guilt of his blood upon them to this eye I say it appeares to bee a Cage of uncleane birds and a very sinke of all filthinesse and abomination as the Historian speakes d Egesip li. 4. c. 6. Omnium flagitiorum sentina of it and therefore Christ foreseeing that the sinnes of Jerusalem would draw her enemies upon her who in this very place and about this time of the yeare would begin to incampe against her there and then doth he begin to weepe for her 3 The cause why he wept The cause why he wept It may well be supposed there was good cause why hee did it else he would not have done it especially so and in such manner as he did for women and children to weepe it is no wonder it is both easie and ordinary with them to put the finger in the eye and to wring out a few teares but for men to weepe men that are wise grave valiant magnanimous as Christ was it commonly argues that there is some more than ordinary occasion for it And there bee foure circumstances in this weeping of Christ that shew it to be a matter of singular observation 1 If he looke upon the person who it is that weepes and that is Christ and it was not ordinary for Christ to weepe ye doe but read of three times that Christ wept in all the Scripture e Estius Annot. in loc pag. 877. Hugo Cardin. in locum Cresol Anthol sacra pag. 23 3. Flevit ad Lazaritumulum ad solandam illaÌ„ afflictam familiam quae alieno funere propeÌ„ exanimabatur flevit in cruce non ob dolorum suoruÌ„ magnitudinem et acerbitatem sed contemplatione exitioruÌ„ in quae Iudaei et alii perfidiosi contempto purputeo illo sanguine mundi pretio debebant incurrere flevit super ingrataÌ„ civitateÌ„ cui pestum indies cunti et maleficio contaminatae infensi numinis telum imminebat first at Lazarus funerall f John 11.35 and that was to shew how deeply he was affected with a sense and feeling of death and mortality and other miseries that sin brought into the world Secondly at the time of his suffering g Heb. 5.7 Hee offered up prayers and supplications with strong cries and teares to him that was able to helpe him and this was out of a consideration wherein he did foresee that the greatest part of mankinde would bee little or no better for that redemption that he purchased at so deare a rate And thirdly here upon the sight of Jerusalem and if we may judge of this last by the two former it must needs bee granted that there was good cause for it because those were both upon speciall occasions 2 If yee looke upon the manner of Christs weeping it will appeare to be a matter of singular observation for these teares they were not extorted from him against his will but they were voluntary teares teares which he shed freely and willingly of his owne accord by his owne consent with mature judgement and deliberation Sad occasions they doe indeed somtimes wring teares from the sonnes of men because in them the will hath not a plenary power over the affections but it was not so with Christ no teares fell from his eyes but onely voluntary teares such as were fully and altogether in his owne power and therefore it is a matter of more observation that hee would thus weepe upon set purpose as it were and by speciall choise 3 If ye look upon the place where he wept there is some thing in that for it was not in a secret Closet like Ioseph who gets himself into a private chamber and there weeps h Gen. 43.30 but it was in a publike assembly in a great throng and concourse of people a place in the judgement of reason no wayes fit or seasonable for such an action and therefore why Christ would make choise of that place thus and there to weepe it is surely a matter worth the while to enquire and finde out the cause of it 4 If yee looke upon the time when it was that Christ thus wept there is matter of observation in that for it was not in a sad and gloomy day of humiliation when every eye sheds forth teares and all faces gather blacknesse but in a solemne day of publike rejoycing and that all for his sake occasioned by his presence amongst them when there was such a joy amongst the people that some spread their garments in the way others cut downe branches from the trees the whole company going before and comming after cryed Hosanna blessed is hee that commeth in the name of the Lord that hee who was the cause of all this joy should thus weep and at that very time shed forth teares in such abundance it cannot but suggest matter of wonder and admiration to him that doth but seriously thinke upon it and therfore as Hazael when he sees the man of God looke stedfastly upon him with weeping eyes i King 8.12 he puts forth the question saying Why doth my Lord weepe so when yee heare of Christ his carriage and deportment towards Jerusalem ye may well demand the reason why did he thus weepe for it was it because those stately palaces which now towred up so high toward heaven should within a few yeares lie in the dust Surely it could not but pity a man to see such a goodly pile of building utterly demolished and made even with the ground yet it was not that which fetched tears from the eyes of Christ k Stel. Comment in loc NoÌ„ diruendos muros non subvertenda aedificia deplorat Dominus sed caecitateÌ„ civium animarum interitum et jacturaÌ„ he lamented more the losse of their soules than their temporall ruine l Dion Carthus in loc Magis planxit subversioneÌ„ animaâ—uÌ„ quam ruinam parietum or was it the foresight of that shamefull and ignominious death which hee was ere long to suffer upon the Crosse that drew teares from him surely hee was not ignorant that the Rulers of Jerusalem would plot and contrive his death and take away his life yet that was not the cause why he wept because he laid downe his life willingly and made himselfe a sacrifice for the sinnes of the world but it was the estate and condition of Jerusalem as it now stood m Lucas Brug in loc Considerans unâ ex parte civium ingratitudinem altera ex parte mala ipsis imminentia induit affectum coÌ„dolentiae hujusmodi qui lachrymas ipsi excusserit in regard of her present sinne and her future misery that makes him thus to weepe for her because her estate and condition was truely lamentable and yet she neither sensible of her danger nor apprehensive of her sinne this was it that drew teares from his eyes CHAP. 2. The reason why Christ wept Doct. 1 THe conclusion which naturally resulteth and ariseth out of the premises thus laid open and
Rom. â— 17 pa 9. 10. 11. c. H. Scud. his Chrystians daily walke ca. 15. s 2. pag. 458. Culverwell his Treatise of Fa. p. 29. Whom the Law convinceth of sinne to them the Gospell offereth mercy in Christ And the primary purpose and intention of God in the worke of the Law is to prepare them for Christ and for the Gospell that being made sensible of their sinne and misery by the Law they might bee more willing to accept of mercy upon such termes and conditions as it is offered in the Gospell God never shuts up any under sinne by the spirit of bondage but it is with a purpose and intention to fit him for mercy if he make a right use of this passage of his providence towards him that is when out of a kindly impression that it hath wrought upon him hee is moved to seeke out for mercy in that way and order that God hath appointed So then as the purpose and intention of God in the Ministery of the Law is to shut up all under sinne to shew them what they are in themselves that every mouth may be stopped and all made culpable before God m Rom. 3.19 so his pupose and intention in the Gospell and the Covenant of grace is to set open a doore of mercy to all that they may be encouraged through hope of finding mercy to seeke after it to this accordeth the Apostle S. Peter n Pet. 3.9 God is patient towards us and would have no man perish but all men to come to repentance The persons of whom God speakes are such as are the object of his patience towards whom he exerciseth his long suffering and those are not onely some of all estates and conditions but all and every one of what estate and condition so ever hee bee not onely the elect but more especially the rest of the world even those that abuse his patience and treasure up unto themselves wrath against the day of wrath o Rom. 2.4 who are therefore termed vessels of wrath p Rom. 9 22. he suffereth with much patience vessels of wrath fitted for destruction q Aug. resp ad artic falso sibi impositos art 13 Nefas est Deo ascribere causas peccatorum â—uinarum omnium now if ye would know how God stands affected to these the Apostle resolves it first negatively not willing that any should perish having no antecedent thoughts of their destruction before they give occasion and are looked upon as persons worthy of destruction for their sinnes then affirmatively Hee would have all men come to repentance r Calvin comm in loc Mirus hic erga humanum genus amor quod omnes vult esse salvos ultrò pereuntes in salutem colligere paratus est c. omnibus enim promiscuè manum porrigit Deus in Evangelio lest any should thinke that the act of Gods will stands in an indifferent neutrality touching mans salvation not caring greatly whether they sink or swim or what become of them therefore the Apostle doth not onely cleare the will of God from being a cause of their perishing but also shewes that it hath a positive act for and towards the procuring of their salvation because he is willing that all should come to repentance and by repentance to remission of sins and eternall life By all which places and many others that might bee alledged to the same purpose it is plaine and evident that God doth seriously wil the good and salvation of many who notwithstanding through their owne fault perish in their sinnes CHAP. 7. That the offer of Grace in the Ministery of the Word is generall without exception of sinnes or persons Chap. 7 1 ANd that there is in God a reall purpose and intention of giving life and salvation to all those to whom the Gospell is preached may appeare upon these two grounds 1 The generality of the offer that is made unto them 2 The sincerity of Gods meaning in it for if God offer life and salvation unto all in the Ministery of the Word and withall meane truely and sincerely as hee speakes and as the offer imports it must needs follow that there is a reall purpose and intention in him of giving life and salvation accordingly 1 The offer is generall without exception either of sinnes or persons a Peter Com. in loc Illud omnis indicat divini hujus deni fâ—uctum esse generalem et ad omne genus hominum pertinere So God loved the world that he gave his onely begotten Sonne that who so beleeveth in him should not perish but have everlasting life b Iohn 3.16 Where yee see there is an offer of salvation tendered to the world not onely to the world of beleevers but to the whole world of mankinde wheresoever the Gospell is preached to them as appeares by another place equivalent to this and which may bee in stead of a comment upon it c 1 John 2.2 where there is mention made of the whole world Chap. 6. and that phrase is not any where restrained in all the Scripture either to the elect onely or true beleevers and that it is so to be understood in this place may appear partly from the text it selfe which doth not obscurely imply that this world to which the offer of salvation is tendered is divided into beleevers that doe obtaine salvation and unbeleevers that misse of it * See Culverw his apologie annexed to his treatise of faith Calv. com in loc Ideireo Christê° vitaÌ„ attulit quia coelestis pater genus humanuÌ„ quod amat peâ—ire nolit c. universaleÌ„ notaÌ„ apposuit tum ut promiscuè omnes ad vitae participationeÌ„ inviâ—et tum ut praecîdat occasionem incredulis Eodem etiam pertinet nomen Mundi quo prius usus est c. se toti mundo propitium esse â—steÌ„dit cum sine exceptione omnes ad fidem Christi vocat quae nihil aliud est quam ingressus in vitam c patet omnibus Christus et expositus est for when the text saith whosoever beleeveth in him shall be saved c. doth it not secretly intimate that there is but onely a part of this world even that part that beleeves in Christ that is brought to salvation the rest of this world though they have life and salvation offered unto them as well as others yet they misse of eternall life and perish in their sinnes because they doe not beleeve in him But more plainly doth this appeare from the words following where ye have first the end of Christs comming into the world set downe ver 17. and that both negatively not to condemne the world removing that from Christ which was not any part of his primarie purpose and intention and also affirmatively but that the world through him might be saved that was his primarie and principall intention and hee did make the world capable of salvation Then secondly ye
flesh So Moses and the Children of Israel they wept for the sinnes of their brethren and companions l Num. 25.6 They wept before the doore of the Tabernacle of the Congregation The Apostle also bewailed some who had sinned and not repented of their sinnes m 2 Cor. 12.21 n Guliel Paris to 1 li. de morib pag 204. Nemo dubitet quin pia corda tantò lachrymis compassionis uberius affluant quanto proximorum peccata magis abundare vel conspexerint vel etiam audierint and good reason for there is not a more lamentable spectacle under heaven than a man that lives and wallowes in his sinne If teares be deservedly powred out for any evill that befals another then are they unworthily restrained for sinne which is the greatest evill If a man weepe and shed teares for his friend that lyes upon his sicke bed from which he may possibly be raised up there is greater reason why he should doe it when he is sicke unto death Now so it is with those who give themselves over to any sinfull course they are sicke unto death nay they are dead in trespasses and sinnes as the Apostle speakes o Eph. 2.1 therefore sufficient cause there is to weep for them p August to 10. de Sanctis serm 13 pag. 322. Plangis mortuum magis plange impiū plange infidelem c. an verò in te non sunt viscera Christianae miserationis ut plangas corpus à quo discessit anima et non plangas animā à quâ recessit Deus because they are full of spirituall evils which of all others are the greatest evils and therefore if any else much more these should fill every eye with teares that lookes upon them Common humanity teacheth every one to weep and lament for the death of his friends and yet it may bee a happy exchange that they make by death but when friends are dead in trespasses and sinnes there is matter of lamentation indeed because if they be not helped out of that condition they must die eternally and perish for ever Wee read of a time when there was a great cry and lamentation in Egypt q Exod. 12.30 and what was the reason The Text shewes it because there was never a house in all the Land of Aegypt where there was not one dead If a man should goe through all the families in this Kingdome how many houses might hee come into where hee should not finde one alive what house could he enter into where he should not find many dead and what a cry and lamentation should this cause amongst us especially seeing this cry it is never in vaine but alwayes procures a blessing and provides a Sanctuary or place of refuge against all dangers Whereupon it is that Saint Augustine r August epist 199. Chrysost in Psal 129. affirmeth that teares are the best sacrifice that any one can offer up for himselfe and Saint Chrysostome is not afraid to say that they are the best almes hee can bestow upon others Like as it was with the Israelites when the destroying Angell was to passe through the Land of Aegypt God caused them to take the blood of the Lambe and to sprinkle it on the Lintels and the doore checkes that when the destroying Angell saw the marke hee might passe over that house and not enter into it so when the destroying Angell is abroad in the world the Providence of God sets a marke upon those that mourne in Sion either to keepe them safe in the common calamitie or else to provide better for them by taking them away from the evill to come ſ Ezek. 9.4 Goe through the middest of the City even the middest of Ierusalem and set a marke upon the forehead of all those that mourne and cry for all the abominations that are done in the midst of her t Hier. com in Ezek. ca. 9. Gementes igitur dolentesque salvantur qui non solùm malis non consenserūt operibus sed et aliena planxêre peccata Finally what conformity is there to this example of Christ in that man that never layes to heart the sinnes of the times and places where he lives If Christ spent so many teares for this one City of Jerusalem how should it fill every eye with teares when he lookes upon the sinnes that are done and committed in all Countries and Regions through the whole Christian world What was Jerusalem to the whole world or what were the Inhabitants of Jerusalem in comparison of those who now make profession of religion in the time of the Gospell If therefore the sinnes of Jerusalem drew such abundance of teares from the eyes of Christ what measure of teares can sufficiently bewaile the sins and transgressions that are done and committed by all the sonnes and daughters of the Christian world in the times of the Gospell CHAP. 4. It is the duty of every one to weepe for the miseries of others LOoke on the miseries of others and weepe for them We reade of three severall times that Christ wept but not that he laughed so much as once in all his life a Salvian l. 6. Christum flevisse legimus risisse nunquā legimus and surely he that lookes on the miserable face of things here in the world hee shall finde more cause of weeping than rejoycing for though all bee well at home and with himselfe yet the misery of others abroad in the world that lie bleeding under the hand of God some in one kinde some in another that should make his heart to bleed and shed teares for them This very example of Christ here in the Text it presseth upon others for imitation in this kinde and that by many termes of advantage for 1 This misery was to come upon Jerusalem forty yeares after and yet even then it drew teares from the eyes of Christ though hee saw it so farre off and thought upon it so long before how farre greater equity is there that every one should lay to heart the misery of others which he sees hanging in the Clouds ready to fall upon their heads or that perhaps hath lyen heavy upon them a long time 2 Christ wept thus for Jerusalem that was a deadly enemy to him that was a most wicked and rebellious City the very Shambles as it were where all the holy Prophets were slaine as Christ himselfe complaines of her b Matt. 23.37 Oh Ierusalem Ierusalem thou that killest the Prophets and stonest them that are sent unto thee c. and againe It cannot be that a Prophet should perish out of Ierusalem c Luke 13 33. Now if Christ wept for the misery of Jerusalem that was his enemy it will conclude more strongly for every one to lay deeply to heart the misery of his friends if Christ shed so many teares for the misery of Jerusalem that was the very Shamble of the Prophets none can doubt but that hee ought to weep
and shed teares much more abundantly when hee thinkes upoâ— the ruine and ashes of those flourishing Churches that have been ever helpers and honorers of the Prophets 3 Christ weepes for those miseries whereof himselfe should beare no part for they were to come upon Jerusalem a long while after his death and therefore it concludes more strongly for those to lay to heart and weepe for the miseries of others which may possibly bee inwrapped and involved within the compasse of the danger When a man heares of lamentable fires in the farthest and remotest parts of the Kingdome though hee have no feare of receiving any personall hurt and dammage from the same yet common humanity layes a tie upon him to bee moved and affected with pitie and compassion towards the misery of those that perish and are consumed thereby but when his neighbours house which is the next doore unto him is all on flame he hath then more reason to be sensible of it and lay it to heart 4. Christ weepes for the misery of others when himselfe had no hand in those sinnes which were the cause of it but who can wash his hands from the guilt of those sinnes that bring publike calamities upon himselfe or others and if hee have a hand in the sinne there is great reason why hee should have a heart more deepely affected with the misery of others that smart for his sin as David d 2 Sam. 24.14 Behold I have sinned I have done wickedly but these sheep alas what have they done When every one else is upon his knees and calling upon his God there is little reason why Ionah who is the cause of all that storme should sleepe securely in the bottome of the Ship If Christ weepe for the misery of Jerusalem who is altogether free from the sinnes of Jerusalem little reason is there why any else should looke on these or the like miseries of his brethren with dry cheekes To weepe with them that weepe is a duty which the Apostle calls for and which every one is bound to performe e Rom. 12.15 As he must be sensibly affected with the miseries of others so his heart must bleed and his eye shed tears for them f Heb. 13.3 Remember them that are in bonds as if ye were bound with them and them that are in afflictions as if ye were afflicted in the body For as it is with brazen vessels when they are set together if yee strike one the rest will sound so it should be with men when one is smitten by the hand of affliction the sound of it should reach unto others and make a kindly impression of griefe and sorrow upon them So it hath ever beene with the Saints of God they have beene tenderly affected and tender-hearted towards others in misery And indeed who can want matter and occasion of weeping that layes to heart the miseries of his brethren that considers how some are wounded in their spirit with the sense and feeling of their sinnes g Aug. Ser. 44. de verbis Domini Gemimê° pleruÌ„que in peccatis fratrum nostrorum vim patimur torquemur animo how others are weakned in their estate with losses crosses in the world how others languish in their bed of sicknesse under the arrest of some grievous disease how others are consumed or scattered abroad with the miserable face of warre who can refraine teares at the sight or hearing of these miseries and yet are not these the tythes of those burthens and miseries that lie upon men h Crysol Anthol Sac. pag. 234. Qâ—â—d dicâ—m ingentium miseriatum acervos clades innumeras multipliciuÌ„ malorum iliadem quibus nostri in Christo fratres et ejusdem magni parentis filii ante oculos miserrimè conficiuntur ansumus tam duri tamque dissimiles praestantiuÌ„ hominuÌ„ et sanctissimorum ut spectantes et scieÌ„tes nihil afficiant Virg. Aencid 2. Quis talia fando MyrmidonuÌ„ Dolopumve aut duri miles Vlyssis TeÌ„peret à lachrymis and therefore hee cannot but easily incline to weep and shed tears that lookes upon them with an eye of pitty and compassion For like as it is with a vessell that is full of water or any other liquor if it be moved or shaken it will easily run over so the heart that is full of tender pitty and compassion towards others when it comes to be moved and affected with their misery it will easily runne over and shed teares There are not examples wanting in holy Writ of those who have shed teares for the ruine of their enemies Samuel i 1 Sam. 15.35 wept for Saul even then when God had rejected him and the Prophet Esay k Esay 15.5 16.11 he cryed out for Moab in the day of her misery but much more plentifull are the examples of those who have wept and lamented for the misery of their friends So it was with good Nehemiah when the King wondered to see him much dejected and his countenance cast downe thinking his royall favour more than sufficient to make him cheerefull he makes this answer and apologie for himselfe l Nehem. 2.3 Why should not my countenance be sad when the Citie and place of my fathers sepulchres lies waste and the gates thereof are consumed with fire He thought the misery of the Church matter enough to make his thoughts sad and pensive even then when hee had all other contentments that royall favour could heape upon him So it was with the Prophet Ieremy m Jer. 9.1 O that my head were full of water and mine eyes a fountaine of teares to weepe day and night for the slaine of the daughter of my people And againe n Lam. 1.16 For these things I weepe mine eye even mine eye casteth out water because the Comforter that should refresh my soule is far away from me So it was with Christ when hee seeth Mary weepe and the Jewes weepe with her for the death of Lazarus it makes teares to stand in his eyes and o Iohn 11.35 hee weepes too So it was with Saint Paul p 2 Cor. 11.29 Who is weake and I am not weake who is offended and I burne not The Lord himselfe complaines of the want of this q Amos 6.6 They drinke wine in bowles and anoint themselves with the chiefest oyntment but no man remembreth the afflictions of Ioseph c. And it is a pittifull moane and complaint that the Church makes because she was neglected in this kind r Lam. 1.12 Is it nothing to you and have ye no regard O all ye that passe by behold and see if there was ever sorrow like unto my sorrow wherewith the Lord hath afflicted me in the day of his fierce wrath And therefore when the face of the Church gathers blacknesse when sad and lamentable times fall upon her all her children yea all her friends must lament with her and weep for her Å¿ Greg.
was a matter of greater waight and importance than it would have beene in many others for first of all If Ierusalem had minded the things that concerned her peace shee being the most eminent and publike place in the kingdome her care and forwardnesse this way might have beene a speciall meanes of procuring a publike blessing upon the whole land all Judea might have fared the better for her sake as God would have spared the whole City of Sodome if there had beene but y Gen. 18.32 ten righteous persons found there And againe she being the Metropolitan and chiefe City as it were the eye of the whole land her example would be a leading example and likely to prevail much in drawing followers after her z Claudian Totê° coÌ„ponitur orbis Regis ad exemplum nec sic inflecteresensus Humanos edicta valent quaÌ„ vita regentis Bonart com in Eccl. c. 10. p. 152. Vt ex sanitate capitis in meÌ„bra eadem profluit et ex sole tanquam fonte lux toti orbi coÌ„municatur ita virtê° ex principe tanquam ex arce quadam in pop descendit c. Vid. Nazian orat 1. apologet All inferiour places would be ready to patterne themselves by Jerusalem her good example might have drawne all the rest to be like unto her If Ierusalem the mother had acknowledged Christ all her Daughters in imitation of her would in all likelihood have become followers of him whereas now on the contrary her carelesse neglect of the things belonging to her peace makes others as negligent in looking after them And besides being a place of such publike eminency her sinnes would have a speciall hand in drawing downe publike judgements on the whole land so that all Judea should fare the worse for her sake and therefore it is that Christ sets a speciall Emphasis upon Jerusalem saying Oh if thou hadst knowne the things that belong to thy peace 3. It was a great part of Ierusalems misery that shee did not know or take notice of these things and that in three respects 1. Because it opened a gap to her future sinne and further punishment she refuseth mercy when it is freely offered unto her because she doth not know or take notice of the worth and value of that blessing a Pecan Theol. Schol to 1. de pec c. 4. QuaÌ„do quis ex professo vult aliquid ignorare ut postea liberiùs peccet tuÌ„ prima origo peccati non est ignorantia sed prava ignorandi voluntas and by running daily upon the old score and adding still more and more to the heape of her former sinnes shee treasures up wrath unto her selfe against the day of wrath because in those sins and in that soyle of iniquity she sowes the seed of her future woe and misery like as it is with intemperate persons though for the present they neither see nor feele any hurt in their riotous and excessive courses yet in them is sowne the seede of consumptions dropsies and other noysome diseases which will make their life wretched and miserable afterward or as it is with a prodigall spend-thrift though hee see no hurt for the present by taking up at Interest and running on the score in his Creditors books yet in the end it will break his back and bring him to nothing because though it doe supply his wants for the present yet it laies a foundatioÌ„ of unavoidable misery for time to come even so it was with Ierusalem because shee will not know or take notice either of the worth of mercy when it is freely offered or of the danger of sin and iniquity when it might be avoyded but refuseth the one and runs into the other she did thereby adde more waight to the unsupportable burden of her future misery 2. Because it lulls her asleepe in such a deepe security that she hath no sense or feeling of her owne estate and condition when it is most lamentable and that is the cause why shee gives her selfe thus to mirth and pleasure when her condition is such that it fetcheth teares from the eyes of Christ because she would not take notice of her sin or thinke upon her danger she did not lay it to heart nor was she deepely affected with it whereas if shee had knowne as much by her selfe as Christ did and rightly applyed that knowledge it would have made a great change and alteration both in her carriage and condition that is whereas now her mouth runs over with mirth and laughter even then when Christs eyes are full of teares at the very thought of her misery had she knowne and considered as much as Christ did shee would have wept and lamented as hee did but now shee drownes her selfe in sensuall delight because she knowes not the day of her visitation b Pint. com in Isa ca. 16. ver 2. Vt enim cervê° foeminae cupiditate incensus accurrit ad absconditum venatorem rugituÌ„ cervae fugienteÌ„ ductusque appetitu dum existimat se ad desideratam cervaÌ„ festinare currit velocissimè ad mortem ipsam ad venenataÌ„ venatoris sagittam recipieÌ„daÌ„ sic qui indomito appetitu ducuntur quantò celerius ad res desideratas contendunt tantò perniciosius ad mortem ipsam amplectendam accurrunt Like as it is with the sheepe or the oxe that goe to the shambles skipping and leaping as if they were going to the pasture because they know not whither they are going even so it was with Jerusalem here shee buries her selfe in sinfull pleasures even then when her eyes should have beene filled with penitentiall tears nay even then when teares of blood had beene too little to bewaile her misery and all because she knowes not whither she is going Her estate and condition is lamentable for the present she is passing on to a more lamentable end there to be swallowed up in that bottomlesse gulf where there shall be nothing else but weeping and wailing and gnashing of teeth unto all eternity and never thinks with her self whither she is going c John 12.35 He that walketh in darknesse knoweth not whither he goeth d Heming Com. in loc QueÌ„ idmodum illi qui noctu in densissimis tenebris ambulant viam non tenent atque ideo in praecipitia inciduÌ„t et vitae pericula ita qui eunt in tenebris ignorantiae feâ— uÌ„tur in aeternae mortis praecipitia unde eluctari non possunt horrenda caligine obruti And this makes up the height of her misery that ruine and destruction is so neare at hand even ready to fall upon her head and she knowes nothing of it had she seriously considered those unknowne dangers which she lay open unto steeped her thoughts in the meditation of that which Christ did it could not but have fetched teares from her eyes The reason why Christ hath no more companions in weeping for Ierusalem is because hee hath no more to share with him in the sight