and presenteth their prayers and them and himselfe for them to his Father For that Thummim that is perfections is an empresse becomming none but our Saviours breast all Christians will easily grant and that Urim that is lights are an Embleme of the divine nature Plato professeth saying Lumen est umbra Dei Deus est lumen luminis Light is the shadow of God and God is the light of light it selfe For Christ his third office we need not goe farre to seeke it for the Bells of Aaron sound out the preaching of the word and the Pomegranates set before us the fruits thereof and both his entire Propheticke function If there lie any mysterie hid in the numbers we may conceive the foure rowes of shining stones answerable to the foure Beasts in the Revelation full of eyes either prefigured by foure Evangelists or the foure orders in the Church Hierarchy Apostles Evangelists Doctors and Pastors as for the twelve stones doubtlesse they had some reference to the twelve Apostles for in the 21. chapter of the h Apoc. 21.14 Revelation where these twelve precious stones are mentioned it is said expresly that in the wall there were twelve foundations garnished with all manner of precious stones and in them the names of the twelve Apostles of the Lambe You have heard the mysticall interpretation lend I beseech you an eare to the morall 1. First these glorious vestments and ornaments of Aaron set forth unto us the dignity of the Priests office i 2 Cor. 3.7 8. and if the ministration of the letter were glorious shall not the ministration of the Spirit be much more Yes how dark and vile soever our calling seemeth to the eyes of the world it shall one day appeare most glorious when they that turne many unto k Dan. 12.3 righteousnesse shall shine as starres in the firmament for evermore Here I cannot conceale from you that l In Exo. c. 28. Cappo one of the Popes Botchers taketh measure of Aarons garments to make massing vestments by as before him Durand hath done in his booke intituled rationale divinorum where he saith Noster Pontifex habet pro feminalibus sandalia pro lineâ albam pro balieo cingulum pro podere tunicam pro Ephod stolam pro rationali pallium pro cidari mitram pro lamina crucem just but where is the causible in Latine casula sic dicta quasi parva casa saith hee because it closeth the Priest round as it were with a wall having a hole for him to put out his head like a Lover to let out smoake signifying that the Priest ought to be like a little cottage with a chimney in it heated with the fire of zeale sending up hot fumes of devotion and letting them out with his breath at the LOVER of his mouth But I will not put them to so hard a taske as to parallel each of their vestments with Aarons all that I shall say to them for the present is this That the neerer they prove their vestments to come to Aarons ornaments the more ceremoniall and typicall they prove them and consequently more unfit to be retained now by Christians if the Apostles argument drawne from the m Heb. 10.1 vanishing of the shadow at the presence of the body be of any force therefore let the observation of Cappo passe with a note of plumbea falsitas not aurea veritas wherewith he graceth it 2. My second observation is that God both first beginneth with the breast and appointeth also the most glorious and precious ornaments for it n Exod. 28.4 The garments shall be these thou shalt make a breast-plate an Ephod c. after followeth the mitre to the making whereof blew silke onely and fine twined linnen is required with a plate of gold on it but for the breast-plate cloth of gold wrought about with divers colours plates of gold and foure rankes of the richest jewells in all the treasury of nature are appointed all this as we may piously conceive to signifie that God best esteemeth the breast and heart and not the head My o Pro. 23.26 sonne give mee thy heart Our heavenly Father preferreth enflamed affections above enlightened thoughts he cannot bee received or entertained in our narrow understanding yet will hee p Eph. 3.17 dwell in our hearts by faith if we enlarge them by love Cecidit Lucifer Seraphim stant aeternâ incommutabilitate incommutabili aeternitate the Angels which had their names from light fell like lightening from heaven but the ministring spirits which are by interpretation burning fire hold yet their place and ranke in the Court of God Let ambitious spirits seeke to shine in Aarons mitre or at least to be caracter'd in the Onyx stones on his shoulders my hearts desire was and ever shall be to be engraven in one of the jewells upon the breast-plate to hang with the beloved Disciple upon the bosome of my Saviour 3. Thirdly I observe yet again that the names of the twelve tribes which were before written in the Onyx stones upon the shoulders of Aaron are here engraven againe in the rowes of jewels hanging neere his heart which as it representeth Christ his both supporting and affecting his chosen supporting them on his shoulders affecting them in his heart so it teacheth all the Ministers of the Gospel to beare the names of Gods people committed to their charge not onely upon their shoulders by supporting their infirmity but also upon their hearts Ver. 29. by entirely affecting them above others and above all things Gods glory in the salvation of their soules If q John 21.15 thou love me saith Christ feed my sheep if you desire that Christ should beare you on his heart before his Father beare you the names of his Tribes his chosen on your hearts before him 4. Fourthly you may easily discerne that the stones as they are of sundry kindes and of different value so they are set in divers rowes 1. 2. 3. 4. which illustrateth unto us the divers measures of grace given to beleevers in this life and their different degrees of glory in the life to come All the stones that were placed on Aarons breast-plate were Urim and Thummim that is resplendent and perfect jewells yet all were not equall some were richer and above others in value as those in the second row even so all the elect are deare to our Saviour yet some are dearer than others he entirely affected all the Apostles yet Saint John who r John 21.20 leaned upon his breast was neerer to him than any of the other all the Jewels were set in gold in their embossements yet one was set above another in like maner all the faithfull shall shine as starres in the firmament yet some shall be set in a higher sphere than others for as the Apostle teacheth us there is ſ 1 Cor. 15.41 one glory of the Sunne and another of the Moone and another of the Starres
for one Starre differeth from another in glory and so shall be the resurrection of the dead 5. Fifthly looke yee yet neerer upon these shining stones and yee shall finde that they will not onely delight and lighten the eyes of your understanding but also heate and enflame your devout affections They are as twelve precious bookes wherein you may reade many excellent lessons printed with indeleble characters You see cleerly here the names of each of the Tribes in severall engraven let your marginall note be God hath from all eternity decreed a certaine number of Elect to bee saved and hee hath written their names in severall in the booke of life 6. Sixthly observe that the names of the Tribes are not written in paper nor carved in wood but engraven in solid and precious stones with the point of a Diamond never to be razed out let your interlineary glosse be None of those whose names are written in the book of life can be stricken out For there is no blotting interlining nor variae lectiones in that booke stars there are but no obeliskes the Elect therefore though they may fall grievously and dangerously yet not totally nor finally Stella cadens non est stella cometa fuit Were you beloved but embossed or enammeled in the ring upon our Saviours finger you were safe enough for no man can plucke any thing out of our Saviours hand but now that you are engraven as signets on our Saviours heart what can be your feare what may be your joy Is it so doth our high Priest set us on his heart and shall not wee set our heart on him shall we esteem any thing too deare for him who esteemeth us so deare unto him Hee who once upon the Crosse shed his heart bloud for us still beareth us upon his heart and esteemeth of us as Cornelia did of her Gracchi and presenteth us as it were in her words to his Father Haec sunt ornamenta mea these be my jewels Doth he make such reckoning of us and is it our desire he should doe so then for the love of our Redeemer let us not so dishonour him as to fill the rowes of his breast-plate with glasse in stead of jewels let us not make him present to his Father either counterfeit stones through our hypocrisie or dusky through earthlinesse and worldly corruption let us rub scowre and brighten the good graces of God in us that they may shine in us we may be such as our Saviour esteemeth us to be that is orient and glorious jewels The summe of all is this Yee have heard of foure rowes of precious stones set in bosses of gold upon Aarons breast-plate and by the foure rowes you understand the foure well ordered methodicall Sermons by me rehearsed by the jewels either the eminent parts of the Preachers or their precious doctrines by the embossments of gold in which these precious gems of divine doctrine were set their texts nothing remaineth but that the breast-plate being made you put it on and as Aaron did beare it on your hearts By wearing bearing it there you shall receive vertue from it and in some sort participate of the nature of these jewels in modesty of the Ruby in chastity of the Emrald in purity of the Onyx in temperance of the Amethyst in ardent love of the Carbuncle in invincible constancy of the Adamant in sacrificing your dearest hearts bloud and affections to Christ in passion for him if you be called thereunto of the Hematite You shall gloriously beautifie the brest-plate of our Aaron who hath put on his glorious apparrell and sacred robes and is entred into the Sanctum Sanctorum in heaven and at this time beareth our names on his breast for a remembrance before God his father and long it shall not be ere he come from thence and all eyes shall t Apoc. 1.7 see him and all kindreds of the earth shall mourne before him then shall he say to us Lift up your heads looke upon my breast reade every one your name engraven in a rich jewell You were faithfull unto death therefore see here now I give you a crowne of life behold in it for every Christian vertue a jewel for every penitent teare Chrystall Pearle for every green blew wound or stripe endured for me an Emrald and a Saphir for every drop of bloud shed for the Gospel a Ruby and an Hematite weare this for my sake and reigne with mee for evermore Cui c. THE DEVOUT SOULES MOTTO A Sermon preached in Saint Peters Church in Lent Anno 1613. THE XXXVI SERMON PSAL. 73.25 Whom have I in heaven but thee O Lord and there is none upon earth that I desire besides thee Right Worshipfull c. THe words which our a Luke 12.49 Saviour spake concerning the issue and successe of his preaching may serve fitly for a preface to my intended discourse upon this Text Ignem veni missurus inter vos quid volo nisi ut accendatur I come to put fire among you or rather in you and what is my desire but that by the blasts and motions of Gods Spirit and the breath of my mouth it may presently bee kindled and burne in your hearts Burne it will not without fuell take heed therefore saith b In opusc Cave ne injicias quod fumum aut foetorem ministret Bonaventure what you cast into this fire to feed the flame for if it be grosse impure and earthy matter the flame will be obscure and the fume unsavoury but if it be refined pure and celestiall the flame will be cleare and the fume a sweet perfume in the nostrils of Almighty God Nadab and c Levit. 10.1 Abihu smoaked themselves for offering strange fire upon Gods Altar but wee are like to burne in unquenchable fire if wee offer not continually the fire I am now to treat of upon the Altar of our hearts and yet it is a strange fire too for it giveth light yet burneth not or rather it burnes yet consumeth not or rather it consumes yet impaires not but dilateth and enlargeth the heart Other fire burnes blacke and marreth the beauty of the body but this contrariwise giveth beauty to the soule for as Saint d Mor. in Job l. 18. Non clarescit anima fulgore aeternae pulchritudinis nisi hic arserit in officinâ charitatis Gregory rightly observeth the soule shineth not with the brightnesse of everlasting beauty that burneth not in the forge of charity With this beauty God is so enamoured that Saint e De dilig Deo Major est in amore Dei qui plures traxerit ad amorem Dei Bernards observation is true that he is greatest in favour and in the love of God who draweth most to the love of God If we desire to know saith Saint f Aug. Enchirid ad Laurent c. 117. Austine what a man is wee enquire not what he beleeveth or what he hopeth
blow the earth trembles the stones are cleft and the vaile of the Temple rends and the people smite their breasts now are blackes hung all about the galleries of heaven the Sunne hath put on a darke vaile insomuch that a Philosopher as farre from his hearse as from his faith takes notice of this great Gods funerall And to make up the companie of true mourners the grave sendeth forth her dead and corpse arise and enter into the holy Citie now is his hearse set without the gate that they that are without even dogs may see him and make songs of him and lest any should be ignorant whose hearse it was his title is set up in Hebrew Greeke and Latine O tell it not in Gath publish it not in Askelon lest the uncircumcised rejoyce to see the glory of Israel obscured nunc nunc vires exprime dolor solitum flendi vincito morem If it be true that the Hebrewes have no word for eyes but what serves for springs it seemeth that all the eyes the holy Language speaketh of should be like springs wherewith they should bewaile him whom they have pierced yet there is better use of this than to lament O consider this and rejoyce weepe for him but rejoyce for your selves When the glittering sword in the hand of the Lord was lift up and his arme stretched out utterly to destroy you this Shepheard steppeth in and standeth betweene and in his owne body receiveth the blow that was aimed at you O consider you this for whom the Shepheard hath suffered such things First acknowledge with reverence the singular justice of God that could not be satisfied but with such a ransome Secondly acknowledge with detestation the hideousnesse of your sinnes that deserved so great a ransome Thirdly acknowledge the uneffable love of this blessed shepheard that payd this great ransome On the other side consider this and tremble yee that forget God yee have no interest in this Shepheards death looke to your selves in time antequam exeat ira apprehendite disciplinam osculamini filium The Shepheard is smiten if you looke to it in time it may be for you if not a worse disaster remaineth for you than befell these sheepe you shall be confounded they were but scattered The sheepe shall be scattered This Prophesie hath speciall relation to their temporall flight but it extendeth also to their amazement and staggering at the heavinesse of the blow They trusted that it had beene hee that should have redeemed Israel but now through his blow they are fallen from their trust The Sunne labours in the eclipse no ray appeares hee cannot bee discerned to be the Sonne of God all candles were quite blowne out this night unlesse it were as Allensis affirmeth that of Virgin waxe and whether it had any light in it I cannot say certainely the sword went through her heart too But disperguntur tantum non destruuntur oves these sheepe shortly met againe and suffered much with great constancie for their shepheard Peter and Andrew were crucified James beheaded the other James brained with a Fullers club all martyred save John yet in all these deathes they were more than conquerours sanguis Martyrum semen Evangelii the bloud they spilt was as oyle to feed the lampes of the Church or as dew to fatten her soyle Let no man therefore be deterred at the mention of the Crosse it is like the man in armour that appeared to Josuah who seemed dreadfull at the first but in the end proved a friend O bone Jesu ubicunque fueris in praesepi in horto in cruce in sepulchro non curo modo te inveniam O sweet Jesu wheresoever thou art in the manger in the garden in the crosse in the sepulchre I care not what befalls me so I may finde thee Thus have I presented unto you the gift which the first Speaker tendered to the Spouse of Christ a border of gold with studs of silver nothing remaines but that I worke an embleme of the giver in his gift Every embleme consisteth of an image and a motto the Image shall be Sulpitius the motto Tullies testimonie of him in his booke De claris oratoribus Maximè grandis ut it a dicam tragicus Orator incitata volubilis nec redundans tamen oratio vox magna suavis gestus venustus he was a loftie and if I may so speake a tragicall Oratour his speech was full and fluent yet not redundant his voyce great and sweet his gesture comely THE SECOND BORDER OR THE RIGHTEOUS MAMMON The second border of gold which the second Speaker offred to the Spouse was wrought upon that text of Scripture which we finde 1 Tim. 6.17 Charge them that are rich in this world that they be not high-minded nor trust in uncertaine riches but in the living God who giveth us richly all things to enjoy Ver. 18. That they doe good that they be rich in good workes ready to distribute The second Sermon preached by Doctor Hall now Lord Bishop of Exon abridged willing to communicate And thus he put it on Right Honourable Right Reverend c. THose things which are most necessary in their use are most dangerous in their miscarriage And therefore nothing is more necessarie for a Christian than to be rectified in the managing of a prosperous estate and to learne so to manage his happinesse here that hee may be happier hereafter which this text undertakes to teach where Timothie is set as it were upon the Bench to give the charge Charge A charge to whom To the rich Of what 1 What they must avoyd 1 High-mindednesse because their wealth is in this world 2 Trust in wealth because their riches are uncertaine 2 What they must endeavour and labour for 1 Confidence in God because he is a living and liberall God 2 Beneficence to men because by this they lay up to themselves a sure foundation Here said the Preacher is worke enough for my discourse and your practice I feare more than enough for my rehearsing The God of heaven who blessed it in his hands blesse it now in mine who have it but at the second hand Charge Charge Janus-like hath a double aspect the one that lookes up to Saint Paul the other that lookes downe to Timothie and from him to the rich In the first there is Apostolicall superioritie in the second Episcopall power and Evangelicall sufficiencie For the first charge thou referres to I charge thee ver 13. so Paul chargeth Timothie to charge the rich The first foundation of the Church was layd in an inequalitie and hath ever since so continued There can be no harmonie where all the strings and voyces are of one tenour hee that giveth the charge if hee be not the chiefe of the Bench yet hee is greater than the Jurie the rich are commonly great Nobility in the account of God is joyned with wealth Curse not the King in thy thought nor the rich in thy bed chamber saith
Turkes call themselves Saracens therefore they are the off-spring of Sarah they of Satans Synagogue call themselves y Apoc. 3.9 Jewes therefore they are Jewes indeed the Angel of Sardis had a name that he z Apoc. 3.1 lived therefore he was not dead the Angel of * Apoc. 3.17 Laodicea said he was rich and needed nothing therfore he was not wretched miserable and poor blind and naked Jezebel called her selfe a Prophetesse therefore she was so indeed Without question Jezebel set some fairer colour upon the matter than this else she could never have dazled the eyes of Gods servants well she might offer to teach in the Church under this pretence which yet S. Paul expressely forbids a a 1 Cor. 14.34 woman to doe but certainely she could never have foyled any servant of God with so weake an argument grounded upon a bare title assumed by her selfe yet the Spirit saith that she not onely taught but prevailed also with some and seduced them To teach and seduce my servants I doubt not but at the reading of these words your thoughts trouble you and you begin to question whether this doctrine is not a seduction to teach that any of Gods servants can be seduced Can any elect child of God fall from grace Is it possible to plucke any of Christs members from his body Can the Sun-beames by any winde or tempest be stirred out of their place b 1 John 2.19 Doth not St. John dispute strongly They went away from us because they were not of us for if they had beene of us they would not have departed from us Is not St. c Cypr. de simplic Praelat Triticum non rapit ventuâ— nec arborem solidâ radice fundatam procella subvertit inanes paleae tempestate jactantur invalidae arbores turbinis incursione evertuntur Cyprians observation as true as it is elegant The winde bloweth not away the corne neither is a tree that hath taken a deepe root in the earth overthrowne in a tempest it is but chaffe which the winde scattereth abroad and they are hollow and rotten trees that are blowne downe in a tempest To dispell all mists of ambiguity and cleare the truth in this point I must acquaint you with two sorts of Christs servants or retainers at least some weare his cloth and cognizance but doe him little or no service others perform faithful service unto him some give him their names only others their hearts also some professe outwardly that they are Christians but have unbeleeving hearts others are within that they professe without some are called onely to the knowledge of the truth others are chosen also to be heires of salvation Of these latter our Saviour speakes in St. John d Joh. 10.27 28 My sheepe heare my voyce and I know them and they follow me and I will give unto them eternall life and they shall never perish neither shall any man plucke them out of my hands But of the former the words of my text seeme to bee meant Howbeit because the Discerner of all hearts calleth them his servants saying to seduce my servants and it is not likely that he would grace hypocrites with so honourable an appellation wee may yeeld somewhat more in this point and without prejudice to the truth acknowledge that the true servants of God and ministers also of Christ Jesus may be sometimes seduced out of the right way but not farre I am sure not irrevocably The difference betweene them and others in this respect is like that which the e Cic. tusc 1. Boni in ertorem sicut aes Corinthium in aeruginem incidunt rariùs facilius revocantur Oratour observeth betweene the Corinthian and common brasse as the brasse of Corinth is longer ere it rust and when it is rustie is sooner scowred and more easily recovers the former brightnesse than other brasse so good men are hardlier withdrawne from the true faith and more easily reclaimed from their errours than those who beare no sincere love to the truth but are wedded to their owne opinions whatsoever they are and oftentimes blinded by obstinately setting their eyes against the bright beames of the Word Out of the Arke of Noah which was a type of the Church there flew two f Gen. 8.7 birds a Raven and a Dove the Raven after hee had taken his flight returned not againe but the Dove came backe with an Olive branch in her bill The Dove saith Saint g Cypr. adver Nâ—vit Prosp l. de prom c. 7. Cyprian represented the seduced Catholike who after hee is gone out of the Church never findeth rest till hee returne backe with an Olive branch of peace in his mouth and bee reconciled to the Church But the Raven is the obstinate Hereticke who leaveth the Church with a purpose never to returne to her againe And many such Ravens have beene of late let flye out of the Arke which never returne againe or if they returne it is to prey upon the sicke and weake members of our Church and to picke out the eyes of her dearest children and I pray God wee may never have cause to renew the Poets complaint Dat veniam corvis vexat censura columbas To commit fornication Fornication as h Lyra in Apoc. c. 2. Fornicatio est quadruplex in â—nimo simulierem concupiscâ—s in actu in cultu Idolorum in amore terrenorum Lyranus harpeth upon the word is committed foure manner of wayes 1. By the impure lust of the heart 2. By the uncleane act of the body 3. By the religious worship of Images or Idols 4. By the immoderate love of earthly vanities For when the soule turneth away from God and setteth her love wholly upon vile and base creatures so farre below her that God hath placed them under her feet what doth shee but like a Lady of noble descent married to a Prince which disloyally leaveth his bed and maketh love to the groome of her chamber Certainely this is sordidum adulterium not onely filthy but base adultery Howbeit I take it this was not the staine of the Church of Thyatira but either fornication properly so called which is corporall Idolatry or idolatry which is spirituall fornication For idolatry defileth the Spirit as adultery polluteth the flâ—sh idolatry provoketh God as adultery doth man to jealousie as adultery is a just cause of separation betweene man and his wife so idolatry maketh a breach betwixt God and the soule and causeth in the end a divorce by reason of which separation for disloyalty and unfaithfulnesse Saint i Cypr. de hab virg Prius viduâ—s quam nuptas non mariti sed Christi adulteras Cyprian wittily tearmeth certaine virgins widowes before they were married wives yea and adulteresses too not to their husbands which they had not but to Christ to whom they had plighted their troth And looke how a jealous husband would bee transported with passion if hee should finde his
the daughter of my people Such was Saint Pauls g 2 Cor 11.29 Besides those things that are without that which commeth upon mee daily the care of all the Churches who is weake and I am not weake who is offended and I burne not Of the same temper was Saint Cyprian I h Cypr. ep 16. Compatior condoleo fratribus nostris qui lapsi pâ—rsecutionis infestatione prostrati partem nostrorum viscerum secum trahentes acrem dolorem suis vulneribus intulerunt Et l. de laps Cum plangentibus plango cum deflentibus dâ—fleo cum prostratis fâ—atribus me quoque prostravit affectus sympathize and condole with you for those of our brethren whom the cruelty of persecution hath overthrowne and laid upon their backs the wounds which they have received no lesse paine mee than if part of my bowells had been plucked out of my body And againe I mourne with them that mourne and weep with them that weep and am cast downe with them that are fallen This sympathy is a more noble worke of mercy and charity towards our afflicted brethren than bounty it selfe he that spendeth his affection upon his brother in his distresse doth more than hee that reacheth unto him an almes for the one giveth somewhat out of his purse the other out of his bowells on the contrary want of naturall affection is ranked with the worst of all vices i Rom. 1 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being filled with all unrighteousnesse wickednesse covetousnesse maliciousnesse full of envie murder debate back-biters haters of God disobedient to parents covenant breakers without naturall affection implacable unmercifull Doubtlesse they are monsters in nature that want bowells nothing more provoked God in k Salvian de Dei gubern l. 6. Confundebatur vox morientium vox bacchâ—ntiâ—â—m vix discerni poterat plebis ejulatus qui fiebat in bello sonus populi qui clamabat in circo Salvianus his judgement to double his stroaks upon the French when the Goths came in upon them than that they had no sense or feeling of their brethrens calamities The voice of the dying could hardly be distinguished from the clamours of those that were drunk at the same time when the people without the City cried out for feare of the enemy the people within the City shouted at their sports It is not safe for any to feast when God calleth to fast to sing when God calleth to sigh to brave it in gorgeous apparrell when God calleth to sackcloth Whose heart quaketh not at that thunder-clap in the Prophet Esay l Esay 22.12 13 14. And in that day did the Lord God of hosts call to weeping and mourning and to baldnesse and to girding with sackcloth And behold joy and gladnes slaying oxen and killing sheep eating flesh and drinking wine And it was revealed in my eares by the Lord of hosts surely this iniquity shall not bee purged from you till you die The sinne wherewith God charged the old world before it was over-flowne with a deluge of water and Christ in the Gospel chargeth the new which shall be over-flowne with a deluge of fire is the same wherewith hee here chargeth the Jewes that they knew not that is tooke not notice of the time of their visitation m Luk 17.26 27 28 29 30. As it was in the dayes of Noah so shall it be also in the daies of the Son of man They did eate they dranke they married wives they were given in marriage ntill the day that Noah entred into the Arke and the floud came and destroyed them all Likewise also as it was in the daies of Lot they did eate they dranke they bought they sold they planted they builded but the same day that Lot went out of Sodome it rained fire and brimstone from heaven and destroyed them all Even so shall it be in the day when the Sonne of man shall be revealed The meaning is they went on in the ordinary tract of their businesse as if there had been no judgement toward as also did the inhabitants of Jerusalem at this time whom when Jesus saw so neere the brink of destruction and yet so carelesse he wept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he considered what he was to suffer for that City and what that City afterwards was to suffer because of him his griefe ran over the naturall bankes his eies The same organ is ordained for seeing and weeping to teach us that weeping should not be without seeing nor sorrowing without understanding The cause why we weep not for the desolation of our Jerusalem neere at hand if this our present fasting and repenting in dust and ashes remove it not is because wee see not the evills that hang over our heads wee see them not because we put them farre from us or hide them from our eies The infant while it lieth in the darke prison of the mothers wombe never quatcheth nor weepeth but as soone as ever it commeth out of the womb into the light it knits the browes and wrings the eyes and cries taketh on even so the childe of God whilest he is yet kept in the darke of ignorance in his unregenerate estate never crieth to his Father nor weepeth for his sinne but as soone as the light of grace shineth upon him hee bewaileth his grievous misery and never thinketh that he hath filled his cup of teares full enough The spouts will not runne currently if we pump not deep If then wee would have the spouts which nature hath placed in our heads run aboundantly with teares of repentance we must pump deep we must dive deep into the springs of godly sorrow which are the consideration of our owne sinnes and the afflictions of Gods people Were Jesus now upon earth in his mortall body and should behold this Kingdome as he did the City of Jerusalem and take a survay of all the evills we doe and are like to suffer could he thinke you refraine from teares would he not second his teares with groanes And so I passe to the fourth step 4. Ingemuit he sighed saying If thou knewest or Oh that thou hadst knowne The Greekes in their Proverbe give it for a character of a good man that he is much subject to sighing and free of his teares n Eras chil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am sure the best man that ever was as hee wept more than once so hee sighed often When he opened the eares of the deafe and dumbe and when the Pharisees seeking of him a signe tempted him he o Mar. 7.34 Looking up to heaven he sighed and saith unto him Effata be thou opened Mar. 8.12 sighed deeply in his spirit and when he raised p John 11.38 Jesus therefore groaning in spirit commeth to the grave Lazarus stinking in the grave and againe in my Text. And this he doth not as God for immunity from passion is a prerogative of the divine nature but as Calvin