Tears for Jerusalem, Text (1 of 3)

Tears for Jerusalem · Text (1 of 3)

p. 1TEARS FOR IERVSALEM; OR The compaſsionate Lamentation of a tender hearted Saviour over a rebellious and obdurate people.

Luk. 19.41, 42. And when he was come near, he beheld the City and wept over it.

42. Saying, If thou hadſt known; even thou, at the leaſt in this thy day, the things which belong unto thy peace! But now they are hid from thine eyes.

THis portion of Scripture I now take up,The text upon what occaſion taken up. not that I look upon it as Prophetical to England. So indeed it was to Hieruſalem, to which it is, was ſpoken. I wiſh it may not be ſo to this Nation. p. 2But as concerning it both uſeful and ſeaſonable for the preſent times, and as proper to the preſent occaſion as any I can meet with, finding it put into my hands by that Declaration, which hath upon this day called us together, where we are directed to make this one chief part of our arrand at the throne of grace, to beg it of God that he would give his people in this nation to know the things which belong unto their peace, Declaration Novem. 21. 1655.which is the very thing which our bleſſed Saviour here wiſheth to Hieruſalem, and that with tears in his eyes. And when he was come near, he beheld the City, &c.

In the words we have a ſhort Hiſtory, reported onelyonly by this one Evangeliſt, Diviſion.ſetting forth unto us the Paſſionate lamentation of our bleſſed Saviour over Hieruſalem; wherein the occaſion of it,Parts three. the expreſſion of it, the ground or cauſe of it. We may take notice of three things.

Firſt, The occaſion of that lamentation; his approaching and beholding of the City [And when he was come near, and beheld the City.]

Secondly, The expreſſion of it, by tears [He wept over it.]

Thirdly, The ground or cauſe of it; the ſad ſtate of the City in regard of a two-fold evil, the one of ſin, the other of puniſhment: of ſin, the stupidity and blindneſſe of the inhabitants of that City in not laying hold upon the offers and tenders of grace and mercy held forth to them. [If thou hadſt known, &c.] The puniſhment firſt generally p. 3declared [But now they are hid from thine eyes] Then more particularly explained in the verſes following. Theſe are the ſeverals, ſome of which I have now to deal with. Begin with the firſt. The occaſion of this lamentation.

And when he was come near, Part 1. The occaſion of this lamentation.he beheld the City] So he did, and that Oculis tam animi quam corporis, with the eye both of his body and mind. With the eye of his body he beheld the place. And beholding it wept over it. Thus is the eye of the body oftimes as a window to let in affection The eye lets in affection to the heart.and paſſion into the ſoul. Love and hatred, joy and grief, they often enter at this door. Among other; in this way is pity and compaſſion often let into the heart. The good Samaritane, he ſaw the man that was fallen among theeves; And when he ſaw him (ſaith the text) he had compaſſion on him, Luk. 10.33. And thus our Saviour here ſaw the City of Hieruſalem, and when he ſaw it, he was thus affected with it. Seeing it, as with his bodily eye, ſo with the eye of his mind, conſidering the ſtate and condition of it.

Q. But what was it that he there ſaw,What Chriſt looked upon in Jeruſalem, that ſo affected him. or looked upon that did ſo affect, and move him.

A. Why,1. The City it ſe…f, magnificent for ſtructure. firſt with his bodily eye he took notice of the place, the City it ſelf; where he beheld as goodly a proſpect as the earth could afford. A magnificent City, beautiful for ſcituation. p. 4Beautiful for ſcituation, the joy of the whole earth, is mount Sion, Pſal. 48.2. Beautiful for edifices and ſtructures, which were rich and ſtately. Among which the Temple rebuilt by King Herod was the moſt ſumptuous and magnificent pile; that then the world was owner of. So as had there been nothing elſe, this alone had been enough to move compaſſion; to think that ſo goodly a City as that, ſhould within a ſhort time be ruined: ſuch ſtately edifices laid level with the ground. This is conceived to have affected the Diſciples of Chriſt, as the ſtory ſets it forth, Matth. 24.1. His Diſciples came (ſaith the text) to ſhew him the buildings of the Temple. This they did, as by way of admiration, being much taken with the rich magnificence of the ſtructure, ſo alſo out of pity and commiſeration, in as much as their maſter had but a little before given them a hint of the deſtruction thereof; cap. 23.38. [Behold, your houſe is left unto you deſolate] intimating that both the City and Temple ſhould be deſtroyed. Hereupon they now ſhewed him the buildings thereof, as pittying that ſad fate, that ſo ſtately a fabrick ſhould be ruined. This moved them; And I will not ſay but it might alſo at the preſent affect their maſter, when he had this goodly proſpect in his eye: to think what afterwards he ſpeaks verſe 44. that the enemy ſhould lay that City and Temple even with the ground, not leaving one ſtone upon another. This poſſibly might move ſome compaſſion in him.

p. 5But this was but the leaſt grain in the ballance: There were divers other conſiderations beſides this of greater importance, which our Saviour might then have in his thoughts: As viz.

In the ſecond place, the number of people The number of people devoted to deſtruction. Magis tamen ſubverſionem planxit animarum quam ruinas par…etum: Carthuſ …d lot.in that City, which was great and populous. All theſe generally he looked upon as deſtinated to ruin and deſtruction either by ſword or famine or peſtilence (Gods three ſtringed whip,) or by exile, or elſe miſerable ſlavery. And this queſtionleſſe, could not but much affect him. So it did in another caſe, as the Evangeliſt reports the ſtory once and again, Matth. 9.36. When he ſaw the multitude he was moved with compaſſion in them becauſe they fainted, and were ſcattered abroad as ſheep having no ſhepheard. And again, cap. 15. verſ. 32. he tells his Diſciples: I have compaſſion on the multitude, becauſe they continue with me now three dayes and have nothing to eat. Thus did he pity the condition of the people, having compaſſion both on their ſouls and bodies; the one becauſe they wanted inſtruction, the other becauſe they wanted refreſhment. How much more then might this ſtir the like affection in him, when looking upon this populous City, he conſidered how many were like to periſh in that deſolation which hung over the head of it. As it is reported of that great Commander Xerxes, that from a hill beholding his numerous Armies conſiſting of ſome hundreds of thouſands of able fighting men, and conſidering how that with in a ſhort time, 40. or 50. p. 6years, not a man of them ſhould be left alive, he could not refrain from weeping. And even alike conſideration might here draw tears from the eyes of our bleſſed Saviour; Which alſo himſelf gives a hint of in that 44. verſe after the Text, where ſpeaking how the City ſhould be laid level with the ground, he adds, and thy children within thee.] meaning that they alſo ſhould periſh, the very little ones being (as the Pſalmiſt ſaith of the Babylonians, Pſal. 137.) daſhed againſt the ſtones.

The qualitie of the people: Gods people.Thirdly, To this (in the third place) add the quality of the people, which as they were numerous, ſo alſo they were a ſelect, a choice people, Gods people. A people whom God had choſen out of all the nations in the world; whom he had adopted, and taken into Covenant with himſelf. To whom belongeth the adoption and the Covenant (ſaith that Apoſtle, reckoning up the priviledges of the people,) Rom. 9.4. Now that they through their own ingratitude and obſtinacy in refuſing the offer and means of grace held forth to them, ſhould periſh ſo miſerably. This (as Calvin noteth upon it) could not but exceedingly affect him who came into the world to ſeek and ſave them.Quum populum qui in ſpem vita aeternae ad opius erat, ſuae ingratitudine & malitia miſere peri…e videret, nihil mirum ſi lachrymas non tenuit. Cal. ad. loc. This thought exceedingly affected the bleſſed Apoſtle, as he tells his Romanes, Rom. 9.1.2. I ſay the truth in Chriſt, I lie not, &c. That I have great heavineſſe, and continual p. 7ſorrow in my heart.] viz. for his countreymen the Jews; to think of their obſtinacy, and conſequently their rejection. So it followeth. For I could wiſh that my ſelf were accurſed from Chriſt, for my brethren, my kinſmen according to the fleſh.] So was Paul affected with the miſcarriage of that people, that he could even have wiſhed the greateſt of evils to himſelf, ſo as he might have prevented it in them. And the like thought (no queſtion) could not but exceedingly affect our bleſſed Saviour, to think that ſuch a people, the hope of the world, the onelyonly people in Covenant with God at that time, that they ſhould miſcarry, they ſhould periſh

Fourthly,Ieruſalem the metropolis, the head city upon which the whole Nation had a dependance. To this add (in the fourth place) that that City as it was the Metropolis, the head City of the Kingdome of Iudaea, ſo the whole Kingdome was concerned in it, and depended upon it. Yea, the whole Nation of the Jews. As it went with that City ſo it was like to go with the whole body of that nation. If that miſcarried, it could not but prove fatal to that whole kingdome, and to all the people of God in it, who had all an adventure in that bottome, nay were themſelves imbarqued in it. And ſo were like to ſwim or ſink with it. As it was with Babylon, being the head City of the Perſian Monarchy, the peace of the whole Kingdome and all the ſubjects in it depended upon that; And therefore the Prophet adviſeth the Jewiſh captives, to ſeek the peace of that City, and to pray unto the Lord for it; for in the peace thereof ſhall p. 8ye have peace, Jer. 29.7. Even thus was it with Jeruſalem.

Yet again (in the fifth place;) This City it was the City of the great King, ſo called by the Pſalmiſt, 48.2. The great King; Ieruſalem the City of the great King, the city of God.but what king? why not onelyonly the City of David (as it is ſometimes called, Luk. 2.4.11.) the Emperial City, where David and his ſucceſſours had ſate upon the throne for many Generations, almoſt five hundred years together before the Captivity of Babylon. There are ſet thrones of judgement (ſaith the Pſalmiſt) the throne of the houſe of David, Pſal. 122.5. Not onelyonly ſo, but it was the City of the great King, of the King of heaven, the City of God. So our Saviour meaneth it, Matth. 5.35. where forbidding to ſwear by Hieruſalem, he giveth this reaſon for it, for it is the City of the great King, i. e. of God. So the Pſalmiſt explains himſelf in the 8. verſe of that pſalme, (Pſal. 48.) As we have heard ſo have we ſeen in the City of the Lord of Hoſts, in the City of God. As alſo in the firſt verſe, God is greatly to be praiſed in the City of our God. So was Hieruſalem, There God dwelt. The Lord hath choſen Sion, he hath deſired it for his habitation▪ This is my reſt for ever, here will I dwell, Pſal. 132.13, 14. This was the place, the onelyonly place upon earth, where God manifeſted his preſence in a fixed and conſtant way. Here formerly was the Ark of the Covenant, the pledge and token of Gods preſence; The glory of Iſrael, and of the world, and therefore called, The p. 9glory. Rom. 9.4. Here was the Sanctuary, where God dwelt betwixt the Cherubins, and from whence the light of ſalvation went forth unto all the world. This was urbs ſacris dicata (as Grotius ſaith of it) a place dedicated to the worſhip and ſervice of God, a place which God had choſen to put his name there; the place whither the tribes came up to worſhip, Pſal. 122.4. where the Ordinances of God were ſet up in their glory, majeſty, and held forth in a publick way. So as this place miſcarrying, it could not but go ill with the Churches of God, and with the Religion of God.

And this it was (as Gualter and Calvin note it upon the Text) which above all other things our bleſſed Saviour took to heart.Quum expenderet illam divinitus electam eſſe ſacram ſedem, in qua reſideret ſalutis aeternae foedus; Sanctuarium unde prodiret ſalus ſalas toti mundo, fieri non potuit quam ejus interitum graviter▪ doleret. Cal. ad loc. The other conſiderations might move him, but this above all, to think that that place, which God had made choice of to put his name in, where he had dwelt, where his Temple,Part 2. the place of his publick worſhip was, that that ſhould be brought to ſuch a miſerable deſolation;The expreſſion of Chriſts compaſſion, by weeping. Lachrymae ſunt legati doloris. Cyprianus lib. Ep. 7. as he by the eye of his divinitie ſaw to hang over the head of it; this, this it was that pierced his heart, and ſtirred up his compaſſions in him, drawing tears from his eies. When he beheld the City, he wept over it.

Wept over it] There is the expreſſion of his p. 10compaſſion. Let me touch upon that alſo, and I ſhall put the application of both theſe together.

He wept] This Paſsion Weeping a paſſion not unſutable to Chriſt. Mutarunt homines temerarii & delicati, quibus flere Chriſto indignis videbatur Grotius ad Text.ſome look upon as unſutable to the perſon of Chriſt. And thereupon (as both Beza and Grotius take notice of it from Epiphanus) in divers of the ancient Copies this paſſage was left out. But without any juſt cauſe.Gorranus ad Text. & alli. Alii ſepties Chriſtum fleviſſe aſſerunt: Gerhard Harm. ad loc. To hear of Chriſts weeping, is not ſuch a rarity, that any ſhould boggle at it. Four ſeveral times (ſaith one Writing upon the Text) we read hereof. The firſt at his Nativity, his Birth. For this he citeth that Apochryphal Text, Wiſd. 7.3. Where wiſedome (whereby he underſtandeth Chriſt, who is ſo called, Prov. 8.) ſaith, that ſhe was Borne crying and weeping, as all other do. Thus Infants are commonly born, crying; whether weeping or no, I will not ſay. And thus that pretended Solomon is conceived to ſet forth the birth of Chriſt, who was therein conformed to the reſt of the ſons of men. But that (being Apocryphal) I leave it, as I find it, uncertain, ſo as it may be believed or rejected without any prejudice to the faith. The three other are clear. The firſt, at the raiſing up of Lazarus; where we read, Joh. 11.53. And Jeſus wept. The ſecond here, in this his Proceſsion to Hieruſalem (as he calleth it) He wept over it,] The third and laſt in his Paſsion in the Garden, concerning p. 11which the Author to the Hebrews tels us, that he offered up prayers and ſupplications, with ſtrong cryings and tears, Heb. 5.7. Thus (ſaith he) did our bleſſed Saviour, who was the fountain of life, water the world with his tears, which he compareth to the four Rivers, which went out of Paradiſe to water the earth. But letting that paſſe, as more witty then weightie.

Weeping (we ſee) was no new or ſtrange thing with our Saviour. That ever he laughed, that we read not; that he wept we meet with it more then once.

Q. But it may be ſaid;Why Chriſt lamenteth what he could have remedied. Wherefore ſhould our Saviour here weep over Hieruſalem? what ever calamities he ſaw impending, hanging over the head of it, he could have prevented them, if he had pleaſed. And why then doth he lament that, which with a word he was able to have remedied?

A. To this it is anſwered: Firſt, This he did, to ſhew the truth of his humanity: To ſhew the truth of his humanity. Carne humana circundatus, vere humanos induit affectus, Cal. ad loc.Taking upon him our nature, he took upon him alſo all Paſsions and Affections common to that nature. Being made like unto us in all things, ſin onelyonly excepted, (as the Apoſtle hath it, Heb. 4.15.) ſubjected to all our not ſinful infirmities. Thus he ſlept, eat, and drank, which the nature of man requireth. And thus we read that he was weary, hungry, thirſty; and thus he wept. All to ſhew himſelf truly man; p. 12and that, together with our nature, he had alſo taken our Infirmities (as the Evangeliſt Saint Mathew hath it, Matth. 8.17.)

But ſecondly, Hereby he teſtified his affection To teſtifie his affection to the Iews. Hoc fletu teſtatus eſt fraterne ſe diligere eos in quorum gratiam fuerat homo factus, Calvin ad Text. Viſcera miſericordiae ſuae per fletum oſſtendit. Theophil. ad loc.towards thoſe for whom he was made man, and for whoſe ſake he came into the world. This he did firſt for the Jew; I am not ſent ſave onelyonly to the Loſt ſheepe of the houſe of Iſrael (ſo he tells the woman of Canaan) Matth. 15.24. His arrand was firſt to the Iewes, to ſeek and ſave them. And hereby he expreſſed his indeared affection unto them. This was the contrition which the Jewes made of his weeping over Lazarus his grave. Behold, how he loved him (ſay they) Joh. 11.36. And the ſame conſtruction may we make of this his weeping over Hieruſalem. Hereby he ſhewed that tender affection which he bare unto them, and the deſire which he had of their welfare and happineſſe.

Why did he not then help and ſave them.Q. But if he loved them ſo, why did he not help them? Why did he not divert thoſe inpending evils? This had been a greater expreſſion of love to them, to ſave them, then to weep over them.

A. True, as God he could have helped them.Chriſt here in acteth as man. He could have prevented all thoſe evils and miſeries. But we muſt here look upon him as acting the part of a Mediator. In the execution of which office the Divine nature often p. 13reſted, and hid it, not putting forth that power which otherwiſe it could. Thus in his Paſsion the Godhead ſlept, while the Manhood ſuffered. And thus here, the Divine nature reſted, while the humane acted. And he acting according to that nature, lamenteth the miſeries of this people, which in reſpect of his abſolute power, as God, he could have prevented. He could have done it, but he would not. And why? Becauſe he came not to do his own will, but the will of him that ſent him. As he came to preach his Word, not his own, My doctrine is not mine own, but his that ſent me, Joh. 7.16. So he came to do his work, his will, not his own. I ſeek not mine own will, but the will of the Father which hath ſent me, Joh. 5.30. Now this was the will of the Father, that that ungrateful people refuſing and rejecting his Son, and the offer of grace and mercy through him, ſhould ſmart for that their ingratitude. And this he, as man, here lamenteth and bewaileth, weeping over them. [When he ſaw the City, he wept over it.]

And what ſhall we obſerve from hence that may be uſeful to our ſelves? Why here ſee,Obſ. Chriſtians to be tenderly affected towards the Churches of God. what affection there ought to be in all thoſe that profeſſe the name of Chriſt towards the Church and people of God. How they ought to be affected, deeply affected, with their miſeries, their calamities. So was our bleſſed Saviour, as we ſee, with Hieruſalems. Foreſeeing that calamitie which hung over the head of it, the p. 14thought thereof melts his heart, and wrings tears from his eyes, He wept over it. foreign (ſaith the Original) which word coming from foreign (as the Etimologiſt tels us) which ſignifieth to break, it imports a breaking of the heart with ſorrow, which diſſolveth it ſelf into tears. And like affection ſhould there be in all Chriſtians. It is that which Paul preſſeth upon his Philippians. Let the ſame mind be in you, which alſo was in Chriſt Jeſus, Phil. 2.5. Now what mind was in him we ſee. He was affected not onelyonly with his own private condition, but with the condition of others. He not onelyonly wept when the bitter cup was coming towards himſelf, but he did the like when he ſaw it coming towards Hieruſalem. And let there be the ſame mind in all the Lords people. Look not every man on his own things, but every man alſo on the things of others; So the Apoſtle there preſſeth it in the verſe foregoing, (verſ. 4.) Thus ſhould Chriſtians look upon the condition of others, ſpecially of the Church and people of God, with an affectionate eye: as rejoycing in their welfare, ſo condoling their miſery and calamitie.The Churches m…ſery to be mourned over. So ſhould they look upon private perſons, pitying them in their miſery. Have pity upon me, have pity upon me, O ye my friends (ſaith Job to his kindred) Job 19.21. much more upon the Church. Not looking upon her calamity with delight, as a pleaſing ſpectacle. So indeed the Edomites are ſaid to have looked on the day of their brother, Obad. 12. When their brethren the p. 15Jews were carried into captivity, they rejoyced at it; but this was in them barbarous inhumanitie, for which the Lord there threatens to be, even with them, verſ. 15. As thou haſt done, it ſhall be done unto thee; But with pitiful and compaſſionate eyes and hearts, mourning over their miſeries, whether preſent or imminent, felt or found.

Thus ſhall we find the Saints of God to have been affected. That of Jeremy is well known …ho wiſheth his head waters, and his eyes a fountain of tears, that he m…t weep day and night for the ſlain of the daughter of his people, Jer. 9.1. So great was his compaſſion towards the people of the Jews, that he thought he could never ſufficiently bewail the miſeries, which by his prophetical eye he ſaw ready to befall them. So was he affected therewith as if they had fallen upon himſelf. So he expreſſeth … in the chapter foregoing, (cap. 8. verſ. 21.) For the hurt of the daughter of my people, am I hurt (I am broken, his heart was broken) I am black (like a mourner clad in ſable, or I am in heavineſſe) astoniſhment hath taken hold of me] Like affection, like compaſſion ought there to be in all Chriſtians towards their brethren; they ought to ſympathize with them; Weeping with them that weep, as the Apoſtle hath it, Rom. 12.16.Chriſtians to mourn for thoſe who do not mourn for themſelves.

Yea, weeping for them, whileſt it may be they do not weep for themſelves. This doth our Saviour here for Jeruſalem. They thought their p. 16ſtate and condition good and happy. Being not ſenſible of the evils which hung over their heads, they were not affected with them. I, but our Saviour who foreſaw thoſe judgements as God, he weepeth over them as man. Thus ſhould Chriſtians be affected with thoſe judgements of God which they foreſee ready to fall upon others; they ought to mourn for them. This will the Prophet Iſay do for Moab, as himſelf moſt pathetically expreſſeth it. Iſai. 15.5. My heart ſhall cry for Moab, cap. 16.9. I will bewail with the weeping of …er the vine of Sibma; I will water thee with my tears O Heſhbon. Again, verſ. 11. My bowels ſhall ſound like a harpe for Moab, i. e. with pity and compaſſion. And the like will the Prophet Jeremy do. Therefore will I howle for Moab, &c. Jer. 48.31, 32. Now were the Prophets of God thus affected with the condition of Moab, who were ſtrangers, nay enemies to God and his people. O how ought Chriſtians to be affected towards Jeruſalem, towards the Church and people of God?

Great reaſon why they ſhould mourn with them, for them. In as much as they are members of the ſame body. Reaſ. Chriſtians members of the ſame body.Now ſuch a ſympathy we know there is betwixt the members of the natural body. If one member ſuffer, all the members ſuffer with it, (as the Apoſtle obſerves) 1 Cor. 12.26. And ſuch a ſympathy there ought to be betwixt the members of the Mistical Bodie.

Appli.That it ſhould be ſo I preſume it will readily p. 17be granted. But then, why is it not ſo?The preſent times to be mourned over. Let that be the firſt branch of the Application. How is it that there are no more mourners in this our Sion? Surely it is not for want of juſt cauſe of mourning, I preſume that among thoſe who are moſt in love with the preſent times, yet there are none that ſo doate upon them, but they will acknowledge there is yet ſomewhat among us, which deſerveth both ſighes and tears. So much that Inſtrument which hath this day called us together hath proclaimed to the world. And ſurely ſo we ſhall find it, if we ſeriouſly conſider the ſtate of things both abroad, and at home.

Look a broad, In regard of the ſtate of the Church abroad.we may ſee or hear of that which deſerveth to be laid to heart. The ſad ſtate of our poor perſecuted brethren in Piemont; whoſe condition not long ſince hath been recommended to the needfull charity of this Nation. As alſo that hand of God which hath lyen ſo heavy upon our neighbours on the other ſide, where the deſtroying Angel hath been, and yet is at work, doing ſad executions. To which I might add the preſent ſtate of our brethren in Scotland.

But we ſhall not need to go abroad:The preſen ſtate of England a matter of juſt lamentation. It was that which our Saviour ſaid to the woman of Jeruſalem, whom he ſaw out of a feminine temper, and ſome of them happily out of affection unto himſelf, lamenting him going to his Paſſion. Daughters of Jeruſalem, weep not for me, but weep for your ſelves and your children, p. 18Luk. 23.28. And truly the like may be ſaid unto us at this day; weep not ſo much for others as for your ſelves. Such is the ſtate of this nation that if rightly conſidered, it may be conceived to deſerve a weeping over▪ which that you may be brought to do, let me deſire you to approach and take a veivv of it. This it was that drew tears from your Saviours eyes, viz. his approaching and beholding of Jeruſalem. When he was come near, he beheld the City, and wept over it That you may be like affected towards this your native countrey; let me give you a ſight of it: Which I ſhall do in a three fold proſpect,Englands condition looked upon three waies. deſiring you to look upon it theſe three wayes; conſidering what it was, what it is, and what, unleſſe God be pleaſed graciouſly to ſtep in by a timous prevention it it is like to be.

What it hath been.Firſt, What it was, how happie under that long continued peace, which for ſo many years together it enjoyed, to the admiration, if not envy of other Nations. But again how unhappy under the late Civill Commotions, which like a fire breaking forth in our own bowels, what ſad devaſtations did it make, to the effuſion of much precious bloud, which is yet ſo freſh, as that the memory of it cannot but deeply affect the hearts of all thoſe who bear any true love to the land of their Nativity. Such it hath been.What it is.

Secondly, But what is it? Here I ſhall not go upon any private account, whether my own, or p. 19yours; which if I ſhould, I might draw up a large Catalogue of ſins and judgements, under which at the preſent this nation lyes, and groans, deſerving to bewept over. But I have a publick one put into my hand. That Declaration Set forth in the late Declaration,which hath occaſioned this our meeting, I find it taking notice of three or four particulars. Beſides the late Rebukes, (thoſe I ſuppoſe received on the other ſide of the world,Iamaika, where not a little Engliſh blood was ſhed, to the no ſmall diſhonour of the Nation, which hath not been acquainted with ſuch repulſes (The tares of Diviſion, Abominable blaſphemies, Dreadful appoſtacies, Four particulars juſtly to be mourned over.with the Impediments of Settlement and Reformation. Theſe are held forth as the juſt occaſions and grounds of this dayes Humiliation. And truly if rightly looked upon, as we ſee a reality in every of them, ſo we ſhall find that there is never a one of them but giveth the people of God to do over this Nation, what their bleſſed Saviour here did over Jeruſalem to weep over it.

Firſt, The tares of Diviſion, Tares of diviſion.which vvhileſt the Husbandmen ſlept, the envious man hath ſowen; and that ſo thick, as the whole field is over run with them, inſomuch that they threaten to eat out the heart both of Church and State, Diviſions of all ſorts. Diviſions both of Heads and Hearts, in jugdement and affection, in Church and State. So as it may novv be ſaid of the people of England as once it vvas of Iſrael, Hoſea ….2. Their he arts is divided. God having p. 20taken away his ſpirit of unitie and concord from them he hath given them over to Seditions, Factions, Sects, & Schiſmes: And is not this a juſt cauſe of mourning? Such are diviſions in the State. (In or for.) The diviſions of Reuben there were great thoughts of heart, Judg. 5.15. Much more in the Church. O what means that noiſe of Axes and Hammers in the Temple? In the building of it there were none of theſe heard, 1 King. 6.7. Surely this is for the breaking down of the carved work thereof at once, Pſal. 74.6.

Abominable blaſphemies.Secondly, Abominable blaſphemies; And thoſe not onelyonly the ſuddain eruptions of prophane and impious tongs, by curſing and ſwearing, for which the Prophet ſaith the land of Iſrael mourned, Jer. 23.10. But deliberate blaſphemies, ſtudied and reſolved blaſphemies. Blaſphemies againſt Jeſus Chriſt, and againſt his holy Spirit, diveſting both of their Divinity; denying the ſatisfaction of Chriſt; blaſphemies againſt Scriptures, Ordinances, Ministery; even ſpitting in the face all religion. And is not this a juſt ground of mourning? The Jews of old never heard a blaſpemous word, but their manner was to rend their garments, 2 King. 18.37.19. 1. Matth. 26.65. Act. 14.14.) O what cauſe have Chriſtians then to rend their hearts at the hearing and ſeeing of ſuch blaſpemies, as daily fly abroad among us! The like whereunto are not to be found in Rome it ſelf, though ſhe be the mother of abominations, Revel. 17.5. p. 21And hath the name of blaſphemy written upon her forehead, Rev. 13.1.17.3.

Thirdly, Dreadful apoſtacy Dreadful apoſtacy.and backſliding among many, who being like ſtars fallen from heaven; fallen from their Principles into dangerous, deſtructive, deſperate, damnable errours and hereſies, have not onelyonly forſaken, but alſo perſecute that truth, and that way, which themſelves before made profeſſion of and walked in.

Fourthly, And (in the laſt place) The hindrances of ſettlement and reformation The hindrance of ſettlement and reformation.in the Church. This the people of God in this Nation have deſired, looked, longed for, earneſtly wreſtling with God and man for the obtaining of it. And they conceived to have had ſome return of their prayers in a hopeful beginning of it. But now, how are all thoſe hopes daſhed? Reformation being turned to Deformation: the wals of Jeruſalem being broken down, and no Nehemiah as yet undertaking the rebuilding of them. And are not theſe juſt grounds of mourning? A ſufficient cauſe why they who wiſh well to Jeruſalem, to the Church of God in this Nation ſhould with their Saviour here, weep over it? Such is the preſent ſtate thereof.

Thirdly,What like to be. Beyond which if it be lawful for us to look, what can we ſee or expect, unleſſe God in mercy ſtep into us by vvay of a gracious prevention, but even Jeruſalems fate, utter ruine and deſtruction? were there no other but p. 22the firſt of theſe, thoſe many and ſad Diviſions which are on foot, daily increaſing among us, what do they preſage? If we know it not, let our Saviour tell it us, Mark 3.24. If a Kingdom be divided againſt it ſelf, that Kingdome cannot ſtand. And the naturaliſt will tell us no leſſe. Cor diviſum mors eſt; If the heart be divided the body cannot live.

Now then having thus approached to and looked upon this Nation, what remains but that our eyes ſhould move our hearts to pity and compaſſionate it, to mourn over it. Little elſe it is that private perſons can do. And this let them do. Preces & Lachrymae, Prayers and tears are the Churches weapons, which every one both may, and ought to make uſe of. And this let us, as at other times, ſo this day do. All of us powring forth our ſouls before the Lord in an humble confeſſion of our own ſins, and the ſins of the Nation which have juſtly deſerved, what ever we either feel or fear begging it from him, that he would graciouſly return unto us, undertaking the Cure of this Sin-ſick nation, healing our breaches; ſanctifying and removing the judgements which lie upon us, diverting thoſe which further threaten us: yet ſhewing us his ſalvation, in carrying on that great and bleſſed work of Reformation, in deſpite of all oppoſition from thoſe accurſed Balaamits, whether Romes emiſſaries, or others, who ſeek and endeavour to fruſtrate it, ſetting up the kingdome of his dear Son among us in a right way, ſo making p. 23us yet a people to praiſe his name.

Thus have I done with the two firſt of theſe particulars. The third is yet behind, which my eye is principally upon, which we have in the verſe following.

VERSE XLII. Saying, If thou hadſt known; even thou, at leaſt in this thy day, the things which belong unto thy peace.]

A Moſt Affectionate and Pathetical Exclamation; Part 3. The cauſe of Chriſts weeping. Pathetica eſt ratio, ideoque abrupta Calvin ad loc. Paſſionate expreſſions often abrupt.and therefore abrupt and defective. Such oftimes are the ſpeeches of men in Paſsion. Specially in the paſſion of grief and ſorrow; wherein oftimes Vox faucibus haeret, the tongue cleaveth to the roof of the mouth, not able to expreſſe and utter what is in the breaſt. Sorrow is a compreſsion of the heart; whereas joy doth dilate and open it: grief doth compreſſe, congeal and ſtraighten it, ſo as that which is within cannot readily get forth. Hence is it that the expreſſions hereof are abrupt and broken. And ſuch is our Saviours here in the text. His heart being full of grief and ſorrow for the ſin and miſery of this people, he expreſſeth p. 24himſelf in ſuch an abrupt and broken way. If thou hadſt, &c. ſo leaving it with an Apoſiopeſis, a Reticentia, keeping in what ſhould have made the ſentence entire and full.

This defect is variouſly ſuppliedThe defect here how ſupplied. by Expoſitors: By ſome thus. If thou hadſt known, &c. Known ſo well as I, thou wouldſt have wept as well as I. By others thus. If thou hadſt known, &c. thou would not have done as thou haſt done; thou wouldſt not have gone on to die and periſh in thy ſins. By others thus. If thou hadſt known, &c. thou wouldſt have hearkened to my counſel, thou wouldſt have been more ſtudious of thy peace. By Beza and Piſcator (with whom I chooſe to go along) thus. If thou hadſt known, &c. Quam foelix eſſes & beata. How happie and bleſſed then mightſt thou have been! But this he leaveth out beaking off bruptly; which he doth to intimate the greatneſſe of his affection, to ſhevv hovv earneſtly he both vviſhed their good, and bevvailed their miſery. If thou (or O if thou as the former Tranſlation hath it) hadſt known; foreign.

Obſer. Chriſts affection to an unworthy people the Iews.Behold here then the affection of a tender hearted Saviour towards an obſtinate and unworthy people. The people of the Jews a rebellious people. A people that had deſerved as ill at the hands of Jeſus Chriſt, as ever people did, or could have done. They had abuſed his meſſengers, his Miniſters. They had killed his Prophets, and ſtoned thoſe whom he ſent unto them (as he p. 25chargeth it upon them, Matth. 22.37.) And they intended to do no leſſe to himſelf. They had already rejected him, and all the offers of grace and mercy which he had made unto them. So unvvorthy of all grace & favour vvere they. Yet ſee hovv he pitieth and compaſſionateth them; hovv earneſtly he wiſheth their welfare, hovv paſſionately he bevvails their miſery. Oh if thou, &c.

Like affection ſhall vve find the Lord elſewhere expreſſing to this people, breaking forth ſometimes into ſuch affectionate exclamations, profeſſing his earneſt deſire of their happineſſe and welfare. So he doth, Deut. 5.29. O that there were ſuch an heart in them, that they would fear me, and keep my Commandements alwaies, that it might go well with them, and with their children for ever! And again, Deut. 32.29. O that they were wiſe, that they underſtood this, that they would conſider their latter end! How ſhould one chaſe a thouſand, &c. elſewhere we find him bewailing their obſtinacy and miſery, as Pſal. 81.13. O that my people had hearkened unto me, and Iſrael had walked in my ſtatutes! I ſhould ſoon have ſubdued their enemies, &c. And the like Iſai. 48.18. O that thou hadſt hearkened to my Commandments! then had thy peace been as the river, &c. Thus doth the Lord as it were bewail the obſtinacy, and lament the miſery of that people, wiſhing it had been otherwiſe with them.

So far is he then from taking pleaſure in the death and deſtruction of poor ſinners. God not taking pleaſure in the death of ſinners.This do p. 26tyrants ſometimes, they take pleaſure in their bloody executions, feeding their eyes therewith, as with pleaſing ſpectacles, But ſo doth not our God in the deſtruction of his creatures. To this purpoſe that of the Prophet Ezekiel ſpeaketh fully, Ezek. 18.31, 32. Where the Lord bewayling the perverſneſſe of the people of the Jews in running on headlong to their own deſtruction, he expoſtulateth the matter with them, verſ. 31. Why will ye die O ye houſe of Iſrael! then he profeſſeth that he was not delighted in their deſtruction, or the deſtruction of any other, verſ. 32. I have no pleaſure in the death of him that dyeth] No, though wicked perſons, and ſo moſt worthy to die, yet God taketh no pleaſure in their death. So he elſewhere explains it, Ezek. 33.11. As I live, ſaith the Lord God, I have no pleaſure in the death of the wicked.

Object. Why, but doth not God will the death of the wicked?How God willeth the death of the wicked.

Anſw. True, he willeth it, but he taketh no pleaſure in it. He willeth it as an act of Juſtice, ordaining them to juſt condemnation for ſin. But he is not delighted in their deſtruction, their miſery. Even as a juſt, but merciful Judge, he pronounceth the ſentence of death upon a guiltie malefactor, but it is with tears in his eyes. God is delighted in mercy, mercy pleaſeth him, (as the Prophet hath it, Micah. 7.18.) but ſo doth not the miſery of his creature.

Appli.Let it be taken notice of by every of us. Not p. 27to the end that we ſhould abuſe this mercy,Gods grace not to be turned into wantonneſſe. turn this grace into wantonneſſe (as Saint Jude ſaith of ſome in his time did, Jude 4.) taking occaſion thereby to go on and continue in ſin. What ſhall we ſay then? Shall we continue in ſin that grace may abound? God forbid. (ſaith the Apoſtle) Rom. 6.1. Shall we therefore go on to provoke this God becauſe he is ſo compaſſionate towards us, ſo loath that we ſhould periſh; what were this but to abuſe this his lenitie and goodneſſe to our own juſt condemnation? But on the other hand, let this goodneſſe of God lead us unto repentance. Gods goodneſſe leading to repentance.This is the right uſe of it, (as we may learn from the ſame Apoſtle, Rom. 2.4.) Be we hereby provoked to break off the courſe of our waies provoking ſins, and to come in unto this God by ſerious and unfeigned repentance. This uſe will an ingennous child make of the indulgent affection of a tender hearted parent. When he ſeeth the bowels of his father or mother yearning towards him, bewailing his deſtructive courſes, if there be any ſpark of ingenuity left, this cannot but work upon his heart, and make him think of betaking himſelf to a new courſe, which may be pleaſing and contentful to ſo affectionate a parent. Behold thus is our heavenly Father, and thus is our bleſſed Saviour affected towards poor ſinners. And therefore let it have the like work upon every of us, to provoke us to break off thoſe ſinfull wayes and courſes, which are ſo offenſive to thoſe pure eyes; and come in unto our God by p. 28ſerious and unfeigned Repentance.

Chriſt ſtill retaining the ſame affection towards poor ſinners.So doing, now doubt not but we ſhall have comfortable experience of his grace and mercy. What, was the Lord Jeſus ſo affected towards a ſtubborn and rebellious people, that he ſo earneſtly wiſheth their good, and ſo paſſionately bewaileth their calamity, and will he not ſhew the like affection to poor penitent ſinners? ſuch as by coming unto him ſeek for mercy from him? Surely the Lord Jeſus hath carried his bowels to heaven with him; ſtill retaining the ſame affection tovvards poor ſinners that here he had upon earth. Hovv ever he be not capable of expreſſing it in the like vvay: He can hence forth weep no more; All tears being wiped from his eyes, as they ſhall be from the eyes of all his Saints, vvhen they ſhall be tranſlated to that bleſſed and glorious condition. Yet ſtill he retaineth the ſame affection towards poor ſinners. He that wept over Jeruſalem here, wiſhing that it had been othervviſe vvith them then it vvas, and vvas like to be, he doth earneſtly deſire that thoſe tears, and that blood vvhichwhich he here ſhed in the dayes of his fleſh, may be made effectual for the vvaſhing avvay the ſins of poor ſinners; Which alſo they ſhall be to all thoſe, who turning away from them, come unto him, receiving him as their Saviour and Lord. But I ſhall not any longer dwell upon this; which I take up from the general conſideration of the words, or from the manner of ſpeaking.

p. 29Come we now to the matter; taking a nearer and more particular veivve of this Lamentation. The matter of this lamentation; where the evil lamented, Aggravations of it.Wherein we ſhall take notice of two things: the Evil of ſin it ſelf which our Saviour here bewaileth; and ſecondly the Aggravations of that evil. The evil bewailed is their ſtupidity, their not knowing of what belonged to their peace. The aggravations of that evil are two, the one taken from the perſons, the other from the time. The perſons who were thus ſtupid Jeruſalem. [If thou, even thou] The time, the day of their viſitation [At leaſt in this thy day.] Theſe are the ſeverals, we have now to deal with. Begin with the firſt. The evil lamented; The evil lamented.their not knowing the things which belonged to their peace.]

Here, by way of explication three thingsExpli. Three things. are to be unfolded. 1. What is here ment by peace. 2. What were thoſe things which belonged to Jeruſalems peace. 3. How it is ſaid that they did not know thoſe things.

Q. For the firſt,What here meant by peace; viz. All kind of happineſſe. by Peace here underſtand we proſperity, felicity. So the word was familiarly uſed among the Hebrews. In as much as Peace is a comprehenſive bleſſing, they ſet forth all bleſſings under this. Thus in their ordinary ſalutations they were wont to wiſh Peace. Peace be unto thee, and peace be unto thy houſe, and peace be unto all that thou haſt. It is the ſalutation which David ſends to Nabal, 1 Sam. 25.6. And thus our Saviour ſending forth his Apoſtles, he puts this word into their mouthes, p. 30directing them to ſalute the families where they came after that manner, with an apprecation of peace. Into whatſoever houſe ye enter, ye ſhall firſt ſay, Peace be to this houſ, Luk. 10.5. i. e. all kind of happineſſe. And ſo look we upon the word here in the text. By peace underſtanding here all kind of felicitie; Omnes foelicitatis partes (as Calvin hath it) all the parts, and kinds of happineſſe. Happineſſe both preſent and future; temporal and eternal.

Q. 2. But what were the things which belonged unto this their peace.What were the things which belonged to their peace; viz. Chriſt and his Goſpel. A. foreign, why, in one word, Chriſt himſelf, and the doctrine of ſalvation by and through him Chriſt and his Goſpel. Theſe were the things which conduced to their peace, to the making of them a happy people, and that both here and hereafter. Other things there were, which in a Political and civil way might have tended to the outward peace, the temporal proſperity of that place. But none like this, none like Chriſt who is the Prince of peace, Iſai. 9.6. And our peace, Epheſ. 2.14. In him is the ſalvation of a people bound up. This it is which maketh a people truly happy: The knowledge of Jeſus Chriſt.

And this knowledge the inhabitants of Jeruſalem were deſtitute of. They neither did, nor would know this their Peace-maker. Moſes they knew, he being read in their Synagogues every Sabbath day, Act. 15.21. But Chriſt they knew not.

Q. 3. But what did not they know him? had p. 31they not heard of him?How they are ſaid not to know theſe things, viz. in not owning of Chriſt. Nay had they not both heard and ſeen him? heard his Doctrine, ſeen his Miracles? A. True, but they did not receive him. He came unto his own, and his own recived him not, Joh. 1.11. He came unto his own, to Iſrael his own peculiar people, to the land of Canaan his own Countrey, he being of the ſeed of Abraham, to Jeruſalem his own City, he being the Son of David, but they received him not, they would not own him, they would not acknowledge him to be their Meſſias; they would neither believe on him, nor ſubmit unto him. This it is truly to know God and Jeſus Chriſt,To know God and Chriſt, what. to know them in an affectionate way. Not barely to know and believe that there is a God, and a Chriſt; no nor yet to know that Jeſus is that Chriſt. This knowledge the Devils had and have. I know thee who thou art, even that holy one of God (ſaith that unclean ſpirit to our Saviour, Mark 1.24. But to know them affectionately with a knowledge of approbation. So the word (knowing) in Scripture is frequently uſed. In this ſenſe Saint Paul ſaith of himſelf, Rom. 7.15. that the things which he did, he knew not. So the Original hath it, foreign, I know not, meaning (as our Tranſlation giveth the ſenſe of it) that he did not allow, or approve of them. In this ſenſe God is ſaid to know, or not to knovv men. If any man love God, the ſame is known of him, 1 Cor. 8.3. that is approved of him. Verily I ſay unto you I know you not (ſaith the Bridgroome to p. 32the fooliſh virgins, refuſing to own them, Mat. 25.12.) And in this ſenſe man is ſaid to know God and Jeſus Chriſt. This is life eternal, to know thee the onelyonly true God, and him whom thou haſt ſent Jeſus Chriſt, Joh. 17.3. O righteous Father the world hath not known thee, verſ. 25. Novv in this ſenſe the inhabitants of Jeruſalem did not know Jeſus Chriſt. A general knowledge they had concerning the Meſsia, that he ſhould come. And many of them might know Jeſus, but they did not know him to be the Meſsia, they did not acknowledge him to be the Chriſt.

Chriſt acknowledged by a ſmall party.Q. No (it may be ſaid) did not they acknowledge him? What meant then that Acclamation of the people who at this time brought him into Jeruſalem in triumph, as Saint Matthew more fully reports the ſtory, Mat. 21.8. where he tels us how a very great multitude ſpread their garments in the way, &c. And they cryed, Saying, Hoſanna to the Son of David; Bleſſed is he that cometh in the name of the Lord, Hoſanna in the higheſt. Now did not they own, and acknowledge him. How is it then, that he here exprobrates them with their diſowning, ſleighting of him?

By whom it was.A. To this it is anſwered, True, Chriſt was thus acknowledged by ſome and many at this time. But by whom was it? Probably by ſome of the neighbouring villages not by the inhabitants of Jeruſalem. So much ſeems to be intimated in the tenth verſe, where it is ſaid, p. 33when he came into Jeruſalem, all the City was moved, ſaying, who is this? To whom the multitude which came along with him return anſwer, This is Jeſus the Prophet, &c. But again, However ſome there were in Jeruſalem, that did ſo acknowledge him; ſo did the Children in the Temple, which ſung the ſame ſong,A party inconſiderable bo…h for quality and number. Hoſanna to the Son of David, verſ. 15. yet who, or what were they? No conſiderable party whether for quality or number. For quality, they were ſuch as were of no account, being of the vulgar and meaner ſort; Not any of eminent place, whether in Church or State that appeared any more for him. Have any of the Rulers, or of the Phariſees believed on him? (ſay the chief Prieſts to their Officers, Joh. 7.48.) At that time when thoſe Queriſters ſung that Antheme in the Temple, it is ſaid, that the chief Prieſts and Scribes were ſore dipleaſed, Matth. 21.15. And it was no otherwiſe with the body of the people, who were generally led (as for the moſt part they are) by the example of their Rulers. They did not receive him and his Doctrine. And this it is which here he ſo paſſionately bewailes in them, that they had not done it, and ſo affectionately wiſheth that they had done it. O if thou, &c.]Obſer. Not to receive Chriſt and his Goſpel, a moſt deplorable thing.

Lo then, How deplorable a thing it is, for a people not to receive Chriſt and his Goſpel being offered and tendered unto them. This is the obſervation I am now to proſecute. For a people not to receive Chriſt and his Goſpel, not to p. 34give entertainment to the meſſengers of peace, not to imbrace the offers of grace and mercy, being held forth unto them in the preaching of the Goſpel, this is a moſt ſad and deplorable thing. This is the thing which our Saviour here ſo paſſionately laments and bewails. And the ſame we find him doing again elſewhere, Mat. 23.37. where he breaketh forth into the like pathetical exclamation. O Jeruſalem, Jeruſalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not.] O Jeruſalem, Jeruſalem! the word is doubled to intimate the ſtrong affection of the ſpeaker. How often would I have gathered thy children? meaning the people of the Jews, whoſe mother City was Jeruſalem. This he had attempted by ſending his meſſengers, his ſervants unto them, then coming himſelf, to admoniſh them, warn them, exhort them, ſo ſtriving to bring them to faith and repentance, that ſo they might have been ſheltred from the wrath of God, and ſecured from thoſe imminent evils which hang over their heads. But they would not. They rejected the offers of grace made unto them. And this is the matter of our Saviours, lamentation, the thing which drew theſe tears from his eyes. And indeed there is nothing more to be lamented then this.This is that which belongeth unto the peace of a people.

And will you have the Reaſon of it, take it from the Text. This is the thing which belongeth unto their peace. Upon this it is that the woe p. 35or welfare, the felicity or miſery of a people doth depend. This is their making or marring; the receiving or rejecting the Goſpel of peace. This being entertained brings peace along with it. It was the commiſſion and direction which our Saviour gave to his Apoſtles, when he ſent them forth, Matth. 10.12, 13. When ye enter into a houſe, ſalute it, and if the houſe be worthy (that is, ſuch perſons as are willing and ready to entertain you and your meſſage) now let your peace come upon it. Now preach the Goſpel of peace to them, and therewith wiſh all good and happineſſe unto them: which alſo accordingly ſhall come and reſt upon them. So Saint Luke expreſſeth it, Luk. 10.6. If the ſonne of peace be there, (meaning ſuch perſons as were readily diſpoſed to receive the doctrine of peace; the Goſpel) your peace ſhall reſt upon it, foreign, God will bring upon that family all the good that you wiſh unto it; your apprecation of peace ſhall be as effectual as your preaching of it. Thus is it with a family, And thus is it with a City, and thus is it with a Nation. The receiving of the Goſpel is the happineſſe of it.

On the other hand, the rejecting of the Goſpel is the undoing of a people.The rejecting of the Goſpel the undoing of a people. So it there followeth, Matth. 10.14. Whoſoever ſhall not receive you, nor hear your words, when ye depart out of that houſe, or City, ſhake of the duſt of your feet. This were the Apoſtles to do as a token of Gods ſhaking them off. Even as we read of p. 36Nehemiah ſhaking his lap, Nehem. 5.13. Alſo I ſhook my lap, and ſaid, So God ſhake out every man from his houſe, from his labour, that performeth not this promiſe, even thus be he ſhaken out and emptied. Thus were the Apoſtles to ſhake off the duſt of their feet againſt thoſe that rejected them: Or to ſhake their garments at them. So did Paul againſt the Jews, Act. 18.5, 6. He preaching Chriſt unto them, when they oppoſed themſelves and blaſphemed, he ſhook his raiment, &c. Thereby intimating not onelyonly his deſerting, but Gods rejecting of them. Of ſuch ſad conſequence is it for a people not to give entertainment to the Goſpel, and the meſſengers thereof. This layeth them under a curſe; rendring them juſtly obnoxious to the vengeance of God. I ſhall not dwell any longer upon Confirmation, or Illuſtration. Bring we it home to our ſelves by way of Application.

Applic. A juſt cauſe of mourning over this nation, the ſleight entertainment given to the Goſpel.Where (in the firſt place) ſee vve vvhat cauſe vve have to mourn and vveep over this Nation vvherein vve live, vvherein Chriſt and his Goſpel have found ſuch ſleight and ſlender entertainment as generally they have done, and yet do. A long time it is that the Goſpel hath been held forth among us. Chriſt hath ſent unto us his meſſengers, the Miniſters of reconciliation, offering peace unto us upon Goſpel tearms, upon our receiving him as our Saviour and Lord. But vvhat is the reception, vvhat is the entertainment that for the moſt part he hath p. 37met with? Is it any more then a formal reception, a formal profeſſion of his name? This indeed hath generally obtained. The name of Chriſt is called upon us. But is not this all? What is there more to be found among the greateſt part, but a naked profeſſion without any power? How few are there that have received Chriſt into their hearts? Truth is, our acknowledgment of Chriſt hath been, and is generally more in Ceremony then in reality. Not unlike that of the Jews, many of which at his entrance here in to Jeruſalem, were full of Ceremony and outward expreſſions; They ſpread their garments in the way, as a Carpet for him to ride upon. They cut down branches of trees, and ſtrowed the way with them, as tokens of feſtivity and ſolemnity. And they cry Hoſanna; ſaluting him by the name of a Saviour. But yet they were far from taking him to be their King. No; when he was propounded to them under that notion, as he was by Pilate, John 19.14. the chief Prieſts make anſwer for the reſt, we have no King but Caeſar, verſ. 15. And they who had even now cried out Hoſanna, now change their note, crying out as loud Crucifige, Away with him, away with him, Crucifie him. And is it not ſo with the greateſt part of this Nation? In a formal way they have acknowledged Chriſt for a Saviour, complementing him with ſome Ceremonial obſervances (ſuch and no better have been the ſervices which they have performed unto him, meer ſhadows without any ſubſtance) p. 38but as for taking him to be their King, how are the greateſt part reſolved with thoſe Citizens in the Parable, Luke 19.14. Nolumus regnare, we will not have this man to reign over us.

Calling for deep lamentation.And O what a ſad and deplorable thing is this! what cauſe have we to ſit down and weep over England upon this account? This was the thing which belonged to our peace. Had we thus received Chriſt and his Goſpel, had we yielded up our ſelvs to be governed and regulated by his Laws, how happy a people might we then have been? Then might we have hoped that God would have ſubdued our enemies, and turned his hand againſt our adverſaries: Then had our race been as a river, and our righteouſneſs as the waves of the Sea (as the divine Pſalmiſt and Prophet have it in the places forecited, Pſal. 81.13. Iſaiah 48.18.) Then had there been peace within our wals, and proſperity within our Palaces. But ſleighting and rejecting him, not ſubmitting to his Government; not to his outward Government (which the greateſt part ſtand out againſt; having caſt off thoſe golden reines, they will not now endure any Government in the Church;) much leſs to his inward Government, to rule in their hearts; what evil have we cauſe to fear? Nay, what may we not fear?

In the fear of God let this be ſeriouſly laid to heart by every of us this day. We ſee how our bleſſed Saviour laid to heart this wretchleſneſs in Jeruſalem. How he lamenteth over it, for it. O if thou hadſt known the things which belong unto p. 39thy peace! And have not we juſt cauſe to take up the like Lamentation over this Nation! O England! if thou hadſt known in this thy day …he things which belong unto thy peace, O how …appy, how bleſſed hadſt thou been! But now, what God intends towards thee, who knoweth? Should he remove thy Candleſtick, take away …he Goſpel from thee, (which is cauſe enough …o fear;) ſhould he bring the like evils upon …hee, as our bleſſed Saviour here threatens …gainſt Jeruſalem; ſhould he make our Houſes, Cities, Temples, deſolate; ſhould he bring ut…er deſolation both upon Church and State; ſhould he give a near and larger Commiſſion to …he Sword to eat fleſh and drink bloud, ſecond…ng it with thoſe ordinary attendants (which …hrough a wonderful providence we have hi…herto been freed from;) Famine and Peſtilence, …o ſweeping us as dung off from the face of the earth, yet muſt we acknowledg the Lord to be juſt and righteous.

In the humble acknowledgment whereof,Ʋſe. 2. What to be done for the preventing of judgment. foreign] foreign hic eſt utinam. Grotius ad loc. let all of us ſeriouſly ſet our ſelves for the diverting and preventing of theſe Judgments. To which end be we admoniſhed and exhorted, yet to hearken to this wiſh in the Text. So ſome here …ook upon the words in the Text, reading them Optatively, utinam noſſes! O that, or would to God that thou hadſt known! And O that England would yet hearken to this wiſh, ſo as to comply with it! Then which, what can be more deſirable for it? What thoſe things are you p. 40have heard; viz. to receive Chriſt and his Goſpel; to give ſuch entertainment to him and it as he requireth. Now let all of us, as we wiſh well to our own ſouls in particular, and to this Nation in general, ſeriouſly apply our ſelves hereunto. As yet through riches of grace the Goſpel of peace is held forth unto us; As yet we enjoy the Ordinances of Chriſt, Word and Sacraments, with liberty and purity. O let us now make much of them, and make uſe of them: with holy care and conſcience waiting and attending upon them; thereby making it manifeſt what eſteem we have of them. Specially indeavouring to profit by them; to finde the power and life of them inwardly in our hearts in the changing and transforming them, and to expreſs that power in the courſe of our lives and converſations by ſo walking as becometh the Goſpel. So doing, now may we yet comfortably hope that he who doth here ſo compaſſionately mourn over a rebellious people rejecting him and his Goſpel, will much more pitty ſpare a repenting people that is willing to hearken to his voice; So pitty us, as to turn away thoſe threatned evils, continuing the Goſpel of peace, with the peace of the Goſpel to us and our poſterities after us, ſo long as the Sun and Moon endureth.

Thus I have done with the ſubſtance of this Complaint, come we now to the circumſtances; the AggravationsThe Aggravations of this complaint. Aggravat…on, 1. of this Evil. Which (as I ſhewed you) are two, the Perſons and Time. Begin with the former.

p. 41If thou hadſt known, The Perſons.even thou] foreign. Si vel tu noſſes. Si cognoviſſes & tu. Not, If thou hadſt even known] (as the former Tranſlation renders it, putting the Emphaſis upon the word, Known) but if even thou hadſt known, with reference to the Perſons, or Place.

Even thou] Thou alſo (ſay ſome) thou Jeruſalem, as well as others; Thou as well as others. Diodate Annot. ad loc.as well as this poor troop of my Apoſtles and Diſciples; or as divers other leſſer Cities and Villages have done; or as this company now doth, which acknowledgeth me to be what I am, crying Hoſanna; or as ſome other places heretofore have done; ſome of which have been ſo happy, as timely to take notice of what belonged to their peace. So did that great City Nineveh, at the preaching of Jonah they repented, John 3.5. whoſe example elſewhere we finde propounded by our Saviour to the Jews, Mat. 12.41. The men of Nineveh ſhall riſe in judgment againſt this generation, and ſhall condemn it, becauſe they repented at the preaching of Jonah. And the like had ſome other places and perſons done. And O that Jeruſalem had alſo done the like! If thou alſo hadſt known! Thou as well as others. Or,

Secondly, Thou rather then others. Thou, rather then others.So Calvin, and divers other Expoſitors here conceive of it. As if our Saviour did here compare Jeruſalem with other Cities of Judea; Yea with all other Cities of the whole world. All which Jeruſalem excelled in reſpect of many p. 42priviledges!foreign] Vel tu urbs illa ſuprà omnes terrae urbes Deo dilecta, urbs David, urbs Regia, urbs ſacris dicata. Grotius ad loc. Jeruſalem a Non-ſuch in reſpect of ſpiritual priviledges. This was the City of David, the Emperial City, yea the City of the great King, the City of God; a City beloved of God above all other places upon the earth; Coeleſte in terris Sacrarium (as Calvin ſaith of it) a heavenly Sanctuary upon earth; where God had betruſted his Oracles, his Ordinances; where he had manifeſted his preſence after a ſpecial manner, dwelling between the Cherubins, according to that of the Pſalmiſt, Pſal. 132.13, 14. For the Lord hath choſen Sion, he hath deſired it for his habitation. This is my reſt for ever, here will I dwell. Such was Jeruſalem, Heavens favorite, Earths Non-ſuch; a City paramount, preferred and advanced above all other Cities and places upon earth in reſpect of ſpiritual priviledges. And this our Saviour here taketh up as an Aggravation An Aggravation.both of his Sorrow and her Sin.

1. Of his Sorrow. 1. Of Chriſts ſorrows.Even thou.] As for other places, other Cities, ſuppoſe Chorazin, Bethſaida, Capernaum, the Gadarenes or Samaria, or the like, for any of theſe to periſh and miſcarry as they did, this were no other but a ſad thing, deſerving to be lamented over. But that Jeruſalem ſhould do ſo, this went nearer our Saviours heart then any other. Even as Brutus his ſtab did to Caeſars, which made him cry out, foreign, & tu Brute; what, thou my ſon, thou Brutus? Even ſo did Jeruſalems obſtinacy and ingratitude here to our Saviour. p. 43And thereupon he crieth out after the ſame manner. foreign. Even thou.] Like as it is with a natural parent, he cannot but be offended with the miſcarriage of any of his children, but that his darling, the ſon of his delights, whom he hath ſet his love upon and ſhewen moſt affection to, that he ſhould miſcarry, this goeth near him. So was it with Jacob, when he apprehended ſome ſad diſaſter to have befallen his ſon Ioſeph, his dear ſon, the ſon of his age, to whom he had expreſſed more affection then the reſt of his Brethren, (as appeared by his party coloured garment) this went near his heart, inſomuch that he refuſed to be comforted, reſolving to go down to the grave to him mourning, (as we have the ſtory Gen. 37.3.35.) And ſo was David affected with his Abſolon; He being his darling, whom he had tendered and cockered, when he underſtood what a fatal end he by his Rebellion had brought himſelf unto, this makes David break forth into that paſſionate Lamentation. O Abſolon my ſon, my ſon, &c. 2 Sam. 19.4. Thus did Ieruſalems carriage and miſcarriage, her ſin and puniſhment which our Saviour ſaw and foreſaw; affect him more then if it had been any other place. O if even thou hadst known]. This was an Aggravation of his Sorrow.

2. And ſo (ſecondly) of their Sin. 2. Of her ſin.This alſo our Saviour may well be conceived to inſinuate in this paſſionate expreſſion. If Even thou.] Thou which haſt enjoyed ſuch means, ſo many p. 44mercies; that haſt been lifted up to heaven, preferred before al places in the world in reſpect of ſpiritual favours and Goſpel priviledges, that thou ſhouldeſt be thus ſtupid, thus blinde, as not to ſee, not to regard the things which belonged to thy peace and happineſs, this renders thee of all others moſt miſerable, and maketh thy ingratitude moſt ſuperlative. So he here chargeth this upon them as a heinous aggravation of their Sin, calling for an anſwerable Iudgment.

Obſer. Means and mercies not anſwered, great aggravations of ſin and judgment.And ſo indeed it is, (as Calvin maketh the obſervation) the more means, the greater mercies a people enjoy, the greater is their ſin, and the greater ſhall their puniſhment be, in caſe they do not walk anſwerably to them, and in ſome meaſure worthy of them. Mark it, this is the Obſervation which this paſſage naturally yieldeth; Means and Mercies, not regarded, not improved, not anſwered, are dreadful aggravations both of Sin and Judgment. For this, expreſs and full is that obvious Text, Mat. 11.20. where our Saviour breaketh forth into a like Exprobration againſt thoſe Cities which he had honoured with his preſence and doctrine, as here he doth againſt Ieruſalem. Then (ſaith the Text) began he to upbraid the Cities wherein moſt of his mighty works were done, becauſe they repented not] verſe 20. In the verſes foregoing he had taxed the general moroſity and frowardneſs of that people, upon whom no means could work, neither Iohns auſterity nor his own Comitie; p. 45this he doth verſ. 16, 17, 18, 19. But …ow he cometh more ſpecially to deal with thoſe particular places, where he had been moſt converſant, taxing them as being moſt faulty of all the reſt. Their ſin was greater, and ſo ſhould their puniſhment be. So it followeth, verſ. 21. Woe unto thee Chorazin, woe unto thee Bethſaida, for if the mighty works which were done in you, had been done in Tyre and Sidon, they would have repented long ago in ſackcloath and aſhes,] Chorazin and Bethſaida, two Cities upon the Lake of Gennezareth, where Chriſt converſed much, taught often, wrought many miracles; yet they repented not, they were not thereby wrought upon to imbrace the Goſpel. What followeth? you have it in the next verſe, v. 22. I ſay unto you, it ſhall be more tolerable for Tyre and Sidon at the day of judgment then for you.] At the day of general Judgment, there ſhall be appointed unto men different meaſures of puniſhment. Now at that day, our Saviour giveth them to take notice, that it would go worſe with them, who had rejected the Goſpel, then with thoſe that never heard of it, though they lived more profanely then themſelves did. and the like he chargeth againſt Capernaum in the verſes following. And thou Capernaum which art exalted unto heaven (liſted up above other places in this temporal condition, in regard of wealth &c.) ſhalt be brought down to hell] depreſſed, and brought to the loweſt degree of poverty aad miſery. So Grotius (not p. 46amiſs) expounds both theſe expreſſions, looking upon them as Proverbial phraſes; Ad aſtra tolli. Sublimi feriens ſydera vertice.the one ſignifying the higheſt pitch of outward felicity, which is called a lifting up to heaven; the other the loweſt degree of miſery, which is called a caſting down to hell. This the Prophet Iſaiah ſpeaking of Babylon, Iſai. 14. deſcribeth the change of her condition in the like langvage. How art thou fallen from heaven, O Lucifer; verſe 12. Thou haſt ſaid in thine heart I will aſcend into heaven, I will exalt my ſelf above the ſtars of God, verſe 13. Yet thou ſhalt be brought down to hell, verſe 15. And ſo Hanna in her ſong, ſpeaking of Gods various diſpenſations and dealings with the ſons of men, ſhe ſaith that he bringeth down to the grave (Sheol, (ſaith the Original) ad infernum, (to Hell) and lifteth up, 1 Sam. 2.6. In a like ſenſe ſaith our Saviour here of Capernaum; though ſhe was lift up to heaven, flouriſhing with all kind of outward proſperitie, being a great Port Town, (not unlike unto this where we now are) famous for fiſhing, and other merchandize, yet ſhe ſhould be brought down to hell, brought to extremity of miſery. Which accordingly afterwards came to paſs in the days of the Emperour Veſpaſian, who over-ran the whole Countrey of Galilee, ſpoiling that place amongſt others. And what was the cauſe of this ſo ſad a change? why, her not anſwering the means afforded her; ſo it there followeth, verſe 24. For if the mighty works which have been done in thee had been done in Sodom, it would have p. 47remained unto this day; (In all likelihood they would have been converted thereby from their wicked wayes, and ſo have eſcaped that judgment;) But I ſay unto you it ſhall be more tollerable for the land of Sodom in the day of Judgment, then for thee, verſe 24. Sodome, a place of monſtrous and moſt flagitious wickedneſs, infamouſly famous for thoſe three things, Pride, fulneſs of Bread, and abundance of Idleneſs, Ezek. 16.49. beſides many other horrid abominations which were therein, it being a ſink of uncleanneſs, inſomuch that God made it a ſpectacle of vengeance to all poſterity, deſtroying it with fire and brimſtone from heaven. Yet Capernaums portion of judgment at that day ſhould be greater then hers. And why ſo? Inaſmuch as ſhe enjoyed thoſe meanes which Sodom did not. True, there was a righteous Lot in Sodom, whoſe Example might have had ſome influence upon them; But in Capernaum was Chriſt himſelf preaching unto them, and cofirming his doctrine by miracles. And this it was which aggravated Capernaums ſin, and ſo heightned her judgment.

Thus the more light,The more light the greater ſin. the more means a people ſin againſt, the greater is their ſin. This is that our Saviour ſaith of the Jews, John 15.22. If I had not come and ſpoken unto them, they had not had ſin; that is, comparatively, their ſin had been nothing in compariſon of what now it is. Expreſs to this purpoſe are thoſe two known Texts of the Apoſtle to the Hebrews; p. 48the former Heb. 2.2, 3. where comparing the times of the Law with thoſe of the Goſpel. If (ſaith he) the word ſpoken by Angels (the Law given upon mount Sina by the miniſtry of Angels, (as it is commonly expounded) or any other meſſage ſent by the Angels (as ſome conceive it) was ſteadfaſt (was of ſuch force, and authority, that none who violated it eſcaped unpuniſhed) and every tranſgreſſion and diſobedience received a juſt recompence of reward; How ſhall we eſcape if we neglect ſo great ſalvation, which at the firſt began to be ſpoken by the Lord, and was confirmed unto us by them that heard him,] that is, the doctrine of ſalvation, the Goſpel, which is foreign, the word of Salvation, Acts 13.26. being foreign, the way of Salvation, Acts 16.17. bringing ſo great ſalvation as no other way can, even eternal ſalvation; which was preached and publiſhed firſt by Chriſt himſelf, then by his Apoſtles. This doctrine being of ſuch conſequence, and ſo clearly held forth, it maketh the ſin of thoſe who ſhall not hearken to it to be more heinous then of thoſe under the Law; for which they muſt expect an anſwerable judgment. Conſonant hereunto is that other place, Heb. 10.28, 29. He that deſpiſed Moſes his Law died without mercy (the crime being Capital. and ſo declared by the Law, it was not in the power whether of King or Senate to pardon it;) Of how much ſorer puniſhment ſuppoſe ye ſhall be thought worthy, who hath trodden under foot the ſon of God, &c. and hath done deſpite to the Spirit of Grace? Thus ſins againſt the Goſpel p. 49are greater and more heinous then thoſe againſt the Law. The more light the more grace a man ſinneth againſt, the greater is his ſin, and the greater ſhall his puniſhment be.