Clavis mystica a key opening divers difficult and mysterious texts of Holy Scripture; handled in seventy sermons, preached at solemn and most celebrious assemblies, upon speciall occasions, in England and France. By Daniel Featley, D.D.

THE LAST OFFER OF PEACE. A Sermon preached at a publike Fast. THE LXX. SERMON.

LUK 19.41, 42.

41. And when he was come neere, he beheld the City, and wept over it,

42. Saying, If thou hadst knowne, even thou, at least in this thy day, the things that belong to thy peace: but now they are hid from thine eyes.

WHen the Romans fought a pitched field, after the rankes of their prime Leaders and chiefe Souldiers (which they called Principes) had charged valiantly, if the enemy still kept his ground, the Triarii (containing the whole shock of the army) put on, and upon their prowesse and valour depended the fortune of the day and chance (if I may so speake) of the bloudy die of war. Whereupon it grew to be a proverb,a 1.1 Res rediit ad Triarios, it now stands upon the Triarii: as if you would say, it is now put to the last plunge. And is it not so now, my Christian brethren? We have taken to us the proper weapons of Christi∣ans, fasting, prayers, and teares, to fight against the fearfull combinations of powerfull & vigilant enemies. The rank of our Principes, the King himself, the Princes, Nobles, and Peeres have already watered this field with their teares, and put on with all their force of zealous praiers: how far they have prevailed, God only knowes. Jam ad Triarios res rediit, now the whole shock of the army, and the maine battell is to advance, and upon the sinceri∣tie of the humiliation, and fervency of devotion, and strength of our united praiers & sighes this day, dependeth much the safety and life of our State, and in it of our Church, and in it of our true and incorrupt Religion.

Let no man goe about with Mercuries inchanted rod to close the eyes of our Argus's; let no man sow pillowes under the elbowes of our true Patriots, to make them sleep in security, lest destruction steale upon us at unawares. It is certaine our enemies sleep not, and it is most certaine that our crying sinnes have awaked Gods justice: it standeth us therefore upon to watch and pray. Judgement is already begun at the house of God, the Angel hath poured out his viall of red wine upon the Churches of Bohemia, and their fields are thicke sowne with the blood of Martyrs: the same Angel hath emptied another viall upon the Churches in the Palatinate, and the sweet Rhenish grape yeelds in a manner now no liquor but blood: a third viall runneth out at this houre upon the reformed Churches in France, and our sinnes as it were holloe to him to stretch his hand over the narrow sea, and cast the dregges of it on us, who have beene long settled upon our lees: and undoubtedly this will bee our potion to drinke, if wee stretch not our hands to heaven, that God may command his Angel to stay his hand. If hee have already turned his viall, and wee see drops of bloud hanging in the ayre; yet the strong wind of our prayers may blow them away and dispell them, in such sort that they shall not fall upon us: a gale of our sighes may cleare the skie. Moses praiers manicled the hands of Almighty God, and shall not the united devotions of this whole Land either stay or turne his Angels hand? Away with all confidence in the arme of flesh, away with all hope in man, away with all cloakes of sinne, and vizzards of hypocrisie, there is no dissembling with God, no fighting against him. Albeit our land bee com∣passed with the sea as with a moat, and environed with ships furnished with ordnance, as with brazen and iron walls: though the most puissant Princes on earth should send us innumerable troupes to succour and aide us, yet we have no fence: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 we lye open to heaven, wee are naked to the ar∣rowes of the Almighty, and no carnall weapons for succours can stand us in any stead; onely the helmet of salvation, and the buckler of faith, and the powder of a contrite heart, and the shot of pious ejaculations may doe us some good. It is our pride (Beloved) that hath throwne us downe, and it is hu∣mility which must raise us: our divisions have weakened us, and it is union that can strengthen us: our luxury hath imbezelled us, and now nothing but fasting and abstinence can recover us: our sinnes have made a breach, and nothing but repentance can make it up: our profane oathes, our sinfull plea∣sures, our carnall security and sensuality hath driven away the Spirit of grace and comfort from us, and nothing can wooe him to returne backe a∣gaine but our vowes of amendment, unfeigned teares and sorrowfull sighes. Let us therefore ply sighes andb 1.2 prayers: for these are the spirituall weapons we alone can trust to, through the intercession of Christs bloud, which spea∣keth better things for us than the bloud of Abel. These weapons our Lord himselfe made tryall of in my Text, and sanctified them to our use, viz. pas∣sionate teares, and compassionate prayers.

When hee drew neere to Jerusalem, and fore-saw in spirit that shee drew neere to her ruine, his eyes melted with teares (he beheld the City, and wept) and his heart breaketh out into sighes (Oh that thou knewest.) Teares trickle

not down in order, neither are sighes fetched by method. Expect not there∣fore from mee any accurate division, or methodicall handling of this pas∣sionate Text: only in the first place fasten the eye of your observation upon the eyes of our Saviour, and you shall discerne in them,

• 1. Beames of love, He beheld.
• 2. Teares of compassion, He wept over it.

In the next place bow the eares of your religious attention towards his mouth, and ye shall heare from him,

• 1. Sighes of desire, Oh (or if) that thou knewest.
• 2. Plaints of sorrow, But now they are hid from thine eyes.

I have pitched (as you see) upon ac 1.3 moist plat, or fenny ground; wherein that your devotion may walke more steadily, I have laid out for you five knolls or steps to rest upon and pawse.

• 1. Venit, He came.
• 2. Vidit, He beheld.
• 3. Flevit, He wept.
• 4. Ingemuit, He sighed.
• 5. Oravit, He prayed.

1. Venit or appropinquavit, he drew neere. The end of our Saviours life here was the sacrifice of his death: he was borne that he might die for us, and by one oblation of himselfe on the crosse, satisfie for the sinnes of the whole world. Now all sacrifices by the Law were to be offered at Jerusa∣lem; to Jerusalem therefore hee comes up to finish the worke of our re∣demption: and he maketh the more haste, because Easter was neere at hand, when he was to eate the Paschall Lambe with his Disciples, and to be eaten of them in the mysterious rite of the Sacrament: to kill the passover in the type, but to be killed himselfe in the truth. Oh, how farre hath our Savi∣our left us behind him in his love? He came with a swift foot to us, we re∣turne with a slow foot to him: he made more haste to give himselfe, than we make to receive him. After hee received the commandement from his Father to lay downe his life for his sheep, he rode more cheerfully into Jeru∣salem, and was led more willingly to the altar of the crosse, where hee lost his life, than we repaire to his holy table, there to be partakers of the bread of eternall life. He came neere to the City, that he might view it: he viewed it, that hee might weep over it: hee wept over it, that hee might testifie a threefold truth,

• 1. Naturae, of his Nature,
• 2. Amoris, of his Love,
• 3. Doctrinae. of his Doctrine or prophesie.

1. Veritatem naturae, the truth of his humane nature. He must needs be a true man, who out of compassion sheds teares, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sic fatur la∣chrymans. Cold stone or metall relenteth not, a phantasme grieves not, a pi∣cture weepeth not: these teares then of our Saviour may serve as haile-shot to wound all such Heretickes as imagined that Christ had but an imagina∣ry body.

2. Veritatem amoris, the truth of his love. It is true love which resol∣veth it selfe into teares upon the sight or apprehension of anothers losse, griefe, or danger. When Jesus wept at the grave of Lazarus, the Jewes

said, Behold how hed 1.4 loved him: and when the Disciples and whole multitude saw Christ weepe as soone as he came in sight of Jerusalem, they could not but say within themselves, Behold how he loveth this city.

3. Veritatem prophetiae, the truth of his prophecie concerning the de∣struction of Jerusalem, and all the calamities that shortly after befell the Jewish nation: they must needs be true evils and judgements certainly to come upon the city, which the Sonne of God foretelleth with wet eyes.

Quum appropinquavit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he came neere. If Christ in his humane body could have beene present in many places at once, as the Trent Fathers teach, and oure 1.5 Romanists set their faith upon the tenters to beleeve; he then might have spared many a wearisome journey, he needed not to have travelled as he did from country to country, and city to city: all the progresses which he made through Judea, and Galile, and Samaria, and the coasts of Tyrus and Sidon, might have beene saved. For without stirring his foote, by this doctrine, he might have presented himselfe at the same time in Nazareth, and Bethlehem, and Corazin, Bethsaida, and Caper∣naum, and Nain, and Jerusalem: as, if we may beleevef 1.6 Aelian, Pythagoras at the same time was seene in divers cities, and there shewed his golden thigh (a fit miracle for aurea legenda, the golden legend) sed quia non legimus non cre∣dimus, but because we find no such thing in Scripture we beleeve it not. We are so farre from finding it there that we find the direct contrary:g 1.7 He is not here, for he is risen. If there be any force at all in this reason of the Angel, the humane body of Christ cannot be in more places at once: for could it be in more places at once, it might have beene in the grave and risen out of it at the same time, which the Angels for supposeth to be impossible.

Hector adest, secúmque deos in praelia ducit.

In this battell against the Trent faith we have men and Angels on our side; for as the Angel argueth here from the impossibility of the existence of Christs body in more places at once, so do the ancient fathers.h 1.8 Vigilius, Christs body, when it was upon earth, was not at the same time in heaven: and now because 〈◊〉〈◊〉 is in heaven, it is not therefore upon earth: and Sainti 1.9 Austine, When ye Manichees teach that Christ was at the same time in the Sun and in the Moone, & upon the Crosse, what meane ye by presence? his divine & spirituall? that is nothing to your purpose; for according to that hee could not suffer. Do you mean corporall? according to that he could not be together in more places, and consequently not (as ye suppose) in the sunne, and in the moone, and upon the crosse at once. As the Poets faigne of Hercules, that in his cradle, with one graspe of his hand hee killed two serpents: so by the handling of this one circumstance (if the time, and this present occasion would permit mee) I might kill two monsters of heresies, the former of tran∣substantiation, which you see lieth halfe dead before you; the latter of con∣substantiation: the former holdeth a multi-presence, and the latter an omni∣presence, or ubiquity of Christs body. The word appropinquavit, he came neere, reacheth a blow home to both these. For comming neere a place is a locall motion. Now every locall motion must have a terminus à quo, and a terminus ad quem; a place or point to bee left, and another to be got: which cannot be verified in a body, which in the same time is in utroque termino, in the terme from which, and the tearme to which it is to move:

much lesse can an infinite or omnipresent body move locally: because such a body, according to their supposition, filleth all places, and consequently cannot goe from one to another: i•• ••••nnot lose any place it had, or acquire any it had not. This comming heere then of our Saviour to Jerusalem, proveth that the Lutherans and all ubiquitaries are as farre out of the way (in this point) as Papists: they that hold this errour, must blot out all Christs gests recorded by the Evangelists, and reverse all his progresses from Judea to Galile, and from Galile to Judea: from Jerusalem to Nazareth, and from Nazareth to Jerusalem: from land to sea, and from sea to land. Moreover, to entitle a creature to ubiquity is to deifie it, and to attribute this incommunicable property of the deitie to the humane nature of Christ, is to confound his two natures. Thus heresies unnaturally engender, the later with the former, and Lutheranisme begets Eutychianisme: at which monstrous error, though the Romanists are startled; yet the heresie of tran∣substantiation which they foster at this day is of the same cast. Admit once that Christs body may be at the same time in heaven at the right hand of his Father, & on the Altar in the right hand of the Priest: why may it not be in milions of places? if it may be wheresoever masses are said, why may it not also by divine power be where they are not said? why not then every where? if it may stand with the unity of an individuall body to be in two di∣stinct and distant places at once, it may as well be in two hundred places; and if in two hundred, in two thousand; and if in two thousand, every where. The nature of an individuall body, which is to be indivisum in se, & divisum â caeteris omnibus, is as well destroyed by putting it in two places at once, as in two millions. Wherefore, as wood cleavers drive out one wedge by another, and conjurers cast out one spirit by another as bad; and as Plato tooke downe Diogenes, trampling upon his rich carpet,k 1.10 and saying, I tread Platoes pride under my feete: Calcas fastum, sed alio fastu; thou treadest upon my pride (saith he) but out of as great or greater pride: so our adversaries the Papists may be justly taxed for exterminating one er∣rour, the errour of consubstantiation, by bringing in another as bad, the errour of transubstantiation, which putteth accidents without subjects, quantity without dimensions, bodies without place, and what not?l 1.11 Cali∣gula wished that all his enemies had but one necke, that hee might cut them all off at one blow: the three heresies now mentioned have all but one necke, I will therefore smite off all their heads at once with the sword of the Spirit. Christ was like unto us in all things, sinne onely excepted: if so, then was hee circumscribed with quantity, and confined to one place at once: then not in many places, as the Papists teach; and much lesse in all places, as the Eutychians and Lutherans beare us in hand he is.

But to leave the confutation of these heresies, and draw neere unto our present occasion. Christ never came to any place but hee left behinde him some print of his Majestie, or pledge of his love: he touched no where, but he wrought some miracle, or shewed some mercy. If the presence of the Arke, which was but a type or shadow, brought a blessing to Obed Edome: how much more shall the presence of the body, & the truth himself, make the place happie wheresoever he resideth? Jesus never commeth without sal∣vation with him: and therefore when he entred into the house of Zaccheus,

he laid, Hodie huic domui salus contigit, this day salvationm 1.12 is come to this house. The approach of the Sunne is the spring and joy of the yeare: even so the approach of Christ is the blo••••oming of the trees, and opening the flowers of Paradise: it crowneth ••oth the Church and Common∣wealth with spirituall and temporall blessings, as it were garlands, one upon the other.

Yea, but how may his approach be obtained? who can intreat him to come neare us? what load-stone can draw his love to us? I answer, Our love, our faith, our hope, our devotion.

n 1.13Draw neere unto God, and hee will draw neere unto you. Draw neere unto him by faith, accedit qui credit, faith layeth hold on him. Draw neere un∣to him by hope, hope relieth upon him: Draw neere unto him by love, love embraceth him, ando 1.14 adhereth to him: Draw neere untop 1.15 him with your lippes by prayer, with yourq 1.16 eares by listening to his Word: draw neare with your whole body by presenting your selves at his table, and worthi∣ly participating the holy Sacrament. Thus if ye draw neere to him, he will draw neere to you, and comming neere to you as he did to Jerusalem, hee will fixe his eyes on you. And so I passe to the second step:

2. Vidit, he beheld it. There is comfort when the Physician commeth to visit his patient: there is hope when an expert Chirurgeon vieweth a dan∣gerous wound. David thought it enough to say, Looker 1.17 upon mine affliction and miserie: and,s 1.18 Looke upon the face of thine annointed: and, Lord liftt 1.19 thou up the light of thy countenance upon us. God never casteth his eye upon a∣ny, but he settleth his affection upon him: and hee never settleth affecti∣on upon any without an intention of blessing them. As Christ cured mens bodies with a word, so their soules with a looke. Hee looked upon Peter, and presently he repented: he looked upon Zaccheus, and presently he was justified: hee looked upon Saint Matthew, and presently hee was called: Why then was Jerusalem no better for this gracious aspect? because she shut her eyes against the true light. When Christ looked to her, she turned away from him: when he wept for her, she laught at him: when hee sought to save her, shee plotted his death and destruction. Yet were not the beams of Christs eye cast in vaine upon this City; for the spirituall Jerusalem, as Saintu 1.20 Origen telleth us, that is, the faithfull in Jerusalem were the better for them: for they observed our Saviours eye, and kept his teares in a bottle, and laid up his words in their heart; and being fully perswaded of the truth of his prediction concerning the destruction of the City and Temple, when forty years after Titus began to lay siege to it, they left it, and fled to Pella, and thereby escaped all those miseries and troubles which our Savi∣our could not foretell with drie eyes. The Philosophers and Physicians are not yet agreed utrum visio fiat extramittendo vel intromittendo, whether in the act of seeing the eye casteth out beames upon the object, or recei∣veth species from it. The question is easily resolved here: for Christ both cast out a beame of his affection out of his eye on the City, and received also the species or image of it into his eye: at once he looked upon her with a twofold eye,

• 1 The eye of sense.
• 2 The eye of Prophesie.

To the eye of sense Jerusalem appeared most beautifull, glorious, and happy, environed with strong walls, adorned with magnificent buildings, stored with people abounding in wealth, and furnished with all sort of mu∣nition: but to the eye of prophesie shee appeared in another hiew, with her walls sacked, her houses burnt, her turrets demolished, her young men slaine, her virgins defloured, her priests sacrificed, her streets piled with carkasses, and her channels running with gore bloud.

u 1.21—Quis talia fando Temperet à lachrymis?

This most lamentable spectacle, though a farre off, drew teares from our Saviours eyes. And so I passe to the third step, which is the wettest of all:

3. Flevit super eam. He wept over it. In the water of Christs teares we may see after a sort the face both of his humane and divine nature. In that they were teares issuing from the troubled fountain of sorrow in his heart, they prove him to be a true man: but in that they represented the weeping and mourning that should ensue after his death in Jerusalem, they demon∣strate him to be true God: forx 1.22 argumentum divinitatis veritas divinationis, the certainty of divination is an argument of divinity. Neither were these teares onely indices naturae, evidences of his nature, but pledges of his love, and (asy 1.23 Origen noteth) instances of his doctrine touching the blessednesse of mourners. Christ exemplified every point of his doctrine in himselfe: he taught that the poore in spirit are blessed, and none so humble in heart as hee: hee taught that peace-makers were blessed, & who so great a peace-maker as he, who is our peace, and reconciled heaven and earth? hee taught, blessed are they that suffer for righteousnesse sake, and none ever suffered so much as he: he taught, blessed are they that mourne, and he wept himselfe, sanctifying thereby tears, and assuring all godly mourners here, of comforts hereafter.z 1.24 Gorrhan observed that Christ shed teares foure times, first at his birth, next in the raising of Lazarus, a third time in his surveigh of Jerusalem, and a fourth time on the crosse: and these foure, saith he, are spiritually the foure rivers of Paradise, which serve 1. to purge: 2. to coole and refresh: 3. to water and make fruitfull: 4. to quench the thirst of the world of beleevers. Not∣withstanding I find in the Gospel but two leaves onely wet with our Savi∣ours teares, Joh. 11. and here. It is likely he cried at his birth after the man∣ner of other children; and it is certaine that hee offered up prayers upon the crosse with strong cries: yet we reade not of any teares shed by him but here on Mount Olivet, and at Lazarus his grave, and both teares were teares of compassion, and both also funerall teares. There he wept for the death of Lazarus, and here for the finall period, and, if I may so speake, funerals of Jerusalem, to be solemnized with desolation, and exceeding great mourning, like that of Hadradrimmon in the valley of Megiddo, within a few yeeres af∣ter his passion. It was the manner of the Prophets, when they fore-told the calamities that were to fall upon any people or nation, to expresse them as well by signes as by words, to make a deeper impression in their hearers. Ahiah* 1.25 cut Jeroboams cloake, Jeremy breaketh hisa 1.26 bottle, Ezekielb 1.27 shaveth his beard, Agabusc 1.28 bindeth himselfe. In like manner, Christ prophesying the finall overthrow of the City and Temple, repre∣senteth the great sorrow, mourning and lamentation of the inhabitants of

Jerusalem by his owne teares. Theodoret yeeldeth another reason: Alii flent ex passione, Christus ex compassione: Others weep (saith he) out of pas∣sion, Christ out of compassion: Ut ostenderet qualia haberet erga ingrates vi∣scera; to shew what bowels hee had toward the ungratefull though they least deserve teares, who have no sense at all of their owne misery, yet they most of all need them. It grieveth mee (saith S.d 1.29 Cyprian) that thou grievest not for thy selfe: mine eyes are wet because thine are alwaies dry: I have lit∣tle comfort, because there is little or no hope of grace in thee. Ea fletus ma∣joris causa est, cùm rideant qui flere debeant; wee have the greater cause to mourne, when they laugh who ought to weep. Jerusalem was now in a fit of frenzy, shee laughed, and feasted, and revelled, even now when shee was neere utter ruine and confusion: and this more opened the salt springs in our Saviours eyes; hee shed teares the more abundantly by reason of the carnall security, obstinacy, and senslesse stupidity of the Jewes his Countri∣men, and especially the inhabitants of Jerusalem, who killed the Prophets, and stoned them who were sent unto them to fore-warne them of Gods feare∣full judgements hanging over their heads.

I told you before that this was a wet step, and many here have slipt: For this objection offereth it self to every mans conceit: Was not Christ God, and consequently omnipotent? could not he have prevented their finall o∣verthrow? could not hee have given those Jewes beleeving and relenting hearts? could he not have converted them all miraculously by a vision from heaven, as hee did St. Paul, who before that powerfull change wrought in him, was as much enraged against the professours of the Gospel as any of these? nay more? Did not Christ foresee and decree the destruction of Jerusa∣lem? how then doth he bemoane it with teares?e 1.30 Calvin reacheth us a hand to helpe us off of this wet knoll: As (saith he) Christ descended from heaven clad with humane flesh, that he might bee a witnesse and minister of divine sal∣vation, he truly put upon him also humane affections, so far as it was requisite for the discharge of his function: therefore as being sent as a minister for the salvation of that people, in the faithfull execution of his office hee forewarned them of their danger, and bewailed their overthrow, which could not but en∣sue upon their obstinacy and impenitency. Hee was God I acknowledge, and most certainly fore-saw what would befall the City, according to his eternall decree; but whilest hee performed the office of a teacher, the deity rested as it were, and hid it selfe. That yee may take faster hold upon this stay, which this learned Interpreter reacheth unto you, ye are to consider Christ three manner of waies:

• 1. As God,
• 2. As man,
• 3. As Mediatour betweene God and man.

As God he most justly sentenced that bloody City to utter ruine and de∣solation; as man he could not but bee touched with griefe and sorrow for those heavie judgements which hung over the city and people, they taking no course at all to prevent or avert them; as Mediatour betwixt God and man, he might and ought ex officio, both bewaile what hee fore-told, and fore-tell what hee now bewailed: and that most seriously. For pro quibus

nunc lachrymas, postea effudit sanguinem; for hee shed his bloud for those for whom he now shed teares: and it was their owne fault, that this death was not effectuall to them for their redemption and salvation. An all-suffici∣ent remedy was tendered unto them, but they would none of it; and even this also, as it aggravated their sinne, and consequently their punishment, so it increased their spirituall Physicians griefe, and drew more teares from his eyes: Utinam, Domine, ut verbum caro factum est, sic cor meum carneum fiat; Oh that as the word was made flesh, so my heart were made fleshly and tender, to receive a deep impression of my brethrens griefe. Such a heart was Jeremies, which evaporated into these sighes,f 1.31 Oh that my head were wa∣ters, and mine eyes fountaines of teares, that I might weep day and night for the slaine of the daughter of my people. Such was Saint Pauls,g 1.32 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, Ih 1.33 sympathize and condole with you for those of our brethren, whom the cruelty of persecution hath over∣throwne, 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 no∣ble worke of mercy and charity towards our afflicted brethren, than boun∣ty 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 1.34 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, being filled with all unrighteousnesse, wic∣kednesse, covetousnesse, maliciousnesse, full of envie, murder, debate, back-bi∣ters, haters of God, disobedient to parents, covenant breakers, without natu∣rall affection, implacable, unmercifull. Doubtlesse they are monsters in na∣ture that want bowells: nothing more provoked God, ink 1.35 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 calami∣ties. 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 sack∣cloth. Whose heart quaketh not at that thunder-clap in the Prophet Esay?l 1.36 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, slay∣ing oxen, and killing sheep, eating flesh, and drinking wine. And it was revea∣led 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 be∣fore 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 1.37 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. Like∣wise 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: E∣ven 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; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 understan∣ding. 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 igno∣rance, 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 be∣waileth 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 considera∣tion 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 1.38〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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, heo 1.39 sighed deeply in his spirit: and when he raisedp 1.40 Lazarus stinking in the grave; and againe in my Text. And this he doth not as God (for immunity from passion is a pre∣rogative of the divine nature) but, as Calvin teacheth, quia minister huic po∣pulo in salutem datus, as a minister of salvation to this people. Here then I cannot but reflect upon mine owne calling, and preach to Preachers and all Ministers of the Gospel, that by the example of our Lord and Master, the

high Priest and Bishop of our soules, we take chiefly and in a speciall man¦ner to heart the calamities of Gods people, and ruine of his Church. The eyes of our Saviour here, as likewise ofq 1.41 Esay,r 1.42 Jeremy, ands 1.43 Ezra, glazed with teares, are looking-glasses, wherein wee may see the duty enjoyned to us by the Prophet Joel,t 1.44 Let the Priests, the Ministers of God, weep between the porch and the altar. For in the spoiling of the country, and demolishing the Churches, and the houses of Prophets and Prophets children, Gods honour suffereth, whereof we ought to be most jealous: the soules of men are in no lesse danger than their bodies and estates, whereof we are to ren∣der an account; and as we are Gods mouth to the people, to declare his will to them, so we are their mouth to God, to present their supplications to him. All the measures of the Sanctuary were double to the common. As the measure of our knowledge is greater, so the measure of our g••iefe and sorrow in the affliction of Gods people ought to be corresponding. The same proportion holds in sorrow and joy. And therefore as in the common joy Saintu 1.45 Cyprian allotteth the Bishop a greater portion; so also in the com∣mon griefe our portion must needs bee the greatest. Wee stand upon the watch-towers of Sion, and the people take notice of dangers from the fiering of our beacons: we are as the praecentores chori, to give them the tune: we are as Trumpeters in Gods army; and if the Trumpet bee cracked, or give an uncertaine sound, how shall the souldiers prepare themselves to fight the Lords battels? If we (like Epaminondas) ought to fast, that the people may feast the more securely: watch, that they may sleep with more safety: weep, that they may rejoyce more freely; how much more ought we, being the Asaphs in this sad quire, accord with you in your groanes and cries, when we are strucke with the same griefes and feares, when the enemy aimeth not so much at the Common-wealth as at the Church, and not so much at the body as at the soule of the Church, the Religion wee pro∣fesse, and our most holy faith? O ubi estis fontes lachrymarum! O where are you fountaines of tears! where are gales of such sighes! such as love and devotion, and sympathy breathes out in my Text, If thou knewest. And so I passe to the last step:

5. Oravit, he prayed, saying, O that thou knewest, or, If thou knewest. In this prayer of our Saviour, our thoughts may find themselves holy im∣ployment, in seriously considering,

• 1. The manner or forme of speech, which is
  • 1. Figurative,
  • 2. Abrupt,
  • 3. Passionate.
• 2. The matter, which presenteth to our spirituall view
  • 1. The intimation of a desire, O that, or, If.
  • 2. The exprobration of Ignorance, Thou knewest.
  • 3. The aggravation upon the person, Thou, even thou.
  • 4. The designation of a time, In this thy day.

The sentence riseth by degrees, and Christ in every word groweth more and more upon Jerusalem. It is sinne and shame to be ignorant, most of all for Jerusalem, and that in the day of her visitation, especially of those things that belong to her peace. If other Cities might plead ignorance, yet

not thou: if thou mightst plead ignorance at another time, yet not in this thy day: if in this thy day thou mightst plead ignorance of other things, yet not of those things that belong to thy peace.

To begin with the forme and manner, which the more imperfect it is, the more perfectly it expresseth the passion, or rather compassion of the speaker. As a cracked pipe or bell giveth a harsh or uncertaine sound, so a broken heart for the most part uttereth broken speeches, interrupted with sighes. Constantine kissed the empty holes where Paphnutius eyes were plucked out; and we cannot but reverence the seeming emptinesse and va∣cuity in Scripture sentences, where the omission of something is more sig∣nificant than the supply (if the speech had been filled up) would have been. Those which have bin transported with passion, utter halfex 1.46 sentences, and faulter in the midst of a period, as the father in the Poet, who lost his only sonne, beginning to vent his griefe, and saying, Filius meus pollens ingenio, My sonne of rare parts, my sonne of great hope, there stops, and before he could say mortuus est, is dead, became himselfe speechlesse. Christ was here seized on by a double passion,

• 1. Of Commiseration,
• 2. Of Indignation.

Commiseration out of the apprehension of the overthrow of Jerusa∣lem, the Queen of all Cities, and the Sanctuary of the whole earth.

Indignation at the obstinacy, ingratitude and bloud-thirsty cruelty, and desperate madnesse of the present inhabitants, who wilfully refusing the meanes of their salvation, runne headlong to their owne perdition. I have been the briefer in handling the forme, that I might enlarge my selfe in the matter.

Thou knewest. Ignorance of Gods judgements draweth them upon a state: for the Lord hath a controversie with the land (saithy 1.47 Hosea) because there is no truth, nor mercy, nor knowledge of God in the land: My people perish for lack of knowledge. The Schooles rightly distinguish of a double ignorance:

• 1. Facti, of the fact.
• 2. Juris, of the Law.

Ignorance of the fact in some case excuseth, but not of the law, which all are bound to take notice of: for Lex datur vigilantibus, non dormientibus; The law is given to men that are awake, and may and ought to heare it, not to men when they are asleep. The law, for the violation whereof the greatest part are condemned, is written in the tables of their hearts, to exclude all plea of ignorance: and certainly of all the errours of Popery, one of the grossest is their entitling ignorance the mother of devotion: for so farre is ignorance from being the mother of any vertue, that it is both

• 1. Peccatum,
• 2. Mater peccati,
• 3. Poena peccati.

It is sinne, and the punishment of sinne, and the parent of sinne. First it is sinne; for God in the Law appointed az 1.48 sacrifice for a trespasse by ignorance: and the servant in the Gospel, which knew not his Masters will, and there∣fore did it not, shall be beaten with fewera 1.49 stripes indeed than the other, who knew his Masters will, and did it not, yet with some. Secondly, it is the pa∣rent

of sinne, viz. of many errours in matter of faith, which, are sinnes: Thisb 1.50 people (saith God) hath erred in their heart, because they have not knowne my waies. And Christ imputeth the grosse errour of the Pharisees concer∣ning the resurrection to their ignorance of the Scriptures:c 1.51 Ye doe erre, not knowing the Scriptures, nor the power of God. And it is also the punishment of sinne, as we reade, Because they did not like to retaine God in theird 1.52 know∣ledge, God gave them over to a reprobate sense, and their foolish heart was darkened. Even this is a sin of ignorance, not to know that ignorance is a sin. I speake not only of ignorantia pravae dispositionis, of wilfull ignorance, but also of nescience, which they call simple ignorance: why else doth the Pro∣phet pray, Effunde aestum tuum in gentes quae te ignorant; Poure downe thine indignation upon thee 1.53 nations that know thee not, and upon the people that call not upon thy Name? Why doth the Apostle threatenf 1.54 flaming fire to all that know not God? I would S.g 1.55 Austines censure might upon good ground from Scripture be qualified, where he passeth the sentence of damnation to eter∣nall fire, even upon those who never had knowledge of the means of salvati∣on, and not only upon those who might have known them if they would.

Yea, but we have all knowledge, our ignorance will not cast us, the clea∣rest beames of the Gospel have for these many yeers shined in our climate; we should be most unthankful to him that dwelleth in an unaccessible light, if we should not acknowledge as much. It is most true in these parts, as in the part of heaven over our heads, we see continually many goodly starres, yea many constellations of starres; but as about the South pole, so in divers re∣mote parts of this Kingdome there is scarce any starre to be discerned, or if any, but a blinking starre of the sixth magnitude. Yet to yeeld us a greater knowledge than other nations, I feare that this plea will rather hurt us than help us; if we could say truly we were blind, we should not have so much to answer for: buth 1.56 now, because we say we see, our sinne remaineth, if we so perfectly know our Masters will, and doe it so imperfectly, a few stripes will not serve our turne:i 1.57 Doe ye thinke (saith Salvianus) that the heathen so much dishonour God when they forsweare themselves by their false gods, as you when you forsweare your selves by the true? Doe you thinke a Jew, or a Pagan, or a Papist by his profane or loose life causeth the truth to be so e∣vill spoken of, as we that have the word taught among us most purely, yet live impurely, who know better, yet doe worse? As we presume of our knowledge, so did Jerusalem, which is by interpretation thek 1.58 vision of peace, much more; yet our Saviour upbraideth her with ignorance, saying,

Thou, even thou. Our Saviour strikes twice upon the same string, he rub∣beth againe and againe upon the same sore: Thou, even thou. Thou which carriest peace in thy name, thinkest not thou of those things that belong to thy peace? Jerusalem was once the light of the world, and yet behold she is darknesse. From Moses to the daies of John Baptist, and from the daies of John Baptist till this present she was instructed by Seers sent from God, and directed to the way of peace, yet she seeth it not. Let those who assume to themselves most knowledge, take heed lest they be like Pentheus, Sapientes in omnibus praeterquam in iis in quibus sapientem esse convenit; wise in all things save those where wisedome might stead them.l 1.59 He is not to be accoun∣ted a wise man (saith the wisel 1.60 Poet) who knoweth simply most things, but who

knoweth things of most use. Is Jerusalem ignorant of the maine point of all, of the comming of the Messias, notwithstanding all the light she might have taken from the Law of Moses, & from the visions of the Prophets, & from the doctrine and miracles of our Saviour? how grosse then is that errour of all the rest in the Romish Church, by which shee maintaineth and holdeth, that she cannot erre? Was Jerusalem seated upon so high a hill, so neer hea∣ven, obscured with the fumes arising from the bottomlesse pit? and may not the City situated on seven hills have a thicke mist cast over her? What can shee plead for her immunity from errour in matter of faith more than Jerusalem could? that faith was planted in her by S. Peter? the Christian faith was planted in Jerusalem by Christ himselfe: that it was watered in her with the bloud of the Apostles? Jerusalem was watered with the bloud of Christ himselfe. If Rome can alledge any one promise made to her, Jeru∣salem can many. But to leave Rome, and come with a Nathans application to our selves, mee thinks, I heare Christ saying to us and our Church:

If thou, even thou, if thou which art the Queen of all the reformed Churches; if thou which hast enjoyed the sun-shine of the Gospel without any e∣clipse by persecution for more than 60. yeers; if thou who hast had line up∣on line, precept upon precept, admonition after admonition, & exhortation after exhortation; if thou whom God hath miraculously preserved from imminent destruction by defeating the invincible Armado in eighty eight, & since discovering the matchlesse powder plot; if thou, even thou, who sittest quietly under thine own vine, when all thy neighbour vines are plucked up by the roots, or trampled under foot; if thou, even thou knowest not, or wilt not take notice of the things that belong to thy peace,

At least in this thy day, that is, the day of thy visitation, the day of grace, a day given thee for this end, to provide for thy peace, to call thy selfe to an account, to consider how deeply thou hast engaged Gods justice to poure down the vialls of his vengeance upon thee, for thy rebellion against his or∣dinances, thy corporall and spirituall fornication, thy resisting the spirit of grace, thy peremptory refusing of the meanes of salvation, thy persecuting the truth, even to the death, and imbruing thy hands in the bloud of Gods dearest servants sent to thee early and late for thy peace.

Jerusalem had a day, and every City, every Nation, every Church, every congregation, every man hath a day of grace, if he have grace to take notice of it; hath an accepted time, if he accept of it: and he may find God, if he seek him in time. It was day at Jerusalem in Christs time, at Ephesus in S. Johns time, at Corinth, Philippi, &c. in S. Pauls time, at Creet in Titus time, at Alexandria in S. Markes time, at Smyrna in Polycarps time, at Per∣gamus in Antipas time, at Antiochia in Evodius and Ignatius time, at Con∣stantinople in S. Andrew and Chrysostomes time, at Hippo in Saint Austines time; now in most of these it is night, it is yet day with us: O let us worke out ourn 1.61 salvation with feare and trembling, whilest it iso 1.62 called to day; if the Sun of righteousnesse goe downe upon us, we must looke for nothing but perpetuall darknesse, and the shadow of death. Although Ninevehs day la∣sted forty daies, and Jerusalems forty yeers, and the old worlds 120. yeers, and although God should prolong our daies to many hundred yeeres, yet we should find our day short enough to finish our intricate accounts. That

day in the language of the holy Ghost is called our day, wherein wee either doe our own will and pleasure, or which God giveth us of speciall grace to cleare our accounts, and make our peace with him; but that is called the Lords day, either which he challengeth to himselfe for his speciall service, or which he hath appointed for all men to appeare before his Tribunall, to give an account of their own workes. A wicked man maketh Gods day his owne, by following his owne pleasures, and doing his own will upon it, and li∣ving wholly to himselfe, and not to God; but the godly maketh his owne daies Gods daies, by imploying them in Gods service, and devoting them as farre as his necessary occasion will permit wholly to him. Wherefore it is just with God to take away from the wicked part of his owne daies, by shortening his life upon earth, and to give to the godly part of his day, which is eternity in heaven.

I noted before a flaw and breach in the sentence, as it were a bracke in a rich cloth of Tissu. If thou knewest in this thy day: what then? thou wouldst weep, saith S.p 1.63 Gregory: thou wouldest not neglect so great salvation, saithq 1.64 Euthyrtius: it would bee better with thee, saith Titus Bostrensis: thou wouldst repent in sackcloth and ashes, saithr 1.65 Brugensis. But I will not pre∣sume to adde a line to a draugh•• from which such a workman hath taken off his pensill, and for the print I should make after the pattern in my Text, and now in the application lay it close to your devout affections, I may spare my farther labour and your trouble: for it is made by authority, which hath commanded us to take notice of those things that belong to our peace, viz. to walke humbly with our God by fasting and prayer: wherefore junga∣mus fletibus fletus, lachrymas lachrymis misceamus; let us conspire in our sighes, let us accord in our groanes, let us mingle our teares, let us send up our joynt praiers as a vollie of shot to batter the walls of heaven: let all our hearts consort with our tongues, and our soules with our bodies: what wee doe or suffer in our humiliation, let it be willingly, and not by constrant; & let our praiers and strong cries in publike be ecchoed by the voice of our weeping in private: who knoweth whether God may not send us an issue out of our present troubles by meanes unexpected? who knoweth not whether he may not have calicem benedictionis, a cup of blessing in store for those his servants beyond the sea, who have drank deep of the cup of trem∣bling? Christ his bowells are not streightened, but our sins are enlarged, else it would be otherwise with them and with us. I have given you a generall prescription, will ye yet have more particular recipe's? take then an electu∣ary of foure simples:

The first I gather from our Saviours garden, Let yours 1.66 loines be girt, and your lamps in your hands. Let your loines be girt, that is, your lusts be curbed & restrained; and your lamps burning, that is, your devotions enflamed. Gird up your loines by mortification & discipline, and have your lamps burning, both the light of faith in your hearts, and of good workes in your hands.

The second I gather from S. John Baptists garden,t 1.67 Bring forth fruits meet for repentance, or worthy amendment of life: let your sorrowes be* 1.68 answe∣rable to your sinfull joyes, let the fruit of your repentance equall, if not ex∣ceed the forbidden fruit of your sin; wherein ye have most displeased God, seek most to please him. Have ye offended him in your tongue by oathes?

please him now by lauding and praising his dreadfull name, and reproving swearing in others. Have ye offended in your eies by beholding vanity and casting lascivious glances upon fading beauty enticing to folly? make a co∣venant from henceforth with your eies, that they cast not a look upon the world, or the flesh's baits, imploy them especially from henceforth in reading holy Scriptures, and weeping for your sins. Have ye offended in thought? sanctifie now all your meditations unto him. Have ye offended in your sports? let now your delight beu 1.69 in the Law of God, let the Scriptures bee your* 1.70 delicacies with S. Austine, meditate upon them day and night, make the Lords holy-day your delight, Esay 58.15. and honour him thereon, not fol∣lowing your owne waies, nor finding your owne pleasure, nor speaking your owne words.

The third I gather from S. James his garden,x 1.71 Cast down your selves be∣fore the Lord, and he will lift you up. The Lion contenteth himselfe with ca∣sting downe a man: if he couch under him, and make no resistance, he offe∣reth no more violence.

Corpora magnanimo satis est prostrâsse Leoni.

It is most true, if we speake of the Lion of the Tribe of Judah: for hee will not break a bruised reed, much lesse grind to powder a contrite heart. If A∣habs outward humiliation (who notwithstanding had sold himselfe to worke wickednes) in some degree appeased Gods wrath: how much will inward & outward humiliation of the redeemed of God prevaile with him to remove his heavie judgements from us, which he inflicteth on us, especially to hum∣ble us? and if he find us humbled already, hee will doubtlesse lay no more load upon us.

The last I gather from King Davids garden:y 1.72 Kisse the Son. God hath a controversie with us as he had with the Israelites in the daies of* 1.73 Hosea, and no man can plead for us, but ourz 1.74 Advocate with the Father, Jesus Christ the righteous. We have so far provoked the Almighty, some by profanenesse, some by superstition, some by indifferency in point of Religion, some by covetousnesse and extortion, some by fraud and falshood, some by quarrel∣ling and contention, some by swearing and blaspheming, some by gluttony and drunkennesse, some by chambering and wantonnesse, that he hath alrea∣dy taken hold of his glittering sword, and who in heaven or in earth can or dare treat for our peace, but Christ our peace-maker, who hath signed a league of amity between God & all beleevers with his own bloud? Where∣fore, as Themistocles, understanding that King Admetus was highly dis∣pleased with him, took up his young sonne into his armes, and treated with the father holding that his darling in his bosome, and thereby appeased the Kings wrath; so let us come to the Father, with Christ in our armes: let us present our suites by him, He is oura 1.75 eye with which we see God, our hand by which we offer to him, he is our mouth by which we speake to him. By this eye we look upon thee, O thou that dwellest in the heavens; by this hand we of∣fer unto thee the incense of our zealous affections; by this mouth we send up our prayers with our sighes unto thee.

O Lord turne thy face from our sins, and looke on thy well beloved Son in thy bosome: consider not our actions, but his passions: weigh not our transgressions, but his merits: regard not our sinfull pleasures, but his

painfull torments: respect not our wicked life, but his most innocent death: heale us by his stripes, cure us by his wounds, free us by his bonds, ease us by his torments, comfort us by his agony, and revive us by his death. To whom, with the Father, &c.

Notes

• a 1.1

  Eras. chil.
• b 1.2

  Cyp. ep. 1. Incumbamus igitur gemiti∣bus assiduis, & deprecationi∣bus crebris: haec enim sunt arma coelestia, quae stare & perseverare for∣titer faciunt; haec sunt muni∣menta spiritua∣lia & tela divina, quae protegunt nos. Et serm. de laps. Oportet transigere vigiliis noctes, tempus omne lachrymosis lamentationibus occupare stratos solo adhaerere cineri, in cilicio volutari & sordibus.
• c 1.3

  Hom. Il. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.4

  Joh. 11.36.
• e 1.5

  Bell. lib. 3. de sacr. Euch. c. 3. & 4.
• f 1.6

  Aelian. de Var. hist. lib. 4. Pythagoras eo∣dem die & ho∣râ visus est in Metapentio, & Crotona, & in Olympo femur aureum osten∣dit.
• g 1.7

  Math. 28.6.
• h 1.8

  Lib. 4. contr. Eutic. Christi corpus quando in terra fuit, non erat utique in coelo: & nunc quia est in coelo, non est utique in terra.
• i 1.9

  Aug. l. 20. cont. Faust. Manic. c. 11. Secun∣dum praesenti∣am spiritualē? nullo modo pati illa possit secundum prae∣sentiam cor∣poralem? si∣mul in sole, & luna, & cruce esse non possit.
• k 1.10

  Eras. Apoph.
• l 1.11

  Sueton in Ca∣lig. Utinam po∣pulus Roma∣nus haberet u∣nicam cervi∣cem.
• m 1.12

  Luk. 19.9.
• n 1.13

  James 4.8.
• o 1.14

  Psal. 73.28.
• p 1.15

  Esa. 29.3.
• q 1.16

  Eccles. 5.1.
• r 1.17

  Psal. 25.18.
• s 1.18

  Psal. 84.9.
• t 1.19

  Psal. 4.8.
• u 1.20

  Orig. in hunc locum.
• u 1.21

  Vir. Aenead. 2
• x 1.22

  Tertul. apol.
• y 1.23

  Orig. in Mat. Omnes be••ti∣tudines quas in Evangelio lo∣cutus est, suo firmavit ex∣emplo.
• z 1.24

  Gor. in Luc. c. 19. Christus quater flevit, 1. in nativitate, Sap. 7. Primam vocem nobis similem emi∣sit plorans. 2. In Laza∣ri suscitatio∣ne, Joh. 11. La∣crymatus est Je∣sus. 3. in hac so∣lenni processi∣one, flevit su∣per eam. 4. in passione, Heb. 5. Haec sunt quatuor flumi∣na quae de Pa∣radiso prodie∣runt, Gen. 2. ad totius mundi, 1. ablutionem. 2. refrigeratio∣nem. 3. foecun∣dationem. 4. potationem.
• * 1.25

  1 Kings 11.30.
• a 1.26

  Jer. 19.10.
• b 1.27

  Ezek. 5.1.
• c 1.28

  Act. 21.11.
• d 1.29

  Cypr. de laps. Plango quia te non plangis.
• e 1.30

  Calv. harm. in evang. Sicut è coelo descendit Christus car∣ne humanâ in∣dutus, ut di∣vinae salutis te∣stis esset, & minister, vere humanos in∣duit affectus; quatenus sus∣ceptae functio∣ni intererat, quatenus datus erat huic po∣pulo minister in salutem, pro officii sui ra∣tione illius ex∣itium deplora∣vit. Deus erat fateor, sed quoties opor∣tuit doctoris officio fungi, quievit, ac se quodammodo abscondidit deitas.
• f 1.31

  Jer. 9.1.
• g 1.32

  2 Cor 11.29.
• h 1.33

  Cypr. ep. 16. Compatior & condoleo fra∣tribus nostris, qui lapsi & p••r∣secutionis infe∣statione pro∣strati, & par∣tem nostro∣rum viscerum secum trahen∣tes acrem do∣lorem suis vul∣neribus intu∣lerunt. Et l. de laps. Cum plangen∣tibus plango, cum deflenti∣bus d••fleo, cum prostratis f••atribus me quoque pro∣stravit affectus.
• i 1.34

  Rom. 1 31.
• k 1.35

  Salvian de Dei gubern. l. 6. Confundeba∣tur vox mori∣entium, & vox bacch••nti••••m, & vix discerni poterat plebis ejulatus qui fiebat in bello, & sonus popu∣li qui clamabat in circo.
• l 1.36

  Esay 22.12, 13, 14.
• m 1.37

  Luk 17.26, 27, 28, 29, 30.
• n 1.38

  Eras. chil.
• o 1.39

  Mar. 7.34. Looking up to heaven, he sigh∣ed, and saith unto him, Effa∣ta, be thou opened. Mar. 8.12.
• p 1.40

  John 11.38. Jesus therefore groaning in spi∣rit commeth to the grave.
• q 1.41

  Esay 22.4. I will weep bit∣terly: labour not to comfort mee, because of the spoiling of the daughter of my people.
• r 1.42

  Jerem. 4.8. & 9.1.
• s 1.43

  Ezra 10.1.
• t 1.44

  Joel 2.17.
• u 1.45

  Cypr. ep. 1. Exprimi satis non potest quanta ista ex∣ultatio fuit. & quant•• laetitia cum de vobis prospera & fortia compe∣rissemus, du∣cem te illic conf••ssionis frat••ib••s exti∣tisse, sed & con∣fessionem du∣cis de consen∣sione fratrum creviss••, &c. Et Ep. 5. In com••uni g••u∣dio Ecclesiae Episcopi por∣tio m••jor est, Ecclesiae enim gloria Praepo∣siti gloria est.
• x 1.46

  Calv. in harm. Scimus in quibus ar∣dent vehemen∣tes affectus, non nisi dimi∣diatâ ex parte sensus suos ef∣fari.
• y 1.47

  Hos. 4.1.6.
• z 1.48

  Levit. 4.2. & 5.15.
• a 1.49

  Luke 12.48.
• b 1.50

  Psal. 95.10.
• c 1.51

  Mat. 22.29.
• d 1.52

  Rom. 1 21, 28.
• e 1.53

  Psal. 79.6.
• f 1.54

  2 Thes. 1.8
• g 1.55

  De gr••t. & lib arbitr. c. 3. Sed & ill•• ig∣norantia quae non est eorum qui scire no∣lunt, sed eorum qui tantum simpliciter ne∣sciunt, nemi∣nem sic excu∣sat ut sempiter∣no igne non ardeat.
• h 1.56

  John 9 41.
• i 1.57

  De gubern. Dei lib 4 Quanto mino∣re periculo illi per Daemonia p••jerant, quàm nos per Chri∣stum? Et nun∣quid tam cri∣minosa est Hunnorum impudi••itia, quam nostra? nunquid tam rep chensibilis Almanni e∣brietas, quam Christi••ni?
• k 1.58

  Rob. Steph. interpret no∣minum Heb. & Ch••ld. Visio pacis, seu visio perfecta.
• l 1.59

  Eurip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.60

  Eurip 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• n 1.61

  Phil. 2.12.
• o 1.62

  Heb. 3.7, 13.
• p 1.63

  Homil. in E∣vang.
• q 1.64

  Comment. in Eva••g.
• r 1.65

  Brug. in E∣vang.
• s 1.66

  Luke 12.35.
• t 1.67

  Matth. 3.8.
• * 1.68

  Cyp de laps. Quam grandia peccavimus, tam granditer defleamus.
• u 1.69

  Psal. 1.2.
• * 1.70

  Aug. l. 11. confes. c. 2 Sint deliciae meae Scripturae tuae, nec fallar in iis, nec fallam ex iis.
• x 1.71

  Jam. 4.10.
• y 1.72

  Psal. 2.12.
• * 1.73

  H••sea 4.1.
• z 1.74

  1 Joh. 2.1.
• a 1.75

  Amb. l. 2. de Isaac. Ille ocu∣lus est per quem Deum videmus, ille dextera est per quam Deo of∣ferimus, ille os nostrum est per quod Pa∣trem alloqui∣mur.