RIght Honourable, Right Worship­full, and welbeloued friends, I am here presented by the hand of the Lord vpon this eminent place, or place of eminency; in person to your eies, in voice to your eares, in matter to your iudgements, in nothing to your censures, but in all to your benefit; yet not for any wor­thinesse in mee, being Minimus Apostolorum, but for the sakes of you that loue his truth, for whose sakes he continues the preaching of his truth, with all those blessings that attend thereupon. Though I cannot so truly complaine with Moses, that I am [Page] [...] [Page 1] [...] [Page 2] slow of speech, yet I may fitly complaine with Esay, that I am a man of polluted lips; yea, confesse with Ieremy, That I am but a childe, not onely in yeares, but also in vnderstanding. For my tongue is not fluent, my stile is not refined, my phrase is not eloquent, my matter is but roughly cast, or cast roughly ouer, receiuing his forme in a course mould, therefore wants that glosse or decency that perhaps curious braines, or deepe diuing iudge­ments could set vpon it, and all because I want the vigilancy of Gregorie, the heauenly gifts of Theo­dosius, the diuine spirit of Ambrose, the golden mouth of Chrysostome, the sweet veine of Lactanti­us, and the shining stile of Fulgentius: yea what not? For I haue nothing of my selfe, my sufficiency is of God: Eccle. 11.6. therefore that God that bids me sow my seed, and in the euening, not to suffer my hand to rest; the same God (I trust) will make my words profitable, though not pleasurable, able to refresh, though not sufficient to fill; for though my cookerie cannot prouide Quailes and Manna, Angels food; yet my industry shall set before you sufficient to keep hun­ger from the doore, though the coursest of the wheat.

These words (Right Honourable) which are read this day in your eares, is part of the relation of Christs progresse to Hierusalem, or as I may tru­ly tearme it, a milde, meeke, gentle, louing, and merciful visitation, which he came to hold in Hieru­salem, the [...] of the Iewes: for Christ being a Priest for euer, after the order of Melchisedecke, had an Episcopall dignitie conferred vpon him by God [Page 3] the Father, so that (not without desert) he became the great Bishop of our soules from the beginning, and the primate Metropolitan of all the world; therefore his labours did not onely consist in prea­ching, (which is the dutie of euery one that beares the title of Presbyter) but also in executing all other things that onely remaine to a Bishop, and ought not to be performed by any, but by such as haue an Episcopall dignitie conferred vpon them, of which this is one, viz. Once or twice a yeare to hold a Vi­sitation within the limited Diocesse, whereby the abuses in the Ministery might be reformed, Church orders better obserued and performed. This was the intent of Christ by his Visitation, as may be gathe­red from the words following; and should bee the intent of euery Bishop by their Visitation to the end of the world.

Of these words I will not sticke to say, as Iacob sometimes did of his pretended Venison; The Lord hath brought it to my hand, sit vp therefore and eat, that thy soule may blesse me. Euen so, this Text the Lord hath brought vnto mee, Sit vp therefore and seed, that at the conclusion, your soules may blesse me.

This root sends forth three branches, The text bran­ched into three parts, compa­red to Peters three Taber­nacles. or this fountaine three streames: The first, Christs appropinquation; [...], and as he drew neere: The second, his deepe contemplation, [...], he beheld the Ci­tie: The third, his great compassion, [...], and he wept ouer it.

THese three may fitly bee compared to Peters three Tabernacles, which he would haue built [Page 4] at the Transfiguration of Christ, and each is full of comfort, yea, fuller of comfort, than Peters Ta­bernacles would or could haue beene; for though Peters Tabernacles should haue had glorified sub­stances in them all, yet Christ but in one, whereas the Tabernacles of my Text haue not glory, but Christ in them all. In the first, he draweth neere to Hierusalem: in the second, he viewes and beholds Hierusalem; in the third, hee laments for Hierusa­lem.

Or to a 1. Chariot.The first is made in the forme of a Chariot, wherein we haue Christ riding to Hierusalem: [...], as he drew neere.

2. Watch-tower.The second is made in the forme of a Watch-tower, wherein we haue Christ viewing Hierusalem: [...], he beheld the Citie.

3. Solitary Closet.The third is made in the forme of a Solitarie clo­set, hung round with mourning; wherein we haue Christ lamenting for Hierusalem: [...], and he wept ouer it.

Or to Natures twins.Further, they may bee compared to Natures twinnes: Twinnes being borne together; Natures twins, because they produce each other; his weeping is produced by his beholding; his beholding is pro­duced by his comming. For had he not drawne neere, he neither could haue beheld nor wept as man, but drawing neere, he doth both: For his comming be­gets a beholding, and his beholding their miserable fashion inforceth abundant teares of compassion, to distill from his heauenly eies: therefore as Pilate said in another case, Iohn 19.5. Ecce homo, behold the man, so I in this place vse the same words, Ecce homo, behold [Page 5] the man. A man, nay more then a man; For, for an Obiect at this time, behold the true, naturall, deare, and eternall Sonne of God, Iesus Christ him­selfe in the nature of man; and behold him in his three-fold Tabernacle. First, behold him in his Ap­propinquation: Secondly, behold him in his deepe Contemplation: Thirdly, behold him in his great Compassion: which three may inforce attention with your eares, Meditation in your hearts. It hath beene an ancient saying, or the saying of the Ancients, that there are three things which will moue atten­tion, to wit, the Author, if he be famous; the mat­ter, if it be of consequence; the manner, if it bee compendious; all which three doe meet and con­curre in this my Text. For the first, the Author of these words is more famous than all men, being as he is indeed, the very Sonne of God: secondly, for the matter, it is of great, yea, exceeding great consequence; for it sets out to vs the feruent loue the Lord beares to miserable men: thirdly, for the manner, it is very compendious, for in ten words the fountaine of Mercy is described in mourning for the losse of preseruation, and the gulfe of mise­ry is vnfolded by way of Implication. Therefore as Iesus said to the Iewes concerning Iohn, Math. 11.7. What went yee out into the wildernesse to see? A reed shaken with the wind? As if he had said, Surely you would neuer haue taken such paines, or aduentured your selues into such a desart, but in hope to haue seene some strange sight, great wonder, or rare matter: So I say to you, What came you hither to see? or rather to heare? why haue you left your owne houses, to [Page 6] present your selues in this publique place of mee­ting, but onely in hope to heare some rare thing, new matter, or strange newes? Then lend me your attention: if any thing be worthy your hearing, then this is; for here you haue Christ Iesus, the Sonne of God, making his last iourney to Hierusalem his first progresse, and his first progresse his last Visitation: not substituting others, but performing it himselfe, whilest he was able in his owne person: and the en­trance into this his Visitation, is with great sorrow; For when hee drew neere, he beheld the Citie and wept.

Now let vs proceed, according as our Text is branched out vnto vs in our diuision, and in the handling thereof, let mee intreat you not to runne before me in your quicke conceits, nor to wrong your selues in your earnest expectations; for if you looke for strange things from these words, or con­tentable matter from this Text, you may bee de­ceiued as Iacob was, who whilest he dreamt of beau­tifull Rachel, Gal. 1.10. found nothing but a bleare eied Leah. If I study to please man, I am not the seruant of Christ. Censure mee not for what I say; yet if you doe, I weigh it not: for as I desire not to bee applauded by men, I lesse deeme to be iudged of men: yet to purge the minde from secret censures, and the heart from misconceiuing thoughts, let mee request you to goe faire and easily along with me, till we arriue at our hoped hauen; I meane the end of our dis­course at this time: then if any thing bee so happy as to fill the soule with comfort, ascribe the honor to God who hath inabled me. If any thing bee so [Page 7] vnhappy, as to distaste the spirituall, pardon mee, and thinke my time of preparation but small, to prouide my selfe fitting with such short warning, for so iudicious an Auditory. Thus then as God shall assist me, time and strength permit me, and your Christian patience suffer me, I doe begin: and first of his Appropinquation.

[...], And as he drew neere: In the first part or Tabernacle Christs Appro­pinquation, where 1. Absentia. 2. Praesentia. 3. Diligentia. This first Ta­bernacle hath three roomes, or the first body that proceeds from our root, hath three branches; Ab­sentia, Praesentia, & Diligentia. Absence is implied, presence is desired, diligence described. First, his Appropinquation implies his absence; for how can it be said, he drew neere the Citie, vnlesse he were first absent from the Citie? but he was (at this time) ab­sent from the Citie; therefore it is said, he drew neere vnto the Citie: from which implication wee note, That the greatest, gloriousest, 1. Doctrine. and famousest place in the world, may be destitute of the presence of Christ. All this was Hierusalem, yet Christ is absent from it: First, it was great, in regard of the large­nesse of the situation and popularitie of people: secondly, it was glorious, in regard of the sumptu­ous buildings and great riches: thirdly, it was fa­mous, in regard of the ancient monuments, and many victories which the Lord blessed them with­all aboue any other Nation; yet was not Christ pre­sent with them. I need not instance for example an­cient Rome, beautifull Paris, famous Constantinople, with the residue of the great Cities in the world, be­cause I will iudge of none, yet this I am sure of, how that the greatest places may be destitute of Christs [Page 8] presence, for the presence of Christ is not tied to any place for the greatnesse of it, but for the good­nesse of it; he cannot partake with Iniquitie, neither shall the euill doer enioy his presence. For as light and darknesse, life and death, fire and water, cannot agree together, no more can the presence of Christ with a wicked generation.

Obiect. God is omni-present in all places, at all times, with all persons, therefore no place nor person can be destitute of the presence of Christ.

Resp.It is true, the Lord filleth heauen and earth, and the Propheticall Dauid doth acknowledge as much, Ier. 1.23, 24. Psal. 139.7. how that a man can flie into no place where the Lord is not present: But for the cleering of the point, we must distinguish. The presence of the Lord is two-fold, either Corporall or Spirituall: The Lords pre­sence corporall or spirituall. his Corporall pre­sence, is his being with any people in his humane Nature; but of this presence, both we and all other people are destitute: his humane Nature onely re­maines in heauen, Sitting at the right hand of God in the glory of the Father, and there shall sit till his se­cond comming in the Clouds to iudgement.

His presence Spirituall is either generall or speciall. Praesentia. 1. Absoluta. 2. Specialis & Approbationis. Act. 17.28. Gen. 4. Mat. 28. 1 Sam. 16.14. Dan. 5.Secondly, his spirituall presence is two-fold, ge­nerall and more speciall: his generall presence is as the Schoole-men call it, his absolute presence, which is his essentiall being in any place, & so he is present with all the world, as well with the Reprobates as the godly, the vnreasonable creatures as the reaso­nable: by this presence we all liue, moue, and haue our being: By this presence, he is with Cain to affright him, with Iudas to confound him, with Saul to vex him, with Balshazer to amaze him, with all the [Page 9] wicked to terrifie and ouerthrow them for euer.

The second spirituall presence is speciall pre­sence, Speciall spiri­tuall presence what. called in Scripture, the loue of God, or the fa­uour of God, and thus he is present with his Elect and none else. When Abraham made a request for Ismael, it was onely that the Lord would suffer him to liue in his presence, that is, in his fauour and loue, Gen. 17.18. but this presence, none that are wicked can attaine vnto. As for that presence which Ierusalem wanted was his corporall presence, and if I mistake not, his spirituall also; for these Iewes did reiect him, both in his owne person, and in the person of his Pro­phets, continually refusing those which were sent vnto them for their owne good, Mat. 23.37. therefore it was iust with God to leaue them destitute of his speciall presence, as soone after wofully came to passe.

Wheresoeuer the Ordinance of God is, Ob. there is also his speciall presence: but these Iewes had the or­dinances of God, therefore his speciall presence.

Answ. The ordinances of God doe not tie Christ alwaies to be present: Resp. Then should his spe­ciall presence remaine amongst many Reprobates, Gods ordinan­ces may bee where hee is not present in a speciall manner. for those which haue not the feare of God before their eies, can many times get his ordinances, and that into their houses, yea into their hands, yet ne­uer a whit the neerer is the speciall presence of Christ, because they want them in their soules. It is not Michahs getting a Prophet into his house, Judg. 17.13. can inforce the Lord euer a whit the more to be present, for the Arke may bee in the middest of Israels army, 1 Sam. 4.10, 11. yet they put to flight by their enemies, because their sinnes had banished the speciall pre­sence [Page 10] of the Lord from their soules. But let this be granted, though it neuer can be prooued, yet was the speciall presence of Christ now fled or flying from these Iewes, and all by reason they wanted his ordinances: It is true, they were offered, but reie­cted; for if Christ walke but towards the Gada­rens, this salutation shall meet him as a hedge to preuent him, Mat. 8. v. vlt. I pray thee depart out of our Coasts: thus they made the presence of Christ a burthen to their soules; and 11.30. his yoake (though light) too heauy for them to beare, and neuer could haue inward peace, till they banished his presence from their Country: I cannot deny, but that they had the Law, and the Sacraments of the law, yet not the speciall presence of Christ in them, for these things were now aboli­shed, new things substituted and set vp in their roome: Needs therfore must the shadow giue place when the substance approacheth. If it haue turned vs ouer to a better Tutor, it selfe hath no more to doe with vs, being only but a Schoole-master, to send vs to Christ, Luke 19.42. but as for that Law which Christ brought, the Iewes wanted, for it was hid from their eyes, therefore they needs must bee destitute of the speciall presence of Christ.

If Ierusalem that famous City which God lou [...]d aboue all the Cities in the world; If that place, I say, was or could be destitute of the speciall pre­sence of Christ, then let not Rome boast too much of her holinesse and outward flourishing estate, let her neuer say, Ap. 18.7.8. I am a Queene and shall see no mourning, for since the bloud of all the Prophets are onely found in her, her fall shall come suddenly: But what haue [Page 11] we to doe with Rome? and concerning her Religi­on, God grant wee neuer may. Let vs therefore turne vnto our selues, looking more neere home, for here wee shall finde imployments sufficient a­mongst our selues: 1 Pet. 4.17. If iudgement beginne at the house of God, where shall the wicked and vngodly appeare? if God deale thus with a greene tree, L [...]k. 23.31. what shall become of the dry? If the Iewes so smart, Gods eldest sons, what shall the Gentiles looke for, his youngest ser­uants? Surely, sinne cannot goe long vnpunished, for Saint Augustine in his Booke of 50. Homilies, Aug. lib. 50. Hom. Hom. 21. Homily 21. saith that Iustitia est, vt puniat peccatum, It is a part of Gods Iustice to punish sinne, yea, No greater pu­nishment to a City, than to be destitute of Christs speciall presence. a part of his actiue iustice. But how he will punish it in vs we doe not know, worse he cannot punish it in any nation, than to depriue the sinner of his speciall presence, and that first because his presence is a Ci­ties protection: For if the Lord keepe not the City, Reasons. the watchman wake [...]h but in vaine; 1. It is a Cities protection. Psal. 127.1 [...] 1 Sam. 17.4, 5, 6, 7. 2 Sam. 2.18. 2 Sam. 14.25. 2 Sam. 17. Iudg. 16.3. 1 King. 3.12. It is not Goliahs great­nesse, nor Azas swiftnesse, nor Absolons beauty, nor Achitophels policy, Sampsons strength, Salomons wisdome, Croesus purse, nor any thing vnder the Sunne, that can be the safety of a City, but only the presence of the Lord.

Secondly, his presence is a Cities direction: For as the wise men were led from the East to Bethelem by a Starre; 2. Direct. Mat. 2.9. so are those people where Christ re­maines, led from nature to grace, from sinne to sin­cerity, from bad to good, from good to better; for Christ is that bright morning star, Apoc. 22.16. who will not suffer any to lodge long in sin, if they direct but their course to that hauen whereunto Christ will guide them.

[Page 12] 3. Instruct.Thirdly, his presence is a Cities Instruction: For as the Sunne discouers all darke places, so wil Christ who is that Sunne of righteousnesse, Ma [...]. 4.1. or righteous sunne, by his presence, vnmaske the face, take off the vaile, and chase away the foggy mists of sinne and superstition from the heart, Psal. 19.7. & Psal. 119. Prou. 1.4. filling the ignorant with knowledge, the simple with vnderstanding, and all with grace.

4. Consol.Fourthly, his presence is a Cities comfort and con­solation, and that because he is all things beneficiall, and the end of our hopes; hee is a Sword, Water, Milke, Wine, a Treasure, a Salue, a Garment, a Shep­herd, a Bridegroome, a Crowne, a Pearle, a King, and a Key: See what benefit these or any of these is to a Nation, a Family, or a priuate person, the same be­nefit is Christ, where his speciall presence remaines, for he is a Sword to defend vs, Water to wash vs, Milke to nourish vs, Wine to reioyce vs, a Treasure to enrich vs, a Salue to heale vs, a Physician to cure vs, a Garment to cloath vs, a Shepherd to feede vs, a Bridegroome to marry vs, a Crowne to honour vs, a Pearle to decke vs, a King to gouerne vs, and a Key to open and vnlocke Heauen gates vnto vs. What shall I say? but onely as a man rauished, cry from the bottome of my soule, O happy and bles­sed be the people that haue the Lord for their God; they shall be fed as a Flocke, fostered as a Family, dressed as a Vineyard, decked as a Spouse, and crow­ned as a Queene. Contrariwise, where Christs pre­sence is departed, to that people I may say, O mise­rable and vnhappy men and women, good had it beene for you you had neuer beene borne, but as the [Page 13] vntimely fruit of the wombe had perished and been no more; for better no man, than a man without Christ, and no City, than a City destitute of his pre­sence. When Lot forsooke Sodome, it was soone con­sumed; and if Christs presence forsake our land, it will soone be destroyed; for that place which is de­stitute of the presence of Christ, may complaine as sometimes Martha did to our Sauiour, Joh. 11.21. Lord if thou hadst beene here, our brother LaZarus had not beene dead: So if thy presence had still remained with vs, our Kingdome had not beene wasted, Magistrates not corrupted, Lawes not violated, Lawyers not bribed, Faith and Vertue not banished, Ministers mouthes not stopped, but all goodnes cherished, & all men amended. To conclude, I leaue this branch with a word of exhortation, beseeching you so to en­tertaine Christ though not in himselfe (for that is im­possible, seeing his body only remaines in Heauen) yet in his members, that hee neuer may finde any iust cause of departing from vs. I dare boldly say, and that with a reioycing heart, that England yet enioyes the speciall presence of the Lord, to the great comfort of those that seeke his face, but how long we shall enioy the same, the wisdome of Salo­mon is not able to declare: could we keepe from sin, we should euer enioy a Sauiour, but if sinne be har­boured in the soule, and rule in the life and con­uersation, it will proue as a mist or a darke cloud, to obscure the speciall presence of Christ from our Kingdome: I feare, nay know, that offence is giuen, & am not much vnsure that offence is taken, for ini­quity growes so fast, that it hath couered the whole [Page 14] Land, yet who doth seeke to cut it downe? neither is there but few (if any) that stands in the gap to intreat the Lord for vs; what shall I say, Am I a Pro­phet? Amos 7.14. No, nor the Sonne of a Prophet, yet this I dare boldly say, Luc. 13. Vnlesse we suddenly repent, we perish; ei­ther we must forsake our sins, or else the presence of Christ will forsake our soules. I wonder we haue not lost him before this day: had it not beene more of his goodnesse than of our kindnesse, London had long since beene left as Sodome, and rak't vp in Ashes like to Gomorra: For how is his Name blas­phemed, his Sabbaths profaned, his Word con­temned, his Sacraments neglected, his Ministers de­spised, his Children derided, his holy Spirit grieued by many sinnes, which I will not say are publikely maintained, but am sure they are openly practised, which drawes teares afresh from the eyes of the Sonne of God, and makes him for want of a Ieru­salem to weepe ouer London, as though it would proue a second Ierusalem, to crucifie his body a­gaine: but the Lord in mercy amend it, and giue you hearts that beares the sword of Iustice to re­forme it, that Christ may not wilfully be banished, but kindly receiued, friendly welcommed, louing­ly entertained to vs and our posterity to the end of the world.

The second roome of the first Taberna­cle is Praesentia.The second roome in our Tabernacle or Branch, proceeding from our trees first bodie or bole, is Prae­sentia; yet not so much in person as in affection; not by the people required, but by Christ desired: he longed to be present with them, Christ drawes neere either therefore drew neere vnto them. Christ may be said to draw neere [Page 15] a people, either Corporally or Spiritually; Corporally. 1. in himselfe. 2. in his mem­bers. Corporally in himselfe, or in his members. In himselfe, when he rides or goes to any place in his humane body and soule, and thus he drew neere at this time to Hierusa­lem: for his body was carried on the backe of a silly Asse, which he sent his Disciples to borrow at the hand of a certaine Farmer. Luke 19.35. And vpon this Asse he did take his progresse toward Hierusalem, now drawing neere to the Citie: but thus he neuer shall draw neere to any place againe, his body remaining onely glorified in heauen.

Secondly, he drawes neere Spiritually, and that in loue or affection. Or spiritually in loue and affection. Thus also he may be said to draw neere to Hierusalem; for this iourney was not onely pedibus, sed affectibus, not by the motion of the feet, but of the affections; or as Lira in locum hath it, Lira in locum. Non solum corporis gressu, sed etiam compassionis affe­ctu: He came not onely with the feet of his body, but also with the affection of his compassion. When he begins to worke by his holy Spirit, Faith, Re­pentance, and Sanctification in the hearts of a Nation, he may bee said to draw neere that peo­ple: For saies Christ, Iohn 15.22. if I had come and spoken vn­to them, they had not had sinne, but now they haue no cloake for their sinne: that is; if I had not come, they neuer would haue knowne themselues to bee sinners, whereas by my comming they now per­ceiue it: so that we conclude, if any Nation bee brought to a true sight and sense of sinne, it is by Christ his drawing neere: but in that he here is said to draw neere Hierusalem, we note,

That the Lord will not absent himselfe for euer, 2. Doctr. but [Page 16] at last will draw neere to the people of his pasture: He is a God which cannot alwaies be chiding, neither wil he forsake his Inheritance for euer. Psal. 30.5. & 103.9. His wrath endures but a moment, but in his fauour is euerlasting life: Heauinesse may endure for a night, but ioy commeth in the morning. The Clouds of our sinnes shall not alwaies shadow the loue of our Sauiour, but as the Sunne, at length shall breake forth to our endlesse comfort. These Iewes, though they were stubborne and rebellious, hardning their hearts, increasing their hatred against Christ, yet will hee not quite leaue and forsake them, but once more resolues to draw neere vnto them: and herein hath he expressed his wonderfull loue, by which hee would faine ouercome our ingratitude, in that he refuses not to draw neere to miserable sinners. Men willingly draw not neere for good to 1. Strangers, 2. Poore and miserable, 3. Professed enemies. There bee three sorts of men in the world, which we would bee loth to draw neere vnto for good: the first, are strangers; the second, are poore and miserable; the third, are professed enemies: As for strangers, we would not come neere vnto them; for poore and miserable, we scorne to come neere vnto them; for professed ene­mies, Iewes, all these, notwithstan­ding Christ drawes neere to them. we dare not come neere vnto them. All these were the Iewes to Iesus, yet hee drawes neere vnto them. First, they were strangers, and that in Grace and Goodnesse, yet Christ will come vnto them: Secondly, they were poore and miserable, and that in regard of their sinnes, yet Christ could not be kept from them: Thirdly, they were professed, nay protested enemies, for surely in their hearts they had vowed to kill him, else would they not haue spread so many nets to take him: yet hee [Page 17] striues to saue them in drawing neere vnto them.

Hath he dealt thus alone with them, To the Gen­tiles, to vs and our Land, though like in condition to the Iewes, though for a while he hid his face. vtterly refu­sing all other people? or was his affection so set vp­on the Iewes, that the Gentiles could not taste the sweetnesse of his loue? Oh no! For as he dealt with them, so likewise with vs and our land. I must con­fesse, how once hee hid his face from vs, shewing himselfe so sterne and wrathfull, as though he neuer would be intreated by vs. For in Queene Maries daies, the bloudy banner of persecution was dis­plaied, and the fearefull drum of terrible threat­ning (Fire and Fagot) was strucke vp, the shrill Trumpet of mournefull lamentation was heard in euery corner, Rachel weeping for her children, Matth. 2.18. and would not bee comforted. The pale grim Sergeant Death, was met in euery street, who neither spared nor pittied young nor old, man nor woman, rich nor poore, infant nor suckling, but arrested all that would be godly; yet soone had that night an end, and the louing countenance of the Lord our God, like vnto the morning Sunne, did most comforta­bly arise vpon our land, in the beginning of Queene Elizabeths reigne, of famous memory, and euer since hee hath drawne neerer and neerer vnto this present day. In so much as I may truly say, and I hope say nothing but the truth, that he is now ap­proched so neere in the Chariot of his loue and mer­cy, as he neuer was neerer to any Nation from the beginning to this day. For he is now arriued at the palace of our soules, he is alreadie come to the gates of our affections, Reuel. 3.20. and now stands knocking at the doore of our hearts with the hammer of his sacred [Page 18] word: and so Lord Iesus continue still, till thou hast got a full possession of our bodies and soules.

The seuerall waies that God drawes neere a Na­tion, are many: for he comes not to his people al­waies after one sort, though still to one end: he is like a skilfull Musician, that sings new songs with diuersitie of Moddes and variety of Notes, God drawes [...]ee [...] a Nation by 1. His Word & Sacraments. yet all to one end; namely, for the good of his owne people.

The first way that he drawes neere to any Nation, is most commonly by his Word and Sacraments: for he is that Son of man which walketh in the midst of the seuen golden Candlesticks: Reu. 1.13. Ap. 22.16. and Ap. 1.16. that is, in the midst of his seuen Churches; He is that bright morning star, that holds the seuen starres in his right hand, who although they shine, yet receiue they their light from him; his Word is himselfe, and he is his Word, therefore where his Word is truly preached, his Sacraments constantly administred, both carefully receiued, and conscionably practised, there is Christ present.

2. For his mer­cies.Secondly, he drawes neere in bestowing great mer­cies, as when he giues vs gracious Princes, zealous Magistrates, painfull Ministers, religious people, & a flourishing commonwealth, al which we haue had & do enioy, the Lord continue thē for euer amongst vs.

3. By afflictionsThirdly, he drawes neere when he sends afflicti­ons either inward or outward, vpon body or minde, for affliction is the rod which hee euer holds in his hand, to correct his children withall, needs there­fore must he come very neere when he laies this rod vpon the bodies of his people.

4. By deliue­rances.Fourthly, he drawes neere when he deliuers from any imminent danger, as when he saues vs from fire, [Page 19] water, sword, wilde beasts, or strong enemies; thus he drew neere the three children, Dan. 3.17. when he saued them from the fire; Exod. 14. vlt. the Israelites when he saued them frō the water; Daniel when he kept him from the lions; Dauid when he hid him from Saul; Esay 43.1, 2, 5. & this the Lord confes­seth by the mouth of his holy Prophet, saying, When thou passest thorow the waters, I will be with thee, and thorow the flouds that they doe not ouerflow thee; when thou walkest thorow the very fire thou shalt not be burnt, neither shall the flame kindle vpon thee. From whence wee plainly see that the Lord drawes neere his Church, when he deliuers them from great dangers.

Fifthly, the Lord drawes neere by signes and to­kens, either in the aire, or in the earth, or in the water; 5. By extraor­dinary signes in the elements and creatures. Mark. 13.29. 6 By the mo­tions of his Spirit. For when ye see these things come to passe (saith Christ) then know that the sonne of man is at hand.

Sixthly, the Lord drawes neere by the motions of his holy Spirit, as when he inflames a land, city, fami­ly, or priuate person, with godly desires, with hea­uenly Meditations, with comforts & consolations in their soules. If the iron rise of it selfe, we may be sure the Load-stone is not far off: so if our minds (which are more heauier than lead) be eleuated and lifted vp towards heauen, our hearts which by nature deligh­teth in nothing but euil, doe now begin to thirst after godlinesse, we may be sure Christ is not far from vs.

Seuenthly and lastly, 7. By death. the Lord drawes neere vnto vs by death, and thus he drawes neere vnto all, as well wicked as godly, vnreasonable as reasonable, creatures senselesse, as sensible: For what creature mouing or growing vpon the earth shall not taste of death, for the holy Apostle saith, It is appointed vnto [Page 20] all men once to die, Heb. 9 27. and after that comes the iudgement.

Vse 1 If the Lord draw neere to vs, then this serues to make vs draw neere to him. As he to vs wee ought to draw neere to him. Gen. 3.8. I [...]a. 1.3, 5. We must not with Adam runne to hide our selues in the bushes, nor with Ionas flie to Tarsish, couering our selues in the keele of a ship from the presence of the Lord, nor with Peter desiring him to depart from vs, Luke 5.8. because wee are sinfull men; nor with the Gergesites, desire him to part out of our Coasts, Mat. 8. vlt. when wee spie him drawing neere; Mat. 9.20. but with that woman which had the bloudy issue, striue to come so neere him as that wee touch, not only his garment, but flesh and spirit also, if it be possible. Luk. 19. Yea, with Zacheus, let vs presse so neere, as that we may behold his whole person with our owne eyes; for if he draw neere to vs in mercie, we much more ought to draw neere to him because of misery, Heb. 4.16. & with speed run to the Throne of grace, that we may receiue mercy and finde grace, not so much with the feet of our bodies as of our soules; Generally by the affections of our soules which we may doe in what e­state soeuer we are in. for we may run a pace to Christ, euen as we sit in our hou­ses, feed at our tables, or lie in our beds; the feeblest cripple may make as good speed as the swiftest foot man: for if the heart be not wounded by sinne, and the feet of the soule foundred by infidelity, we shall soone draw neere: therefore let vs put but agility into the soule, then passage will soone be made for our approaching into the presence of the Lord.

Specially by 1. Prayer.The waies that a Christian may draw neere to God are many: as first, when we flie to him by ear­nest and hearty prayer, for true prayer is the wings of the soule, by which we mount aloft into the pre­sence of the Lord, soaring towards the Heauens, [Page 21] where the soules conuersation remaines. Phil. 3.20. True prayer brings vs so neere Christ, as that it admits vs confe­rence face to face, Gen. 32.29. nay it makes vs wrestle with the Lord, & Iacob like, to depart with a blessing: wherfore let vs imbrace that exhortation of S. Aug. Ascendat oratio vt descendat gratia: August. Let our prayers ascend vn­to him, that his graces may descend downe vpon vs.

Secondly, we draw neere vnto God, 2. By frequen­ting his Word. when we often frequent his holy word; for he is in his word, and his word in him, his word & he is both one; as by pray­er we draw neere to speake to him, so in frequenting his word we draw neere by harkning what he saies to vs; for by his word he confers with our soules, as it were face to face (only setting the brightnes of his glory aside, which no mortall eie hath or can en­dure to behold) publishing & divulging to the sons of men, what he would haue done & left vndone in this world: Therefore Qui habet aure, Apoc. 2. audiat quid spi­ritus dicat Ecclesijs; Whosoeuer hath an eare to heare, let him heare what the spirit saith vnto the churches.

Thirdly, 3. By partaking his Sacraments we draw neere vnto God by often re­ceiuing his Sacraments, for when wee partake of those heauenly mysteries, wee either lodge in his armes or leane on his bosome. The Sacrament of Baptisme doth lodge vs in his armes, for he tooke the children into his armes, he laid his hands vpon them and blessed them; the Sacrament of his last supper doth lay vs in his bosome, so that neere must they needs come that receiue both these worthily.

Fourthly, we draw neere vnto Christ, 4 By taking vp his crosse. in taking vp his Crosse, for when we take vp his Crosse with patience we follow him, and if we follow him with­out [Page 22] fainting, we soone shall draw neere vnto him, he that takes not vp the Crosse, can neuer come to Christ; well he may follow him, but it will bee with Peter, Mat. 26.58. a farre off, for which he was rebuked; but hee that takes vp the Crosse and followes Christ, shall with that worthy Cyrenian, at last attaine Golgotha as soone as Christ, and Heauen with Christ, there­fore he that drawes neere vnto Christ this way, must not with Demas forsake Christ for a little affliction, but must be like vnto Paul, Gal. 6.14. who was crucified to the world, and the world to him.

5. By outward profession.Fifthly, we draw neere vnto Christ by an outward profession, which many hypocrites doth the like; therefore the Lord complaineth by the Prophet E­say, Esay 29.13. Mat. 15.8. saying, These people draw neere vnto mee with their lips, but their hearts are farre from me.

6. By conuer­sion.Sixthly and lastly, we draw neere vnto Christ by our conuersion, for the worke of regeneration brings vs into the house of Christ, makes vs one of his Family, Esay 43.1. Mat. 12. vlt. Iohn 15.14. Iohn 21.5. Rom. 6.8, 22. Cant. 5.1. his Brethren, his Sisters, his Mothers, his Friends, his Kinsfolke, his Children, his Seruants; nay, what not? For this makes vs bone of his bone, flesh of his flesh, yea his Spouse, wee wholly his, hee wholly ours for euermore, and this conuersion consisteth of two parts, Mortification and Viuification. First, Mortification, Rom. 8.13. for hee that mortifies not the deeds of the flesh by the spirit, can neuer draw neere vnto Christ. Secondly, Viuification, for he that beginnes not to lead a holy life as well as to forsake a wicked life, shall neuer attaine to the fauour of Christ. Thus briefly you see how Christ may be said to draw neere vnto vs, we neere vnto him.

[Page 23]Secondly, if Christ draw neere vnto vs, it is our Vse 2 part and duty to make prouision for his entertain­ment, that when he comes, Prouide for his entertainment. hee may not finde bare walls; I meane a barren heart. The Prouerbe is, bare walls driues away a good huswife, and a barren heart void of grace and goodnesse, banishes a louing Saui­our. A man cannot offer a Prince a greater iniury then to seeme to reioyce at his drawing neere, yet to afford him no entertainment at his arriuall: and wee cannot offer this Prince greater indignity then to shew our selues ioyfull at his appropin­quation, but to haue nothing for his welcome: this is all one to cry with the Iewes, Mat. 21.9. Hosanna in the high­est, blessed is hee that commeth in the Name of the Lord: yet with the same Iewes soone after, straine our notes to another tune, [...], Mat. 27.42. and Mat. 27.25. If thou bee the Sonne of God come downe from the Crosse, saue thy selfe and others; or crucifie him, crucifie him, his bloud bee vpon vs and our children. When Christ came to Marthaes house, there he did feast, Luk. 10.38. Luk. 7.36. & now he comes to vs, shall we make him fast? then soone shall we starue our Sauiour from our soules. Publicans and sinners could, and did make prouision for his enter­tainment, shall we be worse then they? O no, farre be that from vs, that Christ should finde such curte­sies from his enemies, and no welcome amongst his professed friends; therefore since Christ drawes neere to vs, Gen. 18.6. let vs with courteous Abraham runne into our Tents, I meane into our hearts, with the feet of zeale and loue, and there make prouision fit­ting for his entertainment, which if he like, we neuer shall haue cause to repent of our cost, for liberally [Page 22] [...] [Page 23] [...] [Page 24] will the Lord reward all those to whom he comes. Peters wiues mother did but once receiue him, Mat. 8.15. and he cured her of her Feuer. Luk 19.9. Zacheus did but once enter­taine him, and saluation was bestowed vpon him. The Bridegroome of Galile did but once inuite him, Ioh. 2.9. and he turned Water into Wine. Abraham did but re­ceiue the Angels into his house, Gen. 18.10. and had a sonne be­stowed vpon him. Gen. 19. Lot did the like, & was preserued from Sodoms destruction. Obed-edom did but receiue the Arke into his house, 2 Sam. 6.12. & the Lord blessed him and all his house. Iosh. 2.15. & 6.22. Rahab receiued but the spies, and she was preserued in the downefall of Iericho; if such benefit be reaped by entertaining the shadow; what do you thinke you shall haue for receiuing the substance? As Isaac therefore kissed Iacob, Gen. 27.27. saying, The sauour of my sonne is as the the sauour of a field which the Lord hath blessed. So let vs kisse our Lord and Sauiour Iesus Christ with the kisses of zeale and humilitie, and being refreshed with the sweet smell of his righte­ousnesse in himselfe, and his loue towards vs; let vs blesse Christ, and say, the smell of our Sauiour is as the smell of a field which the Lord hath blessed. For surely I may say, to the comfort of those that finde it; Oh happy and blessed people, that hath Vse 3 such a guest as Christ to come vnto them!

Christs draw­ing neere, a preseruatiue against des­paire and feare in Christs ab­sence or affli­ctions. Esay 54.8. Psal. 30.5. Thirdly, this is a preseruatiue against despaire: For why should any soule feare when Christ absents himselfe, since it is but for a time? A little while (saith the Lord) in mine anger haue I hid my face from thee, but with an euerlasting loue haue I had compassion vpon thee: Heauinesse may endure for a night, but ioy commeth in the morning; though he be slow, yet he is [Page 25] sure, therefore wait his leisure; for he that shall come will come, and will not tarry: But how? Tibi si credis, contra te si non credis; If incredulous, against thee; but if beleeuing, for thee: What can be said lesse, yet what canst thou wish for more? If Christ doth come, he respects not his paine; if hee come vnto thee, he regards not his profit, for all his desire is onely to saue thy soule. Vpon the Crosse he thirsted, but Domine quid sit is? Lord, what doest thou thirst for? Iohn 19.28. not so much for drinke, as for mans saluation, and now comes to effect, what before he thirsted for. I cannot deny, but that sometimes the Lord will make a man beleeue how that hee will neuer draw neere in mercy to his soule: but being once gone, will be euer gone, especially from thee, because thou art a great Sinner; therefore, it may be thou shalt be tempted & induced to make away thy selfe, either by hanging or drowning, or stabbing, or poisoning, or casting thy selfe downe from some high place, by which thou maiest shorten thy daies, and become a murderer vnto thy owne body. But take heed thou yeeld not, for these are onely the delusions of thy enemy, who longeth for thy downefall, and would reioyce at thy ruine, neither sit thou alone that art in such a conflict, for these things are exceeding common amongst Gods people. The Prophets, A­postles, yea, and the best of his Saints haue endu­red such things long before thee. What a case was Iob in, when he cursed the daies of his birth? Iob 3.1. What a case was Dauid in, when hee seemed to feare vtter perdition? therefore praied, Psal. 51.11. Cast me not away from thy presence, and take not thy holy Spirit from mee: [Page 26] What a case was Ieremy in, when he cursed and fret­ted, Iere. 20.14. wishing he had neuer beene, or that he had beene slaine after his first entrance into the world? What a case was Elias in when he cried; 1 King. 19.4. Math. 26.75. It is enough Lord, take away my soule? What a case was Peter in when he went from Christ and wept bitterly, to come again to Christ? What a case was Paul in, when hee cried out, Rom. 7.14. Oh wretched man that I am, who shall deliuer me from this body of death? the good I would do, I doe not; the euill I would not doe, that I doe. Nay, what a case was our Sauiour Iesus Christ himselfe in, when he praied and wept, Matth. 26.39. wept and praied: Oh Father, if it be possible let this cup passe from me; and being in an agony, Luke 22.44. he praied more earnestly, that hee sweat water and bloud, and vpon the Crosse cried that wo­full and lamentable cry; My God, my God, why hast thou forsaken me? Was it thus with these seruants of God, nay with the Sonne of God himselfe? Then feare not thou, for as the Sunne at last breaketh out from vnder the Clouds, so shall the presence of the Lord to thy poore soule: Feare not therefore, though hee absent himselfe a while, he will soone come againe. The experience of his mercies past, should encourage and strengthen thee for the time to come; remember how hee hath cherished and kept thee in his bosome, when thou wert in dan­ger; yea, how hee hath snatched thee out of the clawes of Satan, and set thee vp vpon a rocke of stone. Remember how when thou wast not, hee made thee; when thou wast lost, he redeemed thee; when thou wentest astray, he reclaimed thee; when thou wast naked, he clothed thee; when thou wast [Page 27] hungry, hee fed thee; when thou wast ignorant, he instructed thee; and euer since thy birth, he hath waited for thee. Furthermore, consider how bee hath nourished and maintained thee, admitting thee by Baptisme into the fellowship of his Saints, and hath sealed his affection vnto thee, by the Sa­crament of his body and bloud: O remember, how in great griefes he hath stood by thee! when the pit was open, it did not swallow thee; when Satan roa­red, he could not touch thee; when men haue threatned, they could not wrong thee in all thy lawfull actions; the Lord hath blessed thee, can such a God who hath done all this for thee, now leaue and forsake thee? Oh no! It is impossible, for hee will not absent himselfe for euer, neither will hee vt­terly forsake the people of his owne pasture. Let this comfort therefore euen melt thee with kind­nesse towards thy God, and cause thee to say with Dauid, Psal. 116.12. What shall I render vnto the Lord for all his be­nefits towards me, I will take the Cup of saluation, and call vpon the name of the Lord; yea, I will loue thee dearely, O Lord my strength, I will honour thee, im­brace thee, kisse thee, reioyce in thee, and deuote my selfe wholly vnto thee; because thou hast fauoured my soule in her greatest extremitie, and reioyced my heart in her greatest heauinesse. August. in 17. Sermon. 8. Tom. 10. Saint Augustine saith, that a mightie man will not lose that which hee hath bought for his money, and will Christ lose that which he hath bought with his bloud? Surely no: there­fore when thou findest a want of Gods presence, either in the whole or in part, which before thou hast felt, be not too much dismaied, for hee can as [Page 28] soone forsake himselfe as thy soule; and though he did forsake thee, hee will not leaue thee: comfort thy selfe therefore with these words. This matter were worthy of a longer speech, but time inforceth me to make an end: wherefore I beseech the God of all consolation, to make this point as profitable, as it is comfortable.

The 3. roome in the first Ta­bernacle, is Christ d [...]li­gence of la­bour.The third roome in this Tabernacle or Branch, proceeding from his Appropinquation, is Diligentia; or as more properly we may tearme it (labour.) For a iourney cannot be taken in hand without great di­ligence and labour, and that because it procures a continuall motion of the body, which constant motion will at length breed wearinesse in all the parts of man. And surely thus it was with our Sa­uiour, for as man he was subiect to all those passions belonging to man, Heb. 2.17. & 4.15. being like vs in all things, sinne onely excepted, yet he continues his iourney, draw­ing neere to Hierusalem, as one regarding no paine, fearing no labour, respecting no profit; so that his Appropinquation might comfort his inheritance. From whence we see,

3. Doct. No labour hin­ders Christs loue. That no labour could hinder Christs loue, no paines with-draw his patience, but still he is patient in wai­ting, and louing in comming to these rebellious people. Nothing commends patience more, then with painfulnesse to shew kindnesse; nor nothing sets forth loue more, then to ouercome ingratitude with labour: both which doe magnifie themselues in our Sauiour. His paines doth shew his patience, his labour setteth forth his loue, in that he drew neere vnto the Citie. Many will loue so long, as loue [Page 29] requires no labour, and all will be patient whilest they feele no paine: but let labour and paine, paine and labour, once seize vpon the body of the most, yea, of the best, soone then shall you see loue extin­guished, patience banished. The Iewes can loue Ie­sus, so long as he will cure their diseases, feed heir bodies, and restore their Kingdome: but when he prea­ches against the Scribes and Pharises, calling them Hypocrites, and the Generation of Vipers, Matth. 23. Luke 19.45. whipping the buyers and sellers out of the Temple: declaring how that his Kingdome was not of this world, then farewell loue and patience both; For loue is turned into loathing, patience into raging; in stead of God saue thee, now, The Deuill take thee; in stead of Haile Master, hang Master is set vp; for Crucifie him, Matth. 27. cruci­fie him, is their euening and morning song: nothing would content them but his death, when once they felt the smart. But with our Sauiour it is not so: for though his comming was laborious, and his la­bour painfull to all the parts of his body, yet bee vouchsafes to draw neere this sinfull Citie. By which hee shewes, how farre his loue exceedeth mans, and how great his patience is beyond ours: Our loue may sparkle very high, and our patience may drinke vp many yeares, but the highest sparkle of our loue, could it mount as high as the loue of Ionathan to Dauid, 2 Sam. 1.26. whose Loue surpassed the loue of women, yet could it not reach the middle region of Christs loue; and were our patience like Iobs, Iam. 5.11. able to feed vpon all afflictions, and to drinke vp yeares of life, yet not comparable with the patience of Christ. For looke how high the heauen is aboue the [Page 30] earth, gold beyond drosse, man beyond beast, nay God himselfe the Creator, beyond miserable man the creature; so farre is the loue and patience of Christ beyond ours. Amor vincit omnia, is an old phrase, loue ouercommeth all things: but were it as old as man, and man as aged as the world, yet true in none but onely in Christ. Christs loue exceeding large. The loue of man may ouercome many things, as nakednesse, famine, sword, water, fire, stones, and many other perils; yet not all things, for hell, death, damnation, and the burning wrath of God was something; yea, and such a thing, that all the loue of all the men in all the world, was neuer able to ouercome one for another, therefore non omnia, sed multa, not all things, but many things; but the loue of our Sauiour ouer­comes non multa, sed omnia, not many things, but all things: for hell, death, damnation, and the bur­ning wrath of God, was by our Sauiour ouercome and satisfied, not for him selfe, but for vs, and by the losse of his life; Iohn 15.13. therefore greater loue then this could no man shew, then to lay downe his life for his friends.

1 Vse. Thinke no paines too great to come to Christ.If our Sauiour take such paines, as by labour to weary his body in comming to vs; we then are to thinke no labour or paines too much in comming to him: one kindnesse requires another, yet not so much for our Sauiours profit as for our benefit. His labouring to come to vs, is for our good, not for his owne: our labouring to come to him, is to profit our selues, not him; therefore we ought to be more willing to vndergoe any paines to attaine his pre­sence, then he our persons: But alas, I mourne to [Page 31] see, and seeing mourne, the backward age wherein we liue; Christ may take paines an hundred times to come to vs, before we once to come to him. For who will goe from East to West; from North to South, to come to him, as he doth to come to vs? If it were to goe to profit or pleasure neuer so farre, we could be well contented to vndergoe all the la­bour and paines such a iourney casts vpon the bo­dy: But to come to Christ, who is the pleasure and profit of our soules? we hardly will goe a mile; a mile did I say, nay hardly out of our doores, nay scarce will take the paines to rise off our beds to draw nigh Christ. For we are like the Church in the Canticles, who haue put off our coats, Cant. 5.3. and cannot put them on, washed our feet, and will not defile them a­gaine: though they are more defiled in keeping from him, then they would be in comming to him. But be it they were defiled after our labour or iour­ney, he that washed Peters feet, would not sticke to wash thine: For what he was to him, hee is to vs, Iohn 13.9. and to all those that draw neere vnto him; yet how long may his house stand naked, his word vnfre­quented, and his table vnfurnished, before we will take the paines to draw neere any of them, especi­ally with sinceritie and vprightnesse? neither can we of our selues, so backward and auerse are we by na­ture to all goodnesse. Christ tels vs, saying; Iohn 6.44. No man can come vnto me, vnlesse the Father which hath sent me draw him: yet we must doe our endeuour, and expresse the desire of our hearts, to come to him. For, Qui creauit te sine te, non saluabit sine te, August. tract. 15. de verbis Apost. saith Saint Augustine; Hee that made thee without thy [Page 32] selfe, will not saue thee without thy selfe; therefore arraigne thy selfe by this Indictment at the barre of Gods Grace, make an humble confession of thy owne backwardnesse to any goodnesse, crauing mercy at the hands of him that is rich in mercy, and euermore forwarder to giue, Matt. 7.7. then wee to aske; to open, then wee to knocke; to bee found, then we to seeke, praying with his onely beloued Spouse; Lord draw me, Cant. 1.3. and we will runne after thee. And thus much shall suffice for furnishing the first Taberna­cle of our Text.

The second Tabernacle like a Watch-tower, hath also three roomes, or this bole three branches.Our second Tabernacle, as you heard in our di­uision, seemeth to bee made in the forme of a Watch-tower, wherein we haue Christ viewing Hie­rusalem, [...], he beheld the Citie. This body or bole like vnto the former, sends forth three bran­ches: or this Tabernacle hath three roomes.

1. Contem­plation, He beheld asThe first is the Contemplation it selfe, [...], he be­held.

The second is the Obiect, [...], a Citie.

The third more particularly what Citie, [...], the Citie.

Of these in order; and first of his Contemplati­on, he beheld: but how? either with the eies of his bodie, or the eies of his minde; either with the eye naturall, or with the eye spirituall; either as God, or else as Man, or as both God and Man, and so I ra­ther thinke. 1. Man. First, he beheld as man with the eies of his body, or bodily eies; the beautie, the glory, and the magnificence of this Citie. He lookt at this time vpon her Bulwarkes, her Towers, her strong walls and fortifications: He saw her curious buildings, rich [Page 33] pauings, ancient monuments, spacious streets; hee beheld the great concourse of people flocking from all parts in all corners of this Citie. Not any sexes, yeares or degrees, were hid from him as man: hee beheld the old sitting, the young playing, the maids dauncing, the Merchants trafficking, the greedy scraping, the profane spending, the prodi­gall wasting; yea, what not? For surely, what might be seene with the eie of man, was not vnseene by the eie of our Sauiour as man.

But if we consider him in the second place, how hee beheld it as God: wee then shall finde, 2. As God. hee saw much more then man was able to discerne. For as God, hee beheld their wickednesse, hard­nesse of heart, contempt of him and his graces; yea, he saw, or rather fore-saw from this his watch-tower, how there he should suffer shame, ignominy, and reproach; yea, how he should shed his preci­ous bloud amongst them, yet they neuer a whit the better for it: the future temptations, ruines, & deso­lations, both of Church and people, head and taile, branch and rush, were not obscured from his eyes, for he fore-saw all, therefore fore-told all, Matth. 24.2. How that a stone should not be left vpon a stone vncast downe; yet as he fore-saw it as God, bewailed and lamented it as man.

But some perhaps may say, Eust. in his Ex­position vpon the tenth book of Arist. Ethiks. that a deepe Contem­plation is part of our felicitie, to which I doe assent and agree in some sense: for I am not ignorant how that Eustratius affirmeth, that Contemplation is a chiefe perfection of our felicitie, because it doth se­parate a man from the domesticall and ciuill cares, [Page 34] making him fly from all company and societie of friends: others take it to be a pleasure of the minde, which I rather assent vnto, therefore in Greeke it is called [...], because wee are sweetly affected with the presence of some good thing agreeing with our nature: But I stand not here to dispute with Schoole-men and Philosophers, because this Con­templation of Christ affords vs no such fruit. For it is nei [...]her the perfection of his felicitie, nor any pleasure of his minde to behold such miserie, which now was an obiect to his eies; for had it beene so, doubtlesse it neither would, nor could haue wrung teares from his bright glistering eies as it did.

But in this his Contemplation he offers vs a breast of Consolation, from whence we may suck no small comfort for our instruction: for if he contemplate our miseries, how gracious doth he intend to be to our soules? Neuer did the beames of his glistering eies reflect vpon any obiect, but either it did good, or shewed his desire so to doe, might hee be but ac­cepted. Though these wicked Iewes had reiected him many a time, both in himselfe, and those which were sent vnto him; yet he vouchsafes to view them once againe, so vnwilling hee was to leaue them: euen Louer like, who is loth to take any deni­all, if tongue, eies, hands, workes, or teares, could draw their affections. O happy! nay thrice happy, had it beene for Hierusalem, had they made but a right vse of our Sauiours beholding them; then would his eies like a salue haue cured their sores, for as the Sun driues away the mist from off the earth, so would his eies the foggy mists of sinne and super­stition [Page 35] from their heart, or as the fire doth purge the gold from drosse, so would these heauenly lookes their soules from errors. Act. 5.15. Peters shadow cured the diseased as he passed by: and would not the substance of Christs eies (to whom Peters whole body was but a shadow) much more haue cured their soules? Surely yes; no sooner did he looke vpon Matthew, Matth. 9.9. but raised him from the table of Custome. Hee did but glance his eie vpon Zaccheus, Luke 19.6. and it brought him downe hastily, causing him to receiue Christ ioyful­ly. Iohn 7.48, 49. In telling Nathaniel how he saw him vnder the Fig tree, made him confesse hee was the Sonne of God: In but once looking backe vpon Peter, Luke 22.60, 61. hee was driuen hastily from sinne, to weepe bitterly for sinne. Many more examples might be produced, but this is sufficient: for certainly the eies of Christ were full of vertue, Sunne-like, able to haue thawed the greatest frost of sinne in the soule; the fire consumes the fewell, the heat doth melt the wax, the Sunne doth thaw the ice, yet the eies of Christ doth nei­ther consume their sinne, melt their hearts, nor thaw their frozen soules. The Load-stone by her at­tractiue vertue drawes vp the solid Iron; so would those eies of Christ these peoples affection, had not their hearts beene more obdurat then Iron. They cease to be Iron (yet are they no Gold) but now are conuerted into the nature of an Adamant. When I call to minde, how pittifully, how mourne­fully, how sorrowfully, how carefully, and how lamentably he looked vpon this place and people; it is like Dauids stone, wounding not onely my head, but my heart; yea, it is like Longinus speare, [Page 36] ready to pierce my soule with sorrow and griefe. Neuer did the father so tenderly behold his childe, nor the mother so compassionatly looke vpon the tender infant in her armes, as our Sauiour Christ did at this time vpon Hierusalem. For such was his affection towards this Nation, that his contempla­ting their miserable fashion, wrung forth abundant teares of compassion from his heauenly eies. But no more of this, lest griefe and sorrow should hin­der our passage to the second branch.

The second roome of the second Taber­nacle, is the obiect, Citie.The second roome in this Tabernacle or Branch of this body or bole, is Christs Obiect, which in our Text is called [...], a Citie, a faire obiect by name, but foule by nature; for though it was a City, yet a most sinfull Citie, as remained vnder the hea­uens, neither are we so to vnderstand our Text, as that he beheld nothing but the Citie. For doubtlesse, the Suburbs, out-parts and skirts thereof were seene by him, as well as the Citie; nay, the villages and priuate houses neere adioyning to Hierusalem, were not hid from his all-seeing eies. If we consider him as God, then he seeth all things: for the Pro­pheticall Dauid doth thus acknowledge, saying; Thou knowest my downe sitting, Psal. 139.2, 3. & 4 v. and mine vprising: thou vnderstandest my thoughts a farre off; thou com­passest my path, and art acquainted with all my waies; there is not a word in my tongue, but loe, O Lord, thou knowest it altogether. Sibylla in her Oracles, could thus say, Sibyl. Or. [...], The Almightie and inuisible God, hee onely seeth all things; yea, [...], God hath an all-seeing eie. Also the Mysticall and Enigmaticall [Page 37] letter, whereby the Egyptians would haue God to be vnderstood, was an eye: and the reason is rendred by Hieroglyph [...]lil. 33. P [...]erius, because (saith hee) the great God of heauen is mundi oculus, the eie of the world. Saint Augustine is of the same opinion, who saith; That God is totus oculus, wholly an eie: and his reason is, quia omnia videt, because hee seeth all things, yet more especially at this time Hierusalem, for he be­held the Citie: thereby noting to vs, that hee was more desirous to view the Citie, then the Countrey, and euer more forward to pry into these places, then any other besides. When he had a controuersie with Sodome, he did not so narrowly view Zoar, or search the little Villages neere adioyning, as he did those foure great Cities; therefore said, Gen. 18.21. Because the cry of Sodome and Gomorrah is great, I will goe downe and see whether they haue done altogether according to the cry that is come vnto me. Whether they, not leauing out the skirts, nor any parts of the plaine, but they more especially. Also, in the daies of Iona, Iona. 1.2. & 3.2. Gods eie was more fixed on Niniue, then vpon any part of the Countrey besides, that he might view and behold that place (being great and populous) more cir­cumspectly then any other: from whose example, you that are Magistrates of this Honourable Citie are to learne,

That though your eies be fixed vpon many obiects, Doctr. The eie especi­ally to be fixed vpon Cities. yet more especially, you are to set them vpon the Citie: The Citie (I say) is to bee your principall obiect, and that for many reasons: I will onely mention foure.

First, in Cities there is most good to be done, 1. In Cities most good may be done. be­cause there is most people; it is best angling where [Page 38] there is most Fish; best gathering, where there is most fruit; the greatest garison, requires the vigi­lantest Captaines; the greatest Citie, the watchful­est Magistrates; where there is most treasure, there is most watching and warding; and where there is most people, there should be the most beholding.

2 Cities the head of lands.Secondly, Cities are the head of Lands, and all other places are but as members to them. Now na­ture as well as Physicke teacheth this, that if the head be polluted, the body cannot be sound; if the head be ill, all the members fare the worse; and whatsoe­uer the head affects, the body doth not hate; there­fore, he that desires a sound and healthy bodie, must looke well to his head, that cold pierce it not, blowes wound it not, wine disturbe it not, heats perish it not, diseases wrong it not, and cares trouble it not. So you that desire a good Common-wealth, looke well to the Citie, that Vice infect it not, Sectaries trouble it not, Atheisme drowne it not, Schisme rent i [...] not, Popery powder it not, nor Traitors betray it not. I say againe, looke well to the Citie, for as the Dragon with her taile drew the third part of the stars from heauen, A [...]. 12.4. and cast them vpon the earth; so will a Citie the third part (if not more) of a Common­wealth, to delight in what she loues. I say againe, looke well to the Citie; for as the poisoning of the Fountaine is the spoile of all the streames, so the wickednesse of the Cittie is the bane of a whole Kingdome. If the mother bee well tutored, the daughters will sucke their instruction from her breasts. Win the Lady or Princesse, and her hand­maids will soone be brought to obedience: Looke [Page 39] well to the Citie, that she remaine sound in religion, then the Countrey will soone bee brought to any goodnesse.

Thirdly, Cities are full of windings, turnings, 3. Cities full of secret sinnes. and secret corners, in which filth and corruption may lye so long festring, till it hath bred a contagi­ous Leprosie, that like to the Gangren, will endan­ger the spreading ouer the whole body; therefore Cities ought most narrowly to bee lookt vnto. Achans theft may lie in one corner, I [...]sh 7. 2 King 9 22. D [...]n 5. 2. Sam. 15. Iesabels whore­dome may keepe in another corner; Belshazers drunkennesse may lodge in another corner; Absolons conspiracies may keepe in another corner. These, with a thousand more wickednesses, like so many dunghils, may be harboured within, and about the walls of this Citie, yet you ignorant of all, vnlesse you search more narrowly then we feare you doe concerning all.

Fouthly, Cities are in greatest dangers, 4. Cities are in greatest dan­ger. for as the Fowler aimes at the head when hee intends to kill the Bird: so our Aduersaries aime at our Cities, when they intend to conquer our Countries, and that either by secret powdering, or cloaked flatte­ring, intending neuer more mischiefe, then when they pretend most friendship. Awake therefore O you Magistrates, and wipe your eies O you Mini­sters of the Lord, that you may behold cleerely the wonderfull deformitie and abuse of our Citie. Isra­els second King, and first best King, hid not his eies from the violence and strife in the Citie, Psal. 55.9. but con­fessed to the Lord, how he saw it all wheresoeuer it was committed, and will you maske your faces that [Page 40] you may see none? Prou. 20.8. Salomon tells vs, that a wise King sitteth vpon the Throne, and chaseth euery one that is euill; yea, euen with his eies. Iob, who was a Magistrate, and a great Ruler in the Country where he liued, was so vigilant in his place, that the disor­dered young men durst not indure his sight, but hid themselues from his presence: Job. 29.8. for he brake the iaw of the vnrighteous, (of what state or degree soeuer) and pluck't the prey out of his teeth: Iob. 29.17. As for vagabonds and vilde persons, they were compelled to fly into the Wildernesse, and into darke and desolate places, they were chased forth from among men, they shouted at them, Prou. 30.3.5.6. as at a Theefe, therefore they dwelt in clifts of riuers, in holes of the earth, and in rockes. You, my Lord, and the rest of the Gouernors of of this honourable and famous Citie, giue me leaue to tell you one thing, and that the truth. I know you haue heard it, and am fully perswaded you know it, yet I cannot chuse but once more divulge it; name­ly, how that the safetie and prosperitie both of Church and Common-wealth, next vnder our good God, and our gracious King Iames, whose fa­mous memory shall liue when he is dead, lieth in your carefull vigilancy. For as grasse cannot grow where feet often passe, so sinne dares not flow where your eies often glance: Commonly called the Batt. But as the Night-bird flies without feare, when once the Sunne declineth our Horizon; so iniquitie will domineere in our Citie, if your eies cease to looke abroad. When Sampson was asleepe hee was betraied; and if you slumber long, our Cities will be wasted. Holofernes in taking his rest when he should not, smarted, both he and [Page 41] his Army, when they would not; therefore take heede you giue not your eies to much sleepe, nor your eie-lids to much slumber. When you should be about the worke of the Lord, I meane, hewing downe those trees of sinnes with the sword of Iu­stice; that it may be said of you, as the Lord once said of the Church of Ephesus, Ap. 2.2. I know how thou canst not beare with them which are euill: But if you doe contrarily, neglecting the place wherein the Lord hath set you, it will not onely bee your owne blot, the poison of your family, the bane of your posteri­tie; but also the vtter disgrace, ruine, and ouerthrow of our whole Land.

As I remember you command lights to be hung forth in darke nights, that the feet of Passengers may be kept from stumbling, and strangers to be guided in the way: shall I say you doe well in so doing? yes, and very well, else should I wrong your care. But I could wish, that the same Lanthornes might bee lights to guide your feet into the secret corners of our Citie more oftner then they doe: I need not then shew you what there you should finde. For I am perswaded, you would say with the Queene of Sheba; The one halfe of what I now see, 1 King. 10.7. was neuer told me by the Ministers of the Lord. For it is im­possible that our tongues should vnfold so fully the enormities of this great Citie, as your eies may dis­cerne them: If I should aske you that question, which once the Lord did aske our daily Watch-man, Custos quid de nocte? Watch-man, Esay 21.11. what seest thou by night? So my Lord, what see you in London by night? it may be nothing: why so? because you [Page 42] are then at rest, when you should bee at the greatest labour. Doe you not see Adulterers & Adulteresses together? Doe you not see how they striue to make one another drunke, that they may cheat & couzen them of their patrimony? Do you not see reuelling, dauncing, and banquetting till midnight? Doe you not see carding, dicing, drinking, and swearing all night? Doe you not see how the Iesabellicall dames bake painting on their faces in the night, that they may allure men vnto vanitie in the day with their deceiueable beauty? Doe you not see Masse-priests as ordinary in the streets as Ministers? Doe you not see the Theefe stealing, the Murderer stabbing, Couzners cheating, the Prodigall wasting, the pro­fane spending, and conspiracy following their busi­nesse very closely? What shall I say? me thinkes, if your eies were not too much blinded, you might see those euery night in their cups and iollitie, which scarce the Sunne sees in a moneth together, nor they the in-side of a Church or good booke in a twelue-moneth together. The Deuill sees all this, & laughes at it; if you see it not to amend it, God one day will see to punish it, both in you and them: In you, for winking at it; in them, for committing of it. But what auaileth it mee to speake of these things? this Pulpit hath sounded with these exclamations many times in your eares; but I feare all in vaine, because I see so little reformation. You are lulled so fast a­sleepe in the cradle of securitie, that it is almost as easie for vs to raise Lazarus from the graue, who hath beene dead foure daies, as to open your eies to behold the sinnes of this Citie, with a purpose to [Page 43] punish them: me thinkes you haue eies, Why doe you not vse them in the work of the Lord? God and Nature hath made them round like a ball, thereby intimating, that you should looke euery way; not onely before you, but also of each side, and lest any thing should be amisse behinde, Nature hath giuen your necke motion, so that the head may turne to fix the eie vpon any obiect, as well behinde as before. Also, the eie stands not out, but in the head; for it doth not appeare so farre forth, as the nose or lips of a man: but it is placed in a deepe hole, as water in a Fountaine, and also hath a lid to couer it, and a brow to shelter it: thereby noting to vs, that the eie must be preserued & not blinded with gifts, or sini­ster respects. Veiles which hinder the eies of Gouernors, from behold­ing a Cities enormities. I am not ignorant of the veiles or coue­rings that may hinder your eies from beholding the enormities of this Citie: I will not tax you with any, only I will shew you them, that when you see them, you may examine your selues concerning them.

The first is Ignorance (which is the ground of all Errors, and not the mother of Deuotion, 1. Veile, is ig­norance of the Cities vices. as the ad­uersary teacheth) yet not of God, nor of his truth. For that you cannot, nay I dare boldly say, bee not ignorant of. Your knowledge is great, yea wonderfull great in this respect, farre exceeding all other Nations, the Lord make it as good as great. But the ignorance I speake of, is of the vices and sinnes of this Citie; for surely if you knew them, your eies could not bee restrained from beholding them, that your hearts might the more be encoura­ged to punish them. Yet why doe I say you are ig­norant of these things? Me thinkes it is impossible: [Page 44] you are not Strangers in Israel, but borne and bred where these things haue lodged. Were you there­fore as deafe as an adder, your eares could not chuse but tingle long agoe with these reports; if they haue not now, God grant they may, and not onely now, but euery day till a reformation be made.

2. Veile, stupi­ditie.The second veile or couering is stupiditie or blockishnesse, which is ingendred most commonly by gluttony and drunkennesse: for when a man is ouer-charged with Gods good Creatures, they doe so stupifie his nature, and dull his spirits for the time, that he is not fit for any action, either in his publike or priuate calling; When the belly is full the bones would be at rest, is the ancient Prouerbe; therefore so receiue the creatures of God, that by them you may the more cheerefully performe that worke, and execute that place whereunto the Lord hath called you. When the Israelites were full, they forgot that God that made them. When Belshazer was ouer-charged with Wine, his Kingdome might haue run at randome: And when the Glutton was cram'd with delicates, Lazarus was forgotten; most true therefore is this saying, That the body being ouer-charged, is not fit for any imployment: for the crea­tures of God being receiued immoderatly, so stupi­fie and dull the whole Man, that it makes him for­get both God and goodnesse, himselfe and others, life and death, heauen and hell, and all things else that is needfull for a Christian to ponder. But why doe I rest here, since venter non habit aures, the belly hath no eares; and what is spoken vnto it, is no more then stones cast against the wind, or men figh­ting [Page 45] with the ayre. Passe we therefore from this se­cond veile, and come we to the third.

The third veile or couering, 3. Veile, is de­lights. is wallowing in de­lights and pleasures; as hawking, hunting, dicing, carding, bowling, shooting, drinking, sporting, with the like: not that I condemne the lawfull vse of law­full things, but the abuse of them, as in vsing them at vnlawfull times and seasons, and vnlawfully. It was wel said by a good Diuine, that we must play no lon­ger then we can pray. Can we pray an houre? then in lawfull exercises we may sport an houre; but if a minute wee cannot pray, we haue no libertie to spend a day, nor the least part of a day in any exer­cise whatsoeuer. Gen. 34.1.2. When Dina went from praying to playing, she lost her virginity. When Dauid tooke libertie to sport with his neighbours Wife, hee brought Gods iudgements vpon his Kingdome. When Sampson lay bathing himselfe vpon the lap of his delights, 2 Sam. 11.4. & 12.10. Iudg. 16.20. Iudith 12. & 13 Chap. hee was betraied into the hands of the Philistims: and when Holofernes was rauisht with conceit of pleasure he should enioy with Iu­dith, lost his head by the hand of Iudith. For neuer was there any that wallowed long in delights, but smarted soundly in the end. It is so thicke a veile, that no misery or mischiefe can be discerned (though neuer so neere) thorow it. Dina saw not Sechem, Dauid discerned not the sword, Sampson dream't not of the Philistines, nor Holofernes perceiued not the intent of Iudith: he that eates Hony, thinks not of the sting, because the sweetnesse delights his pa­lat: and he that wallowes in delights and pleasures, thinkes omnia bene, all is well, because he enioyes his [Page 46] hearts desire: but as he that loiters when he should not, shall smart when he would not: so that Magi­strate that beholds no iniquitie for delights and pleasure, shall one day feele much misery, and that beyond measure vnexpressible by the tongue of man.

4. Veile, is feare [...]r cowardli­nesse.The fourth veile or couer of the eie, is feare and timorousnesse, which we commonly call base co­wardlinesse, when you would behold to punish, but dare not, because they are rich men, or great persons; therefore if you should prie into their faults, they perhaps would sit vpon your skirts when you would receiue kindnesse of them. This veile is iust like the plastering of hypocrisie, or a strong man with a cowards heart, whose voice is euer, One good turne deserues another, or like the Theefe, Say nothing of me, and I will say no­thing of thee; or like the greedy Cormorant, whose onely aime is for his owne gaine, saying; I am con­tented to passe by your offence, and to winke at this your fault, onely doe me such a courtesie when you goe vnto the Court. But know all you that harbour such intents within your breasts, that if you see and feare to strike, God will not feare to see you smit­ten, with all those plagues, woes and curses, threat­ned in his holy Word. What though they be your friends? it is a happy losse to lose the friendship of man, to win the fauour of God. What though they may doe you a kindnesse? God must doe you a greater, or good it had beene you had neuer beene borne. What though they may stand you in stead in time of extremitie? God must stand you in more [Page 47] when the world forsakes you, or else woe bee to your soules in death and iudgement. What though they be great, and threaten to remember you? God is farre greater, and will not forget you, when the memoriall of them is rooted out of the earth; there­fore plucke vp your courage, draw out your sword, cut downe iniquitie, wheresoeuer, whensoeuer, or in whomsoeuer you finde it. Stand not like that Abomination of desolation, mentioned by Daniel, Dan. 9.27. Math. 24.15. neither passe by the enormities of this Citie, with those sugred words of Elie, This ought not to bee so my sonnes, this ought not to be so: but march fierce­ly like Iehu: threaten terribly with Dauid, 1 Sam. 25.22. God doe so, and more then so to the enemies of Dauid, if ought of Nabals house bee left vntill the morning. Speake sternely with Ioseph, Gen. 42.15. By the life of Pharaoh you shall not goe hence, vnlesse your younger brother come. So, take an holy oath, promise betwixt God and your soules, that wickednesse shall not goe vnpunished, vnlesse it speedily be amended: set alwaies before your eies this common, yet ancient verse:

The fift veile or couering to the eie, is rashnesse, 5. Veile, is rash­nesse. which is seene when you punish by striking and giuing sentence before you heare the defendant. The Prouerbe is, One cause is good till the other be heard; therefore as God hath giuen you two eares, you must heare both sides; I meane, as well the defen­dant as the plaintiffe, the witnesse, as the Iury. He that takes vp Iron, but afterwards findes Gold, [Page 48] flings by the worse and takes vp the better. Euen so, though you finde one cause good, but the other better, cleaue to the best; yet giue sentence vpon none, till their case be more clearer: for Iudgement rashly pronounced, many times causeth the inno­cent to bee punished, the offender cleared; if you therefore breake forth suddenly into any such passi­on, oh speedily recall that wicked affection, and suffer it not to rest within your breast.

6. Veile, is Idlenesse, and casting the charge vpon other.The sixt and last veile or couering of the eie, is Idlenesse, which we commonly call sloth and lazi­nesse. Many Magistrates it may be, would willing­ly reforme the abuses of the Citie, but are loth to take the paines: for thus many a drowsie Magistrate confers with himselfe; To walke abroad in the night will breake my sleepe, disturbe my rest, indanger my body; going about the Citie will weary my limbs, trouble my braines, and moue my patience in beholding the wickednesse of the people: there­fore, that my body may haue his ease and rest, I am willing to suffer the people to walke in their owne waies during my time: A yeare is not euer, for soone will that time be accomplished, and as for the people, they cannot grow much worse in so short a time; therefore hee that comes after shall take the paines for me. And thus through sloth, we poste our labour off from day to day, casting the burthen vpon other mens backes: so that ease and rest may bee had, let the Citie flow with iniquitie, till it sinke with Abiram, and burne with Sodome. Others there are, who thinke their places fully dis­charged, in authorising any seruant to see a reforma­tion. [Page 49] But I tell you nay: for their labour cannot discharge your dutie, nor other mens paines your place. Know you not that seruants are idle, and as faine would haue ease and rest as you; but suppose they be not, yet soone eie blasted, for a vision of Angels will make them play bo-peepe; see, and not see; heare, and not heare. Matth. 26. Will not Iudas sell his Master for profit, much more your Honours for gaine? Will not Gehesi take a bribe behinde his Ma­sters backe, yet shamelesly say; 2 King. 5. Thy seruant hath beene no where? Trust not therefore too much to their paines, but to your owne; for that which is done by your owne labour, is euer best, and will af­ford your soules in trouble the greatest rest. Thus briefly you see the veiles that may hinder from be­holding the enormities of this Citie: search there­fore your selues, whether these, or any of these bee as a couering to your eies, which if you finde, cast them away suddenly, not onely from the face, but from the heart. For if you solace your selues in these things, then sinne will be the sicknesse of our Citie, and your portion after this life euerlasting misery.

The third roome in this Tabernacle or Branch of this body, The third roome of the second Taber­nacle. The Citie Hie­rusalem the Ce­sterne into which God powred his blessings, yet not answerable to his mercies. doth liuely paint out to vs what Citie it was our Sauiour thus beheld. The Text saith, it was [...] the Citie. Should I therefore passe by this particle (the) I should suffer Hierusalem to lose her honour, though now her honour and happinesse be laid in the dust: For that Citie which is Christs Obiect at this time, was Hierusalem, a Citie once that shined as the starres in heauen, a Citie that ouer-awed all the Cities in the world, and was the rod [Page 50] of Gods anger to smite the Nations withall. It was that Citie which God had chosen aboue all the Ci­ties in the earth to dwell in. It was that Citie where the Throne of Dauid stood: Psal. 132.13, 14 It was that Citie where Gods worship was put, for there was the Temple, the Altars, the Sacrifices, the Priests, the Arke of the Couenant, the Sanctum Sanctorum: yea, what not, for all things that appertained to the worship and seruice of God, was onely found in her, and none else. It was that Citie that was called holy, counted glorious by all them that liued when she was in her glory, those that then saw her could not chuse but acknowledge as much, if euer they numbred her Towers, considered her walls, and marked her bul­warks. Should I make report at large of it, you would hardly beleeue me: but I am sure, when the Kings of the earth were gathered together and saw it, Psal. 48.4, 5. they maruelled, were astonished, and suddenly driuen backe. Besides all this, it was a Citie of the greatest Antiquitie one of them in all the world: at first, it was called Salem, Gen. 14.18. where Melchisedeck King thereof brought forth Bread and Wine to refresh Abraham and his Seruants, after he returned from the slaughter of his enemies. Afterwards it was possessed by the Iebusites, Iudg. 19.10. and by them named Iebus. Now Peter Martyr from both these names, Iebus and Salem, supposeth that by the change of a few letters, Peter Mar. in Com. vpon the 2 Sam. 5.6. Hie­rusalem receiued her name. But whither doe I run, I come not to preach names, but doctrines to you; therefore in that it is said, he beheld the Citie, namely Hierusalem, aboue all the Cities in the world, this collection doth arise.

[Page 51] That where much is bestowed, much is expected, Doctr. Where much bestowed, much expe­cted. the Lord had bestowed much vpon this Citie, and now doth expect much from this Citie, therfore it is said, he beheld (the) Citie.

This they could not be ignorant of, for the Pro­phet Esay told them (many hundred yeares before this day) in a parable, that after the Lord had digged his vineyard, hedged it round about, and built a Wine-presse therein, he came to looke for Grapes, Esay 5.2. that is, for fruit, and that not for a handfull or two, but so much as would answer his paines and cost, not of any fruit, but true fruit; Vers. 5. for there was wilde Grapes good store, yet they could not content the Lord, nor with-hold him from destroying this his vine­yard. In the Booke of the Canticles, the Lord is said to goe downe into the garden of Nuts, Cant. 6.11. to see the fruits of the Valley, and to see whether the Vine flourished, and the Pomegranats budded. For most certaine it is, that where the Lord hath bestowed many blessings, he expects much fruit and benefit. This Christ also told these Iewes in many parables, which are to bee seene to this day, & shall be in his Church to the end of the world: As first in the parable of a certaine housholder which planted a vineyard, Mat. 21.33, 34. and built all things necessary thereunto, then let it out to husband­men, and went (himselfe) into a farre Country: but when the time of fruit drew neere, he sent his seruants to the husband-men, that they might receiue the fruits of it. Secondly, by the parable of the talents, Matth. 25.14, 15, 16, &c. for from him that had fiue talents, the owner expected ten; from him that had two, foure; and from him that had one, two; but from all some, according to [Page 52] the measure they had receiued; and if any failed, as one did, he was sure to be punished most seuerely for it. Luke 13.6. Thirdly, by the parable of the Fig-tree, which was planted by a certaine man, who afterward came and sought for fruit, and that not any fruit, but doubtlesse such fruit, as for qualitie and quantitie might be answerable to the labour and cost that he had bestowed vpon it. And no maruell, for nature teacheth this; to expect much where they bestow much. The Vsurer lookes for ten from the hundred, and a hundred from the thousand, if not more; not alike from both; but where is the greatest summe, there hee expects the greatest vse. The Merchant lookes for gaine from ventring a little, but for more if he venter much. The Husbandman plowes and sowes his ground, afterward expects a fruitfull har­uest. The Gardiner dungs and prunes his trees, that thereby they may be the fruitfuller, and with plen­tie requite his paines. In a word, euery one in their seuerall labours, lookes that their cost and paines should bring forth profit, and that answerable; for little, something; for much, plentie; but for all be­nefit. This the Lord speakes by the mouth of his holy Apostle, 1. Cor. 9.7. saying; Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a flocke, and eateth not of the milke of the flocke? This he pro­pounds as a question to the Corinths by the mouth of his Apostle: Who doth these and these things, spending their money, time, and strength of body, but in hope to reape profit, and to taste of the sweet­nesse of their labour? (q.d.) Shew me but an exam­ple of one man that is so void of iudgement, and [Page 53] destitute of vnderstanding, that can be contented to trauell and take paines; wearying his body, spen­ding his time, wasting his substance, yet to looke for no gaine in the end, then will I be willing to de­part with the losse: but if you cannot shew me one man so ignorant or foolish, thinke then it is no cru­eltie in me, to expect not onely my owne, but my owne with aduantage. Matth. 25.27. The earth was not created for it selfe, nor any other vnreasonable creature for his owne vse, but all for the good and benefit of man; the Sunne to light him, the Clouds to distill her dew vpon him, the Fire to warme him, the Wa­ter to wash him; the Fish of the Sea, the Fowles of the Aire, and the Beasts of the field to nourish and refresh him, and all other creatures to be seruiceable vnto him. And was he created for no vse, but like the Hogge to deuoure all the Maste, and neuer to looke to the tree from whence it came? Surely no; for as all things was created for the vse and seruice of man, so man was created for the vse and seruice of God: not to liue as we list, like masterlesse curres that haue no owner, but to vse our talent to our ma­sters profit, and to spend our time and strength to honour and glorifie our God: Neither is it the end of our creation alone, but also of our election. For yee haue not chosen me, saith Christ, Ioh. 15.16. but I haue chosen you, and ordained you, that you should goe and bring forth fruit, and that your fruit should remaine: for euery branch in me that beareth not fruit, Vers. 2. he taketh a­way. Neither is it the end of our creation and ele­ction alone, but also of Gods glory: for our light must so shine before men, that they may see our good [Page 54] works, and glorifie our Father which is in heauen. This then serues in the first place as a rod, to scourge two sorts of men and women withall: first, those that receiue much and returne nothing: secondly, those that receiue much, but returning nothing worthy of what they haue receiued. First, we haue a world of people that receiue Gods blessings, both temporall and spirituall, yet returne nothing at all; and they are either such as know not God, or such as know God, but forget both him and his gifts. First, they are such as know not God, and they are all those that ascribe whatsoeuer they doe enioy to sate and fortune: For many a man, if he be preserued from theeues in his iourney, and brought safe to his habi­tation againe; or if he be restored from a dangerous sicknesse to his former health, presently ascribes it vnto destiny, concluding with himselfe thus: It was my fortune to escape at this time from the hands of Robbers, or from my cruell sicknesse which brought me wonderfull low; for had it not beene my fortune, it had beene impossible to haue escap't those dangers that I was in; or by good fortune, such a man died and left me all his goods, or I got so much by such a venter beyond Seas. Thus we re­turne all to fate and fortune, but nothing to the Lord, who hath bestowed all, and lookes for all: and the reason is, because we know him not, or at the leastwise know him not to be such a God as is the giuer of all things; Psal. 14.1. for the foole hath said in his heart there is no God. Secondly, they are such as forget God, and in forgetting him, forget that euer they receiued any thing from him, therefore cannot re­turne [Page 55] any thing vnto him. If a man haue a friend which bestowes a great gift, he is thankfull so long as he remembers both gift and giuer; but if he for­get either, it is impossible hee should returne any thing worthy of what he hath receiued. Iudas had great fauour shewed him, when the Lord passed by many, and chose him to be an Apostle; but this he soone forgot, which made him turne Traitor to his Lord. So these men, though they cannot but ac­knowledge God the Creator and Giuer of all at sometimes, yet soone doe they forget it againe, which makes them so to abuse what God hath be­stowed in mercy vpon them. Many a man hath re­ceiued wealth, and a large estate of earthly things, but hath forgotten how he receiued it of the Lord; and that moues him many times to spend so prodi­gally, to feed so gluttonously, to drinke so vnsatia­bly, to goe so proudly, and to liue so wantonly: whereas if he remembred both the Giuer and the gift, how he enioyes nothing but what bee hath re­ceiued from the Lord, it would inforce him to re­turne the fruit of humilitie and thankfulnesse vnto him that hath beene so gratious vnto him: Others haue receiued honours, fauours, and great authoritie in this world; but it hath so puft them vp, with dis­daine, ambition, and such aspiring thoughts, that they soone forget what they haue receiued, which makes them to peruert authoritie to iniustice, and to sell equitie and all conscience for Gold, as ordi­narily as cattle are sold in Smith-field for gaine. O­thers haue receiued gifts and talents of great know­ledge and deepe learning, by which they are able to [Page 56] diue into the custome and practice of all ages past, and to doe good seruice in Church and Common­wealth: but many in forgetting the Giuer of that gift, doe either hide this talent in a Napkin, and doe no good, liuing as drones and vnprofitable mem­bers amongst vs, like fruitlesse trees, who neither will doe good themselues, nor suffer others that would during their life; or else they doe much hurt with their learning and knowledge, in opposing the truth, goodnesse, and good men, defending corrup­tions, maintaining erronious opinions, making bridges to all Popery and prophanenesse, or else they draw away others to wickednesse by making filthy Poems, and such like. Thus while we know not God, or knowing him, soone forget both him and his gifts, it makes vs wee cannot returne any thing to him who hath giuen all things, vnlesse it be with the barren ground, thornes and thistles, or with the wicked Iewes, nothing but stones to cast both at him and his Prophets for all his mercies.

Secondly, those are to be reproued, that returne, but nothing answerable to what they haue recei­ued, and they be either such as make shew without substance, or such as haue substance but of no conti­nuance. First, there are many that like the fruitlesse Figge-tree, are full of leaues, that is, glorious in out­ward profession, full of good words, but void of good actions: and these are those that speake faire with their mouths, but dissemble in their hearts; that haue Iacobs voice, but Esaus hands; glister like gold, but being once tried at the touch-stone, are found nothing but Copper; they beare the title of hypo­crites, [Page 57] hauing Belials heart, though the Saints coun­tenance; glorious to the eye, like the Apples of So­dome, but crush't in the hand, fall to ashes; painted Sepulchers, but full of rottennesse and dead mens bones. O these are worse then those that returne nothing, and greater shall their condemnation be at last. Secondly, there is another sort which returne substance, but of no continuance, like the Summers fruit, no sooner ripe but rotten; or like Aarons rod, Numb. 17.8. will bud, blossome, beare fruit; and more then it, wi­ther, and all in one day. These we commonly call Apostataes, because they fall from the grace which they haue receiued; and like Iulian, turne their backs vpon heauen, blaspheming him, whom once they praied vnto; one while with the Iewes, Mar. 11.9. Hosanna in the highest, blessed is he that commeth in the name of the Lord; soone after straine their voice to another tune, Matt. 27.25. Crucifie him, crucifie him, his bloud be vpon vs and our children.

Secondly, this serues for exhortation, lamentati­on, and consolation: First, for exhortation, to spur vs forward to all good actions and holy duties; not to be backward in returning, according to what we haue receiued; for if we haue much, God lookes for much; if little, for little; if nothing, for nothing: Hee requires not what hee hath not giuen, neither will hee reape where he hath not sowne: He ex­pects not that from the Begger, which hee doth from the King; nor that from the Hand-maid, which he doth from the Mistris; but from euery man, woman and childe, according to what he hath bestowed vpon them. Doth any man looke for [Page 58] Grapes of Thornes, Matth. 7.16. or Figs of Thistles? Surely no, nei­ther did euer any reape Wheat where he sowed Bar­ley: I meane, one graine in sowing cannot be con­uerted to another in reaping; for euery Graine beares his owne body, 1 Cor. 15.38. and yeelds fruit according to his owne kinde. So euery Christian must be fruitfull, accor­ding to that measure which they haue receiued of the Lord. Hath he giuen thee wisdome, and that a­boue others? O labour then, to be more wise in thy sayings, and discreet in thy doings then others: Hath he giuen thee riches and wealth, so that thou in meanes dost farre exceed thy neighbours? Then looke thou be more forward in hospitalitie and li­beralitie then thy neighbours. Hath hee giuen thee strength and courage exceeding many that dwell neere thee? then thou must bee more forward to stand for the Gospell, and to defend thy King and Countrey then the weaker. Art thou a Childe or a Seruant? and hath God giuen thee a religious father and mother, or a religious master and mistresse? O then striue thou to out-strip many that want those helps which thou enioyest. Let not those that haue prophane Parents and wicked Gouernors, be more forwarder in religion, more fuller of knowledge, more zealous for the Lord of Hosts, then thou that doest enioy the meanes and helps to spurre thee for­ward. For shame, let grace and goodnesse in thy breast aboue theirs appeare; suffer not those that haue no meanes, to come to heauen before thou that hast all meanes, lest the Saints and Angels shout at thee at thy arriuall. If a foot-man and a horse-man should trauell to a Towne together, the foot-man [Page 59] with bolts vpon his legges, the horse-man free from any: were it not ashame the foot-man should at­taine his iournies end before the other? Surely yes: and well might all men imagine, that he either hath rid farre out of his way, or else spent his time very idly, that hauing such helps and meanes to hasten him, yet should be farre behinde him that hath no meanes, but rather pull-backs and hindrances to haue kept him from his iournies end: euen so it is a shame, nay, a farre greater shame for thee, that hast godly Parents and Gouernors, to suffer those to out-strip thee in the way to heauen, that haue wic­ked Parents and Tutors. For they will not onely cease to spurre them forward to heare the Word, reade Sermons, receiue Sacraments, and the like, (which thy parents doth daily and hourely animate thee vnto,) but also what in them lieth, will keepe, hinder, and draw them from hearing the Word, conferring with Saints, reading, praying, receiuing, and all other good and holy exercises: therefore as God hath blessed thee in this kinde aboue others, so labour to exceed others, that at the last day the Lord may finde a plentifull haruest in thy soule. Hath the Lord giuen thee a faithfull Minister, that is carefull in watching, diligent in feeding, painfull in teaching and instructing thy soule in the waies of godlinesse? Doth hee breake the bread of life early and late, preach in season and out of season, pray for thy good when thou art fast asleepe, and little thinkes of any good to thy owne selfe? Then see thou bee found holy in life and conuersation, gratious in all thy words and deeds, heauenly-minded in euery [Page 60] place, full of diuine knowledge and godlinesse. For if thou (that hast so much good teaching) haue not Faith for thy shield, the Word for thy sword, righ­teousnesse for thy breast-plate, Truth for thy girdle, the Gospell for thy shooes, Saluation for thy hel­met, and Christ for thy Sauiour; but still like the Papists remainest ignorant, then greater shall be thy damnation; for to whom much is giuen, much shall be required. In a word, looke whatsoeuer it is, that the Lord hath blessed thee with all aboue other men, see thou be found more fruitfull then other men; Matth. 26.24. else as Iesus said of Iudas, It had beene good for that man he had neuer beene borne. So may I say to thee, it had beene good for thy soule thou hadst neuer beene made partaker, or once tasted those things, which thou in abundance hast enioy­ed; for those that haue receiued much at the hands of God, must not be like vnprofitable ground, recei­uing much seed, but restoring no profit; much dunging, yet far from fructifying; lest to our soules terror and amazement, we heare that fearefull sen­tence; Take the vnprofitable seruant, Matth. 25.30. binde him hand and foot, and cast him into vtter darknesse, where shall be weeping and gnashing of teeth for euermore.

Secondly, this serues for lamentation; for if God require much where he hath bestowed much: who can refraine from teares, to see our land in generall, and almost euery man in particular, so fruitlesse and barren in goodnesse, notwithstanding all we haue receiued from the Lord? Hath not God planted vs his Vineyard as on a fruitfull hill? Es. 5.1. hath he not hedged vs in on euery side with the shield of his protection? [Page 61] hath hee not gathered out the stones of Popery a­mongst vs, & planted vs in this fertile soile, as his choi­sest plants, seasoning our soules with his holy do­ctrine and heauenly Sacraments; watring vs with the dew of his holy Spirit, and hath built a Tower of ex­cellent discipline amongst vs? Hath he not lightned our darknesse, heated our coldnesse, reuiued our drooping soules, reioyced our trembling hearts, and freed our languishing Spirits from sorrow? Hath hee not opened his house, prouided his meat, Prou. 9.5. mingled his wine, spread his table, sent forth his ser­uants in a plentifull manner, to call and inuite all those that be weary and heauy laden, Matth. 11.28. and those that be a thirst, to come to the waters of comfort, Esa. 55.1. to buy and drinke without money, or monies worth? What shall I say? Hath hee dealt thus with any Nation? O no; neither haue the heathen knowledge of his Lawes. So gracious and bountifull, and bountifully graci­ous, hath he beene to vs (and that not for three yeares, as to the Fig-tree; Luke 13.7. but threescore, with many yeares aduantage) that he may say, and say truly to vs, What more could I haue done for you my people, then what I haue not done? yet (for the generall) we are as backward and auerse to all goodnesse, as though we neuer had receiued any kindnesse; as far from godlinesse in our liues and conuersations, as though God had neuer beene preached amongst vs. He requires nothing for all his mercies but thank­fulnesse, and that is the returne he demands for all his blessings: but we are worse then the ten Lepers, for one of them returned with praises in his mouth, Luke 17.17. and thanksgiuing in his heart, for the mercy he had [Page 62] receiued of the Lord. But let the Lord bestow ne­uer so many blessings vpon vs, scarce one of an hun­dred will bestow thankes vnto him for it. It is a commendation that is giuen of the Dogge, that hee is Fidelissimus Domino, & gratissimus, most faithfull and gratefull to his master that maintaines him; for by night he will watch, ward, and diligently keepe his Masters house, and by day he will attend vpon his Master abroad; fight for him, and die for him too if need require. 2 King 5.15. Naaman the Syrian, when hee was cured, would haue giuen the Prophet a reward, but we will not giue the Lord so much as thanks for all the fauours hee hath bestowed vpon vs: Gods mercies by vs are now forgotten, as though they had neuer beene. For who remembers the miracu­lous ouerthrow of that inuincible Nauy, in the yeare eightie eight? Who remembers the peaceable gouernment of Queene Elizabeth, (whose famous memory shall liue for euer?) Who remembers the peaceable entrance of his Maiestie into this King­dome, when we had cause to feare the daies many hoped for? Who remembers the fift of Nouem­ber, wherein wee had the greatest deliuerance that euer any Nation had, from that damned, deuillish, and hellish plot of Powder treason, inuented by the Deuils eldest sonne the Pope and his followers? Who remembers our freedome from the plague, which wasted thousands, and ten thousands in our streets? Who remembers these I say, with thou­sands more of Gods mercies? Surely, surely, very few or none: and no maruell though those mercies that are past be forgotten, when mercies present are [Page 63] not remembred. Wee forget how the Lord hath dealt more fauourably with vs, then many; yea, then with all Nations round about vs. Psal. 144.14. Wee see no carrying into captiuitie, no complaining in our streets: Our men are not killed, our Nobles are not woun­ded, our Women are not rauished, our Virgins are not defloured, our Infants are not tossed, our goods are not wasted, nor our Land nor Cities are ruina­ted. Wee heare not the noise of the Gun-shot, the clattering of Armour, the slashing of Swords, the grones of the wounded, nor that vnmercilesse proclamation, Kill, kill, and spare none, rip vp the Women, imbowell the aged, and dash the Infants vpon the stones. This, nor none of these doe wee heare, which our poore brethren haue felt a long time; yet we forget all. We haue forgotten how he hath kept vs from diseases, restored vs from sick­nesse, and watcheth ouer vs all the day long. Wee haue forgotten how hee feeds vs, carrieth vs in his armes, saueth vs from danger, refresheth vs with sleepe, draweth the Curtaine of his loue about vs, watching our houses from fire, from robbers, and from ruine; nay more, haue we not forgotten that wonderfull redemption, wrought by the bloud of Iesus Christ, when we were vtterly lost? What shall I say? Sure we haue forgotten all, that makes vs so fruitlesse as we are; for could wee remember these things, and prize them according to their worth, our tongues could not bee kept from praising the Lord, nor our hearts bee kept from reioycing in God our Sauiour. O vngratefull England, and little deseruing London, that haue fed so long vpon all [Page 64] kinde of Gods mercies, yet no fruitfuller in good­nesse to your God! It makes my heart to bleed within my breast, to see thy rebellious and wicked practises, in swearing, lying, dancing, singing, car­ding, dicing, drinking, drabbing, as though thou didst intend to crucifie the Sonne of God againe. Is this the entertainment thou doest intend to af­ford Christ? Wilt thou requite his loue with such churlish actions? Shall this be all the fruit thou wilt afford to requite his paines? Then shalt thou soone make him plucke vp his hedge, that is, take away his fauour, and lay thee open as a prey for all thy ene­mies to feed vpon thee; for to whom much is giuen, much is required.

Thirdly, this serues for comfort and consolati­on to all those that finde themselues fruitfull, though it be but in a little measure: for he that hath inabled thee to bring forth any, will (in his good time) so strengthen thee, that thou shalt bring forth more, holding fruitfull to the end: For they that are planted in the Courts of the Lord, Psal. 92.13, 14. shall bring forth much fruit in their old age: then shall all things prosper thou takest in hand; Deut. 28.2, 3, 4, 5, 6, 7, 8. for blessed shalt thou be in the Citie, blessed in the field, blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy kine, and the flocks of thy sheepe: Blessed shall be thy basket and thy store, blessed shalt thou be when thou commest in, blessed shalt thou bee when thou goest out; and blessed from this time forth for euermore. Thus much shall suffice for the furnishing of our second Tabernacle.

Now we come to the last body or boule spring­ing [Page 65] from this root, or the third Tabernacle in our Text, which you heard in our diuision, The third Ta­bernacle, like a solitary Clo­set, hath three roomes or things remark­able. was made in the forme of a solitary Closset, hung round with mourning, wherein we haue our Sauiour Christ la­menting [...], and hee wept ouer it: it di­uides it selfe according to the two former parts into three roomes or branches.

The first is the compassion it selfe: fleuit, wept.

The second is the person so passionate, Christ wept.

The third is the cause of his weeping, which as it may be gathered from the words following, is two-fold.

Tum propter mala culpae, the euill of sinne com­mitted by them.

Tum propter mala poenae, the euill of punishment which must be inflicted vpon them.

Begin we first with the compassion it selfe (wept.) Here is nothing but lacrimae & suspiria, teares, sighs, The 1. roome of the third Tabernacle is Compassion, he wept. sobs, and great sorrowes, deplorations, lamentati­ons, yet all fit meditations for our soules at this time: for the life of our Sauiour Christ was no other then the passage of Ionathan and his Armour-bearer, 1 Sam. 14.4. sharpe rockes on the one side, sharpe rockes on the other, with a very dangerous and infractious passage, flin­tie stones vnder him, briers and thornes on each side of him, mountaines, crags, and promon­taries ouer him: Sic petitur coelum: so heauen must be caught or neuer, or else lost for euer. Hee wept, and in his weeping shed teares, which are the out­ward expression of sorrow and griefe: A man may couer sorow a long time by secret sobs and inward [Page 66] groanes, but when teares breake from the eies, as water from the fountaine, it plainely demonstrateth to the view of all beholders, the wonderfull griefe conceiued in the weepers breast: for as fire smo­thering, will at last breake into a flame, so will a grieued and an oppressed soule into teares, as heere our Sauiour. But what teares were these our Saui­our shed? Diuines doe make teares to be of diuers sorts, but I will onely follow Goran, as liking his distinction of teares best: for he in his Commentaries on the Psalmes, maketh mention of three sorts of teares. Lacrimae contri­tionis. Lacrimae com­passionis. Lacrimae deuoti­onis. Gor. super Psal. in Psal. 137. First, the teares of Contrition; secondly, the teares of Compassion; thirdly, the teares of Deuo­tion: The contrite teares, or teares of contrition, is either for sinne committed, or good duties omitted; but our Sauiour neither committed euill, nor omit­ted good, therefore could not shed the teares of con­trition. As for the teares of deuotion, or deuout teares, they are powred forth in holy and religious exercises; as praying, hearing, receiuing, conferring, or meditating, or because we are debarred from so doing. But these were not the teares which our Saui­our powred forth at this time: I cannot deny but that at sometimes hee shed the teares of deuotion, for his praier was heard which he sent vp to his Fa­ther, with strong cries and teares, Heb. 5.7. as the Apostle affir­meth, yet at this time there were no such teares: then as for the teares of compassion, they are either for the miseries of others, as those teares which the Daughters of Hierusalem shed when Christ went to be crucified, Luke 23.28. or else for the wickednesse of others: as those teares which Lot shed for Sodome, Psal. 119. and Dauid [Page 67] for his enemies: such were the teares of Christ, which here he shed for Hierusalem.

The second branch of this body or boule, The second thing in the third Taber­nacle, is the person wee­ping, Christ. or roome in this Tabernacle, is the person weeping, which by our Text is found to be Christ; and that may make these teares of Christians the more to be lamented, of all the more to bee admired. Who doth not stand amazed when hee considers these teares, for they are not the teares of man, but of the Sonne of God: the more worthy the person is that weepeth, the more astonishment it strikes into the beholder. If a mortall King should shed teares, would it not cause wonder; yea, amazement, trembling, and feare, because wee should imagine that their teares doe proceed either from some great anger, or some great danger: much more may these teares astonish vs, because they proceed not from the eies of an earthly King, but from him that is Rex coelorum & terrae, the King of heauen and earth, euen Iesus Christ the eternall Sonne of God. The ho­ly Prophet Dauid, when hee did but consider how the Sea opened for Israels safetie, was so amazed, that out of the astonishment of his soule hee cries out, saying; What ailed thee, O Sea, that thou fleddest, Psal. 114.5. thou Iordan, that thou wast driuen backe? How much more may we out of the amazement of our soules cry (now we see not onely the Sea to open, but the blessed Sonne of God distilling abundant of teares from his faire eies vpon his tender cheekes:) What aileth thee, O thou Iesus, that thou so weepest? Thou blessed Sauiour of mankinde, that teares runs so fast from thy vnspotted eies? Doest thou so [Page 68] weepe for those that laugh at thee? yea, dost thou shed teares for those that neither will, nor can weepe for themselues? Are our sinnes so piercing to thy soule so pleasant to vs? doth our wickednesse wring groanes, sighes, sobs, and brinish teares from thy faire eies; nay, bloud from thy most tender heart, and cannot we shed one teare for our selues? Then hard is our hearts, and miserable our case.

Oh my deare Brethren and louing Countrey­men, know this one thing; how that it was not an­other wept for him; that he could not endure, (O Daughters of Hierusalem, Luke 23.28. weepe not for mee, but for your selues) but he for others, though he neuer de­serued to shed one teare, yet ceaseth not to powre forth riuers of teares for this hard-hearted Nation. For my Text tells me, that He wept, not an Angell, a Saint, or a Sinner, but He; yea, euen He; He that was all one with the father; Heb. 2.6. & 10. Gen. 3.15. Luke 1.35. Matth. 2.3. Matth. 2.13. Matth. 4.1. He that was full of glory and might, He that was promised to our first Parents in Paradice; He that was conceiued by the holy Ghost, and borne of the Virgin Marie; Hee that at his birth troubled Herod and all Hierusalem; He that was exi­led into Egypt, and there obscurely kept in the Cot­tage of a poore foster-father; He that was transpor­ted and tempted by Satan; He that was derided of his kindred, and blasphemously traduced of the Iewes; Hee that by the words of his mouth stilled the raging of the Sea, Matth. 8.26. & Psal. 65.7. the ruffling of the winds, and the madnesse of his people; He that caused the Fish to bring him money from the bottome of the Sea; Matth. 17.27. Matth. 14.19. He that fed fiue thousands with fiue loaues and two small fishes; Iohn 9.1. Hee that made the Blinde to see, the [Page 69] deafe to heare, the lame to goe; Mark 7.34. Matth. 11.5. Iohn 11.44. Matth. 8.29. Matth. 3.17. Matth. 17.5. Iohn 12.28, 29. Hee that cleansed the Lepers, cured the diseased, and raised the dead from the graue; He that made the Deuils to cry, What haue we to doe with thee, Iesus thou Sonne of Dauid? Art thou come to torment vs before the time? He that re­ceiued this testimony three times from God the Fa­ther: This is my beloued Sonne, in whom onely I am well pleased; He that did all things well, and neuer any euill, neither to God nor man. It is He that wept in this my Text, and none but he: He, euen Iesus Christ, the Sauiour and Redeemer of the world, the Parragon and Prince of Prophets, the true Messias, the Fa­thers ioy, the Angels blisse, heauens beautie, the glorie of Israel, the light of the Gentiles, Luke 2.32. the worlds Sauiour prefigured in the Law, fore-told by the Pro­phets, and exhibited in the Gospell. It was He that wept: from whence we might draw many conclusi­ons, I will but point at them at this time; yet promi­sing to all those that affects goodnesse to inlarge them according to their worthinesse, if strength of body permit hereafter.

First, in that he wept it shewes vs, Christ wept, therefore 1. Man. Heb. 2.17. & 4.15. how He was true man, consisting of soule and body, as all other men do, yet not sinfull man: for he was like to vs in all things, sinne onely excepted, neither are we so to take our Sa­uiour, as no more but man: for though hee were man, yet he was more then man, hauing the diuine Nature, hypostatically vnited to the humane; so that hee rested not God alone, nor man alone, but God-man, and Man-God; perfect God, begotten of his Father; perfect Man, borne of his Mother. 2. Great his af­fection towards man.

Secondly, in that he wept, he shewes vs how that [Page 70] great is his affection towards mankinde: the affection of a Father to his childe, or of a Mother to the fruit of her owne wombe, is nothing in respect of the Lords affection towards Man: for had he not affe­cted vs, he would neuer haue died for vs, but he did not onely weepe, but die for our sinnes, therefore needs must we conclude, his affection was great vn­to our soules.

3. Christ not delighted in the destruction of his enemies.Thirdly, in that he wept, it shewes vs how that he was no whit delighted in the destruction of his enemies. Though man reioyce at their enemies ruines, either in body, goods, or name, making that day (though a day of fasting) a day of feasting, when tidings is brought of the subuersion, ruine, and desolation, of those whom they affect not; yet it is not so with our Sauiour, for he fore-seeing their desolation, wrung from his eies abundant teares of compassion.

4. Greatly de­lighted in the conuersion of man.Fourthly, in that he wept, it shewes vs, That he is greatly delighted in the conuersion of others, that weeps so bitterly at the subuersion of others; for he is the louing Father that euer is ready to receiue his prodi­gall children, at what time soeuer they doe repent them of their sins from the bottome of their hearts, and that not with grudging, Ezek. 18.17. but with delight; for so greatly is he reioyced when wee forsake our sins, as that he counts nothing too deare for our soules. If we be naked, he brings a robe to couer vs; if we be hungry, Luke 15.12, 23. he killeth the fat Calfe to feed vs; and if not married to the flesh, world, nor deuill, hee brings a Ring to wed vs; for if hee mourne for man when man was dead and lost, how greatly will he reioyce at man when man is liuing found.

[Page 71]Fiftly, in that he wept, and that when the people cut downe the branches of the trees, 5 Worldly pompe would be mixed with teares. spreading their garments in the way, euery one crying with a ioy­full acclamation, Hosanna in the highest, blessed is hee that commeth in the name of the Lord, We learne that which Ludolphus doth obserue, Ludolphus de imitat. vitae Christi. par. 2. cap. 28. That worldly pompe and applause should be mixed with teares: For though it were neuer so great, it cannot alwaies free from sorrow, especially if wee belong vnto God. I know the wicked will and can shift off their sorrow, with the Viall, Harpe, Lute, or singing to the tune of the Organs. Pompillius writes Epistles to Tullie, Pompillius to Tully. Antimachus. thinking to rid away his sorrow by reading. Antima­chus makes verses, thinking to rid away his sorrowes by riming. Archilochus calls for Wine, thinking to to rid away his sorrow by drinking. A [...]chisochus. 1 Sam. 16.22, 23 Saul calls for Musicke, thinking to rid away his sorrow by play­ing. Some call for cards and dice, thinking to rid away their sorrow by gaming; but alas, all in vaine: for neither the world nor any thing in the world, can free vs alwaies from sorrow, especially if we belong to the Lord, for Quid ad nos consolatio mundi, Martia Epise. What doe the pleasures of the world belong to vs: for the world is but spuma, fumus, somnium, a froth, a smoake, a dreame: a froth, because it puffeth vp; a smoake, because it maketh blinde; a dreame, be­cause it vanisheth away. Yea, as a good Diuine saies, it is Vices Nurse, Natures step-mother, Vertues murtherer, Thefts refuge, Woredomes pander, So­domes fruit, Crocodils teares, a Syrens song; yea, as Philo calleth it [...], a bitter sweet; pleasure is a spurre, riches a thorne, honor a blast, life a flower, [Page 72] glory a feather, beautie a fancy, ioy a frenzy, and all things in the world but like the Booke in the Reue­lation, Ap. 10.9. sweet in the mouth, bitter in the belly; or like the reeds in Egypt, which doth not onely breake in peeces when it is leaned on; but in breaking, flieth in splinters, 2 King. 18.21. to the piercing of the hands of him that trusted to it; or like a draught of cold water, drunke vp by him that is heated with the violence of a bur­ning Feauer, which allaieth the heat, during the con­tinuance of drinking; but scarcely is the Cup gone from his mouth, before he feeleth an increase of his boiling drought; or like money taken vp from the chest of the Vsurer, which will stop a gap for the present, but afterwards make the wound the dee­per.

6. Cities are chiefly to be lamented.Sixthly & lastly, in that He wept, and ouer Hierusa­lem, the [...] of the Iewes, the same Citie that he drew neere vnto, and euen now beheld, We learne, That Cities ought chiefly to be lamented: These things we might handle at large, but lest your patience should be vrged, my weak body too much strained, and all our memories ouer charged, I cease the pro­secution till some other occasion: in the meane while I referre these heads to your godly meditati­ons; and for a conclusion, will onely speake a word or two of the cause of these teares, Causes of Christ wee­ping ouer Hie­rusalem. which is two-fold. First, Propter mala culpae, the euill of sinne committed by them. Secondly, Propter mala poenae, the euill of punishment that was to be inflicted vp­on them.

1. Cause was propter mala culpae, their sinnes.First, Propter mala culpae, the euill of sinne com­mitted by them: This was the greatest cause that [Page 73] produceth our Sauiours teares; Roy. Post. for non ruinam lapi­dum, sed hominum vanitatem, saies Royard in his Po­stils: He wept not so much for the ruine of the City, as the vanitie of the people. Neuer did the nailes so wound him, nor the speares so gore him, as their sinnes did pierce him. Neuer was the gall so bitter to his taste, nor the thornes so pricking to his touch, as their sinnes was offensiue to his soule: Neuer was their fists so smarting to his cheekes, nor their spittle so loathsome to his face, as their sinnes were hate­full to his heart: Neuer was their flouts so hurtfull to his name, nor the Crosse so tormenting to his na­rure, as their sinnes were burdensome to his body and soule: for so heauy a weight was their sinnes to him, that it did not onely make him pray once, Matth. 26.44. Luke 22.44. twice, and thrice, nor to sweat, and that in a cold winters night, water and bloud, nor to complaine, I thirst, but to cry, Iohn 19. and that with such a lamentable cry, as made both heauen and earth to stand ama­zed, the Sunne to hide his face, as not daring to be­hold the Sonne of God in such a case as he was in, when he cried, Eli Eli lamasabachthani, My God, my God, why hast thou forsaken me. Blame not therefore our Sauiour to weepe, since sinne is so tormenting to his soule. Of old the Lord complaineth by the mouth of his holy Prophet; Amos 2.13. That he was pressed vn­der their sinnes as a Cart is pressed with sheaues, which Saint Hierom thus glosseth, As a Cart laden with hay or stubble, maketh a noise, soundeth out, and howleth, so I howle and cry vnder your sinnes, saith the Lord; euen shriking as sometimes a cart doth: and no mar­uell, for their sinnes were not few, but many; yea, [Page 74] more then can bee numbred by any Arithmetician, and greater then can be measured by any Geome­trician. [...]. 1.4. [...]. 1.5. & Ier. 5.7. Ie [...]. 17.21. Ier. 6.14. Ier. 5.3. Jer. 6.13. Amos 6.6. Esay 3.16, &c. Ier. 9 5. Ez [...]k. 6.9. & 16. Esa. 5. Iere. 17.25. I will not now stand to tell you of their Ido­latry, not of their swearing and forswearing, nor of their profaning the Lords Saboath, nor of their false teachers, nor of their contempt of Gods word, nor of their Couetousnesse, nor of their sloth and drunken­nesse, nor of their pride, nor of their deceit, nor of their whoredome, nor of their vnthankfulnesse, nor of their waxing worse and worse, with many moe. All which I will not spend time about, because I know you haue heard them, and hope by frequent rea­ding the Bible you know them, but needs it must be granted, that since their sinnes did so abound, it was the cause that our Sauiours teares did much more abound.

Our sinnes as well a [...] Hieru­salems, draw teares from Christs eies.And was it their sinnes alone, that wrung these teares from our blessed Sauiours eies; alas no, sweet Iesus, thou knowest it was ours as well as theirs: for all thy labours, thy troubles, thy miseries, thy griefes, thy sweatings, thy bleedings, and thy tor­ments, which in the daies of thy flesh, from the first houre of thy Natiuitie, to the last moment of thy sufferings vpon the Crosse, was for our sinnes, and for our sakes: our sinnes, I say, was the cause of all. Esay confessed it, Es. 53.4, 5. saying; Hee hath borne our griefes, and carried our sorrowes; hee was wounded for our transgression; he was bruized for our iniquities: the chastisement of our peace was vpon him and with his stripes we are healed. If there be euer an vnbeleeuing Iew amongst vs, that should demand this vnseaso­nable question: Why doth our Sauiour weepe for [Page 75] my sinnes? Hee hath his answer from these short Arguments following.

First, because it grieues the Father, offends his Maiestie, vexeth his holy Spirit of grace: Christ weeps for sinnes, be­cause 1. they grieue God and his blessed Spirit. 2. Procure pu­nishment. Rom. 6.23. Christ be­ing one that loues the Father, cannot chuse but weepe at that which grieues and offends the Father.

Secondly, because it procureth punishment from the Father, either temporall or eternall; for the reward of sinne is death; Death in this life, and with­out a great repentance, eternall death in the life to come.

Thirdly, because it separates grace from the soule, 3. Separate grace and God from man. Esay 59.2. and the soule from grace, & God from the whole man, for it is a high brazen wall, hindring our praiers from ascending to God, his graces from descending to vs.

Fourthly, because it reioyceth the Deuill, 4. Reioyce Sa­tan. who is Christs greatest enemy, for sinne is meat and drinke to Satan. When any dances after his pipe, he is as greatly reioyced, as a man that hath taken many spoiles: if all this then bee true, as the Lord hee knowes it is too true, needs must it make Iesus to weepe, if either he respect God or loue man.

If this then be so, it may teach vs in the first place to take heed of sinne. O delight not in it, 1. Delight not in sinne. since it is an offence both to God and godly men: therefore detest it, and flie from it as from the Deuill, who is the Author of it; it is a fire and will burne thee; water, and will drowne thee; a nettle, and will sting thee; a sword, and will wound thee; poison, and will kill thee; and a Serpent, which will deuoure thee; kill it, or else it will kill thee; be a stranger to [Page 76] it, it will be a stranger to thee; harbour it not to gain the world, to grieue Christ: but beat out the braines of these Babilonish children; Sinne to be nipped in the bud. Iud 7.1. & 8.30 & 9.5. 2. King. 11.1. 2. Par. 22.10. for if they die thou maiest liue, but if they liue thou shalt die. As the reigne of Abimelech was the slaughter of Gedeons Sonnes; and the reigne of Athaliah was the ouer­throw of the Kings seed: so the reigne of our sinnes will be our destruction. Let vs therefore beat them downe betimes before they grow too head-strong, like an vnruly Mastiue Dogge tearing out their ma­sters throat; the Israelites at first spared the Canaa­nites, afterwards when they would haue destroied them they could not; but they became prickes in their eies, Numb. [...]3.55. Iud. 2.3. and goads in their sides: Euen so will it bee with our sinnes, for if at first we spare them, in the end they will be vnresistable. Oh that wee could once liue to say of our sinnes, as Christ said of the Temple, Matth. 24.2. One stone shall not be left vpon another vn­cast downe: so one sinne shall not be left vpon ano­ther vncast out of the heart. Then would they soone die in our liues and conuersations, but so long as we harbour them in the hidden man, so long will our liues bee corrupted, and our conuersations dete­sted: let vs therefore bury our sinnes that they ne­uer be remembred; kill our sinnes, that their power against vs, neuer be lamented; cast out our sinnes as dung out of the Citie, that they neuer be respected: for as carrion causeth wormes, stinkes, and feedeth Fowles; so our sinnes causeth woes, and sorrowes, and feedeth the Deuill. Dan. 4.24, 27. O therefore breake off your sinnes by repentance, breake off your iniquitie by re­turning to the Lord your God. Nothing can stench [Page 77] Christs teares, vnlesse we stop our sinnes; nothing can dry his cheekes, vnlesse wee wash our hearts; The best acti­ons, if sinne be not stopped, dry not Christs cheekes. nothing can cleare his eies, vnlesse wee purge our soules; our singing Psalmes, hearing Sermons, re­ceiuing Sacraments, reading Homilies, feeding the hungry, clothing the naked, visiting the sicke, buil­ding hospitals, repairing Churches, catechising fami­lies, nor all the glistring profession in the world can stop Christs teares, vnlesse wee make conscience of sinning. We must not be of Abrahams heart and Be­lials life, we may not beare the soule of Dauid, and the shewes of Pharises: Good King Iosaphat in ad­uenturing to goe like Ahab, 1 King. 22.32. had like to haue beene slaine for Ahab; so all those are in danger of destru­ction, that make a shew outwardly, but like Sodoms Apples are corrupted inwardly; for if those be in danger which are vpright in heart, & faile in act, how much more are they in danger that glister like Gold, but being toucht, are found Copper? I pray God our sinnes haue not wrung more teares from the eies of our Sauiour then euer the Iewes sinnes did; I feare they haue, Rom. 6.1. because I see the more his grace a­bounds, the more our sinnes abound; by how much the more mercifull God hath beene to vs, the more miscreants haue we beene towards him. In agro Narnien­si siceitate lutum fieri (ex Plinio) imbre pulurem. That aboun­dance of grace should produce abundance of iniquitie is Christs greater griefe. Tully repor­teth amongst all his wonders in Nature, that in one Country drought causeth dirt, and raine stirreth vp dust. Whether this be so or no, I stand not heare to proue; but this I know, that the abundance of Gods graces hath brought forth nothing, but abundance of sinnes: Iniquitie was neuer so rife, as since fre­quent preaching of the Gospell; yet the fault is not [Page 78] in the world, but in the Deuill and our corrupt na­ture: God may call a Conuocation of heauen and earth together against vs, as sometimes hee did a­gainst his owne people the Iewes, Esay 1.2. saying; Hearken, heauens, giue eare O earth, I haue nourished and brought vp children, but they haue rebelled against me: Had they beene my enemies that had done mee this dishonour, Psal. 55.12, 13, 14. I could haue borne it; or had they beene my seruants, or the sonnes of Hagar that had magnified them­selues against me, I could haue endured it, but it was Children, yea, euen my Children, Children of my owne education and bringing vp; those that were nurtured and instructed in my owne family, and that by my owne hand; it was they that rebelled a­gainst me; therefore hearken O heauens, and giue eare O earth. Nay the Lord may take vp his owne com­plaint against this Citie, which you lately had soun­ded in your eares by a thundring Trumpet of the Lord: I meane Master Wood in his ser­mon at the Spittle on Wednesday in Easter weeke last, 1624. Hosea. 4.2. There is no truth, nor mercy, nor knowledge of God in the Land: For by swearing, and lying, and killing, and stealing, and whoring, they breake out, and bloud toucheth bloud. Are these things so, and doe they cause no teares? O yes! and shall bring iudge­ment too, if they be not amended. Our sweet Sa­uiours patience shewes his desire of our amend­ment, if tongue or teares can procure it; besides, so great is his desire of our repentance, that hee vseth a very patheticall perswasion to induce vs thereunto by the tongue of his blessed Spirit, recorded by Sa­lomon in the Booke of the Canticles, Cant. 6.13. saying; Re­turne, returne, O Shulamite, returne, returne: but a­las, we cannot returne of our selues: being by na­ture [Page 79] dead and lumpish; Man like a Coachwheele moues not to any grace if not drawne. Iere. 31.18. euen like to a Coach­wheele, able to run no further then wee be drawne; therefore let vs reply with the holy Prophet Ieremy, Turne vs, O Lord, and we shall be turned; conuert vs, and we shall be conuerted indeed. Yea, let vs pray with Saint Augustine, Domine da quod iubes, August. & iube quod vis, id est, Lord giue vs abilitie to returne vnto thee, and then command vs to returne, or inable vs to doe what thou commandest, then command what thou wilt.

Secondly, if Christ weepe for our sinnes, Seeing Christ weeps for ours, wee should weepe for our owne. we are taught to weepe for our owne. Wee must not be like stockes and stones that haue no sense nor feeling of our owne miserie; neither must wee be like men dead, since wee make a shew of life: for if Christ weepe for vs, wee haue much more cause to weepe for our selues. It may be the worldling thinkes hee need not weepe, because Christ wept not for him­selfe, but for vs: For saith the carelesse Carnalist, If his bloud be sufficient for my soule without mine, why not his teares for my sinnes without mine? Thus to a desolute liuer, the teares of Christ are like Mercuries still-pipe, Mercuries still-pipe. which plaied Argus his hundred eies asleepe at once. But let me tell thee, O thou traytour to thy owne soule, though Christs bloud be sufficient without thine, yet not his teares with­out thine. For when he shed his bloud, it was to re­deeme thee from sinne, but when he sheds his teares, Our sins cost Christ both teares & bloud, therefore we must at least shed teares for them. it is in seeing thee runne so fast to sinne; therefore as it cost him both bloud and teares to come to thee, so it must cost thee at the least many a shower of teares before thou canst come to him. Hee sailed [Page 80] thorow the Sea of bloud to saue thy soule; thou must saile thorow the Sea of teares to win his fa­uour. If thou refuse to lanch forth into the Sea of Contrition in this world, thou shalt be drowned in the Ocean of perdition in the world to come; there­fore to purge thy heart, to free thy soule, to winne Christs fauour, be not backward to weepe, but po­wer forth teares with Dauid, Psal. 6. Ion. 3.6. Gen. 17. Esay 38.14. Iob 3.24. 1 Sam. 1. Io [...]l. 2.13. Matth. 26.75. Luke 7.38. Act. 2.37. & 16 30. apparell thy selfe in sackcloth with Niniuy, humble thy selfe to the ground with Abraham, mourne like a Doue with Eze­chia, rore out thy griefe with Iob, powre forth thy soule with Hanna, rent thy heart with the penitent, lament thy sinnes with Peter, let sorrow bee thy feast with Mary, and cry out with the Iewes and Iaylor, Men and brethren, what shall we doe to be saued? It may be thou thinkes thou doest sorrow, but delude not thy soule; for euery groane, and sigh, and crying, Lord haue mercy vpon me, is no true sorrow: but grant it be, yet where are the teares? Christ did not sigh, Christ did not stay in sighing, groning, pray­ing, but also shed both teares & bloud. groane, and pray for thee, then resting himselfe contented as if he had done sufficient, but as a man neuer satisfied in affection, was not contented till he had shed teares from his eies; nay, bloud from his heart for the sinnes of thy body and soule: there­fore if thou thus truly sorrow, Teares, griefes chiefe testimo­nie. shew mee thy teares, for teares are griefes chiefe testimonies, the sorrow of the minde will soone bewray it selfe by the coun­tenance of the man: Seneca. Neither plea­sure nor profit, nor any thing in the world should hinder teares. if thou canst not weepe, then thou hast most reason to weepe, for there is no grea­ter cause of sorrow ministred, then where teares are abolished. Doth the worlds pleasure or profit stop or hinder thee from penitentiall teares? Then call [Page 81] to minde Salomon and Christ. Eccle. 1.2. Salomon who enioyed many things, yet said of all things in this world, Vani­tas vanitatum, & omnia vanitas, Vanity of vanity, & all is but vanity. Christ who enioyed no thing of this worlds good, yet said; Matth. 16.26. What shal it profit a man to win the whole world, and lose his owne soule. Let not there­fore the world, nor any thing in the world withdraw thee from weeping for sinne, but rather lament the more: for the more thou weepest here, the more thou shalt reioyce hereafter. Peter whē he came to Christ, leapt into a Sea of waters; but when he went from Christ, leapt into a Sea of teares: our sins deserue as much; for a whole ocean of teares, will hardly rince our soules. Dauid, though a man after Gods own heart, yet complaineth that he was like a Pellican in the wil­dernesse, whose nature is euer to haue teares trickling downe her bill. For teares were his meat day and night, Psal. 6.6. yea, he washed his bed, and watred his couch; nay, made it to swim with the teares of his complaint Iosiah though he were a powerfull Prince ouer a great people, yet his heart melted like wax, and his eies weept bitterly, 2 King. 22.19. when he heard the words of the Law. Looke vpon Iob, that was the Mirror of patience, yet vpon the dunghil he sits weeping night & day, crying out most pittiously: My sighings come before I eat, Ioh 3.24. and my rorings are powred out like water. Looke vpon holy Ieremy, you shall finde his eies casting forth riuers of teares. Lam. 3.48. Looke vpon Iona, Iona. 2.2. you shall finde him weeping at the bottome of the sea, and in the belly of hell. Looke vpon Mary Magdalen, you shall finde her weeping, Luke 7.38. and that in such excessiue manner, that shee is able with teares to bathe the feet of Christ. In a word, [Page 82] view but any one of the Children of God, and tell me whether you finde them backward in weeping for sinne, None come to heauen with dry eies, at least not ha­uing a sorrow for not wee­ping. Reu. 21.4. yea or no? Can we finde none that euer came to heauen with dry eies, and shall wee thinke to come to heauen with a merry countenance? Surely no; for Christ is said in the Reuelation, to wipe away all teares from his childrens eies. But how can he wipe them away from those that neuer either did, or sorrowed that they could not shed a­ny? Awake therefore, O thou sinner, weepe and howle for the sinnes thou hast committed against God, against man, and against thine owne soules conscience, lest judgement ouertake thee, and there be none to helpe thee; Psal. 50.22. but away thou must to the graue, before thou hast repented.

Once there was a certaine King that neuer was seene to laugh or smile; In all places, amongst all persons, at all times, hee was very pensiue and sad. His Queene being much grieued thereat, came to his Brother, requesting him to aske of the King, what was the cause of his continuall sadnesse. No sooner had this Noble man fulfilled this Princesse desire; but the King his Brother replied, I will tell thee next day; so he departed for that time. When the King perceiued he was gone, he went presently and caused a great deepe pit to be made, comman­ding his seruants to fill it halfe full with firie-coles; hauing so done, hee causeth an old rotten boord to be laid vpon it, and ouer the boord to hang a two-edged sword by a small threed, with the point downewards, and close by the pit to set a table full of all manner of dainty meats and delicious wines. [Page 83] This being thus done, he commanded his Brother to be placed vpon that rotten boord, and foure men to stand round about him with drawne swords; one before, another behinde, a third on his left hand, a fourth on his right; also, he sent for Drums, Trumpets, and all other kinde of Musicke, which his Country afforded, to play, sing, and dance be­fore his Brother. Then the King called vnto him, saying, Reioyce and be merry, O my Brother, eat, drinke, and laugh, for here is pleasant being: but he replied and said; O my Lord and King, how can I be merry, since I am in such danger on euery side; looking vnder me, I see coles of fire, and if I stirre, this rotten boord will breake, then shall I fall into the pit and be consumed to ashes. In looking vp, I see a sword right ouer me, which if it be but touch­ed, fals downe and slaies me: In looking on either hand, behinde and before me, I see men stand with naked swords to take away my life. Since therefore I am in the midst of so many dangers, how can I eat drinke, or be merry? for these same sights doe turne my ioy into sorrow, and my laughing into lamen­ting. Then the King said, Looke how it is now with thee, so it is alwaies with me: for if I looke a­boue mee, I see the great and dreadfull Iudge, to whom I must giue an account of all my thoughts, words and deeds, good or euill. If I looke vnder me, I see the endlesse torments of hell, wherein I shall be cast if I die in my sinnes. If I looke behinde me, I see all the sinnes that euer I haue committed, and the time which vnprofitably I haue spent. If I looke before me, I see my death euery day approa­ching [Page 84] neerer and neerer vnto my body. If I looke on my right hand, I see my conscience accusing me of all that I haue done, and left vndone in this world. And if I looke on my left hand, I see the creatures crying vengeance against me, because they groaned vnder my iniquities. Rom. 8 21. Now therefore won­der not, hence-forward, why I cannot reioyce, but still mourne and weepe. O that all men could thus consider their estate, then should they finde small cause to reioyce at the world, or any thing in the world, but imploiment for Argus his eies, yet all lit­tle enough to weepe and shed teares for the misera­ble estate wherein wee stand by sinne: for these things are hidden from the worlds eie; they ac­count their estate to be happy, blessing themselues in the abundance of their riches, and because they are not afflicted like vnto other men, Psal. 7.5. they thinke of no better heauen then that which they enioy vpon earth. For the Prince of this world hath so blinded their minds, that they cannot discerne what is good for their soules.

Many times I mourne, as one who cannot other­wise chuse, to see the folly of this world, and what excuses the sonnes of men will make to free their eies from weeping, and that not onely of the profa­ner sort, but also of such as make great shew of Religion, in so much that now a daies true peniten­tiall teares is as rare to finde or see, (as the Pro­uerbe is) a blacke Swan. Euery true teare in this age wherein wee liue, is a pearle in price, and a few of them is worth a Kings ransome. But where shall we finde them? In the Court? Alas no; there is [Page 85] pride and vanitie, Teares for sin in this age, scarce any where to be seene in any estate gene­rally. Hosea. 4.2. Not in the Citie, Inns of Court. and hardly any roome for true penitentiall teares. Are they in the Citie? No; for there is swearing, lying, stealing, whoring, and brea­king out, till bloud touch bloud; therefore there is hardly any roome for these true teares. Are they in the Innes of Court or Westminster Hall? Alas no; vnlesse it bee the poore Clients teares, who weeps more for the losse of his money amongst Lawyers, then for his soule by sinne: for there is delaying of Iudgement, demurring of Causes, and selling of Iustice, but no place for true teares. Are they in the Countrey? Surely no; Country. for there is nothing but labouring day by day, weeke by weeke, and yeare by yeare, for the maintenance of the body, but ne­uer once dreaming of the good of the soule. Are they among the Gentry? No neither; Gentry. vnlesse true teares consist in hawking, hunting, gaming, or sea­sting, which if they doe, God shall haue enough of that: but alas, these cannot wash the soule from sinne, or free the conscience of his burden, but ra­ther bespot their soule more with sin, heaping few­ell to the fire for their greater torments. Where then shall I finde true teares? Surely amongst the Clergie; for they bee the Priests of the Lord, Clergy. and euer should be offering sacrifices, not onely of prai­ers, but also of teares, and that both for their owne sinnes, and the sinnes of the people; but with griefe I speake it, that few, if any, is there to be found; for they are growne so fat, that they can neither weepe for themselues, nor speake to instruct the people. What shall I now doe? Or whither shall I trauell, to finde one cloth bedued with true teares? For [Page 86] since I finde them not in the Court, nor in the Citie, nor in Westminster Hall, nor in the Countrey, nor in the Gentry, nor in the Clergie, (I meane the ge­neralitie of all these) whither will you then send me to finde this rare fountaine? I will command my Muses once more to goe abroad, to see if they can finde this cleansing riuer of Iordan, or bring me any tidings of the true Fullers earth: But whither? I haue searched all places, one onely excepted, there­fore if they remaine not there, I boldly dare say, they haue no being in this land: and that place is Ba­bylon, Onely among the afflicted. where the captiuated Israelites remaine, I meane, the afflicted, oppressed, and grieued ser­uants of the Lord; whether it be in Court, or Citie, Westminster Hall, or Countrey, Gentry or Clergie, or any place else; there, and onely there is this pre­cious water to bee found, and not else-where: for these people weepe sore in the night when they should take their rest, Lam. 1.2. and their teares cease not trickling downe their cheekes, till the Lord returne with comfort to their soules. Psal. 137.1. These weepe at the remembrance of Sion, and are wasted with sorrow, when they call to minde the dew of Hermon distilling vpon the Watch-tower of the Lord; therefore you that de­sire to drinke of these teares, resort with speed to these people, lest the Lord doe free them from the Egypt of this world, before wee haue learned to la­ment our sinnes.

Excuse for not weeping.Some there are that could finde in their hearts to weepe, yet dare not, and onely for feare of hurting the eye: But alas; this bucket will draw no water, nor this excuse free the sinner from sorrow. Christ [Page 87] had more walls to stop his passage to vs, and shall such a slender hedge keepe vs from drawing neere to him by repentance? Be it granted, that the teares hurt the eie; yet who will not hurt one member for the good of all, rather then to cherish that and in­danger the whole body? If thy ere offend thee, Matth. 5.29, 30 Christs counsell is, to plucke it out, for better it is to enter into heauen with one member lost, then into hell fire with all: Be it therefore that it hurt the eie, Houle and la­ment. yet if it hurt the eie naturall, it cures the eie spirituall, healeth the soule finally, and pleaseth God perpetually. Teares, The effects and nature of teares compa­ratiuely. as one Diuine saith, are hot and moist; hot, to warme the cold conscience; moist, to mollifie the hard heart. They are salt and wet; salt, to season the soule; wet, to cleanse the conscience. They are bitter and sweet; bitter, to waine vs from the world, as Wormewood the Infant from the dug; sweet, to season all our sorrowes, and to turne them into ioyes. In a word, they are a sword, and a salue; a sword, to cut the soule from sinne; a salue, to cure and heale the soule againe: Feare not therefore to shed teares since they are of such qualitie; for if the world were truly perswaded of the benefit true teares doe bring, they would not bee hindred from weeping. Royard obserueth six properties of true teares.

First, they doe Purgare, purge the soule: Plainly they are six. Roy. in Pest. for as raine distilling from the clouds clarifies the aire; so the teares of the penitent purifies the heart; it makes the tongue to pray, the tongue makes the heart to relent, the heart makes the man to repent, & repen­tance can neuer be begun, continued, and ended, [Page 88] without many teares, which cannot cease till the heart be purged. I remember a certaine King had an Oxe-stall, which had not beene emptied of many yeares, at last was growne so soule, that it was thought men could hardly make it cleane in a life time: The King perceiuing that, presently conside­red, that if he could bring the Riuer which ran hard by his house to runne thorow it, that then it would quickly be cleansed. No sooner was this thus con­ceiued in his minde, but hee presently put it in pra­ctise, and at last with much labour and cost, brought the riuer to runne thorow the oxe-stall with a very swift current, which riuer in three daies cleansed that house, and carried all that filth away, which o­therwise could hardly euer haue beene cleansed: euen so that heart of ours, which would aske a like time to cleanse, by hearing, reading, praying, and receiuing, will in a short time be purged, if teares be but ioyned with these: for true teares runne with such a forceable current, that they will suffer no pu­trifaction to rest long in the heart vncarried away; as Peter, Dauid, Marie Magdalen, with many more, can witnesse.

Secondly, they doe illuminare, open the eies; for true penitentiall teares are as a soueraigne salue, ma­king the stiffe lid pliable, and will eat out the web that hinders the sight of Mercy: for Mercy is ob­scured where the eie is vailed, and the eie is vailed where sinne raigneth: but as the raine powring from the Clouds, clarifies the aire, and alaies the dust, by which a man may see farre, both forward and vp­wards; euen so true teares alaies the dust of sinne, [Page 89] and that mist of despaire inabling a man to see farre into Gods wonderfull mercies promised in Christ to his soule.

Thirdly, they do Corroborare, strengthen the man: for these teares doe inable a Christian to incounter with Satan, and to wrestle with Christ; nay, to con­quer Satan, and to ouercome Christ. First, they doe conquer Satan: witnesse our Sauiour; who by strong cries and teares, receiued strength from God his Fa­ther, to vanquish Satan, Death and Hell; for hee triumphed ouer them all vpon the Chariot of his Crosse. Secondly, they ouercome Christ: witnesse Iacob; who by weeping and praying had power ouer the Angell, Hos. 12.4. & 14.6. for as the dew of the Lord maketh Israel to grow as the Lilly, and to fasten his roots as the trees of Lebanon: so will true teares make a man strong in the Lord.

Fourthly, they do Laetificare, reioyce the soule, and that both by making it fruitfull & acceptable to the Lord. First, by making it fruitfull; for as the water which falls from heauen, nourishes the earth, com­forteth the dry ground, making it able to send forth fruit which reioyceth the heart of the sower; euen so, true teares causeth the heart to send forth much good, which will reioyce the man in the Winter of aduersitie and temptation. Secondly, it maketh a man acceptable in the sight of the Lord: witnesse Maries teares, which preferred her to Christ before all Marthaes dainties could her selfe: besides, they bring a blessing, and a ioyfull haruest; a blessing, Matth. 5.4. Psal. 126.5. For blessed are those that weepe, they shall be comforted; a ioyfull haruest, For they that sow in teares, shall reape in ioy.

[Page 90]Fiftly, they doe Eleuare, vp, for as Noes Arke, the more the water increased, the more it was eleuated: euen so, the more that teares abound, the more is the heart raised, and the affection set vpon God.

Sixthly and lastly, they doe Impetrare quicquid vult, obtaine whatsoeuer good a man would at the hands of God: witnesse Hezekia, vpon whose teares the Lord delaies not to send vnto him the Prophet Esay to remoue his feare, Esay 38.5. Psal. 116.7, 8. and assure him of his desired wishes. And Dauid in danger of death and in doubt of falling, comming to the Lord with teares in his eies, was freed from the one, and stood vpright vpon the other; so that his soule returned to that rest for which it longed.

Doctr. Christ weeping for our sinnes, not his owne, we should weep for others sins.Thirdly, if Christ weepe for our sinnes, wee are taught to weepe one for another. It is a dutie of loue that Christians owe, to weepe one for another: If they were to loue none but themselues, then were they to shed teares for none but themselues. But we are commanded to loue our neighbours as our selues, therefore must weepe for other as for our selues. It hath beene the practise of Gods Church from the beginning, and ought not to be left in the declining age. The ancient custome of the Iewes (which still they doe retaine) was to rent their clothes at any blasphemy spoken by others. Ieremy when he saw the wickednesse of his people, was vexed, Ier. 8.21. & 9.1. therefore wished, O that my head were a Well of water, and my eies a fountaine of teares, that I might weepe night and day for the slaine of the Daughter of my people. 2 Pet. 2.7, 8. This did Lot for Sodom, and Dauid was [Page 91] no whit behinde any, when his eies powred out riuers of teares, Psal. 119. 130. because men would not keepe the law of his God: Shall such affection be found in Gods ancient people, and we to sauour neuer a whit thereof? If our friends depart from vs, or die with vs, we can weep and mourne as fast as any; but if we see a neighbour or a brother wedded to wickednesse, and sunk almost past recouery into sinne, we neuer mourne, nor shew any dislike, but salue it vp with humanum est: Others sins not to be salued, but sorrowed for. so that for a young man to sinne, is but a tricke of youth; for an old man, but an infirmitie of age; and in none at any time as it should be lamented. Children are suffered to be wanton, because their yeares are ten­der; youth is permitted to bee licentious, because their age is lustie; rich men are moued with vanitie, because it is their portion; poore men are customed with folly, because they liue in want; old men are drowned in superstition, because they are neere their graues; women are wanton, because they be beau­tifull, and all are sinfull, yet by few or none lamen­ted: nay, are they not reioyced at, Sinnes now moue not mourning, but mirch or mock­ings, especially the failings of Gods children. and in these times made the principall cause to moue laughter? for if any man fall dangerously into sinne, especially the childe of God, either by infirmitie, blindnesse, or being ouertaken on a sudden by Satan, the world then flings away jeering, as hauing caught what of long time they watcht for: then with a ioyfull countenance they vaunt abroad, the whole, nay, more then the whole fall or sailing of this poore childe of God, divulging to as many as they see, or at leastwise know, the time, the place, and the manner of that sinne which was committed by such [Page 92] a person: 1 Sam. 17.52. for as the Israelites reioyced at the fall of Go­liah, so doth the world at the failings of the Saints of God. Cato. Cato, that graue Senator of Rome, was neuer seene to laugh but once, and that was, when he espied out of his window an Asse eating of Thi­stles; wondring why that beast should take pleasure in pricks, that should haue beene spurres to haue made him to take paines: So wee when wee see our brethren eating vp sinnes like bread, and drinking vp iniquitie like water, Iob. 15.16. rather laugh with Democritus at their folly, then with Heraclitus lament their faults. I tell you brethren, there is no greater signe of a reprobate, then to laugh at sinne and Sinners: for hee that can make wickednesse his chiefest pa­stime, and the faults of others his greatest ioy, is iust like to Satan our greatest enemy, Satans greatest solace is to see men sinning. who reioyceth at nothing more then when men commit sinne. Therefore when thou seest sinne in any, be it in thy wife, children, friends, seruants, or enemies, take heed thou reioyce not at it, but weepe and mourne for it: present not Omnia bene, all is well: For any man being fallen into sinne, Our hearts should smite vs when wee see another sinne. Pia est illa tri­slitia alienis vi­t [...]js ingemiscere, non adhaerere: Contristari, non implicari: dolore contrahi, non at­trahi. August. Ber. homil. de resurrectione Dom. is in a very miserable case till hee returne vnto the Lord by true repen­tance; wherefore let thy heart smite thee when thou seest thy brother sleeping in the bed of sinne. For, This is a godly sorrow to pitie mens sinnes, and not to be polluted by them; to sorrow for them, and not sinke into them, to be drawne away in dolour, and not drawne away with delight. Saint Bernard makes mention in one of his Homilies, of an old man, who when hee saw any man sinne, wept and lamented for him; being asked why he so grieued for others, answered: [Page 93] Hodie ille, cras ego; hee fell to day, I may fall to morrow. If we could but remember this, it would rather draw bloud from the heart then ioy, when we see a man fallen into sinne; therefore when thou seest a murdering Caine, a theeuish Achan, Gen. 4. Ios. 7. 2 King. 5. 2 Sam. 13. 1 Sam. 25. Numb. 16. Gen. 19. 2 Sam. 15. 1 King. 12.28. Exod. 9. 1 King. 21. Esay 37. 2 Sam. 6. Luke 15. 2 Sam. 17. Acts 12. Luke 16. Luke 22.48. Matth. 23.25. Luke 7.37. a lying Gehezie, an incestuous Amnon, a churlish Nabal; a resisting Cora, a filthy Sodomite, a murmuring Israe­lite, a rebellious Absolom, an idolatrous Ieroboam, and an oppressing Pharao: a painted Iesabel, a blas­pheming Sennacherib, a railing Rabsachath, a scoffing Michal, a spending Prodigall, a cursing Shemei, a proud Herod, a gluttonous Diues, a traiterous Iudas, an hypocriticall Pharisie, a wanton Mary Magdalen, an tyrannicall Nero, a bloudy Bonner, and an Apo­state Iulian, or any other sinner whatsoeuer, Oh weepe and lament for them, knowing not how soone God may with-draw his grace from thee, and suffer thee to fall as foule as any of them into the like sinnes! I conclude this point with that place of Ezechiel, where the Lord commands a marke to be set vpon the foreheads of all those that mourne and cry for all the abominations done in the midst of Hieru­salem for their preseruation: Ezek. 9.4, 5. But to take notice of all those which did not onely laugh at sinne, but would not lament for sinne for their destruction: O therefore let vs with our louing Sauiour, sorrow and grieue for our sinfull brethren, vsing all meanes to turne them from their wicked course of life; im­bracing the man, but hating his manners, rebuking him sharply for his great offence; Prou. 27.5. for an open rebuke is better then a secret loue: then it may be, thou shalt pull his soule from Satan, which if thou canst but [Page 94] so doe, thou maiest sit downe with ioyfull Iacob when he heard of Iosephs life; Gen. 45.25. I haue enough, my sonne is liuing.

2. Cause of Christs teares, was Propter ma­la poenae, the pu­nishment to which they were subiect.Our last point is the second cause of Christs teares, which is Propter mala poenae, the euill of pu­nishment that was to be inflicted vpon them; for as God he saw, nay rather fore-saw from the Watch-tower of this Mount, the future temptations and vtter desolations both of Church and people, Ci­ties and Citizens, which whilest he beheld as God, he lamented as Man. Should I enter into their punish­ments, I should diue into an Ocean without bot­tome, and lose my selfe in a wildernesse of discourse: therfore I refuse to tel you how the sword destroied twentie thousand in one day, Iosephus. and how the Edomites let in by Iehochanan, slew eight thousand and fiue hundred of the wealthiest Citizens in one night. I will not re­late how the pestilence went thorow stitch, destroy­ing more then an hundred thousand during the siege, neither wil I stand to shew you how the famine spa­red none, but made the Nobles to eat the leather of their Coaches as they rid, Ladies to scrape in dung­hils for their food, Lament. 2.20. Iere. 31.15. and many women to eat the fruit of their owne wombe, and children which were but a span long: as for Rats, Mice, Frogges, Snailes, and such like, they were no ordinary food in Hierusalem at this time, for vengeance did so stirre her within and without, that there was nothing but weeping, howling, and great lamentation. Not onely Rachel weeping for her children, Matth. 2. but the children weeping for their parents, seruants for their Masters, and the poore for their maintainers. If a man at this time [Page 95] had beene in Hierusalem, his heart could not but haue melted, to haue seene the deaths of some, the cryings of others, and the miseries of all. For if he looke of one hand, hee might see men and women halfe dead, and halfe liuing, bathing themselues in one anothers wounds, crying out for some relen­ting hearted man to kill them out-right, and to rid them out of their lingring tormenting paine. If he looke on the other-side, hee should see the sonnes, daughters, and seruants of the Elders thus slaine, crying vp and downe the Citie like mad men, with their eies and hands extended towards heauen, say­ing, Iustice Lord, Iustice Lord, Iustice vpon the vn­iust depriuers of our friends and maintainers. If he looke before him, hee should see the gray haires of the ancient lying vpon the pauements of the Citie, as if they had bin strewed with rushes. If he lookt be­hinde him, there he should see virgins lamenting the vntimely death of their Louers: which way soeuer he had lookt at this time in Hierusalems misery, fa­mine, death, and destruction, must needs be his ob­iect. But I cease to prosecute it largely, because it would be too tedious both to me that speake, and to you that heare; neither will I tell you of the ancient buildings, glorious Temples, and stately Palaces of Dauid, Solomons, and the rest of the ancient Kings of Israel, how they were all destroied, and pulled downe to the ground, not hauing a stone left vpon a stone, according as our Sauiour fore-told them; in­so much as now we may say of Hierusalem, as one spake of Priams Towne; Iam seges est, vbi Troia fu­it; Now is that a Corne-field, which was c [...]rst [Page 96] called Troy; so now is that a barren ground, and a mount of stones, which was earst called beautifull Hierusalem. All this, with a thousand times more our Sauiour fore-saw, which whilst hee beheld it as God, Magistrates a­bout to punish should con­template the malefactors case, and tem­per mercy with Iustice. Grego. lamented it as man. To draw towards an end, though there be no end in the matter it selfe, and to temper my speech according to the time: The resi­due belongs to all Magistrates and Iudges, but more especially to you that are Magistrates and Iudges of, and in this honourable Citie of London. Omnis Christi actio est nostra instructio, saith Gregory, id est, Euery action of Christ is our instruction; if all ours, then this more particularly yours; namely, to temper Mercy and Iustice together, that is, If at any time in Iustice you are compelled to punish a malefactor, yet in the midst of Iustice, let Clemen­cy shine forth; be not vnlike our compassionate Sa­uiour, who powres forth teares when he pronoun­ceth Iudgement: for if this be wanting, all your Iu­stice will be conuerted into tyranny; a mans estate, name, or life, is not to be plaid or iested withall, Noli me tangere: for these three, or at the least two of them can neuer be restored againe.

Sulpitius.Memorable is that fact of Sulpitius, an ancient Romane, who neuer passed the sentence of judge­ment to execution vpon any man, but his teares were seene to trickle from his eies, as if water had beene powred on his face. Bias. And Bias that was a Iudge of Greece, neuer gaue sentence of death vpon any, but he wept for them. Theodosius. Theodosius the Emperor was euer so mercifull, that hee alwaies gaue one daies libertie to the enemy for meditation, before he would vse [Page 97] any violence. Also I haue read of a certaine Cap­taine, who when he besieged any Citie, the first day would display a white Ensigne in token of Mercy; By no meanes to insult ouer or deride the guilty in sen­tencing or pu­nishing. the next day a blacke Banner, in token of judge­ment; the third day red colours, in token of bloud, fire and sword, without any Mercy; they therefore are monsters in Nature, which will shew no mercy to their Brethren, but in superstition, malice, or vaine-glory, wrong those whom they ought to iudge with equity. There ought to be a sympathy, and a fellow-feeling in mens minds, especially in a Ruler great compassion, wishing from the bottome of their hearts there were no such cause of punish­ment so to be suffered: for a Magistrate ought not to be like the proud Pharises, and insolent Priests, who when they had taken our Sauiour, delighted not in any thing so much, as in mocking, spitting, buf­feting, Matth. 27. railing, reuiling, scourging, scorning, crowning him with thornes, and crucifying him betweene two Theeues. They were not content to take his life, and to shed his bloud, but loaded his body with most shamefull calumniations; nay, when they had him where they would haue him, namely vpon the Crosse, then did they reioyce and shout out of mea­sure, nodding their heads, shaking their hands, Matth. 27. and cried with their voice; If thou bee the Sonne of God, come downe from the Crosse, and we will beleeue thee: he saued others, but himselfe he cannot saue. Neither would I haue you like to Volesus, who was a Pro­consull of Asia, liuing vnder the Emperor Augustus: for he is recorded for a very famous Tyrant, be­cause that when he had beheaded three hundred in [Page 98] one day, with a proud and loftie countenance hee walked amongst the dead carkases, as if he had done some great exploit, and at last cried out, O rem regi­am, id est, Oh an act fit for a King! But surely wee may answer him thus: O rem Diabolicam, O an act fit for a Deuill! For this doing beseemeth not a King or Magistrate, they should rather with Christ here, grieue that any should grow to that extremity, as to deserue such judgement. Courtesie should be the Crowne of a King, Compassion the handle, Iu­stice the edge, Anger the backe, and Mercy the point of a Magistrates sword; therefore you that are Ma­gistrates, call to the Lord early and late, morning and euening, that hee may drop downe kindnesse and mercy into your hearts, that vncourteous and churlish actions may alwaies bee farre from your hands: For it is not in our time as it was in the daies of Ieremy, Iere. 48.10. that cursed is he that keepeth backe his sword from bloud: but blessed is he that spareth, and blessed is he that saueth: For those whom you judge, are they not your Brethren? Yea, and that from the ve­ry wombe; Mal. 2.10. [...], hauing one Father, which is the Lord in heauen; and one Mother, which is the Church on earth: A Magistrate in doing ju­stice may be guiltie of in­iustice, and subiect to Gods iudgement, failing in the end and man­ner. 2 King. 9.25, 26. Hos. 1.4. therefore when you pronounce judgement vpon any, looke it bee done with an vpright heart, and to the glory of God: o­therwise whilst you giue sentence against man, the Lord giueth sentence against you. Iehu King of Isra­el executed the judgements of the Lord vpon the house of Ahab, according to all the word of the Lord: yet himselfe is threatned to be punished because he did it with a cruell and bloudy affection. The worke was [Page 99] good, but his heart was euill: the deed done was righteous, but the manner of doing it was corrupt, for he respected not the glory of God, but his owne reuenge, which made the Lord to visit him and his house, and all Israel for it. See therefore not onely what you doe, but also to what end and purpose you doe it. Bee not vnlike the Lord your God, who is [...], the Father of mercies: 2 Cor. 1.3. But when you iudge, let clemency shine forth, knowing that one day you shall bee iudged your selues; and what measure you giue vnto others, shall bee ren­dred at the last by the Lord vnto you againe.

It is time to gather vp all my broken fragments into one basket, and to winde vp all my ends vpon one clue, therefore let my last conclusion be your exhortation; Hierusalems destruction our instructi­on, and a fearefull Felix quem faciunt, to all those that feare not judgements threatned: as God hath made you Magistrates, so execute your places, and shew your selues worthy of your calling: Let Iesus Christ be still a patterne for your practise, that as he was carefull to come to view, to weepe, so doe you; let not your paines be burdensome to your bodies, wicked obiects pleasing to your minds, nor true teares offensiue to your cheekes: It was not so with our Sauiour, I hope it will not be so with you.

I remember a certaine Roman Generall, after the besieging such a Towne, was demanded by one of his friends of his proceedings, who answered; Veni, vidi, vici: I came, I saw, I conquered, But if you de­mand what successe Christ had against Hierusalem, he may thus answer, Veni, vidi, fleui; I came, I be­held, [Page 100] I wept, not ouercame; for his teares was not able to breake into the stony hearts of those wicked Iewes; if not theirs, let it be ours, & teach you to do the like; Magistrates where they cannot draw by compulsion, should win by compassion: howsoeuer be strong, vigi­lant, and looke neere home. namely, where you cannot draw by com­pulsion, win by compassion; you are the armes of our Citie, therefore ought to be strong; you are the pillars of a Common-wealth, therefore must haue a good foundation; you are our Watchmen, there­fore ought not to be drowsie; you are our Keepers, looke therefore you be not found gadders too farre from home, when we haue most need of your helps. When Moses was in the Mountaine, Exod. 32.19. Israel plaied the wanton: and if you be not carefull, our Citie will be extreme sinfull; it is so already, yet it will be worse if you be not wary; for we haue so many back-win­dowes, and obscure corners, that vnlesse you search narrowly, you will neuer finde out those Cages of vncleane birds that harbour within them: but I leaue the labour to you, the blessing to God.

London in ma­ny things to be praised.Many things (Right Honorable) we may com­mend you for, as building of Hospitals, repairing of Churches, maintaining of Schooles, rewarding of learning, feeding the hungry, clothing the naked, prouiding for widowes, caring for Orphans, guar­ding your Citie: Rom. 1.8. but aboue all, for your faith which is spoken of thorowout the whole world; yet as the Lord said to the Church of Thyatira, so may I say to you, Ap. 2.20. Neuerthelesse, I haue a few things against you, which are these: Why doe you suffer pride to iet vp and downe by your faces, and to liue in your houses without correction? Why doe you suffer the Ta­uerns and Ale-houses (which for multitude is the [Page 101] shame of our Citie, and for order the baine of our Citie) to be more frequented then the Church, ma­ny times roome being to be had in the one, none in the other, and that vpon the Lords day? Why doe you suffer Stewes and Brothell-houses to liue at your elbowes; nay, vnder your noses, as though you had afforded them a toleration? This made Dio­genes to laugh, when he saw how the great theeues hung vp the lesser. Why doe you suffer little theeues to goe to the gallowes, and great theeues to escape without any punishment (I meane those that rob and steale by false wares, false weights, false measures, and false tongues?) I will not mention what else I publikely spake (and that not without a credible Author, though then I na­med him not) because the aduersarie shall haue no­thing by me to detect your vnspotted Charitie withall, because you might be ignorant of it: but I hope the sound of this Trumpet hath so rowsed you from the bed of rest, that that little which is a­misse, shall soone bee reformed without any more threatnings from the Lord. If you doe not, God will not long see our want, and this wickednesse vn­punished: for though he came in mildnesse here to Hierusalem, he shall come in terror hereafter to vs, and pay vs what wee haue deserued. I cannot per­swade my selfe that Sodom lieth in ashes for greater offences, then haue beene found in vs within these few daies. For I haue seene drunkennesse, drunke till it thirsted, and gluttony vomit till it hungred againe; I haue seene Gods word contemned; his Saboaths profaned, his Sacraments neglected, his Ministers abused, his children most shamefully derided. What shall I say, if I should reckon vp all the wickednesse [Page 102] that I haue seene in this short time of my life, it would aske a large time to name them, and drinke vp a great volume to vnfold them; therefore I will say no more but onely this: beseeching you, that as God hath placed you aboue others, so to looke to others, haue a care of their soules that are commit­ted to your gouernment as to your owne. Goe forth into the high way with those seruants of the King, Matth. 22.10. walke the streets, ransacke the irreligious and idle corners of this Citie; Luke 14.23. Compell them to come to the house of the Lord for feare, which will not come for loue, that their roomes which now are emptie may be filled: If you refuse this, you refuse to wage war with sinne, and to waken your Brother out of his wicked sleepe: and if you refuse to wage warre with sinne, you deny the colours of Christ your Cap­taine, and reiect the Ensignes of God your Empe­ror. If therefore you will haue God to blesse you, Christ to saue you, and the holy Trinitie to defend you, keepe your oath with your Soueraigne, bee faithfull to your Captaine, and fight against sinne that you may win many soules to Christ. If sleepe would kill your friend, would you suffer him still to slumber and not awake him? What care and respect Gouer­nors should haue ouer and towards those who are com­mitted to their charge, in the Testimony of the Heathens. Xenophon in Cyro. Surely no; why then doe you suffer your Brethren and Sisters to sleepe in sinne, and to snore and snort in the bed of wickednesse, and neuer once awake them with a lash of Iustice? The old Heathens to note vnto vs the great care that Magistrates should haue of the peo­ple ouer whom they were placed, intituled them Fa­thers of the people, because they must esteeme and imagine [...] to be [...] to be [...] to be [Page 103] [...], and [...] to be [...]; his Countrey to be his house, his Citizens his fellowes, his friends, his children, and his children his soule. Hom. Illiad. 10. Homer cal­leth Agamemnon to his great praise [...], the Shepherd of the people; because his sleepe was sel­dome or neuer [...], sweet, pleasant, or quiet. Plutarchus. Such was Epaminondas, of whom it is reported, that when others feasted and slept, hee did fast, watch, vse sobrietie, view the Tents, and walke the wals; al­so the ancient Persian Kings, when they should take their rest, had a Chamberlaine who vsually came vnto them, saying; [...], id est, Arise, arise, O King, and looke about thy bu­sinesse. Had the heathens this care ouer their charge and people who knew not Christ, and will not you that know Christ and his will, haue much more care? then shall these people rise vp in iudgement a­gainst you: Awake, awake, therefore you Magi­strates, I say awake, both early and late, and walke about the streets of this Citie, that you may finde the Crimson coloured sinnes without any varnish: then thrust them out of the gates, and bring Christ into the Citie, who hath stood this threescore and al­most ten yeares, waiting for an entrance, for feare left he depart, & you neuer more enioy his presence: God hath giuen you both gifts and places not for your selues alone, but also, [...], for the common good of Church and Citie, Towne and Country, which if you carefully and truly performe, aiming more at the glory of God, then your owne praise; the peoples good, then your owne ease: thē will the Country be lesse miserable, the citie lesse [Page 104] a louer of pleasure, 2 Tim. 3.4. and both more louers of God; the Country more plentifull, the Citie more beauti­full, the Country flowing with goodnesse, the Citie ouerflowing with happinesse. In a word, the Coun­try shall flourish and reioyce, the Citie with a loud sounding voice shall send forth your praise to the vttermost parts of the earth; yea, it shall be a crowne to your heads, a recompence to our labours, a sweet smelling sacrifice vnto the Lord, the ioy of Angels, the triumph of Saints, a blessing to the Citie, a sa­uing of soules, and an euerlasting happinesse to your posteritie; nay, more then all this, if you thus doe, it will so please our Sauiour, as that it will stop his teares, reioyce his heart, confound his foes, win his fauour, vnfold his mercy, vnlocke his kingdome, that our soules may haue free passage to enter; first into grace in this life, and hereafter into glory in the life to come: Where God the Father shall take you by the right hand, and lead you to the fountaines of water, washing all your garments white in the bloud of the Lambe; Christ Iesus shall imbrace you in the armes of his mercy, crowne you with crownes of glory: at whose Coronation all the Angels in heauen shall applaud your praise, and God himselfe shall say Amen to your felicities.

Laus Deo.