FIrst, here is expressed the occasion.

Secondly, the impulsiue causes.

[Page 2]That which ministred occasion to the Lord of this weeping, was the sight of the citie: vers. 41.

The causes impulsiue are two: namely two euills, the one present, and the other future.

1 The present euill was, the euill of the minde: to wit, the blindnes of the Citizens: vers. 42.

The affirmation of this blindnes, he am­plifieth by an antithesis of a contrarie wish or desire: when he saith: Oh that thou haddest knowne at the least in this thy day, those things which belong vnto thy peace! &c.

2 The future euill pertained vnto their bodies, Vers. 43. & 44. which was the destruction of the citie.

This destruction, againe he excellently deliniateth by the partes thereof: and af­terward declareth by the impulsiue cause, what mooued the Lord thereunto: name­ly, their ingratitude toward the gratious visitation of God: Vers. 44. because thou knewest not the time of thy visitation.

Hosanna: saue now, a word of ioy, acclamati­on, or try­umph, the Iewes cal­sed so the willow brā ­ches which they bare in their hands, at the feast of taberna­cles.Our Lord and Sauiour Iesus Christ, in the midst of the pompe and ioyfull accla­mations wherewith he was receiued into Ierusalem, (some spreading their gar­ments [Page 3] in the way, others applauding and singing a ioyfull Hosanna to the sonne of Dauid) was nothing at all cheared and delighted with this solemnitie, neither tooke he any pleasure in the externall glorie and beautie of the citie, nor in their present peace, but cast the eyes of his minde, into that which inwardly lurked: namely, their sinnes and abhominations, Mat. 21.7 and foreseeing the seueritie of Gods im­minent vengeance for the same, this lo­uing Sauiour in tender compassion, with his holy teares bewailed their securitie, and desolation at hand.

1 First for our instruction, let vs note here in this first verse. these three things.

That it is said, he came neare to▪ Ierusa­lem.

2 That, he beheld the Citie.

3 That he wept for it.

For the first, God in his mercie often­times commeth neere vnto sinners ob­stinate in their vices and wickednes, that he might irradiate and dispierce the darke­nes of their minds, with the bright beames of his grace and holy inspirations. This is it our louing God saith: Behold I stand at [Page 4] the doore and knocke, Apoc. 3.20. If any man heare my voyce and open the doore, I will come in vnto him, and suppe with him▪ and he with me. But ô wret­ched men and women which neglect so great a proffered saluation, reiect his di­uine inspirations, stoppe the doore of their 1 hearts against so sweet a guest, and refuse to heare his voyce, and giue a deafe eare to his wholesome admonitions.

This obstinacie of the sinners, and in­iurie offered to their Creator, the Prophet bewaileth and denounceth a woe against them: Zepha. 3.1. & 2. vers. Woe to her that is filthie and polluted, to the robbing citie, she heard not the voyce, she receiued not correction, she trusted not in the Lord, she drew not neere vnto her God. He approached not so much with his bo­dily feete, as with the feete of loue and compassion: whereby we are taught to be tender hearted, towards such as are in mi­serie: yea, the rich may here learne to come neere the poore and needie, and in a sym­pathie and fellow-feeling of their miseries, to relieue their necessities, if they will be true followers of Christ.

2 Next it is said, that he beheld the citie: O how happie had they bene if they had made vse of this the Lords beholding them: [Page 5] so he beheld Peter, Zacheus and Mathew, Mat. 26. Luc. 19. Mar. 9. had mercie vpon them and conuerted them, for saluation proceedeth from this mercifull beholding of the Lord: his eyes did flowe with tender loue and compas­sion! as contrariwise by the turning away of his face proceedeth perdition and all wretchednes: But if thou hide thy face they are troubled, saith the Prophet. Psal 1 [...]4.29. We ought therefore to pray vnto the Lord that he would vouchsafe to cast his mercifull eyes vpon vs, and say with the Princely Pro­phet: Psal. 102. Hide not thy face from me in the time of my trouble.

He wept for it: Here are laide open be­fore 3 vs these two attributes and perfecti­ons of God: Mercie and Iustice, which alwaies goe together coniunction, and hand in hand, in all his workes. His Iustice ap­peared, in that he tooke so district a re­uenge vpon that nation for their grieuous sinnes against him. It was his tender mercie in that he wept, and bewailed (a signe of his true humanitie) their extreame mise­rie and finall desolation at hand for their wickednes, the fire of Gods wrath alrea­die kindled, and the sword of his heauenly father readie drawne to strike them. His [Page 6] mercie is ouer all his workes. Psal. 145.9. The experience hereof wee plainely see in this people: How many blessings, graces and benefits, out of the inexhaust treasurie of his loue bestowed he on them? he gaue them a lawe, he miraculously protected them, he raised vp Prophets, Patriarks, and Apo­stles among them, the Messias was pro­mised and sent vnto them, they were his peculiar and chosen people of all nations in the world. But see now (brethren) the seueritie of his iustice, and with feeling hearts learne thereby the true feare of the Lord: when they became vngratefull, hard-hearted, disobedient, despised his word, persecuted his Prophets, polluted themselues with all wickednes: God vtter­ly reiected them, they finde now the hea­uens inclement towards them, God to neglect them, and whither soeuer they turne themselues, they are exposed to the hissings, reproaches, and iniuries of all Na­tions. Without faith, without lawe, without Religion, without Prophet, without Tem­ple, without God, hauing not so much as a litle space of the earth alotted them to in­habite, and fortifie themselues, being desti­tute of all succour. O the seueritie of Gods [Page 7] iudgement against sinne: and why was all this? Because they knewe not the time of their visitation: As I shall (God willing) vnfold at large when I come to the handling of these words.

Whereby it plainely appeareth, that the Lord did not so much bewaile the ruine of the strong walles, the stately Towers, the gorgeous buildings, the rich ornaments and beautie of that goodly citie, (all which he foresawe should be vtterly ruinated for their sinnes:) their sinnes (I say) the cause of al misery, which they made light of, and least thought vpon, did drawe these teares from the sacred eyes of our Sauiour. We see sometimes a mad man, the neerer he is to destruction, the more he laugheth and sporteth: but his deare friends, knowing the danger he is in, weepe and bewaile him the more. This franticke citie when it was nearest to spoile & vtter destruction, most laughed and reioyced, but Christ sheddeth compassionate teares for them, which he would not haue done, if they had lamented and mourned for their owne sinnes.

I here obserue, Obser. & doctrin. if Christ the true estima­tor of things did bewaile the sinnes of o­thers, how much more ought euery [Page 8] true feeling Christian heart wish with holy Ieremie: Ier. 9.1. Oh that mine head were full of water, and mine eyes a fountaine of teares, that I might weepe day and night, for the maimes and wounds that sinne hath made in my soule, whereby I haue prouoked the wrath of my louing God, and stand in daunger of eternall damnation. If the Israelites in the captiuitie of Babell sate and wept by the riuers side, Psal. 137. when they remembred Sion their beloued countrey, so that neither the pleasant riuers, nor the melodious chir­ping birds, or any other worldly delight, might cheare vp their drooping spirits: How much greater matter of sorrow is mi­nistred vnto all impenitent sinners, if they would but call to minde their infinite and grieuous sinnes wherby they haue kindled the fire of Gods wrath against them, and are holden vnder the miserable captiuitie of Sathan, Exiles; Not from the Earthly Ie­rusalem, The wret­ched estate or impeni­tent sinners. but from the Heauenly: not buil­ded with insensible, but with liuing stones: by the hand of the omnipotent God. This blessed Countrey of Gods elect, from which (though all Infidells, Atheists, and wicked liuers are banished) yet can it suffer no detriment, nor euer be destroyed: a­gainst [Page 9] which, neither Chaldean, Babilonian, The happie securitie in the heauen­ly Countrey nor Persian, nor all the wicked rable are a­ble to cast a darte, or shoot an Arrow, where is heard no sound of Hostilitie, no crack­ling of Armour, but the inhabitants shall reioyce in most secure peace and pleasure for euermore.

Shall the Sonne of God himselfe weepe, foreseeing the extreame miserie that sinne bringeth vppon the wicked, and shall the heart of Man (whome this onely concer­neth) bee so hard and insensible, as not to shead one teare of contrition for his sinnes?

Oh that wee would consider the grie­uousnes of sinne, and the plagues which God hath in store for the same, we would then tremble and feare, and seeke by repen­tance to be reconciled vnto God; we would then chose rather to be an other Heraclitus in weeping and lamenting for our sinnes, Heraclitus. then Democritus, Demo­critus. in vaine laughter and re­ioycing in our sinnes.

Oh that men would remember, and with a feeling heart consider the torments that God hath reserued for the wicked; I then perswade my self that vaine delights would haue no place in your hearts. Surely (be­loued,) when in the secrete silence of my [Page 10] soule I meditate hereupon, A wonder-how a wic­ked man cā be merie. I muse with my selfe, and think it to be a wonder of all won­ders, to see an Adulterer, Blasphemer, &c. to laugh, sing, and sporte, being in that state wherein nothing but eternall damnation is to be expected, without speedy repētance. If Dionisius the Tyrant of Siracusa, could take no delight in his glorie, stately pallace, purple Robes, Dionisius the Tyrant of Siracu­sa. costly fare, &c: because (as hee shewed Damocles his flatterer) he stood euer in feare of the Sword. How is it possi­ble y ^t a wicked man or woman can carry a serene countenance or a light hart, Damocles his flatte­rer. hauing so many swordes from Heauen drawne a­gainst them?

This may well bee called (according to the Greek Adage) Bardónios yélos, the laugh­ter of a mad man: Aiax. or, Aiánteos yélos, Aiax his deadly laughter. But truely it is to be lamented, yea, with a Torrent of teares to be bewailed, that the subiect of our sorrowe is commonly the losse of temporal things. Many bewaile the losse of the Creature, but fewe of the Creator of all.

One lamenteth the losse of his transito­rie goods, Gen. 27. like prophane Esau for his birth-right: Another sorroweth at the losse of his Honour, Fame, and worldly credit: as Saul, [Page 11] who mourned not so much for his trans­gression, vaine teares (in disobeying the voyce of the Lord, the cause of all his miseries) as for the loue of his worldly honor and reputation: and therefore saide to Samuell, Honour me I pray thee, before the Elders of my people, 1. Sam. 15 30. and before Israel. But all this sorrowe is vaine and vnprofitable: For though wee powre out teares in neuer so great abundance for the losse of Parents, Children, Friendes, or Riches, are they to any purpose at all? The true & profitable vse of teares But when (through sinne wee haue lost God) if we seeke him by the faithfull teares of Re­pentance, we may finde him againe. This is the onely ende to which all our sorrowe is to be directed.

Tell me, if anie hauing sore Eyes, Similies to shew the va­nitie of sor­row for worldly accidents. should haue a precious and approoued water, that would cure all diseases of the eies, & should, neglecting his Eyes, wash his Feete with the same: were he not iustly to be reputed a mad-man? So the teares of Repentance, as an wholesome Medicine, serue onely for the ruptures of sinne: which being bestow­ed vpon any worldly thing, Simile. Lactant. d [...] ira Dei. cap. 13. are altogether vaine, and of no effect. Euen as the ashes of a burnt Viper, are a present remedie a­gainst the venemous byting of a Viper: So [Page 12] the sorrow that proceedeth of sinne, is a re­medy against the punishment of sinne past, and a Cautele against iterating of sinne.

If wee highly esteeme of the Waters of Hearbs and Flowers, which are approoued for the curing of diuers diseases, & wounds of the body: why do we not more esteeme of the Teares of contrition, more precious then any Balsamum, for the curing of the Woundes and Vlcers of the soule?

Euen as when an house is on fire, they that would quenche it, haue their refuge vnto the waters: Simile. So when the flames of wicked desires are kindled in the soule, the teares of Repentance are a soueraigne water for the quenching of the same. Euen as when a darke Clowd falleth downe into Raine, the Skie becommeth cleare: So a sinfull soule, the clowde of sinne (through Repentance being dissolued into Teares) becommeth the more bright and cleere both to knowe God, and it selfe.

This profitable sorrow, vpon the consi­derations of their sinnes, was well knowne to the Saints of God, as it appeareth by the frequent vse thereof, which in Dauid flo [...] ­ed, with so plentifull a streame, that he saide I cause my Bed euery night to swimme, Psal. 6.6. & water [Page 13] my Couche with my Teares.

Againe, Psal. 42.3 My Teares haue beene my meate Day and Night.

Oh that God would lighten our mindes with the beames of his holy spirite, that we might see the filthines of sinne, & the dan­ger of the sinner: As a wayfaring man, that in a darksome night resteth his weary limbs in a Caue full of Serpents, and sweetely ta­keth his rest mistrusting no danger: if one should come in with a Torche burning, that hee might see the hideous filthie Serpents hissing and crawling about him, he would presently start vp, and take small delight to stay in that place: So (if God of his mer­cie,) would inlighten our hearts with the beames of his Grace, that we might see the filthy and vgly face of sinne, we would not endure the filthines thereof.

In that our Sauiour wepte in the midst of the Honours, Ioy, and applause of the 2 multitude, wherewith they receiued him into the Citie: We are taught to contemne the vaine ioyes and pleasures of the world, Contempt of vaine de­lights. Pro. 14.13. which are alwayes mixed with sorrowe, and shall (in short time, bee turned into mour­ning) Extrema gaudij Luctus occupat: The ende of that mirth is heauinesse. Miscentur tri­stia [Page 14] laetis. For what else are the vaine plea­sures, honours, and delights of the World? but as one saieth, Spuma, Fumus, Somnium: A Froth, The plea­sures of this life are but a fome, a smoake, a dreame. Smoke, a dreame. A froth or fume, Quia inflat, because it puffeth vp: a smoke, Quia excaecat, because it maketh blinde: a dreame, Quia euanescit: because it quickly vanisheth away.

Here we haue in the Sonne of God him­selfe, A medicine against the loue of the world. both an example and an effectuall me­dicine against the loue of the world, and the pompe and glorie thereof, which our com­mon aduersary laboureth by all meanes to incite and kindle in our harts: For he know­eth wel, that when we are once blinded with this loue, there is nothing else to be requi­red; then is there a Doore opened for him to doe what he will.

And surely it is wonderfull to see the sub­tilty of this Iugling Impostor: for though the glory of the World be most fraile, flee­ting, and short, deceitfull, and momentany: Yet this pernitious Painter so disguiseth it with delightsome and Artificiall colours, that men doubt not to vndergoe all extrea­mities, to leaue no sinne vnpractised, that they may obtaine worldly glorie.

Here the Diuell seemeth to me, to be [Page 15] like an Excellent Mathematician, which through skill of his Arte Perspectiue, draw­eth certaine lines in a Table, with such pro­portion and cunning, that it seemeth to be the trueth of the thing it selfe: and if thou [...]ooke through his Geometrical Instrumēt (called Dioptra, The diuel like a cun­ning Mathe­matician.) thou wilt suppose that there are most beautifull formes & figures of y ^e whole World, whē in very deede there [...]s nothing else but simple and bare Lines: Such is the crafte of this auncient Serpent.

For when the glorie of this World is a [...]hing so vaine and vanishing, he delinea­ [...]eth, and painteth it, with such disguises and shadowes vnto the Eyes of worldlings, that [...]t seemeth most amiable and pleasant vnto [...]hem, that being carried away with the de­sires thereof, they should loose their owne soules, and vilely esteeme of whatsoeuer GOD hath promised to his faithfull Ser­uants.

We need not search farre for examples: behold the great honour the world here gaue to Christ, and we shall see the fallacie [...]hereof, which S. Bernard well obserued, S. Bernard hādling this place, Quis sperare debeat in in­ [...]erto gloriae temporalis, &c. Who would now [...]rust in the vncertaintie of worldly glorie, [Page 16] when he seeth in him who neuer did sinne, the Creator of Time, the framer of the whole Fabricke of this World, so great an Exaltation, and yet to follow such an Humi­liation? For in the same Citie, of the same people, and at the same time; Now to be ho­noured with such acclamations, and diuine praises: And a little while after, to be laden with Reproches, Torments, and deputed a­mong the wicked: This is the end of tran­sitory glorie: So farre S. Bernard.

Oh how soone had they chaunged their voyces? What a difference is there betwixt this, Luk. 19.38. Blessed is hee that commeth in the Name of the Lord, Hosannah in the highest: And this, a fewe dayes after, Away with him, Crucifi [...] him. Now the King of Israel: And a little while after, Wee haue no King but Caesar: What a difference was there betweene the greene branches of the Palme, and Oliue Trees, and shortly after, Thornes, Scourges, and the Crosse? Whome now they honoured with their Garments spredde in the way: A fewe dayes after, they dispoyled him of his owne Garments. To Day the Sonne of God: To morrow, A wicked man, lesse worthy of life then Barabas, a Theefe, a Murtherer? who would now trust this deceitfull world?

[Page 17]This is the loue and friendship of the world (as one wisely meditateth: The loue of this world.) The rich man hath many friends, although in truth, riches haue them and not the man: As the asse that carried the Egiptian Goddesse, had many bowed knees, yet not to the beast, but to the burthen: for sepa­rate the riches from the person, and thou shalt see friendship leaue the man, and fol­low that which was euer her obiect: while he may commaund, and can either giue or controll, he hath attendance and proffer of loue at all hands: but which of these dare acknowledge him when he is going into prison for debt? Then these waspes which make such musicke about this Gally-pot, shewe plainely that they came for the honie that was in it. This is the miserie of the wealthie, that they cannot knowe their friends; whereas those that loue the poore man, loueth him for him­selfe. He that would chuse a true friend, must search out one that is neither coue­tous nor ambitious: for such a one loues but himselfe in thee. And if it be very rare to finde any not infected with these quali­ties, the best way is, to entertaine all, and to trust fewe.

[Page 18]May we not iustly reproue the follie of greedie worldlings, with these words of the Prophet, Esa. 55. Wherefore do ye lay out siluer, and 2 not for bread? and your labour without being satisfied? What would you say of that man, who in the time of famine, when for want of foode he is euen hunger-starued, The follie of world­lings. and hauing a little monie left, should bestowe the same vpon a plume of feathers to weare in his hatte? And is not this the foo­lishnes of the louers of the world, which when their soules are euen starued, desti­tute of all vertues and spirituall suste­nance, spendeth their witts, time, and labour, in plotting and plodding, lying and cogging, shifting and shuffeling, catch­ing and hunting by all vngodly meanes, after the glorie, riches and dignities of this world, and when all is done, what is it but as it were the pursuing of a feather yea, Pro. 23.5. a thing of nothing as wise Salomon saith Wilt thou cast thine eyes, vpon it which is no­thing? for riches taketh her to her wings, as an Eagle, & flieth into the heauen. What is this else but to weaue the Spiders webbe, as the Prophet truly tearmeth it? Isai. 59. ve. 4. & 5. they cōceiue mis­chiefe, and bring forth iniquitie. They hatch Cockatrice egges, and weaue the Spider [Page 19] webbe: Such as is the conception, such must needes be the birth.

The conception of sinne, The con­ception and birth of sin. is here called mischiefe: or as some translations haue sorrowe. For sinne indeed when it is con­ceiued in the soule, is but mischiefe and sorrowe. Pleasures seeme pleasant vnto the sinner whiles he conceiueth them, and how much the more bitter they are indeed, so much the more pleasant they appeare at the first: but when the ende commeth which in short time finisheth all these pleasures, then there is found nothing else but sorrowes, gall, bitternes and miseries: They hatch the Cockatrice egges: from whence commeth forth the Regulus or Cockatrice, The nature of the Coc­katrice. the most venimous Serpent of all the rest: for whomsoeuer he stingeth, he falleth into a sweete sleepe, and seemeth for a while to feele no paine, but rather a pleasure: in the meane time the poyson diffusing it selfe into all the bodie, with horrible torment he endeth his life. So the delights and pleasures of the world do at once inficere, & interficere, infect, and destroy: the poyson is pleasant, but the ende is death. Next he saith, They weaue the Spiders webbe.

[Page 20]Which serueth to no purpose, there can no garment be made thereof, with what labour and diligence doth the spider euen euiserate her selfe to finish her worke, and to what purpose is all this? to catch a flie: but before she hath had any fruit of her labour, cōmeth a maide with her broome, sweepeth downe the web, and killeth the Spider. Here ye see elegantly expressed, the labour, exercises, and desires of the sin­ner, in which he spendeth himselfe, and consumeth his life, and all is but a Spiders web. What cogitations doth the world­ling reuolue in his minde, what meanes doth he deuise that he may enioy his plea­sures and delights? How many labours and sweates doe his riches? How many anxieties and cares doe his delights? How many troubles and vexations doe his plea­sures bring with them? But to what ende doe they weaue these perplexed webbes ▪ but to catch flies? Couetous men hunt after flies. Nay oftentimes the reward of their labours when their web is finished, is lesse then a flie: for death is at hand, that diligent scopatrix Gods hand-maide, which sweepeth them and their webbes away, be­fore they haue reaped any fruite of their labour and toyle, and so they passe to [Page 21] iudgemēt, to render an account before the iust Iudge, for their wicked liues and vniust dealing.

But suppose the things of this world were solide, certaine and constant, yet what can the goods thereof profit vs in the time of our greatest necessitie, at the houre of death, and time of giuing account? What profit, I say, then will those Idolls bring vs, which all our life long we haue wor­shipped? as are all these things, in which we repose and place our hope and felicitie. Then but too late the vanitie and deceit of all those things which we so much esteeme will appeare.

The couetous man (as one pithily wri­teth) is like a Spider, as in this, The coue­tous man like a Spi­der. that he doth nothing else but lay his nets to catch eue­ry flie, gaping onely for a bootie of gaine; So yet more, in that whiles he makes nets for these flies, he consumeth his owne bow­ells: So that which is his life, is his death. If there be any Creature miserable it is he; and yet he is least to be pittied, because he makes himselfe miserable. Such as he is I will account him: and will therefore sweepe downe his webbes, and hate his poyson.

[Page 22]Thirdly, by this example of Christ, we are taught to bewaile the sinnes of others, and to haue a feeling of their miseries. The offences then of our brethren are not to be iested at, but to be lamented, if we be Christians indeed: which not onely the example of our Sauiour in this place, but also of all holy men and Saints of God may teach vs. We reade that Moses and the people, Numb. 25.6. wept before the doore of the ta­bernacle for the sinnes of their brethren and children, wherewith they had offen­ded the Lord: So the Apostle, bewailed many that had sinned, 2. Cor. 12. vers. vlt. Phil. 3 18. & 19. and had not repented of the vncleannesse, and fornication, and wan­tonnes, which they had committed. And again: He wept for them that were enemies of the Crosse of Christ, whose ende is damnation, whose God is their belly, &c. And againe, he saith: Act. 20.31. Ieremy. 9. Iob. 29. That he ceased not to warne euery one night and day with teares.

The like we reade of Ieremy, Iob, and the rest of Gods children of Dauid, Mine eyes gush out with riuers of waters, because they keepe not thy lawe. But ô good God, (I speake it with compunction of heart) how many are there now found, which take no greater delight then to cause others to sinne, and [Page 23] to heare of the infirmities of their neigh­bours. Of this sort are they which (as the very agents for the diuell) take pleasure to make their brother sin in drunkennes, and make themselues merrie therewith: but let such knowe, Heb. 2.15. that this woe denounced by the Prophet perteineth to them: Woe be vnto him that giueth his neighbour drinke, and ma­keth him drunken, &c.

Fourthly, here we haue a notable testi­monie 4 of these two attributes in God, Mercy, and Iustice: an excellent mirrour for Magistrates, that if in Iustice they be com­pelled to punish a malefactor, yet in the midst of Iustice, mercy and clemencie should shine forth: which here appeareth in this sweete Sauiour, who though in short time after he was to inflict, most horrible plagues, and finall destruction vpon this incorrigible and sinfull nation, yet he shed most mercifull and compassionate teares for their transgressions: for otherwise Iu­stice looseth suumesse, the propertie of Iu­stice, and is conuerted into tyrannie, if it be done with delight, & be not tempered with mercy. Marcus Marcel­lus. Memorable was the fact of Marcus Marcellus, who being now readie to inuade and repunge the gallant citie of Siracusa, [Page 24] gate him vp into a high Tower to behold the euent of the battell, Aug. lib. 1. de ciui dei. and when he be­held the Souldiers valiantly encountering on both sides, the crackling of the glitte­ring armour besprinkled with blood, the horrible clamour of those which were slaine, the fire flaming vp into the skies, the terrible noise of the falling of the state­ly buildings of that glorious citie; he burst forth into teares, though the victorie went on his side, considering the miserie they were in, and that he was enforced to sacke so ancient a citie.

The ancient Romanes (for in later time they were more corrupt) shall rise in iudge­ment against all cruell and merciles Magi­strates, which are touched with no Christi­an commiseration: Tit. Flam. Titus Flam: amongst them, was put out of his office and disgra­ded, for that he caused a man which was be­fore condemned to be hanged in his Par­lour▪ a mans life is not a matter to be plaied with, or iested at.

Sulpitius.Contrariwise, Sulpitius was greatly prai­sed among them, who neuer iudged any vnaduisedly, nor tooke pleasure in the iust execution of Iudgement, but his teares were often seene to trickle from his eyes, [Page 25] when he pronounced sentence of death vpon any.

Pars Secunda.

HEre our Sauiour amplifieth the affir­mation The Anali­sis. of this blindnes of the people (which drew) these teares from the compassionate Sauiour of the world) by an elegant antithesis of the contratie wish or desire: O if thou haddest euen knowne, &c. These words expresse a passion proceeding of sorrow, which if it be vehement, is wont to interrupt and cut off some words which should make vp and finish the speech: This figure is vsuall among the Rhetoriti­ans, and is called in Greeke Aposiopesis, Aposiope­sis. where something is left out, which must be vnderstood for the perfecting of the speech. As Quos ego, Aeneid. 1. sed mot os praestat com­ponere fluctus, againe: quanquam ôsi solitae quicquam virtutis adesset. And: Aeneid. 11. O mihi prae­tentos referat si Iuppiter annos. So here: O if thou haddest euen knowne &c. is to be vnder­stood, [Page 26] how happie & blessed haddest thou bene? O Ierusalem, if thou haddest knowne the things that belong vnto thy true peace, as thou art wholy intent, to this supposed, false and transitorie peace, which now ma­keth thee secure, ô then how happie had­dest thou bene, thou wouldest then foresee thy imminent destruction for thy sinnes, and betake thee to repentance and teares, whereas now thou reioycest; that thou mightest indeed procure thy true peace and safetie. O if thou haddest knowne: to wit, the ruine which hāgeth ouer thy head, or me thy Redeemer, who am come so gra­ciously to visite thee, thou wouldest then weepe & bewaile thy grieuous sins where­with thou hast incensed the wrath of God against thee, whereas now thou flatterest thy selfe with vaine ioy, as if all things went well with thee.

By the word [ peace] among the Hebrewes is signified, not one singular good, but all good things which y ^e Son of God brought with him into the world: for at his com­ming, the cateracts of heauen were opened, and a plentifull showre of all graces powred downe on the earth, the first fruits thereof the Lord first offered most gratiously vnto [Page 27] [...]he people of the Iewes, to whom he was [...]romised, whom he sought to illuminate [...]ith his doctrine, to confirme in the faith [...]ith his miracles, to kindle their loue with [...]is benefits, to erect them in the hope of [...]mmortalitie with his merites, with the ex­ [...]mples of his vertues to allure them to [...]ollow him, with the maiestie of his pre­ [...]ence to grace them, and lastly to aduance [...]hem into his heauenly kingdome. These [...]re the things which they ought to haue [...]cknowledged, the want whereof the Lord [...]ere bewaileth.

First, in that aboue all things the Lord 1 wisheth vnto them the knowledge of the present good, and future euill, we are to obserue, how great and fearefull is the careles ignorance of men, Obser. and their su­pine obliuion of the time to come, by reason of their present peace and prospe­ritie, which Christ here deploreth in the Iewes, which being blinded with the peace, glory and abundance of their temporall and present prosperitie, neuer thought vp­on the future euils, and miseries, which for their sinnes were shortly to be inflicted vpon them. For when the secure sinner shall say, peace and safetie: then shall suddaine [Page 28] destruction come vpon him, 1. Thes. 5. as trauaile vpon a woman with childe, and he shall not escape. For as oftentimes suddaine trauaile commeth vpon a woman with childe: Simile. So Gods ven­geance falleth suddainely vpon the sinner in his deepe obliuion of the time to come, when they will not knowe the things that pertaine to their true peace. And so God is wont tarditatem, vindictae grauitate compen­sare, Valer. to recompence his slownes, with the grieuousnes of his vengeance.

Grego.Well saith S. Gregorie vpon this place, the peruerse soule being wholy intente to things present, and resolued in earthly pleasures, ab­scondit sibi mala sequentia, hideth from him­selfe the dangers following, and refuseth to fore­see the euills to come, least they should disturbe his present mirth: but whiles he walloweth in worldly delights, what doth he else but, clausis oculis ad ignem vadere? goe blindfolde to hell fire? saith he. Least this forgetfulnes should possesse our mindes, the Apostle counsaileth, 1. Cor. 7.30. that they that reioyce, should be as if they reioyced not: that is, as Gregorie ex­poundeth it, praesentis temporis it a agenda laetitia, vt amaritudo sequent is iudicij nunquam recedat a memoria. The mirth and pleasure of this present time are so to be passed, [Page 29] that the bitternes of the future iudgement, neuer depart from our mindes.

In thy good estate remember aduersitie, Eccle. 11. A Simile, shewing the vanitie of worldly de­lights. saith the wise man. But it happeneth to the sin­ner concerning his worldly delights, as it doth vnto a traueller, who to finde some shelter from the heate of the sunne resteth himselfe vnder the shadowe of a tree, and by reason of wearines, falleth into a sound sleepe, vntill the sunne in his course, going about the shadow departeth, and when he awaketh, he findeth himselfe parched with the Sunne raies, his body sweating and in­flamed, his head a king, and perhaps his body arrested with a continuall feuer. So the louers of the world, while they catch at the vanishing shadowes thereof, as ho­nours, riches, pleasures, and thinke to re­pose their rest in them, in the meane time the course of their life being suddenly run out, Psal. 76.5. when these viri diuitiarum dormierunt somnum suum, rich men haue slept their sleepe, euen in death they finde they were deluded with meere shewes, and shadowes without substance, and for these momen­taine pleasures to be plunged in the infer­nall flames, for euer to be tormented. Note. Man being in honour hath no vnderstanding, he will [Page 30] not knowe the things which belong vnto his true peace, euen like the fagiuated beastes, which are to day in the pasture, to morrow in the shambles. O that we would learne to knowe the things that pertaine to our true peace. Christ leaues God his Father, heauen his countrey, the Angells his people, to dwell with vs, but we scarce allowe him the stable, there is no roome for him in the Inne. Pride hath taken the chie­fest place in the hart: malice and enuie the next in the minde: lust hath possession of the eyes, lying and swearing of the tongue, gluttonie of the taste, theft and murther of the handes, and couetousnes of our thoughts.

When the Assises are at hand, and the Iudge comming, how circumspect are we that our trialls may passe on our side? What instructing of our counsaile? seeing of our Lawyers? informing of the quest? but Christ is at hand, his day is nigh, his seate prepared. O then that we did know the things that pertaine vnto our peace at that day, ô that we would see and preuent the future danger. Mans corrupt nature is commonly most careles, when he should be most carefull: and the wicked most se­cure, [Page 31] when they are most in danger: most negligent, when they should be most pro­uident.

The day of the Lord shall come as a thiefe in the night: 1. Thes. 5.3. 2. Pet. 3.10. therefore the Greeke word Cleptesfur, is deriued Apó tou caloptein, of hiding or couering, or Cléptein, to take away by stealth, he commeth in the darke where no body sees, he treadeth vpon wooll, when no body heares, he watcheth an houre which no bodie knowes. If the good man of the house had knowne at what houre, the thiefe would come, Luc. 12. he would surely watch, saith our Sauiour; but we knowe that Christs day will come, and yet keepe no ward: carefull of our goods, careles of our soules. Our bodies are houses, our soules our true goods, our sences the doores and windowes, the lockes, the word and prayer, the diuell is a thiefe, man is the Householder: death is a thiefe, his com­ming is vncertaine, be watchfull and wise, be alwaies prepared, after death commeth the iudgement. O beloued, Hebr. 9. let vs foresee this daunger, take heede of the fooles Motto, had I wist, least we say too late, O that we had knowne the things which belonged vnto our peace.

[Page 32] Ieri. Thren▪ 1.9.Holy Ieremie bewayling the calamitie of his people saith, Her filthines is in her skirts, she remembred not her last ende, and therefore she came downe wonderfully.

This [beloued] is the fatall disease of all sinners, and their wretched illusion, they forget their ende, they take sinne by the head, and not by the taile, they consider the beginning of their pleasure, which sheweth them a faire face; but they thinke not of the ende which concludeth the Catastrophe in extreame miserie. And what (I pray you) is this world, which so blindeth vs that we neuer thinke on the future time, and re­fuse to knowe the things that pertaine in this our day, vnto our peace? surely it may be compared vnto an hollowe nut, Poma vi­rent Sodo­mis cine­rem dant carptaque fumum. or the Apples of Sodome, which haue nothing within but a filthie worme and rottennes: looke into the world, and you shall finde nothing but vanities; pleasures are but forerunners of destruction; this life is a channell, the sweet Riuers do alwaies runne and ende in the salte sea and bitter waters: breue est quod delectat, aeternum quod excru­ciat, short pleasures, long paine: this is the ende of the world and worldlings: a golden head, Dan. 2. but earthen feete, like Nabuchadonezers [Page 33] Image, vaine ioyes ende with mourning, as Herods ioy was consumed of wormes; Act. 12. Prin­ces Pallaces are but earth, their golde but the filth of the earth, their silkes but the dongue of wormes, riches are runa-waies, fauour deceitfull, beautie vanitie, Pro. 31. Iob. 7. and corrup­tion our mother: And shall this deceitfull world make vs forget the things which be­long vnto our true peace? O that we did knowe at the least in this our day, the things that belong vnto our peace!

As Iacob when he was borne, Gen. 25. held Esau by the heele: So the godly considereth sinne by the ende thereof. O that they were wise, then would they vnderstand this, they would consider their latter ende, saith holy Moses. Deut. 32. But the present plentie of all things, and the flattering face of the world, hideth Gods iudgement from mens eyes. Euen as certaine rich young men, but vnexpert in worldly things, Simile. in their trauell taketh vp their Inne, and seeing themselues cheare­fully receiued and entertained of their Host, prodigally wast and consume all their money, vntill their purses being peniles, and exhasted of al, they perceiue the coun­tenance of their Host to be changed, their entertainement grudged, attendance de­nied, [Page 34] and themselues enforced to depart, carrying nothing with them, but shame, re­proach and pouertie: So the louers of this world, being lulled a sleepe with pleasures and worldly prosperitie, and being igno­rant of the solide & heauenly good things, spend all the vigor of their mindes, and co­gitations, their spirituall substance, in these vanities, and when all is spent, they are sent out of the world, sorrowfull, naked, laden with sinne, hauing nothing left but hel and Iudgement. O then that men were so wise to knowe, in this their day, the things that belong vnto their peace.

It is worthie the noting, that Christ calleth all the pleasures of this life but one day: Euen in this thy day. For the wicked haue but their day, but Gods Iustice hath many daies: and therefore he saith after­ward, For the daies will come vpon thee: that thine enemies shall cast a trench about thee, and therefore he said vnto the Iewes, Vers. 43. Luc. 22.53. Simile. this is your very houre: Euen as the fire according vnto the nature of the subiect on which it wor­keth, endureth either a short or a longer time, as that which is made with firme O [...]e continueth long, and that which feedeth vpon strawe quickely goeth out: so the [Page 35] ioyes, pleasures and honours of this life, because the matter thereof, is fluid, caduce, and fraile, soone vanisheth away, but that which is fixed on the soliditie of vertue and godlines, endureth for euer.

Plinie reporteth, Plini. lib. 8 cap. 22. nat. hist. that there is a kinde of wolfe called Lupus ceruarius, which is of this nature, that being neuer so hungrie, and hauing hardly found his preye, if he loo­keth backe and espieth some other preye, he forgetteh his hunger, and the meate he hath present before him, and followeth af­ter that which is vncertaine.

So obtuse and dull is his memorie. Like vnto him are they, which being delighted with the present pleasures of this life, they altogether forget their first loue, and the doctrine of heauenly things which they had learned, and pursue vaine and vncer­taine pleasures.

We haue here a most sweete and comfor­table testimonie of the inspeakeable loue Ezek. 18. [Page 36] and mercy of God, who is so farre off from willing the death of a sinner, but rather that he conuert and line: that he doth not onely la­ment their imminent destruction, and wish the conuertion of the wicked, but patiently expecteth their amendment. 2. Pet. 3. He is patient towards vs, and would haue no man to perish, but would haue all men to come to repentance: for the Lord is patient, Exod. 34.6. &. 7. slowe to anger, and abundant in goodnes and truth, Reseruing mer­cie for thousands, forgiuing iniquitie, trans­gression and sinne: not that he hates not ini­quitie, but that he awaites our amendment. Fortie daies he gaue space to Niniuie, to Nabuch [...]donezer twelue moneths, three yeares to the barraine figtree, Dan. 4. Luc. 13. Gen. 6. an hundred yeares to the olde world, and fortie yeares to Ierusalem, before this destruction fel vp­on them; but how long hath he expected vs? Rom. 2.4. and shall we still despise his long suffe­rance which leadeth vs to repentance? We are long in building an house, but quicke in pulling it downe; deus cum struit, velociter struit.

But God is quicke in building vp, and slowe in pulling downe: he sets vp in pow­er, Chriso. ser. 50. de paen. but destroyes in mercy. He would not drowne the world before Noah preached, [Page 37] nor burne Sodome, before Lot exhorted: he will warne Egypt by Moses, the Iewes by Ie­remie, and Ierusalem by CHRIST and his Apostles, and that with weeping before he punisheth. O loue! to send vs his sonne: O mercy! to stay vs falling: O patience! to at­tend our returning, desiring our repen­tance.

The vse of all this is: The vse. that seeing the bountifulnes, and long sufferance of God lea­deth vs to repentance, Rom. 2. that we abuse not this goodnes of the Lorld, but betime prouide for our peace, by taking hold of repen­tance. O let vs not be slacke herein. In fu­turum enim nostra distulimus, saith Senica, we leaue all for hereafter. It is to be feared the diuell will plead prescription, we are so slacke in chalenging our inheritance. Cadit asinus & est qui subleuat, perit anima & non est qui recogitat. The asse falleth into the ditch, Ber. and we carefully pull him out, but the soule perisheth and we neuer regard it. Teshuba the Hebrew, Metànoia, the Greeke, resipis­centia the latine: conuersion, the English, are Synonimies: All teach vs, that repentance is a turning from sinne. Metanôen conuerti, Ferus. to be turned. The Metaphor is borrowed from a Traueller, who wandring out of his [Page 38] way, and being admonished, turnes againe into his right way. Auersion, a turning out of the way, is, when one forsaketh God and serueth Sathan; Reuersion, is, when a man leaues sinne, and returnes to God by repentance. Sin then, is, per auia errare, to wander through by waies: repentance is, Adviam regiam redire; To returne into the right way again. The prodigall sonne, went out of the way, when he wandred from his father, but found againe the right way, when he returned to his father. Sinne, is Anoia, follie and madnes. Metànoia repen­tance, is a chaunge vnto wisedome. The sin­ner whiles he continues in his wickednes, doth as it were, looke without eyes, heares without eares, and vnderstandes with­out his heart; but the penitent doth Meta, put them on again, and doth nothing with­out them. The word recipiscentia, as it were resapere, or post factū sapere, teacheth vs, that sinne is a madnes, and to repent, is to waxe wise after follie, to come to his right wittes againe.

The true repentant, taketh hold of Gods promise, and doubteth not of forgiuenes: fides ambiguum non habet ▪ Faith admits no doubt. Ber. Faith cannot be doubtfull: the faith­full, [Page 39] deferres not repentance, nor returnes as a dogge to his vomite. The Serpent that hath cast off her skinne, leaues it behind her, and resumes the same no more. The bird that hath escaped from the snare of the fowler, will afterwards be the more wa­rie of the nette. Cant. 5.3. And the spouse of Christ maketh this resolution, That she hath put off her coate: how then should she put it on? she hath washed her feete, how should she defile them?

It is as impossible for fire to burne in the water, as the truely penitent to wallowe in wickednes Our sins (brethren) do daily re­crucifie Christ, & are no better then treasons. Impenitent Sathan cannot be saued, & they that seeke not pardon shall not finde it: no repentance, no confession; No confession, no sorrowe; No sorrowe, no turning; no tur­ning, no saluatiō. Christ is the dore of hea­uen, he opens, if we belieue: and we shall en­ter, if we repent. Faith and repentance goe coniunctim, and hand in hand: Faith recon­ciles, repentance reformes: Faith receiues the promises, repentance renues the man: the penitēt onely are partakers of the bles­sings. All the vialls of Gods wrath shall be powred downe, all his plagues shall light on the impenitēt, to the vtter perdition of [Page 40] body and soule, began here in the person attained, proceeding on the conscience conuicted, and consumnate on the partie condemned for euer to endure. Here are Alastores of Alastêin tormentors for Nero: I. H. Plutoes horses for Oedipus, an euill spirit for Saul, and a gnawing cōscience for Achi­tophell. Heu quantum misero poenae mens conscia donat.

O beloued, if Ierusalem had repented in that her day, she had then knowne the things that pertained to her peace, then would the Sauiour haue reioyced, and not haue vttered this sorrowfull Threnodiam, whiles they sang Hosanna: O if thou haddest knowne the things that pertaine vnto thy peace.

Repentance the sanctua­ry of the soule.Let vs therfore (good brethrē) linger no delaies, but betime flie to repentance, the sanctuarie of the soule: take heede least sinne passe through his gradation, and so get an habite. Least while custome grow­eth, man fadeth, grace absenteth, sin presen­teth, the heart is hardened, and man obdu­rate: so that now God is contemned, his [Page 41] threatning reiected: heauen cannot winne him, nor hell scarre him: ioyes cannot al­lure him, nor torments affright him. This is Sathans ladder of perdition: sinne step­peth from temptation, to thinking: from thinking, to liking: from liking, to yeel­ding: from yeelding, to acting: from acting to custome: from custome, to hardnes of heart: from hardnes of heart, to a repro­bate minde, full of vnrighteousnes, forni­cation, couetousnes, enuie, murther, back-biting &c. As a learned Diuine excellently obserueth.

I would here haue ended, Iacobus Ian [...]ensit. but I cannot forget an obseruation of an anciēt Schoole­man, vpon these words, in this thy day. He calles this their day, wherein the Sauiour of the world, offered them so louingly his grace, and saluation, their true, and eternall peace: which if they had embraced, then had not the Romanes sacked their citie.

Here obserue, Obs. that the day of this life is giuen vs, to make prouision for our true and eternall peace: but there is an other day, wherein Christ will come in iudge­ment, seuerely to punish the contempt and abuse of his proffered grace and saluation: in this our day, which we haue so vnkindly [Page 42] reiected. These two dayes are diligently to be pondered and thought vpon in our mindes, the one of these daies is Gods day, the other (if so I may tearme it) is mans day, because he abuseth the benefite of this time of grace, not to the will of God, but to serue his owne pleasures and vani­ties. In this day, the wicked will serue their owne lustes, and doe as they please: now may Zedekiah persecute the Lords Pro­phet, Ier. 3.7. and cast him into a Dungeon. But in the day of Gods Iustice, Zedekiah shall be taken, Ier. 39.7. Note. depriued of his kingdome, and his eyes thrust out. Betwixt the godly and the wicked this is the difference; all the daies of a godly mans life, is the day of God, for he vseth it to Gods glory, and worketh the worke of the Lord.

But the wicked maketh it his owne day, for he abuseth the whole time of his life, to pleasure lust, gluttonie, &c and why? Because these things are hidden from thine eyes. The cause of all euil. Here is now the cause of all euill, the wicked securely wallowe in their sinnes, abuse Gods patience, growe dayly worse and worse, and become more obdurate in their sinnes, because, Gods iudgements for sinne, and his imminent vengeance is [Page 43] hidden from their eyes, Amos 6.3. as the Prophet saith: They put farre from them the euill day, and approach to the seate of iniquitie. Eccle. 8. This rea­son also Salomon giueth: Because sentence against an euill worke is not executed speedily, therefore the hearts of the children of men are fully set to doe euill. But let vs (my deare bre­thren) betime remember the euill day, and knowe the things that pertaine vnto our peace; Seeke the Lord while he may be found, Esa. 55. call vpon him while he is nigh.

The time was when Esau had a birth-right, Diues pleasure, Ierusalem peace, Mat. 25. and the foolish Virgins might haue entered. Now is the time that peace is offered, repentance preached, & heauē gates are opened, The time wil come, (if we despise the patience of the Lord) that we shall pray with Diues and not be heard: weepe with Esau, & not be pittied: knocke with the fiue Virgins, & the doore not ope­ned. The Storke, the Crane, the Turtle, the Swallow, knowe their appointed time. And shall we be more ignorant in the things, Ier. 8. that per­taine to our peace, then the very foules? A tra­ueller being being tolde of a Lyon in the way, will stay his iourney: a blinde man ha­uing notice of a Serpent in the path, will re­fraine his walking. Sathan is a roaring Lyon, [Page 44] and shall we goe forward in vngodlines? sinne is a stinging Serpent, and shall we goe on still in wickednes?

O then, while this our day lasteth, while Christs hands are opened, and the doore of mercy not shut, let vs aske, and he will giue vs: let vs goe to him, and he will saue vs: in futuro salum remuneratio, Aug. & condemnatio, after this life there is either reward or pu­nishment: saluation to the godly, destructi­on to the wicked.

Thus much for the first impulsiue cause of Christs weeping ouer Ierusalem, Name­ly, the present euill which he sawe among them, which concerned their mindes, and was the cause of all their miserie: the blind­nes of their mindes, because they would not knowe, Vers. 42. in this their day, those things which belonged vnto their peace. The other (as I said before) was the future euill which per­tained vnto their bodies; The second impulsiue cause of Christs weeping. Namely, their finall destruction, by famine, fire, and sword, which our Sauiour foresawe to be at hand, for their grieuous sinnes committed against God and his ministers. And lastly, against the sonne of God himselfe.

The Ana­lysis.Which destruction he excellently deli­neateth by the parts thereof. For the daies [Page 45] shal come vpon thee, Vers. 43. & 44. that thine enemies shall cast [...] trench about thee, and compasse thee round, [...]nd keepe thee in on euery side. Lastly, he de­clareth the same by the impulsiue cause which mooued the Lord thereunto, name­ [...]y their ingratitude towards the gratious visitation of God, because thou knowest not the time of thy visitation.

There was neuer any Nation vnder the sunne, whose misery, calamitie, & destruc­tion was so great and horrible, Iosephus lib. 6. & 7. de bello Iu­deorum. Egesippus lib. 5. cap. 10. as this of the Iewish Nation, as Iosephus himselfe be­ing a Iewe and in the citie at that very time, and therefore testis oculatus, an eye witnes of all their miseries, doth affirme.

And also Egesippus, who liued in the Apostles time, hath committed to writing, and to this very day the wrath of God pur­sueth them, as their miserable dispertion and persecution through the whole world doth manifest, in the time of the siege the famine was so great, that dogges, cattes, and mise, were eaten, yea one deuoured an others vomit, and (which I tremble to speake) women did kill, dresse, and greedi­ly deuour, their owne children, the extre­mitie of famine vtterly abolishing all mo­therly compassion and nature: eleuen hun­dred [Page 46] thousand perished by famine, sword, and pestilence, and ninetie seuen thou­sand, after the destruction of the citie, were carried away into miserable captiuitie. Was euer the like masacrie heard of since the vniuersall flood wherein the whole world, ( Noah and his company onely excepted) perished by water? What a fearefull exam­ple of his iustice, hatred, and seueritie a­gainst sinne, did God shew in this horrible vastation of that citie? But how great also was his pietie and mercy, in that so long before he foretolde and bewailed, with bit­ter teares, this memorable desolation? We reade that Christ wept for three causes, and at three seuerall times.

1 First, he wept for to confirme our hope and confidence in his mercy, when we consider that these compassionate teares of our Sauiour, flowed from his intire mercy and loue.

2 Secondly, he wept, that he might molli­fie our stonie hearts, to relent for our sinnes, and to teach vs to bewaile our owne miseries.

3 Thirdly, he wept, to instruct vs, when is the due time of weeping: which is, when we feele our conscience most secure in [Page 47] our sinnes, When we are most se­cure in our sinnes, then haue wee greatest cause to weepe. Ioh. 11. litle thinking vpon Gods ven­geance, as did the Iewes at this time.

At three sundrie times also we reade that he wept.

1 First at the raising vp of Lazarus, where he bewailed mans incredulitie, and con­science dead in sinne, which custome hath brought to such an obstinate habite, that neither his threatnings may awake, nor his sweete promises rowse them vp out of this deadly lethargie.

2 Secondly, vpon the Crosse, where with strong crying and teares, Heb. 5.7. he bewailed the diseases of mans soule, which needed so great a cure.

3 And thirdly, here ouer Ierusalem, a little before his passion, where he bewailed not so much his imminent death, as the future desolation of that Nation. Which he plain­ly signified vnto the woman that bewailed and lamented him, when he said: Luc. 23. Ye daugh­ters of Ierusalem, weepe not for me, but weepe for your selues and for your children. For be­hold the daies will come, when men shall say, blessed are the barraine & the wombs that neuer bare, & the paps that neuer gaue sucke. Which words no doubt the woman vttered at the siege of the citie, when the famine was so [Page 48] great, that casting off the sence of nature, they killed and deuoured their owne chil­dren.

But as here we may behold the seueritie of Gods iustice, and the poysoned nature of sinne; So in this his vengeance we may see the sparkles of his mercy to shine forth: for he gaue to this sinfull citie, fortie yeares space of repentance, that they might bewaile their sinnes which had so kindled the wrath of God against them, in which space also he shewed many straunge signes and wonders among them, (as Iose­phus reporteth who liued in those daies,) that by putting them in minde that the fire of his wrath was kindled, and his sword readie drawne, to strike them, he might call them to repentance: for it was full fortie yeares, or as some say, fortie two af­ter his assention, before Vespatians the Em­perour of Rome, Vespati­anus. Titus his sonne. and his sonne Titus, the executioners of Gods iudgement for their sinnes, vtterly ruinated the walles, sacked the citie, and brought that Nation to finall desolation. And so this mercifull Lord did temper the rigour of his Iustice, with the sweetnes of his mercy, that to such as would returne from their wickednes, he [Page 49] gaue space of repentance. So before he sent the flood, this louing God, for the space of one hundred yeares patiently ex­pected their amendment So before he gaue Ierusalem and the Temple into the hands of the Chaldaeans to be spoyled, he sent his Prophet Ieremie, a man sanctified from his mothers wombe, by whom he offered them peace, and excited them to repentance for the space of many yeares, vnlesse they would runne in their sinnes to their vtter ruine and destruction. But they were so farre off frō being reclaimed by so many admonitions, that they cast the Pro­phet into prison, persisted in their wicked­nes, vntill they brought the heauie wrath of God vpon their heads. For so it is recor­ded in the sacred historie: 2. Chron. 36.15.16 and 17. Therefore the Lord God of their fathers, sent to them by his messengers rising earlie and sending: For he had compassion on his people, and on his habitation. But they mocked the messengers of God, despi­sed his words, and misused his Prophets, vntill the wrath of the Lord arose against his people, and till there was no remedie. For he brought vpon them the King of the Chaldeans, who slew their young men with the sword in the house of their sanctuarie, and spared neither young man, [Page 50] nor Virgin, ancient, nor aged?

O that we would euer haue before our eyes these examples of Gods hatred of sinne, and the seueritie of his Iudgement against wicked men: Surely it would much profit vs to the planting of that true feare of God in our hearts, and be an effectuall medicine against the dangerous securitie, and vaine presumption of this loose and corrupt age, especially to represse the false and deceitfull hope of many wic­ked men, which running out the whole race of their life, in all kinde of leaude and licentious liuing, obstinately contemning Gods word, and despising his Messengers, and yet they presume on Gods mercy and fauour, and suppose that all things shall succeed well with them; not consi­dering, that in God there is not onely mercy in store for the penitent sinner, but also Iustice to restraine the insolen­cie of wicked men. Was the Lord then a seuere reuenger of all impietie, and is he now changed? doth he now winke at our wickednes? No, no, he is still the same, and in him is no change, as he saith by his Prophet. Mal. 3.6. I am the Lord, I change not. How much better were it for such to hearken [Page 51] to the wholesome counsaile of the wise man: Say not thou the mercy of God is great, Eccle. 5.6 he will forgiue my manifolde sinnes: for mercy and wrath come from him, and his indignation commeth downe vpon sinners. This dange­rous sicknes, I will labour (God willing) in what I purpose to speake more vpon this texte, to cure: for I am verily per­swaded, that the number is almost infi­nite, of them that being deluded with this deceitfull hope, doe rush headlong into eternall torments; Neither is there any Inginne of that olde cankered Serpent more frequent, or more to be feared.

And for the performance hereof, I thinke no way more effectuall, then by setting downe some examples of Gods horrible Iudgements inflicted vpon wicked men, which being attentiuely cōsidered, we may vnderstand, Gods hatred of sin, that therby the feare of God being entertained in our hearts, we may growe into a serious detesta­tion of sinne, the cause of all misery in this life, and rewarded with eternall torments in the life to come. And to passe ouer the three fearefull torments, mentioned by S. Peter, of the Angells that had sinned, 2. Pet. 2.2.4.5.6. and were cast downe into hell, and deliuered into chaines [Page 52] of darkenes, Iob. 4.18. Iude 6. Gen. 7. Gen. 19.24.25. to be kept vnto condemnation. Of the olde world, of the vngodly which perished in the flood: Of Sodome and Gomorah, which were turned into ashes, and made an example, vnto them which should after liue vngodly.

What a iudgement I pray you, was that wherewith God, after he had wasted all Egipt with so many plagues? Lastly, drow­ned Pharaoh with his great hoste in the red Sea, Exod. 14.27.28. so that there was not one left a­liue to carrie newes what was become of the rest?

What a Iudgement was that which a lit­tle while after God inflicted vpon his owne people, Exod. 32.28. when they worshipped the golden Calfe, for which sinne there perished at one instant three thousand men?

What a Iudgement was that, which the Lord layed vpon the Israelites, for commit­ting whoredome with the daughters of Moab, For which there died twentie and foure thousand of the plague? Num. 25.9.

But leauing now, for breuitie sake, these punishments common to many, let vs con­sider how seuerely God punished King Dauid for committing adulterie with the wife of Vri [...] ▪ though he were a man en­tirely beloued of God, yet he winked not [Page 53] at his wickednes, but sent the Prophet Na­than vnto him with this message; 2. Sam 12. vers. 9.10.11. & 12. Where­fore hast thou despised the commaundement of the Lord, to doe euill in his sight? thou hast killed Vriah the Hittitie with the sword, and hast taken his wife to be thy wife, and hast slaine him with the sword of the Children of Am­mon. Now therefore the sword shall neuer de­part from thy house, because thou hast des [...]ised me, and taken the wife of Vriah the Hittite to be thy wife. Thus saith the Lord; Behold, I will raise vp euill against thee out of thine owne house, and will take thy wiues before thine eyes, and giue them vnto thine neighbour, and he shall lie with thy wiues in the sight of this sunne: For thou didst it secretly; but I will doe this thing before all Israel, and before the sunne: and though the Lord vpon his peccaui and vn­fained repentance, did put away his sinne; So that he did not die, 2 Sam. 12.13. yet to shew his hatred of sinne to all posterities, what seuere chastisements and tragicall crosses all his life long did God inflict? but how great and extraordinarie was his repentance that followed this sinfull fact, Psal. 51. he himselfe wit­nesseth: So that his whole life afterwards seemed too little for repentance, that he might be reconciled vnto God, and resto­red [Page 54] into his fauour. How did he bewaile his great offences, desiring God that he would forgiue his sinnes, and renew in him his holy spirit, promising that he would not be vnmindfull of so great a grace shewed vpon him? And how vehement was his sorrowe, he expresseth: I am bowed and crooked very sore, Psal. 38.6.8.9. I goe mourning all the day. I am weakened and sore broken. I roare for very griefe of my heart. Lord I powre my whole desire before thee, and my sighing is not hid from thee. Againe, how great was that sorrowe, Psal. 6▪6. when he saith: I fainted in my mourning. I cause my bedde euery night to swimme, and water my couch with my teares.

Therefore for the fewe nights which he spent in filthie and sinfull pleasure; he passed the rest of his time in bitter weeping, sighing and mourning. And his bedde which he had polluted with vnlawfull lust, he af­terwards washed with a large and plentifull flood of teares. And what could be more to expresse his serious and earnest repen­tance? Notwithstanding this repentance, let them with a feeling heart consider what followed, which sport and [...]est at this sinne, and tearme it but a tricke of youth, a naturall inclination, &c.

[Page 55]Though King Dauid were highly belo­ued of God, as a man after his owne heart, yet the Lord would not so lightly passe ouer his sinnes, but by his chastisements and afflictions, would make him a memo­rable example to all licentious liuers to the worlds end.

For first the children (the fruit of his adulterie) was striken with sicknes and died.

2. 2. Sam. 12. His daughter Thamar was incestu­ously defiled by her owne brother Ammon.

3. Ammon for his incest, 2. Sam. 13. was slaine by Absolon.

4. Absolon raised warre vpon him, (am­bitiously aspiring after his fathers king­dome, and conspiring against him) defiled his concubines, and came to a wofull de­struction. 2, Sam. 15. And therefore for defiling the one wife of Vriah, his tenne concubines were polluted, and defiled, not by a stran­ger, but by his owne sonne: not in secret, but in the open viewe of all Israel; accor­ding as the Prophet Nathan foretolde: For thou diddest it secretly, 2. Sam. 16. but I will doe this thing before all Israel.

If God so grieuously afflicted King Dauid, a man after his owne heart, for [Page 56] the sinne of adulterie, and that after so great sorrowe and contrition of heart for his offences, Mercifull God, in what state doe they stand, which make no conscience of this sinne? yea iest at it, so farre off are they from sorrowing with holy Dauid ▪ But let such by these examples, consider the feare­full estate they are in, and Gods heauie wrath hanging ouer their heads, that (if they be not altogether giuen ouer to a re­probate sense) they may betimes betake themselues to amendment of life, labour by Dauids example, by serious and vnfai­ned repentance to be reconciled vnto God, that they may come out of the snares of the Diuell, and escape the eternall tor­ments prepared for them: Hebr. 10. It is a fearefull thing to fall into the hands of the liuing God.

Now (brethren) these things are exam­ples vnto vs (as the Apostle saith) That we should not lust after euill things as they lusted. For whatsoeuer things are written aforetime; are written for our learning. 1. Cor. 10.

Rom. 15.4·These indeed, are manifest examples of Gods great hatred, and vengeance against all impietie and wicked men: but these temporall punishments are light, yea but a shadowe, being compared to the eternall [Page 57] torments in the life to come: these chiefely afflict the body, but the other shall seize vpon body and soule.

These are but temporarie, and prefined within the limits of this short life: the o­ther eternall, which neuer shall finde ende or limit. If then this vastation of Ierusa­lem, foreseene so long before, did drawe teares from our louing Lord, with what teares of contrition should we bewaile our sinnes, which will in the end (without re­pentance) plunge vs in eternall torments, whereof all other affliction is but an Image or shadowe? For so the Apostle Peter lay­eth before vs the destruction of Sodome and Gomorah, as an example of the eternall punishments prepared for these which here­after should liue vngodly. 2. Pet. 2.4.

There the damned shall spiritually suffer all these things which the Lord here be­waileth, but after a diuers manner of tor­ment.

There all the rabble of the wicked shall be trenched about with their enemies [the Diuells] so that they shall haue no euasion to escape out of their hands. There shall be famine, sword and pestilence, that is, di­uers kindes of torments proceeding from [Page 58] the order of Gods Iustice according to the condition of euery sinne. And it may per­haps haue probabilitie, which some think, that there shall be diuers kindes of tor­ments, Varieties of torments. for diuers kinds of sinnes: as name­ly, other torments for the proud, other for the couetous, other for the leacher, other for the enuious, &c.

So that the proud and high minded, shall there be deiected and cast downe full lowe: the couetous shall there be pined with extreame penurie of all things. There the enuious in rage shall rent and teare their owne bowells. There the lecher for the short pleasure of his vncleane flesh, shall be tormented with most bitter tortures. There the greedie glutton, who made his bellie his God, shall with the rich glutton be tormented with most cru­ell hunger and thirst, and be denied one droppe of colde water to coole his tongue. Luc. 16. And whereas the Lord saith of that sin­full citie: there shall not be left one stone vpon an other, which shall not be throwne downe. This calamitie also shall not there be wan­ting, Luc. 19.44. when there shall be no sence, no member of the body left without his tor­ment: for euen as the wicked haue giuen [Page 59] their members, as weapōs of vnrighteousnes, vn­to sinne: So the order of Gods iustice, Rom. 6.13. requi­reth that no mēber should be free from his proper & deserued punishment. So the vn­chast eyes, so the eares which lay open to detractions and slanders; So the deceitfull tongue, which vttered so many lies, & false­hoods, sparing neither the same of wid­dowe, wife, virgin, or any other; so the body which was effeminate & weakened with so many pleasures and delights, shall there re­ceiue their seuerall torments, according to the qualitie of the offence. Where that shall be fulfilled which the spirit of God saith: In as much as she glorified her selfe and liued in pleasure, Reu. 18.7. so much giue ye to her torment and sorrowe: and for euery member vpon which the fabricke of mans body, (as an edifice built with stones) consisteth, shall receiue worthy and peculiar punishment.

If then Gods temporal Iudgemēts in this life, which manifest his hatred of all iniqui­tie, should breede in vs a detestation of sin, how much more should the consideration of his eternall punishments (wherof the o­ther as I said are but a shadowe,) be an effec­tual remedie against al vngodlines, & plant the filiall and healthfull feare of God in [Page 60] our hearts? This is it which the Lord him­selfe requireth of vs.

Mat. [...]0. [...]8. Feare not them which kill the body, but are not able to kill the soule: but rather feare him which is able to destroy both body and soule in hell.

What hope is then left for those forlorne wretches inuironed with so many tor­ments? what will they doe: whither will they flie? what counsaile will they take? will they flie to the remedie of repentance? but now the time of repentance is past, and the day of vengeance is come; will they then seeke for shelter at Gods mercy, which is the onely refuge and solace in all miseries? but this life onely is the time of mercy and pardon, but then is the time of wrath and iudgement.

Let vs not (beloued) suffer the day of this life which God in his mercy hath lent vs, to seeke peace, pardon, and reconsilia­tion, vnprofitably to slippe away, least the day of wrath, vengeance, and irreuocable destruction surprise vs at vnawares: The day of this life is the time of Gods gratious visitation, Luc. 1.37. allotted vs, to serue him in holines and righteousnes all the daies of our life, saith holy Zachariah: not onely omnibus diebus, [Page 61] all the daies; but omnibus diebus nostris, (saith a writer) all our daies: for the time of this mortall life is giuen vnto vs to serue the Lord in all holy conuersation, making prouision for the life eternall; for death will shortly arrest vs, when there shal be no more place, nor time of repentance: there­fore saith our Sauiour; The night commeth when none can worke. Ioh 9.4. 2. Cor. 6.2 Behold now is the accep­ted time, behold now is the day of saluation.

But to returne againe to the words of the texte? why did God inflict this horri­ble punishment vpon Ierusalem and the whole Nation of the Iewes? The Lord him­selfe giueth the reason: because thou knewest not the time of thy visitation. The Lord in his mercy did many waies visite thē, both by prosperitie and aduersitie, as in part I haue before discoursed. And lastly, Luc. 1.17. he visited them from an high, by sending to them his onely sonne IESVS CHRIST, who brought with him all good things, by which he illuminated them that sate in darkenes and in the shadowe of death, and free­ly offered them his graces and saluation. Which inestimable benefits, they were so farre off from acknowledging, that they reiected and crucified the Author of so [Page 62] great a saluation, as their forefathers perse­cuted all the Prophets before them.

It may seeme strange (will some say) that in the midst of this publike ioy and applause of the people, CHRIST wept at his comming to Ierusalem, which at any other time we neuer reade that he did, though he was many times before in the citie: the cause hereof is easily to be giuen. The Lord came at this time most louingly to visite this citie, and to performe all things which the Prophets foretolde of him, to consummate whatsoeuer was pro­mised of the Messias, and to manifest his infinite loue to the posteritie of Abraham: yea towards all men, being now readie to giue his life a ransome for the sinnes of the whole world.

This mercifull visitation they would in no wise knowe, wherefore there was no­thing more to be expected, but the seueri­tie of Gods wrath and iudgements to fall vpon them which before he had threat­ned. [...]h. 8.21. Luc. 17.22. As, I goe my way and ye shall seeke me, and you shall die in your sinnes. And, The daies will come, that you shall desire to see one of the daies of the sonne of man, and ye shall not see it. And againe; O Ierusalem, Ierusalem, which killest [Page 63] the Prophets, Mat. 23.37. and stonest them which were sent vnto thee, how often would I haue gathered thy Children together, as the henne gathereth her chickens vnder her wings, and ye would not: be­hold your habitation shall be left vnto you deso­late. Againe: Ye daughters of Ierusalem, Luc. 23.28. weepe not for me, but weepe for your selues, and for your children: for behold, the daies will come, when men shall say, blessed are the barraine, and the wombe that neuer bare, and the pappes that neuer gaue sucke.

All these euills were at hand, yea euen at the doore, punishment could not long be deferred, seeing Gods gratious visita­tion was contemned. This did CHRIST foresee as if it were present, namely, that Ierusalem should come with that whole Nation into vtter desolation: without en­vironed with the enemie: within, afflic­ted with seditions and factions, that so many thousands should perish with the sword, famine, and pestilence, that the remnant should be scattered abroad through the whole world, solde, and be made a spectacle vnto all Nations, this their miserie, this pittifull Sauiour knewe to be at hand, and bewailed the same.

[Page 64] Two neces­sary obser­uations to be conside­red.This offereth to our view two necessa­rie obseruations, to be seriously considered of all true feeling Christian hearts:

First, how fearefully God is wont to pu­nish 1 ingratitude and incredulitie.

2 Secondly, from whence all miserie in the world, as famine, sword, pestilence, strange diseases, and all euills both of body and soule proceed.

1 Will ye know how seuerely God puni­sheth the ingratitude and incredulitie of men? Ingratitude. Surely with spirituall blindnes, a most terrible and grieuous plague: and what is that blindnes? The most fearefull of all the rest, when for our sinnes God ta­keth the light of his grace and holy spirit from vs, and giueth vs not vnderstanding hearts, A most grie­uous punishment. that we might knowe the time of our vi­sitation, and the things which pertaine to our peace. When men cannot foresee, nor see in time, neither good nor euill, happines, nor miserie. Their good they see not before it be lost and gone, their euills they foresee not, before they fall vpon them, and light on their heads, to their irreuocable de­struction, so that they cannot shun or a­voide them: and is not this a plague of all plagues? What more vnhappie then when [Page 65] a man hath many good things, and yet seeth them not, nor knoweth them, much lesse can conuert them to his vse and pro­fit? what more fearefull, then when all euills, destructions and miseries, hangeth ouer our heads, yea euen at the doore, and yet we see them not, nor will knowe them that we might escape them? And so was it with the people of the Iewes, (as it is al­waies with wicked men) they had CHRIST the Sonne of God, and Sauiour among them, and with him all goodnes, eternall saluation, and God himselfe, yet they did not see him, they would not knowe him, they would not beleeue in him, before Christ with the kingdome of God and all goodnes departed from them, and all mi­series ouerwhelmed them, warres, famine, sword and pestilence, which vtterly de­stroyed the citie and whole Nation; Iosephus as Iose­phus who was present, at that time in the citie during the siege reporteth, that one million perished with the sword, and fa­mine, and after the sacking of that goodly citie (which was so ruinated and laide waste, that there was not left one stone vpon an other, so that all that beheld it, euen to this day, may say: ‘ [Page 66]O quam periere ruinae?’

How are the ruines ruinated? there were solde for slaues by the Romanes, 97000. which were dispersed and scattered into all Nations. So seuerely did God punish this Natiō for their incredulitie & ingratitude, with blindnes, that they could not enioy the graces and fauours which God offered them, nor escape his punishments denoun­ced against them. Heb▪ 10.31. So fearefull a thing is it to fall into the hands of the liuing God. O how horrible a punishment is this Pôrosis Car­dhias obduration, hardnes of hart, and blind­nes, when God taketh away his grace and light from men, which they refuse, and wlll not walke therein, and giueth them ouer to Sathan to be blinded, who so darkeneth their cogitations, (as the Apostle speaketh of the Gentiles) that being past feeling, Ephes. 4.18.19. they giue themselues to worke all vncleannes, euen with greedines. And the cause of this Analgesias and losse of feeling, the Apostle teacheth to be obstinacie, and perseuerance in sinne a­gainst conscience, so that at length they begin obducere callum, to growe to hardnes of heart, that as if their conscience were sea­red with a hotte yron, they are touched with no sence and feeling of their sinnes any [Page 67] more, nay the wickednes they commit a­gainst the first or second table, they feare not to iest at, and defend, as if it were well done, calling good euill, and euill good. And this is the extreamest degree to per­dition, and may well be called, not onely the most greeuous of all sinnes, but also the cause of all sinnes, Rom. 11.8 and a punishment of sinne in this life.

This the Apostle calleth; Spiritum Cata­nózeôs, Spirit of slumber, eyes that they should not see, and eares that they should not heare. O fearefull estate.

And from whence is so great blindnes in the world at this day among such as professe christianitie, that whoredomes, murthers, theft, periuries, horrible swea­ring and blasphemies, vsurie and oppressi­on, fraude, deceit, and vndermining one of an other, and all other sins against consci­ence, are daily practised without shame or any feeling at all? Surely these are manifest signes of Gods wrath, pursuing vs for our ingratitude and contempt of his graces, gi­uing vs ouer as incorrigible, vnto the pow­er of Sathan and hardnes of heart. And is not this a miserable blindnes, that these sins haue brought vs to the very brincke of [Page 68] the pit of destruction, and without repen­tance must needs cast vs shortly therein, and yet we will not see it, that we might auoide the danger, nor the snares the diuell layeth before vs, that we might escape them, but run on still in our wicked­nes, to our irreuocable ruine, refusing to knowe, Rom. 2.4.5. in this our day, the things which pertaine vnto our peace: but, after the hardnes of our heart that cannot repent, heape still vnto our selues wrath, against the day of wrath. Surely, it is to be feared, that the Lords controuersie, which he hath with this land, is so great as that he had with that sinfull Nation, because there is no truth, nor mercy, nor knowledge of God in the Land, by swearing and lying, stea­ling, Hos. 4.12. and whoring, they breake forth, and blood toucheth blood. The Lord for his infinite mercy sake lighten the darkenes of our 2 mindes, and giue vs feeling and vnderstan­ding hearts.

Secondly, we are here taught, from whence warres, famine, scarcitie of all things, the sword and strange diseases, pestilence and all euills in the world spring and proceed: namely, for our ingratitude towards God, because we will not knowe the time of our visitation, nor the things that per­taine to our true peace. This gratious visita­tion [Page 69] began when the sonne of God tooke our flesh vpon him, and was borne in the world: through the tender mercy of our God, Luc. 1.78. whereby the day spring from an high hath visi­ted vs, saith holy Zachariah: which benefite was so great, that all the wit of men and Angells is not able to expresse it sufficient­ly, and this louing visitation as yet endu­reth, he ceaseth not still to visite vs: but how little doe we consider thereof? what thankfulnesse haue we shewed? how little are we bettered thereby? how small is our care to serue him in holines and righteousnes all the daies of our life? yet to this very end our Lord and Sauiour Iesus Christ visited vs, saith his Apostle, Tit. 2.14. who gaue himselfe for vs that he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vnto himselfe, zealous of good workes. No maruell then that we haue had so many yeares of dearth, vn­seasonable weather, horrible tempests, ship­wrackes, pestilence, strange diseases, &c. God hath but now begun, he doth in fa­therly affection but shake the rodde ouer our heads▪ our sinnes are the cause, which except we remoue, the effects will not cease, patientia laesa fit furor, except he see amendment, his long patience shal be con­uerted into the furie of his wrath. Let then [Page 70] Ierusalem and the people of the Iewes, be a warning vnto vs. Happie is he whom other mens harmes can cause to be­ware.

The vse.The vse is, that we applie these things vnto our selues, and learne to be wise by the punishments of others.

A long time now hath the Gospell bene purely preached vnto vs, but with what fruite? How fewe of vs doe acknowledge as we ought, this gratious visitation of the Lord? Where is our obedience, reuerence, and thankefulnes due vnto Gods holy word? where is our zeale and loue we owe vnto Gods ministers? where is our refor­mation of life? How many scoffers are there among vs? How many are there which thinke themselues, in the arrogan­cie of their spirit, to be wiser then their teachers? How many are there which come rather as criticall carpers and cen­surers of the Preacher, then fruitfull hea­rers? What contempt and neglect of the holy exercise of publike prayer, the chie­fest dutie of a true Christian, to which God hath made so many sweete promises, and so earnestly commaundeth? How many are there which holde that the whole dutie [Page 71] of a Christian consisteth in hearing onely, without any care to conuert their hearing into knowledge, and their knowledge, into action? How many swinish Epicures are there to be found de grege porci, which liue rather like hogges then Christians? Shall we thinke that God, the iust reuenger of all impietie, will euer be silent at these and ma­ny other sinnes, which sorrowe of heart forbiddeth me to vtter? No, no, God will not be mocked, he is the same, he changeth not. Let vs therefore yet at length acknow­ledge the time of our visitation, and let vs consi­der the season, that it is now time that we should rise from sleepe, Rom. 13.11.12.13. vers. for now is our saluation nearer then when we beleeued, the night is passed, the day is at hand, let vs cast away the workes of darkenes, and put vpon vs the armour of light, so that we walke honestly as in the day, not in gluttonie and drunkennes, strife and enuy­ing.

Here againe, is seriously to be conside­red, that Christ mentioneth two daies or times, Two daies. but very vnlike to each other.

The first is the time of grace, The time o [...] grace, the time of wrath. wherein we liue; The other the time of wrath and iudgement. To the first time, which is the time present wherein we liue, our Saui­our [Page 72] giueth, three names: he calleth it the time of our visitation, the day of peace, or which is giuen vs to prouide for our peace: And our day. It is called the time of visitation, be­cause God in his onely beloued sonne, of his infinite mercy and loue hath visited vs. It is called the day of peace, because in it Christ hath with his owne precious blood reconciled vs vnto God, and because we should therein seeke forth things that per­taine vnto our true peace. He calleth it our day, because our gratious God hath allot­ted this time for repentance, 2. Pet. 1.10. that we might giue all diligence to make our calling and electi­on sure, to serue the Lord in righteousnes and holines, to lay vp treasures in heauen, to labour by repentance to be truely reconciled vn­to God, to make prouision for the eternall day in the life to come, which neuer shall haue ende. He calleth this in the singular number a day, because the time of this life is short, but a moment, a vapour, smoke, a dreame, Iob. 14. a thought, a thing of nothing, which should moue vs (because the time is short) to worke the more earnestly in the worke of the Lord, to walke the more warily in the way towards heauen, Phil. 2.15. that we may be blamelesse and pure as the sonne of God, [Page 73] when we shall appeare before him, to labour to adorne our soules with vertues, to take heed, Mar. 13.33. watch, and pray, for we knowe not when the time is: After the Apostles counsaile, to forget that which is behinde, and speedily to endeuour our selues vnto that which is before, Phil. 3.13.14. and followe hard towards the marke for the price of the high calling of God in Christ Iesus.

Least we fall into the other day, The day of wrath and Iudgement. which is the day of Iudgement, the day of wrath, which shall be no more called our day, but the day of the Lord, a day of trouble and heaui­nes, a day of destruction and desolation, Zepan. 1.15. Ioel. 2.11. a day of obscuritie and darkenes, this day of the Lord is great and terrible, who may abide it?

This day, the Lord expresseth in the plu­rall number [ for the daies shall come vpon thee] because the punishments shall be great and without end. This day the Lord hath ordained for them which contemne this present acceptable time of grace, the day of saluation, the time of his gratious vi­sitation, and refuseth to knowe, in this their day, the things that pertaine vnto their peace.

There is none so wicked, No man so wicked but hath his day. but the louing God, who willeth not the death of a sinner, giueth him his day, if he had the grace to knowe it.

[Page 47]Thou biting Vsurer, thou beastly whore­monger, thou blody murtherer, thou prow­ling thiefe, thou cruell oppressor, thou co­uetous Caitiffe, thou swinish Epicure, thou that liuest in enuie, malice, &c.

O consider, in time I say consider, that the mercifull GOD giueth thee a day: The day of this life, to prouide, by Repentance, for thy peace, whensoeuer the Lorde by his Preachers out of his holy Word, or by his holy motions, Diuine inspirations, stings of conscience, &c. knocketh at the dore of thy heart; Thinke then that this is thy day. Oh slippe not this occasion: Let not this time vnfruitfully passe away: Open to this sweete Guest, least for thy contempt of his gratious Visitation, thou fall into the dayes of his fearfull Wrath and terible indignati­on. 2. Cor. 26. Beholde now is the accepted time, beholde now is the day of saluation.

But leauing the Iewes in their infidelitie and hardnesse of heart, Let vs come vnto our selues, (brethren) whom the Lord is wont many times to visite.

Psal. 106.4.Hee visiteth vs, when by his benefites he exciteth vs to loue him. Visite vs (saieth the prophet) with thy saluation. Hee visiteth vs, when he sendeth vnto vs, teachers & mini­sters [Page 75] of his word, to shew vs the way of Eter­nall felicitie. So when he raised vp the wi­dowes Sonne from Death, the people glorified GOD, saying, A great Prophet is raised vp a­mong vs, and God hath visited his People, to whome he sent such a Prophet and teacher of Righteousnes.

He visiteth vs, being secure, carelesse, and nothing bettered by his Worde and bene­fites, when he chastiseth vs with calamities, crosses and plagues, to the intent hee may recall vs into the way of Righteousnesse: Of this Visitation in the person of God, speaketh the princely Prophet; Psal. 89.30. But if his Children forsake my Lawe, and walke not in my Iudgements: if they breake my Statutes, and keepe not my Commandements: then will I vi­site their transgressions with the Rod, and their inquities with Scourges.

Sometimes he visiteteth vs by his prea­chers, which are his Ambassadors, to deliuer his message vnto vs: Sometimes by giuing vs good Motions and holie Inspirations: Sometime by the examples of others, that beholding before our Eyes their punish­ments, we should be the more warie how we fall into sinne. For so the Lord saith by his Prophet Ieremie: Ier. 3.8. When I saw how that by all [Page 76] occasions, rebellious Israel had played the harlot, I cast her away, and gaue her a bill of diuorse­ment, yet her rebellious sister Iudah was not afraide, but played the harlot also. And thus the Lord greeuously threatneth by his Prophet, that Iudah would not beware by an others harme, and acknowledge Gods visi­tation in her sisters punishment, as it were seeing fire in her next neighbours roofe, according to the prouerbe:

So that there is no wicked man, but one time or other hath a time of visitation, as Ie­rusalem had her time of visitation by Christs doctrine, examples and miracles: so there is no sinner, at whose heart God sometime doth not knocke, though they doe not all alike receiue his visitation.

After this manner the Lord is wont to visite his people, to whose voice and grati­ous visitation, many giue so deafe an eare, that they are neither wonne by his bene­fites, [Page 77] mollified by his admonitions, moo­ued by his inward inspirations, nor by his plagues and punishments will be reduced into the way of righteousnes. Continuall custome in sinne, hath conuerted nature into so obstinate an habite, vt callos in anima contrax erint.

(As the prouerbe is) their very hearts are so hard as brawne, altogether insensible in their wickednes. That strong armed man which besiegeth the fort of their hearts, diligently laboureth to stoppe eue­ry passage, that the light of Gods holy spi­rit cannot peirce into them.

The nature and might of that enemie, is mistically shadowed out by God himselfe, in the description of the monster Leuia­than, his scales are like strong shieldes, Iob. 41.16 and are sure sealed, one is set to an other, that no winde may come betweene them. Such as this olde Sepent is, such are his children whom he possesseth: he fortifieth the holde of their heart, as it were with hard scales, that no spiritual artillerie may penetrate the same; lay before them Gods threatnings for sin, the terrors of hell for the reprobate, the ioyes of heauen for the penitent, &c. They are no more moued quam si parieti loqueris, [Page 78] then if thou spakest to the Wall, as if Hell and Death had alreadie laide holde and sea­zed vpon them.

The Booke of God, assureth vs that the cause of their captiuitie heretofore, was the contempt of Gods Worde and Prophets, when all the people were miserablie caryed away into Babell; 2. Chron. 36.16. But they mocked the Mes­sengers of the Lorde, and contemned his Words, and misused his Prophets, vntill the wrath of the Lorde arose against his people, and till there was no remedie.

And the Sonne of God saieth heere, That the cause of their woefull and finall destruction, whereof I haue spoken, was al­so, because they refused to know the time of their visitation: and therefore persecuted his mes­sengers. And lastly, the Sonne of God him­selfe, which he bewailed; O Ierusalem, Ieru­salem, which killest the prophets, & stonest them which are sent vnto thee, how often would I haue gathered thy childrē together, Luc. 13.34. as the Hen gathe­reth her brood vnder her wings, & ye would not.

But (ô good God) if we compare the sins of England at this day, with the sinnes of the Iewes, how can wee chuse but feare & trem­ble? Considering that not Ierusalem onely, but also England, is plunged in as deepe [Page 79] obliuion of the Time of her Visitation, as e­uer that sinfull Citie was.

Surely (Beloued,) griefe of heart willeth me to sit still in silence, and wish with holie Ieremie, that my Head were full of water, and mine eyes a Fountaine of Teares, that I might weepe Day and Night for the sinnes of this Land: Yet sithe Zeale enforceth mee to speake, I had rather vse the wordes of a zealous Preacher, M. G. W. in a ser. at Pauls crosse. An. 1609. fol. 26. vttered before the grea­test Auditorie in this Land to this purpose, then insist vpon mine owne heerein. The Word of God is a reproach vnto men, they haue no delight in it. And this want of de­light in the Message, maketh the Messen­gers to be despised.

Are not Gods Cryers reckoned but as Cassandraes prophesies? His Ambassadors, worse then Iustinians Orators? Yea, no better then the Filthe and Offscowring of all things vnto this Day? 1. Cor. 4.13.

Euery cursed Tobiah and Samballat, is enuying at our Spirituall buildings: Euery scoffing Michol, Nehem. 4.1. maketh a jeast of our prea­ching: Euery sacrilegious Ammonite, is clip­ping of our garments: Euery presumptu­ous Chorah and Abiram, [...]. Sam. 10 is carping at our preferment. Num. 16. It is reported in Ecclesiasticall [Page 80] histories, that at what time Constantine that worthie Patron of the Church, had in­uested the poore distressed Ministers with temporall patrimonies, one was heard to say: Hodie venenum cecidit in ecclesiam. But now the Miscreants of this age haue found a remedie for that disease, and haue giuen vs tryacle ynough to purge out all this poyson, which hath neuer ceased vntill it hath extracted almost bowells and all. What the Palmer-worme Papist with his Impropriations; and after him the Gras­hopper Athiest with his prescriptions; and after him, the Cankerworme Patron, with his reseruations; And last of all, the Caterpiller Cormorant with his illusions; The Patri­monie of the Church like Pharaoes goodly kine, hath bene deuoured by ill fauoured, leane, and hungrie Nunscions, and made like the descēt of Nabuchadnezzars Image, Dan. 2.31. from golde to siluer, from siluer to brasse, from brasse to yron, from yron to claye. Hence it is that the word of God is no more regarded, because the Messengers thereof are so much contemned, and the cause of all this is our ingratitude, because we will not knowe the time of our visitation.

If he smote with so dreadfull a iudge­ment [Page 81] Ananiah and Saphyrah his wife (saith a worthie and a reuerend Father of our Church) for withholding but part of the Church maintenāce which by themselues was giuen, will he endure for euer, them that take what they neuer gaue? No, no, Act. 5. and that shall they knowe, when peraduen­ture it will be too late to be sorrie for it. Did these men see what my selfe haue seene, and diuers yet liuing, which can witnes the same as well as I, what twitching torments of a wounded conscience, what hellish gripes of dispairing feare, neuer to see the face of God, but to perish for euer with cast awaies, some haue had for detaining but a small portion of such maintenance which now is thought the best cheat that can be caught, happily it would, nay surely it would, except hell and death had alreadie taken possession, abate the lust, and asswage the longing that they haue to deuoure the incouragements of learning, that yet re­maine vnspoyled in this land. But what they haue not seene in others, they may feele in themselues too soone, and sharpe, if nothing will perswade them. Thou art dead O Sunanite, that intreatedst thy husbād [Page 82] to builde for the Prophet a chamber and to furnish it; but thy memorie is blessed with God and man, and a witnes shalt thou be in the day of iudgement, against pullers downe of the houses built by men and wo­men of deuotion and pietie, 2. Kings. 4.16. for the Pro­phets & children of the Prophets. I speake nothing at this time for breuities sake, of adulterie, and whoredome, swearing, and forswearing, drunkennes and riot, oppres­sion and crueltie, fraude & deceit in buying and selling, which are so common in this land; The Lord be mercifull vnto vs, and giue vs grace betime by vnfained repen­tance, to auert the heauie wrath of God hanging ouer our heads.

In that which I haue said (brethren) we may behold the fruite that springeth from this poysoned roote of sinne, and what is the reward thereof, how hatesome all wic­kednes is in the fight of God, which caused him to plucke vp his people whom he had planted, to cast euen downe to hell, them whom he had aduanced, aboue all other Nations, and lifted vp to heauen. This should worke in vs a detestation of sinne, yea by all meanes to flie from sinne as from a [Page 83] Serpent, Eccle. 21.2. which is the cause of all miserie in this life, and of eternall torments in the life to come; from sinne (I say) an euill so full of losse and dammage, Sinne is full of losse, shame, sor­rowe, and bitternes. so full of shame and confusion, so full of sorrowe and bitter­nes, full of losse and dammage, because it separateth from God the Soueraigne good 1 of all: which is the greatest losse that may be imagined: Your sinnes haue separated be­tweene you and your God. Esa. 59 As the widowe and fatherles are exposed to all wrong and op­pression, because there are fewe that will stand in their defence, Similes. euen as a ship wan­ting a sterne, Mast, and Gouernour, is tossed with the tempest, and at last dashed on the rockes: so the wretched soule, destitute through sinne, of Gods grace, fauour, and protection, is laide open to the waues of temptations, and tossed with the tempests of the diuell, world, and flesh, and finally suffereth horrible shipwracke.

Sinne is also full of shame and confusion: 2 for such is the filthines of sinne, in it selfe, that it seeketh corners, walketh masked, and loueth the darkenes: Qui male agit odit lucem, he that euill doth hateth the light. Ioh. 3. Sinne and shame be brothers of one birth. Olde [Page 84] father Adam teacheth, Gen. 3. who as soone as he had sinned, sought to hide himselfe from God, Simile. and couered himselfe with Figge-tree leaues, euen as they which haue vlcerous and filthie bodies, seeke by all meanes to hide the same, and would not haue their disease knowne: so al wicked liuers, though happily they are not ashamed at their sin­full actions, to be wicked, yet they blush to be reputed wicked. Diogenes on a time seeing a young man in a Tauerne running into an inner roome, for that he was asha­med to be seene, called vnto him; Quo in­terius fugeris, hoc magis eris in popina, the more thou runnest inward, the farther thou art in the Tauerne. So a wicked man, the more he seeketh to hide himselfe▪ within himselfe, so much the more is he the same that he is.

3 Sinne is also full of bitternes & sorrowe; as truely saith S. Augustine: Aug. cons. lib. 1. cap. 12. Voluisti domine & verè sic est, vt paena sibi sit omnis animus in­ordinatus: Thou wouldest Lord, haue it so, (and indeed so it is) that euery inordinate minde should be a torment vnto it selfe. Knowe and behold, (saith Ieremie in the per­son of God) that it is an euill and a bitter [Page 85] thing, that thou hast forsaken the Lord thy God, Ier. 12.19. and that my feare is not in thee, saith the Lorde God of Hosts. As Iob in all his miseries, ne­uer wanted a Messenger that would bring him euill tidings: So in euery sinne, an euill messenger is euer at hand, which woundeth and teareth the conscience. Simile. Sinne then is like an Harlot, of whom that mirror of wise­dome speaketh: Pro. 5.3. Whoso Lips droppe like an ho­nie combe, but her end is bitter as Wormewood, her feete goe downe to death, and her steppes take holde on Hell. Sinne is like an itching Vlcer, Sinne like an itching Vlcer. which feeleth a little pleasure whiles it is rubbed, but at last it smarteth the more, Simile. and fretteth the Flesh. Sinne is like poysoned Wine, which seemeth pleasant to the taste, but the poyson killeth in the ende.

This gnawing of conscience, an insepara­ble companion of sinne, the Lorde threat­neth vnto the wiced: Leu. 16.17.36. vers. Yee shall flie when none pursueth you. Againe, The sound of a Leafe sha­ken, shall chase them away. Can any thing bee spoken more significantly, to expresse the terrors of a guilty conscience? This plainly proueth if there were nothing else▪ how full of bitternes and sorrow sinne is: yet in ma­ny other respects, the euills that proceed of [Page 86] sinne may be considred, because it bringeth eternall punishment; because it weakeneth the powers of the soule; because our desires are accompanied with infinite cares, and troubles: because it onely maketh a sepa­ration betweene God and man: it caused the sonne of God to descend from heauen, to be made man, and to suffer the ignomi­nious death of the Crosse, because the hay­nous enormitie of sinne, was such, that it could be expiated by no other meanes but by the blood of the onely begotten sonne of God. Timon. Timon that Misanthrôpos, and hater of men, being asked why hee so hated all men, answered, Merito improbos odi; reliquos autem quia improbos non oderunt. I hate wic­ked men and that worthilie, and the rest I hate, because they doe not hate wicked men. Publius. Mimus. It was also a saying of Publius Mimus: Tolerabilior est qui mori iubet, quam qui male viuere. He is more tollerable that comman­deth vs to die, then he that willeth vs to liue wickedly. Here ye see that the very Heathen by the light of nature, sawe and taught the horrour and filthines of sinne, and shall doubtles rise in iudgement to our condemnation: which beside the instinct [Page 87] of nature, haue also the light of Gods word, yet make small conscience of many sinnes which they so detested.

The vse (brethren) of all that I haue said is, The vse. that laying before our eyes Gods ex­treame hatred of sinne, manifested in this wofull ruine and destruction of the people of the Iewes, whom he made a fearefull ex­ample of his wrath to all posterities, that we would at length learne to be wise by others harmes, walke more warily, take heede how we offend so great and terrible a God, be­ware of securitie in our sinnes, and betime betake our selues to repentance: for these iudgements of God, do not onely pertaine vnto them, but much more vnto vs, which by CHRIST the Messias haue receiued far greater benefits then they did: For as much as the Gospell excelleth the lawe, so far our benefites exceede theirs. This being so, what remaineth, but that we should hearkē to the Apostles counsaile: Heb. 2.12. Wherfore we ought diligently to giue heede to the things which we haue heard, least at any time we should let them slip, for if the word spokē by Angells was stedfast, and euery transgression and disobedience, recei­ued a iust recompence of reward, how shall we [Page 88] escape which neglect so great saluation? For if the abuse of Gods benefites and their in­gratitude brought vpon this people so hea­uie a destruction: what should not we feare of God the same Iudge, which haue recei­ued farre greater benefites, and yet are bet­tered nothing thereby: but still remaine vnthankefull? What should we feare doe I say? Doe we not see the same calamitie and vastation to haue fallen vpon the greatest part of all Christendome at this day?

Once in the flourishing state of the Ro­mane Empire, the Christian religion was ex­tended almost through the whole world, but at this day, how small a portion is left, the barbarous Turke for our sinnes still en­chroaching vpon vs? Doe we not here plainely see, the same God, in the same cause, to haue begun the same iudgement among vs? what cause then haue we to hearken to this admonishion of the Apo­stle, Rom. 11.17.20.21. Noli altum. sapere. though some of the branches be broken off, and thou being a wilde oliue tree, wast graft in for them: be not high minded, for if God spared not the naturall branches, take heede least he spare not thee.

[Page 89]The Iewes once were the naturall bran­ches; the legitimate children of God: we were strangers to the testament: they were the naturall branches of the Oliue, we were but graffes: if then God dealt so seuerely with the naturall branches, when they sin­ned against him: what should we looke for which are fallen into the like sinnes? surely, we may iustly feare greater punish­ments. For so saith the Lord by his Prophet Ieremie, Ier. 25.29. For loe I begin to plague a citie where my name is called vpon, and should you goe free? ye shall not goe quit, saith the Lord of hostes. And for the beating downe of securitie, let vs consider that this miserie fell vpon Ie­rusalem when they were most secure in their sinnes; for when they thought that the heauens had buried in obliuion, the blood of the Prophets, and the cruell death of the sonne of God, then when they least surmised, God raised vp the whole power of the Romaines, vnder the conduct of Vespatian and Hadrian, which vtterly sub­uerted the Cittie Ierusalem, with fiftie other fenced Cities, Vide Dione Cassi in vita Hadriani. and eight hundred fourescore and fiue walled Townes of the kingdome of Iudea, in which they left [Page 90] scarce one foote of the wall standing. Gods vengeance was neuer so neare the rich man, as when he was most secure; and vaunted to himselfe, when he saide to his soule; Soule, thou hast much goods layed vp in store for many yeares: liue at ease, eate, drinke, Luc. 12.19. and be merrie. Scarce had he vttered, or conceiued in minde this thought, be­fore he heard this voyce: O foole, this night will they fetch away thy soule from thee, whose then shall those things be which thou hast pro­uided?

Let vs therefore (beloued) hauing al­waies these examples before our eyes, be­gin yet at last to be wise by others harmes, and this present opportunitie of repen­tance which God in his mercy hath lent vs, let vs not suffer vnfruitfully to passe away, let vs neuer forget this saying of our Lord: The Night commeth when none can worke: but while the day of saluation la­steth, Ioh. 9.4. while the Iudge himselfe most lo­uingly calleth vs, and offereth his free grace and mercy vnto vs, flie chearefully vnto him in serious repentance, studying to serue him, in holines and righteousnes all the daies of our life. Which God graunt [Page 91] for his infinite mercy sake, to whom with the Sonne and the holy Ghost, three per­sons in one most glorious Trinitie, one God in vnitie, might, and Maiestie, be all praise, power and dominion, now and for euer, Amen.