a learned Diuine excellently obserueth I would here haue ended but I cannot forget an obseruation of an ancieÌ„t Schooleman vpon these words in this thy day He calles this their day wherein the Sauiour of the world offered them so louingly his grace and saluation their true and eternall peace which if they had embraced then had not the Romanes sacked their citie Here obserue that the day of this life is giuen vs to make prouision for our true and eternall peace but there is an other day wherein Christ will come in iudgement seuerely to punish the contempt and abuse of his proffered grace and saluation in this our day which we haue so vnkindly reiected These two dayes are diligently to be pondered and thought vpon in our mindes the one of these daies is Gods day the other if so I may tearme it is mans day because he abuseth the benefite of this time of grace not to the will of God but to serue his owne pleasures and vanities In this day the wicked will serue their owne lustes and doe as they please now may Zedekiah persecute the Lords Prophet and cast him into a Dungeon But in the day of Gods Iustice Zedekiah shall be taken depriued of his kingdome and his eyes thrust out Betwixt the godly and the wicked this is the difference all the daies of a godly mans life is the day of God for he vseth it to Gods glory and worketh the worke of the Lord. But the wicked maketh it his owne day for he abuseth the whole time of his life to pleasure lust gluttonie c and why Because these things are hidden from thine eyes Here is now the cause of all euill the wicked securely wallowe in their sinnes abuse Gods patience growe dayly worse and worse and become more obdurate in their sinnes because Gods iudgements for sinne and his imminent vengeance is hidden from their eyes as the Prophet saith They put farre from them the euill day and approach to the seate of iniquitie This reason also Salomon giueth Because sentence against an euill worke is not executed speedily therefore the hearts of the children of men are fully set to doe euill But let vs my deare brethren betime remember the euill day and knowe the things that pertaine vnto our peace Seeke the Lord while he may be found call vpon him while he is nigh The time was when Esau had a birth-right Diues pleasure Ierusalem peace and the foolish Virgins might haue entered Now is the time that peace is offered repentance preached heaueÌ„ gates are opened The time wil come if we despise the patience of the Lord that we shall pray with Diues and not be heard weepe with Esau not be pittied knocke with the fiue Virgins the doore not opened The Storke the Crane the Turtle the Swallow knowe their appointed time And shall we be more ignorant in the things that pertaine to our peace then the very foules A traueller being being tolde of a Lyon in the way will stay his iourney a blinde man hauing notice of a Serpent in the path will refraine his walking Sathan is a roaring Lyon and shall we goe forward in vngodlines sinne is a stinging Serpent and shall we goe on still in wickednes O then while this our day lasteth while Christs hands are opened and the doore of mercy not shut let vs aske and he will giue vs let vs goe to him and he will saue vs in futuro salum remuneratio condemnatio after this life there is either reward or punishment saluation to the godly destruction to the wicked Thus much for the first impulsiue cause of Christs weeping ouer Ierusalem Namely the present euill which he sawe among them which concerned their mindes and was the cause of all their miserie the blindnes of their mindes because they would not knowe in this their day those things which belonged vnto their peace The other as I said before was the future euill which pertained vnto their bodies Namely their finall destruction by famine fire and sword which our Sauiour foresawe to be at hand for their grieuous sinnes committed against God and his ministers And lastly against the sonne of God himselfe Which destruction he excellently delineateth by the parts thereof For the daies shal come vpon thee that thine enemies shall cast 〈◊〉 trench about thee and compasse thee round â—nd keepe thee in on euery side Lastly he declareth the same by the impulsiue cause which mooued the Lord thereunto nameâ—y their ingratitude towards the gratious visitation of God because thou knowest not the time of thy visitation There was neuer any Nation vnder the sunne whose misery calamitie destruction was so great and horrible as this of the Iewish Nation as Iosephus himselfe being a Iewe and in the citie at that very time and therefore testis oculatus an eye witnes of all their miseries doth affirme And also Egesippus who liued in the Apostles time hath committed to writing and to this very day the wrath of God pursueth them as their miserable dispertion and persecution through the whole world doth manifest in the time of the siege the famine was so great that dogges cattes and mise were eaten yea one deuoured an others vomit and which I tremble to speake women did kill dresse and greedily deuour their owne children the extremitie of famine vtterly abolishing all motherly compassion and nature eleuen hundred thousand perished by famine sword and pestilence and ninetie seuen thousand after the destruction of the citie were carried away into miserable captiuitie Was euer the like masacrie heard of since the vniuersall flood wherein the whole world Noah and his company onely excepted perished by water What a fearefull example of his iustice hatred and seueritie against sinne did God shew in this horrible vastation of that citie But how great also was his pietie and mercy in that so long before he foretolde and bewailed with bitter teares this memorable desolation We reade that Christ wept for three causes and at three seuerall times First he wept for to confirme our hope and confidence in his mercy when we consider that these compassionate teares of our Sauiour flowed from his intire mercy and loue Secondly he wept that he might mollifie our stonie hearts to relent for our sinnes and to teach vs to bewaile our owne miseries Thirdly he wept to instruct vs when is the due time of weeping which is when we feele our conscience most secure in our sinnes litle thinking vpon Gods vengeance as did the Iewes at this time At three sundrie times also we reade that he wept 1 First at the raising vp of Lazarus where he bewailed mans incredulitie and conscience dead in sinne which custome hath brought to such an obstinate habite that neither his threatnings may awake nor his sweete promises rowse them vp out of this deadly lethargie 2 Secondly vpon the
THE TRIALL OF true Teares Or the Summons to repentance whereby the secure sinner is taught how to escape the terrible Sentence of the Supreame Iudge Meditated vpon CHRISTES weeping ouer Ierusalem very necessarie for these present Times By William Est Maister of Arts and Preacher of Gods Word 2. Cor. 7.10 For godly sorrow causeth Repentance vnto saluation not to be repented of LONDON Printed by Tho. Creede for Arthur Iohnson dwelling neere the great North doore of S. Paules Church at the signe of the white Horse 1613. To the Right worshipfull the Ladie Elizabeth Greynuile all happines in this life and eternall felicity in the life to come HAuing good Madam at the vrgent importunitie of some of my best Friends reared vp the walls of this simple Edifice as you fee and fearing the weakenesse therof being such that it needed some support to keepe it from falling At length my ambiguous thoughts seized vpon your worships patronage I haue long registred in my heart a gratefull acknowledgement of your and my good patrones benefits extended towards mee and wanting worthie meanes in reall requittance to expresse the same I presumed which is all I could in this dedication to manifest Not forgetting your worthie and Right worshipfull Father Phillip Beuile with your vertuous Mother whose bountifull Hospitalitie charitable liberalitie religious gouernment of their Familie plainely sheweth to the worlde that they hold thēselues not borne vnto themselues to liue to themselues but as good Stewards of Gods manifold blessings plētifully powred vpō them to diffuse the same to the good of manie which I assure you hath wonne the loue of the rich the praiers of the poore and the applause and praise of all farre and neere in your country If the reading of these my poore Labours at ydle houres may yeeld you any contēt or comfort it is the thing I wish yet more then I can promise saue only in regard of the substāce Small I confesse is the gift in regard of the Author but great indeed in respect of the worthines of the subiect which if no thing else I am perswaded will giue it good acceptance with the well inclined These my labours I commit to your worships fauorable protection promising that if time industrie shall bring forth more mature fruits of my studies by Gods assistāce hereafter you shall also bee partakers of them In the meane time take I beseech you in good part these my well wishings to your welfare and praiers to the Almightie that he would cōtinue his blessings towards you in this life after this mortal race run out grāt you the fruition of his heauenly kingdome Your Worships in all dutie deuoted W. Est THE TRYAL OF TRVE TEARES OR THE SOMMONS to Repentance Luc. 19. vers 41.42.43.44 Luc. 19. v. 41. And when he was come neere he beheld the citie and wept for it 42. Saying O if thou hadst euen knowne at the least in this thy day those things which belong vnto thy peace but now are they hid from thine eyes 43. For the daies shall come vpon thee that thine enemies shall cast a trench about thee and compasse thee round and keepe thee in on euery side 44. And shall make thee euen with the ground and thy children which are in thee and they shall not leaue in thee a stone vpon a stone because thou knewest not the time of thy visitation FIrst here is expressed the occasion Secondly the impulsiue causes That which ministred occasion to the Lord of this weeping was the sight of the citie vers 41. The causes impulsiue are two namely two euills the one present and the other future The present euill was the euill of the minde to wit the blindnes of the Citizens vers 42. The affirmation of this blindnes he amplifieth by an antithesis of a contrarie wish or desire when he saith Oh that thou haddest knowne at the least in this thy day those things which belong vnto thy peace c. The future euill pertained vnto their bodies which was the destruction of the citie This destruction againe he excellently deliniateth by the partes thereof and afterward declareth by the impulsiue cause what mooued the Lord thereunto namely their ingratitude toward the gratious visitation of God because thou knewest not the time of thy visitation Our Lord and Sauiour Iesus Christ in the midst of the pompe and ioyfull acclamations wherewith he was receiued into Ierusalem some spreading their garments in the way others applauding and singing a ioyfull Hosanna to the sonne of Dauid was nothing at all cheared and delighted with this solemnitie neither tooke he any pleasure in the externall glorie and beautie of the citie nor in their present peace but cast the eyes of his minde into that which inwardly lurked namely their sinnes and abhominations and foreseeing the seueritie of Gods imminent vengeance for the same this louing Sauiour in tender compassion with his holy teares bewailed their securitie and desolation at hand 1 First for our instruction let vs note here in this first verse these three things That it is said he came neare to Ierusalem 2 That he beheld the Citie 3 That he wept for it For the first God in his mercie oftentimes commeth neere vnto sinners obstinate in their vices and wickednes that he might irradiate and dispierce the darkenes of their minds with the bright beames of his grace and holy inspirations This is it our louing God saith Behold I stand at the doore and knocke If any man heare my voyce and open the doore I will come in vnto him and suppe with him and he with me But ô wretched men and women which neglect so great a proffered saluation reiect his diuine inspirations stoppe the doore of their hearts against so sweet a guest and refuse to heare his voyce and giue a deafe eare to his wholesome admonitions This obstinacie of the sinners and iniurie offered to their Creator the Prophet bewaileth and denounceth a woe against them Woe to her that is filthie and polluted to the robbing citie she heard not the voyce she receiued not correction she trusted not in the Lord she drew not neere vnto her God He approached not so much with his bodily feete as with the feete of loue and compassion whereby we are taught to be tender hearted towards such as are in miserie yea the rich may here learne to come neere the poore and needie and in a sympathie and fellow-feeling of their miseries to relieue their necessities if they will be true followers of Christ Next it is said that he beheld the citie O how happie had they bene if they had made vse of this the Lords beholding them so he beheld Peter Zacheus and Mathew had mercie vpon them and conuerted them for saluation proceedeth from this mercifull beholding of the Lord his eyes did flowe with tender loue and compassion as contrariwise by the turning away of his face proceedeth perdition
their seuerall torments according to the qualitie of the offence Where that shall be fulfilled which the spirit of God saith In as much as she glorified her selfe and liued in pleasure so much giue ye to her torment and sorrowe and for euery member vpon which the fabricke of mans body as an edifice built with stones consisteth shall receiue worthy and peculiar punishment If then Gods temporal Iudgemēts in this life which manifest his hatred of all iniquitie should breede in vs a detestation of sin how much more should the consideration of his eternall punishments wherof the other as I said are but a shadowe be an effectual remedie against al vngodlines plant the filiall and healthfull feare of God in our hearts This is it which the Lord himselfe requireth of vs. Feare not them which kill the body but are not able to kill the soule but rather feare him which is able to destroy both body and soule in hell What hope is then left for those forlorne wretches inuironed with so many torments what will they doe whither will they flie what counsaile will they take will they flie to the remedie of repentance but now the time of repentance is past and the day of vengeance is come will they then seeke for shelter at Gods mercy which is the onely refuge and solace in all miseries but this life onely is the time of mercy and pardon but then is the time of wrath and iudgement Let vs not beloued suffer the day of this life which God in his mercy hath lent vs to seeke peace pardon and reconsiliation vnprofitably to slippe away least the day of wrath vengeance and irreuocable destruction surprise vs at vnawares The day of this life is the time of Gods gratious visitation allotted vs to serue him in holines and righteousnes all the daies of our life saith holy Zachariah not onely omnibus diebus all the daies but omnibus diebus nostris saith a writer all our daies for the time of this mortall life is giuen vnto vs to serue the Lord in all holy conuersation making prouision for the life eternall for death will shortly arrest vs when there shal be no more place nor time of repentance therefore saith our Sauiour The night commeth when none can worke Behold now is the accepted time behold now is the day of saluation But to returne againe to the words of the texte why did God inflict this horrible punishment vpon Ierusalem and the whole Nation of the Iewes The Lord himselfe giueth the reason because thou knewest not the time of thy visitation The Lord in his mercy did many waies visite thē both by prosperitie and aduersitie as in part I haue before discoursed And lastly he visited them from an high by sending to them his onely sonne IESVS CHRIST who brought with him all good things by which he illuminated them that sate in darkenes and in the shadowe of death and freely offered them his graces and saluation Which inestimable benefits they were so farre off from acknowledging that they reiected and crucified the Author of so great a saluation as their forefathers persecuted all the Prophets before them It may seeme strange will some say that in the midst of this publike ioy and applause of the people CHRIST wept at his comming to Ierusalem which at any other time we neuer reade that he did though he was many times before in the citie the cause hereof is easily to be giuen The Lord came at this time most louingly to visite this citie and to performe all things which the Prophets foretolde of him to consummate whatsoeuer was promised of the Messias and to manifest his infinite loue to the posteritie of Abraham yea towards all men being now readie to giue his life a ransome for the sinnes of the whole world This mercifull visitation they would in no wise knowe wherefore there was nothing more to be expected but the seueritie of Gods wrath and iudgements to fall vpon them which before he had threatned As I goe my way and ye shall seeke me and you shall die in your sinnes And The daies will come that you shall desire to see one of the daies of the sonne of man and ye shall not see it And againe O Ierusalem Ierusalem which killest the Prophets and stonest them which were sent vnto thee how often would I haue gathered thy Children together as the henne gathereth her chickens vnder her wings and ye would not behold your habitation shall be left vnto you desolate Againe Ye daughters of Ierusalem weepe not for me but weepe for your selues and for your children for behold the daies will come when men shall say blessed are the barraine and the wombe that neuer bare and the pappes that neuer gaue sucke All these euills were at hand yea euen at the doore punishment could not long be deferred seeing Gods gratious visitation was contemned This did CHRIST foresee as if it were present namely that Ierusalem should come with that whole Nation into vtter desolation without environed with the enemie within afflicted with seditions and factions that so many thousands should perish with the sword famine and pestilence that the remnant should be scattered abroad through the whole world solde and be made a spectacle vnto all Nations this their miserie this pittifull Sauiour knewe to be at hand and bewailed the same This offereth to our view two necessarie obseruations to be seriously considered of all true feeling Christian hearts First how fearefully God is wont to punish ingratitude and incredulitie Secondly from whence all miserie in the world as famine sword pestilence strange diseases and all euills both of body and soule proceed Will ye know how seuerely God punisheth the ingratitude and incredulitie of men Surely with spirituall blindnes a most terrible and grieuous plague and what is that blindnes The most fearefull of all the rest when for our sinnes God taketh the light of his grace and holy spirit from vs and giueth vs not vnderstanding hearts that we might knowe the time of our visitation and the things which pertaine to our peace When men cannot foresee nor see in time neither good nor euill happines nor miserie Their good they see not before it be lost and gone their euills they foresee not before they fall vpon them and light on their heads to their irreuocable destruction so that they cannot shun or avoide them and is not this a plague of all plagues What more vnhappie then when a man hath many good things and yet seeth them not nor knoweth them much lesse can conuert them to his vse and profit what more fearefull then when all euills destructions and miseries hangeth ouer our heads yea euen at the doore and yet we see them not nor will knowe them that we might escape them And so was it with the people of the Iewes as it is alwaies with wicked men they had CHRIST the
righteousnes Continuall custome in sinne hath conuerted nature into so obstinate an habite vt callos in anima contrax erint As the prouerbe is their very hearts are so hard as brawne altogether insensible in their wickednes That strong armed man which besiegeth the fort of their hearts diligently laboureth to stoppe euery passage that the light of Gods holy spirit cannot peirce into them The nature and might of that enemie is mistically shadowed out by God himselfe in the description of the monster Leuiathan his scales are like strong shieldes and are sure sealed one is set to an other that no winde may come betweene them Such as this olde Sepent is such are his children whom he possesseth he fortifieth the holde of their heart as it were with hard scales that no spiritual artillerie may penetrate the same lay before them Gods threatnings for sin the terrors of hell for the reprobate the ioyes of heauen for the penitent c. They are no more moued quam si parieti loqueris then if thou spakest to the Wall as if Hell and Death had alreadie laide holde and seazed vpon them The Booke of God assureth vs that the cause of their captiuitie heretofore was the contempt of Gods Worde and Prophets when all the people were miserablie caryed away into Babell But they mocked the Messengers of the Lorde and contemned his Words and misused his Prophets vntill the wrath of the Lorde arose against his people and till there was no remedie And the Sonne of God saieth heere That the cause of their woefull and finall destruction whereof I haue spoken was also because they refused to know the time of their visitation and therefore persecuted his messengers And lastly the Sonne of God himselfe which he bewailed O Ierusalem Ierusalem which killest the prophets stonest them which are sent vnto thee how often would I haue gathered thy childrē together as the Hen gathereth her brood vnder her wings ye would not But ô good God if we compare the sins of England at this day with the sinnes of the Iewes how can wee chuse but feare tremble Considering that not Ierusalem onely but also England is plunged in as deepe obliuion of the Time of her Visitation as euer that sinfull Citie was Surely Beloued griefe of heart willeth me to sit still in silence and wish with holie Ieremie that my Head were full of water and mine eyes a Fountaine of Teares that I might weepe Day and Night for the sinnes of this Land Yet sithe Zeale enforceth mee to speake I had rather vse the wordes of a zealous Preacher vttered before the greatest Auditorie in this Land to this purpose then insist vpon mine owne heerein The Word of God is a reproach vnto men they haue no delight in it And this want of delight in the Message maketh the Messengers to be despised Are not Gods Cryers reckoned but as Cassandraes prophesies His Ambassadors worse then Iustinians Orators Yea no better then the Filthe and Offscowring of all things vnto this Day Euery cursed Tobiah and Samballat is enuying at our Spirituall buildings Euery scoffing Michol maketh a jeast of our preaching Euery sacrilegious Ammonite is clipping of our garments Euery presumptuous Chorah and Abiram is carping at our preferment It is reported in Ecclesiasticall histories that at what time Constantine that worthie Patron of the Church had inuested the poore distressed Ministers with temporall patrimonies one was heard to say Hodie venenum cecidit in ecclesiam But now the Miscreants of this age haue found a remedie for that disease and haue giuen vs tryacle ynough to purge out all this poyson which hath neuer ceased vntill it hath extracted almost bowells and all What the Palmer-worme Papist with his Impropriations and after him the Grashopper Athiest with his prescriptions and after him the Cankerworme Patron with his reseruations And last of all the Caterpiller Cormorant with his illusions The Patrimonie of the Church like Pharaoes goodly kine hath bene deuoured by ill fauoured leane and hungrie Nunscions and made like the descēt of Nabuchadnezzars Image from golde to siluer from siluer to brasse from brasse to yron from yron to claye Hence it is that the word of God is no more regarded because the Messengers thereof are so much contemned and the cause of all this is our ingratitude because we will not knowe the time of our visitation If he smote with so dreadfull a iudgement Ananiah and Saphyrah his wife saith a worthie and a reuerend Father of our Church for withholding but part of the Church maintenāce which by themselues was giuen will he endure for euer them that take what they neuer gaue No no and that shall they knowe when peraduenture it will be too late to be sorrie for it Did these men see what my selfe haue seene and diuers yet liuing which can witnes the same as well as I what twitching torments of a wounded conscience what hellish gripes of dispairing feare neuer to see the face of God but to perish for euer with cast awaies some haue had for detaining but a small portion of such maintenance which now is thought the best cheat that can be caught happily it would nay surely it would except hell and death had alreadie taken possession abate the lust and asswage the longing that they haue to deuoure the incouragements of learning that yet remaine vnspoyled in this land But what they haue not seene in others they may feele in themselues too soone and sharpe if nothing will perswade them Thou art dead O Sunanite that intreatedst thy husbād to builde for the Prophet a chamber and to furnish it but thy memorie is blessed with God and man and a witnes shalt thou be in the day of iudgement against pullers downe of the houses built by men and women of deuotion and pietie for the Prophets children of the Prophets I speake nothing at this time for breuities sake of adulterie and whoredome swearing and forswearing drunkennes and riot oppression and crueltie fraude deceit in buying and selling which are so common in this land The Lord be mercifull vnto vs and giue vs grace betime by vnfained repentance to auert the heauie wrath of God hanging ouer our heads In that which I haue said brethren we may behold the fruite that springeth from this poysoned roote of sinne and what is the reward thereof how hatesome all wickednes is in the fight of God which caused him to plucke vp his people whom he had planted to cast euen downe to hell them whom he had aduanced aboue all other Nations and lifted vp to heauen This should worke in vs a detestation of sinne yea by all meanes to flie from sinne as from a Serpent which is the cause of all miserie in this life and of eternall torments in the life to come from sinne I say an euill so full of losse and dammage so full of
strangers to the testament they were the naturall branches of the Oliue we were but graffes if then God dealt so seuerely with the naturall branches when they sinned against him what should we looke for which are fallen into the like sinnes surely we may iustly feare greater punishments For so saith the Lord by his Prophet Ieremie For loe I begin to plague a citie where my name is called vpon and should you goe free ye shall not goe quit saith the Lord of hostes And for the beating downe of securitie let vs consider that this miserie fell vpon Ierusalem when they were most secure in their sinnes for when they thought that the heauens had buried in obliuion the blood of the Prophets and the cruell death of the sonne of God then when they least surmised God raised vp the whole power of the Romaines vnder the conduct of Vespatian and Hadrian which vtterly subuerted the Cittie Ierusalem with fiftie other fenced Cities and eight hundred fourescore and fiue walled Townes of the kingdome of Iudea in which they left scarce one foote of the wall standing Gods vengeance was neuer so neare the rich man as when he was most secure and vaunted to himselfe when he saide to his soule Soule thou hast much goods layed vp in store for many yeares liue at ease eate drinke and be merrie Scarce had he vttered or conceiued in minde this thought before he heard this voyce O foole this night will they fetch away thy soule from thee whose then shall those things be which thou hast prouided Let vs therefore beloued hauing alwaies these examples before our eyes begin yet at last to be wise by others harmes and this present opportunitie of repentance which God in his mercy hath lent vs let vs not suffer vnfruitfully to passe away let vs neuer forget this saying of our Lord The Night commeth when none can worke but while the day of saluation lasteth while the Iudge himselfe most louingly calleth vs and offereth his free grace and mercy vnto vs flie chearefully vnto him in serious repentance studying to serue him in holines and righteousnes all the daies of our life Which God graunt for his infinite mercy sake to whom with the Sonne and the holy Ghost three persons in one most glorious Trinitie one God in vnitie might and Maiestie be all praise power and dominion now and for euer Amen FINIS LONDON Printed by Thomas Creede for Arthur Iohnson dwelling neere the great North doore of S. Paules Church at the signe of the white Horse 1613. Vers 43. 44. Vers 44. Hosanna saue now a word of ioy acclamation or tryumph the Iewes calsed so the willow braÌ„ches which they bare in their hands at the feast of tabernacles Mat. 21.7 Apoc. 3.20 Zepha 3.1 2. vers Mat. 26. Luc. 19. Mar. 9. Psal 1â—4 29 Psal 102. Psal 145.9 Obser doctrin Ier. 9.1 Psal 137. The wretched estate or impenitent sinners The happie securitie in the heauenly Countrey Heraclitus Democritus A wonder-how a wicked man caÌ„ be merie Dionisius the Tyrant of Siracusa Damocles his flatterer Aiax Gen. 27. vaine teares 1. Sam. 15 30. The true profitable vse of teares Similies to shew the vanitie of sorrow for worldly accidents Simile Lactant. dâ— ira Dei cap. 13. Simile Psal 6.6 Psal 42.3 Contempt of vaine delights Pro. 14.13 The pleasures of this life are but a fome a smoake a dreame A medicine against the loue of the world The diuel like a cunning Mathematician S. Bernard Luk. 19.38 The loue of this world Esa 55. The follie of worldlings Pro. 23.5 Isai 59. ve 4. 5. The conception and birth of sin The nature of the Cockatrice Couetous men hunt after flies The couetous man like a Spider Numb 25.6 2. Cor. 12. vers vlt. Phil. 3 18. 19. Act. 20.31 Ieremy 9. Iob. 29. Heb. 2.15 Marcus Marcellus Aug. lib. 1. de ciui dei Tit. Flam. Sulpitius The Analisis Aposiopesis Aeneid 1. Aeneid 11. Obser 1. Thes 5. Simile Valer. Grego 1. Cor. 7.30 Eccle. 11. A Simile shewing the vanitie of worldly delights Psal 76.5 Note 1. Thes 5.3 2. Pet. 3.10 Luc. 12. Hebr. 9. Ieri Thren 1.9 Poma virent Sodomis cinerem dant carptaque fumum Dan. 2. Act. 12. Pro. 31. Iob. 7. Gen. 25. Deut. 32. Simile Vers 43. Luc. 22.53 Simile Plini lib. 8 cap. 22. nat hist Ezek. 18. 2. Pet. 3. Exod. 34.6 7. Dan. 4. Luc. 13. Gen. 6. Rom. 2.4 Chriso ser 50. de paen The vse Rom. 2. Ber. Ferus Ber. Cant. 5.3 I. H. Lucan Repentance the sanctuary of the soule Iacobus Ianâ—ensit Obs Ier. 3.7 Ier. 39.7 Note The cause of all euil Amos 6.3 Eccle. 8. Esa 55. Mat. 25. Ier. 8. Aug. Vers 42. The second impulsiue cause of Christs weeping The Analysis Vers 43. 44. Iosephus lib. 6. 7. de bello Iudeorum Egesippus lib. 5. cap. 10. When we are most secure in our sinnes then haue wee greatest cause to weepe Ioh. 11. Heb. 5.7 Luc. 23. Vespatianus Titus his sonne 2. Chron. 36.15.16 and 17. Mal. 3.6 Eccle. 5.6 2. Pet. 2.2.4.5.6 Iob. 4.18 Iude 6. Gen. 7. Gen. 19.24.25 Exod. 14.27.28 Exod. 32.28 Num. 25.9 2. Sam 12. vers 9.10.11 12. 2 Sam. 12.13 Psal 51. Psal 38.6.8.9 Psal 6 6. 2. Sam. 12. 2. Sam. 13. 2 Sam. 15. 2. Sam. 16. Hebr. 10. 1. Cor. 10. Rom. 15 4· 2. Pet. 2.4 Varieties of torments Luc. 16. Luc. 19.44 Rom. 6.13 Reu. 18.7 Mat. â—0 â—8 Luc. 1.37 Ioh 9.4 2. Cor. 6.2 Luc. 1.17 â—h 8.21 Luc. 17.22 Mat. 23.37 Luc. 23.28 Two necessary obseruations to be considered Ingratitude A most grieuous punishment Iosephus Heb 10.31 Ephes 4.18.19 Rom. 11.8 Rom. 2.4.5 Hos 4.12 Luc. 1.78 Tit. 2.14 The vse Rom. 13.11.12.13 vers Two daies The time oâ— grace the time of wrath 2. Pet. 1.10 Iob. 14. Phil. 2.15 Mar. 13.33 Phil. 3.13.14 The day of wrath and Iudgement Zepan 1.15 Ioel. 2.11 No man so wicked but hath his day 2. Cor. 26. Psal 106.4 Psal 89.30 Ier. 3.8 Horatius Iob. 41.16 2. Chron. 36.16 Luc. 13.34 M. G. W. in a ser at Pauls crosse An. 1609. fol. 26. 1. Cor. 4.13 Nehem. 4.1 â— Sam. 10 Num. 16. Dan. 2.31 Act. 5. 2. Kings 4.16 Eccle. 21.2 Sinne is full of losse shame sorrowe and bitternes Esa 59 Similes Ioh. 3. Gen. 3. Simile Aug. cons lib. 1. cap. 12. Ier. 12.19 Simile Pro. 5.3 Sinne like an itching Vlcer Simile Leu. 16.17.36 vers Timon Publius Mimus The vse Heb. 2.12 Rom. 11.17.20.21 Noli altum sapere Ier. 25.29 Vide Dione Cassi in vita Hadriani Luc. 12.19 Ioh. 9.4