The fountain of life opened, or, A display of Christ in his essential and mediatorial glory wherein the impetration of our redemption by Jesus Christ is orderly unfolded as it was begun, carryed on, and finished by his covenant-transaction, mysterious incarnation, solemn call and dedication ... / by John Flavell ...

* 1.1The TWENTY FIFTH SERMON.* 1.2 (Book 25)

LUK. XXIII.XXVII, XXVIII, &c.

And there followed him a great company of people, and of women, which also bewailed and lamented him. But Iesus turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for your selves, and for your children.

THE sentence of death once given against Christ, the ex∣ecution quickly follows. Away they lead him from Gab∣batha to Golgotha, longing as much to be nailing him to the Cross, and feeding their eyes with his torments, as the Eagle doth to be tearing the flesh, and drinking the blood of that Lamb she hath seised in her Tallons, and is carrying away to the top of some rock to devour.

The Evangelist here observes a memorable passage that fell out in their way to the place of execution; and that is the Lamentations and Wailings of some that followed him out of the City, who ex∣pressed their pity, and sorrow for him most tenderly, and com∣passionately. All hearts were not hard, all eyes were not dry. There followed him a great company of people, and of women which also bewailed, and lamented him, &c.

In this Paragraph we have two parts (viz.) the Lamentation of the Daughters of Ierusalem for Christ, and Christs reply to them.

First, The Lamentation of the Daughters of Ierusalem for [ 1] Christ. Concerning them, we briefly enquire who they were, and why they mourned.

First,* 1.3 Who they were? The text calls them Daughters (i. e.) Inhabitants of Ierusalem. For it is an Hebraism as Daughters of Zion, Daughters of Israel. And it's like the greatest part of them were women: and they were many of them; a troop of mourners that followed Christ out of the City, towards the place of his ex∣ecution, with Lamentations and Wailings. What the principle and ground of these their Lamentations was, is not agreed upon by those that have pondred the story.* 1.4 Some are of opinion, their Tears and Lamentations, were but the effects and fruits of their more tender and ingenious natures: which were moved and melted with so tragical and sad a spectacle,* 1.5 as was now before them.

It's well observed by a judicious Author, that the Tragical story of some great and noble personage, full of hero'cal vertue and in∣genuity (yet inhumanely and ungratefully used) will thus work upon ingenious spirits who read or hear of it — which when it reaches no higher is so far from being faith, that it is but a carnal and fleshly devotion, springing from fancy, which is pleased with such a story and the principles of ingenuity stirred towards one, who is of a Noble Spirit and yet abused. Such stories use to stir up a principle of humanity in men unto a com∣passionate love, which Christ himself at his suffering found fault with, as being not spiritual nor raised enough in those women that went weeping to see the Messiah so handled. Weep not for me (saith he) that is, weep not so much for this to see me so unworthily handled by those for whom I die.

This is the principle from which some conceive these tears to flow.

* 1.6But Calvin attributes it to their faith; looking upon these mourners as a remnant reserved by the Lord in that miserable di∣spersion; and though their faith was but weak, yet they judge it credible that there was a secret seed of godliness in them, which afterwards grew to maturity, and brought forth fruit. And to the same sence others give their opinion also.

[ 2] Secondly, Let us consider Christs reply to them; Weep not for me ye Daughters of Jerusalem, &c. Strange, that Christ should forbid them to weep for him, yea for him under such unparalell'd sufferings and miseries. If ever there was a heart-melting object in the world, it was here. O who could hold, whose heart was not pe∣trified, and more obdure than the senseless rocks! This reply there∣fore of Christ undergoes a double sence, and interpretation, suitable to the different construction of their sorrows. Those that look upon their sorrows as meerly natural, take Christs reply in a ne∣gative sense, prohibiting such tears as those. They that expound their sorrows as the fruit of faith, tell us though the form of Christs expression be negative, yet the sense is comparative, as Matth. 9.13. I will have mercy, and not sacrifice, (i. e.) mer∣cy rather than sacrifice. So here weep rather upon your own ac∣count, than mine. Reserve your sorrows for the calamities com∣ing upon your selves and your children. You are greatly affect∣ed I see with the misery that is upon me; but mine will be quickly over, yours will lie long. In which he shews his merciful and com∣passionate disposition, who was still more mindful of others troubles and burdens than of his own.

And indeed the days of calamity coming upon them and their children, were doleful days. What direful and unpresidented mi∣series befel them, at the breaking up and devastation of the City, who hath not read or heard? And who can refrain from tears that hears or reads it?

Now, if we take the words in the first sense, as a prohibition of their meerly natural and carnal affections, expressed in Tears and Lamentations for him; no otherwise than they would have been upon any other like Tragical story: then the observation from it, will be this.

Doct. 1. That melting affections and sorrows, even from the sense and consideration of the sufferings of Christ; are no infallible signs of grace.

If you take it in the latter sense, as the fruit of their faith, as tears flowing from a gratious principle: then the observation will be this.

Doct. 2. That the believing meditation of what Christ suf∣fered for us, is of great force and efficacy to melt and break the heart.

I shall rather choose to prosecute both these branches, than to decide the controversie. Especially since the notes, gathered from either, are so useful to us. And therefore I shall begin with the first, viz.

DOCT. 1. That melting affections and sorrows,* 1.7 even from the sence of Christs sufferings, are no infallible marks of grace.

In this point I have two things to do, to prepare it for use.

• First, To shew what the melting of the affections by way of grief and sorrow is.
• Secondly, That they may be so melted, even upon the account of Christ; and yet the heart remain unrenewed.

First, What the melting of the affections by way of grief and [ 1] sorrow is.

Tears are nothing else but the juice of a mind oppressed, and squeesed with grief. Grief compresses the heart, the heart so compressed and squeez'd, vents it self sometimes in tears, sighs, groans, &c. and this is two fold; gratious and wholly supernatu∣ral, or common and altogether natural. The gratious melting or sorrow of the soul, is likewise two fold, habitual or actual. Ha∣bitual godly sorrow, is that gratious disposition, inclination or ten∣dency of the renewed heart to mourn and melt, when any just oc∣casion is presented to the soul, that calls for such sorrow. It is ex∣pressed,

Ezek. 36.26. By taking away the heart of stone, and giving an heart of flesh. That is an heart impressive, and yield∣ing to such arguments and considerations as move it to mourn∣ing.

Actual sorrow is the expression and manifestation of that its in∣clination, upon just occasions, and it's expressed two ways, either by the internal effects of it; which are the heaviness, shame, loath∣ing, resolution, and holy revenge begotten in the soul upon the account of sin: or also by more external and visible effects, as sighs, groans, tears, &c. The former is essential to godly sor∣row, the latter contingent, and accidental. Much depending up∣on the natural temperature, and constitution of the body.

Natural and common meltings, are nothing else but the effects of a better temper; the fruit of a more ingenious spirit, and easier constitution, which shews it self on any other, as well as upon spi∣ritual occasions.

As Austin said, he could weep plentifully, when he read the story of Dido. The history of Christ is a very tragical and pathetical history, and may melt an ingenious nature, where there is no re∣newed principle at all. So that,

[ 2] Secondly, Our affections may be melted, even upon the score and account of Christ; and yet that is no infallible evidence of a gratious heart. And the reasons for it are,

• The first Reason, because we find all sorts of affections acted and vented, by such as have been no better than temporary believers. The stony ground hearers in Matth. 13.20. received the word with joy: and so did Iohn's hearers also, who for a season re••oyced in his light, Joh. 3.35. Now if the affection of joy under the word may be exercised, why not of sorrow also? If the comfortable things revealed in the Gospel may stir up the one, by a parity of rea∣son, the sad things it reveals, may answerably work upon the other. Even those Israelites whom Moses told that they should fall by the sword, and not prosper, for the Lord would not be with them; because they were turned away from the Lord; yet when Moses rehearsed the message of the Lord in their ears, they mourned greatly. Numb. 14.39. I know the Lord pardoned too many of them their iniquites, though he took vengeance on their inventions; and yet it's as true, that with many of them God was not well plea∣sed, 1 Cor. 10.5. Many instances of their weeping and mourning before the Lord, we find in the sacred story: and yet their hearts were not stedfast with God.
• ...

• ...

  The second Reason is, because though the objects, about which our affections and passions are moved, may be spiritual; yet the motives and principles that set them on work, may be but carnal, and natural ones. When I see a person affected in the hearing of the word, or prayer; even unto tears▪ I cannot presently con∣clude, surely this is the effect of grace. For it's possible the pa∣thetical qual••ty of the subject matter, the rhetorick of the speaker, the very▪ affecting tone, and modulation of the voice, may draw tears; as well as faith working upon the spirituality, and deep con∣cernment the soul hath in those things.

  Whilst Austin was a Manichee, he sometimes heard Ambrose, and saith he, I was greatly affected in hearing him even unto tears, many times; howbeit, it was not the Heavenly nature of the sub∣ject, but the abilities and rare parts of the speaker that so af∣fected him. And this was the case of Ezekiels hearers, Ezek. 33.32. Again,

• The third Reason is, these motions of the affections, may rather be a fit and mood, than the very frame and temper of the soul. Now there is a vast difference betwixt these.* 1.8 There are times and seasons when the roughest, and most obdure hearts may be pensive and tender; but that is not its temper and frame, but only a fit, a pang, a transient passion: so the Lord complains of them. Hos. 6.4. O Ephraim, what shall I do unto thee, O Judah, what shall I do unto thee? for your goodness is as a morning cloud, and as the early dew, it goeth away: and so he complains, Psal. 78.34, 35, 36. When he slew them, then they sought him; and they returned, and enquired early after God. And they remembred that God was their rock, and the most high God their Redeemer; never∣theless they did flatter him with their lips, and lyed unto him with their tongues. For had this been the gratious temper of their souls, it would have continued with them: they would not have been up and down, off and on, hot and cold with God, as they were. Therefore we conclude that we cannot infer a work of grace upon the heart, simply and meerly from the meltings and thaws that are sometimes upon it. And hence for your use I shall Infer that.

Inference 1.

* 1.9If such as sometimes feel their hearts thawed and melted with the consideration of the sufferings of Christ, may yet be deceived. What cause have they to fear, and tremble: whose hearts are as unrelenting as the Rocks! Yielding to nothing that is pro∣posed, or urged upon them? How many such are there, of whom we may say as Christ speaks of the inflexible Jews: We have Piped unto you, but ye have not Danced. We have mourned unto you, but ye have not lamented, Matth. 11.17. They must inevitably come short of Heaven, that come so short of those, that do come short of Heaven. If those perish that have rejoyced under the Promises; and mourned under the threats of the Word. What shall become of them that are as unconcerned and untouched by what they hear, as the Seats they sit on, or the dead that lie under their feet! Who are given up to such hardness of heart, that nothing can touch or affect them. One would think the consi∣deration of the sixth Chapter to the Hebrews should startle such men and women; and make them cry out, Lord, what will become of such a sensless, stupid, dead creature as I am? If they that have been enlightned, and have tasted the heavenly gift; and were made partakers of the Holy Ghost; and have tasted the good Word of God, and the powers of the world to come, may, not∣withstanding such high raised affections as these, so fall away, that it shall be impossible to receive them again by Repentance: what shall we then say or think of his Estate, to whom the most pene∣trating and awakening truths are no more than a Tale that is told? The Fire and Hammer of the Gospel can neither melt nor break them, they are Iron, and Brass, Ier. 6.28.29.

Inference 2.

* 1.10If such as these may eternally miscarry, Then let all look care∣fully to their foundation, and see that they do not bless themselves in a thing of nought.* 1.11 It's manifest from 1 Cor. 10.12. That many souls stand exceeding dangerously, who are yet strongly conceited of their own safety. And if you please to consult those Scriptures in the margent, you shall find vain confidence to be a ruling folly over the greatest part of men: and that which is the

utter overthrow, and undoing of multitudes of Professors.

Now, there is nothing more apt to beget and breed this vain soul undoing confidence, than the stirrings and meltings of our affections about spiritual things, whilst the heart remains unrenew∣ed all the while.* 1.12 For (as a grave Divine hath well observed) such a man seems to have all that is required of a Christian, and herein to have attained the very end of all knowledge; which is operation and influence upon the heart and affections.

Indeed (thinks such a poor deluded soul,) if I did hear, read, or pray without any inward affections, with a dead, cold, and unconcerned heart: or if I did make shew of Zeal, and affection in dutys, and had it not▪ well might I suspect my self to be a self-cozening Hypocrite: but its not so with me. I feel my heart really melted many times, when I read the sufferings of Christ. I feel my heart raised, and ravished with strange Joys and com∣forts, when I hear the glory of Heaven opened in the Gospel.

Indeed if it were not so with me, I might doubt the root of the matter is wanting. But if to my knowledge, affection be added. A melting heart, matched with a knowing head; now I may be confident all is well. I have often heard Ministers cautioning and warning their people, not to rest satisfied with idle and unpractical notions in their understandings; but to labour for impressions upon their hearts, this I have attained; and therefore what danger of me?

I have often heard it given as the mark of an Hypocrite, that he hath light in his head; but it sheds not down its influences upon the heart. Whereas in those that are sincere, it works on their hearts and affections. So I find it with me, therfore I am in a most safe estate.

O Soul, of all the false signs of grace, none more dangerous, than those that most resemble true ones. And never doth the De∣vil more surely and incurably destroy, than when transformed in∣to an Angel of light. What if these meltings of thy heart, be but a flower of nature? What if thou art more beholding to a good temper of body, than a gratious change of spirit for these things? Well, so it may be. Therefore be not secure, but fear and watch. Possibly if thou wouldst but search thine own heart in this matter, thou maist find, that any other pathetical moving story, will have the like effects upon thee. Possibly too, thou maist find that not∣withstanding all thy raptures and joys at the hearing of Heaven,

and its glory; yet after that pang is over, thy heart is habitually earthly, and thy conversation is not there.

For all thou canst mourn at the relations of Christs Sufferings, thou art not so affected with sin, that was the meritorious cause of the sufferings of Christ; as to crucifie one corruption, or deny the next temptation, or part with any way of sin that is gainful, or pleasurable to thee for his sake.

Why now, Reader, if it be so with thee, what art thou the bet∣ter f••r the fluency of thy affections? Dost think in earnest, that Christ hath the better thoughts of thee; because thou canst shed tears for him; when notwithstanding thou every day piercest and woundest him? O be not deceived. Nay for ought I know, thou maist find upon a narrow search; that thou puttest thy tears in the room of Christs blood, and givest the confidence, and dependance of thy soul to them; and if so, they shall never do thee any good.

Oh therefore search thy heart, Reader, be not too confident; take not up too easily, upon such poor weak grounds as these, a soul undoing confidence. Always remember, the Wheat and Tares r••semble each other in their first springing up. That an Egg is not liker to an Egg, than Hypocrisie, in some shapes and forms into which it can cast it self, is like a genuine work of grace. O re∣member that among the Ten Virgins, that is, the reformed pro∣fessors of Religion; that have cast off and separated themselves from the worship and defilements of Anti-christ: five of them were foolish.

There be first, that shall be last; and last, that shall be first, Matth. 19.30. Great is the deceitfulness of our hearts, Ier. 17.9. And many are the subtilties and devices of Satan, 2 Cor. 11.3. Many also are the astonishing examples of self deceiving souls, recorded in the Word.

Remember what you lately read of Iudas. Great also will be the exactness of the Last Judgement. And how confident soever you be, that you shall speed well in that day; yet still remember, that Trial is not yet past. Your final Sentence is not yet come from the mouth of your Judge. This I speak, not to affright and trouble, but to excite and warn you. The loss of a soul is no small loss, and upon such grounds as these, they are every day cast away.

This may suffice to be spoken to the first observation, built upon this supposition; that it was but a pang of meer natural affection in

them. But if it were the effect of a better principle, the fruit of their Faith, as some Judge; then I told you the observation from it would be this.

DOCT. 2. That the believing meditation of what Christ Suffered for us,* 1.13 is of great force and efficacy to melt and break the heart.

It is the Promise, Zach. 12.10. They shall look upon me whom they have pierced, and mourn for him, as one mourneth for his only Son, and shall be in bitterness for him, as one that is in bitterness for his first born. Ponder seriously here the Spring and Motive, They shall look upon me. It's the eye of Faith that melts and breaks the heart. The effect of such a sight of Christ, they shall look and mourn. Be in bitterness, and sorrow. True Repentance is a drop out of the eye of Faith.

And the measure or degree of that sorrow, caused by a believing view of Christ. To express which, two of the fullest instances of grief we read of, are borrowed. That of a tender Father, mourning over a dear and only Son. That of the people of Israel, mourning over Iosiah that peerless Prince, in the valley of Megiddo.

Now to shew you how the believing meditation of Christ, and his suffering, comes kindly and savingly to break and melt down the gracious heart; I shall propound these four considerations of the heart breaking efficacy of Faith, eyeing a Crucified Jesus.

First, The very reallizing of Christ and his sufferings by Faith, is a most affecting and melting thing. Faith is a true Glass [ 1] that represents all those his sufferings, and agonies to the Life. It presents them not as a fiction, or idle tale▪ but as a true and faithful Narative. This (saith Faith) is a true and faithful saying, that Christ was not only cloathed in our flesh. He that is over all, God blessed for ever; the only Lord, the Prince of the Kings of the Earth become a man; but it is also most certain, that in this body of his flesh, he grappled with the infinite wrath of God. Which fill'd his soul with horror, and amaze∣ment. That the Lord of Life, did hang dead upon the Tree. That he went as a Lamb to the slaughter. And was as a Sheep dumb before the Shearer. That he endured all this, and more than

any finite understanding can comprehend in my room and stead. For my sake he there groaned and bled. For my Pride, Earthli∣ness, Lust, Unbelief, hardness of Heart, he endured all this. I say to reallize the sufferings of Christ thus, is of great power to affect the coldest, dullest heart. You cannot imagine the diffe∣rence there is in presenting things as realities, with convincing and satisfying evidences; and our looking on them as a fiction or uncer∣tainty.

[ 2] Secondly, But Faith can apply, as well as reallize, and if it do so, it must needs overcome the heart.

Ah, Christian, canst thou look upon Jesus as standing in thy room; to bear the wrath of a Deity for thee? Canst thou think on it, and not melt? That when thou like Isaac wast bound to the Al∣tar, to be offered up to Justice; Christ like the Ram, was caught in the Thicket; and offered in thy room. When thy sins had raised a fearful tempest, that threatned every moment to entomb thee in a Sea of wrath; Iesus Christ was thrown over to appease that storm. Say, Reader, can thy heart dwell one hour upon such a Subject as this? Canst thou with Faith present Christ to thy self, as he was taken down from the Cross; drencht in his own blood, and say, these were the wounds that he received for me. This is he that loved me, and gave himself for me. Out of these wounds comes that balm that heals my soul. Out of these stripes, my peace. When we hang'd upon the Cross, he bore my name upon his breast, like the high Priest. It was love, pure love, strong love to my poor soul, to the soul of an enemy, that drew him down from Heaven; and all the glory he had there, to endure these sorrows in soul and body for me.

Oh you cannot hold up your hearts long to the piercing thoughts of this; but your bowels will be pained, and like Ioseph, you will seek a place to vent your hearts in.

[ 3] Thirdly, Faith cannot only reallize and apply Christ and his death,, but it can reason and conclude such things from his death, as will fill the soul with affection to him, and break the heart in pieces in his presence. When it views Christ as Dead, it Infers; is Christ dead for me, then was I dead in Law. Sentenced and con∣demned to die eternally, 2 Cor. 5.14. If one die for all, then were all dead. How woful was my case, when the Law had past, Sentence on me? I could not be sure when I lay down, but that it might be executed before I rose. Nothing but a puff of breath be∣twixt my soul and Hell.

Again, is Christ dead for me, then I shall never die. If he be condemned, I am acquitted. Who shall lay any thing to the charge of Gods Elect? It's God that justifieth, it's Christ that died, Rom. 8.34. My soul is escaped as a Bird out of the snare of the Fowler. I was condemned, but am now cleared. I was dead, but am now alive. O the unsearchable riches of grace! O Love past finding out!

Again,* 1.14 did God give Christ to such miseries and sufferings for me, how shall he withhold any thing now from me? He that spared not his own Son, will doubtless with him freely give me all things, Rom. 8.32. Now I may rest upon him for pardon, peace, accep∣tance, and glory for my soul. Now I may relie upon him safely, for provision, protection, and all supplies for my body. Christ is the root of all these mercys. He is more than all these, he is nearer and dearer to God, than any other gift. Oh what a blessed, happy▪ comfortable state hath he now brought my soul into!

To conclude, did Christ endure all these things for me, then it's past doubt he will never leave, nor forsake me. It cannot be that after he hath endured all this, he will cast off the souls for whom he endured it. Here the soul is Evangelically broken by the con∣siderations of the mercys which emerge and flow to it, out of the Sea of Christs blood.

Fourthly, and Lastly, Faith cannot only reallize, apply, and [ 4] Infer, but it can also compare the love of Christ in all this, both with his dealings with others, and with the souls dealing with Christ, who so loved it. To compare Christs dealings with others, is most affected. He hath not dealt with every one, as with me. Nay, few there are that can speak of such mercies as I have from him. How many are there that have no part, nor portion in his blood? That must bear that wrath in their own persons, that he bare himself for me! He hath kissed me, over other mens shoulders. He hath reached a pardon to me, over other mens heads. He espied me out, and singled me forth to be the object of his love, leaving thousands and millions, still unreconciled. Not that I was better than they, for I was the greatest of sinners. Far from righteousness. As unlikely as any to be the object of such grace and love. My companions in sin are left, and I taken. Now the soul is full. The heart grows big, too big to contain it self.

Yea, Faith helps the soul to compare the love of Christ to it, with the returns it ha••h made to him, for that love. And what, my soul, hath thy carriage to Christ been, since this grace that wants a name appeared to thee? Hast thou returned love for love? Love suitable to such love? Hast thou prized, valued, and esteem∣ed this Christ, according to his own worth in himself, or his kind∣ness to thee? Ah no, I have grieved, pierced, wounded his heart, a thousand times since that, by my ingratitude. I have suffered every trifle to justle him out of my heart. I have neglected him a thousand times, and made him say, is this thy kindness to thy friend? Is this the reward I shall have for all that I have done, and suffered for thee? Wretch that I am, how have I requited the Lord! this shames, humbles, and breakes the heart.

And when from such sights of faith, and considerations as these, the heart is thus affected; it affords a good argument indeed, that thou art gone beyond all the attainments of temporary believers. Flesh and blood hath not revealed this.

Inference 1.

* 1.15Have the believing meditations of Christ, and his sufferings such heart melting influences, then sure there is but little faith among men. Our dry eyes and hard hearts, are evidences against us, that we are strangers to the sighs of faith.

God be merciful to the hardness of your hearts. How is Christ and his love flighted among men! How shallow doth his blood run to some eyes! Oh that my head were waters, and mine eyes fountains of tears for this! What monsters are carnal hearts! We are as if God had made us without affections. As if all in∣genuity and tenderness were dried up. Our ears are so accustomed to the sounds of Christ, and his blood; than now they are become as common things. If a child die we can mourn over our dead; but who mourns for Christ as for an only Son? We may say of faith, when men and women sit so unaffected under the Gospel, as Martha said of Christ, concerning her brother Lazarus, if thou (pretious faith) hadst been here, so many hearts had not been dead this day, and in this duty. Faith is that burning-glass which contracts the beams of the grace, and love, and wisdom, and power of Jesus Christ together; reflects these on the heart, and makes it burn; but without it, we feel nothing savingly.

Inference 2.

Have the believing meditations of Christ,* 1.16 and his sufferings, such heart melting influences; the surely, then proper order of rai∣sing the affections, is to begin at the exercise of faith. It grieves me to see how many poor Christians tug at their own dead hearts, endeavouring to raise and affect them, but cannot. They com∣plain, and strive; strive and complain; pump and draw, but no love to the Lord comes; no brokenness of heart comes. They go to this ordinance and that; to one duty and another; hoping that now the Lord will affect it and fill the sails: but come back disap∣pointed, and ashamed like the troops of Tema. Poor Christian, hear me one word; possibly it may do thy business, and stand thee in more stead than all the methods thou hast yet used. If thou wouldst indeed get an heart Evangelically melted for sin, and broken with the kindly sense of the grace and love of Christ; thy way is not to force thy affections, nor to vex thy self, and go about complaining of an hard heart; but set thy self to believe, reallize, apply, infer, and compare by faith as you have been di∣rected: and see what this will do. They shall look upon me whom they have pierced and mourn. This is the true way, and proper method to raise the heart, and break it.

Inference 3.

Is this the way to get a truly broken heart,* 1.17 then let those that have attained brokenness of heart this way, bless the Lord whilst they live, for so choice a mercy; And that upon a double account.

First, For as much as an heart so affected and melted, is not at∣tainable by any natural or unrenewed person. If they would give all they have in the world, it cannot purchase one such tear, or groan over Christ. Mark what characters of special grace it bears in the description that's made of it, in that forementioned place, Zech. 12.10. Such a frame as this is not born with us, or to be acqui∣red by us; for it's there said to be poured out by the Lord upon us; I will pour on them, &c. There's no hypocrisie or dissimula∣tion in these mournings, for they are compared to the mourning of a man for his only Son. And sure the hearts of parents are not untouched, when they behold such sights.

Nature is not the principle of it, but faith; For it's there said, they shall look on me, (i. e.) believe and mourn. Self is not the end and center of these sorrows. It is not so much for damn∣ing our selves, as for piercing Christ: they shall look on me whom they have pierced, and shall mourn, so that this is sorrow after God, and not a flash of nature, as was discoursed from the former point. And therefore you have cause to bless the Lord whilst you live, for such a special mercy as this is. And,

Secondly, As it's the right, so it is the choisest and most preti∣ous gift that can be given you; for it's rancked among the prime mercies of the new Covenant. Ezek. 36.26. This shall be the Covenant. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. What wouldst thou have given sometimes for such an heart as now thou hast, though it be not yet as thou wouldst have it? And however you value and esteem it, God himself sets no common value on it: for mark what he ••aith of it, Psal. 51.17. the sacrifices of God are a broken heart, a broken and a contrite spirit, O God, thou wilt not despise, (i. e.) God is more delighted with such an heart than all the sacrifices in the world. One groan, one tear, flowing from faith, and the spirit of Adoption, is more to him, than the Cattle upon a thousand hills. And to the same sense he speaks again, Isai. 66.1, 2. Thus saith the Lord, the heaven is my throne, and the earth is my footstool: where is the house that ye build to me? and where is the place of my rest? — but to this man will I look, even to him that is poor, and of a contrite spirit, and trem∣bleth at my word; q. d. all the magnificent Temples, and glori∣rious structures in the world, give me no pleasure in comparison of such a broken heart as this.

Oh then, for ever bless the Lord, that hath done that for you, which none else could do. And what he hath done but for few besides you.

Notes

• * 1.1

  Serm. 25.
• * 1.2

  Remarks a memorable passage of Christ in his way to the place of his executi∣on.
• * 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. mu•••• res hieroso∣ymitanae. He∣••••raismus. Sic fii••ae Tsiionis. Piscat in L••c.
• * 1.4

  Mr. Anth Bur∣ges, spiritual refi••e••ng. 120.
• * 1.5

  Dr. Tho. Good∣win in his Tri∣umph of faith. p. 38.
• * 1.6

  Videmus quos∣dam no•• fuisse oblitos doctri∣na & miracu∣lorum Christi. Sic in misera illâ dissipatione exiguas sibi re∣liquias servavit De••s. Quamvia a••tem imbecilla fuit istarum muli••rum fide, credibile tame•• est, oc∣cultum fuisse pietatis sem••n, unde postea germen prodūt. Calv.
• * 1.7

  Doct. 1.
• * 1.8

  Illa ta••tum di∣cuntur in esse a••ima, quae in sun per ••••aum q••iet••.
• * 1.9

  Infer. 1.
• * 1.10

  Infer. 2.
• * 1.11

  Gal. 6 3.4. John 8 54 Rom 2.18.19.21 Mat. 25.11.12 Mat. 7.22.
• * 1.12

  Mr. An. Burg.
• * 1.13

  Doct. 2.
• * 1.14

  Qui misit fili∣um, immisit spiritum, promi∣si•• vultum; quid tandem denegabit? Prosp.
• * 1.15

  Infer. 2.
• * 1.16

  Infer. 2.
• * 1.17

  Infer. 3.