishing of our second Tabernacle. Now we come to the last body or bowl springing from this root, or the third Tabernacle in our Text, which you heard in our division, The third Tabernacle, like a solitary Closet, hath three rooms or things remarkable. was made in the form of a solitary Closet, hung round with mourning, wherein we have our Saviour Christ lamenting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he wept over it: it divides itself according to the two former parts into three rooms or branches. The first is the compassion itself: flevit, 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 twofold. Tum propter mala culpae, the evil of sin committed by them. Tum propter mala poenae, the evil of punishment which must be inflicted upon them. Begin we first with the compassion itself (wept.) Here is nothing but lacrimae & suspiria, tears, sighs, The 1. room of the third Tabernacle is Compassion, he wept. sobs, and great sorrows, deplorations, lamentations, yet all fit meditations for our souls at this time: for the life of our Saviour Christ was no other than the passage of jonathan and his Armour-bearer, 1 Sam. 14.4. sharp rocks on the one side, sharp rocks on the other, with a very dangerous and infractious passage, flinty stones under him, briers and thorns on each side of him, mountains, crags, and promontaries over him: Sic petitur coelum: so heaven must be caught or never, or else lost for ever. He wept, and in his weeping shed tears, which are the outward expression of sorrow and grief: A man may cover sorrow a long time by secret sobs and inward groans, but when tears break from the eyes, as water from the fountain, it plainly demonstrateth to the view of all beholders, the wonderful grief conceived in the weepers' breast: for as fire smothering, will at last break into a flame, so will a grieved and an oppressed soul into tears, as here our Saviour. But what tears were these our Saviour shed? Divines do make tears to be of diverse sorts, but I will only follow Goran, as liking his distinction of tears best: for he in his Commentaries on the Psalms, maketh mention of three sorts of tears. Lacrimae contritionis. Lacrimae compassionis. Lacrimae devotionis. Gor. super Psal. in Psal. 137. First, the tears of Contrition; secondly, the tears of Compassion; thirdly, the tears of Devotion: The contrite tears, or tears of contrition, is either for sin committed, or good duties omitted; but our Saviour neither committed evil, nor omitted good, therefore could not shed the tears of contrition. As for the tears of devotion, or devout tears, they are poured forth in holy and religious exercises; as praying, hearing, receiving, conferring, or meditating, or because we are debarred from so doing. But these were not the tears which our Saviour poured forth at this time: I cannot deny but that at sometimes he shed the tears of devotion, for his prayer was heard which he sent up to his Father, with strong cries and tears, Heb. 5.7. as the Apostle affirmeth, yet at this time there were no such tears: then as for the tears of compassion, they are either for the miseries of others, as those tears which the Daughters of Jerusalem shed when Christ went to be crucified, Luke 23.28. or else for the wickedness of others: as those tears which Let shed for Sodom, Psal. 119. and David for his enemies: such were the tears of Christ, which here he shed for Jerusalem. The second branch of this body or bowl, The second thing in the third Tabernacle, is the person weeping, Christ. or room in this Tabernacle, is the person weeping, which by our Text is found to be Christ; and that may make these tears of Christians the more to be lamented, of all the more to be admired. Who doth not stand amazed when he considers these tears, for they are not the tears of man, but of the Son of God: the more worthy the person is that weepeth, the more astonishment it strikes into the beholder. If a mortal King should shed tears, would it not cause wonder; yea, amazement, trembling, and fear, because we should imagine that their tears do proceed either from some great anger, or some great danger: much more may these tears astonish us, because they proceed not from the eyes of an earthly King, but from him that is Rex coelorum & terrae, the King of heaven and earth, even jesus Christ the eternal Son of God. The holy Prophet David, when he did but consider how the Sea opened for Israel's safety, was so amazed, that out of the astonishment of his soul he cries out, saying; What ailed thee, O Sea, that thou fleddest, Psal. 114.5. thou jordan, that thou wast driven back? How much more may we out of the amazement of our soul's cry (now we see not only the Sea to open, but the blessed Son of God distilling abundant of tears from his fair eyes upon his tender cheeks:) What aileth thee, O thou jesus, that thou so weepest? Thou blessed Saviour of mankind, that tears runs so fast from thy unspotted eyes? Dost thou so weep for those that laugh at thee? yea, dost thou shed tears for those that neither will, nor can weep for themselves? Are our sins so piercing to thy soul so pleasant to us? doth our wickedness wring groans, sighs, sobs, and brinish tears from thy fair eyes; nay, blood from thy most tender heart, and cannot we shed one tear for ourselves? Then hard is our hearts, and miserable our case. Oh my dear Brethren and loving Countrymen, know this one thing; how that it was not another wept for him; that he could not endure, (O Daughters of Jerusalem, Luke 23.28. weep not for me, but for yourselves) but he for others, though he never deserved to shed one tear, yet ceaseth not to pour forth rivers of tears for this hardhearted Nation. For my Text tells me, that He wept, not an Angel, a Saint, or a Sinner, but He; yea, even 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 Paradise; He that was conceived by the holy Ghost, and borne of the Virgin Marie; He that at his birth troubled Herod and all Jerusalem; He that was exiled into Egypt, and there obscurely kept in the Cottage of a poor foster-father; He that was transported and tempted by Satan; He that was derided of his kindred, and blasphemously traduced of the jews; He 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 madness of his people; He that caused the Fish to bring him money from the bottom of the Sea; Matth. 17.27. Matth. 14.19. He that fed five thousands with five loaves and two small fishes; john 9.1. He that made the Blind to see, the deaf to hear, the lame to go; Mark 7.34. Matth. 11.5. john 11.44. Matth. 8.29. Matth. 3.17. Matth. 17.5. john 12.28, 29. He that cleansed the Lepers, cured the diseased, and raised the dead from the grave; He that made the Devils to cry, What have we to do with thee, jesus thou Son of David? Art thou come to torment us before the time? He that received this testimony three times from God the Father: This is my beloved Son, in whom only I am well pleased; He that did all things well, and never any evil, neither to God nor man. It is He that wept in this my Text, and none but he: He, even jesus Christ, the Saviour and Redeemer of the world, the Paragon and Prince of Prophets, the true Messiah, the Father's joy, the Angel's bliss, heaven's beauty, the glory of Israel, the light of the Gentiles, Luke 2.32. the world's Saviour prefigured in the Law, foretell by the Prophets, and exhibited in the Gospel. 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 goodness to enlarge them according to their worthiness, if strength of body permit hereafter. First, in that he wept it shows us, Christ wept, therefore 1. Man. Heb. 2.17. & 4.15. how He was true man, consisting of soul and body, as all other men do, yet not sinful man: for he was like to us in all things, sin only excepted, neither are we so to take our Saviour, as no more but man: for though he were man, yet he was more than man, having the divine Nature, hypostatically united to the humane; so that he 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 shows us how that great is his affection towards mankind: the affection of a Father to his child, or of a Mother to the fruit of her own womb, is nothing in respect of the Lords affection towards Man: for had he not affected us, he would never have died for us, but he did not only weep, but die for our sins, therefore needs must we conclude, his affection was great unto our souls. 3. Christ not delighted in the destruction of his enemies. Thirdly, in that he wept, it shows us how that he was no whit delighted in the destruction of his enemies. Though man rejoice at their enemy's ruins, either in body, goods, or name, making that day (though a day of fasting) a day of feasting, when tidings is brought of the subversion, ruin, and desolation, of those whom they affect not; yet it is not so with our Saviour, for he foreseeing their desolation, wrung from his eyes abundant tears of compassion. 4. Greatly delighted in the conversion of man. Fourthly, in that he wept, it shows us, That he is greatly delighted in the conversion of others, that weeps so bitterly at the subversion of others; for he is the loving Father that ever is ready to receive his prodigal children, at what time soever they do repent them of their sins from the bottom of their hearts, and that not with grudging, Ezek. 18.17. but with delight; for so greatly is he rejoiced when we forsake our sins, as that he counts nothing too dear for our souls. If we be naked, he brings a robe to cover us; if we be hungry, Luke 15.12, 23. he killeth the fat Calf to feed us; and if not married to the flesh, world, nor devil, he brings a Ring to wed us; for if he mourn for man when man was dead and lost, how greatly will he rejoice at man when man is living found. Fiftly, in that he wept, and that when the people cut down the branches of the trees, 5 Worldly pomp would be mixed with tears. spreading their garments in the way, every one crying with a joyful acclamation, Hosanna in the highest, blessed is he that cometh in the name of the Lord, We learn that which Ludolphus doth observe, Ludolphus de imitat. vitae Christi. par. 2. cap. 28. That worldly pomp and applause should be mixed with tears: For though it were never so great, it cannot always free from sorrow, especially if we belong unto God. I know the wicked will and can shift off their sorrow, with the Vial, Harpe, Lute, or singing to the tune of the Organs. Pompillius writes Epistles to Tully, Pompillius to Tully. Antimachus. thinking to rid away his sorrow by reading. Antimachus makes verses, thinking to rid away his sorrows by rhyming. Archilochus calls for Wine, thinking to to rid away his sorrow by drinking. A●chisochus. 1 Sam. 16.22, 23 Saul calls for Music, 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 vain: for neither the world nor any thing in the world, can free us always from sorrow, especially if we belong to the Lord, for Quid ad nos consolatio mundi, Martia Epise. What do the pleasures of the world belong to us: for the world is but spuma, fumus, somnium, a froth, a smoke, a dream: a froth, because it puffeth up; a smoke, because it maketh blind; a dream, because it vanisheth away. Yea, as a good Divine says, it is Vice's Nurse, Nature's stepmother, Virtue's murderer, Thefts refuge, Woredomes pander, Sodomes' fruit, Crocodiles tears, a Sirens song; yea, as Philo calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bitter sweet; pleasure is a spur, riches a thorn, honour a blast, life a flower, glory a feather, beauty a fancy, joy a frenzy, and all things in the world but like the Book in the Revelation, Ap. 10.9. sweet in the mouth, bitter in the belly; or like the reeds in Egypt, which doth not only break in pieces 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, drunk up by him that is heated with the violence of a burning Fever, 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 up from the chest of the Usurer, which will stop a gap for the present, but afterwards make the wound the deeper. 6. Cities are chief to be lamented. Sixthly & lastly, in that He wept, and over Jerusalem, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the jews, the same City that he drew near unto, and even now beheld, We learn, That Cities ought chief to be lamented: These things we might handle at large, but lest your patience should be urged, my weak body too much strained, and all our memories over charged, I cease the prosecution till some other occasion: in the mean while I refer these heads to your godly meditations; and for a conclusion, will only speak a word or two of the cause of these tears, Causes of Christ weeping over Jerusalem. which is twofold. First, Propter mala culpae, the evil of sin committed by them. Secondly, Propter mala poenae, the evil of punishment that was to be inflicted upon them. 1. 'Cause was propter mala culpae, their sins. First, Propter mala culpae, the evil of sin committed by them: This was the greatest cause that produceth our Saviour's tears; Roy. Post. for non ruinam lapidum, sed hominum vanitatem, says Royard in his Postils: He wept not so much for the ruin of the City, as the vanity of the people. Never did the nails so wound him, nor the spears so gore him, as their sins did pierce him. Never was the gall so bitter to his taste, nor the thorns so pricking to his touch, as their sins was offensive to his soul: Never was their fists so smarting to his cheeks, nor their spittle so loathsome to his face, as their sins were hateful to his heart: Never was their flouts so hurtful to his name, nor the Cross so tormenting to his narure, as their sins were burdensome to his body and soul: for so heavy a weight was their sins to him, that it did not only make him pray once, Matth. 26.44. Luke 22.44. twice, and thrice, nor to sweat, and that in a cold winter's night, water and blood, nor to complain, I thirst, but to cry, john 19 and that with such a lamentable cry, as made both heaven and earth to stand amazed, the Sun to hide his face, as not daring to behold the Son 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 Saviour to weep, since sin is so tormenting to his soul. Of old the Lord complaineth by the mouth of his holy Prophet; Amos 2.13. That he was pressed under their sins as a Cart is pressed with sheaves, which Saint Hierom thus glosseth, As a Cart laden with hay or stubble, maketh a noise, soundeth out, and howleth, so I howl and cry under your sins, saith the Lord; even shrieking as sometimes a cart doth: and no marvel, for their sins were not few, but many; yea, more than can be numbered by any Arithmetician, and greater than can be measured by any Geometrician. 〈◊〉. 1.4. 〈◊〉. 1.5. & jer. 5.7. Ie●. 17.21. jer. 6.14. jer. 5.3. Jer. 6.13. Amos 6.6. Esay 3.16, etc. jer. 9 5. Ez●k. 6.9. & 16. Esa. 5. jere. 17.25. I will not now stand to tell you of their Idolatry, not of their swearing and forswearing, nor of their profaning the Lord's Sabbath, nor of their false teachers, nor of their contempt of God's word, nor of their Covetousness, nor of their sloth and drunkenness, nor of their pride, nor of their deceit, nor of their whoredom, nor of their unthankfulness, nor of their waxing worse and worse, with many more. All which I will not spend time about, because I know you have heard them, and hope by frequent reading the Bible you know them, but needs it must be granted, that since their sins did so abound, it was the cause that our Saviour's tears did much more abound. Our sins as well a● Hierusalems', draw tears from Christ's eyes. And was it their sins alone, that wrung these tears from our blessed Saviour's eyes; alas no, sweet jesus, thou knowest it was ours as well as theirs: for all thy labours, thy troubles, thy miseries, thy griefs, thy sweatings, thy bleedings, and thy torments, which in the days of thy flesh, from the first hour of thy Nativity, to the last moment of thy sufferings upon the Cross, was for our sins, and for our sakes: our sins, I say, was the cause of all. Esay confessed it, Es. 53.4, 5. saying; He hath borne our griefs, and carried our sorrows; he was wounded for our transgression; he was bruised for our iniquities: the chastisement of our peace was upon him and with his stripes we are healed. If there be ever an unbelieving jew amongst us, that should demand this unseasonable question: Why doth our Saviour weep for my sins? He hath his answer from these short Arguments following. First, because it grieves the Father, offends his Majesty, vexeth his holy Spirit of grace: Christ weeps for sins, because 1. they grieve God and his blessed Spirit. 2. Procure punishment. Rom. 6.23. Christ being one that love's the Father, cannot choose but weep at that which grieves and offends the Father. Secondly, because it procureth punishment from the Father, either temporal or eternal; for the reward of sin is death; Death in this life, and without a great repentance, eternal death in the life to come. Thirdly, because it separates grace from the soul, 3. Separate grace and God from man. Esay 59.2. and the soul from grace, & God from the whole man, for it is a high brazen wall, hindering our prayers from ascending to God, his graces from descending to us. Fourthly, because it rejoiceth the Devil, 4. Rejoice Satan. who is Christ's greatest enemy, for sin is meat and drink to Satan. When any dances after his pipe, he is as greatly rejoiced, as a man that hath taken many spoils: if all this then be true, as the Lord he knows it is too true, needs must it make jesus to weep, if either he respect God or love man. If this than be so, it may teach us in the first place to take heed of sin. O delight not in it, 1. Delight not in sin. since it is an offence both to God and godly men: therefore detest it, and fly from it as from the Devil, who is the Author of it; it is a fire and will burn thee; water, and will drown thee; a nettle, and will sting thee; a sword, and will wound thee; poison, and will kill thee; and a Serpent, which will devour 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 grieve Christ: but beat out the brains of these Babilonish children; Sin 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 mayest live, but if they live thou shalt die. As the reign of Abimelech was the slaughter of Gedeons' Sons; and the reign of Athaliah was the overthrow of the King's seed: so the reign of our sins will be our destruction. Let us therefore beat them down betimes before they grow too headstrong, like an unruly Mastiff Dog tearing out their master's throat; the Israelites at first spared the Canaanites, afterwards when they would have destroyed them they could not; but they became pricks in their eyes, Numb. ●3. 55. jud. 2.3. and goads in their sides: Even so will it be with our sins, for if at first we spare them, in the end they will be unresistable. Oh that we could once live to say of our sins, as Christ said of the Temple, Matth. 24.2. One stone shall not be left upon another uncast down: so one sin shall not be left upon another uncast out of the heart. Then would they soon die in our lives and conversations, but so long as we harbour them in the hidden man, so long will our lives be corrupted, and our conversations detested: let us therefore bury our sins that they never be remembered; kill our sins, that their power against us, never be lamented; cast out our sins as dung out of the City, that they never be respected: for as carrion causeth worms, stinks, and feedeth Fowls; so our sins causeth woes, and sorrows, and feedeth the Devil. Dan. 4.24, 27. O therefore break off your sins by repentance, break off your iniquity by returning to the Lord your God. Nothing can stench Christ's tears, unless we stop our sins; nothing can dry his cheeks, unless we wash our hearts; The best actions, if sin be not stopped, dry not Christ's cheeks. nothing can clear his eyes, unless we purge our souls; our singing Psalms, hearing Sermons, receiving Sacraments, reading Homilies, feeding the hungry, clothing the naked, visiting the sick, building hospitals, repairing Churches, catechising families, nor all the glistering profession in the world can stop Christ's tears, unless we make conscience of sinning. We must not be of Abraham's heart and Belials life, we may not bear the soul of David, and the shows of Pharises: Good King josaphat in adventuring to go like Ahab, 1 King. 22.32. had like to have been slain for Ahab; so all those are in danger of destruction, that make a show outwardly, but like Sodoms' Apples are corrupted inwardly; for if those be in danger which are upright in heart, & fail in act, how much more are they in danger that glister like Gold, but being touched, are found Copper? I pray God our sins have not wrung more tears from the eyes of our Saviour then ever the jews sins did; I fear they have, Rom. 6.1. because I see the more his grace abounds, the more our sins abound; by how much the more merciful God hath been to us, the more miscreants have we been towards him. In agro Narniensi siceitate lutum fieri (ex Plinio) imbre pulurem. That abundance of grace should produce abundance of iniquity is Christ's greater grief. Tully reporteth amongst all his wonders in Nature, that in one Country drought causeth dirt, and rain stirreth up dust. Whether this be so or no, I stand not hear to prove; but this I know, that the abundance of God's graces hath brought forth nothing, but abundance of sins: Iniquity was never so rife, as since frequent preaching of the Gospel; yet the fault is not in the world, but in the Devil and our corrupt nature: God may call a Convocation of heaven and earth together against us, as sometimes he did against his own people the jews, Esay 1.2. saying; Harken, heavens, give ear O earth, I have nourished and brought up children, but they have rebelled against me: Had they been my enemies that had done me this dishonour, Psal. 55.12, 13, 14. I could have borne it; or had they been my servants, or the sons of Hagar that had magnified themselves against me, I could have endured it, but it was Children, yea, even my Children, Children of my own education and bringing up; those that were nurtured and instructed in my own family, and that by my own hand; it was they that rebelled against me; therefore harken O heavens, and give ear O earth. Nay the Lord may take up his own complaint against this City, which you lately had sounded in your ears by a thundering Trumpet of the Lord: I mean Master Wood in his sermon at the Spittle on Wednesday in Easter week 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 break out, and blood toucheth blood. Are these things so, and do they cause no tears? O yes! and shall bring judgement too, if they be not amended. Our sweet Saviour's patience shows his desire of our amendment, if tongue or tears can procure it; beside, so great is his desire of our repentance, that he useth a very pathetical persuasion to induce us thereunto by the tongue of his blessed Spirit, recorded by Solomon in the Book of the Canticles, Cant. 6.13. saying; Return, return, O Shulamite, return, return: but alas, we cannot return of ourselves: being by nature dead and lumpish; Man like a Coachwheele moves not to any grace if not drawn. jere. 31.18. even like to a Coach-wheel, able to run no further than we be drawn; therefore let us reply with the holy Prophet jeremy, Turn us, O Lord, and we shall be turned; convert us, and we shall be converted indeed. Yea, let us pray with Saint Augustine, Domine da quod iubes, August. & iube quod vis, id est, Lord give us ability to return unto thee, and then command us to return, or enable us to do what thou commandest, then command what thou wilt. Secondly, if Christ weep for our sins, Seeing Christ weeps for ours, we should weep for our own. we are taught to weep for our own. We must not be like stocks and stones that have no sense nor feeling of our own misery; neither must we be like men dead, since we make a show of life: for if Christ weep for us, we have much more cause to weep for ourselves. It may be the worldling thinks he need not weep, because Christ wept not for himself, but for us: For saith the careless Carnalist, If his blood be sufficient for my soul without mine, why not his tears for my sins without mine? Thus to a desolute liver, the tears of Christ are like Mercury's still-pipe, Mercury's still-pipe. which played Argus his hundred eyes asleep at once. But let me tell thee, O thou traitor to thy own soul, though Christ's blood be sufficient without thine, yet not his tears without thine. For when he shed his blood, it was to redeem thee from sin, but when he sheds his tears, Our sins cost Christ both tears & blood, therefore we must at least shed tears for them. it is in seeing thee run so fast to sin; therefore as it cost him both blood and tears to come to thee, so it must cost thee at the least many a shower of tears before thou canst come to him. He sailed thorough the Sea of blood to save thy soul; thou must sail thorough the Sea of tears to win his favour. If thou refuse to launch 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 soul, to win Christ's favour, be not backward to weep, but power forth tears with David, Psal. 6. jon. 3.6. Gen. 17. Esay 38.14. job 3.24. 1 Sam. 1. Io●l. 2.13. Matth. 26.75. Luke 7.38. Act. 2.37. & 16 30. apparel thyself in sackcloth with Ninivy, humble thyself to the ground with Abraham, mourn like a Dove with Ezechia, roar out thy grief with job, pour forth thy soul with Hanna, rend thy heart with the penitent, lament thy sins with Peter, let sorrow be thy feast with Mary, and cry out with the jews and jailor, Men and brethren, what shall we do to be saved? It may be thou thinks thou dost sorrow, but delude not thy soul; for every groan, and sigh, and crying, Lord have mercy upon me, is no true sorrow: but grant it be, yet where are the tears? Christ did not sigh, Christ did not stay in sighing, groaning, praying, but also shed both tears & blood. groan, and pray for thee, then resting himself contented as if he had done sufficient, but as a man never satisfied in affection, was not contented till he had shed tears from his eyes; nay, blood from his heart for the sins of thy body and soul: therefore if thou thus truly sorrow, Tears, griefs chief testimony. show me thy tears, for tears are griefs chief testimonies, the sorrow of the mind will soon bewray itself by the countenance of the man: Seneca. Neither pleasure nor profit, nor any thing in the world should hinder tears. if thou canst not weep, than thou hast most reason to weep, for there is no greater cause of sorrow ministered, then where tears are abolished. Doth the world's pleasure or profit stop or hinder thee from penitential tears? Then call to mind Solomon and Christ. Eccle. 1.2. Solomon who enjoyed many things, yet said of all things in this world, Vanitas vanitatum, & omnia vanitas, Vanity of vanity, & all is but vanity. Christ who enjoyed no thing of this world's good, yet said; Matth. 16.26. What shall it profit a man to win the whole world, and lose his own soul. Let not therefore the world, nor any thing in the world withdraw thee from weeping for sin, but rather lament the more: for the more thou weepest here, the more thou shalt rejoice hereafter. Peter when he came to Christ, leapt into a Sea of waters; but when he went from Christ, leapt into a Sea of tears: our sins deserve as much; for a whole ocean of tears, will hardly rinse our souls. David, though a man after Gods own heart, yet complaineth that he was like a Pelican in the wilderness, whose nature is ever to have tears trickling down her bill. For tears were his meat day and night, Psal. 6.6. yea, he washed his bed, and watered his couch; nay, made it to swim with the tears of his complaint josiah though he were a powerful Prince over a great people, yet his heart melted like wax, and his eyes wept bitterly, 2 King. 22.19. when he heard the words of the Law. Look upon job, that was the Mirror of patience, yet upon the dunghill he sits weeping night & day, crying out most piteously: My sigh come before I eat, joh 3.24. and my roar are poured out like water. Look upon holy jeremy, you shall find his eyes casting forth rivers of tears. Lam. 3.48. Look upon jona, jona. 2.2. you shall find him weeping at the bottom of the sea, and in the belly of hell. Look upon Mary Magdalen, you shall find her weeping, Luke 7.38. and that in such excessive manner, that she is able with tears to bathe the feet of Christ. In a word, view but any one of the Children of God, and tell me whether you find them backward in weeping for sin, None come to heaven with dry eyes, at least not having a sorrow for not weeping. Reu. 21.4. yea or no? Can we find none that ever came to heaven with dry eyes, and shall we think to come to heaven with a merry countenance? Surely no; for Christ is said in the Revelation, to wipe away all tears from his children's eyes. But how can he wipe them away from those that never either did, or sorrowed that they could not shed any? Awake therefore, O thou sinner, weep and howl for the sins thou hast committed against God, against man, and against thine own soul's conscience, lest judgement overtake thee, and there be none to help thee; Psal. 50.22. but away thou must to the grave, before thou hast repent. Once there was a certain King that never was seen to laugh or smile; In all places, amongst all persons, at all times, he was very pensive and sad. His Queen being much grieved thereat, came to his Brother, requesting him to ask of the King, what was the cause of his continual sadness. No sooner had this Noble man fulfilled this Princess desire; but the King his Brother replied, I will tell thee next day; so he departed for that time. When the King perceived he was gone, he went presently and caused a great deep pit to be made, commanding his servants to fill it half full with firie-coles; having so done, he causeth an old rotten board to be laid upon it, and over the board to hang a two-edged sword by a small thread, with the point downwards, 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 upon that rotten board, and four men to stand round about him with drawn swords; one before, another behind, a third on his left hand, a fourth on his right; also, he sent for Drums, Trumpets, and all other kind of Music, which his Country afforded, to play, sing, and dance before his Brother. Then the King called unto him, saying, Rejoice and be merry, O my Brother, eat, drink, 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 every side; looking under me, I see coals of fire, and if I stir, this rotten board will break, then shall I fall into the pit and be consumed to ashes. In looking up, I see a sword right over me, which if it be but touched, falls down and slays me: In looking on either hand, behind 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 drink, or be merry? for these same sights do turn my joy into sorrow, and my laughing into lamenting. Then the King said, Look how it is now with thee, so it is always with me: for if I look above me, I see the great and dreadful judge, to whom I must give an account of all my thoughts, words and deeds, good or evil. If I look under me, I see the endless torments of hell, wherein I shall be cast if I die in my sins. If I look behind me, I see all the sins that ever I have committed, and the time which unprofitably I have spent. If I look before me, I see my death every day approaching nearer and nearer unto my body. If I look on my right hand, I see my conscience accusing me of all that I have done, and left undone in this world. And if I look on my left hand, I see the creatures crying vengeance against me, because they groaned under my iniquities. Rom. 8 21. Now therefore wonder not, henceforward, why I cannot rejoice, but still mourn and weep. O that all men could thus consider their estate, then should they find small cause to rejoice at the world, or any thing in the world, but employment for Argus his eyes, yet all little enough to weep and shed tears for the miserable estate wherein we stand by sin: for these things are hidden from the world's eye; they account their estate to be happy, blessing themselves in the abundance of their riches, and because they are not afflicted like unto other men, Psal. 7.5. they think of no better heaven then that which they enjoy upon earth. For the Prince of this world hath so blinded their minds, that they cannot discern what is good for their souls. Many times I mourn, as one who cannot otherwise choose, to see the folly of this world, and what excuses the sons of men will make to free their eyes from weeping, and that not only of the profaner sort, but also of such as make great show of Religion, in so much that now a days true penitential tears is as rare to find or see, (as the Proverb is) a black Swan. Every true tear in this age wherein we live, is a pearl in price, and a few of them is worth a King's ransom. But where shall we find them? In the Court? Alas no; there is pride and vanity, Tears for sin in this age, scarce any where to be seen in any estate generally. Hosea. 4.2. Not in the City, Inns of Court. and hardly any room for true penitential tears. Are they in the City? No; for there is swearing, lying, stealing, whoring, and breaking out, till blood touch blood; therefore there is hardly any room for these true tears. Are they in the Inns of Court or Westminster Hall? Alas no; unless it be the poor Clients tears, who weeps more for the loss of his money amongst Lawyers, then for his soul by sin: for there is delaying of judgement, demurring of Causes, and selling of justice, but no place for true tears. Are they in the Country? Surely no; Country. for there is nothing but labouring day by day, week by week, and year by year, for the maintenance of the body, but never once dreaming of the good of the soul. Are they among the Gentry? No neither; Gentry. unless true tears consist in hawking, hunting, gaming, or seasting, which if they do, God shall have enough of that: but alas, these cannot wash the soul from sin, or free the conscience of his burden, but rather bespot their soul more with sin, heaping fuel to the fire for their greater torments. Where then shall I find true tears? Surely amongst the Clergy; for they be the Priests of the Lord, Clergy. and ever should be offering sacrifices, not only of prayers, but also of tears, and that both for their own sins, and the sins of the people; but with grief I speak it, that few, if any, is there to be found; for they are grown so fat, that they can neither weep for themselves, nor speak to instruct the people. What shall I now do? Or whither shall I travel, to find one cloth bedued with true tears? For since I find them not in the Court, nor in the City, nor in Westminster Hall, nor in the Country, nor in the Gentry, nor in the Clergy, (I mean the generality of all these) whither will you then send me to find this rare fountain? I will command my Muses once more to go abroad, to see if they can find this cleansing river of jordan, or bring me any tidings of the true Fuller's earth: But whither? I have searched all places, one only excepted, therefore if they remain not there, I boldly dare say, they have no being in this land: and that place is Babylon, Only among the afflicted. where the captivated Israelites remain, I mean, the afflicted, oppressed, and grieved servants of the Lord; whether it be in Court, or City, Westminster Hall, or Country, Gentry or Clergy, or any place else; there, and only there is this precious water to be found, and not elsewhere: for these people weep sore in the night when they should take their rest, Lam. 1.2. and their tears cease not trickling down their cheeks, till the Lord return with comfort to their souls. Psal. 137.1. These weep at the remembrance of Zion, and are wasted with sorrow, when they call to mind the dew of Hermon distilling upon the Watchtower of the Lord; therefore you that desire to drink of these tears, resort with speed to these people, lest the Lord do free them from the Egypt of this world, before we have learned to lament our sins. Excuse for not weeping. Some there are that could find in their hearts to weep, yet dare not, and only for fear 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 us, and shall such a slender hedge keep us from drawing near to him by repentance? Be it granted, that the tears hurt the eye; yet who will not hurt one member for the good of all, rather than to cherish that and endanger the whole body? If thy ere offend thee, Matth. 5.29, 30 Christ's counsel is, to pluck it out, for better it is to enter into heaven with one member lost, then into hell fire with all: Be it therefore that it hurt the eye, Howl and lament. yet if it hurt the eye natural, it cures the eye spiritual, healeth the soul finally, and pleaseth God perpetually. Tears, The effects and nature of tears comparatively. as one Divine saith, are hot and moist; hot, to warm the cold conscience; moist, to mollify the hard heart. They are salt and wet; salt, to season the soul; wet, to cleanse the conscience. They are bitter and sweet; bitter, to wain us from the world, as Wormwood the Infant from the dug; sweet, to season all our sorrows, and to turn them into joys. In a word, they are a sword, and a salve; a sword, to cut the soul from sin; a salve, to cure and heal the soul again: Fear not therefore to shed tears since they are of such quality; for if the world were truly persuaded of the benefit true tears do bring, they would not be hindered from weeping. Royard observeth six properties of true tears. First, they do Purgare, purge the soul: Plainly they are six. Roy. in Pest. for as rain distilling from the clouds clarifies the air; so the tears 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 never be begun, continued, and ended, without many tears, which cannot cease till the heart be purged. I remember a certain King had an Oxe-stall, which had not been emptied of many years, at last was grown so soul, that it was thought men could hardly make it clean in a life time: The King perceiving that, presently considered, that if he could bring the River which ran hard by his house to run thorough it, that then it would quickly be cleansed. No sooner was this thus conceived in his mind, but he presently put it in practice, and at last with much labour and cost, brought the river to run thorough the oxe-stall with a very swift current, which river in three days cleansed that house, and carried all that filth away, which otherwise could hardly ever have been cleansed: even so that heart of ours, which would ask a like time to cleanse, by hearing, reading, praying, and receiving, will in a short time be purged, if tears be but joined with these: for true tears run with such a forceable current, that they will suffer no putrefaction to rest long in the heart uncarried away; as Peter, David, Marie Magdalen, with many more, can witness. Secondly, they do illuminare, open the eyes; for true penitential tears are as a sovereign salve, making the stiff lid pliable, and will eat out the web that hinders the sight of Mercy: for Mercy is obscured where the eye is vailed, and the eye is vailed where sin reigneth: but as the rain pouring from the Clouds, clarifies the air, and allays the dust, by which a man may see fare, both forward and upwards; even so true tears allays the dust of sin, and that mist of despair enabling a man to see fare into God's wonderful mercies promised in Christ to his soul. Thirdly, they do Corroborare, strengthen the man: for these tears do enable a Christian to encounter with Satan, and to wrestle with Christ; nay, to conquer Satan, and to overcome Christ. First, they do conquer Satan: witness our Saviour; who by strong cries and tears, received strength from God his Father, to vanquish Satan, Death and Hell; for he triumphed over them all upon the Chariot of his Cross. Secondly, they overcome Christ: witness jacob; who by weeping and praying had power over the Angel, Hos. 12.4. & 14.6. for as the dew of the Lord maketh Israel to grow as the Lily, and to fasten his roots as the trees of Lebanon: so will true tears make a man strong in the Lord. Fourthly, they do Laetificare, rejoice the soul, and that both by making it fruitful & acceptable to the Lord. First, by making it fruitful; for as the water which falls from heaven, nourishes the earth, comforteth the dry ground, making it able to send forth fruit which rejoiceth the heart of the sour; even so, true tears causeth the heart to send forth much good, which will rejoice the man in the Winter of adversity and temptation. Secondly, it maketh a man acceptable in the sight of the Lord: witness Mary's tears, which preferred her to Christ before all Marthaes' dainties could herself: beside, they bring a blessing, and a joyful harvest; a blessing, Matth. 5.4. Psal. 126.5. For blessed are those that weep, they shall be comforted; a joyful harvest, For they that sow in tears, shall reap in joy. Fiftly, they do Elevare, up, for as noah's Ark, the more the water increased, the more it was elevated: even so, the more that tears abound, the more is the heart raised, and the affection set upon God. Sixthly and lastly, they do Impetrare quicquid vult, obtain whatsoever good a man would at the hands of God: witness Hezekia, upon whose tears the Lord delays not to send unto him the Prophet Esay to remove his fear, Esay 38.5. Psal. 116.7, 8. and assure him of his desired wishes. And David in danger of death and in doubt of falling, coming to the Lord with tears in his eyes, was freed from the one, and stood upright upon the other; so that his soul returned to that rest for which it longed. Doctr. Christ weeping for our sins, not his own, we should weep for others sins. Thirdly, if Christ weep for our sins, we are taught to weep one for another. It is a duty of love that Christians own, to weep one for another: If they were to love none but themselves, than were they to shed tears for none but themselves. But we are commanded to love our neighbours as ourselves, therefore must weep for other as for ourselves. It hath been the practice of God's Church from the beginning, and ought not to be left in the declining age. The ancient custom of the jews (which still they do retain) was to rend their clothes at any blasphemy spoken by others. jeremy when he saw the wickedness of his people, was vexed, jer. 8.21. & 9.1. therefore wished, O that my head were a Well of water, and my eyes a fountain of tears, that I might weep night and day for the slain of the Daughter of my people. 2 Pet. 2.7, 8. This did Lot for Sodom, and David was no whit behind any, when his eyes poured out rivers of tears, Psal. 119. 130. because men would not keep the law of his God: Shall such affection be found in God's ancient people, and we to savour never a whit thereof? If our friends depart from us, or die with us, we can weep and mourn as fast as any; but if we see a neighbour or a brother wedded to wickedness, and sunk almost past recovery into sin, we never mourn, nor show any dislike, but salve it up with humanum est: Others sins not to be salved, but sorrowed for. so that for a young man to sin, is but a trick of youth; for an old man, but an infirmity of age; and in none at any time as it should be lamented. Children are suffered to be wanton, because their years are tender; youth is permitted to be licentious, because their age is lusty; rich men are moved with vanity, because it is their portion; poor men are customed with folly, because they live in want; old men are drowned in superstition, because they are near their graves; women are wanton, because they be beautiful, and all are sinful, yet by few or none lamented: nay, are they not rejoiced at, Sin's now move not mourning, but mirth or mockings, especially the failings of God's children. and in these times made the principal cause to move laughter? for if any man fall dangerously into sin, especially the child of God, either by infirmity, blindness, or being overtaken on a sudden by Satan, the world than flings away jeering, as having caught what of long time they watched for: then with a joyful countenance they vaunt abroad, the whole, nay, more than the whole fall or sailing of this poor child of God, divulging to as many as they see, or at leastwise know, the time, the place, and the manner of that sin which was committed by such a person: 1 Sam. 17.52. for as the Israelites rejoiced at the fall of Goliath, so doth the world at the failings of the Saints of God. Cato. Cato, that grave Senator of Rome, was never seen to laugh but once, and that was, when he espied out of his window an Ass eating of Thistles; wondering why that beast should take pleasure in pricks, that should have been spurs to have made him to take pains: So we when we see our brethren eating up sins like bread, and drinking up iniquity like water, job. 15.16. rather laugh with Democritus at their folly, then with Heraclitus lament their faults. I tell you brethren, there is no greater sign of a reprobate, then to laugh at sin and Sinners: for he that can make wickedness his chiefest pastime, and the faults of others his greatest joy, is just like to Satan our greatest enemy, Satan's greatest solace is to see men sinning. who rejoiceth at nothing more than when men commit sin. Therefore when thou seest sin in any, be it in thy wife, children, friends, servants, or enemies, take heed thou rejoice not at it, but weep and mourn for it: present not Omnia bene, all is well: For any man being fallen into sin, Our hearts should smite us when we see another sin. Pia est illa trislitia alienis vit●js ingemiscere, non adhaerere: Contristari, non implicari: dolore contrahi, non attrahi. August. Ber. homil. de resurrectione Dom. is in a very miserable case till he return unto the Lord by true repentance; wherefore let thy heart smite thee when thou seest thy brother sleeping in the bed of sin. For, This is a godly sorrow to pity men's sins, and not to be polluted by them; to sorrow for them, and not sink into them, to be drawn away in dolour, and not drawn away with delight. Saint Bernard makes mention in one of his Homilies, of an old man, who when he saw any man sin, wept and lamented for him; being asked why he so grieved for others, answered: Hodie ille, cras ego; he fell to day, I may fall to morrow. If we could but remember this, it would rather draw blood from the heart than joy, when we see a man fallen into sin; therefore when thou seest a murdering Cain, a thievish 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 jeroboam, and an oppressing Pharaoh: a painted jesabel, a blaspheming Sennacherib, a railing Rabsachath, a scoffing Michal, a spending Prodigal, a cursing Shemei, a proud Herod, a gluttonous Dives, a traitorous judas, an hypocritical Pharisie, a wanton Mary Magdalen, an tyrannical Nero, a bloody Bonner, and an Apostate julian, or any other sinner whatsoever, Oh weep and lament for them, knowing not how soon God may withdraw his grace from thee, and suffer thee to fall as foul as any of them into the like sins! I conclude this point with that place of Ezechiel, where the Lord commands a mark to be set upon the foreheads of all those that mourn and cry for all the abominations done in the midst of Jerusalem for their preservation: Ezek. 9.4, 5. But to take notice of all those which did not only laugh at sin, but would not lament for sin for their destruction: O therefore let us with our loving Saviour, sorrow and grieve for our sinful brethren, using all means to turn them from their wicked course of life; embracing the man, but hating his manners, rebuking him sharply for his great offence; Prou. 27.5. for an open rebuke is better than a secret love: than it may be, thou shalt pull his soul from Satan, which if thou canst but so do, thou mayest sit down with joyful jacob when he heard of josephs' life; Gen. 45.25. I have enough, my son is living. 2. 'Cause of Christ's tears, was Propter mala poenae, the punishment to which they were subject. Our last point is the second cause of Christ's tears, which is Propter mala poenae, the evil of punishment that was to be inflicted upon them; for as God he saw, nay rather foresaw from the Watchtower of this Mount, the future temptations and utter desolations both of Church and people, Cities and Citizens, which whilst he beheld as God, he lamented as Man. Should I enter into their punishments, I should dive into an Ocean without bottom, and lose myself in a wilderness of discourse: therefore I refuse to tell you how the sword destroyed twenty thousand in one day, josephus. and how the Edomites let in by jehochanan, slew eight thousand and five hundred of the wealthiest Citizens in one night. I will not relate how the pestilence went thorough stitch, destroying more than an hundred thousand during the siege, neither will I stand to show you how the famine spared none, but made the Nobles to eat the leather of their Coaches as they rid, Ladies to scrape in dunghills for their food, Lament. 2.20. jere. 31.15. and many women to eat the fruit of their own womb, and children which were but a span long: as for Rats, Mice, Frogs, Snails, and such like, they were no ordinary food in Jerusalem at this time, for vengeance did so stir her within and without, that there was nothing but weeping, howling, and great lamentation. Not only Rachel weeping for her children, Matth. 2. but the children weeping for their parents, servants for their Masters, and the poor for their maintainers. If a man at this time had been in Jerusalem, his heart could not but have melted, to have seen the deaths of some, the cry of others, and the miseries of all. For if he look of one hand, he might see men and women half dead, and half living, bathing themselves in one another's wounds, crying out for some relenting hearted man to kill them outright, and to rid them out of their lingering tormenting pain. If he look on the other-side, he should see the sons, daughters, and servants of the Elders thus slain, crying up and down the City like mad men, with their eyes and hands extended towards heaven, saying, justice Lord, justice Lord, justice upon the unjust deprivers of our friends and maintainers. If he look before him, he should see the grey hairs of the ancient lying upon the pavements of the City, as if they had been strewed with rushes. If he looked behind him, there he should see virgins lamenting the untimely death of their Lovers: which way soever he had looked at this time in Hierusalems' misery, famine, death, and destruction, must needs be his object. But I cease to prosecute it largely, because it would be too tedious both to me that speak, and to you that hear; neither will I tell you of the ancient buildings, glorious Temples, and stately Palaces of David, solomon's, and the rest of the ancient Kings of Israel, how they were all destroyed, and pulled down to the ground, not having a stone left upon a stone, according as our Saviour foretell them; inso much as now we may say of Jerusalem, as one spoke of Priam's Town; jam seges est, ubi Troia fuit; Now is that a Cornfield, which was cursed called Troy; so now is that a barren ground, and a mount of stones, which was erst called beautiful Jerusalem. All this, with a thousand times more our Saviour foresaw, which whilst he beheld it as God, Magistrates about to punish should contemplate the malefactor's case, and temper mercy with justice. Grego. lamented it as man. To draw towards an end, though there be no end in the matter itself, and to temper my speech according to the time: The residue belongs to all Magistrates and judges, but more especially to you that are Magistrates and judges of, and in this honourable City of London. Omnis Christi actio est nostra instructio, saith Gregory, id est, Every action of Christ is our instruction; if all ours, than this more particularly yours; namely, to temper Mercy and justice together, that is, If at any time in justice you are compelled to punish a malefactor, yet in the midst of justice, let Clemency shine forth; be not unlike our compassionate Saviour, who pours forth tears when he pronounceth judgement: for if this be wanting, all your justice will be converted into tyranny; a man's estate, name, or life, is not to be played or jested withal, Noli me tangere: for these three, or at the least two of them can never be restored again. Sulpitius. Memorable is that fact of Sulpitius, an ancient Roman, who never passed the sentence of judgement to execution upon any man, but his tears were seen to trickle from his eyes, as if water had been poured on his face. Bias. And Bias that was a judge of Greece, never gave sentence of death upon any, but he wept for them. Theodosius. Theodosius the Emperor was ever so merciful, that he always gave one day's liberty to the enemy for meditation, before he would use any violence. Also I have read of a certain Captain, who when he besieged any City, the first day would display a white Ensign in token of Mercy; By no means to insult over or deride the guilty in sentencing or punishing. the next day a black Banner, in token of judgement; the third day red colours, in token of blood, fire and sword, without any Mercy; they therefore are monsters in Nature, which will show no mercy to their Brethren, but in superstition, malice, or vainglory, wrong those whom they ought to judge with equity. There aught to be a sympathy, and a fellow-feeling in men's minds, especially in a Ruler great compassion, wishing from the bottom of their hearts there were no such cause of punishment so to be suffered: for a Magistrate ought not to be like the proud Pharises, and insolent Priests, who when they had taken our Saviour, delighted not in any thing so much, as in mocking, spitting, buffeting, Matth. 27. railing, reviling, scourging, scorning, crowning him with thorns, and crucifying him between two Thiefs. They were not content to take his life, and to shed his blood, but loaded his body with most shameful calumniations; nay, when they had him where they would have him, namely upon the Cross, than did they rejoice and shout out of measure, nodding their heads, shaking their hands, Matth. 27. and cried with their voice; If thou be the Son of God, come down from the Cross, and we will believe thee: he saved others, but himself he cannot save. Neither would I have you like to Volesus, who was a Proconsul of Asia, living under the Emperor Augustus: for he is recorded for a very famous Tyrant, because that when he had beheaded three hundred in one day, with a proud and lofty countenance he walked amongst the dead carcases, as if he had done some great exploit, and at last cried out, O rem regiam, id est, Oh an act fit for a King! But surely we may answer him thus: O rem Diabolicam, O an act fit for a Devil! For this doing beseemeth not a King or Magistrate, they should rather with Christ here, grieve that any should grow to that extremity, as to deserve such judgement. Courtesy should be the Crown of a King, Compassion the handle, justice the edge, Anger the back, and Mercy the point of a Magistrates sword; therefore you that are Magistrates, call to the Lord early and late, morning and evening, that he may drop down kindness and mercy into your hearts, that uncourteous and churlish actions may always be fare from your hands: For it is not in our time as it was in the days of jeremy, jere. 48.10. that cursed is he that keepeth back his sword from blood: but blessed is he that spareth, and blessed is he that saveth: For those whom you judge, are they not your Brethren? Yea, and that from the very womb; Mal. 2.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having one Father, which is the Lord in heaven; and one Mother, which is the Church on earth: A Magistrate in doing justice may be guilty of injustice, and subject to God's judgement, failing in the end and manner. 2 King. 9.25, 26. Hos. 1.4. therefore when you pronounce judgement upon any, look it be done with an upright heart, and to the glory of God: otherwise whilst you give sentence against man, the Lord giveth sentence against you. jehu King of Israel executed the judgements of the Lord upon the house of Ahab, according to all the word of the Lord: yet himself is threatened to be punished because he did it with a cruel and bloody affection. The work was good, but his heart was evil: the deed done was righteous, but the manner of doing it was corrupt, for he respected not the glory of God, but his own revenge, which made the Lord to visit him and his house, and all Israel for it. See therefore not only what you do, but also to what end and purpose you do it. Be not unlike the Lord your God, who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Father of mercies: 2 Cor. 1.3. But when you judge, let clemency shine forth, knowing that one day you shall be judged yourselves; and what measure you give unto others, shall be rendered at the last by the Lord unto you again. It is time to gather up all my broken fragments into one basket, and to wind up all my ends upon one clue, therefore let my last conclusion be your exhortation; Hierusalems' destruction our instruction, and a fearful Felix quem faciunt, to all those that fear not judgements threatened: as God hath made you Magistrates, so execute your places, and show yourselves worthy of your calling: Let jesus Christ be still a pattern for your practice, that as he was careful to come to view, to weep, so do you; let not your pains be burdensome to your bodies, wicked objects pleasing to your minds, nor true tears offensive to your cheeks: It was not so with our Saviour, I hope it will not be so with you. I remember a certain Roman General, after the besieging such a Town, was demanded by one of his friends of his proceed, who answered; Veni, vidi, vici: I came, I saw, I conquered, But if you demand what success Christ had against Jerusalem, he may thus answer, Veni, vidi, flevi; I came, I beheld, I wept, not overcame; for his tears was not able to break into the stony hearts of those wicked jews; if not theirs, let it be ours, & teach you to do the like; Magistrates where they cannot draw by compulsion, should win by compassion: howsoever be strong, vigilant, and look near home. namely, where you cannot draw by compulsion, win by compassion; you are the arms of our City, therefore aught to be strong; you are the pillars of a Commonwealth, therefore must have a good foundation; you are our Watchmen, therefore ought not to be drowsy; you are our Keepers, look therefore you be not found gadders too fare from home, when we have most need of your helps. When Moses was in the Mountain, Exod. 32.19. Israel played the wanton: and if you be not careful, our City will be extreme sinful; it is so already, yet it will be worse if you be not wary; for we have so many back-windowes, and obscure corners, that unless you search narrowly, you will never find out those Cages of unclean birds that harbour within them: but I leave the labour to you, the blessing to God. London in many things to be praised. Many things (Right Honourable) we may commend you for, as building of Hospitals, repairing of Churches, maintaining of Schools, rewarding of learning, feeding the hungry, clothing the naked, providing for widows, caring for Orphans, guarding your City: Rom. 1.8. but above all, for your faith which is spoken of throughout the whole world; yet as the Lord said to the Church of Thyatira, so may I say to you, Ap. 2.20. Nevertheless, I have a few things against you, which are these: Why do you suffer pride to jet up and down by your faces, and to live in your houses without correction? Why do you suffer the Taverns and Alehouses (which for multitude is the shame of our City, and for order the bane of our City) to be more frequented than the Church, many time's room being to be had in the one, none in the other, and that upon the Lord's day? Why do you suffer Stews and Brothell-houses to live at your elbows; nay, under your noses, as though you had afforded them a toleration? This made Diogenes to laugh, when he saw how the great thiefs hung up the lesser. Why do you suffer little thiefs to go to the gallows, and great thiefs to escape without any punishment (I mean those that rob and steal by false wares, false weights, false measures, and false tongues?) I will not mention what else I publicly spoke (and that not without a credible Author, though then I named him not) because the adversary shall have nothing by me to detect your unspotted Charity withal, because you might be ignorant of it: but I hope the sound of this Trumpet hath so roused you from the bed of rest, that that little which is amiss, shall soon be reform without any more threatenings from the Lord. If you do not, God will not long see our want, and this wickedness unpunished: for though he came in mildness here to Jerusalem, he shall come in terror hereafter to us, and pay us what we have deserved. I cannot persuade myself that Sodom lieth in ashes for greater offences, then have been found in us within these few days. For I have seen drunkenness, drunk till it thirsted, and gluttony vomit till it hungered again; I have seen God's word contemned; his Saboaths profaned, his Sacraments neglected, his Ministers abused, his children most shamefully derided. What shall I say, if I should reckon up all the wickedness that I have seen in this short time of my life, it would ask a large time to name them, and drink up a great volume to unfold them; therefore I will say no more but only this: beseeching you, that as God hath placed you above others, so to look to others, have a care of their souls that are committed to your government as to your own. Go forth into the high way with those servants of the King, Matth. 22.10. walk the streets, ransack the irreligious and idle corners of this City; Luke 14.23. Compel them to come to the house of the Lord for fear, which will not come for love, that their rooms which now are empty may be filled: If you refuse this, you refuse to wage war with sin, and to waken your Brother out of his wicked sleep: and if you refuse to wage war with sin, you deny the colours of Christ your Captain, and reject the Ensigns of God your Emperor. If therefore you will have God to bless you, Christ to save you, and the holy Trinity to defend you, keep your oath with your Sovereign, be faithful to your Captain, and fight against sin that you may win many souls to Christ. If sleep would kill your friend, would you suffer him still to slumber and not awake him? What care and respect Governors should have over and towards those who are committed to their charge, in the Testimony of the Heathens. Xenophon in Cyro. Surely no; why then do you suffer your Brethren and Sisters to sleep in sin, and to snore and snort in the bed of wickedness, and never once awake them with a lash of justice? The old Heathens to note unto us the great care that Magistrates should have of the people over whom they were placed, entitled them Fathers of the people, because they must esteem and imagine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; his Country to be his house, his Citizens his fellows, his friends, his children, and his children his soul. Hom. Illiad. 10. Homer calleth Agamemnon to his great praise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Shepherd of the people; because his sleep was seldom or never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sweet, pleasant, or quiet. Plutarch. Such was Epaminondas, of whom it is reported, that when others feasted and slept, he did fast, watch, use sobriety, view the Tents, and walk the walls; also the ancient Persian Kings, when they should take their rest, had a Chamberlain who usually came unto them, saying; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, Arise, arise, O King, and look about thy business. Had the heathens this care over their charge and people who knew not Christ, and will not you that know Christ and his will, have much more care? then shall these people rise up in judgement against you: Awake, awake, therefore you Magistrates, I say awake, both early and late, and walk about the streets of this City, that you may find the Crimson coloured sins without any varnish: then thrust them out of the gates, and bring Christ into the City, who hath stood this threescore and almost ten years, waiting for an entrance, for fear left he depart, & you never more enjoy his presence: God hath given you both gifts and places not for yourselves alone, but also, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for the common good of Church and City, Town and Country, which if you carefully and truly perform, aiming more at the glory of God, than your own praise; the people's good, than your own ease: them will the Country be less miserable, the city less a lover of pleasure, 2 Tim. 3.4. and both more lovers of God; the Country more plentiful, the City more beautiful, the Country flowing with goodness, the City overflowing with happiness. In a word, the Country shall flourish and rejoice, the City with a loud sounding voice shall send forth your praise to the uttermost parts of the earth; yea, it shall be a crown to your heads, a recompense to our labours, a sweet smelling sacrifice unto the Lord, the joy of Angels, the triumph of Saints, a blessing to the City, a saving of souls, and an everlasting happiness to your posterity; nay, more than all this, if you thus do, it will so please our Saviour, as that it will stop his tears, rejoice his heart, confound his foes, win his favour, unfold his mercy, unlock his kingdom, that our souls may have free passage to enter; first into grace in this life, and hereafter into glory in the life to come: Where God the Father shall take you by the right hand, and lead you to the fountains of water, washing all your garments white in the blood of the Lamb; Christ jesus shall embrace you in the arms of his mercy, crown you with crowns of glory: at whose Coronation all the Angels in heaven shall applaud your praise, and God himself shall say Amen to your felicities. Laus Deo.